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The Upanishads

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As the sun that beholds the world is untouched by earthly impurities, so the Spirit that is in all things is untouched by external sufferings.

~ Katha Upanishad

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The Upanishads

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He who dwells in the light, yet is other than the light, whom the light does not know, whose body is the light, who controls the light from within—He is the âtman within you.

~ Brihadâranyaka Upanishad

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The Upanishads

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That which is neither internal consciousness nor external consciousness nor both together, which does not consist solely in compact consciousness, which is neither conscious nor unconscious, which is invisible, unapproachable, impalpable, indefinable, unthinkable, unnameable, whose very essence consists of the experience of its own self, which absorbs all diversity, is tranquil and benign, without a second, which is what they call the fourth state—that is the âtman. This it is which should be known.

~ Mândûkya Upanishad

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Vedas

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Let us have concord with our own people, and concord with people who are strangers to us; Let us create between us and the strangers a unity of hearts. May we unite in our midst, unite in our purposes, and not fight against the divine spirit within us. Let not the battle-cry rise amidst many slain, nor the arrows of the War God fall with the break of day.

~ Atharva Veda 7.52

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Vedas

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By means of the hymns one attains this world, by the sacrificial formulas the space in-between, by holy chant the world revealed by the sages. With the syllable Aum as his sole support, the wise man attains that which is peaceful, unageing, deathless, fearless—the Supreme.

~ Atharva Veda

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Vedas

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United your resolve, united your hearts, may your spirits be at one, that you may long together dwell in unity and concord!

~ Rig Veda 10.191.4

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Vedas

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If we have injured space, the earth, or heaven, or if we have offended mother or father, from that may Agni, fire of the house, forgive us and guide us safely to the world of goodness.

~ Atharva Veda

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Vedas

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As from a tree covered with blossoms, the fragrance wafts far off, so also in the same way, the fragrance of a good deed blows its fragrance far off. Just as a juggler, when he steps upon an edge of a sword laid over a pit, speaks: “Softly! Softly! Or I shall come to harm and fall in the pit,” so also one should keep himself away from an untruth!

~ Yajur Veda

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Vedas

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Have your eating and drinking in common. I bind you together. Assemble for worship of the Lord, like spokes around a hub. Of one mind and one purpose I make you, following one leader. Be like the Gods, ever deathless! Never stop loving!

~ Atharva Veda 3.30


Swami Sri Yukteswar Giri, ( Guru of Yogananda)

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In shallow men, the faith
of little thoughts cause
much commotion.

In oceanic minds, the
whales of inspiration
make hardly a ruffle.

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Sadhguru Jaggi Vasudev

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Those who have given themselves totally to me, even for a single moment, they do not have to worry about their liberation. Liberation is assured. To live gracefully or not, that is not assured. That is something that you have to earn. There is no other way.

The reason why sadhana is done is that life is not 100% in your hands. Many people may not run their full prarabdha, either because of injury, accident, disease or for any reason. Most people die in hospitals today because they are not running their full prarabdha. How many people die every day, without any ill health, just out of old age? It is a small percentage.

Sadhana is done so that you create a certain sense of awareness, and you are hastening the process of the dissolution of karma so that your prarabdha gets finished faster and faster. If you dissolve some aspects of your prarabdha – generally you are working towards the mental and emotional dimensions of your prarabdha – you can live in a blessed state for a longer period of your life. If you dissolve them, your physical prarabdha is still there, so you continue to live, but without the struggles of the mind and the emotions. That is a blessed state. When physical prarabdha is over, the body will drop itself. The possibility of liberation is so much higher.

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Robert Adams

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There was once a young girl who was brought up in a house of prostitution. This was her destiny, at the time. She couldn't get away from it. But she used to pray to Ramana Maharshi, "Oh Lord, if I must go this route, be with me. I'm not praying to change my life, if this is my destiny. But I'm praying that your strength and your love will always be with me."

Now across the street, there was a so called jnani, and he used to stand in front of the market place, telling everybody they're consciousness and absolute reality, preaching and screaming. This went on for years.

Finally the time came when they both died and they went before God. And God told the girl, "You have to go back to the earth, and you have to be a jnani." And he told the so called aspiring jnani," You have to go back to the earth as a snake." And the man said, "How come Lord? I extolled your virtues to everyone. I told all the people they were consciousness and they were absolute reality, and you send me back as a snake. What did I do?" And God said, "You have no heart. You come from the talking school. All you did with your life was to talk, talk, talk, talk, talk. But this girl gave me her heart. She surrendered to me. She didn't bemoan her fate. She just wanted me to be with her during her trials and tribulations. And I gave her the strength to carry on, so now she is free. But you still have a lot to learn. So you have to go back as a snake."

This makes us think. What are we really doing with our lives? We read lots of books, see lots of teachers, have a lot of head knowledge, but how many of us have given our hearts to God? And God is not far away. God is really the self. But in order to contact that self you have to have a lot of humility. To feel God’s grace means you have to surrender completely, have a lot of humility. You have to have the attitude, "I know nothing, you are everything." This kind of an attitude will set you free.

And yet, how many of us have an attitude like this? Many of us think to become a jnani, to become self-realized, we become proud, and you actually become more egotistical than you ever were before. We have a holier than thou attitude. This will never do it.

There is really no difference between a bhakta and a jnani. One surrenders to God, and they have no other life. They realize that whatever they do, it is God doing it. Therefore it’s good. They never complain. They never think of their problems. They think of others and their problems, rather than their own.

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Thirumandiram by Siddhar Thirumoolar

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2007 Lord Creates Activating Saktis Jnana and Kriya

Vaikhari and rest of Sounds,
Maya and rest of Impurities,
Purusha and rest of Tattvas illusory
--All these,
Acting on Saktis, Jnana and Kriya,
The Lord True from time immemorial made.

2008 Lord is Atom-Within-Atom

The Lord is the Beginning of all,
He is the Atom-within-the-atom;
Divide an atom within the atom,
Into parts one thousand,
They who can thus divide
That atom within the atom
May well near the Lord,
He, indeed, is the Atom-within-the-atom.

2009 Seek the Jnana Way of Lord

Tiny unto the seed
Of the spreading banyan tree
Is the atom that is Jiva;
If by fire of Jnana
Your way purifies,
The dark Pasas that malign you
May well driven away be;
Seek the Divine way,
The Dancing Lord shows you.

2010 Jiva and Siva Commingling Stand

He within the atom (Jiva),
And the atom (Jiva) within Him
Commingling stand,
They know this not;
The peerless Lord pervades all
Unintermittent, in creation entire.

2011 Size of Soul

To speak of the size of Jiva
It is like this:
Split a cow's hair soft
Into a hundred tiny parts;
And each part into a thousand parts divide;
The size of Jiva is that one of part
Of the one hundred thousand.

2012 Siva's Infinite Size

Infinite great is my Lord,
Yet within the littleness of this body
He dwells permeating;
He is the Lord Supreme
Whom the Celestials cannot know;
As much as your Tapas is
So much also is He known.

2013 Practise Yoga in Perserverence

You may not for Yoga inclined be,
But if your Guru Illumined teaches you,
You may yet accomplish it;
And so perservere
In lives several;
And seeing you thus practise,
Siva's Form will in your thought arise.

2014 Guru Illumines You

Harassed are you
By Maya's manifestations;
But when the Guru Illumined
By His grace lights you up
Your troubles entire cease;
The Jiva illumined in Jnana
Will Turiya State reach.

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Sufi Story

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One of the great Sufi Masters, Junaid, was asked this when he was dying. His chief disciple came close to him and asked, Master, you are leaving us. One question has always been in our minds but
we could never gather courage enough to ask you. Who was your Master? This has been a great curiosity among your disciples because we have never heard you talk about your Master.?

Junaid opened his eyes and said, It will be very difficult for me to answer because I have learned from almost everybody. The whole existence has been my Master. I have learned from every event that has happened in my life. And I am grateful to all that has happened, because out of all that learning I have arrived.

Junaid said, Just to satisfy your curiosity I will give you three instances.

Dog and the Begging Bowl

Once, I was very thirsty and I was going towards the river carrying my begging bowl, the only possession I had. When I reached the river a dog rushed, jumped into the river, started drinking.

I watched for a moment and threw away my begging bowl, because it is useless. A dog can do without it. I also jumped into the river, drank as much water as I wanted. My whole body was cool because I had jumped into the river. I sat in the river for a few moments, thanked the dog, touched his feet with deep reverence because he had taught me a lesson.

I had dropped everything, all possessions, but there was a certain clinging to my begging bowl. It was a beautiful bowl, very beautifully carved, and I was always aware that somebody might steal it. Even in the night I used to put it under my head as a pillow so nobody could snatch it away. That was my last clinging-the dog helped. It was so clear: if a dog can manage without a begging bowl, I am a man, why can't I manage? That dog was one of my Masters.”

The Patient Thief

Secondly, he continued, I lost my way in a forest and by the time I reached the nearest village that I could find, it was midnight. Everybody was fast asleep. I wandered all over the town to see if I could find somebody awake to give me shelter for the night, until finally I found one man. I asked him, It seems only two persons are awake in the town, you and I. Can you give me shelter for the night?

The man said, I can see from your gown that you are a Sufi monk…

The word Sufi comes from the word ‘suf’ which means wool, a woolen garment. The Sufis have used the woolen garment for centuries; hence they are called Sufis because of their garment. The man said, I can see you are a Sufi and I feel a little embarrassed to take you to my home. I am perfectly willing, but I must tell you who I am. I am a thief. Would you like to be a guest of a thief?

For a moment, I hesitated. The thief said, Look, it is better I told you. You seem hesitant. The thief is willing but the mystic seems to be hesitant to enter into the house of a thief, as if the mystic is weaker than the thief. In fact, I should be afraid of you. You may change me, You may transform my whole life! Inviting you means danger, but I am not afraid. You are welcome. Come to my home. Eat, drink, go to sleep, and stay as long as you want, because I live alone and my earning is enough. I can manage for two persons. And it will be really beautiful to chit-chat with you of great things. But you seem to be hesitant?

And then I became aware that it was true. He asked to be forgiven. He touched the feet of the thief and he said, Yes, my rootedness in my own being is yet very weak. You are really a strong man and I would like to come to your home. And I would like to stay a little longer, not only for this night. I want to be stronger myself!

The thief said, Come on! He fed the Sufi, gave him something to drink, helped him to prepare for sleep and he said, Now I will go. I have to do my own thing. I will come back early in the morning. Early in the morning the thief came back. Junnaid asked, Have you been successful?

The thief said, No, not today, but I will see tomorrow.

And this happened continuously, for thirty days: every night the thief went out, and every morning he came back empty-handed. But he was never sad, never frustrated–no sign of failure on his face, always happy –and he would say, It doesn't matter. I tried my best. I could not find anything today again, but tomorrow I will try. And, God willing, it can happen tomorrow if it has not happened today.

After one month I left, and for years I tried to realize the ultimate, and it was always a failure. But each time I decided to drop the whole project I remembered the thief, his smiling face and his saying, God willing, what has not happened today may happen tomorrow.

Junnaid said, I remembered the thief as one of my greatest Masters. Without him I would not be what I am.

The Lit Candle

And third, he said, I entered into a small village. A little boy was carrying a lit candle, obviously going to the small temple of the town to put the candle there for the night.

And Junaid asked, Can you tell me from where the light comes? You have lighted the candle yourself so you must have seen. What is the source of light?

The boy laughed and he said, Wait! And he blew out the candle in front of Junaid. And he said, You have seen the light go. Can you tell me where it has gone? If you can tell me where it has gone I will tell you from where it has come, because it has gone to the same place. It has returned to the source.

And Junaid said, I had met great philosophers but nobody had made such a beautiful statement: It has gone to its very source. Everything returns to its source finally. Moreover, the child made me aware of my own ignorance. I was trying to joke with the child, but the joke was on me. He showed me that asking foolish questions. From where has the light come is not intelligent. It comes from nowhere, from nothingness, and it goes back to nowhere, to nothingness.

Junaid said, I touched the feet of the child. The child was puzzled. He said, Why you are touching my feet? And I told him, You are my Master–you have shown me something. You have given me a great lesson, a great insight.

Since that time, Junnaid said, I have been meditating on nothingness and slowly, slowly I have entered into nothingness. And now the final moment has come when the candle will go out, the light will go out. And I know where I am going to the same source. I remember that child with gratefulness. I can still see him standing before me, blowing out the candle.

No situation is without a lesson, no situation at all.

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Nagarjuna

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A beautiful story is told about a great mystic, Nagarjuna:

He was a fakir, but he was loved by all real seekers. A queen asked him one day to come to the palace, to be a guest in the palace. Nagarjuna went. The queen asked him a favour.

Nagarjuna said, "What do you want?"

The queen said, "I want your begging bowl."

Nagarjuna gave it -- that was the only thing he had -- his begging bowl. And the queen brought a golden begging bowl, studded with diamonds and gave it to Nagarjuna. She said, "Now you keep this. I will worship the begging bowl that you have carried for years -- it has some of your vibe. It will become my temple. And a man like you should not carry an ordinary wooden begging bowl -- keep this golden one. I have had it made specially for you."

It was really precious. If Nagarjuna had been an ordinary mystic he would have said, "I cannot touch it. I have renounced the world." But for him it was all the same, so he took the bowl.

When he left the palace, a thief saw him. He could not believe his eyes: "A naked man with such a precious thing! How long can he protect it?" So the thief followed....

Nagarjuna was staying outside the town in a ruined ancient temple -- no doors, no windows. It was just a ruin. The thief was very happy: "Soon Nagarjuna will have to go to sleep and there will be no difficulty -- I will get the bowl."

The thief was hiding behind a wall just outside the door -- Nagarjuna threw the bowl outside the door. The thief could not believe what had happened. Nagarjuna threw it because he had watched the thief coming behind him, and he knew perfectly well that he was not coming for him -- he was coming for the bowl, "So why unnecessarily let him wait? Be finished with it so he can go, and I can also rest."

"Such a precious thing! And Nagarjuna has thrown it so easily." The thief could not go without thanking him. He knew perfectly well that it had been thrown for him. He peeked in and he said, "Sir, accept my thanks. But you are a rare being -- I cannot believe my eyes. And a great desire has arisen in me. I am wasting my life by being a thief -- and there are people like you too? Can I come in and touch your feet?"

Nagarjuna laughed and he said, "Yes, that's why I threw the bowl outside -- so that you could come inside."

The thief was trapped. The thief came in, touched the feet... and at that moment the thief was very open because he had seen that this man was no ordinary man. He was very vulnerable, open, receptive, grateful, mystified, stunned. When he touched the feet, for the first time in his life he felt the presence of the divine.

He asked Nagarjuna, "How many lives will it take for me to become like you?"

Nagarjuna said, "How many lives? -- it can happen today, it can happen now!"

The thief said, "You must be kidding. How can it happen now? I am a thief, a well-known thief The whole town knows me, although they have not yet been able to catch hold of me. Even the king is afraid of me, because thrice I have entered and stolen from the treasury. They know it, but they have no proof. I am a master thief -- you may not know about me because you are a stranger in these parts. How can I be transformed right now?"

And Nagarjuna said, "If in an old house for centuries there has been darkness and you bring a candle, can the darkness say, 'For centuries and centuries I have been here -- I cannot go out just because you have brought a candle in. I have lived so long'? Can the darkness give resistance? Will it make any difference whether the darkness is one day old or millions of years old.

The thief could see the point: darkness cannot resist light; when light comes, darkness disappears. Nagarjuna said, You may have been in darkness for millions of lives -- that doesn't matter -- but I can give you a secret, you can light a candle in your being."

And the thief said, "What about my profession? Have I to leave it?"

Nagarjuna said, "That is for you to decide. I am not concerned with you and your profession I can only give you the secret of how to kindle a light within your being, and then it is up to you."

The thief said, "But whenever I have gone to any saints, they always say, 'First stop stealing -- then only can you be initiated.'"

It is said that Nagarjuna laughed and said, "You must have gone to thieves, not to saints. They know nothing. You just watch your breath -- the ancient method of Buddha -- just watch your breath coming in, going out. Whenever you remember, watch your breath. Even when you go to steal, when you enter into somebody's house in the night, go on watching your breath. When you have opened the treasure and the diamonds are there, go on watching your breath, and do whatsoever you want to do -- but don't forget watching the breath."

The thief said, "This seems to be simple. No morality? No character needed? No other requirement?"

Nagarjuna said, "Absolutely none -- just watch your breath."

And after fifteen days the thief was back, but he was a totally different man. He fell at the feet of Nagarjuna and he said, "You trapped me, and you trapped me so beautifully that I was not even able to suspect. I tried for these fifteen days -- it is impossible. If I watch my breath, I cannot steal. If I steal, I cannot watch my breath. Watching the breath, I become so silent, so alert, so aware, so conscious, that even diamonds look like pebbles. You have created a difficulty for me, a dilemma. Now what am I supposed to do?"

Nagarjuna said, "Get lost! -- whatsoever you want to do. If you want that silence, that peace, that bliss, that arises in you when you watch your breath, then choose that. If you think all those diamonds and gold and silver is more valuable, then choose that. That is for you to choose! Who am I to interfere in your life?"

The man said, "I cannot choose to be unconscious again. I have never known such moments. Accept me as one of your disciples, initiate me."

Nagarjuna said, "I have initiated you already."

Source: Osho

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Yoga Vashishta

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KING JANAKA: When he rose in the morning, king Janaka thus reflected in his own mind: O unsteady mind! This worldly life is not conducive to your true happiness. Hence, reach the state of equanimity. It is in such equanimity that you will experience peace, bliss and the truth. Whenever you create perverse thinking in yourself, out of your wantonness, it is then that this world illusion begins to expand and spread out. It is when you entertain desire for pleasures that this world illusion sprouts countless branches. It is thought that gives rise to this network of world-appearance. Hence, abandon this whim and fancy and attain equanimity. Weigh in the balance of your wisdom the sense-pleasures on one side and the bliss of peace on the other.

Whatever you determine to be the truth, seek that. Give up all hopes and expectations, and freed from the wish to seek or to abandon, roam about freely. Let this world-appearance be real or unreal, let it arise or set; but, do not let its merits and demerits disturb your equanimity. For at no time do you have a real relationship with this world-appearance: it is only because of your ignorance that such a relationship has appeared in you. O mind, you are false, and this world-appearance is also false; hence there is a mysterious relation ship between you two—like the relationship between the barren woman and her son. If you think that you are real and that the world is unreal, how can a valid relationship exist between the two? On the other hand, if both are real, where then is the justification for exultation and sorrow? Hence, abandon sorrow and resort to deep contemplation. There is nothing here in this world which can lead you to the state of fullness. Hence, resolutely take refuge in courage and endurance, and overcome your own waywardness.

VASISHTA: Having reached the understanding already described, Janaka functioned as the king and did all that was necessary, without getting befuddled and with a great strength of mind and spirit. In fact, he moved about as if he were continually in a state of deep sleep.

The light of self-knowledge (cid-atma) arose in his heart, free from the least taint of impurity and sorrow, even as the sun rises on the horizon. He beheld everything in the universe as existing in cosmic power (cid-sakti). Endowed with self-knowledge, he saw all things in the self which is infinite. Knowing that all that happens happens naturally, he neither experienced elation nor suffered depression, and remained in unbroken equanimity. Janaka had become a liberated one while still living (jivanmukta). Remaining forever in the consciousness of the infinite, he experienced the state of non-action, even though he appeared to others to be ever busy in diverse actions.

Janaka attained whatever he did by dint of his own inquiry. Similarly, one should pursue the inquiry into the nature of truth till one reaches the very limits of such inquiry.

Self-knowledge or knowledge of truth is not had by resorting to a guru (preceptor) nor by the study of scripture, nor by good works: it is attained only by means of inquiry inspired by the company of wise and holy men. One’s inner light alone is the means, naught else. When this inner light is kept alive, it is not affected by the darkness of inertia.

Whatever sorrows there may be that seem to be difficult to overcome are easily crossed over with the help of the boat of wisdom (the inner light). He who is devoid of this wisdom is bothered even by minor difficulties. The effort and the energy that are directed by the people in worldly activities should first be directed to the gaining of this wisdom. One should first destroy the dullness of wit which is the source of all sorrow and calamities and which is the seed for this huge tree of world-appearance.

Wisdom or the inner light is like the legendary precious stone, O Rama, which bestows on its owner whatever he wishes to have. When one's intelligence and understanding are properly guided by this inner light, one reaches the other shore; if not, one is overcome by obstacles.

Defects, desires and evils do not even approach that man of wisdom whose mind is undeluded. Through wisdom (in the inner light) the entire world is clearly seen as it is; neither good fortune nor misfortune even approach one who has such clear vision. The darkness of ego-sense which veils the self is dispelled by wisdom (inner light). He who seeks to be established in the highest state of consciousness should first purify his mind by the cultivation of wisdom or by the kindling of the inner light.

O Rama, thus do inquire into the nature of the self, even as Janaka did. Neither god, nor rites and rituals (or any action) nor wealth nor relatives are of any use in this; to those who are afraid of the world-illusion only self-effort as self-inquiry is capable of bringing about self-knowledge. This ocean of world-appearance can be crossed only when you are firmly established in supreme wisdom, when you see the self with the self alone and when your intelligence is not diverted or colored by sense-perceptions.

Thus have I narrated to you how king Janaka attained self knowledge as if by an act of grace which caused the knowledge to drop from heaven, as it were. When the limited and conditioned feeling 'I am so-and-so' ceases, there arises consciousness of the all-pervading infinite. Hence, O Rama, like Janaka, you too abandon in your heart the false and fanciful notion of the ego-sense. When this ego-sense is dispelled, the supreme light of self-knowledge will surely shine in your heart. He who knows ’I am not', "Nor does the other exist’, ’Nor is there non-existence’, and whose mental activity has thus come to a standstill, is not engrossed in acquisitiveness. O Rama, there is no bondage here other than craving for acquisition and the anxiety to avoid what one considers undesirable.

They in whom the twin-urges of acquisition and rejection have come to an end do not desire anything nor do they renounce anything. The mind does not reach the state of utter tranquility till these two impulses (of acquisition and rejection) have been eliminated. Even so, as long as one feels ’this is real’ and ’this is unreal’, his mind does not experience peace and equilibrium. How can equanimity, purity or dispassion arise in the mind of one who is swayed by thoughts of ’this is right’, ’this wrong’, ’this is gain’, ’this is loss’? When there is only one Brahman (which is forever one and the many) what can be said to be right and what wrong?

Desirelessness (absence of all expectations), fearlessness, unchanging steadiness, equanimity, wisdom, non-attachment, non-action, goodness, total absence of perversion, courage, endurance, friendliness, intelligence, contentment, gentleness, pleasant speech — all these qualities are natural to one who is free from the instincts of acquisition and rejection: and even those qualities are non intentional and spontaneous.

One should restrain the mind from flowing downward, even as the flow of a river is blocked by the construction of a dam. Cut down the mind with the mind itself. Having reached the state of purity, remain established in it right now. Rooted in equanimity, doing whatever happens to be appropriate in all situations and not even thinking about what has thus befallen you unsought, live a non-volitional life here. Such is the nature of the Lord, who may therefore be said to he both the doer and the non-doer of all actions here.

You are the knower of all— the self. You are the unborn being, you are the supreme Lord; you are non-different from the self which pervades everything. He who has abandoned the idea that there is an object of perception which is other than the self is not subjected to the defects born of joy and grief. He is known as a yogi. He who is confirmed in his conviction that the infinite consciousness alone exists, is instantly freed from the thoughts of pleasure and is therefore tranquil and self-controlled.

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The Upanishads

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The mind may be said to be of two kinds,
Pure and impure. Driven by the senses
It becomes impure; but with the senses
Under control, the mind becomes pure.

It is the mind that frees us or enslaves.
Driven by the senses we become bound;
Master of the senses we become free.
Those who seek freedom must master their senses.

When the mind is detached from the senses
One reaches the summit of consciousness.
Mastery of the mind leads to wisdom.
Practice meditation. Stop all vain talk.
The highest state is beyond reach of thought,
For it lies beyond all duality.

Keep repeating the ancient mantram OM
Until it reverberates in your heart.

Brahman is indivisible and pure;
Realize Brahman and go beyond all change.
He is immanent and transcendent.
Realizing him, sages attain freedom
And declare there are no separate minds.
They have but realized what they always are.

Waking, sleeping, dreaming, the Self is one.
Transcend these three and go beyond rebirth.

There is only one Self in all creatures.
The One appears many, just as the moon
Appears many, reflected in water.
The Self appears to change its location
But does not, just as the air in a jar
Changes not when the jar is moved about.
When the jar is broken, the air knows not;
But the Self knows well when the body is shed.

We see not the Self, concealed by maya;
When the veil falls, we see we are the Self.

The mantram is the symbol of Brahman;
Repeating it can bring peace to the mind.

Knowledge is twofold, lower and higher.
Realize the Self; for all else is lower.
Realization is rice; all else is chaff.

The milk of cows of any hue is white.
The sages say that wisdom is the milk
And the sacred scriptures are the cows.

As butter lies hidden within milk,
The Self is hidden in the hearts of all.
Churn the mind through meditation on it;
Light your fire through meditation on it:
The Self, all whole, all peace, all certitude.

“I have realized the Self,” declares the sage,
“Who is present in all beings.
I am united with the Lord of Love;
I am united with the Lord of Love.”

OM shanti shanti shanti

~ Amritabindu Upanishad

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Sadhguru Jaggi Vasudev

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The bark of a dog, the chirping of a bird, the drone of the insects, the full-throated symphony of the frogs, the drum, and the sacred chant are all the same to the divine ear.

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Papaji

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Unexplainable knowledge
will take charge for you.

Supreme activity, unheard of,
will take charge for you.

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Annamalai Swami

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CONVERSATIONS WITH ANNAMALAI SWAMI

THE IDEA OF PROGRESS

Q. How am I to know if I am making any progress in my meditation?

AS: Those who meditate a lot often develop a subtle form of ego. They become pleased with the idea that they are making some progress; they become pleased with the states of peace and bliss that they enjoy; they become pleased that they have learned to exercise some control over their wayward minds; or they may derive some satisfaction from the fact that they have found a good guru or a good method of meditation.

All these feelings are ego feelings. When ego feelings are present, awareness of the Self is absent. The thought 'I am meditating’ is an ego thought. If real meditation is taking place, this thought cannot arise.

Don't worry about whether you are making progress or not.
Just keep your attention on the Self twenty-four hours a day.
Meditation is not something that should be done in a particular position at a particular time. It is an awareness and an attitude that must persist throughout the day. To be effective, meditation must be continuous.

If you want to water a field you dig a channel to the field and send water continuously along it for a lengthy period of time.

If you send water for only ten seconds and then stop, the water sinks into the ground even before it reaches the field. You will not be able to reach the Self and stay there without a prolonged, continuous effort. Each time you give up trying, or get distracted, some of your previous effort goes to waste.

Continuous inhalation and exhalation are necessary for the continuance of life. Continuous meditation is necessary for all those who want to stay in the Self.

Source: CONVERSATIONS WITH ANNAMALAI SWAMI, p. 277

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Pandit Shiva Nath Shastri, the Minister of the Sadharan Brahmo Samaj, writes thus in ' The Modern Review, Nov., 1910, of a meeting with Sri Ramakrishna:

A Christian preacher of Bhowanipur, who was my personal friend, once accompanied me on my visit to Ramakrishna. When I introduced my friend to him, I said - "Today I bring a Christian preacher to you, who having heard of you from me, was very eager to see you." Whereupon the Saint bowed his head to the ground and said,"I bow again and again at the feet of Jesus."

Then took the following conversation:

My Christian friend: How is it, sir, that you bow at the feet of Christ? What do you think of Him?

Ramakrishna: Why, I look upon Him as an Incarnation of God.

My friend: Incarnation of God! Will you kindly explain what you mean by it?

Ramakrishna: An Incarnation like our Rama or Krishna. Don't you know there is a passage in the Bhagavata where it is said that the Incarnations of Vishnu or the Supreme Being are innumerable?

My Friend: Please explain further; I do not quite understand it.

Ramakrishna: Just take the case of the ocean. It is a wide and almost infinite expanse of water. But owing to special causes, in special parts of this wide sea, the water becomes congealed into ice.
When reduced to ice it can be easily manipulated and applied to special uses. An Incarnation is something like that. Like that infinite expanse of water, there is the Infinite Power, immanent in matter and mind, but for some special purposes, in special regions, a portion of that Infinite Power, as it were, assumes a tangible shape in history, that is what you call a great man; but he is, properly speaking, a local manifestation of the all-pervading Divine Power; in other words, an Incarnation of God. The greatness of men is essentially the manifestation of Divine Energy.

My friend: I understand your position, though we do not quiet agree with it. (Then turning to me) - I should like to know what my Brahmo friends would say to this.

Ramakrishna: Don't talk of them, they do not see it in that light.

Myself (addressing Ramakrishna): Who told you, sir, that we do not believe that the greatness of the great teachers of humanity was a Divine communication, and in that sense they were Incarnations of a Divine Idea?

Ramakrishna: Do you really believe it to be so? I did not know that. Think not that Rama and Sita, Krishna and Radha, were mere allegories and not historical personages; or that the scriptures are true only in their inner or esoteric meaning. Nay, there must have been human beings of flesh and blood who personified the ideals of Rama and Sita, and because they were also divinities, their lives can be interpreted both historically and allegorically.

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My problem is that I have known something within myself that no one around knows, and I know the significance of this. I know what it means to be with this or not to be with this. For nothing in the universe would I want to be deprived of what I have within me right now, because this is much more
than anything else. I am talking in this context. For someone else, the uncle’s daughter’s friend’s
birthday may be more exciting than this.

It is unfortunate if your life passes away without knowing the profoundness of your existence. Missing that possibility is tragic. But even to know that something tragic is happening, you need a certain awareness. Millions and millions of people are born and will go through life without knowing anything, and they will die without even a pang of wanting to know. The fact that you are sitting here means you at least had one pang of wanting to know something beyond your limitations. You should not ignore that.

That pang, that longing to know is very important and significant. That must be fueled and nurtured. It must become such a longing that you cannot live without knowing. But because you do not know what to do, you have to wait. Whatever you do is wrong. The compassionate Buddha called everyone in the world a fool. Even I think so, but I do not say that because I am in the 21st century. Twenty-five centuries ago, he could say what he wanted. Today, you must be politically correct. Even if the politics are stupid, you have to adjust to it and say utterly idiotic things that do not make any life sense.

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Life has no use at all, declared Adiyogi. It is simply a phenomenon. Little acts have purpose. But life is not framed within the narrow grid of utility. It is beyond frames. It is beyond grids. It is beyond utility. If you have a taste of this existence beyond purpose, of life beyond sense, you are enlightened.

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' SHIVABHAKTAVILASAM '

Once, even the Lord wanted to know the nature of these sensual pleasures that Sundara relished so ardently in Parava's company(his wife). Sundara retorted cleverly: "Can a spoon know the taste of the dish? Can the eye feast on its own beauty? Can the bedspread enjoy its own softness? You alone are the essence of all enjoyments, being their indweller. Being Your form, everything seen and unseen, derives its quality that is sought after. Dancing to the tunes of the five senses, the ignorant fool that I am, rush after fleeting things, forsaking Your lotus feet, which are their prop and essence. Forgive my temerity to babble like this in your presence." Saying this he fell prostrate at the Lord's feet and then stood silent like a humble servant. Tyagesha, satisfied with his mature eloquence, decided to impart to him the non-dual teaching, in the presence of sages like Sanaka, etc:

Hearken O Sundara!

I Am the actionless, pure, peaceful, taintless, unadulterated, perfect, immanent Light. You are That, for sure. In the beginning I alone Am.

Upon the annihilation of everything, that which remains as the eternal and impartite residuum am I.
Dwelling as the thumb-sized Purusha in the heart cavern am I, the Absolute (Purna) One.
Meditating upon Me, the source of their pure hearts, ascetics realize their True Self.
At my command the mind dissolves, the vital airs(pranas) traverse from the heart and also desert the body, like the waters from a perforated pot.
Though all the beings arise and subside in Me, I remain immutable like the pure sky that is untainted by the traversing clouds.
The consciousness pervading Brahma down to a stump of grass Am I - realizing thus the jiva escapes the repetitive existence.
That principle by which the eye sees form, the ear hears sound and the tongue tastes flavors AM I, being the one power behind all the senses.
Just as the light of a small lamp is paled in the sunlight, even so, the brilliance of all luminaries of the cosmos put together becomes drowned in the light of my Being.
As the army follows its commander, so does everything follow Me.
Just as downpours or droughts of whatever magnitude cannot cause the ocean to wax or wane, so creation or dissolution of the universe cannot affect Me.
Can the wavering image of the moon reflected in the agitated water of a pot, or the scenes in a transient dream be real? So is the universe!
There is a pair of birds on a tree. While one bird(jiva) savours all the tasty fruits and reaps the sour 'fruits' thereby, the other (Shiva) remains a witness, watching the show. Entangled in the worldly pursuits, all the innumerable jivas revel in Me like drops in the ocean. Realizing this one transcends birth.
No amount of logic can reveal Me. Only the immaculate wisdom of the Upanishads can lead to Me like a lamp illuminating the objects around. By Bhakti alone the Upanishadic wisdom shall dawn. This Bhakti is the result of My grace achieved by unswerving and unconditional surrender to Me. Then, one shall be rid of sorrow.
Ishvara Himself unfolds and withdraws the manifold universe like the spider's web. This knowledge leads to liberation.
He who surrenders to Me, the Parameshvara reigning over the hearts of all, shall be saved, even if he be a dunce.

O Sundara ! This knowledge of the Vedanta has been imparted to you. This wisdom shines in those who are unattached, and bestows on them emancipation. By matchless devotion, earnestness and austerities, one shall win the Guru's grace and has his doubts cleared.
As you have surrendered to Me, body and soul, you have been enlightened by Me with this partless knowledge of Brahman.
The snake after sloughing does not care for the old skin. So should you, having known Me, not dwell in the activities of the world.
May you be enlightened by this Chinmudra of mine and escape the vicious world cycle.

Saying this, the Lord Tyagesha demonstrated the knowledge-bestowing Chinmudra. Sundara and the pious sages like Sanaka and Sanandana got their doubts cleared and with hearts brimming with the non-dual wisdom, devotion and joy, they repeatedly prostrated and saluted the Lord Tyageshvara. Meditating on the Chinmudra, they were established in tapas.
Residing in Parava's mansion in Kamalalayam, Sundara spent his time sweet in the joyous services of the Lord by singing many hymns in chaste Tamil. Gradually, he was purified of the act of having engaged the Lord as a meditator to wed Parava,

Those who read or listen to this wondrous story become liberated by the Lord's grace.

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Robert Adams

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There have been those few people in the world who have gone beyond birth and death. There have been those people, very few, who know the secrets, the answers to life, to the mysteries of life. Yet they can do nothing for you until you can find out yourself who you really are, what you really are, what you're all about.

For if you believe you were born you begin to accumulate knowledge, as soon as you're born. You become aware of your environment, then you become aware of other people. Your parents feed you all kinds of knowledge and all this does is expand your ego. Your ego begins to live. It's fattened up by thoughts, knowledge. Just like the body is fattened up by food. When you're about four or five years old you go play out in the street with your friends, you acquire further knowledge. You go to your particular church or school, you acquire further knowledge. And the more you grow up the more knowledge you receive. And the ego expands and expands until you believe you know something. When you believe you know something the ego has taken over completely and you become an ego. So when some of us believe there must be an answer, or this is not the answer, there must be an answer to the riddle of life, we start to give ourselves further knowledge by reading books, searching out teachers, listening to lecturers and we receive further knowledge. It appears to help but it's fooling you. The appearance is a lie.

You become intellectual, you're able to debate, you acquire more knowledge at university, you study philosophy and soon you become a walking encyclopaedia. You're now filled with knowledge, filled with relative knowledge, worldly knowledge. Has this done the world any good? Look at the precarious condition the world is in. Has all the knowledge of lawyers, politicians, doctors, indian chiefs done this world any good? Knowledge seems to be destroying this world not making it a better place in which to live. The great secret is we have to unlearn everything we've learnt if we wish to become free and liberated. No matter how many times I say this to you, you're still acquiring more knowledge, some of you. Think of the books you read recently. The news you've watched on TV. The newspapers you read. Aren't you acquiring more and more knowledge? What is this knowledge doing for you? Expanding your ego and your ego grows and grows and encompasses the whole world, the whole universe. You have complete knowledge of the universe, of the world in which you live and you think this is going to free you. Freedom comes when you're empty, when you know nothing.

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Adi Shankara

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Sri Sri Sankara along with his disciples once visited Sri Vishwanatha Temple at Kasi. After taking bath in Ganga he headed straight to the temple. At the temple in front of Lord Vishwanatha, Sri Sri Sankara began to seek pardon to the three sins he had committed. His disciples were surprised and wondered what those sins could be for which Acharya was doing Prayaschitta (Atonement).


One of the disciples out of curiosity to know about the three sins that Acharya had committed asked Sri Sri Sankara about it. Sri Sri Sankara explained, “Though I believe that Absolute is Sarvavyapta (Omnipresent) and had expressed so in many of my works, I have come all the way to Kasinagara to have His darshana, as if He was present only in Kasinagara. I have committed the sin of saying one thing and doing the other. This is my first sin.

Taittriya Upanishad says, “Yatho Vacho Nivartante Aprapya Manasa Sah.”(The words return and mind fails to comprehend Him). Though I knew that He is beyond the realm of thoughts and words, I have made an attempt of describing Him by words in “Sri Kasi Vishwanatha Ashtakam.” Again I have committed the sin of not practicing what I preached. This is my second sin.

Now the third sin, in my “Nirvana Shatakam” I had written clearly,

Na Punyam Na Papam Na Saukhyam Na Dukham
Na Mantro Na Teertham Na Veda Na Yajnaha
Aham Bhojanam Naiva Bhojyam Na Bhokta
Chidananda Rupah Shivoham Shivoham

I have neither higher nor lower merits. Nor pleasure or pain, I do not need sacred chants, nor I need to go on pilgrimages. I do not need scriptures, rituals, or sacrifices (yajnas). I am neither the enjoyed nor the enjoyer, nor enjoyment. I am the form of Consciousness-Bliss. I am auspicious, I am auspicious.


Yet, here I am standing in front of the Lord praying for the atonement of my sins. This is the third sin.

The profound insight in this episode in the life of Sri Sri Sankara’s reveals the importance of harmony in our thought, word, and deed. If one has the keenness to attain Absolute he has to maintain harmony in his thoughts as well as words and deeds. No matter how good our intentions are, the world looks for our presentation. But no mater how good our presentation is Absolute looks for our intentions. It is said, Manas Ekam vachas Ekam, karman Ekam Mahatmanam, Manas Anyatha vachas Anyatha, karman Anyatha Duratmanam. (Superior people are those who have perfect harmony in their thoughts, words and deeds, Inferior are those who lack harmony).

Source : https://www.speakingtree.in/blog/the-three-sins-of-sri-sri-sankara

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