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Однажды к умудрённому опытом МаÑтеру подошёл Ищущий и ÑпроÑил:
— МаÑтер, Ñ‚Ñ‹ мудр, дай мне Ñовет. Иногда бывает так плохо, кажетÑÑ, что вÑе отвернулиÑÑŒ от менÑ, в душе темнота и пуÑтота, множеÑтво проблем захватывают Ñ Ð³Ð¾Ð»Ð¾Ð²Ð¾Ð¹. Скажи, что мне делать в такие минуты?
— ПоÑтарайÑÑ Ð½Ðµ раÑÑмеÑÑ‚ÑŒÑÑ.
— ???!!!
— ИÑпортишь вÑÑ‘ предÑтавление.
— МаÑтер, Ñ‚Ñ‹ мудр, дай мне Ñовет. Иногда бывает так плохо, кажетÑÑ, что вÑе отвернулиÑÑŒ от менÑ, в душе темнота и пуÑтота, множеÑтво проблем захватывают Ñ Ð³Ð¾Ð»Ð¾Ð²Ð¾Ð¹. Скажи, что мне делать в такие минуты?
— ПоÑтарайÑÑ Ð½Ðµ раÑÑмеÑÑ‚ÑŒÑÑ.
— ???!!!
— ИÑпортишь вÑÑ‘ предÑтавление.
"ÐвторÑтво".
Один буддийÑкий маÑтер прочёл ученикам прекраÑный текÑÑ‚, который раÑтрогал вÑех. Ученики Ñразу же ÑпроÑили:
— Кто напиÑал его?
— ЕÑли Ñ Ñкажу, что Ñто Будда, вы будете благоговеть перед текÑтом, возлагать каждое утро на него цветы и отдавать поклоны. ЕÑли Ñ Ñкажу, что Ñтот текÑÑ‚ напиÑал патриарх, вы будете иÑпытывать большое почтение, но уже не будете преклонÑÑ‚ÑŒÑÑ Ð¿ÐµÑ€ÐµÐ´ ним так, как перед текÑтом Будды. ЕÑли Ñ Ñкажу, что автором был монах, вы, пожалуй, раÑтерÑетеÑÑŒ. РеÑли узнаете, что текÑÑ‚ напиÑал наш повар, вы проÑто поÑмеётеÑÑŒ, — ответил учитель.
Один буддийÑкий маÑтер прочёл ученикам прекраÑный текÑÑ‚, который раÑтрогал вÑех. Ученики Ñразу же ÑпроÑили:
— Кто напиÑал его?
— ЕÑли Ñ Ñкажу, что Ñто Будда, вы будете благоговеть перед текÑтом, возлагать каждое утро на него цветы и отдавать поклоны. ЕÑли Ñ Ñкажу, что Ñтот текÑÑ‚ напиÑал патриарх, вы будете иÑпытывать большое почтение, но уже не будете преклонÑÑ‚ÑŒÑÑ Ð¿ÐµÑ€ÐµÐ´ ним так, как перед текÑтом Будды. ЕÑли Ñ Ñкажу, что автором был монах, вы, пожалуй, раÑтерÑетеÑÑŒ. РеÑли узнаете, что текÑÑ‚ напиÑал наш повар, вы проÑто поÑмеётеÑÑŒ, — ответил учитель.
Only if one knows the truth of love, which is the real nature of Self, will the strong entangled knot of life be untied. Only if one attains the height of love will liberation be attained. Such is the heart of all religions. The experience of Self is only love, which is seeing only love, hearing only love, feeling only love, tasting only love and smelling only love, which is bliss
Meditation should be practiced every day of one's life. Look, what is there in this world? Absolutely nothing that is lasting; therefore direct your longing towards the Eternal.
If you identify with what comes and goes, you will be unhappy. If you identify with what is permanent and always there, you are happiness itself.
С желанием надо покончить, отрекшиÑÑŒ от ÑÐµÐ±Ñ Ñ€Ð°Ð· и навÑегда. Желание оÑтаетÑÑ Ð´Ð¾ тех пор, пока у Ñ‚ÐµÐ±Ñ ÐµÑÑ‚ÑŒ чувÑтво, что Ñ‚Ñ‹ - дейÑтвующее лицо. Желание отречьÑÑ Ð¾Ñ‚ ÑÐµÐ±Ñ - Ñто тоже проÑвление личноÑти. Когда она иÑчезнет, воÑÑиÑет чиÑтое Я.
Оковами Ñлужат не дейÑÑ‚Ð²Ð¸Ñ ÐºÐ°Ðº таковые, но именно чувÑтво того, что дейÑтвуешь Ñ‚Ñ‹, личноÑÑ‚ÑŒ. Ðто чувÑтво и порождаемые им Ð¶ÐµÐ»Ð°Ð½Ð¸Ñ Ð¿Ñ€Ð¸Ñ‡Ð¸Ð½ÑÑŽÑ‚ возбуждение ума, и еÑли Ñтому чувÑтву положить конец, воцаритÑÑ Ð¿Ð¾ÐºÐ¾Ð¹. ПоÑтому говоритÑÑ: "Пребывай в тишине и знай - Я еÑмь Бог". Ðта тишина доÑтигаетÑÑ Ð¿Ð¾Ð»Ð½Ñ‹Ð¼ и безоÑтановочным Ñамоотречением. Слово "знание" в данном изречении означает "бытие": Ñто не то отноÑительное знание, которое ÑвлÑетÑÑ Ñ‡Ð»ÐµÐ½Ð¾Ð¼ триады "Ñубъект - знание - объект"
Оковами Ñлужат не дейÑÑ‚Ð²Ð¸Ñ ÐºÐ°Ðº таковые, но именно чувÑтво того, что дейÑтвуешь Ñ‚Ñ‹, личноÑÑ‚ÑŒ. Ðто чувÑтво и порождаемые им Ð¶ÐµÐ»Ð°Ð½Ð¸Ñ Ð¿Ñ€Ð¸Ñ‡Ð¸Ð½ÑÑŽÑ‚ возбуждение ума, и еÑли Ñтому чувÑтву положить конец, воцаритÑÑ Ð¿Ð¾ÐºÐ¾Ð¹. ПоÑтому говоритÑÑ: "Пребывай в тишине и знай - Я еÑмь Бог". Ðта тишина доÑтигаетÑÑ Ð¿Ð¾Ð»Ð½Ñ‹Ð¼ и безоÑтановочным Ñамоотречением. Слово "знание" в данном изречении означает "бытие": Ñто не то отноÑительное знание, которое ÑвлÑетÑÑ Ñ‡Ð»ÐµÐ½Ð¾Ð¼ триады "Ñубъект - знание - объект"
The seeing of Truth cannot be dualistic (a 'thing' seen).
It cannot be seen by a see-er, or via a see-er.
There can only be a seeing which itself is Truth.
It cannot be seen by a see-er, or via a see-er.
There can only be a seeing which itself is Truth.
It is easy to imagine that
the Buddha, the awakened one, is something
or somewhere other than here or
that awakening to reality will happen
sometime other than now.
But as long as we continue to think in terms of time
we will deceive ourselves.
The "you" who is chasing enlightenment
will never become enlightened.
Instead of striving towards some distant goal that
you will never reach, I invite you to stop and ask:
How am I avoiding the enlightenment
that is already present in each moment?
How am I seeing separation where it doesn't exist?
the Buddha, the awakened one, is something
or somewhere other than here or
that awakening to reality will happen
sometime other than now.
But as long as we continue to think in terms of time
we will deceive ourselves.
The "you" who is chasing enlightenment
will never become enlightened.
Instead of striving towards some distant goal that
you will never reach, I invite you to stop and ask:
How am I avoiding the enlightenment
that is already present in each moment?
How am I seeing separation where it doesn't exist?
Q: As long as there are pain and pleasure, one is bound to be interested.
Maharaj: And as long as one is conscious, there will be pain and pleasure. You cannot fight pain and pleasure on the level of consciousness. To go beyond them you must go beyond consciousness, which is possible only when you look at consciousness as something that happens to you and not in you, as something external, alien, superimposed. Then, suddenly you are free of consciousness, really alone, with nothing to intrude. And that is your true state. Consciousness is an itching rash that makes you scratch. Of course, you cannot step out of consciousness for the very idea of stepping out is in consciousness. But if you learn to look at your consciousness as a sort of fever, personal and private, in which you are enclosed like a chick in its shell, out of this very attitude will come the crisis which will break the shell.
Maharaj: And as long as one is conscious, there will be pain and pleasure. You cannot fight pain and pleasure on the level of consciousness. To go beyond them you must go beyond consciousness, which is possible only when you look at consciousness as something that happens to you and not in you, as something external, alien, superimposed. Then, suddenly you are free of consciousness, really alone, with nothing to intrude. And that is your true state. Consciousness is an itching rash that makes you scratch. Of course, you cannot step out of consciousness for the very idea of stepping out is in consciousness. But if you learn to look at your consciousness as a sort of fever, personal and private, in which you are enclosed like a chick in its shell, out of this very attitude will come the crisis which will break the shell.
36. Кем мир не беÑпокоитÑÑ Ð¸ чей покой
не нарушаем миром,
Свободный от ликованиÑ, нетерпениÑ, Ñтраха,
Ð²Ð¾Ð»Ð½ÐµÐ½Ð¸Ñ â€”
он Мне дорог.
Ð¥II : 15
37. Равный к почеÑти и беÑчеÑтию, к другу и недругу
равный,
ОтрекшийÑÑ Ð¾Ñ‚ вÑех начинаний,
он именуетÑÑ Ð¿Ñ€ÐµÐ²Ð·Ð¾ÑˆÐµÐ´ÑˆÐ¸Ð¼ гуны.
XIV : 25
38. Ð”Ð»Ñ Ñ‚Ð¾Ð³Ð¾, кто наÑыщаетÑÑ Ð·Ð´ÐµÑÑŒ и теперь
только Ðтманом,
Ðтманом удовлетворен
и только на Ðтмане ÑоÑредоточен,
нет обÑзанноÑтей.
III : 17
39. Ð”Ð»Ñ Ð½ÐµÐ³Ð¾ в Ñтом мире нет цели
ни в деÑтельноÑти, ни в ее оÑтавлении;
ЗдеÑÑŒ нет ÑущеÑтва, от которого он завиÑит.
III : 18
40. Удовлетворенный приношением ÑлучаÑ,
превзошедший двойÑтвенноÑÑ‚ÑŒ, от завиÑти
Ñвободный,
Уравновешенный в уÑпехе и неудаче,
он не ÑвÑзан, Ñ…Ð¾Ñ‚Ñ Ð¸ дейÑтвует. IV : 22.
Бхагават Гита Избранное Бхагаваном Раманой Махарши
не нарушаем миром,
Свободный от ликованиÑ, нетерпениÑ, Ñтраха,
Ð²Ð¾Ð»Ð½ÐµÐ½Ð¸Ñ â€”
он Мне дорог.
Ð¥II : 15
37. Равный к почеÑти и беÑчеÑтию, к другу и недругу
равный,
ОтрекшийÑÑ Ð¾Ñ‚ вÑех начинаний,
он именуетÑÑ Ð¿Ñ€ÐµÐ²Ð·Ð¾ÑˆÐµÐ´ÑˆÐ¸Ð¼ гуны.
XIV : 25
38. Ð”Ð»Ñ Ñ‚Ð¾Ð³Ð¾, кто наÑыщаетÑÑ Ð·Ð´ÐµÑÑŒ и теперь
только Ðтманом,
Ðтманом удовлетворен
и только на Ðтмане ÑоÑредоточен,
нет обÑзанноÑтей.
III : 17
39. Ð”Ð»Ñ Ð½ÐµÐ³Ð¾ в Ñтом мире нет цели
ни в деÑтельноÑти, ни в ее оÑтавлении;
ЗдеÑÑŒ нет ÑущеÑтва, от которого он завиÑит.
III : 18
40. Удовлетворенный приношением ÑлучаÑ,
превзошедший двойÑтвенноÑÑ‚ÑŒ, от завиÑти
Ñвободный,
Уравновешенный в уÑпехе и неудаче,
он не ÑвÑзан, Ñ…Ð¾Ñ‚Ñ Ð¸ дейÑтвует. IV : 22.
Бхагават Гита Избранное Бхагаваном Раманой Махарши
Enjoy what is enjoyable, we are ourselves joy, but without attachment, without dependency, without obsession, without need.
Don't take the attitude some feelings are welcome others not. Don't setup an 'immigration desk' for feelings and thoughts... say: 'anything can come, I don't mind.' Let anything come and hold on to you, but you hold on to nothing. This is freedom! Really, I am so serious about it. Because you can not chose your feelings. I said before in the same way you don't come to a restaurant carrying your own menu. Don't come to life with your own list of what you should have in your life. Be like this... be completely free! Let anything come and anything go... because nothing can take what you Are away. Be rooted in your own Being. Let them come, don't resist. Simply don't identify.
We have every kind of freedom and what have we done with it. We think that where there is choice we have freedom. I can go to Italy or France: a choice. But does choice give freedom? Why do we have to choose? If you are very clear, perceive purely, there is no choice. Out of that comes right action. It is only when there is doubt and uncertainty that we begin to choose. So choice, if you will forgive my saying so, prevents freedom.
The intricate maze of philosophy of different schools is said to clarify matters and reveal the Truth. But in fact they create confusion where no confusion need exist. To understand anything there must be the Self. The Self is obvious. Why not remain as the Self? What need to explain the non-self?
Why should confusion be created and then explained away? Ah! Fortunate is the man who does not involve himself in this maze!
I was indeed fortunate that I never took to it. Had I taken to it, I would probably be nowhere - always in confusion. My purva vasanas (former tendencies) directly took me to the enquiry "Who am I?" It was indeed fortunate!
Why should confusion be created and then explained away? Ah! Fortunate is the man who does not involve himself in this maze!
I was indeed fortunate that I never took to it. Had I taken to it, I would probably be nowhere - always in confusion. My purva vasanas (former tendencies) directly took me to the enquiry "Who am I?" It was indeed fortunate!
You think that you are the body or that you are the mind. But there are occasions when you are free from both. For example in deep slumber, you create a body and a world in your dream. That represents your mental activities. In your waking state you think that you are the body and then the idea of forest and the rest arise.
Now, consider the situation. You are an unchanging and continuous being w
ho remains in all these states which are constantly changing and therefore transient. But you are always there. It follows that these fleeting objects are mere phenomena which appear on your being like pictures which move across a screen. The screen does not move when the picture moves. Similarly, you do not move from where you are even when the body leaves the home and mixes in society. Your body, the society, the forest and the ways are all in you; you are not in them. You are the body also but not this body only. If you remain as your pure Self, the body and its movements need not affect you.
Now, consider the situation. You are an unchanging and continuous being w
ho remains in all these states which are constantly changing and therefore transient. But you are always there. It follows that these fleeting objects are mere phenomena which appear on your being like pictures which move across a screen. The screen does not move when the picture moves. Similarly, you do not move from where you are even when the body leaves the home and mixes in society. Your body, the society, the forest and the ways are all in you; you are not in them. You are the body also but not this body only. If you remain as your pure Self, the body and its movements need not affect you.
When you are free of the world, you can do something about it. As long as you are a prisoner of it, you are helpless to change it. On the contrary, whatever you do will aggravate the situation.
Death is considered to be a traumatic experience, but understand what happens. That which has been born, the knowledge "I Am," will end. That knowledge which was limited by this body will then become unlimited, so what is to be feared?
The real dirt is not outside, but inside, in our hearts. We can wash all stains with water. The only one we can't remove is the grudge and the bad intentions sticking to our hearts.
You should not give answers to the mind in the course of your enquiry. The reply should be allowed to come from within. The reply of the individual "I" is not real. Continue to enquire until you get the answer by the method of jnana-marga (the path of knowledge.) This enquiry is called meditation. The inactive, peaceful, full-of-knowledge experience that arises from this state is jnana.
If there is one word that you find coming out like a bomb from the Upanishads, bursting like a bombshell upon masses of ignorance, it is the word “fearlessness.â€
You may remember the story of how the devil and a friend of his were walking down the street, when they saw ahead of them a man stoop down and pick up something from the ground, look at it, and put it away in his pocket. The friend said to the devil, 'What did that man pick up?' 'He picked up a piece of the truth,' said the devil. 'That is a very bad business for you, then,' said his friend. 'Oh, not at all,' the devil replied, 'I am going to help him organize it.
Losing an illusion makes you wiser than finding a truth.
What people believe prevails over the truth.
Our fear, our anger are not our enemies; they are us. We have to treat our fear, our anger in a most non-violent way, the most non-dualistic way, like we are treating our own baby.
Consciousness alone is, and nothing ever exists beyond this consciousness. Once having known it, you become one with consciousness. There is not subject and no object. There is no experience, and none experienced. This is called freedom from everything.
Mind can be the enemy and mind can also be the friend. It is the mind that binds and it is the mind that liberates. When the mind is attached to objects, which are transitory and impermanent, this is the mind that binds. This is the mind that is an enemy. But a mind that does not abide anywhere, on any object, is a mind that is your friend. This is the mind that liberates. It all depends on you, on what kind of company you keep in your mind.
Beings
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