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Till you reach the state of jnana and thus wake out of maya you must do social service by relieving suffering whenever you see it. But even then you must do it without ahankara, i.e., without the sense of 'I am the doer', but with the feeling 'I am the Lord’s tool'".

~ Day by Day with Bhagavan (5-1-46).

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Attainment of Lord

The Lord is impossible to attain by any strength.
Yet for those who in their minds are clearly convinced that to attain Him is not within their power,
who have become wearied by their efforts,
and in whom the mischievous antics of the ego have become thoroughly stilled,
He will easily fall into their [Lords] grasp.

~ Sri Ramana Sannidhi Murai

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Question: How is the ego to be destroyed ?

Ramana Maharshi: Hold the ego first and then ask how it is to be destroyed. Who asks this question ?
It is the ego.
Can the ego ever agree to kill itself ?
This question is a sure way to cherish the ego and not to kill it.
If you seek the ego you will find it does not exist.
That is the way to destroy it.

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Bhagavan Ramana Maharishi gave the first indication of dropping His body during the end of 1948 and early 1949, when He kept rubbing His left elbow. On closer examination it was found that a growth, the size of a peanut first showed itself. That peanut size boil began to grow in size and pain had commenced. Ramana Maharishi without consulting any doctors from outside the ashram asked those in charge of His health to remove the growth. The simple operation was performed in the bathroom just before breakfast. Realising that the sight of the bandage would get His devotees worried Ramana Maharishi draped a towel on His left hand which covered the elbow and when inquired as to what He had on His arm or why was He draping His hand with a towel, He jokingly replied that it was a bracelet or a Lingam had decided to erupt from His arm.

In a few months time that growth had been detected as a tumour. It was removed and miraculously the wound healed in a week and everybody heaved a sigh of relief. Ramana Maharishi all through seemed to be oblivious of the tumour or its pain. A month later, the tumour returned on the same part and was removed and after tests were done it was detected to be malignant. The tests showed that the tumour was a sarcoma, which is a kind of malignant cancer. Radium treatment had to be commenced as the wound refused to heal till a point came when the doctors insisted that the arm should be amputated. Raman Maharishi refused saying that the body itself is a disease and it should have a natural end. Why try to mutilate it? He insisted that the affected part should be covered by a simple dressing. All through the process and the operations, Raman Maharishi showed complete disregard to the tumour and the pain.

Some of the doctors suggested that the healing rays of the Sun would help heal the wound, so every day Ramana Maharishi would sit behind the cow shed, with the bandage removed, the wound cleaned and the arm exposed to sun rays. He continued to joke about the wound, calling it a precious ruby that glowed when the sun rays touched it, and was an ornament to His arm.

But the cancer cells began to spread through His blood stream and another operation was performed and in matter of no time the wound reappeared more fierce in its malignancy. In fact after His third operation within hours Ramana Maharishi gave darshan to the multitude of devotees longing to just have a sight of Him, much to the helplessness of the medical team. The next day once the doctors had left, Ramana Maharishi returned to the darshan Hall, to meet His devotees, saying that it was not right of Him to disturb other patients who would get inconvenienced by the devotees who wanted His darshan.

In December 1949, another operation was performed where it was realized that surgery in fact aggravated the cancer rather than heal the body.

Thus other forms of treatment commenced. Homeopathy, ayurveda and other alternative medications. Returning from His daily walk, one evening, shivering with fever, barely able to walk, Ramana Maharishi sat on His couch devoid of any strength much to the grief of all those present. When inquired about His body Ramana Maharishi said, ‘ what about the body? What if the body is shivering? What all want is that there should be life in the body? Is there not life in this body? Aren’t you all satisfied that life still remains in this body? This is the Natrajana dance going on. Every day the dance is not visible today it is giving the Tandava Darshan. Don’t be worried about this.’

Then one morning, Ramana Maharishi while entering the bathroom, trying to cross the threshold, stumbled and fell down. Refusing all help from the devotees He stood up. His clothes were covered in blood and though He had suffered a fracture, the news of His fall was not allowed to be made public. The fall and the ensuing injury was painful but Ramana Maharishi gave darshan from early morning to the countless devotees who wanted a glimpse of Him. Nobody was aware of the fall nor could anybody see Him in any discomfort.

Slowly Ramana Maharishi found it difficult to climb steps and as His daily routine required Him to climb the steps from the eastern entrance many suggested that He should use the northern part of the Hall. He refused, saying that the northern part of the Hall was meant for women devotees and He did not want to cause any bother to His women followers. Whenever He was not giving Darshan, He began to remain in a very small room which was on the eastern side of the Hall. Eventually this room came to be known as the Nirvana Room as Ramana Maharishi left His body from this room.

By early April 1950 it became clear to all that Ramana Maharishi would not be long in His body but He continued to give Darshan to all, even though now He could barely sit. Everybody realized that their beloved Master would not be long with them in the physical body. Though He was physically dying, His body began to glow with a radiance visible to all. Every time a devotee broke down seeing the pain and discomfort He was in He would tenderly tell them, ‘ they say I am dying, but I am not going anyway. Where can I go? I am here.’

Many of His intimate followers have described Ramana Maharishi’s last days in the physical body. According to S.S.Cohen, on the 10th of April the devotees that thronged to get a glimpse of their Master was immense. He has noted down that, “this darshan is no doubt a very great strain on the Maharshi, who, in his infinite compassion, keeps his face constantly turned towards the devotees the whole time the darshan lasts. His couch has east-west position and the door through which he looks at the devotees’ faces south, so that for one full hour he keeps his head turned in that direction and strains his neck. In his present state of health the strain on him must be great; yet he refuses to stop the darshan, or even reduce it to once a day. His nourishment consisted today of a little fruit juice, tomato juice and some coconut water with glucose.”

On the 12th of April, S.S.Cohen wrote down that, “today he is stretched full length on the sofa, with hollow eyes, sunken cheeks, pale, waxy skin and drained of vitality. Three attendants are massaging hard his legs. The upper half of the body is exceedingly sensitive and cannot be touched without causing him severe pain. During the half-hour running darshan at 9 a.m. he could only at times turn his face to the devotees, but mostly he is listless. Doctors stopped testing and examining him and strictly forbade all access to his room.”

Narayana Iyer in a letter to Professor Subbaramayya described Ramana Maharishi’s last days. ‘Bhagavan’s condition was considered very critical. No liquid food even. No motions, no urine. Pulse very, very feeble. Blood-pressure very low. Heart weak. Temperature 96.8° and frequent hiccoughs ... Bhagavan asked in the evening if there was the queue in the morning. Sarvadhikari replied that it was suspended for sometime. Bhagavan said that He would suspend taking even a drop of water till all that came had their darshan. So there was the queue last evening’.

On 13th April when a doctor had wanted to give Ramana Maharishi some medicine to relieve the congestion in the Master’s lungs, the Master refused saying that within two days everything would be all right.

Hours later Ramana Maharishi asked all to leave as He wanted to be alone. Only His attendant Rangaswami was present with the Master. In the morning Ramana Maharishi told Rangaswami, in English, ‘ thanks’. The attendant understood no English and Ramana Maharishi smiled and told him, ‘the English have a word thanks, but we only say santosham (I am pleased)’.

All through the morning and afternoon, devotees passed by His open door to get a glimpse of their beloved Master. His body had become very weak and He had lost immense weight. His ribs were heart achingly visible and His skin had darkened. Most of the devotees would begin to cry seeing His weakened body and His clear suffering.

Many people are under some misconception that Masters feel no pain. Pain is real. Christ felt it on the Cross and even asked God as to why had He forsaken Christ? Similarly Ramana Maharishi felt the pain. Many of His intimate devotees had mentioned that Ramana Maharishi suffered terribly when alone, especially at night, when He thought that nobody could witness His pain, He would on His couch, moan out in pain. He would tell often that pain was natural. I guess when the body is cut with a knife, the body will bleed, whether it is the body of a Saint or a sinner, the body would bleed, how one reacted to the cut, the bleeding, and whether one identified with the pain made all the difference.

But with all the pain and discomfort, Ramana till the very end of His physical journey made certain that His devotees always got a glimpse of Him and He got a glimpse of them. His love and concern for His animals and birds also remained till the very end. Hours before He dropped His body He heard His beloved peacocks screeching and He immediately asked His attendants if His peacocks had been fed properly. The peacocks walked continuously around His room, and His cows, dogs and monkeys all showed their restlessness for their Master’s wellbeing. There was a white peacock that stood on the Nirvana room’s roof screeching nonstop.

All through devotees would complain to Ramana Maharishi that He was abandoning them. His reply to them was, ‘you attach too much importance to the body….the Guru is not in the physical form, thus contact with the Guru will remain even after His physical form vanishes…You are and always were one with Me. You are Me’. To a few He would say, ‘ forget being my devotee…forget pleading and weeping and finding a new excuse or avenue for suffering….there is nothing you can give me, nothing……just sit still and enjoy My love, My devotion to you….enjoy how I love you and do nothing else…’

But on the 14th evening everybody realized that in all probability the Master would leave the body at any moment. The Master’s body was supported by large pillows and He sat upright with His head tilted backward and His mouth open. He found it impossible to breathe and He was given oxygen for a few minutes but it brought Him no relief and He indicated that He wanted the equipment detached from Himself.

O.P. Ramaswami Reddiyar, the retired Chief Minister, was with the Master during the last moments. He says, ‘seeing the difficulty that Bhagavan was experiencing, I drew a screen across and didn't allow any more darshan. O. P. Ramaswani Reddiyar came, and I told him that he could come in, but he declined’, unable to see the Master suffer so much.

Ramana Maharishi then asked to be seated upright. From outside, His lovers began to sing, ‘ Arunachala Shiva’….Lord Shiva of Arunachala Mountain and when the Master heard the song, He opened His eyes wide. They were radiant and He smiled for a few seconds and then tears rolled down His divine eyes. Then He sat in the Padmasana pose and it was in the Padmasana pose that He exhaled one final time and then became very still. The time was 8.47 p.m and the devotees fanning Him stopped and as soon as the devotees outside saw the fans no longer moving fanning Their Master, they knew He had left His body and with broken hearts they began to cry for their beloved Master.

It has been noted in various journals and papers that exact 8.47 p.m. a shooting star or some say a meteor moved slowly across the sky, above Arunachala Mountain and then disappeared behind its peak.

Henri Cartier-Bresson, the famous French photographer who had been staying at the Ashram, says thus, “I was in the open space in front of my house, when my friends drew my attention to the sky, where I saw a vividly-luminous shooting star with a luminous tail, unlike any shooting star I had before seen, coming from the South, moving slowly across the sky and, reaching the top of Arunachala, disappeared behind it. Because of its singularity we all guessed its import and immediately looked at our watches – it was 8.47 – and then raced to the Ashram only to find that our premonition had been only too sadly true: the Master had passed into mahanirvana at that very minute.”

Lord Shiva of Tiruvannamalai, Lord Shiva of Arunachala, had left His physical body, to remain in the hearts of His lovers for ever and ever more.

Be blessed always.


Ruzbeh N Bharucha is the author of Devi’s Emerald, The Last Marathon, The Aum of All Things, The Fakir Trilogy and The Ramblings of The 110th, RABDA My Sai…My Sigh, ANANDA - Musings of the Fakir, The Perfect Ones, Conversations with DADA VASWANI, The Musk Syndrome, ICE with very unusual SPIRITS , Dancing with Swans and SAI BABA;The Messiah Of Oneness.

Website : http://www.ruzbehbharucha.net
Source: https://www.speakingtree.in/blog/the-last-days-of-ramana-maharishi

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Bhagwan Sri Ramana Maharshi: The point is that occult powers are sought and gained for the benefit of others by Self-Realised persons also. But the sages are not deluded by the possession of such powers.

Devotee: Does the sage use occult powers for making others realise the Self or is the mere fact of his Self-Realisation enough for it?

Bhagwan Sri Ramana: The force of his Self-Realisation is far more powerful than the use of all other powers.
Inasmuch as there is no ego in him, there are not others for him. What is the highest benefit that can be conferred on others? It is happiness. Happiness is born of Peace. Peace can reign only when there is no disturbance. Disturbance is due to thoughts which arise in the mind. When the mind itself is absent there will be perfect Peace. Unless a person had annihilated his mind he cannot gain peace and be happy. Unless he himself is happy he cannot bestow happiness on others. When there is no mind he cannot be aware of others. So the mere fact of his Self-Realisation is itself enough to make all others happy.

Devotee: Can samadhi come and go?

Bhagwan Sri Ramana: What is samadhi? Samadhi is one’s essential nature. How then
can it come or go? If you do not realise your essential nature, your sight remains obstructed. What is the obstruction? Find it and remove it. So one’s efforts are meant only for the removal of obstructions which hide the true vision. The real nature remains the same. When once it is realised it is permanent.

Devotee: But Mr. Brunton says that he had one hour’s samadhi. Therefore I asked the question.

Bhagwan Sri Ramana: A practiser gains peace of mind and is happy. That peace is the result of his efforts. But the real state must be effortless. The effortless samadhi is the true one and the perfect state. It is permanent. The efforts are spasmodic and so also their results. When the real, effortless, permanent, happy nature is realised it will be found to be not inconsistent with the ordinary activities of life. The samadhi reached after efforts looks like abstraction from the external activities. A person might be so abstracted or live freely among people without detriment to his Peace and Happiness because that is his true nature or the Self.

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You imagine you are fighting an external force,
while, in fact, nothing is external to you.
There is no external enemy, nothing external to you.

You are fighting your own demons without noticing that
you are dreaming the entire show.
You forget you are not the pursuer nor the pursued.
You chase forms and shapes
and run away from forms and shapes ... all in the dream,
dream activities, dream forms, dream events, dream stories ...
You mistake them to be real
and rather than surrender the dream to its creator,
you imagine yourself to be the character in charge.
Thus, the misery.

You don't need to go anywhere, nor travel to distant lands
to tackle the illusion of separation that is on hand.
You can wake up right now.
See how the entire show is made out of yourself
and is your own creation.
None of it is real but YOU, the eternal Self.
Right here, right now, this very moment,
notice the illusory angst of the I-thought
that creates the world, the body and the mind.
Cease and desist from the illusory tales of the I-thought.

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The Sage does not care where he or she is.
It's all the same.
A true Sage does not have to travel everywhere,
trying to pick up devotees, or disciples.
Couldn't care less if anybody heard of him or her.
Never looking for name or fame.
Not really interested in publishing books,
putting out tapes, making him or herself
well known all over the world, so people can come.
A true Sage just doesn't care about these things,
because there's no self left to care about these things.
The ego has been totally transcended.
There is no ego that needs to do anything.
That is why people like Ramana Maharshi
never left Tiruvannamalai, Arunachala.
There is nowhere to go. It's all the same.

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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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You don’t have to put any kind of strenuous practices
upon yourself in order to realise the Self.
The Self is the most natural.
It is the mind itself that is both entertained by
and entangled in so-called spiritual practices for self-realisation.
Though some practices are good and necessary,
many are aimed only at the ego.
Left unnoticed, they will keep you in a limited state of mind,
perhaps a spiritual mind even,
whereby you believe you are merely a 'person'
on the road to becoming the Self.
Your true Self however, does not need to practice anything,
for it is unchangingly perfect and timelessly present.

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V: How to get rid of useless thoughts?
M: Like wrong telephonic calls, disconnect useless thoughts; don’t entertain them. Make use of useful ones and then be free of thoughts as far as possible. You get engrossed in memories, be attentive, say ‘go, I don’t want you’.
With practice it is possible to be free of thoughts; your own thoughts become an obstacle in your spiritual progress.

V: That is why we come here; it is easier to think of him then phones.
M: Whatever I say, I have practiced, I too used to get thoughts but I remembered what my Guru said, ‘you are, so Just be’. I am least worried about others, I am concerned with myself.
Treat thoughts like one would treat a person, ask them to go. When relaxed, the thoughts come and complain, who complains about others?
They are your own thoughts, just
kick them out!


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Ask, It Will Be Given


A new visitor to the Asramam was telling Bhagavan that he had been worshipping Lord Subrahmanya with great devotion for ten years, but the Lord had not chosen to appear before him. The devotee was obviously in anguish, and might have expected Bhagavan to give him some advice. But Bhagavan merely nodded his head and said, “Is that so?”

Muruganar who was sitting in the hall became emotional and said to the devotee, “Sir! Your prayers have been effective indeed! Look before you! Who is this, in front of your eyes?” The devotee opened his eyes wide and gazed at Bhagavan. Within moments, his eyes filled with tears of ecstasy and he exulted, “Yes! My prayers have been granted! My Subrahmanya is right here! I am fortunate indeed!”

Later in the evening, this devotee went to Muruganar and told him, “Thank you, Sir, for directing me. I looked at Bhagavan and saw Lord Subrahmanya with His two Consorts. Bhagavan Sri Ramana is none other than Lord Subrahmanya!”

- Saranagati, Oct 2008

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Work rids us of the three great evils: boredom, vice and need.

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Работа избавляет нас от трёх великих зол: скуки, порока, нужды.

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Robert Adams

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Reading is only for motivation. Be careful what you read. There are too many books. If you speak to those people who have really become enlightened, you will find that they hardly ever read at all. May be a couple of books but what they did, was the sadhana, the spiritual practices required. They worked on themselves consistently, constantly, 24 hours a day.

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The word mukti (liberation) is so provoking. Why should one seek it? He believes that there is bondage and therefore seeks liberation. But the fact is that there is no bondage but only liberation. Why call it by a name and seek it?

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Just finish your mind off!
The worst thing is to come this far, and then go back into your mind.
So rare is it to come through into this real seeing, to cross over from the mortal mind into the immortal being.
Stay as nothing, and let your true Self educate you from inside. Allow your life to be the magic it is, full of unexpected splendor...

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Sundaram (Sadhu Trivenigiri) was a spiritually-minded person. He came to the Ashram in 1933 and was taken on the staff. He worked for long years in the kitchen.
In 1932, as I stood before the deity of the Subramaniyam temple, the following words flashed into my consciousness: “Here I am God who does not talk. Go to Tiruvannamalai. The Maharshi is a god who talks.” This was how the Maharshi’s grace manifested itself to me. I had not even seen him at that time.

In 1933, after my wife’s death, I gave up my job and came to Sri Ramanasramam. As the sarvadhikari knew my family very well, he immediately engaged me for the Ashram work.

Prior to my arrival, I had been suffering from asthma for many years. It gave me a lot of trouble, but I did not mention it to Bhagavan. Once Bhagavan gave me a pinch of chutney he had prepared and said, “This is medicine for you.” I swallowed the same. Later I realized that I was completely cured of my asthma.
At night, after visitors had left, we would all collect around Bhagavan. We felt like a big family assembled after a day’s work. During those short hours, Bhagavan would inquire about our welfare, chat with us, make us laugh and also give us instructions for the next day.
Bhagavan always felt concerned about the welfare of his devotees. One day, for example, when Major Chadwick was down with a fever, Bhagavan asked, “How is he now?” When I replied that I did not know and had not seen him, he directed me to go and see him. He added, “He left his country and traveled thousands of miles, staying with us and making us his own. Should we not take care of him and look after his needs?”

Once, when I served food to Bhagavan, he asked, “Why did you serve me more than usual? How you dare make distinctions like this?” The people nearby pleaded for me. “No Bhagavan,” they said, “Sundaram did not serve you more. Look, we got as much as you did.” But Bhagavan would not be so easily appeased. “You do not know, the ego is strong in him. His giving preference to me is the working of his ego”, he said.

One morning when I was cutting vegetables along with Bhagavan, he said, “Sundaram! Take this hurricane light and pick up the mangoes that have fallen from the tree.” I said, “Yes”, but continued cutting the vegetables. Bhagavan said, “Sundaram, attend to what ‘I’ said first. It is from me that everything arises. Attend to it first.” I took this as an adesha and upadesa (order and instruction) to make the inquiry ‘Who am I?’ My friends also felt so.

One day the attendant Madhavan was binding a book. A devotee wanted a book from the library. Bhagavan asked Madhavan to get it saying, “You do my work; I will do your work.” And Bhagavan took the book and went on with the binding while Madhavan got the library book.

Once while meditating in the presence of Bhagavan, my mind persisted in wandering. I couldn’t control it. So I gave up meditation and opened my eyes. Bhagavan at once sat up on his couch and said, “Oh! You abandon it thinking it is the swabhava (nature) of the mind to wander. Whatever we practice becomes the swabhava. If control is practiced persistently that will become the swabhava.” Yet another upadesa for me.

The injunction against the leftover food from the previous day is very much respected in the higher castes of South India. But Bhagavan insisted that avoidance of waste overruled everything else, and he would never permit God’s gift to be thrown away. As for giving the leftovers to beggars, it was not possible because Bhagavan insisted that beggars be given the same food as everyone else, and not some inferior stuff. Even dogs had to be fed from the common meal. Bhagavan would come to the kitchen in the early hours, see the leftovers from the night before, warm them up, dilute them, and add some more ingredients to make them palatable.

Bhagavan was neither a rebel nor a reformer. He did not discourage people from following their religious customs at home, but in the Ashram, he would not take any custom for granted. At Sri Ramanasramam he was both the religion and the custom.

- Face to Face

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Muruganar Swami speaks of Ramana Maharshi's Grace

I heard from devotees who had redeemed themselves by taking as their support the grace of the one at Tiruvannamalai, who is the embodiment of true jnana, and who shines as the flame of true tapas. When they spoke of the greatness of HIS grace, they melted in joy. Hearing them, I was lost in admiration and unceasing joy….

I went with eleven verses that began with 'Leaving Mount Kailas…’ and met the excellent Sage, the Jnana Guru, the ocean of mauna (silence), the bestower of Jnana.

In the same way that wax melts on encountering fire, on seeing HIS feet, my mind dissolved and lost its form. Like a calf finding its mother, my heart melted and rejoiced in HIS feet. The hair on my body stood on end. Devotion surged in me like an ocean that has seen the full moon. Through the grace of chitshakti (power inherent in consciousness), my soul was in ecstasy.

With an unsteady and quivering voice, I read the eleven verses and placed them at HIS feet. At that very moment HE graciously looked at me with HIS Lotus eyes. From that day on, the praises given out by my impartial tongue belonged only to HIM.

From the way HE bestowed HIS grace, becoming my Lord and Master, I was convinced that HE was Shiva himself. As my new ‘owner’, HE made my 'I’ and 'mine’ HIS own.

Even if I get submerged in the miry mud (of hell), I will not forget the mighty nobility of the bountiful bestower of grace.

- Muruganar, Guru Vachaka Kovai

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Mantras are the purest form of universal vibrations, or shakti, the profundity of which was experienced by the Rishis in deep meditation. Mantra is the power of the universe in seed form. That is why they are known as bijaksharas (seed letters). Having gone through that experience, they offered these pure sounds to humanity. However, verbally encapsulating an experience, particularly the most profound of all experiences, is not so easy. So, the mantras we have are the closest sounds to the universal sound that the compassionate Rishis could verbally create for the benefit of the world. However, the fact still remains that the fullness of a mantra can only be experienced when your. mind attains perfect purity.

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When trouble comes, it is a call to remember,
recognise and remain in the stillness of your Being.

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? Вопрос:
Свами, я не понял, зачем нужно достигать Освобождения?

! Ответ:
Не то чтобы нужно. Крайне, запредельно, немыслимо важно.
Не кому-то, а нам самим.

Вот если человек в рабство попал, то нужно ли выбираться из него?
Или если в яму-ловушку в лесу упал, нужно из нее выбираться?
Или если неожиданно попал в стихию, в воду, в океан, надо ли срочно плыть к берегу или к другому кораблю?
Или если заболел, то надо ли срочно лечиться и выздоравливать?
Конечно, надо.
Никто ведь не скажет: а ничего, побуду рабом, или - посижу в яме, или - побарахтаюсь в океане, или - поболею.
Сансара - это вот такое рабство, такая вот стихия, такая вот это болезнь, и от нее надо исцелиться.
Освобождение - наша истинная природа, не освобождение - нечто неестественное.
Поэтому все ищут счастья.
Но не там. Ищут во внешнем мире, в иллюзиях, в желаниях.
Счастье - в Освобождении.
Поэтому высшая цель - Путь Освобождения, "Мокша Дхарма".

> В "Чандра джняна агаме" говорится:
"Мною услышано много хорошего о "Чандраджняна-агаме". Теперь милостиво поведай (мне) учение Шивы."
Мне известно, что особенно в ней сказано о Мокша Дхарме, а это, услышанное мною, является особым Знанием".
(шлоки 7, 8)

Это - главная цель всей Санатана Дхармы (индуизма).
И не только ее, но и всех дхармических религий - буддизма, джайнизма, бона.
Все йоги, садху, святые, все мудрые души ищут Освобождения.
Только атеисты, материалисты не ищут его.
Только невежественные, омраченные души, души увязшие в привязанностях, захваченные материальным не ищут Освобождения.
Все остальные - ищут.

Освобождение - это счастье, вечное, нерушимое.
Как же его не искать?
Разве каждый сам интуитивно не желает счастья?
Искать Освобождения - это нормально, это признак разума, благой кармы, пунья - заслуги, удачливого человеческого рождения, а вот не искать его - это уже говорит о трудной судьбе, не очень благой карме, о неудачливом рождении, это признак отсутствия знания шастр о том, что есть жизнь и что есть этот мир.

? Вопрос:
Но ведь 90 процентов людей в этом мире вовсе не ищут Освобождения...

! Ответ:
Ну так и что с того? Это всем известно, что не ищут.
Но если 90 процентов людей Земли страдают, болеют, значит ли это, что вы тоже захотите страдать, болеть, или все же предпочтете быть счастливым?
Это же не отменяет факт того, что мудрецы говорят, писания говорят - главное в этой жизни - обрести Мокшу, Освобождение.

? Искатель:
К сожалению, большинство человечества не понимает этого и не определяет истинные ценности как истинные.

! Ответ:
Значит, их рождение вышло не очень удачным, что поделать. Но оно может стать удачным если они встанут на этот путь в любой религиозной культуре. С другой стороны верующих на земле более 5 миллиардов.
Во что бы они не верили, разве они не желают, не ищут спасения?
Другое дело, что многие совсем не понимают что это такое и имеют очень смутное представление о Мокше.
Это также и программа минимум, поставленная перед нами Творцом.

? Вопрос:
А программа максимум?

! Ответ:
Самому стать Богом-Творцом и создать новую вселенную.
Это замысел Ишвары, это - план Ишвары в отношении нас.
Мы, бессмертные души - это споры, ростки, саженцы Ишвары, будущие боги, Ишвара словно садовник создает оранжерею - вселенную для нас, душ, он как бы выращивает нас для этой цели, пересаживая нас из одного тела в другое, проходя все 8 400 00 форм жизни.

"Существа, начиная с Брахмы и заканчивая неподвижными (деревьями), подверженные влиянию самсары, именуются пашу (связанные, пасомые) Богом богов, Обладателем трезубца.
Шива, Владыка вселенной, считается Владыкой этих пашу (Пашупати) благодаря (Своему) покровительству. Он покровитель пашу, связывающий их узами загрязнения (мала), майи и прочими.
Он же - Освободитель для тех, кто почитает Его с преданностью.
По Воле Шивы все грубые элементы производят тела для воплощенных в тело, начиная с Брахмы и заканчивая травинкой.
Не отклоняясь от Его Воли, царь богов (Индра) вместе с богами правит небожителями, уничтожает асуров, защищает три мира.
По Воле Шивы, Владыка Дхармы (Йама) наказывает болезнями живущих, умирающих и прибывающих грешников".
> Чандра Джняна агама (10-17)

Мокша - в этом наш единственный смысл жизни.
Этот смысл жизни никогда не может придумать сам человек, его дает нам сам Ишвара, Шива, Бог.


? Вопрос:
Но как души узнают о том, что им надо идти именно Путем Освобождения, а не другим, например, удовольствий?

! Ответ:
Из шастр и от гуру.
Оставив ложные споры, мумукшу должен сначала обратиться к шастрам.
Шива, Ишвара сообщает людям его в шастрах, например, упанишадах или агамах.
Мы его осмысливаем, рассуждая, это именуют "юкти".
Затем - обращаются к гуру, чтобы осмыслить прочитанное в шастрах и получить толкование, наставления по методам.
Затем - надо обратиться в медитации в самадхи к внутреннему Атману, для этого мы практикуем йогу, делаем садхану, чтобы получить духовный опыт, "анубхава".
Эти три вещи - шастра, юкти и анубхава, опора на писания, истинное рассуждение, основанное на них, и обретение истинного опыта самадхи - есть три Основы для мокши, Освобождения.


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Риши - видящий мудрец Васиштха является величайшим бессмертным мудрецом, сыном самого господа Брахмы, находящимся в парампаре - цепи ученической преемственности, в древе Прибежища учения Санатана Дхармы.
Все мы - внуки святого риши Васиштхи, чья святость превосходит все мыслимое. Мы близки к Творцу и состоим с ним в родстве именно через его сына - святого Васиштху.

Величайшим по важности священным текстом классической Адвайты для всех йогов мира является уникальный текст Йога-Васиштха ("Йога Богатого"), в котором изложены наставления сына Творца нашей Вселенной Брахмы, древнего мудреца - Видящего (риши) Васиштхи.

Красной нитью в этом учении проходят наставления:

- Об иллюзорности мира и реальности только Чистого сознания - Абсолюта.

- О том, что миры непрерывно творятся и разрушаются силой разума освобожденных и даже омраченных существ.

- О том, что мир есть результат нашего мышления, он становится именно таким, каким мы его представляем в мыслях долгое время.

"Мы становимся тем, о чем мы думаем" - это очень важное утверждение Васиштхи.

- Васиштха учит что:

- Внешняя реальность - это реальность не физическая, а психическая, которая только из-за неведения кажется независимой физической реальностью.

- Именно наше воображение, визуализация творит окружающую реальность.

- Наши мысли - материальны, они могут проявляться как кажущаяся "физическая реальность".

- Наше тело есть реальность не физическая, а психическая, такая же, как тело в сновидении, это сгустившийся смысл, уплотнившаяся визуализация.

- То, о чем мы думаем долго и часто, вырастает в нас, изменяя нас.

- Мы становимся тем, о чем мы думаем часто и с большой силой.

- Наши мысли и мечты, собираясь вместе, "сгущаясь" под воздействием воли, создают наш персональный мир, который при достаточном усилии, может быть реально видимым, переживаемым.

- Мы можем изменить свой мир, изменив свои представления и мысли.

- Если длительное время представлять что-либо - оно возникнет без каких- либо внешних причин, просто спонтанно из сознания, такова природа сознания.

- Все кажущиеся представления о реальности и независимости времени, пространства, констант, законов - блеф, это все сила намерения сознания, которое их создало, и если приложить достаточную силу мысли - их можно изменить;

Мир по Васиштхе скорее подобен виртуальному, где хороший программист или "хакер" может быть вполне свободным от всех ограничений, или даже может создать свой собственный мир.

В наших руках ключ к управлению своей судьбой и реальностью этого мира, но мы сами по неведению этим ключом не пользуемся.


Васиштха сказал:

"Разум является всем миром, разум – атмосфера, разум – небо, разум – земля, разум – ветер, и разум – велик. Глупцом зовут только того, чей разум глуп, - одно тело без интеллекта (например, после смерти) не зовут глупцом!

Разум видит – и формируются глаза. Разум слышит – и появляются уши. Точно также происходит с другими органами чувств – разум их создает.
Разум решает, что сладко и что горько, кто друг и кто враг. Разум принимает решение о времени. Разум решает, что есть рай и что есть ад. Потому, если научиться управлять разумом, научишься управлять всем, включая чувства.

Если разум где-то блуждает, не ощущается даже вкус еды, которую ешь. Если разум «не здесь», не видится даже то, что находится прямо перед глазами. Органы чувств рождены от разума, а никак не наоборот.

Воистину, только разум, из-за повторяющихся мыслей, думает, что он рожден, что он умирает; и хоть он и не имеет формы, он думает, что он индивидуальное сознание с формой и т.д. Только благодаря своим мыслям он находит себе национальность, и наслаждается или страдает от удовольствий и боли – и все это внутри него самого, как масло находится внутри семени.

Разум похож на огромный океан с разнообразными существами, живущими в нем, на поверхности которого появляются и пропадают волны разного размера.

Йога Васиштха

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— Существуют ли какие-либо правила поведения или запреты для практикующего буддиста?

Кармапа: На абсолютном уровне нет вообще никаких запретов, поскольку каждое переживание явлений — не что иное, как игра. Но пока мы не обрели полный контроль и стабильность этого опыта, наш долг — осознавать действия своего тела, речи и ума. В противном случае, мы наносим вред себе и другим, а в этом нет необходимости. Поэтому важный совет — оставаться осознающим, совершать десять позитивных действий и избегать десяти негативных. <…>
Иногда нам кажется, что наша подлинная сущность — это человеческая жизнь, человеческое качество, и из-за этого появляются всевозможные концепции. Но важно понимать, что наша истинная сущность — это не человеческая природа, а природа Будды.

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Господь Вселенной!

Именем Твоим клянусь,
Я никогда не оставлю Тебя!

И Ты никогда не оставишь меня.
Во веки вечные мы будем неразлучны.

И мы возрадуемся, неся чистое счастье миру.
Я – своим скромным служением и искренним состраданием,
А Ты – Своей безграничной и бесконечно щедрой лучезарной Милостью.

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Не приписывай себе никаких заслуг и достоинств, все хорошее, что есть в тебе, приписывай благословению Бога

~ Духовная алхимия. Путь внутреннего аскетизма

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Don't worry if you feel you can only do one tiny good thing in one small corner of the cosmos. Just be a Buddha body in that one place.

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