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Q: When I return home I find myself forgetting all l have learnt here, worrying and fretting, unable to remember my real nature even for a moment. What may be the cause?
M: It is your childishness you are returning to. You are not fully grown up; there are levels left undeveloped because unattended. Just give full attention to what in you is crude and primitive, unreasonable and unkind, altogether childish, and you will ripen. It is the maturity of heart and mind that is essential. It comes effortlessly when the main obstacle is removed -- inattention, unawareness. In awareness you grow.
M: It is your childishness you are returning to. You are not fully grown up; there are levels left undeveloped because unattended. Just give full attention to what in you is crude and primitive, unreasonable and unkind, altogether childish, and you will ripen. It is the maturity of heart and mind that is essential. It comes effortlessly when the main obstacle is removed -- inattention, unawareness. In awareness you grow.
Q: People come to you very often with their worldly troubles and ask for help. How do you know what to tell them?
M: I just tell them what comes to my mind at the moment. I have no standardised procedure in dealing with people. Q: You are sure of yourself. But when people come to me for advice, how am I to be sure that my advice is right?
M: Watch in what state you are, from what level you talk. If you talk from the mind, you may be wrong. If you talk from full insight into the situation, with your own mental habits in abeyance your advice may be a true response. The main point is to be fully aware that neither you nor the man in front of you are mere bodies; If your awareness is clear and full. a mistake is less probable.
M: I just tell them what comes to my mind at the moment. I have no standardised procedure in dealing with people. Q: You are sure of yourself. But when people come to me for advice, how am I to be sure that my advice is right?
M: Watch in what state you are, from what level you talk. If you talk from the mind, you may be wrong. If you talk from full insight into the situation, with your own mental habits in abeyance your advice may be a true response. The main point is to be fully aware that neither you nor the man in front of you are mere bodies; If your awareness is clear and full. a mistake is less probable.
Don't reach for bliss or speak of realization too quickly.
It is amazing how beautiful the the foreplay can be,
but it is all still in relation to a body.
It is the darkness that we must enter~
if we are to Awaken completely from this dream.
Death is the doorway.
Everything prior however subtly, is still about "me".
This teaching is for those who are really burning for Freedom.
While living, we must enter death itself.
The moth must kiss the Flame!
Death is the doorway.
It is amazing how beautiful the the foreplay can be,
but it is all still in relation to a body.
It is the darkness that we must enter~
if we are to Awaken completely from this dream.
Death is the doorway.
Everything prior however subtly, is still about "me".
This teaching is for those who are really burning for Freedom.
While living, we must enter death itself.
The moth must kiss the Flame!
Death is the doorway.
The Self isn't particularly spiritual. Don't try to live a spiritual life, just find out who You are!
A wise woman who was traveling in the mountains found a precious stone in a stream. The next day she met another traveler who was hungry, and the wise woman opened her bag to share her food. The hungry traveler saw the precious stone and asked the woman to give it to him. She did so without hesitation. The traveler left, rejoicing in his good fortune. He knew the stone was worth enough to give him security for a lifetime. But a few days later he came back to return the stone to the wise woman. "I've been thinking," he said, "I know how valuable the stone is, but I give it back in the hope that you can give me something even more precious. Give me what you have within you that enabled you to give me the stone."
People are often unreasonable, illogical, and self-centred;
Forgive them anyway.
If you are kind, people may accuse you of selfish, ulterior motives;
Be kind anyway.
If you are successful, you will win some false friends and some true enemies;
Succeed anyway.
If you are honest and frank, people may cheat you;
Be honest and frank anyway.
What you spend years building, someone could destroy overnight;
Build anyway.
If you find serenity and happiness, they may be jealous;
Be happy anyway.
The good you do today, people will often forget tomorrow;
Do good anyway.
Give the world the best you have, and it may never be enough;
Give the world the best you’ve got anyway.
You see, in the final analysis, it is between you and GOD.
It was never between you and them anyway.
Forgive them anyway.
If you are kind, people may accuse you of selfish, ulterior motives;
Be kind anyway.
If you are successful, you will win some false friends and some true enemies;
Succeed anyway.
If you are honest and frank, people may cheat you;
Be honest and frank anyway.
What you spend years building, someone could destroy overnight;
Build anyway.
If you find serenity and happiness, they may be jealous;
Be happy anyway.
The good you do today, people will often forget tomorrow;
Do good anyway.
Give the world the best you have, and it may never be enough;
Give the world the best you’ve got anyway.
You see, in the final analysis, it is between you and GOD.
It was never between you and them anyway.
The yogis say that there is a nadi [?] called the jivanadi, atmanadi or paranadi. The Upanishads speak of a centre from which thousands of nadis branch off. Some locate such a centre in the brain and others in other centres. The Garbhopanishad traces the formation of the foetus and the growth of the child in the womb. The jiva [?] is
Page 594
considered to enter the child through the fontanelle in the seventh month of its growth. In evidence thereof it is pointed out that the fontanelle is tender in a baby and is also seen to pulsate. It takes some months for it to ossify. Thus the jiva comes from above, enters through the fontanelle and works through the thousands of the nadis which are spread over the whole body. Therefore the seeker of Truth must concentrate on the sahasrara [?], that is the brain, in order to regain his source. Pranayama [?] is said to help the yogi to rouse the Kundalini Sakti which lies coiled in the solar plexus. The sakti [?] rises through a nerve called the Sushumna [?], which is imbedded in the core of the spinal cord and extends to the brain. If one concentrates on the Sahasrara [?] there is no doubt that the ecstasy of samadhi ensues. The vasanas, that is the latencies, are not however destroyed. The yogi is therefore bound to wake up from the samadhi, because release from bondage has not yet been accomplished. He must still try to eradicate the vasanas in order that the latencies yet inherent in him may not disturb the peace of his samadhi. So he passes down from the sahasrara to the heart through what is called the jivanadi, which is only a continuation of the Sushumna. The Sushumna is thus a curve. It starts from the solar plexus, rises through the spinal cord to the brain and from there bends down and ends in the heart. When the yogi has reached the heart, the samadhi becomes permanent. Thus we see that the heart is the final centre. Some Upanishads also speak of 101 nadis which spread from the heart, one of them being the vital nadi. If the jiva comes down from above and gets reflected in the brain, as the yogis say, there must be a reflecting surface in action. That must also be capable of limiting the Infinite Consciousness to the limits of the body. In short the Universal Being becomes limited as a jiva. Such reflecting medium is furnished by the aggregate of the vasanas of the individual. It acts like the water in a pot which reflects the image of an object. If the pot be drained of its water there will be no reflection. The object will remain without being reflected. The object here is the Universal Being-Consciousness which is all-pervading and therefore immanent in all. It need not be cognised by reflection alone; it is self-resplendent. Therefore the seeker's aim must be to drain away the vasanas from the heart and let no reflection obstruct the Light of Eternal Consciousness. This is achieved by the
Page 595
search for the origin of the ego and by diving into the heart. This is the direct method for Self-Realisation. One who adopts it need not worry about nadis, the brain, the Sushumna, the Paranadi, the Kundalini,
pranayama [?] or the six centres. The Self does not come from anywhere else and enter the body through the crown of the head. It is as it is, ever sparkling, ever steady, unmoving and unchanging. The changes which are noticed are not inherent in the Self which abides in the Heart and is self-luminous like the Sun. The changes are seen in Its Light. The relation between the Self and the body or the mind may be compared to that of a clear crystal and its background. If the crystal is placed against a red flower, it shines red; if placed against a green leaf it shines green, and so on. The individual confines himself to the limits of the changeful body or of the mind which derives its existence from the unchanging Self. All that is necessary is to give up this mistaken identity, and that done, the ever-shining Self will be seen to be the single non-dual Reality. The reflection of Consciousness is said to be in the subtle body (sukshma sarira [?]), which appears to be composed of the brain and the nerves radiating from it to all parts of the trunk, chiefly through the spinal column and the solar plexus. When I was on the Hill, Nayana (Kavyakantha Ganapathi Muni) once argued that the brain was the seat of the vasanas, because it consisted of innumerable cells in which the vasanas were contained and illuminated by the light of the Self which projected from the heart. Only this set a person working or thinking. But I said, "How can it be so? The vasanas must be with one's Self and can never remain away from the Self. If, as you say, the vasanas be contained in the brain and the Heart is the seat of the Self, a person who is decapitated must be rid of his vasanas and should not be reborn. You agree that it is absurd. Now can you say that the Self is in the brain with the vasanas? If so, why should the head bend down when one falls asleep? Moreover a person does not touch his head and say `I'. Therefore it follows that the Self is in the Heart and the vasanas are also there in an exceedingly subtle form. "When the vasanas are projected from the Heart they are associated with the Light of the Self and the person is said to think. The
Page 596
vasanas which lie imbedded in an atomic condition grow in size in their passage from the heart to the brain. The brain is the screen on which the images of the vasanas are thrown and it is also the place of their functional distribution. The brain is the seat of the mind, and the mind works through it." So then this is what happens. When a vasana [?] is released and it comes into play, it is associated with the light of the Self. It passes from the heart to the brain and on its way it grows more and more until it holds the field all alone and all the vasanas are thus kept in abeyance for the time being. When the thought is reflected in the brain it appears as an image on a screen. The person is then said to have a clear perception of things. He is a great thinker or discoverer. Neither the thought that is extolled as being original, nor the thing, nor the country which is claimed to be a new discovery, is really original or new. It could not manifest unless it was already in the mind. It was of course very subtle and remained imperceptible, because it lay repressed by the more urgent or insistent thoughts or vasanas. When they have spent themselves this thought arises and by concentration the Light of the Self makes it clear, so that it appears magnificent, original and revolutionary. In fact it was only within all along. This concentration is called samyamana [?] in the Yoga Sastras. One's desires can be fulfilled by this process and it is said to be a siddhi [?]. It is how the so-called new discoveries are made. Even worlds can be created in this manner. Samyamana [?] leads to all siddhis. But they do not manifest so long as the ego lasts. Concentration according to yoga ends in the destruction of the experiencer (ego), experience and the world, and then the quondam desires get fulfilled in due course. This concentration bestows on individuals even the powers of creating new worlds. It is illustrated in the Aindava Upakhyana in the Yoga [?]
Vasishta and in the Ganda Saila Loka in the Tripura Rahasya. Although the powers appear to be wonderful to those who do not possess them, yet they are only transient. It is useless to aspire for that which is transient. All these wonders are contained in the one changeless Self. The world is thus within and not without. This meaning is contained in verses 11 and 12 - Chapter V of Sri Ramana
Gita "The entire Universe is condensed in the body, and the entire
Page 597
body in the Heart. Thus the Heart is the nucleus of the whole Universe." Therefore Samyamana relates to concentration on different parts of the body for the different siddhis. Also the Visva [?] or the Virat [?] is said to contain the cosmos within the limits of the body. Again, "The world is not other than the mind, the mind is not other than the Heart; that is the whole truth." So the Heart comprises all. This is what is taught to Svetaketu by the illustration of the seed of a fig tree. The source is a point without any dimensions. It expands as the cosmos on the one hand and as Infinite Bliss on the other. That point is the pivot. From it a single vasana starts, multiplies as the experiencer `I', experience, and the world. The experiencer and the source are referred to in the mantra [?]. Two birds, exactly alike, arise simultaneously. When I was staying in the Skandasramam I sometimes used to go out and sit on a rock. On one such occasion there were two or three others with me including Rangaswami Iyengar. Suddenly we noticed some small moth-like insect shooting up like a rocket into the air from a crevice in the rock. Within the twinkling of an eye it had multiplied itself into millions of moths which formed a cloud and hid the sky from view. We wondered at it and examined the place from which it shot up. We found that it was only a pinhole and knew that so many insects could not have issued from it in such a short time. That is how ahankara [?] (ego) shoots up like a rocket and instantaneously spreads out as the Universe. The Heart is therefore the centre. A person can never be away from it. If he is he is already dead. Although the Upanishads say that the jiva functions through other centres on different occasions, yet he does not relinquish the Heart. The centres are simply places of business (vide Vedanta Chudamani). The Self is bound to the Heart, like a cow tethered to a peg. The movements are controlled by the length of the rope. All its wanderings centre around the peg. A caterpillar crawls on a blade of grass and when it has come to the end, it seeks another support. While doing so it holds on with its hind-legs to the blade of grass, lifts the body and sways to and fro before it can hold another. Similarly it is with the Self. It stays in the Heart and holds other centres also according to circumstances. But its activities always centre round the Heart.
Page 594
considered to enter the child through the fontanelle in the seventh month of its growth. In evidence thereof it is pointed out that the fontanelle is tender in a baby and is also seen to pulsate. It takes some months for it to ossify. Thus the jiva comes from above, enters through the fontanelle and works through the thousands of the nadis which are spread over the whole body. Therefore the seeker of Truth must concentrate on the sahasrara [?], that is the brain, in order to regain his source. Pranayama [?] is said to help the yogi to rouse the Kundalini Sakti which lies coiled in the solar plexus. The sakti [?] rises through a nerve called the Sushumna [?], which is imbedded in the core of the spinal cord and extends to the brain. If one concentrates on the Sahasrara [?] there is no doubt that the ecstasy of samadhi ensues. The vasanas, that is the latencies, are not however destroyed. The yogi is therefore bound to wake up from the samadhi, because release from bondage has not yet been accomplished. He must still try to eradicate the vasanas in order that the latencies yet inherent in him may not disturb the peace of his samadhi. So he passes down from the sahasrara to the heart through what is called the jivanadi, which is only a continuation of the Sushumna. The Sushumna is thus a curve. It starts from the solar plexus, rises through the spinal cord to the brain and from there bends down and ends in the heart. When the yogi has reached the heart, the samadhi becomes permanent. Thus we see that the heart is the final centre. Some Upanishads also speak of 101 nadis which spread from the heart, one of them being the vital nadi. If the jiva comes down from above and gets reflected in the brain, as the yogis say, there must be a reflecting surface in action. That must also be capable of limiting the Infinite Consciousness to the limits of the body. In short the Universal Being becomes limited as a jiva. Such reflecting medium is furnished by the aggregate of the vasanas of the individual. It acts like the water in a pot which reflects the image of an object. If the pot be drained of its water there will be no reflection. The object will remain without being reflected. The object here is the Universal Being-Consciousness which is all-pervading and therefore immanent in all. It need not be cognised by reflection alone; it is self-resplendent. Therefore the seeker's aim must be to drain away the vasanas from the heart and let no reflection obstruct the Light of Eternal Consciousness. This is achieved by the
Page 595
search for the origin of the ego and by diving into the heart. This is the direct method for Self-Realisation. One who adopts it need not worry about nadis, the brain, the Sushumna, the Paranadi, the Kundalini,
pranayama [?] or the six centres. The Self does not come from anywhere else and enter the body through the crown of the head. It is as it is, ever sparkling, ever steady, unmoving and unchanging. The changes which are noticed are not inherent in the Self which abides in the Heart and is self-luminous like the Sun. The changes are seen in Its Light. The relation between the Self and the body or the mind may be compared to that of a clear crystal and its background. If the crystal is placed against a red flower, it shines red; if placed against a green leaf it shines green, and so on. The individual confines himself to the limits of the changeful body or of the mind which derives its existence from the unchanging Self. All that is necessary is to give up this mistaken identity, and that done, the ever-shining Self will be seen to be the single non-dual Reality. The reflection of Consciousness is said to be in the subtle body (sukshma sarira [?]), which appears to be composed of the brain and the nerves radiating from it to all parts of the trunk, chiefly through the spinal column and the solar plexus. When I was on the Hill, Nayana (Kavyakantha Ganapathi Muni) once argued that the brain was the seat of the vasanas, because it consisted of innumerable cells in which the vasanas were contained and illuminated by the light of the Self which projected from the heart. Only this set a person working or thinking. But I said, "How can it be so? The vasanas must be with one's Self and can never remain away from the Self. If, as you say, the vasanas be contained in the brain and the Heart is the seat of the Self, a person who is decapitated must be rid of his vasanas and should not be reborn. You agree that it is absurd. Now can you say that the Self is in the brain with the vasanas? If so, why should the head bend down when one falls asleep? Moreover a person does not touch his head and say `I'. Therefore it follows that the Self is in the Heart and the vasanas are also there in an exceedingly subtle form. "When the vasanas are projected from the Heart they are associated with the Light of the Self and the person is said to think. The
Page 596
vasanas which lie imbedded in an atomic condition grow in size in their passage from the heart to the brain. The brain is the screen on which the images of the vasanas are thrown and it is also the place of their functional distribution. The brain is the seat of the mind, and the mind works through it." So then this is what happens. When a vasana [?] is released and it comes into play, it is associated with the light of the Self. It passes from the heart to the brain and on its way it grows more and more until it holds the field all alone and all the vasanas are thus kept in abeyance for the time being. When the thought is reflected in the brain it appears as an image on a screen. The person is then said to have a clear perception of things. He is a great thinker or discoverer. Neither the thought that is extolled as being original, nor the thing, nor the country which is claimed to be a new discovery, is really original or new. It could not manifest unless it was already in the mind. It was of course very subtle and remained imperceptible, because it lay repressed by the more urgent or insistent thoughts or vasanas. When they have spent themselves this thought arises and by concentration the Light of the Self makes it clear, so that it appears magnificent, original and revolutionary. In fact it was only within all along. This concentration is called samyamana [?] in the Yoga Sastras. One's desires can be fulfilled by this process and it is said to be a siddhi [?]. It is how the so-called new discoveries are made. Even worlds can be created in this manner. Samyamana [?] leads to all siddhis. But they do not manifest so long as the ego lasts. Concentration according to yoga ends in the destruction of the experiencer (ego), experience and the world, and then the quondam desires get fulfilled in due course. This concentration bestows on individuals even the powers of creating new worlds. It is illustrated in the Aindava Upakhyana in the Yoga [?]
Vasishta and in the Ganda Saila Loka in the Tripura Rahasya. Although the powers appear to be wonderful to those who do not possess them, yet they are only transient. It is useless to aspire for that which is transient. All these wonders are contained in the one changeless Self. The world is thus within and not without. This meaning is contained in verses 11 and 12 - Chapter V of Sri Ramana
Gita "The entire Universe is condensed in the body, and the entire
Page 597
body in the Heart. Thus the Heart is the nucleus of the whole Universe." Therefore Samyamana relates to concentration on different parts of the body for the different siddhis. Also the Visva [?] or the Virat [?] is said to contain the cosmos within the limits of the body. Again, "The world is not other than the mind, the mind is not other than the Heart; that is the whole truth." So the Heart comprises all. This is what is taught to Svetaketu by the illustration of the seed of a fig tree. The source is a point without any dimensions. It expands as the cosmos on the one hand and as Infinite Bliss on the other. That point is the pivot. From it a single vasana starts, multiplies as the experiencer `I', experience, and the world. The experiencer and the source are referred to in the mantra [?]. Two birds, exactly alike, arise simultaneously. When I was staying in the Skandasramam I sometimes used to go out and sit on a rock. On one such occasion there were two or three others with me including Rangaswami Iyengar. Suddenly we noticed some small moth-like insect shooting up like a rocket into the air from a crevice in the rock. Within the twinkling of an eye it had multiplied itself into millions of moths which formed a cloud and hid the sky from view. We wondered at it and examined the place from which it shot up. We found that it was only a pinhole and knew that so many insects could not have issued from it in such a short time. That is how ahankara [?] (ego) shoots up like a rocket and instantaneously spreads out as the Universe. The Heart is therefore the centre. A person can never be away from it. If he is he is already dead. Although the Upanishads say that the jiva functions through other centres on different occasions, yet he does not relinquish the Heart. The centres are simply places of business (vide Vedanta Chudamani). The Self is bound to the Heart, like a cow tethered to a peg. The movements are controlled by the length of the rope. All its wanderings centre around the peg. A caterpillar crawls on a blade of grass and when it has come to the end, it seeks another support. While doing so it holds on with its hind-legs to the blade of grass, lifts the body and sways to and fro before it can hold another. Similarly it is with the Self. It stays in the Heart and holds other centres also according to circumstances. But its activities always centre round the Heart.
Knowing others is intelligence;
knowing yourself is true wisdom.
Mastering others is strength;
mastering yourself is true power.
If you realize that you have enough,
you are truly rich.
If you stay in the center
and embrace death with your whole heart,
you will endure forever.
From Tao Te Ching, Chapter 33
As translated by S. Mitchell, 1995
knowing yourself is true wisdom.
Mastering others is strength;
mastering yourself is true power.
If you realize that you have enough,
you are truly rich.
If you stay in the center
and embrace death with your whole heart,
you will endure forever.
From Tao Te Ching, Chapter 33
As translated by S. Mitchell, 1995
The Master puts herself last;
And finds herself in the place of authority.
She detaches herself from all things;
Therefore she is united with all things.
She gives no thought to self.
She is perfectly fulfilled.
From Tao Te Ching, Chapter 7
As translated by j.h.mcdonald, 1996
And finds herself in the place of authority.
She detaches herself from all things;
Therefore she is united with all things.
She gives no thought to self.
She is perfectly fulfilled.
From Tao Te Ching, Chapter 7
As translated by j.h.mcdonald, 1996
When people see things as beautiful,
ugliness is created.
When people see things as good,
evil is created.
Being and non-being produce each other.
Difficult and easy complement each other.
Long and short define each other.
High and low oppose each other.
Fore and aft follow each other.
Therefore the Master
can act without doing anything
and teach without saying a word.
Things come her way and she does not stop them;
things leave and she lets them go.
She has without possessing,
and acts without any expectations.
When her work is done, she take no credit.
That is why it will last forever.
From Tao Te Ching, Chapter 2
As translated by j.h.mcdonald, 1996
ugliness is created.
When people see things as good,
evil is created.
Being and non-being produce each other.
Difficult and easy complement each other.
Long and short define each other.
High and low oppose each other.
Fore and aft follow each other.
Therefore the Master
can act without doing anything
and teach without saying a word.
Things come her way and she does not stop them;
things leave and she lets them go.
She has without possessing,
and acts without any expectations.
When her work is done, she take no credit.
That is why it will last forever.
From Tao Te Ching, Chapter 2
As translated by j.h.mcdonald, 1996
The final obstacle in meditation is ecstasy; you feel great bliss and happiness and want to stay in that ecstasy. Do not yield to it but pass on to the next stage which is great calm. The calm is higher than ecstasy and it merges into samadhi.
The attempt to destroy the ego or the mind through sedans(practices) other than atma-vichara(self inquiry) is just like the thief pretending to be a policeman to catch the thief, that is, himself. Atma-vichara (self inquiry) alone can reveal the truth that neither the ego nor the mind really exists, and enable one to realize the pure, undifferentiated being of the Self or the absolute. Having realized the Self, nothing remains to be known, because it is perfect bliss, it is the all.
See whose thoughts they are. They will vanish. They have their root in the single `I'-thought. Hold it and they will disappear.
The birth of the `I'-thought is one's own birth, its death is the person's death. After the `I'-thought has arisen, the wrong identity with the body arises. Get rid of the `I'-thought. So long as `I' is alive there is grief. When `I' ceases to exist there is no grief.
The mind is nothing other than the `I'-thought. The mind and the ego are one and the same.
The conception that there is a goal and a path to it is wrong. We are the goal or peace always. To get rid of the notion that we are not peace is all that is required.
What is bliss but your own being ? You are not apart from
being which is the same as bliss. You are now thinking that you are the mind or the body which are both changing and transient. But you are unchanging and eternal. That is what you should know.
being which is the same as bliss. You are now thinking that you are the mind or the body which are both changing and transient. But you are unchanging and eternal. That is what you should know.
What is bliss but your own being ? You are not apart from
being which is the same as bliss. You are now thinking that you are the mind or the body which are both changing and transient. But you are unchanging and eternal. That is what you should know.
being which is the same as bliss. You are now thinking that you are the mind or the body which are both changing and transient. But you are unchanging and eternal. That is what you should know.
ШРИ ШÐÐКÐÐ ÐЧÐРЬЯ. ДЕСЯТЬ СТРОФ О СЕБЕ
(Перевод — surat0)
1.
Ðе ÑвлÑÑŽÑÑŒ
ни землей и ни водой, ни огнем, ни воздухом, ни проÑтранÑтвом,
ни органами чувÑтв,
а также ни их ÑовокупноÑтью,
непоÑтоÑнными и преходÑщими.
ЕдинÑтвенное,
что доÑтигаетÑÑ Ð² глубоком Ñне,
то, что вÑегда оÑтаетÑÑ,
чиÑтое и нераздельное блаженÑтво
еÑÑ‚ÑŒ Ñ.
2.
Ðе обладаю ни маÑтью, ни ÑтатуÑом;
Ðе пиÑаны мне законы.
Ðе Ð´Ð»Ñ Ð¼ÐµÐ½Ñ ÑоÑредоточение и Ñозерцание, и другие уловки Йоги,
ибо, ÑƒÐ´ÐµÑ€Ð¶Ð¸Ð²Ð°ÐµÐ¼Ð°Ñ Ñвоим отÑутÑтвием, Ð¸Ð»Ð»ÑŽÐ·Ð¸Ñ Ð¼ÐµÐ½Ñ Ð¸ моего уничтожена.
3.
Ðи мать Ñ Ð¾Ñ‚Ñ†Ð¾Ð¼ не могут Ð¼ÐµÐ½Ñ Ñ€Ð¾Ð´Ð¸Ñ‚ÑŒ,
ни боги — Ñотворить,
ни миры дать мне приют,
ни Веды раÑÑказать обо мне,
ни паломничеÑтва — доÑтичь менÑ.
Ð’Ñе раÑтворив в глубоком Ñне, плотной пуÑтотою оÑтаюÑÑŒ.
4.
Ðи ÑанкхьÑ, ни шайва, ни панчаратра, ни джайнизм, ни мимамÑака, ни другие воззрениÑ,
но лишь иÑÑ‚Ð¸Ð½Ð½Ð°Ñ Ð´ÑƒÑ…Ð¾Ð²Ð½Ð¾ÑÑ‚ÑŒ приводит к чиÑтому ÑамоÑознанию.
5.
Ðе нахожуÑÑŒ
ни наверху и ни внизу,
ни внутри и ни Ñнаружи,
ни в продольной плоÑкоÑти, ни в поперечной,
ни в воÑточном, ни в западном направлении.
УподобившиÑÑŒ вÑепронизывающему проÑтранÑтву,
обладаю неделимоÑтью и единÑтвом формы.
6.
Ðи белый, ни черный, ни краÑный, ни желтый,
не маленький и не большой, не короткий и не длинный,
не имею формы,
и оттого ÑветоноÑен.
7.
Ðе ÑвлÑÑŽÑÑŒ
ни учителем, ни учебником,
ни учеником, ни обучением,
ни тобой, ни мной
и ничем иным, обитающим во вÑеленной,
ибо то или иное чуждо моему ÑущеÑтву.
8.
Ðи бодрÑтвование,
ни грезы,
ни забытье
[джаграт, Ñвапна, Ñушупти]
не ÑвлÑÑŽÑ‚ÑÑ Ð¼Ð½Ð¾Ð¹,
равно как и Вишва, ТайджаÑа и Праджна, [Ñм. ÐœÐÐДУКЬЯ УПÐÐИШÐДÐ]
ибо неведение приÑуще Ñтим трем, Ñ Ð¶Ðµ — четвертое [ТурьÑ].
9.
СоглаÑно Ñказанному,
Ð¸Ð¼ÐµÑ Ð¿Ñ€Ð¸Ñ€Ð¾Ð´Ñƒ вÑепроникающей открытоÑти
и будучи Ñветом в Ñебе,
ни от чего не завишу,
тогда как вÑÑ Ñта вÑÐµÐ»ÐµÐ½Ð½Ð°Ñ â€” пуÑÑ‚Ñк, не имеющий Ñо мной ничего общего.
10.
ЕÑли Ñ Ð½Ðµ один, то откуда же взÑÑ‚ÑŒÑÑ Ð²Ñ‚Ð¾Ñ€Ð¾Ð¼Ñƒ, отличному от Ñтого?
Ðе будучи отделен от чего-либо, Ñ Ð½Ð¸ к чему не приобщен,
не будучи пуÑтым, Ñ Ð½Ðµ лишен пуÑтоты.
Как мне, недвойÑтвенному, выразить утверждение в окончательном знании?
Конец деÑÑтиÑтишиÑ.
(Перевод — surat0)
1.
Ðе ÑвлÑÑŽÑÑŒ
ни землей и ни водой, ни огнем, ни воздухом, ни проÑтранÑтвом,
ни органами чувÑтв,
а также ни их ÑовокупноÑтью,
непоÑтоÑнными и преходÑщими.
ЕдинÑтвенное,
что доÑтигаетÑÑ Ð² глубоком Ñне,
то, что вÑегда оÑтаетÑÑ,
чиÑтое и нераздельное блаженÑтво
еÑÑ‚ÑŒ Ñ.
2.
Ðе обладаю ни маÑтью, ни ÑтатуÑом;
Ðе пиÑаны мне законы.
Ðе Ð´Ð»Ñ Ð¼ÐµÐ½Ñ ÑоÑредоточение и Ñозерцание, и другие уловки Йоги,
ибо, ÑƒÐ´ÐµÑ€Ð¶Ð¸Ð²Ð°ÐµÐ¼Ð°Ñ Ñвоим отÑутÑтвием, Ð¸Ð»Ð»ÑŽÐ·Ð¸Ñ Ð¼ÐµÐ½Ñ Ð¸ моего уничтожена.
3.
Ðи мать Ñ Ð¾Ñ‚Ñ†Ð¾Ð¼ не могут Ð¼ÐµÐ½Ñ Ñ€Ð¾Ð´Ð¸Ñ‚ÑŒ,
ни боги — Ñотворить,
ни миры дать мне приют,
ни Веды раÑÑказать обо мне,
ни паломничеÑтва — доÑтичь менÑ.
Ð’Ñе раÑтворив в глубоком Ñне, плотной пуÑтотою оÑтаюÑÑŒ.
4.
Ðи ÑанкхьÑ, ни шайва, ни панчаратра, ни джайнизм, ни мимамÑака, ни другие воззрениÑ,
но лишь иÑÑ‚Ð¸Ð½Ð½Ð°Ñ Ð´ÑƒÑ…Ð¾Ð²Ð½Ð¾ÑÑ‚ÑŒ приводит к чиÑтому ÑамоÑознанию.
5.
Ðе нахожуÑÑŒ
ни наверху и ни внизу,
ни внутри и ни Ñнаружи,
ни в продольной плоÑкоÑти, ни в поперечной,
ни в воÑточном, ни в западном направлении.
УподобившиÑÑŒ вÑепронизывающему проÑтранÑтву,
обладаю неделимоÑтью и единÑтвом формы.
6.
Ðи белый, ни черный, ни краÑный, ни желтый,
не маленький и не большой, не короткий и не длинный,
не имею формы,
и оттого ÑветоноÑен.
7.
Ðе ÑвлÑÑŽÑÑŒ
ни учителем, ни учебником,
ни учеником, ни обучением,
ни тобой, ни мной
и ничем иным, обитающим во вÑеленной,
ибо то или иное чуждо моему ÑущеÑтву.
8.
Ðи бодрÑтвование,
ни грезы,
ни забытье
[джаграт, Ñвапна, Ñушупти]
не ÑвлÑÑŽÑ‚ÑÑ Ð¼Ð½Ð¾Ð¹,
равно как и Вишва, ТайджаÑа и Праджна, [Ñм. ÐœÐÐДУКЬЯ УПÐÐИШÐДÐ]
ибо неведение приÑуще Ñтим трем, Ñ Ð¶Ðµ — четвертое [ТурьÑ].
9.
СоглаÑно Ñказанному,
Ð¸Ð¼ÐµÑ Ð¿Ñ€Ð¸Ñ€Ð¾Ð´Ñƒ вÑепроникающей открытоÑти
и будучи Ñветом в Ñебе,
ни от чего не завишу,
тогда как вÑÑ Ñта вÑÐµÐ»ÐµÐ½Ð½Ð°Ñ â€” пуÑÑ‚Ñк, не имеющий Ñо мной ничего общего.
10.
ЕÑли Ñ Ð½Ðµ один, то откуда же взÑÑ‚ÑŒÑÑ Ð²Ñ‚Ð¾Ñ€Ð¾Ð¼Ñƒ, отличному от Ñтого?
Ðе будучи отделен от чего-либо, Ñ Ð½Ð¸ к чему не приобщен,
не будучи пуÑтым, Ñ Ð½Ðµ лишен пуÑтоты.
Как мне, недвойÑтвенному, выразить утверждение в окончательном знании?
Конец деÑÑтиÑтишиÑ.
" THE MIGHTY EGO "
Ego paves way and becomes an axis of other negative thoughts - such as "Kama" or multidimentional desire "Krodha " or anger, "Lobha" or greed, "Moha/Mada" or attachment / ignorance, "Matsara" or jealousy. Unless one is not liberated from these venomous bondages, one cannot have a peaceful living or even realise ones own self.
Remember "Mind is a conjurer" . It has the capability to create both illness and its cure. Create all kind of illusions , beauty and ugliness, success and failure, richness and poverty. Mind tirelessly keeps creating and once the idea settles in you , your whole life energy gets consumed in creating it to reality.
Every thought becomes a thing as every thing in the beginning was a thought and nothing else. And this has made you live a life in a kind of hypnosis.
I say, you have to liberate yourself from this hypnosis / bondage. This hypnosis has to be broken. You all have to be de-hypnotised and made aware that everything is the outcome of mind.
Be it pain and pleasure , birth and death - all are the product of mind. And once this has been seen absolutely, the conjurer disappears and then what is left is truth. And that truth liberates you. Leads you to LIBERATION.
Ego paves way and becomes an axis of other negative thoughts - such as "Kama" or multidimentional desire "Krodha " or anger, "Lobha" or greed, "Moha/Mada" or attachment / ignorance, "Matsara" or jealousy. Unless one is not liberated from these venomous bondages, one cannot have a peaceful living or even realise ones own self.
Remember "Mind is a conjurer" . It has the capability to create both illness and its cure. Create all kind of illusions , beauty and ugliness, success and failure, richness and poverty. Mind tirelessly keeps creating and once the idea settles in you , your whole life energy gets consumed in creating it to reality.
Every thought becomes a thing as every thing in the beginning was a thought and nothing else. And this has made you live a life in a kind of hypnosis.
I say, you have to liberate yourself from this hypnosis / bondage. This hypnosis has to be broken. You all have to be de-hypnotised and made aware that everything is the outcome of mind.
Be it pain and pleasure , birth and death - all are the product of mind. And once this has been seen absolutely, the conjurer disappears and then what is left is truth. And that truth liberates you. Leads you to LIBERATION.
Drop everything that has come from outside ,
Throw it out -
Suddenly you will find your mind is giving way into no-mind.
You have only to drop the rubbish.
Your body is only a temple.
Your subjectivity - is a silent , peaceful, just an empty space - is the very source you have come from and is the very goal - are going towards.
When the source and the goal meet, you are enlightened - the whole circle , the whole piligrimage is complete. "
" One birth is given by your parents
Another birth you have to manage by yourself.
The first birth is going to end up in death
The second birth is the beginning of ETERNITY - no death - no end - no beginning
Throw it out -
Suddenly you will find your mind is giving way into no-mind.
You have only to drop the rubbish.
Your body is only a temple.
Your subjectivity - is a silent , peaceful, just an empty space - is the very source you have come from and is the very goal - are going towards.
When the source and the goal meet, you are enlightened - the whole circle , the whole piligrimage is complete. "
" One birth is given by your parents
Another birth you have to manage by yourself.
The first birth is going to end up in death
The second birth is the beginning of ETERNITY - no death - no end - no beginning
Knowledge is quantity. Wisdom is not quantity - it is quality.
Knowledge is intellectual
Wisdom is intelligence
Knowledge can be quantified - you can measure it - B.A, M.A, Ist Div, II Div. etc.
But Wisdom cannot be quantified - there is no way to measure it, it is eternal.
Knowledge is intellectual
Wisdom is intelligence
Knowledge can be quantified - you can measure it - B.A, M.A, Ist Div, II Div. etc.
But Wisdom cannot be quantified - there is no way to measure it, it is eternal.
Spirituality is only to transcend that attachment, and that belief, in the body-mind identity.
Тех, кто приходит впервые, Шри Махарадж берет на ÑÐµÐ±Ñ Ñ‚Ñ€ÑƒÐ´ предупредить о том, что они могут ожидать от его беÑед. Он разъÑÑнÑет, что:
(а) те кто пришли Ñюда в надежде получить какие-то материальные блага или облегчение физичеÑкой боли или избавление от ментальных Ñтраданий, будут разочарованы, потому что он никогда не дает Ñоветов или наÑтавлений по таким вопроÑам;
(b) те кто пришли, чтобы получить от него подтверждение Ñвоих концепций и форм поклонениÑ, могут быть не проÑто разочарованы, но даже почувÑтвовать ÑÐµÐ±Ñ Ð¾Ð±Ð¸Ð¶ÐµÐ½Ð½Ñ‹Ð¼Ð¸, раÑÑтроенными и оÑкорбленными тем, что он может Ñказать. Ðапример, Шри Махарадж мог Ñказать: «ВÑе пиÑÐ°Ð½Ð¸Ñ Ð³Ð¾Ð²Ð¾Ñ€ÑÑ‚, что прежде мира был Творец. Ðо кто знает Творца? Только тот, кто был прежде творца, твое ÑобÑтвенное реальное ÑущеÑтвование, иÑточник любых миров и их творцов»;
(Ñ) Ñто учение ÑоÑтоит почти иÑключительно из того, чтобы предоÑтавить ÑлушателÑм что-то вроде «духовного зеркала», в котором они могли бы, еÑли Ñерьезно того желают, увидеть ÑобÑтвенный подлинный образ; его учение не включает в ÑÐµÐ±Ñ ÑпиÑок того, что нужно или не нужно делать в повÑедневной жизни и как ÑÐµÐ±Ñ Ð²ÐµÑти;
(d) и наконец, те, кто вÑе еще хочет оÑтатьÑÑ, поÑтупÑÑ‚ правильно, еÑли приÑлушаютÑÑ Ðº его поÑледнему предупреждению: они Ñкорее вÑего потерÑÑŽÑ‚ вÑе, что они Ñчитают драгоценным, Ð²ÐºÐ»ÑŽÑ‡Ð°Ñ Ñамих ÑебÑ!
Рамеш БалÑекар. (Nisargadatta enlightened disciple)
(а) те кто пришли Ñюда в надежде получить какие-то материальные блага или облегчение физичеÑкой боли или избавление от ментальных Ñтраданий, будут разочарованы, потому что он никогда не дает Ñоветов или наÑтавлений по таким вопроÑам;
(b) те кто пришли, чтобы получить от него подтверждение Ñвоих концепций и форм поклонениÑ, могут быть не проÑто разочарованы, но даже почувÑтвовать ÑÐµÐ±Ñ Ð¾Ð±Ð¸Ð¶ÐµÐ½Ð½Ñ‹Ð¼Ð¸, раÑÑтроенными и оÑкорбленными тем, что он может Ñказать. Ðапример, Шри Махарадж мог Ñказать: «ВÑе пиÑÐ°Ð½Ð¸Ñ Ð³Ð¾Ð²Ð¾Ñ€ÑÑ‚, что прежде мира был Творец. Ðо кто знает Творца? Только тот, кто был прежде творца, твое ÑобÑтвенное реальное ÑущеÑтвование, иÑточник любых миров и их творцов»;
(Ñ) Ñто учение ÑоÑтоит почти иÑключительно из того, чтобы предоÑтавить ÑлушателÑм что-то вроде «духовного зеркала», в котором они могли бы, еÑли Ñерьезно того желают, увидеть ÑобÑтвенный подлинный образ; его учение не включает в ÑÐµÐ±Ñ ÑпиÑок того, что нужно или не нужно делать в повÑедневной жизни и как ÑÐµÐ±Ñ Ð²ÐµÑти;
(d) и наконец, те, кто вÑе еще хочет оÑтатьÑÑ, поÑтупÑÑ‚ правильно, еÑли приÑлушаютÑÑ Ðº его поÑледнему предупреждению: они Ñкорее вÑего потерÑÑŽÑ‚ вÑе, что они Ñчитают драгоценным, Ð²ÐºÐ»ÑŽÑ‡Ð°Ñ Ñамих ÑебÑ!
Рамеш БалÑекар. (Nisargadatta enlightened disciple)
Однажды добрый человек беÑедовал Ñ Ð‘Ð¾Ð³Ð¾Ð¼ и ÑпроÑил его: - ГоÑподи, Ñ Ð±Ñ‹ хотел узнать, что такое Рай и что такое Ðд. ГоÑподь подвел его к двум дверÑм, открыл одну и провел доброго человека внутрь. Там был громадный круглый Ñтол, на Ñередине которого ÑтоÑла Ð¾Ð³Ñ€Ð¾Ð¼Ð½Ð°Ñ Ñ‡Ð°ÑˆÐ°, Ð½Ð°Ð¿Ð¾Ð»Ð½ÐµÐ½Ð½Ð°Ñ Ð¿Ð¸Ñ‰ÐµÐ¹, который пахла очень вкуÑно. Добрый человек почувÑтвовал, что у него Ñлюнки потекли. Люди, ÑидÑщие вокруг Ñтола, выглÑдели голодными и больными. Ð’Ñе они выглÑдели умирающими от голода. У вÑех их были ложки Ñ Ð´Ð»Ð¸Ð½Ð½Ñ‹Ð¼Ð¸-длинными ручками, прикрепленными к их рукам. Они могли доÑтать чашу, наполненную едой, и набрать пищу, но так как ручки у ложек были Ñлишком длинные, они не могли поднеÑти ложки ко ртам. Добрый человек был потрÑÑен видом их неÑчаÑÑ‚ÑŒÑ Ð“Ð¾Ñподь Ñказал: "Ты ÑÐµÐ¹Ñ‡Ð°Ñ Ñ‚Ð¾Ð»ÑŒÐºÐ¾ что видел Ðд". ГоÑподь и добрый человек затем направилиÑÑŒ ко второй двери. ГоÑподь отворил ее. Сцена, которую увидел добрый человек, была идентичной предыдущей. Тут был такой же огромный круглый Ñтол, та же гигантÑÐºÐ°Ñ Ñ‡Ð°Ñ‰Ð°, ÐºÐ¾Ñ‚Ð¾Ñ€Ð°Ñ Ð·Ð°ÑтавлÑла его рот наполнÑÑ‚ÑŒÑÑ Ñлюной. Люди, ÑидÑщие вокруг Ñтола, держали те же ложки Ñ Ð¾Ñ‡ÐµÐ½ÑŒ длинными ручками. Только на Ñтот раз они выглÑдели Ñытыми, ÑчаÑтливыми и погруженными в приÑтные разговоры друг Ñ Ð´Ñ€ÑƒÐ³Ð¾Ð¼. Добрый человек Ñказал гоÑподу: "Я не понимаю". "Ðто проÑто", - ответил ему ГоÑподь, "Ðти научилиÑÑŒ кормить друг друга. Другие же думают только о Ñебе". Ðд и Рай уÑтроены одинаково. Разница - внутри наÑ.
Пришла женщина в храм, приобрела Ñвечу, уверенно зажгла её и поÑтавила в подÑвечник. Ðо как только начала читать молитву, та погаÑла. Женщина ÑмутилаÑÑŒ, Ñнова зажгла огонёк и аккуратно поÑтавила Ñвечу на меÑто. Ðе уÑпела произнеÑти даже неÑкольких Ñлов, как огонёк Ñнова погаÑ. РазволновавшиÑÑŒ не на шутку, она опÑÑ‚ÑŒ оÑторожно взÑла её и не Ñпеша поднеÑла фитилём к одной из горевших Ñвечей. Та затрещала, но зажглаÑÑŒ. Женщина медленно поÑтавила Ñвечу на Ñвободное меÑто и, не ÑÐ²Ð¾Ð´Ñ Ñ Ð½ÐµÑ‘ глаз, начала читать молитву. Тут огонёк Ñнова Ñтал уменьшатьÑÑ Ð¸ погаÑ, пуÑтив вверх Ñтруйку дыма. Паника, иÑпуг, недоумение — вÑе ÑмешалоÑÑŒ воедино! Она броÑилаÑÑŒ к ÑвÑщеннику: — СвÑтой отец! У Ð¼ÐµÐ½Ñ Ð¿Ð¾ÑтоÑнно гаÑнет Ñвеча. Ðеужели ГоÑподь отвернулÑÑ Ð¾Ñ‚ Ð¼ÐµÐ½Ñ Ð¸ не желает Ñлышать мою молитву? Или же Ñ Ð½Ð°Ñтолько грешна, что Ð¼Ð¾Ñ Ð¶ÐµÑ€Ñ‚Ð²Ð° не угодна Ему? Что мне делать?! — Возьми другую Ñвечу. Тебе попалаÑÑŒ бракованнаÑ, — улыбнулÑÑ Ð¾Ð½ ей в ответ.
Однажды Гуру ÑпроÑили: — Какое из утверждений нужно выбрать, еÑли два Ð¸Ð·Ñ€ÐµÑ‡ÐµÐ½Ð¸Ñ Ð“ÑƒÑ€Ñƒ противоречат друг другу? — Они противоречат друг другу, лишь когда их раÑÑматривают по отдельноÑти. ЕÑли вы хлопнете в ладоши и обратите внимание только на движение рук, Ñто будет выглÑдеть так, Ñловно они противодейÑтвуют друг другу. Ðо в Ñтом Ñлучае вы не увидите, что в дейÑтвительноÑти произошло. Целью «противодейÑтвиÑ» рук было, разумеетÑÑ, произвеÑти хлопок.
ДаоÑÑÐºÐ°Ñ Ð¿Ñ€Ð¸Ñ‚Ñ‡Ð° Ð’ давние времена в одном торговом городе жил чиновник. Однажды, когда он проходил по рыночной площади, к нему быÑтро подошёл какой-то Ñтранный оборванец и, выкрикнув бранные Ñлова, плюнул в лицо чиновнику и убежал. Ðе Ð²Ñ‹Ð½ÐµÑ Ñ‡Ð¸Ð½Ð¾Ð²Ð½Ð¸Ðº позора и заболел. Так бы и умер, но его Ð´Ñ€ÑƒÐ·ÑŒÑ Ð¿Ð¾Ñлали за лекарем, который ÑлавилÑÑ Ñвоим умением иÑцелÑÑ‚ÑŒ душевные раны. Лекарь дал больному пÑÑ‚ÑŒ лекарÑтв и велел каждую ночь, проÑыпаÑÑÑŒ в назначенный чаÑ, принимать одно из них. ÐаÑтала ночь. ПринÑл чиновник первое лекарÑтво, и приÑнилаÑÑŒ ему Ñ€Ñ‹Ð½Ð¾Ñ‡Ð½Ð°Ñ Ð¿Ð»Ð¾Ñ‰Ð°Ð´ÑŒ и то, как оборванец плюнул ему в лицо. От неÑтерпимого ÑƒÐ½Ð¸Ð¶ÐµÐ½Ð¸Ñ Ð¸ позора Ñтрашно закричал больной и проÑнулÑÑ. Ðа Ñледующую ночь принÑл он второе лекарÑтво и Ñнова увидел тот же Ñамый Ñон, но вмеÑто позора он ощутил леденÑщий душу Ñтрах. Тот же Ñамый Ñон приÑнилÑÑ Ñ‡Ð¸Ð½Ð¾Ð²Ð½Ð¸ÐºÑƒ и на третью ночь, но ни Ñтраха, ни позора уже не было, а почувÑтвовал он глубокую печаль. УдивилÑÑ Ñ‡Ð¸Ð½Ð¾Ð²Ð½Ð¸Ðº, но решил Ñледовать указаниÑм до конца и на Ñледующую ночь выпил четвёртое лекарÑтво. Конечно же, он Ñнова увидел тот же Ñон, но Ñтот Ñон уже не был таким мучительным, как в предыдущие ночи, и ощутил чиновник только чувÑтво лёгкого удивлениÑ. Ðа пÑтую ночь неожиданно Ð´Ð»Ñ ÑÐµÐ±Ñ Ñамого чиновник иÑпытал радоÑÑ‚ÑŒ.Ðе знаÑ, что думать, он поднÑлÑÑ Ñ ÐºÑ€Ð¾Ð²Ð°Ñ‚Ð¸ и незамедлительно отправилÑÑ Ðº лекарю за Ñоветом и новыми лекарÑтвами. — Что Ñ‚Ñ‹ чувÑтвовал поÑле приёма моих Ñнадобий? — ÑпроÑил целитель .— Ð’Ñе ночи мне ÑнилÑÑ Ð¾Ð´Ð¸Ð½ и тот же Ñон о том, как оборванец плюнул в менÑ, — ответил чиновник, — но каждую ночь Ñтот Ñон вызывал у Ð¼ÐµÐ½Ñ Ð½Ð¾Ð²Ð¾Ðµ чувÑтво: Ñ Ð¸Ñпытывал то позор, то Ñтрах, то печаль, то удивление. Рв поÑледнюю ночь Ñ Ð¾Ñ‰ÑƒÑ‚Ð¸Ð» радоÑÑ‚ÑŒ и иÑпытываю её до Ñих пор. Теперь Ñ Ñ€Ð°ÑтерÑн и не понимаю, что же Ñ Ð´Ð¾Ð»Ð¶ÐµÐ½ чувÑтвовать на Ñамом деле? УÑлышав чиновника, заÑмеÑлÑÑ Ð»ÐµÐºÐ°Ñ€ÑŒ и Ñказал: — Ðеважно, что произошло Ñ Ñ‚Ð¾Ð±Ð¾Ð¹, еÑли Ñ‚Ñ‹ можешь отноÑитьÑÑ Ðº ÑлучившемуÑÑ Ñ‚Ð°Ðº, как Ñчитаешь нужным. Ведь только от твоего выбор азавиÑит, будешь ли Ñ‚Ñ‹ радоватьÑÑ Ð¸Ð»Ð¸ огорчатьÑÑ Ð¿Ð¾ любому поводу. Что же каÑаетÑÑ Ð¿Ð»ÐµÐ²ÐºÐ° в лицо, то мудрый человек проÑто не обратил бы на него вниманиÑ, тем более что обидчик твой — ÑумаÑшедший, и его плевок не более оÑкорбителен Ð´Ð»Ñ Ñ‚ÐµÐ±Ñ, чем порыв ветра, запорошивший пылью твои глаза.
СуфийÑÐºÐ°Ñ Ð¿Ñ€Ð¸Ñ‚Ñ‡Ð° Царевич Ñказал учёному: — Ðтот Ñуфий говорит о вещах значительных Ñтоль шутливо и обыденно, что мне не веритÑÑ Ð² его иÑкренноÑÑ‚ÑŒ. Учёный ответил: — О, Ñмир шейхов! Знай, что ÑущеÑтвует три формы ЗнаниÑ. ЕÑÑ‚ÑŒ Знание Ñтоль глубокое, что его невозможно выразить. ЕÑÑ‚ÑŒ Знание, требующее Ð´Ð»Ñ Ñвоего Ð²Ñ‹Ñ€Ð°Ð¶ÐµÐ½Ð¸Ñ Ñложных раÑÑуждений. И еÑÑ‚ÑŒ Знание, выражаемое при помощи шутливой формы. Одна шутка из уÑÑ‚ Ñтого ÑÑƒÑ„Ð¸Ñ Ñ‚Ð²Ð¾Ñ€Ð¸Ñ‚ Ñотню ÑвÑÑ‚Ñ‹Ñ…, тогда как люди, обладающие Ñерьёзным видом и грозной наружноÑтью, преуÑпели в производÑтве трупов. Однажды некоему человеку вручили кувшин Ñ Ð’Ð¾Ð´Ð¾Ð¹ Жизни. Тот отказалÑÑ Ð¿Ð¸Ñ‚ÑŒ, потому что ему не понравилаÑÑŒ форма ÑоÑуда. ЕÑли вы —человек «формы», к чему вам разговоры о глубине?
Пришла женщина в храм, приобрела Ñвечу, уверенно зажгла её и поÑтавила в подÑвечник. Ðо как только начала читать молитву, та погаÑла. Женщина ÑмутилаÑÑŒ, Ñнова зажгла огонёк и аккуратно поÑтавила Ñвечу на меÑто. Ðе уÑпела произнеÑти даже неÑкольких Ñлов, как огонёк Ñнова погаÑ. РазволновавшиÑÑŒ не на шутку, она опÑÑ‚ÑŒ оÑторожно взÑла её и не Ñпеша поднеÑла фитилём к одной из горевших Ñвечей. Та затрещала, но зажглаÑÑŒ. Женщина медленно поÑтавила Ñвечу на Ñвободное меÑто и, не ÑÐ²Ð¾Ð´Ñ Ñ Ð½ÐµÑ‘ глаз, начала читать молитву. Тут огонёк Ñнова Ñтал уменьшатьÑÑ Ð¸ погаÑ, пуÑтив вверх Ñтруйку дыма. Паника, иÑпуг, недоумение — вÑе ÑмешалоÑÑŒ воедино! Она броÑилаÑÑŒ к ÑвÑщеннику: — СвÑтой отец! У Ð¼ÐµÐ½Ñ Ð¿Ð¾ÑтоÑнно гаÑнет Ñвеча. Ðеужели ГоÑподь отвернулÑÑ Ð¾Ñ‚ Ð¼ÐµÐ½Ñ Ð¸ не желает Ñлышать мою молитву? Или же Ñ Ð½Ð°Ñтолько грешна, что Ð¼Ð¾Ñ Ð¶ÐµÑ€Ñ‚Ð²Ð° не угодна Ему? Что мне делать?! — Возьми другую Ñвечу. Тебе попалаÑÑŒ бракованнаÑ, — улыбнулÑÑ Ð¾Ð½ ей в ответ.
Однажды Гуру ÑпроÑили: — Какое из утверждений нужно выбрать, еÑли два Ð¸Ð·Ñ€ÐµÑ‡ÐµÐ½Ð¸Ñ Ð“ÑƒÑ€Ñƒ противоречат друг другу? — Они противоречат друг другу, лишь когда их раÑÑматривают по отдельноÑти. ЕÑли вы хлопнете в ладоши и обратите внимание только на движение рук, Ñто будет выглÑдеть так, Ñловно они противодейÑтвуют друг другу. Ðо в Ñтом Ñлучае вы не увидите, что в дейÑтвительноÑти произошло. Целью «противодейÑтвиÑ» рук было, разумеетÑÑ, произвеÑти хлопок.
ДаоÑÑÐºÐ°Ñ Ð¿Ñ€Ð¸Ñ‚Ñ‡Ð° Ð’ давние времена в одном торговом городе жил чиновник. Однажды, когда он проходил по рыночной площади, к нему быÑтро подошёл какой-то Ñтранный оборванец и, выкрикнув бранные Ñлова, плюнул в лицо чиновнику и убежал. Ðе Ð²Ñ‹Ð½ÐµÑ Ñ‡Ð¸Ð½Ð¾Ð²Ð½Ð¸Ðº позора и заболел. Так бы и умер, но его Ð´Ñ€ÑƒÐ·ÑŒÑ Ð¿Ð¾Ñлали за лекарем, который ÑлавилÑÑ Ñвоим умением иÑцелÑÑ‚ÑŒ душевные раны. Лекарь дал больному пÑÑ‚ÑŒ лекарÑтв и велел каждую ночь, проÑыпаÑÑÑŒ в назначенный чаÑ, принимать одно из них. ÐаÑтала ночь. ПринÑл чиновник первое лекарÑтво, и приÑнилаÑÑŒ ему Ñ€Ñ‹Ð½Ð¾Ñ‡Ð½Ð°Ñ Ð¿Ð»Ð¾Ñ‰Ð°Ð´ÑŒ и то, как оборванец плюнул ему в лицо. От неÑтерпимого ÑƒÐ½Ð¸Ð¶ÐµÐ½Ð¸Ñ Ð¸ позора Ñтрашно закричал больной и проÑнулÑÑ. Ðа Ñледующую ночь принÑл он второе лекарÑтво и Ñнова увидел тот же Ñамый Ñон, но вмеÑто позора он ощутил леденÑщий душу Ñтрах. Тот же Ñамый Ñон приÑнилÑÑ Ñ‡Ð¸Ð½Ð¾Ð²Ð½Ð¸ÐºÑƒ и на третью ночь, но ни Ñтраха, ни позора уже не было, а почувÑтвовал он глубокую печаль. УдивилÑÑ Ñ‡Ð¸Ð½Ð¾Ð²Ð½Ð¸Ðº, но решил Ñледовать указаниÑм до конца и на Ñледующую ночь выпил четвёртое лекарÑтво. Конечно же, он Ñнова увидел тот же Ñон, но Ñтот Ñон уже не был таким мучительным, как в предыдущие ночи, и ощутил чиновник только чувÑтво лёгкого удивлениÑ. Ðа пÑтую ночь неожиданно Ð´Ð»Ñ ÑÐµÐ±Ñ Ñамого чиновник иÑпытал радоÑÑ‚ÑŒ.Ðе знаÑ, что думать, он поднÑлÑÑ Ñ ÐºÑ€Ð¾Ð²Ð°Ñ‚Ð¸ и незамедлительно отправилÑÑ Ðº лекарю за Ñоветом и новыми лекарÑтвами. — Что Ñ‚Ñ‹ чувÑтвовал поÑле приёма моих Ñнадобий? — ÑпроÑил целитель .— Ð’Ñе ночи мне ÑнилÑÑ Ð¾Ð´Ð¸Ð½ и тот же Ñон о том, как оборванец плюнул в менÑ, — ответил чиновник, — но каждую ночь Ñтот Ñон вызывал у Ð¼ÐµÐ½Ñ Ð½Ð¾Ð²Ð¾Ðµ чувÑтво: Ñ Ð¸Ñпытывал то позор, то Ñтрах, то печаль, то удивление. Рв поÑледнюю ночь Ñ Ð¾Ñ‰ÑƒÑ‚Ð¸Ð» радоÑÑ‚ÑŒ и иÑпытываю её до Ñих пор. Теперь Ñ Ñ€Ð°ÑтерÑн и не понимаю, что же Ñ Ð´Ð¾Ð»Ð¶ÐµÐ½ чувÑтвовать на Ñамом деле? УÑлышав чиновника, заÑмеÑлÑÑ Ð»ÐµÐºÐ°Ñ€ÑŒ и Ñказал: — Ðеважно, что произошло Ñ Ñ‚Ð¾Ð±Ð¾Ð¹, еÑли Ñ‚Ñ‹ можешь отноÑитьÑÑ Ðº ÑлучившемуÑÑ Ñ‚Ð°Ðº, как Ñчитаешь нужным. Ведь только от твоего выбор азавиÑит, будешь ли Ñ‚Ñ‹ радоватьÑÑ Ð¸Ð»Ð¸ огорчатьÑÑ Ð¿Ð¾ любому поводу. Что же каÑаетÑÑ Ð¿Ð»ÐµÐ²ÐºÐ° в лицо, то мудрый человек проÑто не обратил бы на него вниманиÑ, тем более что обидчик твой — ÑумаÑшедший, и его плевок не более оÑкорбителен Ð´Ð»Ñ Ñ‚ÐµÐ±Ñ, чем порыв ветра, запорошивший пылью твои глаза.
СуфийÑÐºÐ°Ñ Ð¿Ñ€Ð¸Ñ‚Ñ‡Ð° Царевич Ñказал учёному: — Ðтот Ñуфий говорит о вещах значительных Ñтоль шутливо и обыденно, что мне не веритÑÑ Ð² его иÑкренноÑÑ‚ÑŒ. Учёный ответил: — О, Ñмир шейхов! Знай, что ÑущеÑтвует три формы ЗнаниÑ. ЕÑÑ‚ÑŒ Знание Ñтоль глубокое, что его невозможно выразить. ЕÑÑ‚ÑŒ Знание, требующее Ð´Ð»Ñ Ñвоего Ð²Ñ‹Ñ€Ð°Ð¶ÐµÐ½Ð¸Ñ Ñложных раÑÑуждений. И еÑÑ‚ÑŒ Знание, выражаемое при помощи шутливой формы. Одна шутка из уÑÑ‚ Ñтого ÑÑƒÑ„Ð¸Ñ Ñ‚Ð²Ð¾Ñ€Ð¸Ñ‚ Ñотню ÑвÑÑ‚Ñ‹Ñ…, тогда как люди, обладающие Ñерьёзным видом и грозной наружноÑтью, преуÑпели в производÑтве трупов. Однажды некоему человеку вручили кувшин Ñ Ð’Ð¾Ð´Ð¾Ð¹ Жизни. Тот отказалÑÑ Ð¿Ð¸Ñ‚ÑŒ, потому что ему не понравилаÑÑŒ форма ÑоÑуда. ЕÑли вы —человек «формы», к чему вам разговоры о глубине?
A short biography of Nisargadatta's Guru
Shri Samartha Siddharameshwar Maharaj, a contemporary of Sri Ramana
Maharshi, is one of the greatest unknown saints of the age. He was born
in the month of August 1888 A.D. in a small village called "Pathri" in
the district Sholapur of India.On the sixth day of his birth,
his grandmother had a dream in which great Saint Siddheshwar appeared
before her and told her that the boy who is born, is his incarnation and
asked her to name him Siddheshwar. He also said that one day the boy
will become a great Saint. And hence his name was kept Siddharamappa.
Later on he was known as "Siddharameshwar Maharaj."Even in his
childhood he was very much sharp, active and had the capacity to imbibe
things very quickly. He did not study much at the school level but he
was very intelligent, clever and smart in all his behaviour. He was
always very straight forward and spoke with a thoughtful idea. He
retorted his answers to every question with full meaning. At the age of
16, even though he was premature to work, he took up a job of an
accountant in a Marwadi firm at Bijapur. He did his work with
earnestness and settled down in Bijapur. Here he met his Master Shri
Bhausaheb Maharaj, who has built a monastery in the small village called
Inchgiri in Karnataka State of India which started in the year 1885.Shri
Bhausaheb Maharaj, understanding the mental capacity and lifestyle of
the people then, started teaching "Meditation" to his disciples at this
monastery. The main aim or goal of teaching meditation was to attain
Final Reality. The meditation method he used was known as Pipilika Marg
or the ant's way, a slow process of attaining Final Reality.Shri
Siddharameshwar Maharaj, after passing away of his Master Bhausaheb
Maharaj in the year 1914, was meditating on the teachings of his Master.
In 1918, he renounced the world and joined his four brother disciples
to popularize his Master's teachings. In the year 1920, when he was on
tour popularizing his Master's teachings, he got the idea that one
should go beyond meditation because meditation is an initial stage to
attain Final Reality. Brother disciples disagreed with Shri
Siddharameshwar Maharaj, saying that their Master Shri Bhausaheb Maharaj
has not told them so. He agreed with them, but reiterated, "Okay! Can
one not go beyond that?"He decided to set out on that arduous
path on his own, left his brother disciples, and returned to his home in
Bijapur. He started his meditation in Bijapur on the raised platform
like a minaret (upli buruj) sitting over an old gun and he meditated for
nine months without a break. Since his Master had taught him only
meditation, there was no alternative for him to find out the way to
attain the Final Reality, that is, Enlightenment, without meditation. He
made the ceaseless efforts to achieve this Final Reality. He said "I
will attain the Final Reality even at the cost of my life." By the grace
of Master Bhausaheb Maharaj he attained the goal of Final Reality.
His efforts were finally rewarded as total and Full Realization
blessed him. He then explained that one can achieve the Final Reality
via Vihangam Marg (the birds' way), that is, by realizing through
thought processes that Ignorance has come by hearing it over and over
for generations. Only by practising and hearing otherwise, the truth,
from the teachings of the Master(s) and thinking over it, just like the
bird flies from one tree to another, one can attain Final Reality very
fast. This is the shortest way to achieve the Final Reality.In
conjunction he taught that the path to Final Reality is reached by
slipping easily through the gate of Laya, which is a clear sign of one's
progress --- the danger being in mistaking it for the final goal of
spiritual practice --- thus being deceived. Ignorance and thoughts are
hand maidens. If the thoughts are absorbed in reality, one can go on to
ultimate reality. See Stages of Mindfulness and Aborsption. He then
started preaching his disciples to attain Final Reality via Vihangam
Marg (the bird's way). First he gave the Knowledge of Final Reality to
his disciples and then asked them to renounce and then told them to
renounce even the act of renunciation. Finally he gave the knowledge of
Vignana -- the Thoughtless Reality.He preached in a very simple,
lucid and sane language, by giving examples from daily life. He was of
the opinion that Parmarth -- understanding of Final Reality should be
taught in a very simple language without using high sounding or
bombastic words, to make the people understand the Ultimate Reality.
This he did from year 1925 to 1936. It was sometime during the first
half of those mid-late 1920s a nearly disguised young American traveler
on a spiritual quest toward Enlightenment, that gained fame anonymously
some years later in a novel by the famous British playwright W. Somerset
Maugham titled The Razor's Edge, visited Siddharemeshwar, one of the
first Americans to do so. It has been written that from his stay in
India he gained peace of mind.The Maharaj passed away on 9th
November, 1936, in Bombay, giving full understanding of the Final
Reality to his disciples, especially so to two of the most accomplished
followers Sri Nisargadatta Maharaj and Sri Ranjit Maharaj.
Shri Samartha Siddharameshwar Maharaj, a contemporary of Sri Ramana
Maharshi, is one of the greatest unknown saints of the age. He was born
in the month of August 1888 A.D. in a small village called "Pathri" in
the district Sholapur of India.On the sixth day of his birth,
his grandmother had a dream in which great Saint Siddheshwar appeared
before her and told her that the boy who is born, is his incarnation and
asked her to name him Siddheshwar. He also said that one day the boy
will become a great Saint. And hence his name was kept Siddharamappa.
Later on he was known as "Siddharameshwar Maharaj."Even in his
childhood he was very much sharp, active and had the capacity to imbibe
things very quickly. He did not study much at the school level but he
was very intelligent, clever and smart in all his behaviour. He was
always very straight forward and spoke with a thoughtful idea. He
retorted his answers to every question with full meaning. At the age of
16, even though he was premature to work, he took up a job of an
accountant in a Marwadi firm at Bijapur. He did his work with
earnestness and settled down in Bijapur. Here he met his Master Shri
Bhausaheb Maharaj, who has built a monastery in the small village called
Inchgiri in Karnataka State of India which started in the year 1885.Shri
Bhausaheb Maharaj, understanding the mental capacity and lifestyle of
the people then, started teaching "Meditation" to his disciples at this
monastery. The main aim or goal of teaching meditation was to attain
Final Reality. The meditation method he used was known as Pipilika Marg
or the ant's way, a slow process of attaining Final Reality.Shri
Siddharameshwar Maharaj, after passing away of his Master Bhausaheb
Maharaj in the year 1914, was meditating on the teachings of his Master.
In 1918, he renounced the world and joined his four brother disciples
to popularize his Master's teachings. In the year 1920, when he was on
tour popularizing his Master's teachings, he got the idea that one
should go beyond meditation because meditation is an initial stage to
attain Final Reality. Brother disciples disagreed with Shri
Siddharameshwar Maharaj, saying that their Master Shri Bhausaheb Maharaj
has not told them so. He agreed with them, but reiterated, "Okay! Can
one not go beyond that?"He decided to set out on that arduous
path on his own, left his brother disciples, and returned to his home in
Bijapur. He started his meditation in Bijapur on the raised platform
like a minaret (upli buruj) sitting over an old gun and he meditated for
nine months without a break. Since his Master had taught him only
meditation, there was no alternative for him to find out the way to
attain the Final Reality, that is, Enlightenment, without meditation. He
made the ceaseless efforts to achieve this Final Reality. He said "I
will attain the Final Reality even at the cost of my life." By the grace
of Master Bhausaheb Maharaj he attained the goal of Final Reality.
His efforts were finally rewarded as total and Full Realization
blessed him. He then explained that one can achieve the Final Reality
via Vihangam Marg (the birds' way), that is, by realizing through
thought processes that Ignorance has come by hearing it over and over
for generations. Only by practising and hearing otherwise, the truth,
from the teachings of the Master(s) and thinking over it, just like the
bird flies from one tree to another, one can attain Final Reality very
fast. This is the shortest way to achieve the Final Reality.In
conjunction he taught that the path to Final Reality is reached by
slipping easily through the gate of Laya, which is a clear sign of one's
progress --- the danger being in mistaking it for the final goal of
spiritual practice --- thus being deceived. Ignorance and thoughts are
hand maidens. If the thoughts are absorbed in reality, one can go on to
ultimate reality. See Stages of Mindfulness and Aborsption. He then
started preaching his disciples to attain Final Reality via Vihangam
Marg (the bird's way). First he gave the Knowledge of Final Reality to
his disciples and then asked them to renounce and then told them to
renounce even the act of renunciation. Finally he gave the knowledge of
Vignana -- the Thoughtless Reality.He preached in a very simple,
lucid and sane language, by giving examples from daily life. He was of
the opinion that Parmarth -- understanding of Final Reality should be
taught in a very simple language without using high sounding or
bombastic words, to make the people understand the Ultimate Reality.
This he did from year 1925 to 1936. It was sometime during the first
half of those mid-late 1920s a nearly disguised young American traveler
on a spiritual quest toward Enlightenment, that gained fame anonymously
some years later in a novel by the famous British playwright W. Somerset
Maugham titled The Razor's Edge, visited Siddharemeshwar, one of the
first Americans to do so. It has been written that from his stay in
India he gained peace of mind.The Maharaj passed away on 9th
November, 1936, in Bombay, giving full understanding of the Final
Reality to his disciples, especially so to two of the most accomplished
followers Sri Nisargadatta Maharaj and Sri Ranjit Maharaj.
Beings
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