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Robert Adams

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It is only in the silence that the ultimate truth comes to you. It is only when your mind becomes quiescent, calm, like a motionless lake. A motionless lake reflects the stars, the moon, the sun. But a lake that’s noisy, vibrating, reflects absolutely nothing. In the same instance, a being whose mind has become motionless, whose mind has become calm, relaxed, peaceful, begins to reflect their own divinity, begins to reflect pure awareness, nirvana, emptiness. That always comes by itself. The ultimate reality is already there. You do not have to search for it. No one can give it to you.

&

(silence)

Om shanti, shanti, peace, peace.

When I sit like this at home in a chair for hours, people ask me if I'm meditating? And the answer is no. For to meditate you have to have a subject and an object and that implies duality. But if there is nobody home there is no subject and there is no object. So you're not meditating. Some people ask whether I go into samadhi? Who is left to go into samadhi? There has to be somebody left over to go into samadhi. That also implies an object and a subject. Wipe out the object and the subject and you will become nobody. So what do you do you just stay in the silence and do nothing. There's nothing to do. People always believe they have got to do something. When there is nothing to do it sounds too easy. But when you are doing something, meditating, going into samadhi, there has to be a doer. You are not the doer. You are no-body and you are absolute reality, pure consciousness, ultimate oneness, sat-chit-ananda, I am that I am. And this is your true nature, awaken to it.

Robert Adams, T43: I AM & T32: Remember The Reasons Why You Came Here

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A Heap of Skulls : A Sufi Story

There is a story about Bayazid, a Sufi mystic. He was passing through a cemetery and he came upon a heap of skulls. Out of curiosity he took one skull. He had always been of the thought that all skulls are almost the same, but they were not the same. There were a few skulls whose ears were joined together; there was a passage. There were a few skulls whose ears were not joined together; there was a barrier between the two. There were a few skulls both of whose ears were joined to the heart but not joined together; there was a passage running to the heart.

He was very surprised. He prayed and asked God, “What is the matter? What are you trying to reveal to me?” And it is said that he heard a voice. God said, “There are three types of people: one, who hear through one ear; it never reaches anywhere — in fact they don’t hear, just the sound vibrates and disappears. There is another type, who hear, but only momentarily — they hear through one ear, and through the other ear it is lost into the world again. There are a few souls, of course, who hear through the ears and it reaches to the heart.”

And God said, “Bayazid, I have brought you to this heap of skulls just to help you remember it when you are talking to people. Talk only to those who take whatsoever you say to their hearts — otherwise don’t waste your energy, and don’t waste your time. Your life is precious: you have a message to deliver.”

One day I also understood — not by going to a cemetery and coming across a heap, but by looking into alive people. There are three types; Bayazid is right. The story may be true or not; that is irrelevant. I looked into thousands of people, and I found that only a very few are there who will take the seed to the heart, who will begin soil to it, who will absorb it. And others are just curiosity-mongers, just entertaining themselves. Maybe entertainment is religious, but it is meaningless.

So here I don’t exist for the masses. Let it be known once and forever: I am not interested in the crowd, I am interested only in individuals. And you have to show your mettle.

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One must not allow oneself to be caught by the lure of supernormal faculties. Suppose one has acquired the power that whatever one utters becomes true or whatever one desires is fulfilled. What of it? This is only a stage.

By using such powers to destroy or improve people one may become arrested on that level instead of progressing towards the ultimate. To get entangled on the level of these powers is a waste of energy. Having acquired them one must not lose sight of the supreme Goal of human existence but strive unceasingly after Self-realization.
Failing to do so will create obstacles and may result in a fall.

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I am here to make you Total, Whole. To be Whole is to be Holy. Nothing is to be denied, contradictions have to be absorbed, so that a harmony, a symphony arises. I don't want you to become monotonous, monotony is death. A life of ordinary indulgence is repetitive, and so is the life of ordinary religion. The life of Yoga is tremendously rich. It is affirmative, it is saying yes to existence. Blessed are those in whom God has become a laughter, a song and a dance.

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All things are governed by speech: speech is the root, from speech they originate; that man who is verily dishonest in speech, he is dishonest in all.

— Manu

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When you are experiencing with your attention rooted in being, your mind is no longer collecting outer impressions and the usual noise of the world goes unnoticed. All is replaced by this field of seamless awareness. For most people, their attention is engaged with sensory perception, and the noise produced there becomes the background of their being.

But for one who is absorbed in the Self, the most profound experience is that of unbroken, soundless Awareness, in which all phenomena appear and disappear without trace. For the one who has lost interest in the mind play, impressions drift further and further away from the heart of perceiving. This should be everyone’s unbroken experience. However, when we get wrapped up in the scenarios created by the mind, we will be distracted.

As you stabilize more in the Self, you find and enjoy peace even in the midst of daily life. The sense ‘I’ in you becomes a synonym for peace and harmony. For such a one knows he is not just the body or mind, nor is the body-mind a mere container or an antenna for receiving the incessant noise and impressions of the world. Even amidst the worldly traffic of sensations, the awakened one remains unperturbed, abiding effortlessly in the silence of Being. The mind of an awakened one is like a space in which phenomena appear and disappear, yet nothing sticks.

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The teacher is never a giver of truth. He is a guide, a pointer to the truth each student must find for himself.

Life itself is your teacher, and you are in a state of constant learning.

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Unknown

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The sincerest form of love.
"What is love?" the little child asked the wise man.
"Love is to give people what they need, not what they want", he answered.

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Victor Hugo, 1802-1885

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The great acts of love are done by those who are habitually performing small acts of kindness.

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Рамана Махарши

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Вопрос: “В какой асане обычно сидит Бхагаван?”
Бхагаван: “В какой асане? В асане Сердца. Это моя асана. Её называют сукхасаной, асаной счастья, ибо эта асана Сердца полна тишины и даёт счастье. Сидящие в такой асане не нуждаются в какой-либо иной”.

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Видения во сне

Позавчера, где-то от восьми до девяти утра, пожилой человек из семьи среднего класса, знающий аюрведу, пришёл к Бхагавану, простёрся перед ним и сказал: “Свами, это полезно для флегмы, возьмите”. Он хотел дать некоторое лекарство. Когда служители пытались помешать ему сделать это, Бхагаван остановил их, взял лекарство и сказал им: “Когда я жил на Горе, он время от вре- мени приносил мне то или иное лекарство. Пусть он и сейчас даст его. Возможно, у него был какой-то сон”. С очевидным удо- вольствием тот старик произнёс: “Сейчас у меня не было ника- кого сна, Свами. В это время года у Вас обычно бывает избыток флегмы, не так ли? Поэтому я и принёс лекарство”. Сказав так, он поклонился и вышел. Как только он ушёл, преданный, сидящий рядом с Бхагаваном, спросил: “О каком сне Вы говорили?” Бхагаван ответил: «О, это! Живя на Горе, я однажды вечером случайно спросил Паланисва- ми, нет ли у него лимона. Он сказал: “Нет”. “Если так, не бес- покойся”, — произнёс я. Кажется, что в ту самую ночь только что ушедшему человеку приснилось, что я попросил у него лимон. На следующее утро, когда я вышел, он уже был там и сказал: “Свами, возьмите этот лимон!” Я обратился к нему с вопросом: “Вчера я спросил Паланисвами, нет ли у него одного лимона. Как вы узнали об этом?” Отвечая, он произнёс: “Вы приснились мне и сказали, что хотите лимон. Вот почему я сейчас принёс его”; и он положил лимон в мою руку. Вот как это произошло». Тот преданный спросил: “Бхагаван действительно появился ему во сне?” Бхагаван, улыбаясь, ответил: “Я не знаю. Кто знает? Он сказал так. И это всё”. Другой преданный спросил: “Записная книжка К.К. Намбияра тоже появилась здесь тем же способом, не так ли?” Бхагаван от- ветил: «Да, именно так. В то время Мадхаван находился здесь. Я говорил ему о необходимости вынуть из комода продолговатую записную книжку с чёрной обложкой, чтобы я мог записать в неё комментарий на Шри Рамана Гиту. Он сказал, что достанет её мне, но в течение четырёх или пяти дней забывал об этом. Тем временем Намбияр пришёл сюда и дал мне записную книж- ку, точно той формы и того описания, которые я просил. Когда я поинтересовался у него, как это случилось, что он принёс за- писную книжку точно по моему заказу, он сказал: “Бхагаван появился мне во сне и попросил записную книжку, указав тре- буемое количество страниц, ширину и длину. В магазине я нашёл точно такую книжку и принёс её”. Тем временем пришёл Мадха- ван. Я сказал ему: “Смотрите, здесь лежит эта книжка. Вы дали её мне, не так ли?” Он удивился и, вспоминая мои инструкции, вынул мою записную книжку из комода, которая оказалась точ- но такого же размера. Она как раз была достаточной для Шри Рамана Гиты, со шлоками и комментарием. Как только эта ра- бота была закончена, пришёл Намбияр и унёс её, сказав, что хотел бы напечатать текст, но в то же время он не решался пере- давать в печать книгу, содержащую почерк Бхагавана. Поэтому он сделал копию, которую послал в печать, а оригинал оставил себе. Он ещё должен быть у него. Даже Раджагопалан однажды сделал почти такую же вещь. Когда закончился запас наших
чернил, я несколько раз говорил людям здесь о необходимости пополнить его. На следующий день или днём позднее он, воз- вращаясь откуда-то, принёс большую банку чернил. Когда я спро- сил его, как он узнал о необходимости чернил здесь, он ответил, что Бхагаван появился ему во сне и сообщил о необходимости чернил. “Поэтому я и принёс её”, — сказал он. Вот какие вещи время от времени происходят». Тот преданный спросил: “Они говорят, что Бхагаван сам рас- сказывал им. Это правда?” Бхагаван ответил: “Откуда я знаю? Они так сказали. И это всё”. Тот же преданный спросил снова: “Пусть даже и так, но разве не удивительно, что требуемое здесь должно было оказаться увиденным ими во сне?” Бхагаван одо- брительно кивнул головой и остался в безмолвии.

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KRISHNA BHIKSHU, part 17

EXPLOITATION DOES NOT PAY OFF

Many people went to Bhagavan not to get advice about their sadhana but to get help for their personal problems. These might include a lack of money or health or some family problem that needed to be resolved.

Bhagavan would never say, 'I will help you,' or 'I will solve your problem'. He would just listen quietly and do nothing. But, somehow, many people found that problems would disappear or be resolved satisfactorily if Bhagavan had been informed about them. He said when he was asked about this, that there was a divine force that automatically took care of all the problems that were placed before him, and that he himself was not personally involved in the resolution of any of these situations. Since this 'Divine force' had a very high success rate, many people brought their personal problems to Bhagavan.

Most people would only approach Bhagavan for help if there was a dire emergency in their lives, but other people expected him to manage all aspects of their lives. Bhagavan himself told us about one such man who corresponded with him while he was still living on the hill.

A postcard arrived, addressed to Bhagavan, in which the sender wrote: 'I am a poor elementary school teacher. My mother is old and my salary is so small, I cannot look after her properly. Kindly see that I get a raise.'

Bhagavan laughed and said, 'Well, why not?'

Another card came after some time in which he wrote: 'By your grace, my salary was increased. Now there is a vacancy in a higher grade. If I am given this promotion, I shall earn more and make my mother very happy.'

Bhagavan had a good laugh and said, 'Good'.

The next card arrived a few days later: 'My mother is bedridden and there is nobody to nurse her. If I could get married, my wife would look after her. But I am a poor man. Who will give me his daughter in marriage? And where will I get the money for expenses? Bhagavan may kindly arrange.' Bhagavan laughed again and said, 'Well, let it be so'.

After some months another postcard came: 'By your kindness, I was married quite easily. My wife is already with me. My mother wants a grandchild before she dies. Please provide.'

'Why not?' said Bhagavan.

A few months passed before the next card arrived: 'My wife gave birth to a child, but she has no milk for it. I cannot afford milk for the baby. Please get me another promotion.'

The next message came more quickly: 'I got a promotion and a salary increment. The child is doing well. I owe everything to your kindness.'

Bhagavan remarked, 'What have I done? It is his good karma that all goes well with him.'

Eventually, the man's good fortune ran out.

The next card said: 'Mother died. She worshipped you before her death.'

Bhagavan said nothing.

A month later another card arrived: 'Swami, my child has died.'

Bhagavan expressed his regrets but made no further comments.
Some time passed before the next card came: 'My wife is pregnant again.'

This apparent good news was canceled out by the next card:

'My wife gave birth to a child. Both died.'

'Ram, Ram,' said Bhagavan. 'Everything seems to be over.'

But there was more to come. The final card in this bizarre series ran:.'Due to family trouble, my work was very irregular and I was dismissed. I am completely destitute now.'

Bhagavan sighed deeply and commented, 'All that came has gone. Only his Self remained with him. It is always like this. When all goes, only the Self remains.'

- The Power of the Presence, III

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Заблуждение и покой ума

Вчера некий юноша прибыл из Андхра-Прадеш. Внешне он казался прямодушным. Сегодня утром он подошёл к Бхагавану и спросил: “Свамиджи! Десять месяцев назад я пришёл сюда ради Вашего даршана. Сейчас у меня снова появилось желание иметь Ваш даршан, и поэтому я немедленно отправился и прибыл сюда. Я не мог откладывать своё посещение даже на момент. Могу ли я поступать так и в будущем, когда бы я ни имел такое желание?” Бхагаван ответил: “Что бы ни случалось, случается. Всё слу- чается согласно тому, чего мы заслуживаем. Зачем заранее бес- покоиться об этом?” Юноша снова спросил: “Могу ли я приходить, когда бы в бу- дущем ни имел такое желание в любое время? Или мне следует подавлять это желание?” ”Вещи происходят сами собой, если вы прекращаете думать о будущем”, — ответил Бхагаван. Вопрос: “Я не способен подавить такое желание даже на момент. Это самообман?” Бхагаван взглянул на меня с улыбкой и произнёс: “Кажется, он приходил сюда некоторое время назад и сейчас снова пожелал прибыть, а потому тотчас же и приехал. Он спрашивает меня, сможет ли он так поступать в будущем, когда бы он ни имел такое желание”. Тот юноша вмешался и сказал: “Когда бы я ни получил жела- ние видеть Бхагавана, я не в состоянии даже на момент сдержать его. Я только спрашиваю, не является ли это просто умственным заблуждением”. Я спросила его: “Как может желание иметь даршан великого человека быть просто умственным заблуждением? При наличии столь многих заблуждений ума, подлежащих контролю и пода- влению, только это желание кажется вам умственным заблужде- нием?” Дальнейших вопросов он не задавал. В Холле находилось несколько посетителей из Андхра-Прадеш, прибывших сюда паломниками. Один из них встал и спросил: “Свамиджи! Как душа достигает покоя?” Бхагаван ответил, смеясь: “Что? Что такое покой для души?” “Нет, нет! Я подразумевал покой ума”. «О, покой для ума! Ум достигает покоя, если васаны пода- влены. Для этого должно вопрошать и осознать, кем являешься. Как можно обрести покой, просто говоря: “Я хочу покоя, я хочу покоя!”, без первичного запрашивания, что такое покой? Сначала прилагайте усилия узнать и осознать то, что уже существует». Среди них был и пандит. Он спросил: “В некоторых местах сама жизнь становится исключительно трудной. Как человек должен выполнять садхану в таких местах?” Бхагаван ответил: “Заданное место находится внутри вас; вы не находитесь в том месте. Когда вы пребываете во всех местах, где вопрос о трудностях в некоторых местах, а не в других? Все места находятся внутри вас. Как они могут вызывать ваши труд- ности?” “Но мы вообще не получаем покоя ума в некоторых местах”, — возразил он, и Бхагаван ответил: «То, которое всегда существует, есть покой. Оно является вашим естественным со- стоянием. Вы не способны узнать своё естественное состояние. Вы введены в заблуждение отклонениями, которые нереальны, и сожалеете, что покоя нет. Если вы осознаёте себя, все места станут равным образом подходящими для садханы».

Письма из Шри Раманашрама

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There is only one thing to be done:
give up the idea
that you are your personality
and be open to a greater truth.
Spirit is presence, not person.
Like this, Grace enters your heart
and reveals your true nature as
unborn awareness.

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You must have a strong conviction; that conviction means practicing. That conviction means not only “I Am,” but it means I am free from “I Am” also. You know you are, without words. Just be that. You are not to think or imagine anything.

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To be beautiful is not to be born beautiful.
As beauty can be learned.
When a person has a beauty of the soul,
What outer beauty can match that?

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There is but one antidote
to the poison of
highly dangerous passions,
which beget infatuation, and
that is to return to the Self.

Self is unapproachable
by the emotions,
is ever formless and
independent.

Hidden in the realm of
eternal consciousness
lies the world's cause.
Within this cause
is Reality.

The husk of a coconut
is the world,
the pulp is the cause, and
the sweet cool water
encased in the pulp is Reality.

Like the full moon is the Self.
See It in all.
Duality is the product of
defective vision.
As there is only one moon
so there is only one Self in all.

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Не волнуйся, Любовь не может быть потеряна.

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Тишина - это вино, от которого ты вечно будешь пьян. В ней ты познаешь и полюбишь все существа. Это вино ты можешь пить где угодно, а когда ты его пьешь - не можешь говорить. Будь в этом переживании, отдай себя ему. Чтобы вкусить блаженство, забудь другие вкусы, и пей вино, что подается изнутри.

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Астральные пути — высшие миры

Этим утром, после прочтения статьи в газете о путях по ту сторону солнца и высших мирах после этого, Бхагаван сказал: “Они много пишут о путях за пределами солнца и других планет, о блаженных мирах над ними. Все те миры тоже похожи на этот мир. В них нет ничего особо замечательного. Здесь песни пере- дают по радио. Последнее время передавали из Мадраса, сей- час — из Тиручирапалли. При новой настройке передача будет из Майсура. Все эти места присутствуют в Тируваннамалае в течение этого короткого времени. Точно так же дело обстоит и с другими мирами. Вы должны только повернуть к ним свой ум. Вы можете увидеть их все одновременно. Но какова польза? Вы просто расхаживаете от одного места к другому, устаёте и чув- ствуете отвращение. Где здесь Покой [шанти]? Если вы жаждете его, то должны познать вечную истину. Если вы не можете по- знать её, ум не поглотится Покоем”. Подобным образом некоторое время тому назад кто-то спро- сил Бхагавана: “Люди говорят о Вайкунтхе, Кайласе, Индралоке, Чандралоке и тому подобном. Существуют ли они в действитель- ности?” Бхагаван ответил: “Конечно. Вы можете быть уверены, что они все существуют. Там так же подобный мне Свами будет сидеть на диване, и ученики будут окружать его. Они спросят, а он что-то ответит. Всё будет более или менее похоже на это. Но что это значит? Если человек видит Чандралоку, то он спро- сит об Индралоке, затем о Вайкунтхе, после неё о Кайласе и так далее, и ум будет продолжать блуждать. Где здесь шанти [По- кой]? Если требуется шанти, то единственно правильным мето- дом, гарантией достижения, является Само-исследование. Благо- даря ему и возможна Само-реализация. Если человек осознаёт А т м а н, то может видеть все эти миры внутри Себя. Источник всего есть собственное Я человека, и если он осознает Себя, то не найдёт ничего отличного от Себя. После этого такие вопросы не возникнут. Могут или не могут быть Вайкунтха или Кайласа, но факт тот, что вы здесь, не так ли? Как вы оказались тут? Где вы? Сначала узнайте это, а потом думайте обо всех тех мирах”.

Сури Нагамма "Письма из Раманашрама"

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Bhagavan Sri Ramana Maharshi

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BRAHMASTHRAM (DIVINE WEAPON)
Yesterday or the day before, a boy of about 18 years of age came here on a cycle from some place. After sitting in the hall for a quarter of an hour, he went to Bhagavan and asked, “After crossing Omkar [the sound of Om], where to merge?”
With a smile, Bhagavan said, “Oh, is that so? Wherefrom did you come now? Where will you go? What is it you want to know? Who really are you? If you first tell me who you are, you can then question me about Omkar.”
“I do not know that even,” said the boy.
Then Bhagavan said, “You know for certain that you are existent. How are you existent? Where really were you before? What exactly is your body? First, find that out. When you know all that, you can ask me questions if you still have any doubts. Why should we worry where Omkar merges, and after it merges why worry about what comes next when it ceases to exist? Where do you merge ultimately? How do you come back? If you first find out your state and your movements, we can think of the rest.”
When Bhagavan said all this, the boy could not give any reply and so went away after bowing before Bhagavan. What other brahmasthram (divine weapon) is there against a questioner? If only that weapon is used, the questioner is silenced.
You may ask, “Who gave the name of ‘brahmasthram’ to the stock reply of Bhagavan, ‘Find out who you are?’ ”
Two or three years back, when a sannyasi boasted about having read all books on religious matters and began asking Bhagavan all sorts of questions, he repeatedly gave the same answer, “Find out who you are.”
When the sannyasi persisted in his meaningless questions and arguments, Bhagavan in a firm tone asked him, “You have been asking me so many questions and entering into so many arguments. Why don’t you reply to my questions and then argue? Who you are? First, answer my question. Then I will give you a suitable reply. Tell me first who it is that is arguing.” He could not reply, and so went away.
Sometime later, I developed this idea and wrote five verses on ‘Divya Asthram’ and showed them to Bhagavan, when he said, “Long ago when Nayana (Ganapati Muni) was here, Kapali also used to be here. If they wanted to ask me anything, they would fold their hands first and say, ‘Swami, Swami, if you will promise not to brandish your brahmasthram, I will ask a question.’ If during conversation the words ‘Who are you?’ escaped my lips, he used to say, ‘So you have fired your brahmasthram. What more can I say?’ They called it brahmasthram and you are calling it ‘Divya Asthram’ ”
After that, I too started using the word brahmasthram. Really, who is not humbled by that asthram?

– Letters from Sri Ramanasramam, 22nd January, 1946

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Sri Nisargadatta Maharaj

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In space there is darkness and light, the space is there whether darkness or light is there; in the same way the state prior to consciousness is always there. Right now it is there. It is the substratum of everything.

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Bhagavan Sri Ramana Maharshi

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Rather than wasting one's life by racing around seeking sense pleasures and dancing with the intoxication of them, the wiser course is to seek, through consciousness, one's real nature and live merged in it, obtaining the ultimate benefit in the Heart.

You people who go flying like birds to one holy Siva shrine after another, not realizing that Siva is dwelling within you! Supreme Sivam is the consciousness that has subsided and focused itself, without the slightest movement, in the Heart.

Rather than allowing the mind to spread outwards, like the sail of a ship, to be ruined by the strong winds of the objects of sense, it is wisdom to dive deep and enter the Heart in order to attain the state of stillness, and [there] be like an anchor that sinks deep and lies settled on the broad ocean's bed.

— Guru Vachaka Kovai 188 - 191

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Gorakhnath

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Someone who wanted to commit suicide goes to the great Yogi Gorakshnath ji, who tells him

मरौ वे जोगी मरौ, मरण है मीठा।
तिस मरणीं मरौ, जिस मरणीं गोरष मरि दीठा॥२६॥
Meaning: DIE, O YOGI, DIE! DIE, SWEET IS DYING.

Because in this universe there is nothing sweeter than death. DIE THAT DEATH and die such a death GORAKH DIED AND SAW, die that way in which Gorakh attained enlightenment. In the same way you die and see. One death we are already familiar with: in which the body dies, but our ego and mind go on living. This same ego finds a new womb. This same ego, troubled by new desires, again starts off on the journey. Even before leaving behind one body, it is already eager for another. This death is not the real death. I have heard, one man told Gorakh he was thinking of committing suicide. Gorakh said: ”Go and commit it, but I tell you, afterwards you will be very surprised.” That man said: ”What do you mean? I came to you so that you would tell me ’Don’t do it!’ I went to other sadhus. They all cautioned me: ’Brother, don’t do it, suicide is a great sin.’” Gorakh said: ”Are you mad? No one can commit suicide. No one can even die. Dying is not possible. I warn you, do it and you will be very surprised. After committing suicide you will discover, ’What! The body is left behind, but I am exactly as I was!’... And if you want to commit real suicide, then stay with me. If you want to play nonsense games, then it’s up to you – jump from some mountain, put your neck in a noose. But if you want the real death, then stay by my side. I will give you the art which brings on the great death, then there will be no possibility of returning again.” But that great death seems to us to be nothing but great death, this is why he is calling it sweet.

DIE, O YOGI, DIE! DIE, SWEET IS DYING.
DIE THAT DEATH GORAKH DIED AND SAW.

Gorakh says I teach death, the death I passed through and became awakened. It was the death of sleep, not of me. The ego died, not me. Duality died, not me. Duality died, and non-duality was born. Time died, and I met the eternal. The small constricted life broke, and the drop became the ocean. Yes, certainly when the drop falls into the ocean in one sense it is dying. As a drop it is dying. And in another sense for the first time it attains to the great life – it lives on as the ocean.


So, if at all something has to really die, it is the EGO, the duality, the false 'I', the difference between each other.

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