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' Shiva-Gita '

Rama said:

What was asked by me, O all-pervasive Lord, that stands as such. Here, an answer was not received from You by me at all, O great Lord! 1

Your body, O Lord ñ being of limited measure ñ how is it the origination of all beings, their maintenance and dissolution? 2

How are the Deities bound to their respective duties stationed in You? How is it that all of them are one with You? How is it that the fourteen worlds (are one with You)? 3

O Lord! Even after hearing it from You, there is a great doubt in me. You must deign to dispel the doubt in my mind which suffers from incomprehension. 4

The Lord said:

Though the seed of the banyan tree is very tiny, the huge banyan tree always existed in it. Otherwise, how can that tree come out of that seed? 5

Similarly, O Rama, the origination and dissolution of the beings take place in My body. Even a large mass of salt easily dissolves in water and is no more visible, but when (that water is) boiled that salt appears as before. 6

Just as light emanates every dawn from the solar sphere, similarly all the universe originates from Me, exists and then merges in Me. Everything is in Me. O Rama of noble resolves! Know it thus. 7

Rama said:

O great Lord! Just as for a person confused regarding directions, the confusion is not removed even when correctly informed, similar is my delusion. What shall I do? 8

The Lord said:

O Rama! I will show you how all this, the moving and the unmoving beings of the world subsist in Me. But you will not be able to see this. O son of Dasaratha, I will endow you with divine vision. Through that, shedding all fears, behold the expanse of everlasting luminosity of Mine. 9-10

My majesty cannot be perceived through physical eyes either by human beings or by celestial beings without My grace. 11

Suta said:

Having said thus, the Lord blessed him (Rama) with divine vision. Then he (Rama) saw the form of the Lord resembling subterranean fire. 12

Seeing that (form) luminous like millions of lightening flashes and striking intense terror even among the brave, Rama in sheer fright, collapsed on his knees to the ground. Rama, the dauntless hero, fell prostrate on the ground and again and again praising (the Lord) then rising, looked as far as he could. Rama saw the form of the Lord, the Destroyer of Tripura, with sidereal universes inside it looking like she-sparrows, in constellations of luminous blaze. 13-15

He saw (within the form of the Lord) the mountains like Meru, Mandara and Vindhya, the seven seas, the sun and the moon, the Gods and the five elements. 16

The son of Dasaratha beheld the forests, the holy mountains, the fourteen worlds and the entire cosmic expanse. He saw the battles between the Devas and the Asuras; those born and yet to be born; the ten incarnations of Vi??u and the His sports in those incarnations. 17

O dvijas, He saw the defeat of the Devas, the burning of Tripura and the extinction of all that is born and yet to be born. Beholding all this, Rama filled with fear, prostrated again and again. (At this point) true wisdom dawned on Raghunandana (Rama), and he extolled Sankara with meaningful hymns that contain the very essence of the Upanishads18-21

Rama said:

O Lord! The Destroyer of distress of those who take refuge in You! Be gracious! Be gracious! O Lord of the universe! O, Thou worshipped by the Universe! Be gracious! Thou the Bearer of the Ganges, with moon adorning Your crest! Protect me, helpless as I am, from the fear of births and deaths. 22

O Lord! This world, indeed, is born only from You, in You alone the created beings live always, O Sambhu! Into You alone they undergo merger, just like trees and creepers into the earth. 23

O Wielder of the trident! Brahma, Indra and Rudra, the Maruts, the Gandharvas, the Yak?as, Asuras, the community of Siddhas, rivers like the Ganges, the oceans, all of them live in the midst of Your person. O Moon-crested One! Everything is illusorily projected by Your maya. In You alone, the universe attains perceptibility. All this is perceived by the common people mistakenly (as real), just as silver is seen in a seashell or a rope is mistaken for a snake. 24-25

Filling the entire universe with Your splendour, manifesting things by Your own resplendence, O God of Gods, without Your light, this universe cannot be perceived even for a moment. 26

Great things do not rest on flimsy support. One single atom cannot support the Vindhya mountains. This universe rests on Your person through Your maya alone. I am convinced now about this. 27

Just as a fear-causing snake appearing in the rope has not really come into being, nor exists, nor undergoes destruction, similarly is the universe too taking shape in You, through that sheer maya of Yours, O Nilaka??ha. 28

When it is enquired as to Your body assuming the nature of being, the very basis for the world of manifestation, that itself is seen to be certainly due to my ignorance. Thou art wholly the nature of Consciousness and Bliss. 29

O Destroyer of Tripura, Thou alone, being praised, bestow upon the enjoyers the fruits of the eminently meritorious acts, performance of Vedic sacrifices and charitable acts. But even this statement is not fully true because there is nothing different from You at all. 30

The Sages declare those as deluded by ignorance who mistakenly think that Siva, Lord of the Himalayas, is pleased by external acts of worship and services. How can there be any desire for pleasure for one who is formless? 31

O Supreme Lord! Even the sovereignty of all the three worlds, You bestow as a reward on those people who offer You a leaf or a little water. I deem it all as the work of ignorance. 32

You pervade all the quarters and the intermediate directions. Thou art the universe, secondless, the infinite and the eternal. Even when this universe become extinct, there is no loss to You, just as there is no detriment to space (within a pot), when the pot is broken. 33

Just as the one, single Sun in the sky gets its many reflections in various vessels of water, so Thou, O Lord, art (variously) reflected in different minds. 34

There is nothing to be done by You even when the world is created, protected and dissolved. Even then, You bestow heaven etc. on the souls beginninglessly embodied according to their mortal fruits. It all happens as in a dream. 35

O Sambhu! For the two inert bodies, the subtle (suk?ma) and the gross (sthula) there could be no consciousness without the Self. Therefore, the scriptures, O enemy of Tripura, speak of pleasure and pain experienced through Your reflection in them. 36

Prostrations to Thee, O Swan in the ocean of Existence and Consciousness; prostrations to Thee, O Blue-Throated One, the very form of Time; prostrations to Thee, the Destroyer of all sins; prostrations to Thee, the one (witness) experiencer of the functions of the mind, which after all is illusory. 37

Suta said:

Prostrating thus before the Lord of the universe, standing with folded hands before Him, the over-awed Rama praised the supreme Lord in so many words. 38

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' Shiva-Gita '

Rama said:

What was asked by me, O all-pervasive Lord, that stands as such. Here, an answer was not received from You by me at all, O great Lord! 1

Your body, O Lord ñ being of limited measure ñ how is it the origination of all beings, their maintenance and dissolution? 2

How are the Deities bound to their respective duties stationed in You? How is it that all of them are one with You? How is it that the fourteen worlds (are one with You)? 3

O Lord! Even after hearing it from You, there is a great doubt in me. You must deign to dispel the doubt in my mind which suffers from incomprehension. 4

The Lord said:

Though the seed of the banyan tree is very tiny, the huge banyan tree always existed in it. Otherwise, how can that tree come out of that seed? 5

Similarly, O Rama, the origination and dissolution of the beings take place in My body. Even a large mass of salt easily dissolves in water and is no more visible, but when (that water is) boiled that salt appears as before. 6

Just as light emanates every dawn from the solar sphere, similarly all the universe originates from Me, exists and then merges in Me. Everything is in Me. O Rama of noble resolves! Know it thus.

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' Shiva-Gita '

Hearing my words on the supreme knowledge as a means to release, chanting My names, giving themselves to meditating on me, the Gods ñ all of them ñ at the end of their lives attained union with Me in days of yore. From such a knowledge all the things are seen everywhere by them as manifestations of My glory. ||50-51||

From Me alone everything is born. In Me, everything is established. In me, everything is resolved. I am that Brahman which is secondless. ||52||

I alone am the subtler than the subtlest; similarly I am the greatest. I am the world and am pure (unsullied by creation). I am the most ancient. I am the complete being. I am the sovereign. I am the golden One and of the very form of auspiciousness (Sivam). ||53||

I (grasp) without hands and (walk without) feet; I am that inestimable power; I see without eyes; I hear without ears. I am every manifest form and there is no one who knows Me. I am ever the consciousness. ||54||

I am alone the One who revealed by all the Vedas. I am the author of Vedanta, and I am alone the knower of the Vedas. There is no merit or demerit in Me; there is no destruction for Me; nor are there births, bodies, senses and intellects for Me. ||55||

The earth, water, fire, air nor space (the five elements) find no place in Me. Thus knowing the nature of the supreme Self indwelling in the cave of the heart, partless and secondless, witness unto all, devoid of cause and effect, one attains the pure supreme Self (that I am). ||56||

O Rama of great intelligence! One who knows Me truly, he alone and none else, in all the worlds attains the fruit of liberation.î ||57||

Thus ends the sixth chapter called the Glory of God in the Siva-Gita which is an upani?ad delivering Brahma-vidya and a yoga sastra occurring as a dialogue between Siva and Rama in the Padma Purana.

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' Shiva-Gita '

He, that great Lord, glories by the stupendous powers and the yoga of self-knowledge. He creates and protects all that exists. I am that (Lord). ||43||

This Lord am I, present everywhere. I was prior to everything else. It is I who is in the womb; it is I who is born and that which is to be born. I have faces in every direction. I am the indwelling spirit in beings. ||44||

I have eyes everywhere; I have faces in all directions; My arms are everywhere; My feet everywhere. With my arms and feet I command the production, as one secondless Lord, of the earth and the heaven. ||45||

Those wise men who directly see Me as abiding in their own self, in the center of their heart, of the size of a tip of the hair; as of the form of the universe; as the source of the Vedas, and to be worshipped always, for them alone there is peace eternal, and not others. ||46||

I alone stand as the basis of the world of maya. All the fivefold elements are fully pervaded by Me. One who enquires in this way about Me, the Lord, the Supreme Person, and the Governor (of the universe) attains peerless peace. ||47||

The marks of mind implicit in the vital airs are said to be hunger, thirst and restlessness. Those who cut asunder the thirst which is responsible for all the activities and fixing the mind in Me through reason, and meditate on Me, get the peace eternal and not others. ||48||

Knowing Me as Brahman, the bliss, from where speech along with the mind recoil unable to reach it, one does not fear anything whatsoever. ||49||

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The Siva-Gita is a text of Vedantic Saivism that comes to us from the latter portion (uttara kanda) of the Padma Purana. In many ways, it is a text not unlike the Bhagavad-Gita, except the focus is fully on Siva. In the Siva-Gita, the teacher is Lord Siva and the disciple is Sri Rama, and the narrator is Suta.

The Siva-Gita begins with episode from the Ramayana epic, where Rama is despondent over the loss of Sita. At this time, Rama is visited by Sage Agastya, and the sage prescribes to Rama that he should observe a special vow called the Pasupata vrata. By observing this vow Agastya promises that Rama will have a vision of Lord Siva, and will receive the Pasupata astra (weapon) without which Ravana cannot be defeated. Rama performs the vow and at the end of four months receives a divine vision of Siva. Siva presents Rama with the Pasupata astra, and Rama in turn asks Lord Siva a series of questions. The dialogue between Rama and Lord Siva makes up the bulk of the Siva-Gita.

Chapter VI ñ Glory of God

Rama said:

O Lord! (Having heard You declare that You are the Creator of the world) a great wonder wells forth in me. You are the Lord with the moon on Your crest, with three eyes and as radiant as pure crystal. ||1||

You have a form with limited stature bearing masculine appearance, accompanied by Mother Parvati and sport here itself with Your entourage of attendants. ||2||

How is it that You (create, protect and dissolve) the world made of five elements and consisting of the animate and inanimate? Tell me, O Lord, the beloved of Parvati, should You have concern for me. ||3||

The Lord said:

Listen, Rama, the high-souled one and of noble observances! I will tell you that which is difficult to comprehend even for the Gods, (and which can be understood) only by continence and by effort, and through which you will with ease cross to the other shore of the sea of births and deaths. ||4||

The five elements, the fourteen worlds, the oceans, the mountains, the demons, and the sages; those that are seen as unmoving, like trees, and those that move (creatures), the Gandharvas, the Pramathas, the Nagas, all these are My glorious manifestations. ||5-6||

In ancient days, the Gods like Brahma, desirous to see My personal form, churned (the ocean) as a team, (using) the Mount Mandara, the dearest to Me. ||7||

The Gods, standing in front of Me, praised Me with folded palms. On seeing Me thus, the Gods were deluded by Me, and the intelligence of Brahma and the other celestial beings was obscured. ||8||

Remaining ignorant, they repeatedly asked Me: ìWho are You?î Then I told the Gods: ìI am that primordial Being. O Gods! I was the first of all! I am so even at the present, and I will be so in the future too. There is nothing other than I in this world. ||9-10||

O Leaders of Gods! There is nothing whatever other than Myself, either permanent or impermanent. Faultless, I am the Lord of the Vedas and of Brahma. ||11||

O Leaders of Gods! I extend unto the south, unto the north, unto the east, and the west, above and below. I am the terminal and the intermediate directions. ||12||

I am the Savitri and the Gayatri, I am woman, man, and neuter; the meters of Tri??up, Jagati, Anu??up, Pa?kti and the three Vedas. ||13||

I am the truth among all (the phenomena), the tranquil, the three household fires, scriptural study and ritual, the Preceptor, the speech, the secret, the heaven and the Lord of the world. ||14||

I am the foremost, the pre-eminent among all the Gods, greatest of knowers of truth, am the Lord of the waters, am the noblest, the supreme One with six attributes, the Ruler (Isa), the Light, and the first cause of the all. ||15||

I am the Rg Veda, the Yajur Veda, the Sama Veda, the Atharva?a, full of sacred mantras, and similarly the distinguished Angiras all originate from Me. ||16||

I am the Itihasas, the Pura?as, I am the kalpa (rituals), and the performer of the rituals. I am the Narasamsi (hymn of Rudra); I am the Gatha (hymn praising Vedic ritual). I am meditation and the secret wisdom. ||17||

I am the Vedic verses, the aphorisms (Sutras), the sub-commentaries; I am the commentaries. Similarly, I am the sciences, the Vedic sacrifices, the oblation and the substances offered. ||18||

I am the giver as well as the gift; I am this world and the world hereafter; I am the imperishable and the perishable; I am control of senses and of the mind; I am the indweller of the senses. ||19||

I am the hidden secret in all the Vedas; I am the forest and I am the unborn. I am the nourisher and the pure; I am the middle and anything beyond it. I am the exterior as well as the interior; I am the front and the imperishable. ||20||

And I am light as well as darkness. I am the subtle elements and the senses. I am the intellect and the ego. Verily, I alone am all the objects of experience. ||21||

I am Brahma, Vi??u and Mahesa. I am Uma, Skanda, and Vinayaka. I am Indra, Agni, and Yama. I am Nir?iti, Varu?a and Vayu. ||22||

I am Kubera and Isana, the worlds of Bhu, Bhuva, Svaha, Maha, Jana, Tapa and Satya. And I am the earth and I am the waters, the fire and air. ||23||

I am space; I am the sun, the moon and the stars. The planets, too, am I. I am the vital breath (pra?a) and time, similarly death and immortality. I am the physical matter too. ||24||

I am the past and the future. I am the universe in its entirety. I am the sum and substance of everything. For those who silently chant, I am the Pra?ava (OM) at the beginning. I am the vyaharitis: bhu, bhuva, svaha in the middle; and then the Gayatri at the end. I am of the form of the extended universe. ||25||

I am the eaten and the drunk. I am, too the done and the undone. I am the superior and the inferior. I am the Sun and the Refuge of all. ||26||

I am the good of the world; I am the Divine imperishable and the subtle. I am the very self of Prajapati (Brahma). I am the sacred, the benign, the ungraspable and the first. ||27||

I alone am the withdrawer. I am the container of the luminous fire of deluge. I am established in the hearts of all as Divinity and vital power. ||28||

I am the very Pra?ava (Omkara) consiting of three morae (a, u, m) whose head is the north, feet the south and the middle is all that is in between. ||29||

I am truly the Pra?ava (Omkara), one, eternal and ancient because I lead (pious souls) upwards (to heaven) and send them down (when their merit is exhausted). ||30||

I am called Pra?ava because in the act of sacrifice I am Brahma (directing the sacrifice) make (the Rtviks) render obeisance to the brahma?as (or Rg, Yajus and Sama Vedas). ||31||

Just as ghee pervades a piece of meat and makes the body (of the eater) grow, I (pervade) similarly all the worlds; therefore, the Pervader of all am I. ||32||

Because Brahma and Vi??u, and other Deities did not see the beginning or end to My form (Jyotirli?ga), I am called the Infinite. ||33||

Since I save My devotee from the ocean of dread of being born in a womb, old age, death and the cycle of births and deaths, I am called the Savior. ||34||

I dwell as the soul in the four kinds of bodies (born of womb, of egg, of sweat and of the earth). Taking a subtle form I live in the heart. Hence, I am called subtle. ||35||

I illuminate the devotees immersed in the primeval darkness (of ignorance) with my incomparable light, like a flash of lightening. Therefore, I am known as lightening. ||36||

Since I alone create and dissolve the worlds, make (the souls) go from one world to another and bestow grace, I am the only supreme Lord. ||37||

Since there is no second to that transcendent Brahman, which withdraws all the beings into itself, I (that Brahman) alone exist as Rudra. ||38||

Since I rule all the worlds with My wondrous powers, I am the Isana (Ruler) of this world, the Lord and the witnessing eye. ||39||

(The scriptures extol Me) as Isana, as Indra, as Brahma and the Lord of all at all times, and the Lord of disciplines and knowledge. Hence, I am called Isana. ||40||

I behold all beings; I teach the knowledge of the Self and the path (to that knowledge). I pervade everything. Therefore, I am called Bhagavan. ||41||

I perpetually create, protect and dissolve all the worlds and enliven them all. And hence I am the great Lord. ||42||

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Shivastotravali By Siddha Utpaladeva

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Nātha, O Master, just by my will–not by action–just when I desire, bhavadaṅga parisvaṅga saṁbhogaḥ, let the joy of becoming embraced with Thee appear automatically. I don’t want to embrace You. You must embrace me! This is what I desire. Bhavat aṅga pariṣvaṅga saṁbhogaḥ svecchayaiva me ghaṭatām, not by embracing, but by being embraced. I must get embraced by You.

“Fruitless practice and meditation is under your control. Fruitful meditation and concentration is under His control. You see, when you meditate for sometime and your mind is not one-pointed, it means you [have] put your own effort–grace is not there. When you meditate and automatically you get one-pointed, you must know that it is His grace that you are pushed in.” Tantrāloka, 13.109

Iyati prāpte, when this is done, when this appears to me, kiṁ nātha na jitaṁ mayā, I have conquered everything in this world (kiṁ nātha na jitam, I have conquered everything). Each and everything that is to be conquered, that was to be conquered, I have conquered [by Thy embrace].

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Siva Sutras 1.4

The Universal Mother commands this triple knowledge

"The threefold mala is first “the feeling of incompletion” second “differentiated knowledge” and third, “the impressions of pleasure and pain”. The administrator of these threefold malas is the Universal Mother, who pervades all the letters of the alphabet from a to ksa. This mother not only pervades the world of the alphabet, but she also pervades the world of objects designated by those letters....

When universal energy, residing in the field of maya, possesses differentiated and constricted knowledge, she appears to be limited, and thinks such thoughts as, “I am not full,” “I am weak,” “I am stout,” “I am the only fortunate person in the world,” or “I am a great master,” “I have so many disciples,” “I am a world renowned teacher.” By these words, these letters and these objects, she is sometimes filled with grief, sometimes with wonder, sometimes with joy, sometimes with anger, and sometimes with attachment. And so what finally happens to this victim? This mother does something terrible. She makes the victim her plaything...

And the way he becomes the victim of pleasure and pain is by the words that he hears. For example, he will hear the words “our business has decreased,” even though it has not decreased. When he hears that his business is ruined, he will be the victim of grief. And when, on occasion, he hears that his business is doing well, he will be the victim of pleasure. In both cases, he is played by matrika. He becomes the victim of grief, the victim of pleasure, the victim of sex or the victim of enjoyment. These are the good and bad things we face in our daily lives. But the one who is player, he will never be sad. All these things will be enjoyed by hum. He is aware of his nature. He will never be bound....

If somebody tells you your father has died, and if you associate this word “father” with your real father, that is bondage. If you keep it separate then there is no connection between the word “father” and your real father. There will only be a collection of letters F-A-T-H-E-R I-S D-E-A-D. You won't be bound by this. If you are bound, then you will be the victim of grief or pleasure. So it is the written characters of letters that gives rise to the wheel of energies.”

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RAMA: Lord, how does the mind ever get tainted?

VASISTHA: It is a beautiful question, Rama, but this is not the proper time to ask: when you have listened to what I have to say, you will surely find the answer to this question with the utmost clarity. That the mind is impure is the experience of everyone who strives for liberation. Depending upon one’s particular point of view, everyone describes it differently.

Just as air coming into contact with different flowers takes on their scent, so mind entertaining different notions takes on those moods, creates bodies suitable to them and, as the energy activating the senses, enjoys the fruition of is own notions. It is the mind, again, that provides the fuel for the functioning of the organs of action. Mind is action and action is mind— the two are like the flower and its scent. The conviction of the mind determines the action and the action strengthens the conviction.

Mind is everywhere devoted to dharma, wealth, pleasure and freedom; but everyone has a different definition of these and is convinced that that definition is the truth.

Rama, bondage is none other than the notion of an object. This notion is Maya, ignorance, etc. It is the cataract that blinds one to the sun of truth. Ignorance raises a doubt; doubt perceives —- that perception is perverted. In darkness when one approaches even a lion’s empty cage, he is afraid. Even so, one ignorantly believes he is imprisoned in this empty body. The notions of ’I’ and ’the world’ are but shadows, not truth. Such notions alone create ’objects’: these objects are neither true nor false. Therefore Rama, abandon the notions of ’I’ and ’this’ and remain established in the truth.

It is only when the mind has become devoid of all attachment, when it is not swayed by the pairs of opposites, when it is not attracted by objects and when it is totally independent of all supports, that it is freed from the cage of delusion. When all doubt comes to rest and when there is neither elation nor depression, then the mind shines like the full moon.

When the impurities of the mind have ceased to be, there arise in the heart all the auspicious qualities, and there is equal vision everywhere. Even as darkness is dispelled by the rising sun, the world-illusion is dispelled when the sun of infinite consciousness arises in the heart. Such wisdom as is capable of gladdening the hearts of all beings in the universe, manifests and expands. In short, he who has known that which alone is worth knowing transcends all coming and going, birth and death. When there is absence of egoism there is no confusion in the mind, and that mind functions naturally. just as waves rise and fall in the ocean, the worlds arise and vanish: this deludes the ignorant but not the wise.

O Rama, he sees the truth who sees the body as a product of deluded understanding and as the fountain source of misfortune, and who knows that the body is not the self.

He sees the truth who sees that in this body pleasure and pain are experienced on account of the passage of time and the circumstances in which one is placed, and that they do not pertain to him.

He sees the truth who sees that he is the omnipresent infinite consciousness which encompasses within itself all that takes place everywhere at all times.

He sees the truth who knows that the self, which is as subtle as the millionth part of the tip of a hair divided a million times, pervades everything.

He sees the truth who sees that there is no division at all between the self and the other, and that the one infinite light of consciousness exists as the sole reality.

He sees the truth who sees that the non-dual consciousness which indwells all beings is omnipotent and omnipresent. He sees the truth who is not deluded into thinking that he is the body which is subject to illness, fear, agitation, old age and death.

He sees the truth who sees all things are strung in the self as beads are strung on a thread, and who knows 'I am not the mind’.

He sees the truth who sees all this is Brahman, neither 'I' nor ’the other".

He sees the truth who sees all beings in the three worlds as his own family, deserving of his sympathy and protection.

He sees the truth who knows that the self alone exists and that there is no substance in objectivity.

He is unaffected who knows that pleasure, pain, birth, death, etc., are all the self only.

He is firmly established in the truth who feels: "What should I acquire, what should I renounce, when all this is the one self?”

Salutations to the abode of auspiciousness who is filled with the supreme realization that the entire universe is truly Brahman alone, which remains unchanged during all the apparent creation, existence and dissolution of the universe.

Rama, he who treads the superior path, though he dwells in this body which functions as the potter's wheel does by past momentum, is untainted by the actions that might be performed. In his case, the body exists for his pleasure and for the liberation of his soul; he does not experience unhappiness in it.

To the ignorant, this body is the source of suffering, but to the enlightened man, this body is the source of infinite delight, and when its life-span comes to an end, he does not regard it as a loss at all. Since it transports him in this world in which he roams freely and delightfully, the body is regarded as a vehicle of wisdom. The body does not subject the wise man to the temptations of lust and greed, nor does it allow ignorance or fear to invade him. The embodied being comes lightly into contact with the body while it lasts but is untouched by .it once it is gone, even as air touches a pot which exists, but not one that does not exist.

The wise man who is rid of all doubts, in whom there is no image of self, reigns supreme in the body. Therefore one should abandon all cravings for pleasure and attain wisdom. Only the mind that has been well disciplined really experiences happiness. The captive king, when freed, is delighted with a piece of bread; the king who has not been subjected to captivity does not enjoy as much, even should it be the annexation of another kingdom. Hence, the wise man grinds his teeth and strives to conquer his mind and senses: such conquest is far greater than conquest of external foes.

O Rama, in the great empire known as dreadful hell, evil actions roam like mighty elephants in rut. The senses which are responsible for these actions are equipped with a formidable magazine of cravings. Hence, these senses are hard to conquer. These ungrateful senses destroy the body — their abode and support.

However, one who is equipped with wisdom is able to restrain craving without injuring the being, even as a noose restrains the elephant without harming its being. The bliss enjoyed by the wise man who has his senses under control is incomparably superior to the enjoyment of a king who rules over a city built with brick and mortar. The former's intelligence grows in clarity as his craving for sense-pleasure is worn out. However, the craving disappears completely only after the supreme truth has been seen.

To the wise, the mind is an obedient servant, good counselor, able commander of the senses, pleasing wife, protecting father and trustworthy friend. It impels him in good actions.

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Let a person call you that which is most lowly, but be sure that you are God, and see what wonder takes place.

Once the inner judge has given the judgement that you are God, that judgement will never be changed.

That's all there is to it. Then you really become Paramatman.

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Remember the Sadguru. This should be done all of the time, morning, noon, and evening. Remember, "I am Brahman", "I am Shiva", "I am He". The remembering should be constant as the clock that ticks. The heart in which Devotion to God is constant, is the moving, living temple. All can be liberated by the name Rama. Lord Mahadev (Shiva) himself escaped from the sense objects, through repetition of the sacred name of Rama.

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My father is the intrinsic awareness, Samantabhadra (Sanskrit; Tib. ཀུན་ཏུ་བཟང་པོ). My mother is the ultimate sphere of reality, Samantabhadri (Sanskrit; Tib. ཀུན་ཏུ་བཟང་མོ). I belong to the caste of non-duality of the sphere of awareness. My name is the Glorious Lotus-Born. I am from the unborn sphere of all phenomena. I act in the way of the Buddhas of the three times.

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Bhagavan’s Statements about Himself

" I have not given sannyas (the status of renunciate) to anyone, nor have I taken sannyas from anyone. I was living in Skandashram. My mother, who was also living there, passed away in 1922. Her corpse was brought to the foot of the hill and buried here and a samadhi (shrine) was built over it.

From that time puja was started here. After a while, I left Skandashram and came and stayed here. At no time have I taken any title. At no time have I initiated any disciples with diksha (formal initiation) or in any ritualistic way. I do not impose any restrictions or discipline on those who gather around me. I do not invite anyone to come to this place, nor do I tell anyone to leave this place. By birth, I am a Brahmin.

I was a Brahmachari (celibate student) when I came here (i.e. to Tiruvannamalai). Within an hour of arriving, I threw away my sacred thread, clothes, etc.; I shaved my head clean. I had about three rupees and threw it away, and since then I do not touch money. I accept in my hands things that can be eaten. I do not give upadesa (spiritual instruction) or call myself a guru. However, if questions are asked by seekers I answer them. Since 1907 people have called me ' Ramana Rishi'.

I am an 'athyashrami' (beyond the ashrams and castes) not falling within the category of any of the ashrams. This state is recognized in the sastras. It is explained in the Suta Samhita. The athyashrami can own property if necessary. He needs a guru, but the Self is my guru. The athyashrami is not bound to observe any rites. I have no desire to acquire properties, but things come and I accept them. I agree that to own property is worldly, but I do not hate the world.”

- from the court protocol

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I do not want meek and humble disciples;
I want them to be powerful, as I am.
I do not make disciples, I make Gurus.

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Jai Shri Ganesha! ૐ


Implant in your intelligence the worshipful feet of Uma-Sankara’s son, the first-born, elephant-faced, elegant One with twin white tusks curved like the crescent moon. He is wisdom’s embodiment.


If you but utter Ganapati, our Lord’s name, the gaunt karmic ills that bind us fast will become loose; the Lord of Death himself will in submission raise his hands in worship. Therefore, dutifully utter daily Ganapati’s gracious name which will, without fail, your karmic bonds sever.


The bountiful Being who reigns over Vallivalam’s shrine, united with Uma-Mahesvari, the Mother of the Universe, manifesting in manifold forms, bestowed upon His devotees the elephant-visaged God in order to remove their obstacles and impediments and to confer His grace upon all who follow the eternal Saivite path.


Those who worship the redeeming feet of the single-tusked, elephant-visaged Lord of the heavenly hosts, who recorded with His tusk the Mahâbhârata battle upon the snowcapped hills of the Himalayan mountains, will gain great glory, attain their hearts’ desires and become freed from the fetters of karma.


Those who worship without fail the grace-granting feet of Ganesa with flowers fresh and fragrant shall acquire eloquence of speech and fruitful friendship—besides gaining the graceful glance of the lotus-seated Lakshmi’s eyes, which will ensure every human happiness on earth.


I shall offer to you, O Lord, the delicacies four: fresh milk, pure honey, cane sugar with cereals mixed, O elephant-visaged, bright-jewelled Lord of the Universe, if you will enrich me with the triple treasured Tamil tongue acclaimed by the ancient academies.


Vinâyaka cuts asunder the very roots of all human suffering and sorrow. Vinâyaka destroys all desires. Vinâyaka is Lord indeed of heaven and earth. Surrender, therefore, unto Him with hearts that melt with devotion.


Your words and deeds shall with success meet. Eloquence and eminence shall be your rewards. Therefore, worship Him even as the celestials raise their hands high in adoration and love of the elephant-visaged Vinâyaka, the matchless Lord.


O first-born son of Siva who adorns His head with sacred ashes, beloved of Umâsundarî, Kumâran’s companion, beloved of Hari! O dark-hued, elephant-visaged, elegant Lord of heavenly hosts, my divine guru, unto you, O Lord, I surrender myself. O matchless Lord! Embodiment of wisdom and all excellence—O portly Ganapati, unto your golden feet I surrender myself. O precious jewel bright! O heavenly light! O Lord of the universe, I surrender unto you.


You are indeed my father and mother both, my kith and kin—the infinite Lord, wisdom’s embodiment, substance of all sound and the Vedas four. You are indeed Hari and the lotus-seated Brahma, Sakti and Sadasiva, the triune beings. The dauntless destroyer of the roving cities three, that dared to defy you! You are the Lord of heaven and earth, devotion and its binding force, moksha and its meaning. O matchless Lord! My life is yours, and you are my sole support. But for your grace, friends I’ve none. O Indwelling Lord, I’ll speak only of your glory!


In order that, O man, the heavens and earth may prosper and thrive, the Vedic ways endure and the sacred Tamil tongue be renowned the world over, worship without fail the sagacious, five-handed, triple-eyed, elephant-visaged Vinâyaka of victory.


In order that your birth becomes free of its fetter and you attain with ease human perfection on earth, worship, O man, with devotion true the flower-like feet of the triple-eyed, elephant-visaged divine guru, Mahâganapati, who grants without fail all your wishes.

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The more you try to be special, the more you get hurt. Just be, just melt and become part of the wind around you, the earth around you, become a part of everything.

You are here only for a while. Atleast when you're in a place like this, where nobody is going to trample on you, let your defenses down. Let it be. Forget your comforts, your sensibilities, your likes and dislikes. Leave all that nonsense and be with me. Live like the snakes. Just crawl around, eat and if you feel like curling up under a tree, do it; at least for a few days, it's worthwhile. I am telling you, a lot of barriers can be removed by going out and living in nature. That's the reason why, when one begins a spiritual journey, they go to the Himalayas or to some other mountain. By merging with nature and living there, the ego will be destroyed, just by doing that. That itself is half the sadhana.

I met some Naga Babas in a place just above Kedar, in the Himalayas, and stayed them for two days. They had run out of money; they were hungry and cold. For two days I took care of their food and spent time with them. I only had on a little woolen in-shirt and a T-shirt. Fortunately, somebody had given me a shawl which was a big blessing. If the shawl hadn't been there, I would have frozen. It was so cold that even my insides were shivering. I could literary feel the stomach bag shiver. These Babas are naked sadhus who are not supposed to wear anything that is stiched. They wrapped something like a shawl over themselves, because it was too cold. They weren't even wearing footwear and they didn't even have money for tea. They were saving the little they had to go to Kumbh Mela.

That was more important for them than having something to eat. When I asked them what their sadhana was, they said they were doing nothing. They just roam about like the nagas, the snakes. Their Guru had told them to spend twelve years in the Himalayas and then he would initiate them. When one is so uni-directional that he can wait for twleve years, being oblivious to harsh weather and difficult living conditions and just wait for his initiation, reaching the highest can't be denied to him.

There's not much for the Guru to do; whether he has something to give or not, these guys will get it anyway because of the very way they have made themselves. They don't need a Guru. If a man has that much patience and stamina that he can stay for twelve years, not knowing when or if the next meal is going to come, just waiting in that terrifying cold in a queue to be initiated, he will get it anyway. That itself is a sadhana. The Guru knows that if he initiates someone the same day the person comes to him, it will be wasted on the man. He will waste the whole opportunity. So he sends hundreds of people to the mountain like this every year. Maybe only some of them make it - many run away because it's a very difficult path. It's very tough to stay in such conditions. When a person is willing to do this, whether he does it or not, that's not the point. If he's willing to go to any length, that man gets it. It is that simple.

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Only when spent in the effort to know "Who am I?" has it been used well.
You are yourself the self-evident atma: seeking and finding is all in you.
In wealth and property, there is certainly no peace. What then does give peace? My own true nature is peace, knowledge, and divine consciousness - unless and until this is released, how can there be peace? In order to find your Self, you must become revealed to yourself. How beautiful!

Question: God has given us the sense of "I", He will remove it again. What need is there for self-surrender?

Answer: Why do you ask? Just keep still and do nothing.

Question: How can one possibly keep still?
Answer: This is why self-surrender is necessary

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If you stay with the idea that you are not the body nor the mind, not even their witness, but altogether beyond, your mind will grow in clarity, your desires in purity, your actions in charity, and that inner distillation will take you to another world, a world of truth and fearless love. Resist your old habits of feeling and thinking; keep on telling yourself: "No, not so, it cannot be so; I am not like this, I do not need it, I do not want it", and a day will surely come when the entire structure of error and despair will collapse and the ground will be free for a new life.

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From just one candle, you can light a million candles without putting strain on the first candle. From one awakened being, you can set light into a million souls, so powerful is the light.
If you go into a room full of light, but outside is darkness, and you open the curtain, that darkness won't come in. But if you go into a room which is dark and you open up a little tiny bit of a curtain, it will fill the whole room with light. Such is the power of the light.
We are this light and we must discover this.

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The Supreme Lord said: 'Someone who, endowed with knowledge in accord with the scriptures, is of self-realization and does not lose himself in speculations [about what would be true knowledge], must, known with the fact that this universe is a complete illusion, for both the sake of Me and spiritual knowledge renounce his worldly concerns. For a person of spiritual knowledge I am the object of worship, the goal, the motive and final conclusion. Besides Me as his favorite, his light and final beatitude, he has no other purpose. They who have fully perfected their knowledge and wisdom know My lotus feet as most auspicious. For that reason the learned transcendentalist who by means of spiritual knowledge holds on to Me, is most dear to Me.

Performing austerities, visiting holy places, doing japa, giving charity or other pious activities cannot provide the perfection that is created by but a fraction of this spiritual knowledge. Therefore oh Uddhava, knowing your true self in association with this spiritual discrimination that you accomplished by intelligence and consciousness, be of your way [svarûpa] of serving Me with devotion. With the sacrifice of Vedic knowledge and wisdom the sages achieved the highest perfection by worshiping Me, the Lord of All Sacrifices who is the Supersoul inside of them.

The transformation of the three departments [of nature, the gunas] that surrounds you, constitutes an illusion that appears in the present [of the bewildering material energy] that is not there in the beginning nor in the end [of the universe]. In what sense can the being born and such of your material body, that at first did not exist, is not there afterwards, but only exists in between, have any relation to your essence, your true self, your soul?'

~ Srimad Bhagavatam Chapter 11.19

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Saint Jnaneshwar ~ Shiva-Shakti

It cannot be spoken of or spoken to;
by no means may It be comprehended by the intellect.

It is that one pure Consciousness who becomes everything,
From the gods above to the earth below.

Objects may be regarded as high or low,
But the ocean of Consciousness, ever-pure,
Is all that ever is.

Though the shadows on the wall are ever changing,
The wall itself remains steady and unmoved.
Likewise, the forms of the universe take shape from Consciousness,
The eternal, primordial One.

Sugar is only sugar,
Even though it may be made into many forms.
Likewise, the ocean of Consciousness is always the same,
Though it becomes all the forms of the universe.

Various articles of clothing are made from the same cotton cloth;
Likewise, the varied forms of the universe are creatively fashioned
Of the one Consciousness,
Which remains forever pure.
Whatever form appears,
Appears because of Him.

There is nothing else here but the Self.
It is the gold itself which shines
In the form of a necklace or a coin;
They are made of nothing but gold.

In the current of the river or in the waves of the sea,
There is nothing but water.
Similarly, in the universe, there is nothing which exists
Or is brought into existence
Other than the Self.

Whether appearing as the seen,
Or perceiving as the seer,
Nothing else exists besides the Self.

Through Her,
The absolute Void became the primal Person (Purusha);
And She derived Her existence from Her Lord.

Shiva formed His beloved Himself;
And without Her presence,
No Person exists.

Because of Her form,
God is seen in the world.
Yet it was He Who created Her form of Himself.

When He embraces Her,
It is His own bliss that Shiva enjoys.
He is the Enjoyer of everything,
But there is no enjoyment without Her.

She is His form,
But Her beauty comes from Him.
By their intermingling,
They are together enjoying this feast.

Shiva and Shakti are the same,
Like air and its motion,
Or gold and its lustre.

Fragrance cannot be separated from musk,
Nor heat from fire;
Neither can Shakti be separated from Shiva.

If night and day were to approach the Sun,
Both would disappear.
In the same way, the duality of Shiva and Shakti
Vanishes, when their essential unity is seen.

Since He appears because of Her,
And She exists because of Her Lord,
The two cannot be distinguished at all.

When He awakes,
The whole house disappears,
And nothing is left.

They became two for the purpose of diversity;
And both are seeking each other
For the purpose of becoming one.

Each is an object to the other;
And both are subjects to each other.
Only when together do they enjoy happiness.

The lover, out of boundless love,
Has become the Beloved.
Both are made of the same substance
And share the same food.

Out of love for each other, they merge;
And again they separate for the pleasure of being two.

When sleep comes to an end,
Aman returns to his senses.
Now my individuality has come to an end,
And I have returned to Shiva and Shakti.

Salt gives up its salty taste
To become one with the ocean;
I give up my individual self
To become Shiva and Shakti.

When the covering is removed,
The air inside a plantain tree merges with the air outside.
And this is how I honor Shiva and Shakti,
By removing all separation and becoming one with them.

Out of Supreme love they swallow up each other
But separate again for the joy of being two.

They are not completely the same,
But neither are they different.
No one can tell exactly what they are.

How intense is their longing to be with each other.
This is their greatest bliss.
Never, not even in jest,
Do they allow their unity to be disturbed.

They are so averse to separation
That even though they have become this entire world,
Never for a moment do they let a difference come between them.

They created a difference to enjoy this world.
When that “difference” had one glimpse of their intimacy
It could not help but merge back
Into the Bliss of their eternal union.

They become two for the sake of a divine play,
But in every moment they seek to become one again.

How can we distinguish these two from each other?
He appears because of Her,
And She exists because of Him.

To capture light we take hold of fire.
To capture the Supreme Shiva
We must take hold of Shakti.

An object has a reflection:
When looking we see two images,
Yet there is only one thing.
Likewise, this world is a reflection of the Supreme Lord.
We may see two,
Yet only One exists.

Out of pure emptiness
She gives rise to the entire world.
Everything depends on Her.
Yet She exists only because of Her Lord.

Merged in unity, there was nothing to do.
So Shakti, the bringer of good fortune,
Created this world for the sake of divine play.

She reveals Her Lord's splendor
By melting Herself and becoming everything;
And He glorifies Her
By hiding Himself completely.

He is so mysterious and subtle,
That while apparent
He cannot be seen.
It is by Her grace alone that He comes into being.

While He is sleeping,
She gives birth to all that exists
And all that does not exist.
When She is sleeping,
He has no form at all.

He is hidden, and cannot be found without Her.
For they are mirrors, each revealing the other.

She is His very form,
But Her radiance comes from Him.
Blending into one,
They enjoy the nectar of their own union.

Shiva and Shakti are one,
Like air and the wind,
Like gold and its luster,
Shiva and Shakti cannot be separated.
They are like musk and its fragrance,
Like fire and its heat.

In the light of the Sun
There is no difference between day and night.
In the Light of the Supreme Truth
There is no difference between Shiva and Shakti.

I honor the union of Shiva and Shakti,
Who devour this world of name and form
Like a sweet dish.
All that remains is the One.

Embracing each other they merge into One,
As darkness merges with the light
At the breaking of dawn.

When we discover their Unity,
All words and all thoughts dissolve into silence,
Just as when the Universal Deluge comes,
The waters of the ocean, and those of the Ganges,
Merge into one…

The air and the wind will merge into the endless sky;
The sun and its light will merge into the Universal Fire.

With a true vision of them,
The seer and the seen merge into one.
Again, I honor the two who are one.

They are like an ocean of knowledge.
And only those who throw themselves in,
Can drink of their waters.

I appear separate from them
Just so I can honor them.
But that separation is not real,
It is only in name.

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Happy Ramnavami! ૐ

“SALUTATIONS to Lord Rama, an Incarnation of Lord Vishnu, who is measureless, who is of the nature of pure Consciousness and bliss, who is the consort of Sita, Master of Sri Hanuman, and the Lord of the three worlds, who took His birth at His own will in order to establish righteousness, destroy the wicked and protect His devotees.

Ramnavami or the birthday of Lord Rama falls on the 9th day of the bright fortnight of the month of Chaitra (March-April).

Rama was the Lord Hari Himself, incarnate on earth for the destruction of Ravana. He was well accomplished, beautiful and endowed with royal marks. His glory and prowess were unlimited. He was peerless on earth. He was free from malice. He was gentle. He was the protector of all His people. He always addressed them in gentle words. He never used any harsh words even when somebody provoked Him. He held sway over the whole world.

Let Sri Rama be your ideal. Ideals are remembered and adored for the purpose of adopting them in your own life. The Ramnavmi celebration or the Vasanta Navaratri every year is an opportune period for us to saturate ourselves with the spirit of Lord Rama. We love and adore our ideals because we express thereby our yearning to unite with them. In our worship of God it is implied that we should be virtuous, good and perfect even as God is. Hence the wise instruction: “One should become divine in order to be able to worship God”. One cannot be a real worshipper of Lord Rama unless one makes an honest attempt to grow in the virtues that the Lord represents. On the other hand, worship of Lord Rama is itself the surest means to develop such virtues.

One who approaches Sri Rama with love and worshipfulness becomes large-hearted, pure in spirit, good-natured and dispassionate in thought, word and deed. A true devotee of Lord Rama is His representative, with His power and His knowledge.

Lord Rama was the prince of the Ikshvaku race. He was virtuous and of manly strength. He was the Lord of the mind and the senses. Brave and valiant, He was yet gentle and modest. He was a sage in counsel, kind and sweet in speech, and most courteous and handsome in appearance. He was the master of all the divine weapons, and a great warrior. Ever devoted to the good and prosperity of His kingdom and His subjects, He was a defender of the weak and the protector of the righteous. Endowed with numerous wondrous powers of the mind, He was well versed in all sciences—in military science as well as the science of the Self.

Deep and unfathomed like the ocean, firm and steadfast like the Himalayan mountains, valiant like Lord Vishnu, He was the joy of Kaushalya. Though fierce like fire on the battlefield, He was calm like the cool breeze of the Mandara Hills, patient like Mother Earth, bounteous like the god of wealth and righteous like the lord of justice himself. In the pains and the griefs of His people, His heart swiftly sympathized with the sufferers. In the festive scenes which held them in joy, He like a father, shared their joys. By His honour and heroism, as well as by His gentleness and love for His subjects, He greatly endeared Himself to the hearts of His people. Such a great person was the Lord Rama!

Lord Rama was the best of men with a sterling character. He was the very image of love. He was an ideal son, an ideal brother, an ideal husband, an ideal friend and an ideal king. He can be taken to embody all the highest ideals of man. He led the ideal life of a householder to teach the tenets of righteousness to humanity. He ruled His people so well that it came to be known as Ram-Rajya, which meant the rule of righteousness, the rule which bestows happiness and prosperity on all.

The noblest lesson embodied in the Ramayana is the supreme importance of righteousness in the life of every human being. Righteousness is the spiritual spark of life. Cultivation of righteousness is the process of unfoldment of the latent divinity in man. The glorious incarnation of the Supreme Being in the form of Lord Rama has exemplified the path of righteousness. Let mankind follow His footsteps and practice the ideals cherished by Him, for it is only thus that there can be everlasting peace, prosperity and welfare in this world.

None but the righteous can be truly happy. None but he who has the correct sense of duty and the will for its implementation can be said to live worthily. One must be imbued with a definite conviction about the supremacy of moral principles, ethical values and spiritual ideals. These ought to guide one’s day-to-day actions and serve as powerful means for the culture of the human personality. That is the purpose of life. That is the way to Self-realization. That is the message and the mission of Lord Rama’s fife on earth.

To a devotee, Sri Rama is not simply a good and a great person, but God Himself. Rama was the son of King Dasaratha of Ayodhya, but He is also the divine omnipresent, omnipotent and omniscient God. The destruction of the ten-headed Ravana signifies the annihilation of the mind or the ten senses. Worship of Lord Rama is worship of the all-pervading Godhead Himself. Read the prayers offered by Mandothari and Brahma in the Yuddha Kanda of the Ramayana. They refer to Rama as the one Creator of the universe, the God of all, the Ruler of the universe.

Devotion to God is not a simple emotion. It is the result of intense dispassion and purity of heart and attitude. You should strive your utmost to possess the good qualities that are extolled in the Ramayana and exemplified in the life of Lord Rama. Otherwise, emotion may rise up in you temporarily to a kind of ecstasy, but you will not experience divine consciousness thereby. Devotion is a fruit which ripens gradually through the processes of self-restraint and virtue. Without intense dispassion there can be no real Sadhana for Self-realization. Only after detachment from the world of things, is it possible to attain the Supreme Godhead. Remember this.

Devotion has absolutely nothing to do with age, caste, creed, position or sex. Generally, the worldly-minded people say: “We will practice meditation and devotion when we retire from service.” This is a serious mistake. How can you do serious Sadhana after squeezing out all your energy in working? How will you be able to practice the strict Yogic discipline in your old age? Is there any certainty in life? No, the spiritual seeds of discipline and devotion must be sown in you while you are young, while your heart is tender and untainted. Then only will it strike a deep root, blossom forth and bear fruit when you become old and retire. Only then can you bravely face the god of death and meet him with a smile!

I shall tell you the means of attaining the final release from the great cycle of births and deaths. Devotion to Lord Rama is a great purifier of the heart. From devotion arises knowledge. From knowledge comes the realization of the pure Self. Knowing this perfectly, one goes to the Supreme Abode and merges in the Supreme Self.

Without first developing devotion to Rama who is the Self, who lives in the hearts of all beings, who is all bliss and who is peerless, how can man cross the ocean of worldly life which has sorrow, pain and misery for its waves?

Do thou therefore worship Lord Rama who is Vishnu and the consort of Sita who is Lakshmi. Abandon all foolishness and enmity. Take to the service of Lord Rama.

The Lord is extremely fond of those who have surrendered themselves to Him. He has given this promise in the Ramayana: “To anyone who once takes shelter under Me and solicits ‘I am Thine’, I bestow fearlessness from all beings. This is My vow”.

Even a great sinner who is full of evil qualities and who is fond of other people’s wealth, is freed from all kinds of faults that pertain to worldly life if only he remembers the Lord always. He attains purity and goes to the supreme abode of the Lord.

The Name of Lord Rama is the greatest purifier of the heart. It wipes away all one’s sins. Not only this, but it wipes away the sinful tendencies as well. The Name is sweeter than the sweetest of objects. It is the haven of peace. It is the very life of pure souls. It is the purifier of all purifying agencies. It quenches the consuming fire of worldly desires. It awakens the knowledge of God. It bathes the aspirant in the, ocean of divine bliss. Glory to Sri Rama and His Name!

O Devotee! recite His Name, sing His glory and serve His Lotus Feet. Enthrone in your heart Lord Rama of dark hue, whose image is reflected in the heart of Lord Shiva. Blessed is the pious soul who uninterruptedly drinks the nectar of Sri Rama’s Name which has been churned out of the ocean of the Vedas, which removes the impurities of the Kali Yuga or the iron age, which lives constantly on the lips of Lord Shiva, which is a sovereign remedy or unfailing specific to cure the disease of worldly existence and which is the life of Mother Sita.

Ram-Nam burns ignorance, passion and sin. With or without knowledge, correctly or incorrectly, when the word “Rama” is pronounced it showers a rain of good upon the devotee. Sri Rama is Brahman who takes one across the ocean of worldly existence. Rama is one in across whom the Yogis sport, that is, the Self within.

Lord Shiva tells His consort Parvati: “This Ram-Nam is equal to the Lord’s thousand Names, or repetition of the Mantra a thousand times”.

I call this the anti-gossip tonic. When you find that you are wasting your time in gossip, repeat His Name several times. You can make up for the time lost, and the mind will be slowly weaned away from the habit of gossiping.

Sri Rama is also a wish-fulfilling tree. He will bestow upon you whatever you want! Just read what Lord Shiva further says:

“The seat of all good things, the destroyer of all impurities of this age of darkness, purer than purity itself, the food for the journey of aspirants on the path to salvation, their only resting place, the very life-breath of virtuous men, is the Divine Name of Sri Rama. So say the sages”.

On the auspicious Ramnavmi day take a firm resolve that you will repeat Ram-Nam with every breath and that you will endeavor to lead a righteous life.

Ramnavmi is one of the most important festivals of the Vaishnava sect of the Hindus. However, even those who adore Lord Shiva celebrate the occasion. Some observe a strict fast on the day. Temples are decorated and the image of Lord Rama is richly adorned. The holy Ramayana is read in the temples. At Ayodhya, the birthplace of Sri Rama, a big fair is held on this day.

O beloved seekers! time is fleeting. Know the value of time. Time is most precious. Utilise every second profitably. Do not procrastinate. Abandon all idle gossiping. Forget the past. Live every moment of your life for the realisation of the divine ideal and goal. Unfold your latent faculties. Grow, evolve and become a superhuman or a dynamic Yogi. Struggle hard and reach the goal of life.

May you all attain the final beatitude of life through intense devotion towards Lord Rama! May you live immersed in the ecstasy of divine love! May Sri Rama who is as effulgent as a million suns and who is adored by the gods and devotees, protect you all! May the blessings of Lord Rama be upon you all!”

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Paramahansa Nithyananda

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The other day I was reading an article in a magazine.

The title was, ‘Live Forever’.

I was amazed to read it. It gave eleven techniques to extend your life by at least twenty years and it was supported by statistics and survey reports. All the eleven techniques were related to love. It said that even caring for a pet animal releases a hormone in us that allows us to live at ease with our body. If caring for our pet animals does so much, surely caring for the husband or for the wife will do a lot more!

The article also spoke of how people die early if they are single or widowers and how life is extended with love. It also spoke of how chances of getting cancer or depression are less when you have love in your life. Even what we call ordinary love, simple infatuation, can do miracles for our body and mind. It can give us a deep feeling of healing and wellbeing.

According to Tantra*, five types of restlessness happen in a person and all of these can be healed by ordinary love, by the simple caring for one another. Once again, I am not speaking of spiritual love or devotion or selfless love.

That comes later.

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There is a difference between awareness as reflected in consciousness and pure awareness beyond consciousness.

Reflected awareness, the sense ‘I am aware’ is the witness, while pure awareness is the essence of reality.

Reflection of the sun in a drop of water is the reflection of the sun, no doubt, but not the sun itself.

Between awareness reflected in consciousness as the witness and pure awareness there is a gap, which the mind cannot cross.

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Q: I find it said in Maha Yoga that in the beginning of meditation one may attend to the breath, that is, its inspiration and expiration, and that after a certain amount of stillness of mind is attained, one can dive into the Heart seeking the source of the mind. I have been badly in want of some such practical hint. Can I follow this method? Is it correct?

Sri Ramana Maharshi :

The thing is to kill the mind somehow.
Those who have not the strength to follow the enquiry method are advised to adopt pranayama as a help to control the mind.

This pranayama is of two kinds, controlling and regulating the breath, or simply watching the breath.

Q: For controlling the breath, is not the ratio 1:4:2 for inhaling, retaining the breath and exhaling best?

Sri Ramana Maharshi :

All those proportions, sometimes regulated not by counting but by uttering mantras, are aids to controlling the mind.
That is all.

Watching the breath is also one form of pranayama.

Inhaling, retaining and exhaling is more violent and may be harmful in some cases, for example when there is no proper Guru to guide the seeker at every step and stage.

But merely watching the breath is easy and involves no risk.

~ From Be as you are book

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Why We Fall Out of Love (And What to Do to Prevent It)

Very often, we find that two people who come together out of love grow apart as the years go by. Why does this happen?

Let’s say you planted a coconut tree and a mango tree in your garden when they were young saplings, and they were the same height. You thought they would get along pretty well, a great love affair! And if both of them remained stunted and never grew, they would remain compatible. But if both of them grow to their full potential, they will grow to different heights, shapes and possibilities.

"If you are looking for sameness between two people, the relationship will always fall apart."

After all, a man and a woman come together because they are different. So it is the differences that brought you together, and the differences may become starker and more manifest as one grows. Unless you learn to enjoy the differences as you grow, falling apart or growing apart will naturally happen. If you are expecting both people to grow in the same direction and in the same way, that is unfair to both people. It will curtail and suffocate both of their lives. Whether you fall apart in years, in months or in days simply depends on how fast you are growing.

This whole expectation that the person who partners with you should be just like you is a sure way to destroy a relationship. It is a sure way to destroy the garden. Allow, nurture and enjoy the differences between you and your partner. Otherwise, the situation will be maintained in such a way where one person is compulsively dependent upon the other, or both people are compulsively dependent upon each other.

We need to understand that relationships happen because of certain needs — physical, emotional and psychological needs. Whatever the nature of the relationship, the fundamental aspect is you have a need to be fulfilled. We may claim many things for why we have formed a relationship, but if those needs and expectations are not fulfilled, relationships will go bad.

And as people grow and mature, these needs change. When these needs change, what looked like everything between two people will not feel the same after some time. But we do not have to base a relationship on these same needs forever and feel that the relationship is over. We can always make the relationship mature into something else.

Whatever the needs that brought people together need not be the fundamentals of a relationship forever. The very fundamentals of a relationship have to change as time passes, and as one ages and matures in many different ways. If that change is not made, growing apart or falling apart is definitely a certainty.

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Be a light unto yourself

‘When Buddha was leaving his body, he revealed to his disciples, Be a light unto yourself! Be a light unto yourself.

Buddha is one of the greatest enlightened Masters who happened on planet Earth.
If you ask me, when leaving the body, Buddha shared the most powerful important secret with which he lived. I tell you, I will not be able to use a better word than - be a light unto yourself. This is the secret with which even I am living. This is the secret with which all Masters are living. Raise yourself by yourself; do not defeat yourself by yourself.

I can see so many thousands of people who are just not able to raise themselves by themselves. It does not mean they don’t have the ability or capability. They don’t want to. They think this is enough. They even come to the conclusion - what is wrong with normal life? It’s okay!

The last life solution I used on me before falling into the abyss of bliss and enlightenment were these words. I was in the worst depression, but did not torture anybody else. I just felt hopeless; I felt that all doors were shut.

It became almost like my heart was being squeezed out. Literally I could feel that squeezing. I lost respect on everything – spirituality, enlightenment, Masters, Ramakrishna, Ramana, who were like part of my life, blood, my very self. Lost everything. It was like a complete darkness.

But somehow, this one verse was strongly inside me. It just raised itself - like if a man tries to stand up and walk after being beaten, how it will feel - exactly like that. This one verse, even after being beaten by my distrust, doubt, everything, just stood as one last ray of hope in me. You need to raise yourself by yourself. If anybody else raises you, they can always put you down. It is you who needs to raise yourself into enlightenment. This was the last meal handed over to me by my Master before I started cooking for myself. This was the last strength with which the Cosmos pushed me into my higher self.

I can tell you - the moment I realized, Yes, I have to raise myself, immediately that one ray of hope became a decision to become enlightened. When that decision opened up, there were no patterns stopping that decision in my inner space. That decision expanded, expanded, and no pattern – doubt or greed or attachment or fear or guilt - was there to stop it. Suddenly, I could see my whole inner space was filled with that one decision.

When that decision exploded, I saw I am sitting as a Buddha. Suddenly that explosion landed in some other plane.

I thought, Oh, God! That’s it! That’s all!

I tell you, whenever you have a low mood, whenever you deviate, it is you who needs to raise yourself by yourself. Atma deepo bhava – Be a light unto yourself.’

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