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' Rama Gita '

28. The material body made up of five elements, each sub-divided into five parts, which is the result of the actions of past birth and is the medium of enjoying pleasure and pain, which is born and which dies and that is created by Maya is the outer disguise of the Self.

29. Made up of five elements which are not sub-divided, including mind, intellect, ten senses, five 'Pranas' (force of activity), the organ of feeling pleasure and pain, the subtle body is known as 'Linga Sarira', (Astral body) the inner disguise of the Self, say the wise.

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' Rama Gita '

27. As the supreme Self and the individual Self are of one nature, so 'Tyagalaksana will not consequently apply, and as some of their qualities are opposed to each other. 'Ajahallaksana' will be inappropriate; therefore 'Bhagatyagalaksana' should be appropriately used in their case.

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' Rama Gita '

25. In order to know the meaning of the Mahavakya it is necessary at first to find out the meaning of each word: 'Tat' means the supreme Brahman, 'Tvam' means the individual Self, and 'Asi' means art. Thus both are united as one by the word 'Asi'.

26. Near and distant and other similar opposite virtues of individual Self and supreme Brahman should be left out; spirituality of both should be taken by means of accurate description, and thus understand that 'Thou art Self' without duality.

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' Rama Gita '

23. 'I am sinful' is felt by one having corporeal and not spiritual ideas; but not by the philosopher who knows the real nature of Atman (Self) as being identical with the supreme Brahman. The learned though attached to actions should therefore carefully eschew all actions calculated to satiate one's desires even though recommended by the Vedas.

24. With pure mind and true faith having learnt the identity of individual (Microcosm) and universal Self (Macrocosm) by means of Mahavakya (profound saying) 'That thou art' from the merciful and gracious Guru, he will become firm like Meru mountain and gain happiness.

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' Rama Gita '

22. O! opponent. Thou hast placed knowledge and sacrificial rituals on one and the same footing; but thou hast given no example in proof of your allegation. Sacrifice is of various kinds and bears diversified results; but the Self-knowledge is quite contrary to it.

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' Rama Gita '

21. 'The Taittiriya Upanishad' clearly inculcates that all well-known Sakama* actions should be renounced, and Vajaseneyin (Brhadaranyaka Upanishad) moreover lays down that the means to attain Moksha is Self-Knowledge and not action.

* - With an object in view to enjoyments of 'Svargaloka' (Heaven) described in the Vedas.

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' Rama Gita '

19. How can the Maya (illusion) produce an effect when once destroyed by Self-knowledge expounded in the Vedas? For Avidya once annihilated by secondless and pure theology, will not be born again.

20. If Avidya will not appear again, how can the understanding 'I do this' appear? The independent knowledge therefore does not want any help, and is singly adopted to procure perfection.

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' Rama Gita '

18. When the luminous Divine Wisdom, the remover of differentiation between the Supreme and the individual Self, enlightens the mind-stuff, then the Maya with its component parts which is the cause of transmigration, at one disappears.

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' Rama Gita '

17. So long as one believes himself as body etc. through Ajnana, he should perform good actions; but when the teachings of the Vedas and transitoriness of the entire universe are established in his mind, then he has come to know the Self. Afterwards he should renounce action completely.

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' Rama Gita '

15. The Brahmakara-vrtti* of mind which is the result of contemplation of the Supreme, is called Divine knowledge. Action is born of the combination of ritual rites, while knowledge destroys action.

16. Knowledge and action being very contrary in result cannot be together; the wise should therefore entirely renounce action, and always keeping aloof from the objects of senses, should contemplate on the Self.

* - The state of being absorbed in profound meditation of the supreme Self.

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' Rama Gita '

11. Question: Karma (action) is ordained in the Vedas like Divine knowledge, as the means of salvation, and both are mentioned as duties of man; also action is related as the support of knowledge.

12. Moreover the Vedas state that renouncing action is sin and that man desirous to attain perfection should therefore always do action.

Answer: Not so. Knowledge is verily competent to accomplish the object independently.

13. Question: This seems wrong. As the result of the Yajna (sacrifice) is non-eternal, although it requires various ritual ceremonies for its completion, so should knowledge require the help of good actions ordained in the Vedas to enable it to procure Moksha (Salvation).

14. Answer: What some disputers argue as above is distinctly inconsistent with reason, because action cannot be performed without egoism, that is to say, action is sprung from the attachment for the body, while by non-attachment alone Brahma-vidya* is gained.

* - That knowledge which leads to an intuitive perception of Brahman, the one, infinite, in time and space.

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' Rama Gita '

10. Action neither destroys ignorance nor diminishes attachment; on the contrary it germinates evil action which again is incapable of warding off Samsara (worldliness). The wise man should therefore seek Divine knowledge.

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' Rama Gita '

9. Avidya (nescience) is the chief cause of this phenomenon. The Vedanta philosophy enjoins its removal. The knowledge of Self alone destroys Ajnana. Action (Karma) cannot destroy Ajnana because action is born of ignorance; so, self-knowledge must naturally destroy Ajnana completely.

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' Rama Gita '

8. This birth is the result of prior actions. Man influenced by senses seeks pleasure and pain and does good and bad actions respectively. His actions will result in rebirth; when born, man does actions again. The world is consequently termed a rotation.

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' Rama Gita '

6. Having heard all that Lakshmana said, the best of rulers, the pure minded, the remover of all miseries of those who seek shelter, viz Rama, in order to remove the darkness of Ajnana, preached the Jnana Yoga*, expounded by the Vedas.

* - The sacred knowledge derived from meditation upon the higher truths of religion and philosophy, which teaches man how to understand his own nature, and how he may be re-united with supreme Spirit.

7. Man should first discharge the prescried duties of his caste (Varna) and Stage (Ashrama), and thereby having secured purity of mind, and well equipped himself with the necessary means (Sadhanas, of higher aim) then approach the Guru for the attainment of divine knowledge.

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' Rama Gita '

Mahadeva said:

1. Then Rama, the best of Raghu race, the redeemer of the world, after his meritorious career described in 'Ramayana' began to live a life as the wise princely saints had done before.

2. Asked by the intelligent Lakshmana, Rama related the very ancient moral stories, and then that of the wanton King Nrga, who was reborn a reptile by the curse of a Brahmana.

3. Once when the mighty Rama was alone and Sita was serving his lordship's feet, Lakshmana of pure sentiment bowed down to him reverently and spoke supplicantly.

4. O, most wise! thou art incorporeal and supreme Lord, thou art personified pure wisdom, thou the 'Antaryamin' (knowest thou the minds of all), thou art visible only to those who love thy lotus-like feet, as a bee loves to suck the nectar and who have thy knowledge for their aim.

5. O, Lord! I seek refuge with thy lotus feet, which release from the bondage of 'Samsara', and which are contemplated by Yogins; those who practise concentration of mind. Teach me so that I may easily and speedily cross over the unbounded ocean of nescience (Avidya).

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Bhagavan Sri Ramana Maharshi

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If you are firm in your belief in the guidance of God, stick to it, and do not concern yourself with what happens around you.

(Talk 595)

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Swami Vivekananda

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In wealth is the fear of poverty, in knowledge - the fear of ignorance, in beauty - the fear of age, in fame - the fear of backbiters, in success - the fear of jealousy, even in body is the fear of death. Everything in this earth is fraught with fear. He alone is fearless, who has given up everything.

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Paramahansa Nithyananda

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The same energy that is giving you these words,
the energy that comes from this hand giving you energy darshan,
is the same energy that everyday turns planet earth and lights the sun.

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Sri Samartha Siddharameshwar Maharaj

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Consider yourself lucky if your mind is fed up with worldly objects.

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Yoga Vashishta

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“Truly, the cause for this world-appearance is ignorance or the non-investigation into the nature of reality. Even as a lamp instantly removes darkness, the light of self-knowledge dispels the darkness of ignorance instantly. Hence, one should inquire into what is known as jiva or mind or the inner psychological factor. The supreme self, which alone is the truth, is right in the middle between the inert and the intelligent: that alone creates diversity and is known by all these diverse names.
Just as a nanny takes the baby from one place to another in order to distract it, this mental conditioning (or the psychological habit or tendency) takes the jiva here and there. .Thus, tied to the rope of mental conditioning, the jiva goes through repeated births in various species, enduring interminable suffering.
The self, on account of its ignorant self-limitation as the mind, becomes as if tainted by the objects of the world; but the same self, when it is awakened to its true nature, abandons its ignorant delusion and regains its self-knowledge. Then the mind sees the body as if from a great height. Recognizing the body as an aggregate of the elements, it transcends body-consciousness and becomes enlightened...
O Rama, by the following attitude you will also gain divine insight and remain firmly established in self-knowledge: 'I am space. I am the sun. I am the directions, above and below. I am the gods. I am the demons. I am all beings. I am darkness. I am the earth, the oceans, etc. I am the dust, the wind, the fire and all this world. I am omnipresent. How can there be anything other than me?’
By adopting this attitude you will rise beyond joy and sorrow. Both the following attitudes are conducive to liberation: one is ’I am the extremely subtle and transcendent self’ and the other is 'I am all and everything'. There is another attitude with regard to the 'I', and that is the attitude of 'I am this body': this attitude is the source of endless sorrow. Abandon all these three attitudes, O Rama, and remain as pure consciousness.”

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Bruce Lee

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"Understanding is not one moment of perception , but a continuous state of inquiring awareness without conclusion."

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Paramahansa Nithyananda

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Changing the cognition before entering into the action, is what we call pooja in Vedic tradition. Hindus worship anything. Because the purpose of pooja is change the cognition before you enter into the activity change the cognition of the driving. Build a conscious cognition.

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Guru Nanak

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Make the True Guru your friend; going to His Court, you shall obtain the True Lord.
He is the Master who has made the world bloom; He makes the Universe blossom forth, fresh and green.
Those who meditate on the True Guru are satisfied and fulfilled. Those who meditate on the True Guru are not afraid of the Messenger of Death.
By Guru’s Grace, one remains blended with the True Name of the Creator.
Through the Guru’s Teachings, you shall be saved, contemplating the True Name.
The Diamond of the Guru has pierced the diamond of my mind, which is now dyed in the deep crimson color of the Name.
Remembering Him in meditation, the home of sorrow is abolished. Remembering Him in meditation, the Messenger of Death shall not touch you. Remembering Him in meditation, the dry branches become green again.
There is nothing beyond You; You are the One who does, sees, and knows.
Without You, there is no other; the entire Universe is the Arena of Your Play.
You are the River, All-knowing and All-seeing. I am just a fish – how can I find Your limit? Wherever I look, You are there. Outside of You, I would burst and die.

~ Sri Guru Granth Sahib

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Sri Ramakrishna

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897.The Lord, being pleased with Prahlada's* prayers and hymns, asked him what boon he desired.

He replied, "Lord, forgive those who oppressed me; in punishing them Thou wilt be punishing Thyself, for verily Thou abides in everything."

* - From ' Upanishads '

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The yogis hailed Nanak as an exalted one. Gorakhmata later changed its name to Nanakmata and it lies just fifteen miles away from the present-day town of Pilibhit. In that area one can find followers of Nanak, known as Nanakpanthis.

The Puratan janamsakhi tells of a shopkeeper who became a follower of Guru Nanak during the latter's travels and came every day to serve the Guru. One day, another shopkeeper accompanied him out of curiosity to see Nanak. But on the way he was captivated by the charms of a woman. Subsequently, they would leave their village together, one to serve the Guru and the other to visit his mistress. One day they wanted to test the result of their actions and decided to meet at the end of the day at an appointed place. The first man as usual visited Guru Nanak, but as soon as he left the Guru's presence, his toe was pierced by a thorn. He went to the meeting place with a bandage on his toe and his slipper in his hand. The other man did not find his mistress at home that day and came to the appointed place ahead of time. As he was sitting there he scartched the ground with a stick. The stick hit a gold mohur, and on digging further, the man unearthed a jar of charcoal. When they met up, they both decided to go back to Guru Nanak to be enlightened on the ways of God - the virtuous man had been injured by a thorn but the sinner had found a gold mohur. Nanak told them that the ways of God were strange. It could well be that the virtuous acts of the first man had changed what could have been impaling stake into a mere thorn while the other's sins had changed what could have been a jar of gold mohurs into a single mohur and turned the rest to charcoal.

' Man's conduct is the paper
On which, the mind's quill
Records both good and evil
As our deeds dictate, we live,
But God's Grace knows no end.' (Raga Maru)

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