Brahmajna Ma     12 posts


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TEACHINGS OF BRAHMAJNA MA

Bhakti is nothing but knowledge with limitations. The Self is an undivided whole without a second. The all-pervading Self exists everywhere. Those only who have a sense of separateness manage to see IT as limited. Beyond the sphere of the mind Self is one whole. …
Desires and cravings come into existence simultaneously with the feeling of ‘I’-ness. Desires hold the mind in a state of unsteadiness, then man forgets the true nature of his own Self, and oblivious of his own blissful nature seeks pleasure outside.
The ‘my’ and ‘mine’ – feeling binds the ‘I’ to the body, mind and ego. The conception that ‘I am the body’ is formed in oblivion of the fact that ‘I’ is not the body. As a step further arises the idea ‘I have got a mind and an intellect.’ By degrees the illusory imaginations grow. First ‘my mind and intellect’, next ‘my father, mother, brother, sister’, next ‘my hearth and home, my country’, and so on. At this stage instead of seeking happiness within oneself one expects it from the mind, intellect and ego. Disappointed one seeks it from others. Gradually the sense of ‘my’ and ‘mine’ deepens.
From Unity diversity is brought into being. Then, oblivious of the true nature of his own Being, man begins to experience this world of diversity.

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The more one gives up the more one gets. When all is given up, ALL is achieved.

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The thought of death brings about renunciation. For an aspirant the thought of death is a means of advancement.

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Men consider sexual instinct as bad in its gross manifestation. Decrying it in this way is not going deep enough, for they still enjoy the inclination inwardly. As long as this state of mind continues sexual impulse will not be checked. To understand that there is no real pleasure in it is the correct understanding.

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Enjoying sexual pleasures is like taking a sweetened ball of poison. Nothing covers the Self as much as this. The more this desire fades away, the thinner will be the cover.

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By the term dharma I understand the effort to cross the sea of this world of creation. That one has come into this world is a wrong notion; to give it up and return to the origin is dharma.

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Brahma is the only Reality—all else is unreal. Men are eager in their search for happiness in unreal worldly objects and do not want to know the truth of the Self, though in that alone lies real happiness and bliss, for man's mind is infatuated with desires.

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Brahmajna Ma did not want any biography written about her. She herself dictated the following as the complete biography of her life:

She was naturally given to discrimination and was engaged in the search for Spiritual Truth. From her childhood, she used to think—(1) where does a human being go and in what state he remains after death, and whence does he come? (2) In nothing can peace be found in this world; what, then, is real peace? In such thoughts she would then become immersed. And lastly, such thoughts as (3) who am I, what is this body, mind or Atma—used to engage her. These are the three stages of her sadhana. Without the help of books or gurus, by dint of pure discrimination and search for Truth, she tore asunder the meshes of maya, overcame all doubts and attained Self-Realization.

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Supreme luster am I, I'm everlasting, good;
Fully aware am I, devoid of death, decay;
I have not any fear. I am eternal, whole,
And free from throbs of thought. No intellect have I,
No body nor a mind—my real nature's Bliss.
No hunger, neither thirst, nor ego have I got;
No wish have I—I am free from every sort of change;
No father, mother, son or family have I;
No duty, birth no death doth appertain to me.

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Will is at the root of everything. Be it a virtuous or vicious deed, will is at the root. That you want to know the Truth is your will and that you are occupied with unreal things is also your will. Where there is a will there is a way.

A Jive can be a Shiva by will. If one is earnest about the attainment of Truth one is not afraid of misery and hardship and no impediment is felt.

The thought of death brings about renunciation. For an aspirant the thought of death is a means of advancement.

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MIND IS THE UNSTEADY STATE OF ATMA WHEN ENGAGED IN EXTERNAL CORPOREAL HAPPINESS


Deeply absorbed within that place which is
Ever-existing, in dhyana sit
And sing unto your own Self your own song:
In that essence of bliss remain immersed
Looking at all the tricks of your own Self.
Yourself search for your own Self and then be
Enamored of yourself, taking firm stand
Yourself upon your own legs all the while.
There's no one that exists except your Self,
This samsar's nothing but a magic show;
You are the ocean playing with its waves.
Calming these waves seek your own Self and then
Turn back again to look at your own Self.
Being entrapped within the magic coils
Of nature's meshes you forgetful are.
Now, be acquainted with your real Self.
In thought invariable, the Atma you,
Devoid of every change by nature worked.
Be, then your Self, your own!


Real Bhaktas are those who do not pay heed to anything but God and do not even cast a glance at the enjoyment of sense objects.

Those are not real Bhaktas who pray to God to keep their enjoyments intact; it is such people who argue about the merits of knowledge and devotion.

The steadier one becomes, the more one realizes.

When awakened the bodily cravings die out by one’s immersion in the Bliss of the Self; and when by the continuous, undivided ‘I’ feeling the idea of separateness vanishes, the ego disappears.

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When will man get peace and contentment?
Tell me what is the good of such a petty, narrow life?
Which never leaves room for feeling for the Universe?
The mind that feels for a small circle (i.e. relations) why does it not feel for the world at large? The mind, which takes a small circle as its own, why does it not consider the world as its own? The affection which is confined to a small circle, why does it not spread all over creation?
The sense of difference is the cause of all sorrows.

Self-knowledge will not down by mere study of books on religious science if one still remains in the darkness of
ignorance. Without Self-realization no one can ever be content. Self-realization is the only peace and contentment. Just think over and ascertain whether there is peace
and contentment in the state in which you now are or in what you are now doing.

You are a physician (the recipient of the letter), you treat others in their illness but have you treated yourself in your disease of birth and death? Engaged in the attempt of removing the insatiable desires of this small circle, what else are you doing? You are also gradually entering the jaws of death. There is no certainty when death will devour you. Even at this moment it may swallow you up.
I am surprised that you should be quite indifferent to this.

Think for once of the great illusion you are in. Instead of advancing sophistical arguments, argue with yourself and come to the right conclusion. By arguing with others no one can realize his own true nature, which is the Infinite.
Onlv after a fight with his desire for enjoyment and defeating it can a man realize his Self and shine as the Infinite.
You are living in a great illusion. Try to save yourself from the grip of the enchantress Expectation.

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