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Pursue not the outer entanglements; Dwell not in the inner void; Be serene in the oneness of things; And dualism vanishes by itself.

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Bhagavan Sri Ramana Maharshi

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D: Since Realization is not possible without 'vasana-kshaya' (destruction of all volitional inclinations), how am I to realize that State in which the 'vasanas' are effectively destroyed?

M: You are in that State now!

— Maharishi's Gospel [Book I, Ch. VI]

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Evgeny shared a Bhagavan Sri Ramana Maharshi quote         SHARE URL

Bhagavan Sri Ramana Maharshi

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Question: We know that the pleasures of this world are useless and even painful, yet we long for them. What is the way of ending that longing?
Bhagavan: Think of God and attachments will gradually drop from you. If you wait till all desires disappear to start your devotion and prayer, you will have to wait a very, very long time indeed.

— ‘Guru Ramana’, S.S Cohen

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Chögyal Namkhai Norbu

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When the Buddhagupta perfectly understood the meaning of the primordial state and expressed his realization thus:

I am Buddhagupta.
From the beginning, one’s own mind is total bliss:
Hidden from those who do not know it, it is the great secret!
Understanding the state of enlightenment beyond effort is the best meditation;
Enlightenment transcends meditating and not meditating!

— The Supreme Source

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Sri Nisargadatta Maharaj

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All the experiences of suffering are the result of love. Find out what is the requisite for all this play of love and hate. It is that love for beingness, existence, which gives rise to all pain and miseries. You have to face it because you love to be.

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Rabindranath Tagore

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It is very simple to be happy, but it is very difficult to be simple.

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Bhagavan Sri Ramana Maharshi

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D.: Abhyasa (practice) should give me that power.

M.: Practice is power. If thoughts are reduced to a single thought the mind is said to have grown strong. When practice remains unshaken it becomes sahaja (natural).

D.: But samskaras are infinite and eternal – from beginningless time.

M.: This itself is a samskara. Give up that idea and all samskaras will disappear at once. That is visranti (repose), santi (peace). Peace is ever-present. But you hold it down and rise over it and thus disturb it. Then you say, “I want Peace”.

— Talks no. 290

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Bhagavan Sri Ramana Maharshi

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Q: Is it harmless to continue smoking?

M: No, tobacco is a poison, it's better to do without it.
Tobacco gives only a temporary stimulation to which there must be a reaction with craving for more. Also, it is not good for meditation practice.

Q: Is there any drug to promote meditation?

M: No, because afterwards the user would be unable to meditate without taking it habitually.

Those who take opium or alcohol are unconsciously seeking the blissful thoughtless state of the real Self. They get an intimation of that bliss by drugs, but afterwards they must resume their normal state and the craving comes back even stronger until they become chronic addicts and slaves to the substance.

With all such artificial stimulants there must be a fall. If the mind is subdued, everything is conquered.


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Sri Nisargadatta Maharaj

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Q: Which desires are cogent?

M: Desires that destroy their subjects, or objects, or do not subside on satisfaction are self-contradictory and cannot be fulfilled. Only desires motivated by love, goodwill, and compassion are beneficial to both the subject and object and can be fully satisfied.

Q: All desires are painful, the holy as well as the unholy.

M: They are not the same and pain is not the same. Passion is painful, compassion - never. The entire universe strives to fulfil a desire born of compassion.

— I AM THAT ch. 20

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Если ты желаешь познать Истину,
ты должен обладать безграничной Любовью к Истине.

Тогда не будет различия
между путем Любви и путем Знания.

Evgeny shared a Sri Anandamayi Ma quote         SHARE URL

Sri Anandamayi Ma

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The true Guru cannot be left. He is the Guru by his nature and he naturally fulfills all that is lacking in the disciple.

As the flower gives its fragrance naturally, so the Guru gives diksha — by sight or hearing or touch or teaching or mantra or even without any of these, just because he is the Guru.

The flower does not make an effort to give its fragrance, it does not say: 'Come and smell me'. It is there. Whoever comes near it will enjoy the scent.

As ripe fruit falls from the tree and is picked up by man or eaten by the birds, so the

Guru is all that is needed for those who are his own, whoever they may be.

— Death Must Die, p. 453

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Bhagavan Sri Ramana Maharshi

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Do not suffer, wandering in the scorching heat, eating the bare earth of sense objects that are the non-Self. Feed on the bliss of the Self that exists in the home of the Heart, that immense and never-ending canopy of cool shade where perfect peace shines.

It is impossible for the jiva who has become a victim of ego-delusion to overcome even slightly the force of prarabdha. Therefore, unless he subsides in the Heart by relying primarily on God's grace, he can never, by mere effort, which is the activity of the rising ego, overcome the buffeting momentum of that prarabdha, subside by himself [in the Heart], attain Self-realization and be freed from fear-causing delusion.

— Guru Vachaka Kovai (297, 300)

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Aldous Huxley

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After silence that which comes nearest to expressing the inexpressible is music.

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Sri Nisargadatta Maharaj

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What you are is the unlimited, which is not susceptible to the senses. By limiting yourself to the body you have closed yourself to the unlimited potential which you really are.

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Meister Eckhart

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When man humbles himself, God cannot restrain His mercy; He must come down and pour His grace into the humble man, and He gives Himself most of all, and all at once, to the least of all. It is essential to God to give, for His essence is His goodness and His goodness is His love. Love is the root of all joy and sorrow. Slavish fear of God is to be put away. The right fear is the fear of losing God.

— Sermon III: The Angel's Greeting

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Bhagavan Sri Ramana Maharshi

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D.: What is to be our sadhana?

M.: Sadhana for the sadhaka is the sahaja of the siddha. Sahaja is the original state, so that sadhana amounts to the removal of the obstacles to the realization of this abiding truth.

D.: Is concentration of mind one of the sadhanas?

M.: Concentration is not thinking one thing. It is, on the other hand, putting off all other thoughts which obstruct the vision of our true nature. All our efforts are only directed to lifting the veil of ignorance. Now it appears difficult to quell the thoughts. In the regenerate state, it will be found more difficult to call in thoughts. For are there things to think of? There is only the Self. Thoughts can function only if there are objects. But there are no objects. How can thoughts arise at all?
The habit makes us believe that it is difficult to cease thinking. If the error is found out, one would not be fool enough to exert oneself unnecessarily by way of thinking.

— Talks 398

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Let your eyes see what they see, not what others want you to see. Let your ears hear what they naturally hear, not what others want you to hear. Let your mouth speak your mind freely and not be constrained by other people's approval or disapproval. Let your mind think what it wants to think and not let other people's demands dictate your thoughts. If your senses and your mind are not allowed to do what they want to do naturally, you are denying them their rights. When you cannot think, sense, feel, or act freely, then your body and mind are injured. Break these oppressions, and you will cultivate life.

— Lieh-tzu: A Taoist Guide to Practical Living

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May all who come
here in search of Truth,
and whose hearts and minds
beat only to discover the real,
awaken to the full realisation
of the imperishable Self
inside their hearts and
be timelessly happy and content.
Know that the true heart
and the illumined mind are one.
God and Truth are similarly one.
Know and acknowledge this
with your entire being.
Go in peace.
And may all those who meet you
along the way be so touched
and inspired by your light,
your loving kindness and compassion,
your wisdom and silent presence,
that they are compelled to search
within themselves to discover that
which they see in you,
and so find everlasting freedom.
For blessed is the one
whose life is the evidence of Truth.
May the power of Truth prevail
in all its glory and perfection
in the hearts of those
who love and honour
the Supreme Being.
This is my heart’s blessing for you,
that you will always recognise
the ever-present Grace
that is your heart’s divine activity.
And may your presence be
a true introduction to the face,
light and love of the living God.

Amen Om

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As for happiness, it is one's essential nature. All suffering and misery pertain only to the body. If you do not identify yourself with the body, then the problem is not there.
Remember that the next breath may be your last and focus all your energies on self-enquiry.

Unless your spiritual practices are constant and steady, the tendency for action or inaction will gain the upper hand. You should, by effort counter these tendencies and try to remain in a state of equilibrium.
In such a state, there is only peace and perfect contentment. As the spells of equilibrium increase through constant meditation, then, happiness is felt more and more.

— N.N.Rajan, ‘More Talks With Ramana Maharshi’ p. 103

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It is not possible to to describe such a one who has realized, and has become the Reality. To conceive of this state is the highest achievement of our intelligence.

That knowledge which is cognizant of Brahman, which is all is the Supreme Knowledge. Nothing further remains to be learned.

The aspirants who study in such a way become Brahman. They attain this knowledge that is the pinnacle of intelligence, and the highest wisdom of the wisest person. They experience that there is nothing else but that one "Singular Existence".

— Master of Self-Realization - Discourse 85

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Charles M. Blow

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One does not have to operate with great malice to do great harm. The absence of empathy and understanding are sufficient.

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Khalil Gibran

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Travel and tell no one, live a true love story and tell no one, live happily and tell no one, people ruin beautiful things.

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Свами Вишнудевананда Гири

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Мастер — джняни, дживанмукти

Мастер — согласно подходу йога-тантры, это садху достигший высокой духовной реализации (духовного мастерства), является многомерным духовным просветлённым существом, действующим одновременно на нескольких планах: физическом, тонком, духовном – пребывая одновременно за их пределами.

Дживанму́кти — состояние существа освобождённого от сансары, но всё ещё воплощенного в физическом теле; способный безопасно вести учеников по духовному пути, приводить к самадхи и духовному освобождению.

· Проявляясь в относительном измерении, он находится в не-деянии, в состоянии игры (лилы). Играя, он полностью искренен, но разница между ним и обычным человеком примерно такая, как и отличие спектакля от обычной «реальной» жизни: внешне может наблюдаться полное сходство, но в сути – дистанция размером с бесконечную Вселенную.

Джня́ни — садху, который достиг духовного уровня джняни (просветлённого), пребывающий днём и ночью в сахаджа-самадхи (просветлении).
Джняни, живущий в непрерывном осознавании (сахаджа-авастхе) – обретает духовное освобождение (мокша, мукти) при жизни, он больше не нуждается в садхане, ибо превзошёл карму и живёт в лиле. В конце жизни он растворяется (саюджья-мукти, лайя) в Абсолюте (Брахмане, Боге), подобно «воде в воде», «маслу в масле» или «капле в океане».

· Когда джняна обретена и тождество с Абсолютом реализовано, эго повержено с пьедестала, а иллюзия рождения и смерти, страданий и неведения покинули садху. Наступает черёд проявления (манифестации). Со стороны, обычным людям это может казаться безумием, колдовством или поведением заурядного человека, скованного неведением, но для джняни это истинная мудрость вне всяких мирских правил, идущих от ума. Поэтому джняну называют «безумная мудрость». Таково состояние реализованного Мастера, таков плод передаваемого Гурудэвом драгоценного Учения.

· Джняни живёт в центре Брахма-вичары: размышление об Абсолюте, созерцание Абсолюта, интеграция, исследование – это его жизнь и другой жизни он не знает. Кроме Бога у джняни ничего нет.

· Термин «джняни» некорректно употреблять применительно к Адвайта-веданте, поскольку там нет двойственности: для джняни медитировать на Бога – значит быть Богом, а иначе быть не может, иначе это не Адвайта, ведь Адвайта означает, что нет никакого джняни, а есть только Бог (Абсолют, Брахман). Даже сам термин «Бог» для Адвайты условный. Брахман – это не совсем «Бог» в иудейско-христианском понимании. Корень «брихан», который лежит в основе санскритского слова «Брахман», можно перевести как «тенденция к расширению». Если говорить просторечным языком, джняни – это «человек Божий», тот, кто знает Бога, постоянно пребывает в Боге, думает, размышляет о Боге, погружается в Него с помощью созерцания.

· В священном тексте «Трипура Рахасья» говорится: «У джняни не один, а множество умов». Эти умы называются «чайтасика» (разумки). Если всё его сознание – это чайтанья (сознание), то внутри чайтаньи есть множество чайтасика (маленькие вольки, разумки, отдельные аспекты сознания). Но центром его сознания (чайтаньи) является Сахаджа (естественное пребывание в Брахмане или «Брахма-ахам-бхава») – переживание «Я есть Абсолют», а все эти разумки и вольки (чайтасика) подчинены. Центральное божество – это Брахма-ахам-бхава, а все другие (мысли и т.д.) являются божествами свиты или периферией, как что-то второстепенное. Джняни всегда пребывает в Брахма-ахам-бхаве, но периферийные участки его сознания, откликаясь на кармы этого мира, могут делать всё, что угодно, потому, что ум джняни сложен и многопланов.

· Джняни пребывает в том состоянии, в котором нет эго. Джняни пребывает только в чистой джняне (истинном знании), но его чистая джняна объемлет собой все энергии этого мира. Часто люди не понимают, как джняни может быть джняни и заниматься чем-то иным. Были джняни-цари, такие как Джанака – он управлял своим государством, даже некоторые садху в статусе Свами, приходя к нему во дворец, думали: «Что это за джняни такой: с утра до вечера поглощен царскими заботами, перед ним танцуют танцовщицы, он командует генералами. Это не джняни». Когда один садху так подумал о нём, Джанака дал ему урок, что садху понял – он просто не может понять силу сознания Джанаки.

· Например, Арджуна был сомневающимся джняни на поле битвы Курукшетра, но Кришна был безупречным джняни, для него поле битвы Курукшетра было тем же самым, что пуджа в храме. А для Арджуны всё это было по-настоящему. Кришне пришлось прочитать целую лекцию Арджуне, чтобы он мог в нормальном состоянии ума сражаться, в результате чего родилась «Бхагават Гита». И Арджуна, и Кришна были воплощениями великих риши – Нары и Нараяны. Тем не менее, при перерождении их эманации в виде Кришны и Арджуны были таковы, что Кришна помнил всё, а Арджуна помнил меньше.

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It is not good to think too much about your meditation practice. Just do it and keep on doing it until you have the firm conviction that nothing that appears in the mind has anything to do with the real you. If you pay attention to thoughts and feelings while you meditate and try to use them to evaluate how well or how badly you are meditating, you will never reach the ultimate silence. Instead, you will just get bogged down in mental concepts.

Some people are distracting their minds in so many different ways: for example, trying to make distinctions between things like turiya [the fourth state] and turiyatita [that which is beyond the fourth].

Reality is very simple: instead of trying to explain it or label it, just be it by giving up all identification with the body and the mind. This is the ultimate jnana. If you follow this path you need not get involved in any mental or philosophical complexities.

People are practicing all kinds of sadhanas to reach the Self.

Some of these methods are hindrances to jnana. Meditation can be another form of bondage if it starts from the assumption that the body and the mind are real. If this idea is not dropped, meditation will merely enhance it.

— Living by the Words of Bhagavan p. 307

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Some come to see
that the sense
of presence itself
is also perceived.
When seen that
this ‘I am’ position
is also witnessable,
one is automatically one
with the immutable Source.

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