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Тех, кто приходит впервые, Шри Махарадж берет на себя труд предупредить о том, что они могут ожидать от его бесед. Он разъясняет, что:
(а) те кто пришли сюда в надежде получить какие-то материальные блага или облегчение физической боли или избавление от ментальных страданий, будут разочарованы, потому что он никогда не дает советов или наставлений по таким вопросам;
(b) те кто пришли, чтобы получить от него подтверждение своих концепций и форм поклонения, могут быть не просто разочарованы, но даже почувствовать себя обиженными, расстроенными и оскорбленными тем, что он может сказать. Например, Шри Махарадж мог сказать: «Все писания говорят, что прежде мира был Творец. Но кто знает Творца? Только тот, кто был прежде творца, твое собственное реальное существование, источник любых миров и их творцов»;
(с) это учение состоит почти исключительно из того, чтобы предоставить слушателям что-то вроде «духовного зеркала», в котором они могли бы, если серьезно того желают, увидеть собственный подлинный образ; его учение не включает в себя список того, что нужно или не нужно делать в повседневной жизни и как себя вести;
(d) и наконец, те, кто все еще хочет остаться, поступят правильно, если прислушаются к его последнему предупреждению: они скорее всего потеряют все, что они считают драгоценным, включая самих себя!

Рамеш Балсекар. (Nisargadatta enlightened disciple)

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Однажды добрый человек беседовал с Богом и спросил его: - Господи, я бы хотел узнать, что такое Рай и что такое Ад. Господь подвел его к двум дверям, открыл одну и провел доброго человека внутрь. Там был громадный круглый стол, на середине которого стояла огромная чаша, наполненная пищей, который пахла очень вкусно. Добрый человек почувствовал, что у него слюнки потекли. Люди, сидящие вокруг стола, выглядели голодными и больными. Все они выглядели умирающими от голода. У всех их были ложки с длинными-длинными ручками, прикрепленными к их рукам. Они могли достать чашу, наполненную едой, и набрать пищу, но так как ручки у ложек были слишком длинные, они не могли поднести ложки ко ртам. Добрый человек был потрясен видом их несчастья Господь сказал: "Ты сейчас только что видел Ад". Господь и добрый человек затем направились ко второй двери. Господь отворил ее. Сцена, которую увидел добрый человек, была идентичной предыдущей. Тут был такой же огромный круглый стол, та же гигантская чаща, которая заставляла его рот наполняться слюной. Люди, сидящие вокруг стола, держали те же ложки с очень длинными ручками. Только на этот раз они выглядели сытыми, счастливыми и погруженными в приятные разговоры друг с другом. Добрый человек сказал господу: "Я не понимаю". "Это просто", - ответил ему Господь, "Эти научились кормить друг друга. Другие же думают только о себе". Ад и Рай устроены одинаково. Разница - внутри нас.

Пришла женщина в храм, приобрела свечу, уверенно зажгла её и поставила в подсвечник. Но как только начала читать молитву, та погасла. Женщина смутилась, снова зажгла огонёк и аккуратно поставила свечу на место. Не успела произнести даже нескольких слов, как огонёк снова погас. Разволновавшись не на шутку, она опять осторожно взяла её и не спеша поднесла фитилём к одной из горевших свечей. Та затрещала, но зажглась. Женщина медленно поставила свечу на свободное место и, не сводя с неё глаз, начала читать молитву. Тут огонёк снова стал уменьшаться и погас, пустив вверх струйку дыма. Паника, испуг, недоумение — все смешалось воедино! Она бросилась к священнику: — Святой отец! У меня постоянно гаснет свеча. Неужели Господь отвернулся от меня и не желает слышать мою молитву? Или же я настолько грешна, что моя жертва не угодна Ему? Что мне делать?! — Возьми другую свечу. Тебе попалась бракованная, — улыбнулся он ей в ответ.

Однажды Гуру спросили: — Какое из утверждений нужно выбрать, если два изречения Гуру противоречат друг другу? — Они противоречат друг другу, лишь когда их рассматривают по отдельности. Если вы хлопнете в ладоши и обратите внимание только на движение рук, это будет выглядеть так, словно они противодействуют друг другу. Но в этом случае вы не увидите, что в действительности произошло. Целью «противодействия» рук было, разумеется, произвести хлопок.

Даосская притча В давние времена в одном торговом городе жил чиновник. Однажды, когда он проходил по рыночной площади, к нему быстро подошёл какой-то странный оборванец и, выкрикнув бранные слова, плюнул в лицо чиновнику и убежал. Не вынес чиновник позора и заболел. Так бы и умер, но его друзья послали за лекарем, который славился своим умением исцелять душевные раны. Лекарь дал больному пять лекарств и велел каждую ночь, просыпаясь в назначенный час, принимать одно из них. Настала ночь. Принял чиновник первое лекарство, и приснилась ему рыночная площадь и то, как оборванец плюнул ему в лицо. От нестерпимого унижения и позора страшно закричал больной и проснулся. На следующую ночь принял он второе лекарство и снова увидел тот же самый сон, но вместо позора он ощутил леденящий душу страх. Тот же самый сон приснился чиновнику и на третью ночь, но ни страха, ни позора уже не было, а почувствовал он глубокую печаль. Удивился чиновник, но решил следовать указаниям до конца и на следующую ночь выпил четвёртое лекарство. Конечно же, он снова увидел тот же сон, но этот сон уже не был таким мучительным, как в предыдущие ночи, и ощутил чиновник только чувство лёгкого удивления. На пятую ночь неожиданно для себя самого чиновник испытал радость.Не зная, что думать, он поднялся с кровати и незамедлительно отправился к лекарю за советом и новыми лекарствами. — Что ты чувствовал после приёма моих снадобий? — спросил целитель .— Все ночи мне снился один и тот же сон о том, как оборванец плюнул в меня, — ответил чиновник, — но каждую ночь этот сон вызывал у меня новое чувство: я испытывал то позор, то страх, то печаль, то удивление. А в последнюю ночь я ощутил радость и испытываю её до сих пор. Теперь я растерян и не понимаю, что же я должен чувствовать на самом деле? Услышав чиновника, засмеялся лекарь и сказал: — Неважно, что произошло с тобой, если ты можешь относиться к случившемуся так, как считаешь нужным. Ведь только от твоего выбор азависит, будешь ли ты радоваться или огорчаться по любому поводу. Что же касается плевка в лицо, то мудрый человек просто не обратил бы на него внимания, тем более что обидчик твой — сумасшедший, и его плевок не более оскорбителен для тебя, чем порыв ветра, запорошивший пылью твои глаза.

Суфийская притча Царевич сказал учёному: — Этот суфий говорит о вещах значительных столь шутливо и обыденно, что мне не верится в его искренность. Учёный ответил: — О, эмир шейхов! Знай, что существует три формы Знания. Есть Знание столь глубокое, что его невозможно выразить. Есть Знание, требующее для своего выражения сложных рассуждений. И есть Знание, выражаемое при помощи шутливой формы. Одна шутка из уст этого суфия творит сотню святых, тогда как люди, обладающие серьёзным видом и грозной наружностью, преуспели в производстве трупов. Однажды некоему человеку вручили кувшин с Водой Жизни. Тот отказался пить, потому что ему не понравилась форма сосуда. Если вы —человек «формы», к чему вам разговоры о глубине?

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A short biography of Nisargadatta's Guru

Shri Samartha Siddharameshwar Maharaj, a contemporary of Sri Ramana
Maharshi, is one of the greatest unknown saints of the age. He was born
in the month of August 1888 A.D. in a small village called "Pathri" in
the district Sholapur of India.On the sixth day of his birth,
his grandmother had a dream in which great Saint Siddheshwar appeared
before her and told her that the boy who is born, is his incarnation and
asked her to name him Siddheshwar. He also said that one day the boy
will become a great Saint. And hence his name was kept Siddharamappa.
Later on he was known as "Siddharameshwar Maharaj."Even in his
childhood he was very much sharp, active and had the capacity to imbibe
things very quickly. He did not study much at the school level but he
was very intelligent, clever and smart in all his behaviour. He was
always very straight forward and spoke with a thoughtful idea. He
retorted his answers to every question with full meaning. At the age of
16, even though he was premature to work, he took up a job of an
accountant in a Marwadi firm at Bijapur. He did his work with
earnestness and settled down in Bijapur. Here he met his Master Shri
Bhausaheb Maharaj, who has built a monastery in the small village called
Inchgiri in Karnataka State of India which started in the year 1885.Shri
Bhausaheb Maharaj, understanding the mental capacity and lifestyle of
the people then, started teaching "Meditation" to his disciples at this
monastery. The main aim or goal of teaching meditation was to attain
Final Reality. The meditation method he used was known as Pipilika Marg
or the ant's way, a slow process of attaining Final Reality.Shri
Siddharameshwar Maharaj, after passing away of his Master Bhausaheb
Maharaj in the year 1914, was meditating on the teachings of his Master.
In 1918, he renounced the world and joined his four brother disciples
to popularize his Master's teachings. In the year 1920, when he was on
tour popularizing his Master's teachings, he got the idea that one
should go beyond meditation because meditation is an initial stage to
attain Final Reality. Brother disciples disagreed with Shri
Siddharameshwar Maharaj, saying that their Master Shri Bhausaheb Maharaj
has not told them so. He agreed with them, but reiterated, "Okay! Can
one not go beyond that?"He decided to set out on that arduous
path on his own, left his brother disciples, and returned to his home in
Bijapur. He started his meditation in Bijapur on the raised platform
like a minaret (upli buruj) sitting over an old gun and he meditated for
nine months without a break. Since his Master had taught him only
meditation, there was no alternative for him to find out the way to
attain the Final Reality, that is, Enlightenment, without meditation. He
made the ceaseless efforts to achieve this Final Reality. He said "I
will attain the Final Reality even at the cost of my life." By the grace
of Master Bhausaheb Maharaj he attained the goal of Final Reality.
His efforts were finally rewarded as total and Full Realization
blessed him. He then explained that one can achieve the Final Reality
via Vihangam Marg (the birds' way), that is, by realizing through
thought processes that Ignorance has come by hearing it over and over
for generations. Only by practising and hearing otherwise, the truth,
from the teachings of the Master(s) and thinking over it, just like the
bird flies from one tree to another, one can attain Final Reality very
fast. This is the shortest way to achieve the Final Reality.In
conjunction he taught that the path to Final Reality is reached by
slipping easily through the gate of Laya, which is a clear sign of one's
progress --- the danger being in mistaking it for the final goal of
spiritual practice --- thus being deceived. Ignorance and thoughts are
hand maidens. If the thoughts are absorbed in reality, one can go on to
ultimate reality. See Stages of Mindfulness and Aborsption. He then
started preaching his disciples to attain Final Reality via Vihangam
Marg (the bird's way). First he gave the Knowledge of Final Reality to
his disciples and then asked them to renounce and then told them to
renounce even the act of renunciation. Finally he gave the knowledge of
Vignana -- the Thoughtless Reality.He preached in a very simple,
lucid and sane language, by giving examples from daily life. He was of
the opinion that Parmarth -- understanding of Final Reality should be
taught in a very simple language without using high sounding or
bombastic words, to make the people understand the Ultimate Reality.
This he did from year 1925 to 1936. It was sometime during the first
half of those mid-late 1920s a nearly disguised young American traveler
on a spiritual quest toward Enlightenment, that gained fame anonymously
some years later in a novel by the famous British playwright W. Somerset
Maugham titled The Razor's Edge, visited Siddharemeshwar, one of the
first Americans to do so. It has been written that from his stay in
India he gained peace of mind.The Maharaj passed away on 9th
November, 1936, in Bombay, giving full understanding of the Final
Reality to his disciples, especially so to two of the most accomplished
followers Sri Nisargadatta Maharaj and Sri Ranjit Maharaj.

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You base yourself on the body that
you are now, and don’t understand its root. That is why we think we are
this body, and for that you must do meditation. What is meditation?
Meditation is not this body-mind meditating as an individual, but it is
this knowledge ‘I am’, this consciousness, meditating on itself. Then
the consciousness will unfold its own meaning.

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You are the knowledge ‘ I am’. So if you want to worship, worship that knowledge ‘I am’. Be devoted to that ‘I amness’ only. When you do that, all other rituals become redundant, useless. Finally when you realize that everything is useless, everything is ‘Brahman’, it means you are at the ‘Parabrahman’ level, the absolute level. When at that level, you will envision everything as useless, including the ‘Brahman’ because the ‘Brahman’ is also reduced to illusion. Therefore all these talks, including my own will be reduced to illusion when you reach the highest.

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The ‘I am’ is a useful pointer, it shows where to seek, but not what to seek. Just have a good look at it. Once you are convinced that you cannot say truthfully about yourself anything except ‘I am’, and that nothing can be pointed at, can be your self, the need for the ‘I am’ is over - you are no longer intent on verbalizing what you are. All definitions apply to your body only and to its expressions. Once this obsession with the body goes, you will revert to your natural state. We discover the natural state by being earnest, by searching, enquiring, questioning daily and hourly, by giving one’s life to this discovery

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My guru further pointed out to me the fact that the only thing you have and which you can utilize to unravel the mystery of life, is this knowledge ‘I am’. Without that there is absolutely nothing, so I got hold of it, as my guru advised me, and then I wanted to find out how the spiritual aspect of ‘me’ came about without my knowledge. On my pure Absoluteness, which has no place, and no shape or form, this knowledge ‘I am’ came, which also has no shape or form. Therefore, it appears; and it is only an illusion.

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Once you subside into the consciousness, the factual state of Reality shall be revealed to you with the knowledge that will emanate out of you intuitively, like spring water. This will enable you to discern not what is real and unreal, but, most importantly, to realize what ‘I am’. And who could be that one? Surely not an individual who is trapped in the mind-shell, but that one is the knowledge ‘I am’ – the consciousness.

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At present you wrongly identify yourself as the body. Body is given a certain name; that is ‘you’; you consider it to be like that. But I say that in this body, consciousness is present, or the knowledge ‘I am’ as I call it, is there. You should identify yourself as this knowledge. That is all.

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To abide in the knowledge ‘I am’ is one’s true religion – the ‘svadharma’. But instead of following it, you opted to be irreligious by submitting to the dictates of your concepts, which led you to believe that you are a body. This misconception ensured only the fear of death.

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You must come to a firm decision. You must forget the thought that you are the body and be only the knowledge ‘I am’, which has no form, no name. Just be. When you stabilize in that beingness it will give all the knowledge and all the secrets to you, and when the secrets are given to you, you transcend the beingness, and you, the Absolute will know that you are also not the consciousness. Having gained all this knowledge, having understood what is what, a kind of quietude prevails, a tranquility. Beingness is transcended, but beingness is available.

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Nisargadatta Maharaj on Sadhana, and Trust in the Master

__________________________________________________

Questioner: Sir, I am a humble seeker wandering from Guru to Guru in search of release. My mind is sick, burning with desire... my days flit by... my health is decaying... At this rate, I shall live in sorrow and die in despair. Is there any hope for me?

Maharaj: Nothing is wrong with you, but the ideas that you have of yourself, are altogether wrong. It is not you who desires, fears and suffers, it is the personality built on the foundation of your body by circumstances and influences. You are not that person. This must be clearly established in your mind and never lost sight of. Normally, it needs a prolonged sadhana (spiritual practice) with years of austerities and meditation.

Q: My mind is weak and vacillating. I have neither strength nor the tenacity for sadhana. My case is hopeless.

M: In a way, yours is a most hopeful case. There is an alternative to long sadhana, which is trust. If you cannot have the conviction born from fruitful search, then take advantage of my discovery, which I am so eager to share with you.

I can see with the utmost clarity that you have never been, nor are, nor will be estranged from Reality You are the fullness of perfection here and now and nothing can deprive you of your heritage, of what you are. You are in no way different from me, only you do not know it. You do not know what you are and therefore you imagine yourself to be what you are not (the personality). Hence, desires and fear, overwhelming despair, and meaningless activity in order to escape.

Just trust me and live by trusting me. I shall not mislead you. You are the Supreme Reality (Parabrahman) beyond the world and its creator, beyond Consciousness and its "Witness" beyond all assertions and denials. Remember it, think of it, act on it. Abandon all sense of separation. See yourself in all, and act accordingly.

With action (trust), bliss will come, and with bliss, conviction. After all, you doubt yourself only because you are in sorrow. Happiness, natural, spontaneous, and lasting, cannot be imagined. Either it is there, or it is not. Once you begin to experience the peace, love and happiness, which need no outer causes, all of your doubts will dissolve. Just catch hold of what I have told you and live by it.

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This witness-state is called the Turiya or the fourth state of consciousness.

It is said that, as sweetness, liquidity and coldness, which are characteristics of water, appear as inherent in the waves, and then also in the foam, of which the waves form the background; existence, consciousness and bliss, which are the natural essences of the Atman, seem to inhere in the wakeful Jiva on account of its relation with the Atman. Likewise, these facets of the Atman are felt also in the dreaming self, by way of the impressions of the waking consciousness. And just as, on the disappearance of the foam, their characteristics, such as liquidity, revert to the waves, and, again, as with the subsiding of the waves in the sea, these exist in the waters of the sea as before; so existence, consciousness and bliss manifest themselves and shine in the waking consciousness after the disappearance of the dreaming state; and then, again, on the dissolution of the waking phenomena in the Atman, these eternal natures are experienced in the Atman, which is the highest reality. In Moksha, or the final liberation of the soul, when all objective perception is overcome in the consciousness of Brahman, even the character of being a witness drops from the self, and it realises its majestic independence.

Sometimes the states of consciousness are regarded as being sixteen in number. “There are sixteen states of consciousness. They are made up as follows: There are the four primary states of consciousness, called Jagrat, Svapna, Sushupti and Turiya (waking, dreaming, deep sleep and the Witness-consciousness). These, by differentiation, multiply into sixteen states. These are Jagrat-Jagrat (waking in waking), Jagrat-Svapna (waking in dreaming), Jagrat-Sushupti (waking in sleep), Jagrat-Turiya (waking in super-consciousness), and so on with the remaining three other states. These sixteen states, by further differentiation, become two hundred and sixty-six states. These, again, by the differentiation of the phenomenal and the noumenal, become five hundred and twelve states. To realise these states of consciousness, it is very difficult, and is not possible for everyone.” “That is called Jagrat-Jagrat, in which there are no such ideas as ‘this’ or ‘mine’ regarding visible things. The great ones call that Jagrat-Svapna in which all ideas of name and form are given up. This is preceded by the realisation of the nature of Satchidananda. In the state of Jagrat-Sushupti, there is no idea but Self-knowledge. In Jagrat-Turiya the conviction becomes firm that the three states,—gross, subtle and causal—are false. In Svapna-Jagrat there comes the conviction that even the activities proceeding from the astral plane, owing to causes set in motion previously, do not bind the self, when the knowledge of the physical plane is destroyed. In Svapna-Svapna there is no seer, seen and sight, when the Karana-Ajnana (ignorance which is the root of all) is destroyed. It is Svapna-Sushupti where by means of increased subtle thinking, the modifications of one’s mind get merged in knowledge. That is Svapna-Turiya, in which the innate bliss (pertaining to the individual self) is transcended by the attainment of universal bliss. That state is called Sushupti-Jagrat in which the experience of Self-bliss takes the shape of universal intelligence through the rising of the corresponding mental modifications. In Sushupti-Svapna one identifies oneself with the modifications of the mind which has long been immersed in the experience of inward bliss. When one attains oneness of knowledge (Bodhaikya), which is above these mental modifications and above the realisation of any abstract condition, one is said to be in Sushupti-Sushupti. In Sushupti-Turiya, Akhandaikarasa (the one undivided essence of bliss) manifests itself, of its own accord. When the enjoyment of the Akhandaikarasa is natural in the waking state, one is said to be in Turiya-Jagrat. Turiya-Svapna is difficult of attainment; it is a state in which the enjoyment of Akhandaikarasa becomes natural even in one’s dreaming condition. The still higher state of Turiya-Sushupti is even more difficult of accomplishment. In this state, the one undivided essence of bliss manifests itself to the Yogi, even in deep sleep. The highest state is Turiya-Turiya, wherein Akhandaikarasa disappears like the dust of the clearing nut (Kataka) used for clearing water. This is the Arupa or the formless state and is beyond cognition” (Vedanta in Daily Life, pp. 211-14). The Kaivalyopanishad says that the states of consciousness are appearances of one Brahman, and that one who knows this is freed from all bonds (Verse, 17).

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We have a conception that by practice we shall become free. Such a person is postponing his freedom. We become enlightened in this instant only and not as a result of ten years practice. Freedom is available now

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Sri Nisargadatta Maharaj

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True awareness (samvid) is a state of pure witnessing, without the least attempt to do anything about the event witnessed. Your thoughts and feelings, words and actions may also be a part of the event; you watch all unconcerned in the full light of clarity and understanding. You understand precisely what is going on, because it does not affect you. It may seem to be an attitude of cold aloofness, but it is not really so. Once you are in it, you will find that you love what you see, whatever may be its nature. This choiceless love is the touchstone of awareness. If it is not there, you are merely interested -- for some personal reasons

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God is a DJ

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An artist does not enjoy other artist's music as a common listener does. Because when he listen to a track, he will be thinking about the music, about the sounds, style etc..and wondering how this sound, effect, melody etc is created.
He get stuck on parts instead of flowing with the music.
But a simple listener enjoys because He is not interested in creating his own music. he flows with the music and stays in the present and enjoy.

If we are suffering and cannot enjoy each sound of our life, we are being like that artist.
If you think you are going to create your own life the way your mind wants, you are being like that artist.
If you hang on to something or try to avoid something you are like that artist.


Hey...comeoooon every body..here we have our DJ always playing his own tunes in his own ways.
I introduce to you 'the Boss'
The greatest eternal artist

Lets throw away all our worries
Lets give up our ego
let us flow with the music

Lets dance to his soft, hard, melodic, weird, sad, happy, trippy tracks
Lets dance life to its fullest

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Sri Nisargadatta Maharaj

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The world appears to you so overwhelmingly real, because you think of it all the time.

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Bhagavan Sri Ramana Maharshi

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Your Idea of Will-power is success insured. Will-power should be understood to be the strength of mind which makes it capable for meeting success or failure with equanimity.

It is not synonymous with certain success. Why should one’s attempts be always attended with success. Success develops arrogance and the man’s spiritual progress is thus affected. Failure on the other hand is beneficial, in as much as it opens the eyes of the man to his limitations and prepares him to surrender himself.

Self- surrender is synonymous with eternal happiness. Therefore one should try to gain the equipoise of mind under all circumstances. That is Will –Power.

Again, success and failure are the results of accumulated fate and not of will power.
A man may be doing only good and noble actions and yet prove a failure. Another man do otherwise and yet be uniformly successful. This does not mean that the will power is present in the one and not in the other.

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Bhagavan Sri Ramana Maharshi

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Ramana Maharshi on overcoming Passions

Question - How shall I overcome my passions?

Ramana Maharshi - Find their root and then it will be easy. (Later) What are the passions? Kama (lust), krodha (anger), etc. Why do they arise? Because of likes and dislikes towards the objects seen. How do the objects project themselves in your view? Because of your avidya, i.e., ignorance. Ignorance of what? Of the Self. Thus, if you find the Self and abide therein there will be no trouble owing to the passions.

(Later) Again, what is the cause of the passions? Desire to be happy or enjoy pleasure. Why does the desire for happiness arise? Because your nature is happiness itself and it is natural that you come into your own. This happiness is not found anywhere besides the Self.

Do not look for it elsewhere. But seek the Self and abide therein. Still again, that happiness which is natural is simply re-discovered, so it cannot be lost. Whereas the happiness arising from other objects are external and thus liable to be lost. Therefore it cannot be permanent and so it is not worth seeking. Moreover craving for pleasures should not be encouraged.

One cannot put out burning fire by pouring petrol over it. An attempt to satisfy your craving for the time being, so that the passion may later be suppressed, is simply foolish.There are, no doubt, other methods for the suppression of passion. They are (1) regulated food, (2) fasting, (3) yoga practice, (4) medicines. But their effects are transitory. The passions reappear with greater force as soon as the check is removed. The only way to overcome them is to eradicate them. That is done by finding their source as stated above.

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Bhagavan Sri Ramana Maharshi

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Ramana Maharshi on overcoming Passions

Question - How shall I overcome my passions?

Ramana Maharshi - Find their root and then it will be easy. (Later) What are the passions? Kama (lust), krodha (anger), etc. Why do they arise? Because of likes and dislikes towards the objects seen. How do the objects project themselves in your view? Because of your avidya, i.e., ignorance. Ignorance of what? Of the Self. Thus, if you find the Self and abide therein there will be no trouble owing to the passions.

(Later) Again, what is the cause of the passions? Desire to be happy or enjoy pleasure. Why does the desire for happiness arise? Because your nature is happiness itself and it is natural that you come into your own. This happiness is not found anywhere besides the Self.

Do not look for it elsewhere. But seek the Self and abide therein. Still again, that happiness which is natural is simply re-discovered, so it cannot be lost. Whereas the happiness arising from other objects are external and thus liable to be lost. Therefore it cannot be permanent and so it is not worth seeking. Moreover craving for pleasures should not be encouraged.

One cannot put out burning fire by pouring petrol over it. An attempt to satisfy your craving for the time being, so that the passion may later be suppressed, is simply foolish.There are, no doubt, other methods for the suppression of passion. They are (1) regulated food, (2) fasting, (3) yoga practice, (4) medicines. But their effects are transitory. The passions reappear with greater force as soon as the check is removed. The only way to overcome them is to eradicate them. That is done by finding their source as stated above.

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Илья Яшин

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* * *
Очередной мой глупый план
Скрепляет цепь душевных ран,
Скорей всего опять не тот,
Я выбрал жизни поворот.

Таинственной судьбы каприз
Подносит новый мне девиз:
Достичь гармонии начал,
Покинув глупости причал.

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Р.Киплинг

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Заповедь.
Владей собой среди толпы смятенной,
Тебя клянущей за смятенье всех,
Верь сам в себя, наперекор вселенной,
И маловерным отпусти их грех;
Пусть час не пробил - жди, не уставая,
Пусть лгут лжецы - не снисходи до них;
Умей прощать и не кажись, прощая,
Великодушней и мудрей других.

Умей мечтать, не став рабом мечтания,
И мыслить, мысли не обожествив;
Равно встречай успех и поруганье,
Не забывая, что их голос лжив;
Останься тих, когда твое же слово
Калечит плут, чтоб уловить глупцов,
Когда вся жизнь разрушена и снова
Ты должен все воссоздавать с основ.

Умей поставить, в радостной надежде,
На карту все, что накопил с трудом,
Все проиграть и нищим стать, как прежде,
И никогда не пожалеть о том,
Умей принудить сердце, нервы, тело
Тебе служить, когда в твоей груди
Уже давно все пусто, все сгорело
И только Воля говорит: "Иди!"

Останься прост, беседуя с царями,
Останься честен, говоря с толпой;
Будь прям и тверд с врагами и друзьями,
Пусть все, в свой час, считаются с тобой;
Наполни смыслом каждое мгновенье,
Часов и дней неуловимый бег, -
Тогда весь мир ты примешь во владенье,
Тогда, мой сын, ты будешь Человек!

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Seng-Tsan

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Do not search for the truth, only cease to cherish opinions.

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Atisha

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Buddhist narratives recount one story in which Atisha comes across a woman alternately crying and laughing. Confused with her behaviour, he inquires about her condition, and she responds: "[O]ne's own mind has been a Buddha from beginning less time. By not knowing this, great complications follow from such a small base of error for hundreds of thousands of sentient beings…. Not being able to bear the suffering for so many beings, I cry. And then, I laugh because when this small basis of error is known—when one knows one's own mind—one is freed

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Sufi Story

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A Sufi Story
Once it happened that a fish in the ocean heard somebody talking about ocean, and the fish heard for the first time that there exist something like ocean. She started to search, ask and inqiure, but nobody knew where the ocean w...as. they all said " Sometime in the past our ancestors knew it- it is written in scriptures. And the ocean was all around!. They were in the ocean ; they were talking , living in the ocean". Sometimes it happen that the closest, the nearest, is so obvious that you can forget it. The nearest is so near that you cannot look at it, because even to look at something a certain distance is needed. And there is no space between the fish and the ocean- no gap. the fish is the part of the ocean, just like a wave; or the ocean is just the infinite spread of the being of the fish. They are not two; they exist together, their being is joined together. Their bodies may appear different but their inner spirit is one, it is unitary. The same is the situation with us. We go on asking about existence of God. God cannot be an object of any search; he remains the very subjectivity. You are not going to find him somewhere else because he is everywhere. God just means the whole existence, the totality, the ocean that surrounds you, the ocean of life...

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Bhagavad Gita

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One who has faith and concentration and has subdued his senses attains knowledge. Having gained knowledge he speedily attains Supreme Peace

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