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Paramahansa Yogananda

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All the experiences I have told you about are scientifically attainable. If you follow the spiritual laws, the result is certain. If the result doesn't come, find fault with your effort. Intensity in all your religious practices is the only way. Those who don't meditate regularly and deeply are restless whenever they do meditate, and give up after a short effort. But if you make a greater effort day by day, the ability to go deep will come. I don't have to make any effort now; the whole world is gone instantly when I close my eyes and gaze into the Kutastha Centre [the spiritual eye, in the forehead between the eyebrows].

"Man's Eternal Quest"


Львы Будды, Жизнеописание 84 Cиддхов

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МИНАПА.
Рыбака Минапу, жившего в Северной Индии, учил Махадева. Минапа pыбачил в океане Ита в Камарупе и продавал улов на базаре. Однажды огромная рыба попала на крючок и утащила его в воду. Развернувшись, она проглотила рыбака, но он не умер - такая у него была карма.
В это время богиня Ума спрашивала Махадеву о Дхарме. "Моя Дхарма - секретное учение, его нельзя открывать не своим, - ответил Махадева. - Давай закроемся на дне океана, чтобы никто не слышал, о чем мы говорим".
И вот, рыба, проглотившая Минапу, случайно пpоплывала под домом на дне океана. К тому времени богиня Ума уже уснула от объяснений Махадевы, и когда он спросил ее : «Понимаешь? ", Минапа ответил изнутри рыбы : "Понимаю". Так ему удалось услышать Дхарму.
Когда все было рассказано, богиня, проснувшись, попросила продолжать наставления. «Я уже все рассказал ", - удивился Махадева. «Но я-то слышала только первую половину, потом уснула". "А кто же говорил 'Понятно'?»«Это не я, я спала". Махадева посмотрел вокруг и увидел, что рыбак внутри рыбы слышал Учение. Так как он уже стал как бы учеником Махадевы, тот решил дать ему посвящение. Получив наставления, Минапа медитировал в желудке рыбы двенадцать лет.
Потом рыбу выловили. Она была такая тяжелая, что рыбаки решили, что внутри неё драгоценности. Когда ее вскрыли, оттуда вышел Минапа и рассказал свою историю. Все пришли в восхищение, когда прикинули, сколько времени и в каких условиях он работал с умом.
Став известным йогином, Минапа летал, не останавливаясь, по всей стране и, казалось, даже не касался земли. Однажды, когда он танцевал на камне, его ноги прошли сквозь гранит, как сквозь жидкую грязь. Он пел при этом:
Теперь, свободный от прошлой кармы, я полон радости, это радость Дхаpмы. Это и есть путь наилучших способностей; о, драгоценное чудо, мой ум!
Так он пел в течении пятисот лет к радости всех живых существ. Он сохранил имя Минапа, другое имя было Ваджрапада, а третье - Ачинта, "не заключенный в мысли". Он овладел
Львы будды - Жизнеописания восьмидесяти четырех сиддхов 10
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сначала магическими способностями, но, не останавливаясь, двигался путем Дхармы. Минапа в своем теле ушел в ясный свет.


Львы Будды, Жизнеописание 84 Cиддхов

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КАНКАРИПА.

Жил в Магхагуре человек низкой касты по имени Канкарипа. Он счастливо женился на женщине из своего круга. Наслаждаясь семейной жизнью, Канкарипа думал только о повседневных нуждах и ни на минуту не обращал ум в сторону освобождения. Его жена умерла. Канкарипа отнес тело на кладбище, но не мог оставить его там. Сидя рядом, он плакал. Йогин, наделенный даром глубокого понимания, подошел к нему и спросил, кто он, и что он делает на кладбище. "Неужели ты не видишь? - услышал он в ответ. - Я - как
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слепой, у котоpого выpвали глаза. Все пропало. Мне так плохо без жены, хуже всех, всех на свете". Йогин сказал:
"Конец рождения - смерть. Конец соединения - расставание. Все, что соединилось - разъединяется потом. Каждый в сансаре страдает, поэтому не плачь над миром, причинившим тебе боль. Что ты сделаешь, охраняя тело? Оно уже - глина, грязь, земля, оно не с тобой. Ты можешь остановить страдание, но только придя к Дхарме".
«Неужели что-то может избавить от всего этого - от мира, рождения, смерти? «- спросил Канкарипа. Йогин ответил: «У меня есть способы, которые дал мне учитель. Они ведут к освобождению". "Тогда я прошу передать их мне". Йогин провел медитацию посвящения и дал наставления о сущности ухода от "Я".
Канкарипа спросил: «Что мне делать дальше?»«Ясно представь себе жену, как помнишь ее, - ответил йогин. - Потом медитируй на эту форму, видя ее уже как лишенную "Я", как истинную природу, пустоту и радость". И йогин оставил его медитировать.
После шести лет практики Канкарипа полностью превратил то, что он знал о своей жене, в переживание пустоты и блаженства. Он очистил все затемнявшее его истинную природу и достиг огромного счастья. Он чувствовал, что очнулся от тяжелого сна, и позже, размыв все заблуждения, обрел сиддхи. Канкарипа стал знаменитым йогином и, преподав Дхарму многим своим соотечественникам, ушел в ясный свет.


Львы Будды, Жизнеописание 84 Cиддхов

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САРАХА.

Сараха, сын дакини, родился в семье брахмана в городе Роли, в Раджни, на востоке Индии. Получив классическое образование, он обратился к учению Будды, и, прослушав многих учителей, пришел к Тантре. Днем он практиковал Индуизм, по ночам занимался Буддизмом. Еще он пил.
Когда брахманы узнали об этом, они отправились к царю Ратнапале и сказали ему: "Ты царь здесь. Разве пристало тебе поощрять религию со столь дурной репутацией, как Буддизм? И к тому же: пусть "лучник»Сараха даже занимает высокое положение, все равно он запятнал себя пьянством и должен быть изгнан". Царь совсем не хотел изгонять человека, под управлением которого находились пятьдесят тысяч мелких хозяйств. Он направился к Сарахе и сказал ему: "Ты - брахман, тебе вовсе не пристало пить вино". "Я и не пью, - ответил Сараха. - Собери сюда всех этих брахманов, и я поклянусь тебе". Когда все собрались, Сараха сказал: "Если я пил, пусть моя рука сгорит. Если же нет, пусть она останется целой".Он положил руку в кипящее масло, и она не сгорела. "Видите, он не пьет",- сказал царь. "Пьет, пьет!»- настаивали брахманы.
Сараха повторил клятву и выпил расплавленную медь. "Нет, он пьяница",- твердили брахманы. Тогда Сараха сказал: «Давайте так: кто пойдет по воде и утонет, тот пьет, а кто не утонет, тот не пьет". И они с еще одним брахманом вошли в воду, и тот начал тонуть, а Сараха - нет, и все согласились, что Сараха - трезвенник.
Потом Сараху стали взвешивать. "Кто тяжелый, тот не пьет",- сказал он. Брахманы положили на весы три стальные гири в вес человека каждая, и все равно Сараха перевесил. Он был тяжелее даже шести гирь. Наконец царь сказал: "Если даже кто-либо пьет и обладает такой энергией, пусть пьет".
Царь и брахманы поклонились Сарахе и попросили у него наставления. Сараха согласился и пропел три цикла песен "Доха". После этого брахманы отказались от своих взглядов и стали буддистами, а царь и окружавшие его обрели сиддхи.
Позже Сараха женился на пятнадцатилетней служанке и, бросив свое имущество, отправился странствовать. Он остановился в малолюдном месте и практиковал Дхарму, а его девушка ходила по округе, прося подаяние. Однажды он попросил приготовить ему что-нибудь из редиса. Жена полила редис сметаной и подала ему, но он сидел в медитации, и она не стала его беспокоить. Сараха пробыл в медитации двенадцать лет. Наконец, очнувшись, он спросил: "А где же редиска?»Девушка сказала: "Как я могла сохранить ее? Сейчас весна, овощи еще не выросли". Сараха, помолчав, сказал: "Я отправляюсь в горы". "Одинокое тело не дает уединения, - ответила девушка, - лучшее уединение - в уме, когда он далек от идей и концепций. Ты медитировал двенадцать лет, и мысль о редиске оставалась в тебе. Что хорошего ты найдешь в своих горах?»"Это правда", - подумал Сараха. С этого времени он старался растворить концепции и привычные мысли в естественном свете ума.
Обратившись к опыту прямого освоения природы ума, Сараха обрел сиддхи Махамудры и оправдал надежды всех живых существ. Он и его подруга вместе ушли в ясный свет.

Andriy shared a Paramahansa Yogananda quote         SHARE URL

Paramahansa Yogananda

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Those who practice the technique of Kriya deeply for even a little while, and sit long in meditation in the resultant stillness, find that the force of their prayer is doubled, trebled, a hundred times more powerful. If one enters the inner temple of silence and worships before the altar of God with prayer and invocation of His presence, He comes quickly. When the consciousness is withdrawn from the sensory surface of the body and its surroundings and centralized in the cerebrospinal shrines of soul perception, that is the most effective time to pray.

~ The Second Coming of Christ


Львы Будды, Жизнеописание 84 Cиддхов

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ШАВАРИПА.

На горе Викрама в горах Манда жил охотник по имени Шаварипа, причинявший много вреда живым существам тем, что убивал животных и ел их мясо. Таким способом он поддерживал свое существование. Авалокитешвара обратил внимание на охотника и исполнился сострадания. Приняв схожий облик, он пришел к Шаварипе. "Кто ты?»- спросил охотник. "Я - шаваpи, как и ты ", - ответил Авалокитешвара. "Откуда ты?»«Издалека ", - был ответ. "Но у тебя только одна стрела. Сколько оленей ты собираешься убить одной стрелой?»«Я могу убить триста ".»Ну, покажи, как ты охотишься !»- воскликнул Шаварипа.
На следующий день воплощенный Бодхисаттва привел Шаварипу на большой луг и показал ему стадо из пятисот оленей. Шаварипа не знал, что это - иллюзия, и спросил: "Ну, сколько из них ты убьешь своей стрелой? «"Думаю, всех". "Пожалей оленей, - рассмеялся Шаварипа, - убей только сотню ". Тогда бодхисаттва выпустил стрелу и убил сотню оленей. После этого он предложил Шаварипе взять с собой хотя бы одну тушу.Шаваpипа не смог поднять ее: гордость охотника была сломлена. Когда они вернулись в хижину, Шаварипа стал просить бодхисаттву научить его так же владеть одной стрелой. Бодхисаттва ответил: "За это ты должен отказаться от мяса на один месяц".Шаварипа согласился, а на деле получилось так, что он навсегда прекратил преследовать и убивать живых существ.
Воплощенный бодхисаттва вернулся через семь дней и спросил: "Чем вы питались это время?»"Мы с женой ели фрукты", - ответил Шаварипа. Тогда бодхисаттва предложил им делать медитацию сострадания ко всем живым существам.
Через месяц он вернулся снова. Шаварипа сказал : "Ваша Дхарма учит, как упустить оленя". Бодхисаттва молча разложил цветы и сделал мандалу. Потом он обучил Шаварипу и его жену смотреть в нее и попросил рассказать, что они видят. Они заглянули в мандалу и увидели восемь огромных областей ада и самих себя, гибнущих там. У них перехватило дыхание; они вздрагивали и не знали, что сказать.
Воплощенный бодхисаттва вновь спросил, что же они увидели. Наконец Шаварипа сказал: "Я видел людей, точь-в-точь таких, как мы, сгорающих в аду". "Вам страшно переродиться там?»"Нам действительно страшно. Может быть, у нас есть хоть какая-то возможность спастись?»"Если есть способ, вы будете делать то, что требуется?»"Мы будем стараться изо всех сил".Тогда бодхисаттва обучил Шаварипу и его жену Дхарме. «Отнятие жизни создает pазные каpмы, - сказал он, - поэтому вы можете переродиться в аду. То, как вы действовали, убивая, остается с вами и создает пpедpасположенность к дальнейшему отнятию жизни. Те же причины укорачивают вашу жизнь, а внешне делают вас очень непривлекательными.
Но воздеpживаясь от убиения, вы вполне можете достичь Просветления. Если у вас нет страсти к убийству, ваша жизнь будет долгой. Внешне все это отразится в том, что вы родитесь лично очень привлекательными".
Он показал им результаты десяти вредных действий и плоды десяти достоинств. Теперь Шаварипа исполнился отвращения к сансаре и достиг непоколебимой веры в учение Будды.
Авалокитешвара дал ему дальнейшие инструкции и вернулся в горы Доданти.
Практикуя в медитации великое сострадание вне образов и концепций, Шаварипа за двенадцать лет обрел сиддхи Махамудры. Через состояние великого сострадания он предстал перед Авалокитешварой. Будучи высокого мнения о нем, бодхисаттва сказал: "О благороднорожденный! Нирвана - как лента с одной стороной, как вспышка огня в траве. Она несовершенна. Ты должен остаться в мире и стать благом для бесчисленных живых существ". Так Шаварипа вернулся на родину. Его называли Шри Шавари. Поскольку он носил павлиньи перья, его звали также "учитель с крылом павлина", и еще "горный отшельник", потому что он всегда жил в горах. Под этими тремя именами он был известен. Тех, кому повезло стать его учениками, он учил с помощью поэзии и символов. Теперь он
находится на матеpике Джамбудвипа и будет пребывать там до прихода будущего Будды Майтрейи.


Львы Будды, Жизнеописание 84 Cиддхов

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ДОМБИПА.

В стране Магадха жил человек царского рода, достигший сиддхи Хеваджры. Посвящение ему дал учитель Вирупа, и, получив наставления, он теперь осуществлял их на практике. Он относился к своим подданным, как отец к единственному сыну, но никто не догадывался, что он вошел в ворота Дхармы. Он был доброжелателен до глубины души, и люди говорили: «Этот правитель действительно очень пpаведный человек".
Однажды царь сказал министрам: «В нашей стране люди мучаются. Воры и грабители разрушают собственность, доходы низки и растет число бедных и нуждающихся. Чтобы спастись от нищеты и страха, повесим на суку большой колокол! Пусть каждый, ставший свидетелем преступления или несчастья, подойдет и ударит в него". Так и было сделано.
Спустя некоторое время группа певцов и танцовщиков из низкой касты пришла в столицу показать свое искусство при дворе. Очень красивая девушка, дочь одного из певцов, сопровождала труппу. Ее лицо было действительно миловидно, а фигура - совершенна. Она выглядела невинным ребенком, обладая при этом всеми чертами падмани, благородной девушки. И царь спросил певца, не отдаст ли тот ему свою дочь.
"Ваше величество - владыка Магадхи, страны в восемьсот тысяч городов, - ответил отец. - С рождения Вы свободны от забот о хлебе. Мы же - низшей касты, все избегают и порочат нас. Такая просьба будет недостойна вашего рода".
Царь повторил свое предложение, но уже более настойчиво; наконец девушка перешла к нему, а он заплатил отцу сумму, достойную такого сокровища. Двенадцать лет никто не знал, что девушка стала тантрическим партнером царя; но в конце концов тайна раскрылась. "Наш царь вступил в связь с низкородной женщиной", - заговорили в Магадхе. Тогда он отрекся от престола в пользу сына, а сам с женой удалился в джунгли. Еще двенадцать лет они провели там, практикуя Тантру.
Мало помалу счастье отвернулось от Магадхи, и наследник оказался не в состоянии управлять страной. После долгих совещаний было решено передать власть предыдущему царю. Специальное посольство отправилось в джунгли. Они застали царя сидящим в медитации прямо на земле под деревом. Женщина в это время пошла за водой. Было отчетливо видно, как она скользит по глади озера, стоя на листе лотоса, и не тонет. Посланные были так поражены, что не стали беспокоить их и вернулись рассказать об увиденном. Жители Магадхи твердо решили послать йогу приглашение вновь взойти на престол.
Царь и его подруга появились в городе верхом на молодых тиграх, вместо кнута держа в руках ядовитых змей. Изумленные горожане вышли к ним навстречу и сказали: "Если Вы станете править нами, поистине все будет благополучно. Не вернетесь ли Вы на Ваш трон? «"Я - низкой касты, как я могу сделать это? - спросил царь. - Хорошая или плохая каста, это ведь важно для вас сейчас, только после смерти это становится безразлично. Сожгите нас, и когда мы вновь родимся из огня, я сделаю, как вы просите". И горожане сожгли царя и женщину на огне сандалового дерева, и огонь этот горел семь дней. Иногда людям удавалось угадать в пламени очертания пары, превратившейся в Хеваджру и его подругу, в сияющих как pоса самовозникших телах. Увидев это, люди уверовали в учение Тантры, а царь стал известен как мастер Домбипа - "выходец из низкой касты Домби".
Домбипа объявил своим министрам и подданным : «Если вы сможете жить как я, то я согласен управлять вами. Если же нет, я не буду царем". Все вокруг удивились и сказали : "Как же мы можем быть такими, как вы?»Тогда царь произнес: "В этих владениях мало истины и счастья, и много дурного. Я буду править в области Дхармы". И он ушел в ясный свет на благо всех живых существ

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Mind is like the wood or stone from which a person carves an image. If he carves a dragon or a tiger, and seeing it fears it, he is like a stupid person creating a picture of hell and then afraid to face it. If he does not fear it, then his unnecessary thoughts will vanish.
Part of the mind produces sight, sound, taste, odor and sensibility, and from them raises greed, anger and ignorance with all their accompanying likes and dislikes.

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The dream lasts as long as the dreamer. The end of the latter is the end of the former. Although it may not seem so, the same can be said for the world and the individual. The world is very seductive. It creates a force that draws attention toward it. Unless and until there is a countering pull from Conscious Being Itself,clarity is not possible.

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People who have truly, immensely loved each other are the ones who will handle the loss of the loved one gracefully.

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"Life and love are not two, they are one. To love means to see and feel life in everything." - Amma

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"It is the nature of the human mind to vacillate. Like the pendulum of a clock, the mind is always moving from one thing to another. The movement is constant. The mind is always in a state of flux; at one moment it loves, the next moment it hates. The mind will like something in one moment, but in the next moment it will dislike the same thing. The pendulum of the mind sometimes moves towards anger, and then it moves towards desire. It cannot stop. It cannot be still. Because of the constant movement of the mind, the stable, unmoving, underlying ground of existence, which is the real nature of everything, cannot be seen." - Amma

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The Guru's Promise~

Those who have come to Self-Realization Fellowship truly seeking inward spiritual help shall receive what they seek from God. Whether they come while I am in the body, or afterward, the power of God through the link of the SRF Gurus shall flow into the devotees just the same, and shall be the cause of their salvation....

All devotees who are regular and faithful in their practice of SRF teachings shall find that their lives become purified and transformed. In their persistence and steadiness, true devotees of this path shall find emancipation. Implicit in the SRF techniques and teachings are the help and blessings of the SRF line of gurus. Devotees who conduct their lives according to SRF principles will be blessed with the hidden and open direction of the SRF line of gurus. The ever-living Babaji has promised to guard and guide the progress of all sincere SRF devotees. Lahiri Mahasaya and Sri Yukteswarji, who have left their physical forms, and I myself, even after I have left the body, all will ever protect and direct the sincere members of SRF/YSS.

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All souls are equal. The only difference between you and me is that I made the effort. I showed God that I love Him, and He came to me. Love is the magnet from which God cannot escape.

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Those who do not give time to their religion cannot expect to know all at once about God and the hereafter. Usually people don't make the effort, or if they do, the effort is not deep and sincere enough. Nighttime should be spent with God. You sleep more than necessary, and thus waste many valuable hours. Night was meant to screen all the attractions of the world, that you might the more intently explore the kingdom of God.

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Have God first. Have God now. Don't wait, because delusion is very strong. Before you know it, the time will have come for you to quit this world. Whenever you have a moment, sit down and meditate. No matter how many times your prayers have not been answered, don't worry; keep on praying. Pray with sincerity. Believe that your prayer is answered

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I am planning and doing things in the world, but only to please the Lord. I test myself: even when I am working I whisper within, "Where are you, Lord?" and the whole world changes. There is nothing but a great light and I am a little bubble in that Ocean of Light. Such is the joy of existence in God.

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“Today, doctors are saying that nearly 80 million Indians are heading to be diabetic. One of the reasons for this is because most Indian people are on a single-cereal diet. People are eating either only rice or only wheat. This can definitely cause health problems. It is important to bring in a multigrain diet in one’s life.

Traditionally, people always ate lots of grams, pulses, legumes and many kinds of grains. But slowly those things have gone away, and if you look at a South Indian’s plate today, there will be so much rice and just a little bit of vegetable. This is a serious problem. This shift to a total carbohydrate diet that has happened in the last twenty-five or thirty years needs to be reversed because a person’s long-term health will be seriously affected if they just eat lots of carbohydrate and very little of other things. This is a basic conceptual change which needs to happen in people’s minds. The majority of the diet should not be rice but all the other things. Rice is your choice – whether you want to eat or not, you decide according to your hunger levels.”

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It lies with you as to what you are going to be. Be proud that you are a child of God. What have you to fear? No matter what comes, believe it is the Lord who is sending that to you; and you must succeed in conquering those daily challenges. Therein lies your victory. Do His will; nothing can hurt you then. He loves you everlastingly. Think that. Believe that. Know that. And suddenly one day you will find you are immortally alive in God.

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From: The Collected Works of Sri Ramana Maharshi:

Atma Bodha (Knowledge of the Self)


After a devotee sent to Sri Bhagavan a Tamil translation of Shankaracharya’s Atma Bodha,
Bhagavan composed a new translation in Tamil.
He did this translation very rapidly, working even at night, using a flashlight..!

‘Can Shankara, the enlightener of the Self,
be different from one’s own Self?
Who but he, does this day,
abiding as the inmost Self in me,
speak this in the Tamil language?’ — Sri Bhagavan.


1. This — Atma Bodha —is meant to fulfil the want of the seekers of liberation who, by their prolonged tapas, have already cleansed themselves of impurities and become mentally peaceful and free from desires.

2. Of all the means to liberation, knowledge is the only direct one — as essential as fire to cooking; without it, liberation cannot be gained.

3. Not being opposed to ignorance, karma does not destroy it. On the other hand, knowledge destroys ignorance as surely as light does darkness.

4. Owing to ignorance, the Self now appears to be covered up; on the removal of ignorance, the pure Self will shine forth of Itself, like the sun after the dispersal of clouds.

5. The jiva is mixed up with ignorance. By constant practice of knowledge the jiva becomes pure, because knowledge disappears (along with ignorance), as the cleansing nut with the impurities in the water.

But here is the world, how can the Self alone be real and non-dual?

6. Samsara is full of likes and dislikes and other opposites. Like a dream, it seems real for the time being; but, on waking, it vanishes because it is unreal.

Because the dream is negated on waking, I know it to be unreal; but the world persists and I find it only real.

7. So long as the substratum of all, the non-dual Brahman is not seen, the world seems real — like illusory silver in a piece of mother-of-pearl.

But the world is so diverse; yet, you say there is One only.

8. Like bubbles rising on the surface of the waters of the ocean, all the worlds arise from, stay in and resolve into the Supreme Being (Paramesa) who is the root cause and prop of all.

9. In the Being-Consciousness-Bliss, which is all permeating, eternal Vishnu, all these diverse objects and individuals appear (as phenomena) like various ornaments made of gold.

Yes, but what about the numberless individual souls?

10. Just as the all-pervading akasa (ether) appears fragmented in different objects (as in a pit, a jar, a house, a theatre hall, etc.) but remains undifferentiated on the limitations falling away, similarly with the single, non-dual ruler of the senses (seeming to function as gods, men, cattle, etc.).

But the individuals have different traits and function according to different conditions.

11. The traits, etc., are also superimposed. Pure water (tasteless by itself) tastes sweet, bitter, salty etc., according to the admixture in it (upadhis). Similarly, race, name status, etc., are all superimposed on the non-dual Self of all. What are these upadhis which play such tricks on the Self? They are gross, subtle and very subtle as described here.

12. The gross body made up of the five gross elements (earth, water, fire, air and ether) is meant to reap the fruits of past actions in the shape of pleasure and pain.

13. The subtle body consisting of the five airs, the mind, intellect, the ten senses and made up of subtle elements is also meant for enjoyment (as in dreams).

14. Inexpressible and beginningless ignorance is said to be the causal body (as in deep sleep). Know the Self to be other than these three upadhis.

If so, why is the Self not evident to me? On the other hand, Sruti says, ‘ This Purusha is made up of annarasa (essence of food).’

15. Just as a clear crystal (itself colourless) appears red, blue, yellow, etc., according to the background, so also the Self, pure and untainted, seems to be identical with the body, the senses, the mind, intellect or blissful ignorance (panchakosas) when in contact with them.

16. Just as husking the paddy exposes the grain within (the rice), so also should one judiciously separate the pure Atman from the sheaths covering it.

Atman is said to be everywhere. Why should it then be judiciously looked for within the five sheaths?

17. Though always and everywhere present, the Self does not shine forth in all places. Just as light is reflected only in a transparent medium, so also the Self is clearly seen in the intellect only.

18. The Self is realized in the intellect as the witness of the activities of, and yet separate from the body, the senses, the mind, intellect and gross nature (prakriti) as is a king in relation to his subjects.

The Self seems to participate in their activities; so he cannot be different from them, nor be their witness.

19. Just as the moon seems to move when the clouds around her move, so also the Self seems to the indiscriminating to be active, when actually, the senses are active.

To be active, the body etc., must also be intelligent; they are said to be inert. How can they act without the intelligent Self participating in their actions?

20. Just as men do their duties in the light of the sun (but the sun does not participate in them), so also the body, senses, etc., function in the light of the Self without its participating in them.

True, the Self alone is intelligence. I know myself to be born, growing, decaying, happy, or unhappy and so on. Am I right?

21. No. The characteristics (birth, death, etc.) of the body and the senses are superimposed on the Being-Consciousness-Bliss as is the blue in the sky by those who do not discriminate.

22. So also the characteristics of the mind, such as agency, etc., are by ignorance superimposed on the Atman, as are the movements of water on the moon reflected in it.

23. Only when the intellect is manifested, likes and dislikes, pleasure and pain are felt. In deep sleep, the intellect remaining latent, they are not felt. Therefore, they are of the intellect and not of the Atman (the Self). Here is the real nature of the Atman.

24. As light is the very sun, coldness the water, heat the fire, so also the eternal, pure Being-Consciousness-Bliss is the very Self.

At some time or other, every individual experiences, ‘I am happy’, and thus Being-Consciousness-Bliss experience is plain. How can one make the experience permanent and unchanging?

25. Being-Consciousness is of the Self; the ‘I’ mode or modification is of the intellect; these are distinctly two. However, owing to ignorance, the individual mixes them together and thinks ‘I know’ and acts accordingly.

26. Never is there any change (or action) in Atman nor knowledge in the intellect. Only the jiva is deluded into thinking itself to be the knower, doer and seer.

27. Like the snake in the rope, mistaking the jiva for the Self, one is subject to fear. If, on the other hand, one knows oneself not as a jiva but as the supreme Self, one is altogether free from fear.

28. Only the Self illumines the senses, intellect, etc., as a lamp does objects such as pots. The Self is not illumined by them as they are inert.

If the Self cannot be made known by the intellect, there will be no knower to know the Self and the Self cannot be known.

29. To see a light, no other light is needed. So also, the Self being self-effulgent, needs no other means of knowledge. It shines of itself.

If so, every one must be Self-realized, effortlessly, but it is not so.

30. On the strength of the Vedic teaching, ‘Not this, not this’, eliminate all the adjuncts (upadhis) and with the help of the mahavakyas, realize the identity of the jivatman (individual self) with the paramatman (the supreme Self).

31. The whole objective world such as the body, is born of ignorance and transient like a bubble on water. Know the Self to be distinct from it and identical with Brahman (the Supreme).

32. Being distinct from the gross body, birth, death, old age, debility, etc., do not pertain to me. Not being the senses, I have no connection with the objects of the senses such as sound, etc.

33. The srutis declare:`I am not the vital air (prana), not the mind, (but) pure (Being). Not being the mind I am free from likes and dislikes, fear, etc´.

34. `I am free from qualities and actionless, eternal, undifferentiated, untainted, unchanging, formless, ever free and pure´.

35. `Like ether, I am always pervading all, in and out, unswerving, ever equal in all, pure, untainted, clear and unshaken´.

36. `That which remains eternal, pure, ever-free, all alone, unbroken bliss, non-dual, Being-Consciousness-Bliss, transcendent Brahman (the same) am I ´.

37. Long, constant practice of ‘I am Brahman only’ destroys all vasanas (latent tendencies), born of ignorance as an efficacious remedy (rasayana) eradicates a disease.

38. Be dispassionate, keep the senses under control and let the mind not wander; sit in a solitary place and meditate on the Self as infinite and one alone.

39. Keep the mind pure; with keen intellect, resolve all that is objective into the Self and always meditate on the Self as clear and single like ether.

40. Having discarded all names and forms, you are now the knower of the Supreme Being and will remain as perfect Consciousness-Bliss.

41. Being the same as Consciousness-Bliss, there is no longer any differentiation such as the knower and the known; and the Self shines forth as Itself.

42. If in this manner by process of constant meditation, the two pieces of wood, namely the Self and the ego are rubbed together, the flames from the fire of knowledge burn away the whole range of ignorance.

43. On knowledge destroying ignorance in this way, like the light of dawn scattering the darkness of night, the Self will rise like the sun in all its glory.

44. True, the Self is always here and now; yet it is not apparent, owing to ignorance. On ignorance being destroyed the Self seems as if it were gained, like the necklace on one’s own neck.

(The allusion is to the story of a lady wearing a precious necklace, who suddenly forgot where it was, grew anxious, looked for it everywhere and even asked others to help, until a kind friend pointed out that it was round the seeker’s own neck.)

45. Just as in darkness a post is mistaken for a man, so is Brahman in ignorance mistaken for a jiva. If, however, the true nature of a jiva is seen, delusion vanishes.

46. Knowledge arising on the experience of reality immediately destroys the ignorant perception of ‘I’ and ‘mine’, which resemble the delusion of direction in darkness.

47. A jnani who is a perfectly Self-realized yogi, sees by the eye of wisdom all objective phenomena to be in and of the Self and thus the Self to be the sole being.

How does he then act in the world?

48. Just as clay is the only material from which different utensils are formed (such as pots, jars, etc.), so he sees that the Self, too, is the whole universe and there is nothing but the Self.

49. In order to be liberated while yet alive, the sage should completely eschew the adjuncts (upadhis), and thus gain the real nature of Being-Consciousness-Bliss, like the maggot that turns into a wasp.

50. Having crossed the ocean of illusion and having killed the demons of likes and dislikes, the yogi, now united to shanti (peace), finds delight in the Self and so remains in his own glory.

51. The jivanmukta, freed from all desire for transient, external pleasures, delights in his own Self and remains clear and steady a like lamp in a pot.

52. Like the akasa (ether) which remains untainted by the objects contained therein, the muni (sage) remains untainted by the adjuncts (upadhis) covering him. Being the all-knower he remains like one that knows not, and moves about like the air uncontaminated by the objects it touches.

53. On the dissolution of the adjuncts (the body, senses, etc.), the sage now freed from particularities merges in the all-permeating Being (Vishnu), like water in water, ether in ether or fire in fire.

54. There is no gain over and above this gain, no pleasure over and above this bliss, no knowledge over and above this knowledge, know this to be Brahman.

55. That on seeing which nothing remains to see, on becoming which there is no more return to samsara, on knowing which nothing remains to know, know that to be Brahman.

56. What fills everything, above, below and around, itself Being-Consciousness-Bliss, non-dual, infinite, eternal, one only, know that to be Brahman.

57. What remains as immutable, unbroken Bliss, and as one only, that which even the scriptures indirectly denote by the process of elimination as ‘not this, not this’, know the same to be Brahman.

58. Dependent on a fraction of the inexhaustible Bliss of the Atman, all the gods such as Brahma enjoy bliss according to their grades.

59. Like the butter in milk, the objective universe is contained in it; all the activities are based on it alone. Therefore Brahman is all-pervading.

60. What is neither subtle nor gross, short nor long, produced nor spent, what is devoid of form, attribute, caste and name, know it to be Brahman.

61. By whose light the sun and other luminaries shine forth, but which is not itself illumined by them and in whose light all this is seen, know it to be Brahman.

62. Like fire in a piece of red-hot iron, Brahman permeates the whole world in and out and all through, makes it shine and itself also shines by itself.

63. Brahman is distinct from the universe, yet there remains nothing apart from Brahman. Should any other than Brahman appear, it is only an illusion like water in a mirage.

64. Whatever is seen or heard, it cannot be different from Brahman. True knowledge finds Brahman to be Being-Consciousness-Bliss and one without a second.

65. Only the eye of wisdom can see the omnipresent Being-Consciousness-Bliss, but not the eye of ignorance for a blind eye cannot see the sun.

66. Like gold freed from dross, the jiva (sadhaka) has all his impurities burnt away by the fire of knowledge bursting into flames fanned by sravana, manana and nidhidhyasana (hearing, reflection and contemplation) and now he shines forth by himself.

67. Because the sun of knowledge, the chaser of darkness has risen, the Atman shines in the expanse of the Heart as the omnipresent sustainer of all and illumines all.

68. He who bathes in the clear, warm, ever-refreshing waters of the Atman, which being available everywhere, here and now, need not be sought for in special centres and seasons; such a one remains actionless. He is the knower of all; he pervades all and is ever immortal.

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Atma Bodha (Knowledge of the Self) by Shankara
From: The Collected Works of Sri Ramana Maharshi.

After a devotee sent to Sri Bhagavan a Tamil translation of Shankaracharya’s Atma Bodha,
Bhagavan composed a new translation in Tamil.
He did this translation very rapidly, working even at night, using a flashlight..!

‘Can Shankara, the enlightener of the Self,
be different from one’s own Self?
Who but he, does this day,
abiding as the inmost Self in me,
speak this in the Tamil language?’ — Sri Bhagavan.

1. This — Atma Bodha —is meant to fulfil the want of the seekers of liberation who, by their prolonged tapas, have already cleansed themselves of impurities and become mentally peaceful and free from desires.

2. Of all the means to liberation, knowledge is the only direct one — as essential as fire to cooking; without it, liberation cannot be gained.

3. Not being opposed to ignorance, karma does not destroy it. On the other hand, knowledge destroys ignorance as surely as light does darkness.

4. Owing to ignorance, the Self now appears to be covered up; on the removal of ignorance, the pure Self will shine forth of Itself, like the sun after the dispersal of clouds.

5. The jiva is mixed up with ignorance. By constant practice of knowledge the jiva becomes pure, because knowledge disappears (along with ignorance), as the cleansing nut with the impurities in the water.

But here is the world, how can the Self alone be real and non-dual?

6. Samsara is full of likes and dislikes and other opposites. Like a dream, it seems real for the time being; but, on waking, it vanishes because it is unreal.

Because the dream is negated on waking, I know it to be unreal; but the world persists and I find it only real.

7. So long as the substratum of all, the non-dual Brahman is not seen, the world seems real — like illusory silver in a piece of mother-of-pearl.

But the world is so diverse; yet, you say there is One only.

8. Like bubbles rising on the surface of the waters of the ocean, all the worlds arise from, stay in and resolve into the Supreme Being (Paramesa) who is the root cause and prop of all.

9. In the Being-Consciousness-Bliss, which is all permeating, eternal Vishnu, all these diverse objects and individuals appear (as phenomena) like various ornaments made of gold.

Yes, but what about the numberless individual souls?

10. Just as the all-pervading akasa (ether) appears fragmented in different objects (as in a pit, a jar, a house, a theatre hall, etc.) but remains undifferentiated on the limitations falling away, similarly with the single, non-dual ruler of the senses (seeming to function as gods, men, cattle, etc.).

But the individuals have different traits and function according to different conditions.

11. The traits, etc., are also superimposed. Pure water (tasteless by itself) tastes sweet, bitter, salty etc., according to the admixture in it (upadhis). Similarly, race, name status, etc., are all superimposed on the non-dual Self of all. What are these upadhis which play such tricks on the Self? They are gross, subtle and very subtle as described here.

12. The gross body made up of the five gross elements (earth, water, fire, air and ether) is meant to reap the fruits of past actions in the shape of pleasure and pain.

13. The subtle body consisting of the five airs, the mind, intellect, the ten senses and made up of subtle elements is also meant for enjoyment (as in dreams).

14. Inexpressible and beginningless ignorance is said to be the causal body (as in deep sleep). Know the Self to be other than these three upadhis.

If so, why is the Self not evident to me? On the other hand, Sruti says, ‘ This Purusha is made up of annarasa (essence of food).’

15. Just as a clear crystal (itself colourless) appears red, blue, yellow, etc., according to the background, so also the Self, pure and untainted, seems to be identical with the body, the senses, the mind, intellect or blissful ignorance (panchakosas) when in contact with them.

16. Just as husking the paddy exposes the grain within (the rice), so also should one judiciously separate the pure Atman from the sheaths covering it.

Atman is said to be everywhere. Why should it then be judiciously looked for within the five sheaths?

17. Though always and everywhere present, the Self does not shine forth in all places. Just as light is reflected only in a transparent medium, so also the Self is clearly seen in the intellect only.

18. The Self is realized in the intellect as the witness of the activities of, and yet separate from the body, the senses, the mind, intellect and gross nature (prakriti) as is a king in relation to his subjects.

The Self seems to participate in their activities; so he cannot be different from them, nor be their witness.

19. Just as the moon seems to move when the clouds around her move, so also the Self seems to the indiscriminating to be active, when actually, the senses are active.

To be active, the body etc., must also be intelligent; they are said to be inert. How can they act without the intelligent Self participating in their actions?

20. Just as men do their duties in the light of the sun (but the sun does not participate in them), so also the body, senses, etc., function in the light of the Self without its participating in them.

True, the Self alone is intelligence. I know myself to be born, growing, decaying, happy, or unhappy and so on. Am I right?

21. No. The characteristics (birth, death, etc.) of the body and the senses are superimposed on the Being-Consciousness-Bliss as is the blue in the sky by those who do not discriminate.

22. So also the characteristics of the mind, such as agency, etc., are by ignorance superimposed on the Atman, as are the movements of water on the moon reflected in it.

23. Only when the intellect is manifested, likes and dislikes, pleasure and pain are felt. In deep sleep, the intellect remaining latent, they are not felt. Therefore, they are of the intellect and not of the Atman (the Self). Here is the real nature of the Atman.

24. As light is the very sun, coldness the water, heat the fire, so also the eternal, pure Being-Consciousness-Bliss is the very Self.

At some time or other, every individual experiences, ‘I am happy’, and thus Being-Consciousness-Bliss experience is plain. How can one make the experience permanent and unchanging?

25. Being-Consciousness is of the Self; the ‘I’ mode or modification is of the intellect; these are distinctly two. However, owing to ignorance, the individual mixes them together and thinks ‘I know’ and acts accordingly.

26. Never is there any change (or action) in Atman nor knowledge in the intellect. Only the jiva is deluded into thinking itself to be the knower, doer and seer.

27. Like the snake in the rope, mistaking the jiva for the Self, one is subject to fear. If, on the other hand, one knows oneself not as a jiva but as the supreme Self, one is altogether free from fear.

28. Only the Self illumines the senses, intellect, etc., as a lamp does objects such as pots. The Self is not illumined by them as they are inert.

If the Self cannot be made known by the intellect, there will be no knower to know the Self and the Self cannot be known.

29. To see a light, no other light is needed. So also, the Self being self-effulgent, needs no other means of knowledge. It shines of itself.

If so, every one must be Self-realized, effortlessly, but it is not so.

30. On the strength of the Vedic teaching, ‘Not this, not this’, eliminate all the adjuncts (upadhis) and with the help of the mahavakyas, realize the identity of the jivatman (individual self) with the paramatman (the supreme Self).

31. The whole objective world such as the body, is born of ignorance and transient like a bubble on water. Know the Self to be distinct from it and identical with Brahman (the Supreme).

32. Being distinct from the gross body, birth, death, old age, debility, etc., do not pertain to me. Not being the senses, I have no connection with the objects of the senses such as sound, etc.

33. The srutis declare:`I am not the vital air (prana), not the mind, (but) pure (Being). Not being the mind I am free from likes and dislikes, fear, etc´.

34. `I am free from qualities and actionless, eternal, undifferentiated, untainted, unchanging, formless, ever free and pure´.

35. `Like ether, I am always pervading all, in and out, unswerving, ever equal in all, pure, untainted, clear and unshaken´.

36. `That which remains eternal, pure, ever-free, all alone, unbroken bliss, non-dual, Being-Consciousness-Bliss, transcendent Brahman (the same) am I ´.

37. Long, constant practice of ‘I am Brahman only’ destroys all vasanas (latent tendencies), born of ignorance as an efficacious remedy (rasayana) eradicates a disease.

38. Be dispassionate, keep the senses under control and let the mind not wander; sit in a solitary place and meditate on the Self as infinite and one alone.

39. Keep the mind pure; with keen intellect, resolve all that is objective into the Self and always meditate on the Self as clear and single like ether.

40. Having discarded all names and forms, you are now the knower of the Supreme Being and will remain as perfect Consciousness-Bliss.

41. Being the same as Consciousness-Bliss, there is no longer any differentiation such as the knower and the known; and the Self shines forth as Itself.

42. If in this manner by process of constant meditation, the two pieces of wood, namely the Self and the ego are rubbed together, the flames from the fire of knowledge burn away the whole range of ignorance.

43. On knowledge destroying ignorance in this way, like the light of dawn scattering the darkness of night, the Self will rise like the sun in all its glory.

44. True, the Self is always here and now; yet it is not apparent, owing to ignorance. On ignorance being destroyed the Self seems as if it were gained, like the necklace on one’s own neck.

(The allusion is to the story of a lady wearing a precious necklace, who suddenly forgot where it was, grew anxious, looked for it everywhere and even asked others to help, until a kind friend pointed out that it was round the seeker’s own neck.)

45. Just as in darkness a post is mistaken for a man, so is Brahman in ignorance mistaken for a jiva. If, however, the true nature of a jiva is seen, delusion vanishes.

46. Knowledge arising on the experience of reality immediately destroys the ignorant perception of ‘I’ and ‘mine’, which resemble the delusion of direction in darkness.

47. A jnani who is a perfectly Self-realized yogi, sees by the eye of wisdom all objective phenomena to be in and of the Self and thus the Self to be the sole being.

How does he then act in the world?

48. Just as clay is the only material from which different utensils are formed (such as pots, jars, etc.), so he sees that the Self, too, is the whole universe and there is nothing but the Self.

49. In order to be liberated while yet alive, the sage should completely eschew the adjuncts (upadhis), and thus gain the real nature of Being-Consciousness-Bliss, like the maggot that turns into a wasp.

50. Having crossed the ocean of illusion and having killed the demons of likes and dislikes, the yogi, now united to shanti (peace), finds delight in the Self and so remains in his own glory.

51. The jivanmukta, freed from all desire for transient, external pleasures, delights in his own Self and remains clear and steady a like lamp in a pot.

52. Like the akasa (ether) which remains untainted by the objects contained therein, the muni (sage) remains untainted by the adjuncts (upadhis) covering him. Being the all-knower he remains like one that knows not, and moves about like the air uncontaminated by the objects it touches.

53. On the dissolution of the adjuncts (the body, senses, etc.), the sage now freed from particularities merges in the all-permeating Being (Vishnu), like water in water, ether in ether or fire in fire.

54. There is no gain over and above this gain, no pleasure over and above this bliss, no knowledge over and above this knowledge, know this to be Brahman.

55. That on seeing which nothing remains to see, on becoming which there is no more return to samsara, on knowing which nothing remains to know, know that to be Brahman.

56. What fills everything, above, below and around, itself Being-Consciousness-Bliss, non-dual, infinite, eternal, one only, know that to be Brahman.

57. What remains as immutable, unbroken Bliss, and as one only, that which even the scriptures indirectly denote by the process of elimination as ‘not this, not this’, know the same to be Brahman.

58. Dependent on a fraction of the inexhaustible Bliss of the Atman, all the gods such as Brahma enjoy bliss according to their grades.

59. Like the butter in milk, the objective universe is contained in it; all the activities are based on it alone. Therefore Brahman is all-pervading.

60. What is neither subtle nor gross, short nor long, produced nor spent, what is devoid of form, attribute, caste and name, know it to be Brahman.

61. By whose light the sun and other luminaries shine forth, but which is not itself illumined by them and in whose light all this is seen, know it to be Brahman.

62. Like fire in a piece of red-hot iron, Brahman permeates the whole world in and out and all through, makes it shine and itself also shines by itself.

63. Brahman is distinct from the universe, yet there remains nothing apart from Brahman. Should any other than Brahman appear, it is only an illusion like water in a mirage.

64. Whatever is seen or heard, it cannot be different from Brahman. True knowledge finds Brahman to be Being-Consciousness-Bliss and one without a second.

65. Only the eye of wisdom can see the omnipresent Being-Consciousness-Bliss, but not the eye of ignorance for a blind eye cannot see the sun.

66. Like gold freed from dross, the jiva (sadhaka) has all his impurities burnt away by the fire of knowledge bursting into flames fanned by sravana, manana and nidhidhyasana (hearing, reflection and contemplation) and now he shines forth by himself.

67. Because the sun of knowledge, the chaser of darkness has risen, the Atman shines in the expanse of the Heart as the omnipresent sustainer of all and illumines all.

68. He who bathes in the clear, warm, ever-refreshing waters of the Atman, which being available everywhere, here and now, need not be sought for in special centres and seasons; such a one remains actionless. He is the knower of all; he pervades all and is ever immortal.

Andriy shared a Sadhguru Jaggi Vasudev quote         SHARE URL

Sadhguru Jaggi Vasudev

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If you have a lot of money, you can stay in a five-star hotel, but if your body, mind, emotions and energy are not pleasant, would you enjoy your five-star hotel?


Swami Sri Yukteswar Giri, ( Guru of Yogananda)

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Remember that finding God will mean the funeral of all sorrows.

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Paramahansa Yogananda

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Any time the voice of jealousy, fear, or anger speaks, remember that it is not your voice, and command that it be gone. But you will not be able to expel that evil, no matter how you try, so long as you give that negative feeling a safe harbor in your mind. Eradicate jealousy, fear, and anger from within, so that every time an evil impulse tells you to hate and to hurt, another stronger voice within tells you to love and to forgive. Listen to that voice.

Journey to Self Realization

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Wisdom of East

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"Perform your work as an offering. Then your actions will become beautiful and beneficial to others." -Amma

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Wisdom of East

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