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Evgeny shared a George Orwell quote         SHARE URL

George Orwell

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Some ideas are so stupid that only intellectuals believe them.

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Омар Хайям

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Тот усердствует слишком, кричит: «Это — я!»
В кошельке золотишком бренчит: «Это — я!»
Но едва лишь успеет наладить делишки —
Смерть в окно к хвастунишке стучит: «Это — я!».

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Bhagavan Sri Ramana Maharshi

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One day Bhagavan was looking at me intently and said:
“It looks as if you are still hankering
after meditation.”

I replied: “What have I got except endless work in the kitchen?”

Bhagavan said with deep feeling:
“Your hands may do the work but your mind can remain still. You are that which never moves. Realize that and you will find that work is not a strain. But as long as you think that you are the body and that the work is done by you, you will feel your life to be an endless toil.
In fact it is the mind that toils, not the body. Even if your body keeps quiet, will your mind keep quiet too?
Even in sleep the mind is busy with its dreams.”

I replied : “Yes, Swami, it is as natural for you to know that you are not your body as it is for us to think that we are the body.... Why can’t I remember always that I am not the body?”

“Because you haven’t had enough of it.”
He smiled.

—from Ramana Smriti.
The Maharshi.
MAR/APR 2002 VOL. 12, NO. 2

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Sri Nisargadatta Maharaj

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As long as you cling to the idea that only what has name and shape exists, the Supreme will appear to you non-existing.

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Sri Anandamayi Ma

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Mother: You don't know who you are, you think of yourselves as Hindus, Muslims, Christians, but really, I am telling you the truth, there is only the ONE.
If you read the Vishnu Purana, it is said that Vishnu is the Greatest of all, the same is said of Shiva in the Shiva Purana.

How can that be? Or if it is so, then as there can be only one greatest, Vishnu and Shiva must be the same. There must be Vishnu in Shiva and Shiva in Vishnu. They are different functions. If you see only the One, there is no question of Shiva, Vishnu, Buddha, Jesus, etc. But as long as there are two ‘duniya’, then there is 'dukkha' [suffering], 'dwandwa', opposition, and all the rest.

The world implies movement and thus death because its nature is to change constantly. But if you find your true Self, the transcendent ONE, then all remains unchanging despite outer appearances.

Where the one becomes two, there is the play of Shiva and his Shakti, Krishna, and Radha. This is necessary to produce the 'Leela', the 'play' of life, the world, the many. The Prakriti [the ever-changing outer world of form and matter —the feminine principle is ever attracted to the Purusha [the sole, unchanging unmanifest male principle] and vice-versa. So it is also in marriage, which is meant to be for the sake of helping one another to realize the highest. One's wife is ones 'swadharmini' [life partner], not as it is nowadays.

— Death Must Die, p 422

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Bhagavan Sri Ramana Maharshi

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One day, while speaking about hatha yoga and related subjects, Sri Bhagavan narrated the following story from Prabhulingalila, a well-known Tamil work by the Sage Sivaprakasa Swamigal.

PRABHULINGA, THE FOUNDER of the Lingayat sect (now mostly prevalent in Karnataka State only), was touring the land for the uplift of the spiritually minded. He met the famous Yogi Gorakhnath in Gokarnam (a famous place of Hindu pilgrimage on the west coast of India). The yogi welcomed him respectfully, but was however, proudly conscious of his own extraordinary powers over the elements. He considered his guest more or less his equal, expressed pleasure at meeting him, and upon greeting him, asked who he was.

Prabhulinga replied that only the One who had destroyed his ego, root and branch, and who had thereby realized himself could know who he was, and wondered what he could say to a non-entity, a person, who clung to his perishable body.

Gorakhnath, who identified his body as himself, replied, “That person alone who has gained the immortality of the body, by the favor of Siva and consumption of gulikas (medicinal herbs), will never die.
Therefore one who had not gained such immortality dies.”

Prabhulinga remarked that knowledge consists in realizing one’s Self and not in immortalizing the body and went on to explain at length that the body cannot be the real Self. However, Gorakhnath could not be persuaded and would not budge an inch from his ground; he proudly challenged Prabhulinga to try cutting his body, handing him a long, bright and sharp sword. When the sword struck the body of Gorakhnath, it caused him no injury but was itself blunted.

Prabhulinga feigned surprise, and asked Gorakhnath to try cutting his body. At first Gorakhnath hesitated to do so saying that Prabhulinga would die. But when Prabhulinga insisted, he took up the sword and tried to cut his body. To the great surprise of Gorakhnath, the sword passed easily through the body of Prabhulinga without affecting it in any way. It was as if the sword was passing through empty space!

Only then was Gorakhnath, the Siddha, ready to acknowledge the superiority of Prabhulinga, the Jnani. Thus his pride was humbled, and he prayed to Prabhulinga, to teach him the truth. Prabhulinga then expounded Brahma vidya to Gorakhnath as follows: “Gorakhnath, do not think your body to be your Self. Seek the In-dweller (the cave-dweller) and you will once for all rid yourself of the disease of birth and death. The cave is your heart only, the In-dweller thereof is called God and I am That.”

Spiritual Stories as told by Ramana Maharshi

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Свами Вишнудевананда Гири

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(фрагменты биографии)

Получив свою упанаяну в возрасте пяти лет, Шанкара был отправлен в местную патасалу для изучения Вед.

Однажды утром, во время своего обхода по сбору бикши (милостыни), Шанкара случайно остановился перед домом бедняка и произнес обычное слово просьбы о бикше - «Бхавати биккшамдехи».

Хозяйка дома вышла и увидела маленького сияющего брахмачари.
Она вошла и стала искать что-нибудь для подношения мальчику. Но в доме нечего было предложить.

Она взяла сухой плод амлы и бросила его в чашу Шанкары.
Мальчик взглянул на женщину и заметил на ее лице сильные знаки бедности и печали.

Он начал восхвалять Шри Махалакшми, богиню богатства, красивыми санскритскими стихами.

И чудо! Махалакшми появилась над домом.
Шанкара попросил Богиню обеспечить средства к существованию обитателей этого дома.

Деви вызвала ливень золотых амалак на этот дом.
Восемнадцать стихов молитвы Шанкары, обращенной к Лакшми, носят название «Канакадхара Стотрам».

Это самое первое стихотворение Шанкары дышит его состраданием и заботой о бедных и нуждающихся.

В возрасте восьми лет Шанкара закончил изучение Вед. В его голове вертелась идея стать аскетом.

Однажды утром, когда он купался в реке, протекающей рядом с его домом, крокодил схватил его за ногу и начал утаскивать в пучину. Шанкара звал на помощь.

Его мать прибежала к берегу реки. Шанкара сказал своей плачущей матери: «В соответствии с моими поступками во время прошлых рождений я должен умереть.

Но я могу продолжать жить, если стану аскетом, поскольку смена ашрама вызывает новое рождение. Поэтому дайте мне разрешение быстро стать саньяси».

Арьямба неохотно согласилась, так как она хотела, чтобы ее сын остался жив, хотя бы в качестве аскета. Шанкара принял апат-саньясу (став аскетом во время опасности), произнеся соответствующие мантры.

Внезапно крокодил покинул ногу Шанкары, превратился в гандхарва (доброго духа) и взлетел, прославив Шанкару.

Арьямба попросила Шанкару вернуться домой. Шанкара сказал ей, что с того дня весь мир был его домом, и тот, кто предлагал ему милостыню, был его матерью. Арьямба спросила его, кто будет выполнять ее похоронные обряды, если она умрет в его отсутствие.

Шанкара утешил свою рыдающую мать, сказав, что он будет рядом с ней, когда она решит думать о нем, и что он проведет надлежащие обряды после ее смерти.

Посвящение в традиционную саньясу

Оставив свою старую мать на попечение близких родственников, Шанкара покинул Калади и отправился на север в поисках наставника, чтобы получить посвящение в традиционную саньясу.

Через несколько месяцев он достиг берега Нармады. Он узнал от людей, живущих поблизости, что великий йогин жил в пещере на берегу реки и большую часть времени проводил в аскезе.

Вскоре Шанкара подошел к этой пещере и остановился перед входом в пещеру, напевая несколько куплетов о йогине.

Йог, Шри Говинда Бхагаватпада, получивший Махабхашью из уст Шри Гаудапады, спросил изнутри пещеры, который стоял возле пещеры.
Ответ Шанкары был в форме 10 шлок, оканчивающихся припевом «Шивахкевалохам».

Эти десять шлок составляют знаменитые Дашашлоки Ачарьи. Безмерно приятно удивленный, Говиндамуни вышел из пещеры.

Шанкара, которого поразила божественная личность Говинды Бхагаватпады, упал к его стопам.

После некоторого разговора Говинда Бхагаватпада принял Шанкару в качестве своего ученика и инициировал его во всех Махавакьях. В некоторых биографиях говорится, что Шанкара жил со своим «гуру» около 3 лет и изучал духовные истины и дисциплины Говинды Бхагаватпады.

Освоив все, что нужно было узнать от гуру, Шанкаре было разрешено уйти, и гуру сказал ему, что Шанкара должен проповедовать Адвайта Видью, а также написать авторитетный комментарий к Брахма-сутрам. Он поручил Шанкаре отправиться в Бенарас, духовный центр Индии, чтобы выполнить эту работу. Соответственно, со временем Шанкара вернулся в Каши, пересек горы Виндхья.

Шанкара в Каши

Простившись со своим наставником, Шанкара покинул берег Нармады и со временем достиг Каши, также известного как Варанаси, расположенного на берегу священной Ганги, по желанию своего наставника.

Шанкара оставался в Каши около четырех лет. В этот период вокруг него собралось несколько учеников, чтобы изучать Адвайта Веданту. Видным из них был Санадана, уроженец страны Чола.

Именно в эти годы Шанкара написал знаменитые комментарии к Брахмасутрам Вьясы, основным Упанишадам и Бхагавад-Гите.

Говорят, что помимо комментариев на Вишнусахасранаме и Лалита Трисатистотру он также написал во время его длительного пребывания в Каши.

Однажды, когда Шанкара сидел в Маникарника-гхате в Варанааси, сюда пришел мудрец Вьяса, переодетый старым брамином.

Он увидел молодого аскета, сидящего среди множества учеников и похожего на Шиву с его спутниками, на Индру среди небожителей и на Брахму в окружении мудрецов. Вьяса спросил учеников, кто был мальчик-подвижник.

Они ответили: «О, старик! Это Шанкара, пропитанный блаженством наставник. Распустив еретические школы во многих местах, подготовив комментарий с ясными и решительными толкованиями Брахмасутр и обучив проницательных учеников философии Адвайты, он сияет, как Рудра на берегу Ганги».

Затем Вьяса подошел к группе учеников и сел перед Шанкарой.
Между ними завязались долгие и жаркие дебаты по поводу некоторых из Брахмасутр Вьясы.

На определенной стадии Шанкара узнал от намека своего ученика Падмапады: что старик был переодетым мудрецом Вьясой и поклонился ему.

Безмерно удовлетворенный изложением Шанкары брахмастур, Вьяса благословил Шанкару и ушел вместе с Брахмой, который отправился туда, чтобы продлить жизнь Шанкаре.

Однажды утром во время длительного пребывания в Каши Шанкара возвращался со своими учениками из храма Вишвешвары.

На пути стоял отверженный, ведущий четырех собак. Шанкара попросил его убрать с дороги.

Но отверженный не двинулся с места и спросил Шанкару:
«От чего ты хочешь отойти и куда идти?
От этого тела, которое так же было построено из пищи?
Ты хочешь, чтобы одно живое Сознание ушло от другого?
Что ты скажешь, о, образованный брамин?
Что ты хочешь различать: это материальное тело или живое Сознание?»

Шанкара был поражен этим, поскольку сама цель всех его учений, заключающаяся в том, что только Атман является единственной Реальностью, была резюмирована чандалой в одном стихе.

Шанкара сразу понял ведантический смысл вопроса чандалы, а также предположил, что Сам Господь явился в форме Чандалы, чтобы проверить, осознал ли Шанкара истину, которой он учил.

Затем он произнес в ответ те бессмертные шлоки, которые называются «Манишапанчака».

Они представляют собой высшую точку учения Шанкары, где с последовательностью строгого философа, Шанкара заявляет, что тот, кто осознал единство Брахмана, и тот, кто интуитивно познал Истину этого учения, пригоден даже для того, чтобы стать учителем Шанкары, даже при том, что он был чандалой или брамином высокой касты по рождению.

Когда он собирался закончить маленькое стихотворение, отверженный и его собаки исчезли, а Господь Вишванатха был замечен над местом, благословляя Ачарью.

Когда Шанкара покинул Каши, царь Каши, ученые и люди поклонились ему и попрощались.

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Watch your Thoughts for they become Words
Watch your Words for they become Actions
Watch your Actions for they become Habits
Watch your Habits for they become your Character
And Watch your Character for it becomes your Destiny

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Why, in general, don't employers give more than 4 weeks holiday in one run?

Because perhaps, after a good break, it is likely you won't want to go back to work... [laughs]

If you don't maintain your relationship with your personal identity or ego for some time, you also won't want to go back to it. You will forget about it and be free of it.

We often don't realise that it takes memory, practice and effort to continue being an ego, whereas it takes no effort to be one's true Self.

Ego is full-time high maintenance. Its wages are low and its taxes are sky high.

The true Self is natural, harmonious and effortlessly content.

True wisdom is to use one's life to discover and be This.

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Marcus Aurelius

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In your actions, don't procrastinate. In your conversations, don't confuse. In your thoughts, don't wander. In your soul, don't be passive or aggressive. In your life, don't be all about business.

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Ego death, especially ego death that precedes unity, is actually a transition experience. You're just leaving the one domain of consciousness, the conditioned domain of consciousness, into the unconditioned.

— The Way of Effortless Effort

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Arnold Ehret

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If you have eaten wrong for 30, 40, 50 years, thereby producing your disease, you must do the necessary compensation as reparation for your sins; you must do the opposite by eating clean, natural, divine food, which will produce health instead of disease.

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Dr Poy

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Let me give you an example from my own experience. In the late 1970s I sat with a little-known teacher called Dr Poy, a Gujurati who lived in northern Bombay. On my first meeting I asked him what his teachings were and he replied, ‘I have no teachings. People ask questions and I answer them. That is all.’

I persevered: ‘If someone asks you ”How do I get enlightened?”, what do you normally tell them?’

‘Whatever is appropriate,’ he replied.

After a few more questions like this, I realised that I wasn’t going to receive a coherent presentation of this man’s teachings, assuming of course that he had any. He was a good example of what I have just been talking about. He didn’t have a doctrine or a practice that he passed out to everyone who came to see him. He simply answered all questions on a case-by-case basis.

I sat quietly for about ten minutes while Dr Poy talked in Gujurati to a couple of other visitors. In those few minutes I experienced a silence that was so deep, so intense, it physically paralysed me.

He turned to me and said, smiling, ‘What’s your next question?’

He knew I was incapable of replying. His question was a private joke between us that no one else there would have understood. I felt as if my whole body had been given a novocaine injection. I was so paralysed, in an immobilised, ecstatic way, I couldn’t even smile at his remark.

Source: https://www.davidgodman.org/living-inspiration-sri-ramana-maharshi-2/5

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I watched a woman approach Papaji a few years ago with what appeared to be a sensible, spiritual question. He exploded with anger, said that she was only interested in sex and told her to go away. We were all quite shocked because this was her first day, her first meeting. Later that day I spoke to the woman she had come with and asked her how her friend had dealt with this extreme reaction.

She laughed and said, ‘I’m so glad Papaji reacted like that. Every year she comes to India and goes to a new ashram, pretending to be interested in the teacher and the teachings, but every year she starts an affair with some devotee. That’s the real reason why she comes. After a few months she gets bored and leaves. I’m so happy that someone has finally seen through her game.’

I have witnessed countless strange reactions such as these in the teachers I have been with, all of them caused by hidden thoughts and desires that none of the rest of us could see.

There is something else that is going on when you sit in front of a true teacher. There is an effortless transmission of peace that stills the mind and brings an intense joy to the heart. None of this will be recorded in the dialogue that is going on between the two of you. It is something very private, and only the two of you are in on the secret. Words may be exchanged but the real communication is a silent one. In such cases the teacher is often reacting to the temporary absence of your mind, rather than the question you asked a few minutes before, but who else can see this?


Source: https://www.davidgodman.org/living-inspiration-sri-ramana-maharshi-2/5

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Rumi, 13th century Sufi poet and Mystic

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Who are you?
I asked love one evening.
He said
"I am immortality, a beautiful life which has no end."

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Bruce Lee

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Bhagavan Sri Ramana Maharshi

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The entire Universe is condensed in the body, and the entire body in the Heart. Thus the Heart is the nucleus of the whole Universe.

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Rumi, 13th century Sufi poet and Mystic

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God looks not at your form, nor at your deeds, but at your Heart.

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Rumi, 13th century Sufi poet and Mystic

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You can beat 40 scholars with one fact, but you can't beat one idiot with 40 facts.

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Annamalai Swami

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Q: It takes a lot of effort to get stabilized in the Self. I am not sure if my friend is capable of making the effort.

AS: Yes, a great effort is needed. When wood is wet it will not catch fire immediately.
It must be first dried in the sun. When our minds have been dried by constant meditation, a single spark from the Self will ignite them.

Some people undergo much suffering because of their past sinful karma. This suffering purifies the mind to some extent in the same way that sunlight dries out wet wood. After the minds have been purified to some extent they become more fit for jnana.

God often creates a lot of difficulties for us merely to divert our attention from the world and turn it to Him.

When we feel pain and frustration we begin to ask, 'What can we do that will help us to get rid of this suffering?'

Often we turn to God for help. The sufferings in this world are often a gift from God. It is through the gate of misery and suffering that we can enter the kingdom of God.

Suffering only appears to exist because we identify with the body and the mind. In reality, there is no misery and no suffering.

Bhagavan used to say, ‘There is nothing wrong with God’s creation. Misery and suffering only exist in the mind.'


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Sri Nisargadatta Maharaj

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Your outer life is unimportant. You can become a night watchman and live happily. It is what you are inwardly that matters. Your inner peace and joy you have to earn. It is much more difficult than earning money. No university can teach you to be yourself. The only way to learn is by practice. Right away begin to be yourself. Discard all you are not and go ever deeper. Just as a man digging a well discards what is not water, until he reaches the water-bearing strata, so must you discard what is not your own, till nothing is left which you can disown. You will find that what is left is nothing which the mind can hook on to. You are not even a human being. You just are — a point of awareness, co-extensive with time and space and beyond both, the ultimate cause, itself uncaused. If you ask me: 'Who are you?' My answer would be: 'Nothing in particular. Yet, I am.'

— I AM THAT ch. 66

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Sri Nisargadatta Maharaj

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Let things happen as they happen — they will sort themselves out nicely in the end. You need not strain towards the future — the future will come to you on its own. For some time longer you will remain sleep-walking, as you do now, bereft of meaning and assurance; but this period will end and you will find your work both fruitful and easy. There are always moments when one feels empty and estranged. Such moments are most desirable for it means the soul had cast its moorings and is sailing for distant places. This is detachment — when the old is over and the new has not yet come. If you are afraid, the state may be distressing; but there is really nothing to be afraid of. Remember the instruction: whatever you come across — go beyond.


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Be one with the
great Silence
where everything
takes birth.

Evgeny shared a Marcus Aurelius quote         SHARE URL

Marcus Aurelius

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The wiseman accepts his pain, endures it, but does not add to it.

Evgeny shared a Marcus Aurelius quote         SHARE URL

Marcus Aurelius

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What doesn’t transmit light creates its own darkness.

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