Home     5379 posts

Evgeny shared a Bhagavan Nithyananda quote         SHARE URL

Bhagavan Nithyananda

See More
To have Samadrishti (equanimity) is supreme. The world is crazy about the illusory; craze for the subtle is rare. Amongst tens of thousands, there is only one who is genuinely crazed about the subtle, to the others there are sixteen crazy obsessions at each moment. That one wants this, one wants that, this is different and thatbm is different, these are the various kinds of crazinesses. To have multiplicity of imaginations is craziness; fickelness is craziness. Mountains (greatness) is craziness. To undertake Sadhana (religious ordeal) is craziness, Jeevanmukti (Life liberation) is craziness, those who refuse to perceive this as such, are grossly crazy; each one has a different kind of craze. The, millions, houses, diamonds, jewels, gold, farmlands- one does’nt loose them when one doesn’t have them and one does not possess them even when they are gained who are always one with Brahman are the Brahmacharies. Such a man may even belong to a pariah caste. One does not become a Swami by simply holding an ascetic’s wand in hand or by holding a copy of the Bhagavad Gita. Nor by putting on red clothes, nor by discussing God with whomsoever he meets.

Evgeny shared a Lao Tzu quote         SHARE URL

Lao Tzu

See More
Some say my teaching is nonsense. Others call it lofty but impractical. But to those who have looked inside themselves, this nonsense makes perfect sense. And those who put it into practice this loftiness has roots that go deep. I have just three things to teach: Simplicity, patience, compassion. These three are your greatest treasures. Simple in actions and in thoughts, you return to the source of being. Patient with both friends and enemies You accord with the way things are, Compassionate towards yourself, you reconcile all beings in the world.

From "The Enlightened Heart" edited by Stephen Mitchell

Evgeny shared a Rumi, 13th century Sufi poet and Mystic quote         SHARE URL

Rumi, 13th century Sufi poet and Mystic

See More
Both light and shadow are the dance of Love.
Love has no cause, it is the astrolabe of God's secrets.
Lover and loving are inseparable and timeless.
Although I may try to describe love,
when I experience it, I am speechless.
Although I may try to write about love, I am rendered helpless.
My pen breaks, and the paper slips away
at the ineffable place where lover loving and loved are one.
Every moment is made glorious by the light of Love.

Evgeny shared a Anandamayi Ma quote         SHARE URL

Anandamayi Ma

See More
The light of the world comes and goes, it is unstable. The Light that is eternal can never be extinguished. By this Light you behold the outer light and everything in the universe; it is only because It shines ever within you, that you can perceive the outer light. Whatever appears to you in the universe is due solely to that great Light within you, and only because the Supreme Knowledge of the essence of things lies hidden in the depths of your being is it possible for you to acquire knowledge of any kind.

Evgeny shared a Ram Chandra quote         SHARE URL

Ram Chandra

See More
I may also bring to light another mystery. We have
been saying out of devotion that there is providence in
the fall of a sparrow and not a leaf trembles without the
divine will. And that is a fact too. But if I say that God
too does not move without the will of his devotee, I do
not know what the wiseacres of saints might think of
me. But that is a fact beyond doubt and a fact must be
declared in order to reveal reality.

Complete works of Ram Chandra Volume I, p. 276
source: https://www.sahajmarg.org/publications/ebook/towards-infinity

Evgeny shared a Adyashanti quote         SHARE URL


See More
From early childhood, we are given messages such as, "You are pretty," "You are smart," "You got a good grade, so you are good," or "You did not get good grades, so you are not good."
Soon the child starts to believe it, to feel it, to own that emotional essence as "me." In the same way, someone can have a thought, and pretty soon he or she will start feeling that thought. If he thinks about a happy, sunny day, soon his body will start taking on that tone, feeling something that doesn't exist. So, of course, this makes it rather difficult when someone is told to get rid of ego, because who is going to get rid of ego? What is trying to get rid of ego? That's how it maintains itself, thinking it has to do something with itself.
Ego is a movement. It's a verb. It is not something static. It's the after-the-fact movement of mind that's always becoming. In other words, egos are always on the path. They are on the psychology path, the spiritual path, the path to get more money or a better car. That sense of "me" is always becoming, always moving, always achieving.
Or else it is doing the opposite—moving backward, rejecting, denying. So in order for this verb to keep going, there has to be movement. We have to be going forward or backward, toward or away from. We have to have somebody to blame, and usually, it's ourselves. We've got to be getting somewhere because otherwise, we are not becoming.
So the verb—let's call it "egoing"—is not operating if we are not becoming. As soon as a verb stops, it's not a verb anymore. As soon as you stop running, there is no such thing as running—it's gone; nothing is happening. This ego sense has to keep moving because, as soon as it stops, it disappears, just like when your feet stop, running disappears.

From "Emptiness dancing" p.51

Evgeny shared a Bhagavan Sri Ramana Maharshi quote         SHARE URL

Bhagavan Sri Ramana Maharshi

See More
Intellect is a tool of the Self, which uses it for measuring variety. It is not without Self. How could there be manifestations of intellect without its seed existing?
Q. Where are memory and forgetfulness located?
A. In the chitta (intellect).
People like inventors searching for new material inventions make their discoveries in a state of self-forgetfulness. It is in a condition of deep intellectual concentration that this forgetfulness of the ego arises and the invention is revealed. This is also a way of developing intuition. Hence a sharpened concentrated intellect is useful and even essential in material matters, but the revelation or intuition takes its own time to arise and one must await it.

Conscious Immortality

Evgeny shared a Goddess Isis quote         SHARE URL

Goddess Isis

See More
Hymn to Goddess Isis

On the day when I am close to you,
you are far away from me,
and on the day when I am far away from you,
I am close to you.

I am the goddess within and without.

I am the soul of Nature
I am the spirit of the creation of spirits,
I am the request of the souls.

I am control
and the uncontrollable
I am the union
and the dissolution.

I am the hearing which is attainable to everything;
I am the speech which cannot be grasped.

I am the name of the sound
and the sound of the name.

I am the sound of the letter
and the designation of the division
And I am the power of the word

Give heed then you hearers
I am the light of the word

I am the hearing which is attainable to you

Give heed then you hearers,
and you also,
the Angels and those who have been sent,
and you spirits
who have risen from the dead

For I am the One
who alone exists,
and I have no-one
who will judge me.

For many are the pleasant forms
which exist in numerous sins,
and inconsistencies
and disgraceful passions,
and fleeting pleasures,
which (men;) embrace until they
become sober,
and go up to their resting place

And they will find me there,
and they will live,
And they will not die again.

Music Video:

Evgeny shared a Robert Adams quote         SHARE URL

Robert Adams

See More
Do not think you're so important that
you have to overcome a problem.
That is all you're doing
when you think you have a problem to overcome.
It makes you feel important.
I've got to solve this problem, I've got to overcome this situation.
As if 'I' is somebody important.
'I' doesn't exist.
If 'I' doesn't exist neither does your problem.
You know by now that your problem exists
because you believe in your 'I'.
When you realize 'I' does not exist everything disappears.
This is what I mean when I tell you sometimes, there are no problems, there never were any problems and
there never will be any problems.
But as soon as you begin to think there are problems.
Even while you're sitting here listening to me,
if you allow your mind to think doesn't a problem come up in your life that you're thinking about,
that you think is so important at the present time?
But if you were spontaneous and live in the eternal present,
the eternal now, forget about the past,
don't worry about the future but live in this particular second,
in this second there are no problems.
If you can only stay in this split second, no-one is hungry,
no-one is ill, no-one is in need, no-one is suffering.
As you begin to stay in that split second, this split second expands into a minute, into two minutes,
into ten minutes and as you abide in it, it turns into eternity.
You are always in that split second where nothing is happening.
Where no thing is taking place.
That split second is bliss, pure intelligence,
absolute reality and you are that.
So again, it begins when you get up in the morning.
You observe the 'I'.
You watch yourself thinking I got up, I just woke up.
But now here's the catch, do not allow the 'I' to go any further.
As soon as you watch yourself saying, "I just woke up".
Try to catch yourself and ask yourself the question,
"Who is the 'I' that just woke up?"
For in that split second prior to awakening you were in bliss,
no thoughts.
But as soon as you begin to think of the 'I',
the world comes into play.
In that split second before I came along you were awake.
Yet there was no world, there were no people,
there was no universe, there were no problems.
In that split second.
But as soon as you began to think of 'I' your troubles began.
Because you're thinking about the day, I'm hungry,
I have to take a shower.
I have to get dressed and I begins to do its mischief.
That is why it's very important to observe the 'I' coming out.
If you can really observe it you will see that the 'I' is coming out of your spiritual heart on the right side of your chest.
But a funny thing will happen.
As you observe it, it will go back, isn't that interesting?
As you observe the 'I' or as you question it,
"Where did the 'I' come from?"
It will stop.
It will stop its procedure, it will stop its journey to the brain where you become body conscious.
All these things happen in a split second.
So you have to be aware, you have to be alert, you have to watch for it.
I admit it takes some effort in the beginning but it's well worth it.
Think about this again.
Just before you awaken to the 'I',
you are already awake in that split second.
In that split second there is no world but you are awake,
you are conscious, you're totally happy, you're totally self-realized in that split second.
But then the 'I' begins its journey from the heart to the brain.
Now if you can observe the 'I' and question its authority, it will lose its momentum and slow down.
And begin to return to the heart.
If you can get it to return to the heart,
you will be conscious but you will be liberated.
You will go about your business like you always do.
You will take your shower, you will eat your breakfast,
it will all happen spontaneously.
There will be no thoughts.
The only experience you will have is total bliss.
Total happiness,
total joy and yet your body will go about it's business.
It can happen all at once or it can take time.
But it's worth the effort isn't it? Even if it takes you a lifetime,
at least you will be free at that time.
What is more important than this?
Can anything be more important than this?
This guarantees that you do not return to this earth.
It guarantees that while you are alive in your body, so-to-speak, you will be a jivan-mukta, self-realized in the body.
This is your only salvation.
But you've got to do it.
These teachings used to be handed out by the Rishis from mouth to mouth to explain it.
It is most difficult to comprehend the books.
Even though some of them are very clear...
(tape break then Robert continues)
...something within that knows what to do to make it happen.
But if you try to understand with your brain, with your head,
you will forget.
And when tomorrow morning comes you will get up
and your 'I' will take over immediately.
You will say I'm late for work, I'm in a hurry, I'm this and I'm that and you will forget everything we're talking about this evening.
But if you are listening with your heart, when tomorrow morning comes you will spontaneously be able to catch yourself.
I will repeat again how to do this.
When you first open your eyes,
in that split second you are conscious.
The 'I' has not risen yet,
but remember it's all happening in a second.
So you've got to be aware, you've got to be awake, intelligent.
Watch and you will notice that the 'I' begins very faintly and becomes stronger.
You can shout out, "Who are you?"
That's the same as saying, "Who am I?"
Who gave you permission to awaken?
Observe, watch.
The 'I' will begin to lose momentum.
The 'I' will become weaker and weaker.
The way it usually happens with people, with most people, is they're able to catch it for maybe a few seconds and then the 'I' will take over completely.
Do not be disappointed, that is the worst thing you can do.
It has taken most people years,
centuries perhaps to go all the way.
Be happy with what you've got.
But as you begin to do this practice diligently,
everyday, that split second where you observe the 'I',
will expand into a full second,
into two-seconds,
into three-seconds.
In other words for those three-seconds
you will be self-realized to an extent.
You will be conscious, period.
You will not be conscious of this or that, you will be conscious.
And you will feel something you never felt before, a joy.
You will know you're on the right track.
Then when the 'I' takes over completely you can get up and go about your business and ask yourself, "Who am I?
What is the source of the 'I'?"
During the day as the thoughts come to you, be receptive, be alert, question, "To whom do these thoughts come?"
They come to me, "Who's me?
Who am I?
What is the source of the 'I'?"
Practice that all day.
The next morning you do the same thing.
If you do this my friends I can assure you, things will begin to happen to you that you never dreamed possible.
May you all experience bliss and your true Self.

From "How Bad Do You Want To Awaken"

Evgeny shared a Bhagavan Sri Ramana Maharshi quote         SHARE URL

Bhagavan Sri Ramana Maharshi

See More

Bhagavan spoke about the way in which in the old days he used to climb to the peak [of Arunachala Mountain] at any time he felt like it, and that by any route or even no route. He said only the grass- cutters knew some of the routes he used.

“Sometimes people would come from Madras and other parts and, setting out to reach the top of the hill, would stray near Skandasramam. Finding me seated there, they would ask me for the route to the hill top. When I told them the route was to their right and turned northward, some would say. ‘Do you know who we are and wherefrom we come? We are from Madras. None of your tricks with us. The top is here straight above us and you want to lead us astray.’

I used to keep quiet. They would try to climb in a straight line, and after a long time, they would return tired out, finding that all their efforts to reach the peak were in vain. Nearing me, they would bow their heads in shame and go away, avoiding me.”

From "Day by Day", 24-11-45 Morning

Evgeny shared a Евангелии от ессеев quote         SHARE URL

Евангелии от ессеев

See More
Мы рассматриваем Иисуса (Радомира) как возможную историческую личность, духовного наставника, который жил в прошлом.

«Евангелии от ессеев»:

И следующей была дана заповедь: «Не убий», ибо жизнь дается каждому от Бога, а то, что дано Богом, человек не может отнять. Ибо истинно говорю вам, от одной Матери происходит все живое на земле. И потому тот, кто убивает, убивает брата своего. И от него Мать Земная отвернется и отнимет свою грудь, дающую жизнь. И ангелы ее будут сторониться его, Сатана же найдет обитель свою в теле его. И плоть убитых зверей в его теле станет его собственной, могилой. Ибо истинно говорю вам, кто убивает - убивает самого себя, а кто ест плоть убитых зверей - ест тела смерти. Ибо в крови его каждая капля их крови превращается в яд, в его дыхании их дыхание превращается в зловоние, в его плоти их плоть - в гнойные раны, в его костях их кости - в известь, в его внутренностях их внутренности - в гнилье, в его глазах их глаза - в пелену, в его ушах уши их - в серную пробку. И смерть их станет его смертью.

Но я говорю вам, не убивайте ни людей, ни зверей, ни то, что станет пищей вашей. Ибо если вы принимаете живую пищу, она наполняет вас жизнью, но если вы убиваете свою пищу, мертвая пища убьет также и вас. Ибо жизнь происходит только от жизни, а от смерти всегда происходит смерть. Ибо все, что убивает вашу пищу, также убивает и ваши тела. А все, что убивает ваши тела, убивает также и ваши души. И тела ваши становятся тем, что есть пища ваша, равно как дух ваш становится тем, что есть мысли ваши. Потому не принимайте в пищу ничего, что было разрушено огнем, морозом или водой. Ибо обгоревшая, сгнившая или замороженная пища также сожжет, разложит или обморозит ваше тело. Не уподобляйтесь глупому землепашцу, который засеял свою землю проваренными, замороженными и сгнившими семенами. И когда пришла осень, ничего не уродилось на полях его. Огромно было его горе. Но будьте подобны землепашцу, который засеял свое поле живыми семенами, и поле его уродило живые колосья пшеницы, и в сотню раз больше, чем он посадил. Ибо истинно говорю вам, живите лишь огнем жизни и не готовьте пишу свою с помощью огня смерти, который убивает вашу пищу, ваши тела и также ваши души.
- Учитель, где этот огонь жизни? - спросили некоторые из них.
- В вас, в вашей крови и в ваших телах.
- А огонь смерти? - спросили другие.
- Это огонь, пылающий вне вашего тела, более горячий, чем ваша кровь. С помощью этого огня смерти вы готовите пищу в ваших домах и в поле. Истинно говорю вам, огонь, который разрушает вашу пищу и ваши тела, является огнем злобы, которая разъедает ваши мысли, разъедает ваш дух. Ибо тело ваше - это то, что вы едите, а дух ваш - это то, что вы мыслите. Потому не принимайте в пищу ничего, что было уничтожено огнем более сильным, чем огонь жизни. Готовьте и принимайте в пищу все плоды деревьев, все травы полей, молоко зверей, пригодное для питья. Ибо все это вскормлено и взращено огнем жизни, все есть дар ангелов нашей Земной Матери. Но не принимайте в пищу ничего, что обрело свой вкус от огня смерти, ибо пища таковая от Сатаны.

И когда вы принимаете пищу с ее (прим. – Земной Матери) стола, ешьте все, как вы это находите на столе Матери Земной. Не варите на огне, не смешивайте вещи друг с другом, чтобы кишечник ваш не уподобился болоту со зловонными парами. Ибо истинно говорю вам, это отвратительно в глазах Господа.

Конец цитаты.

Source : https://vk.com/topic-115588749_33855618

Evgeny shared a Byron Katie quote         SHARE URL

Byron Katie

See More
Staying in Your Own Business
I can find only three kinds of business in the universe:
mine, yours, and God’s. (For me, the word God means “reality”.
Reality is God, because it rules. Anything that’s out of my control, your control, and everyone else’s control, I call that God’s business.)
Much of our stress comes from mentally living out of our own business. When I think, “You need to get a job, I want you to be happy, you should be on time, you need to take better care of yourself,” I am in your business.
When I’m worried about earthquakes, floods, war, or when I will die, I am in God’s business. If I am mentally in your business or in God’s business, the effect is separation. I noticed this early in 1986. When I mentally went into my mother’s business, for example, with a thought like “My mother should understand me,” I immediately experienced a feeling of loneliness. And I realized that every time in my life that I had felt hurt or lonely, I had been in someone else’s business.
If you are living your life and I am mentally living your life, who is here living mine? We’re both over there. Being mentally in your business keeps me from being present in my own. I am separate from myself, wondering why my life doesn’t work.
To think that I know what’s best for anyone else is to be out of my business. Even in the name of love, it is pure arrogance, and the result is tension, anxiety, and fear. Do I know what’s right for myself? That is my only business. Let me work with that before I try to solve your problems for you.
By Byron Katie, 'Loving What Is'

Andrey K shared a Rumi, 13th century Sufi poet and Mystic quote         SHARE URL

Rumi, 13th century Sufi poet and Mystic

See More
All day I think about it, then at night I say it.
Where did I come from, and what am I supposed to be doing?
I have no idea.
My soul is from elsewhere, I’m sure of that,
and I intend to end up there.

This drunkenness began in some other tavern.
When I get back around to that place,
I’ll be completely sober. Meanwhile,
I’m like a bird from another continent, sitting in this aviary.
The day is coming when I fly off,
but who is it now in my ear who hears my voice?
Who says words with my mouth?

Who looks out with my eyes? What is the soul?
I cannot stop asking.
If I could taste one sip of an answer,
I could break out of this prison for drunks.
I didn’t come here of my own accord, and I can’t leave that way.
Whoever brought me here, will have to take me home.

This poetry. I never know what I’m going to say.
I don’t plan it.
When I’m outside the saying of it,
I get very quiet and rarely speak at all.

Evgeny shared a Sri Nisargadatta Maharaj quote         SHARE URL

Sri Nisargadatta Maharaj

See More
Q: The inner teacher is not easily reached.
M: Since he is in you and with you, the difficulty cannot be serious. Look within and you will find him.
Q: When I look within, I find sensations and perceptions, thoughts and feelings, desires and fears, memories and expectations. I am immersed in this cloud and see nothing else.
M: That which sees all this, and the nothing too, is the inner teacher. He alone is, all else only appears to be. He is your own self (swarupa), your hope and assurance of freedom; find him and cling to him and you will be saved and safe.

Evgeny shared a Robert Adams quote         SHARE URL

Robert Adams

See More
At one of my experiences in India,
I was with a yogi called Neem Karoli Baba.

And one day a bunch of us,
and one of the people there was Ram Dass,
you remember Ram Dass he was there too.

We were sitting in front of him,
when an old lady came up to him and spoke in Hindi,
whatever language they were talking I forgot.

And what she said was that her husband was dying,
"Would you please come and save him,
because only you can come and save him.”

And Neem Karoli Baba looked at me
and said, "Should I go?" and
I said, "yes go, let's all go."

So we walked about two miles to a little shack and
the husband was lying on the cot dying of some kind of disease.

And he looked at him and
all of a sudden the candles began to flicker.
So he turned around and ran out the house and
started to run back to the ashram and we all followed him.

And we said when we finally stopped we said,
"Baba what happened?
Why did you leave?" and
he said, "Ah, God wants him to die," and he died.

The point is this:
your life, your health or your sickness,
your riches or your poverty
has all been preordained by the law of Karma.
And whatever you're going to go through,
you're going to go through.

If you're supposed to become a health fanatic and
watch your health and eat the right things all the time,
you will do that and if you're not supposed to, you won't.

If you're supposed to take the middle path you will do that.
Everything is ordained, planned before time.
The only freedom we've got is to not identify with the process,
even though your body's going through it.

Do not attach yourself to what your body's going through.
Keep your mind above it,
keep your head in heaven and your feet on the ground.
So we have no choice in the matter.

Whatever is going to happen will happen.
So if we have to do all kinds of things and
we find ourselves running from one doctor to another doctor
and so forth, do not attach yourself to that
but do it anyway because you can't help it.

Question : Can you try to clarify this a little more,
you've just been speaking of karma, and
yet I know that you believe that karma does not exist will you comment on that,
karma exists and karma does not exist?

Robert : Again the Buddha said,
"Karma is a taskmaster for the foolish and
the servant to the wise,"
meaning, if we in the level mentally of karma,
we will suffer and it'll become our task Master.
But if we lift our minds away from the condition and we keep our minds
on the absolute reality,
we will not suffer no matter what the body is going through.

Who suffers?
The mind, not the body, the body cannot suffer.

The body is merely a lump of flesh and bone and blood,
but it's animated by the mind, so the mind suffers and
allows the body to suffer, but the body can do nothing by itself.

So if the mind is taken away from the body something else will happen,
you'll be free.

(SA: What was the line again? Buddha's line, karma is the taskmaster for the foolish...)

...and the servant for the wise,
it's a servant because you do not pay any heed.

(SA: Control it.)
Exactly, you observe it and you do not respond.
So it becomes your servant when you do not respond to karma,
then you overcome it.

In other words if somebody becomes angry at you and you do not respond,
there is no karma, and you'll be free.

Karma again is like a person, who talks to you
and talks to you and talks to you but you say nothing.

What will that person do?
They'll get up and leave.
So when your karma sees that you're not paying any attention to it,
It dissipates and returns to the nothingness from whence it came.

Let's play some music.
Why don't you put the fan on while we're doing it?

To assure you there is a power that knows how to take care of all things if you
trust it. That power of course is you, but you don't know it.

I've been trying to get a hold of a certain picture of Ramana Maharshi for quite a
while but first I should tell you that, when I was seventeen,
I was led in mysterious ways to Arunachala, where I met Ramana.

I won't elaborate on that right now but
there was mysterious circumstances that caused that.
So going back to now, I tried to get a picture of Ramana Maharshi that I liked,
and sure enough last week George brings me the same picture as a present,
in color, that I had been looking for for a long time.

So I took it home and hung it on the wall.
But in the meanwhile I had a visitor from Hawaii.
He used to be one of my students came to see me,
he was traveling through and he brought a lae and put it around my neck.
So I took off the lei and put it around Ramana's picture,
and he said to me - after being on this path for so-called ten years or more,
he said, "I didn't know you worship gurus."

Now, he should've known better.
So I explained to him the facts. Ramana's not a guru, he is the same as my Self,
I am simply paying homage to my Self.
There is only one Self and we are all that.

So when I honor him with a lei I am doing it to me
because he is none other than my Self,
and you none other than my Self also. So it's not a guru worship,
it's bowing to your Self, praying to your Self, worshiping your Self,
because God dwells in you as you.

But this just goes to show you that there is a power that knows how to take
care of you, that loves you, that is always on your side.

It only requires one thing, surrender.
Surrender to your Self.
God, guru and Self are one,
bow down to your Self, love your Self.

When I speak of your Self I'm not referring to your ego self.
There is something about you that perhaps you're not aware of yet.
The absolute reality that we've been talking about.
It is you, that's what you worship, that is what you bow down to,
that is what you express.

Never defile your Self, by hating yourself.
Never believe there is any mistake you've made
that is going to rise up against you.
Everyone has made mistakes, forget it.

Begin to realize who you are,
begin to love yourself dearly, have mercy on yourself,
lift yourself up and become free,
any questions about that ?

From: You Must Have Your Own Experience

Evgeny shared a Bhagavan Sri Ramana Maharshi quote         SHARE URL

Bhagavan Sri Ramana Maharshi

See More

Q. How can I progress?
A. Why go on pruning the ego? That is just what it wants
— to be the center of attraction!

From "Conscious Immortality"

Evgeny shared a Guru Padmasambhava quote         SHARE URL

Guru Padmasambhava

See More
Instruction for Women on Attaining Enlightenment Without Abandoning Daily Activities

The great master known as Padmasambhava was born miraculously from a lotus flower. The mighty king of Tibet invited him to the Snowy Land. After he had tamed the land for Samye, he resided at the Juniper Ridge of Crystal Pearls. It was at this occasion that seven extraordinary women ~ Lady Yeshe Tsogyal of Kharchen, Lady Diamond Lake of Shelkar, Lady Splendid Worship of Cholero, Lady Matingma of Dro, Lady Jewel Crest of Margong, Lady Sparkling Light of Chim and Lady Mati of Ruyan~ arranged a golden mandala, the size of one cubit, with turquoise flowers as the seven royal possessions. After they had made a feast offering with rice wine and a variety of delicacies, they made this request: Great master, please listen. Share with us your flawless physical presence, your pristine voice, and your mind that transcends all conceptual constructs.

Lady Tsogyal, the Princess of Kharchen, addressed the Lotus Master in this way: Please bestow an instruction for awakening to enlightenment in this very life, while in a female body, for a woman like me who is not very intelligent and is dim-witted, uneducated, and narrow-minded. Please give an instruction that is easy to understand and remember, and which is simple to grasp and realize.

The master then instructed her with these words: Princess of Kharchen, listen here. The true nature of dharmata is not an object that the mind can grasp; it has no dimension and belongs to no category. lt is a nature that cannot be identified in any way whatsoever, and therefore does not need to be analyzed by the intellect. It is simply a matter of knowing the mind that is always present within you from the very beginning, so intelligence is not necessary. Forget about being clever, and simply remain. This true nature is not within the domain of the intellect. Since it is a self-existing purity, non-arising and naturally present, there is no need to deliberately cultivate it. lt is experienced simply as a natural presence; therefore it does not need to be held in mind, nor is it necessary to be sharp-witted. Just leave the intellect to itself. The mind of equality is neither wide nor narrow. The buddha-mind and the mind of a sentient being derive from a single base, which is awakened mind. It becomes enlightened by realizing it, and one roams in samsara when not realizing it. The identity of this mind, which defies conceptual constructs, is a lucid brightness, a sheer emptiness made of nothing whatsoever, an unimpeded, vivid presence-that is the mind of a buddha. There is nothing you need to realize apart from it, so settle this issue by realizing it. The nature of dharmata is not caught by names or writing, and therefore transcends the confines of conceptual constructs. This instruction has neither script nor text. There are no elaborate details to be discerned. As soon as you understand this it does not matter if you are dim-witted or uneducated-it does not require vast learning. This is the realization you should settle on. This is also the great scriptural lineage. This will resolve the entire scope of learning and reflection. This is also w hat will let you awaken to enlightenment within this very life, before you leave the body. So, train in it. Nevertheless, you women don't understand when it is explained; you don't see when it is shown; you don't listen when it is told; and you can't keep secrets yet insistently ask for more teachings. While the Dharma is not in your hearts, you prance about as if it is. This teaching for women like you will hardly be successful, so don't deceive yourself, but give your practice the utmost attention.

Lady Diamond Lake of Shelkar then asked: Great master, hear me. For a woman like me of poor disposition, who is unable to practice with diligence, I request you to bestow an instruction for awakening to enlightenment though indolence.

The master then instructed her with these words: Lady of Shelkar, listen here. The nature of dharmata is naturally present in your mind, so it is fine to be indolent. What is meant by the true nature of dharmata? lt is this unconfined lucid wakefulness that is naturally present. lt does not need to be sought elsewhere. When you recognize this mind of equality, self-existing and unceasing, it is fine to be indolent. Since every type of perception appears as the expression of this aware nature of mind, no matter which thought movement takes place, it arises from and dissolves back into the nature of dharmata, so original wakefulness is unceasing. This nature to be realized is not something to be cultivated or accomplished, so it is fine to be indolent. Within such nature as dharmata, there is nothing whatsoever to be cultivated or a:chieved; it is present as your natural possession from the beginning. Every type of activity or effort binds you with the rope of ambition. There is no separate result to achieve by means of effort and striving. Let your mind of equality relax unsupported in the realized state of dharmata. If you are able to be indolent after realizing this nature, that itself is the awakened state of a buddha. You will have no fear of further rebirth in samsara.
But, nevertheless, a woman like you cannot let go and cannot stay put. You always make elaborate plans for unnecessary activities and think not for an instant of the Dharma practice that is needed. When you set out to look into the nature of mind, you are unable to look for even a moment; instead you tirelessly keep an eye on your own looks, which is unnecessary. Without gaining strength in meditation practice, you give emphasis to pointless chatter, as ceaseless as drool from an old cow. I haven't seen any success from teaching to such women. If you want to persevere, do so with further Dharma practice.

Lady Splendid Worship of Chokro then asked the master: Great master, hear me. For a woman like me, whose five poisonous emotions are strong, please bestow an instruction for awakening to enlightenment without having to reject these five poisons.

The master then instructed her with these words: Lady of Chokro, listen here. The five poisonous emotions are a natural possession within you since the beginning and therefore cannot be discarded by rejecting them. They are not transformed by transforming or purified by purification. Since these five poisons are of the nature of dharmata, they must be liberated where they are by dissolving naturally. The identity of anger is empty. The very moment after anger has bloomed into a hell, there is nothing more for that anger to grow into, so nothing further is grown. The object of the anger is empty, so nothing grows from that either. Anger is empty of an individual identity and so has neither shape nor color, matter nor substance, and therefore dissolves in itself without having to be rejected. Anger causes no harm when it arises, and there is no benefit from it not arising. Anger naturally dissolves within-the expanse of dharmata. It is similar with desire, close-mindedness, pride, and envy-they are empty of locations and so have no origin; next, they are placeless and have neither support nor substance; and finally, they are empty of identity, and consist of neither color nor shape. The five poisonous emotions dissolve where they are, leaving no trace. Original wakefulness consciously dawns. Thoughts are freed as dharmata. The rope of duality is cut. When you practice after having realized this, whichever of the five poisonous emotions arises will dawn as dharmata. They need not be rejected. Original wakefulness does not need to be produced. This is the instruction in letting the five poisons be naturally liberated. When you practice in accordance with this principle, you cannot avoid attaining buddhahood. Nevertheless, women like you ignite their minds with the five poisonous emotions. They drench themselves in unwholesome tendencies and indulge in their desires. Their craving for a man is like the raging winds of duality. Soiling and fouling, such women grasp at hoarding dust. Thinking not of the Dharma, but only of themselves, they are callous and unyielding. The five poisons hold the danger of running wild, so apply yourself to practice.

Lady Matingma of Dro then asked the Lotus Master: Great master, hear me. For a woman like me, who has many tasks and many distractions, please bestow an instruction for awakening enlightenment without having to abandon activities.

The master instructed her in these words: Lady Matingma of Dro, listen here. Dharmata manifests in countless ways, and everything is therefore the awakened state. To enjoy without clinging to any of the five sense pleasures is like enjoying a plate of food. Nonattachment is the way of a buddha's action. Since self-existing wakefulness unfolds from oneself, every recollection is wakefulness. Whatever occurs in your mind, do not follow it; let it clear where it occurs-that itself is the awakened state. lt is like a water bubble that comes from the water and dissolves back into the water. Spinning through samsara is impermanent; it has no substance whatsoever. No matter how you may circle through the incessant unfolding of birth, old age, sickness, and death, like magical apparitions, none of these have any substance, since they all occur from your own mind. Understand them to be magical illusions; they are experienced, and yet they are unreal. The belief in a self is a delusion, so do not believe that an ego or a self has any substance. House and property, husband and children, wealth and belongings are all like objects in a dream; treat them like fantasies, since they are unreal and illusory. All worldly activities are painful in nature. Like the thread from the silkworm's spittle, they unfold from you, and then they chain you. Whatever you do, give it the seal of no concept, and dedicate your actions as the accumulation of merit. If you practice in this way, every action you do becomes a dharma that leads to attaining buddhahood. Nevertheless, simple women like you have little fortitude. Having physical enemies, you cannot practice the Dharma but are forced into marriage. Your bad karma involves you in countless tasks, so you never think of the Dharma. Very few women succeed in Dharma practice, so embolden yourself with perseverance.

Then Lady Jewel Crest of Margong asked the master: For a woman like me, who has unwholesome karma, please bestow an instruction for not having to be again reborn as a woman in the future.

The master replied: Lady of Margong, listen here. The awakened mind that is a self-existing knowing is not formed in the past, present, or future; also, it is neither male nor female nor neuter and has no difference in quality. Its self-existing and self-arising natural presence, dharmata that does not arise, is free from death, transmigration, and destruction. In it, there is no dread of change. Since the unfolding of thoughts from this mind is wakefulness, there is no need for effort or cultivation. Thought arises within it and dissolves back into it, like clouds in the sky. Dharmakaya is present within you. Since it is never formed, samsara is pure from the beginning. It does not incarnate into a body. The play of dharmata is the nature of intelligent insight, and once you understand this, there is nothing inferior in being a female. While failing to know the nature of dharmata, being born as a mighty king does not stop samsara's flow. In any case, nothing whatsoever can help you unless you realize dharmata that does not arise, just like no child can be born from a barren woman. Yet as soon as you realize the never-arising dharmata, there is also no need to take rebirth. Nevertheless, women like you are not clever enough to practice the Dharma. You lack the armor of perseverance and cannot practice. Your timid intellect makes it difficult to show you the nature of dharmata; your weak fortitude prevents you from realizing it. Very few women succeed in Dharma practice, so try your best to endeavor and apply your mind to the practice.

Lady Sparkling Light of Chim then asked the Lotus Master: For a stupid woman like me, please bestow an instruction that awakens to enlightenment through a single phrase.

The master replied: Lady of Chim, listen here. From the beginning, your mind has been a self-existing natural presence that never arises and is primordially present within your stream-of-being. It is not something that needs to be re-achieved through effort. Since this nature of mind is not a concrete thing, training init means to cultivate nothing whatsoever. It is not an object to be cultivated, nor is there anyone to cultivate it. Since your thinking is an original wakefulness, do not regard dullness and agitation as defects. Since they have no identity, your thoughts naturally dissolve and dharmata's natural presence comes to the fore. Dullness clears as it arises from and dissolves into this nature. Agitation also clears into basic space as it arises from this nature. Since the fruition is not a thing that is achieved, it is enough to simply realize your own mind. Since your mind neither dies nor transmigrates, it" is the single sphere of dharmakaya. Once you understand this meaning, the realization of the single cut, that itself is the awakened state of a buddha. Nevertheless, fickle and suspicious women like you are incapable of following your master's advice with your rigid and incorrigible emotions. Only a few of you can reach the end of Dharma practice; but if you do practice, treasure your master's instructions. Be willing to face at least a little hardship.

Lady Mati of Ruyang then asked the Lotus Master: Since my diligence is weak, please bestow an instruction on nonaction. The master replied: Lady Mati of Ruyang, listen to me. The nature of dharma ta is not a concrete substance, and therefore is not something that can be produced. Since this dharmata nature is present from the beginning, it does not result from bowing down. The nature of dharmata is within you, present and un-obscured. Once you realize that your mind has no identity, that itself is the awakened state. It is not something that needs to be achieved. All effort and striving merely chains you to craving. Let be, un-contrived and without meditating. Nevertheless, senseless women like you don't understand, no matter how much you are taught. Even when dharmakaya is pointed out, you don't recognize it. When introduced to the awakened state, you still don't see it. Even when taught, it is hard for you to realize the single cut of non-action. Most of you will distort this teaching for women, so don a stronger armor and beware of being seized by the mara of taking a husband. Don't spawn children; instead practice in solitude, even though it is hard.

Once again, the Lotus Master gave the women some advice: Listen here, you faithful lady maidens. As your source of refuge, the most excellent is the Three Jewels, so exert yourselves in the methods for taking refuge. This life will be fortunate and will prevent you from being bom in the lower realms in the future. As your object of trust, the most excellent is your guru, so honor him as high as the crown of your head. This life will be blessed, and he will guide you along the path in your future lives. As your place of worship, the most excellent is your yidam, so offer feasts and give tormas. This will fulfill your aims in this life and bring you prosperity in your future ones. As your objects of honor, the most excellent are your parents, so serve and care for them. It will bring immediate benefit in this life and assure their help in the future. As a companion, the most excellent is your husband, so value him as you would your own eyes. It will make this life virtuous and ensure a birth of good standing in your next. Since women have the most control over immediate circumstances, be generous with your meals. This will ensure you amiable servants in this life and affluent food and wealth in your future lives. Since they are karmie creditors from the past, make sure your offspring embrace the Dharma. This will help you in this life and help them in the future.

The Lotus Master then continued: Listen here, you lady maidens. The awakened mind ofknowing is neither małe nor female. Dharmata of self-existing wakefulness has neither lofty nor humble standing. Self-existing dharmakaya is neither high nor low. The nature of the single sphere is beyond increase and decrease. The buddha-mind lies beyond dimension. Things and their nature are not a duality. Once you realize that your mind is the buddha, the buddha does not need to be sought elsewhere. Realize the nature of your mind and train in that. Venerate your guru and the Precious Ones and live in accordance with the Dharma to the best of your ability. Then, though bom as women, you are both wise and magnificent.

The seven women attained realization and rejoiced in the master's words. They prostrated to him, circled him, and made a lavish feast offering. LadyTsogyal, the Princess ofKharchen, out of consideration for future people, wrote his words down at that very time, at Juniper Ridge of Crystal Pearls.


Source: http://www.thehiddenyogi.com/2017/05/padmasambhavas-instruction-for-women-on.html?spref=fb

From a book "Treasures from Juniper Ridge (of Crystal Pearls) published by Ranjung Yeshe Publications -'Profound Terma of Padmasambhava to the Dakini Yeshe Tsogyal. Translated by Erik Pema Kunsang & MarciaBinder Schmidt. The book contains Terma recorded and concealed by Yeshe Tsogyal; and revealed in the 12th century by Terton Nyang Ral Nyima Ozer (1124 - 1192).

Evgeny shared a Bhagavan Sri Ramana Maharshi quote         SHARE URL

Bhagavan Sri Ramana Maharshi

See More
“In fact you must become nothing…”
496 God humbly and enthusiastically worships all beings at all times as though taking upon himself for all time menial service to them. Is it not because of this that he has become privileged to receive the great and pre-eminent forms of worship performed each day by all the beings of all the worlds?
497 As devotees of God see only their own Self in everything, they behave with humility towards all of them. But since God humbles himself even before his devotees, He has attained, as his nature, that state in which there is nothing inferior to him. Is it not because of the supremacy of this extreme humility that He has attained the state of God?
Muruganar: The implication is that the proper way to attain the state of God is to remain subsided, without the ego.
On many occasions Bhagavan told me [Annamalai Swami]:
'Become envious of anyone lower than you. You must become very small. In fact you must become nothing. Only a person who is nobody can abide in the Self Bhagavan often spoke to us about the necessity of humility. On another occasion he told me, 'No one should be our inferior. One who has learned to be the inferior will become superior to all.’
Living by the Words of Bhagavan

Evgeny shared a Sri Nisargadatta Maharaj quote         SHARE URL

Sri Nisargadatta Maharaj

See More
The name (mantra) given by the Guru is proof in itself of the Guru’s word. The name given by parents is a proof of death.
The more we seek Self-knowledge, the purer the mind will be. One should forget body-consciousness and keep the mind busy with the mantra. Focus attention on your true nature.
Remembering the mantra is necessary to destroy wrong thinking in the mind. After impurity drops off, consciousness will be clear like a jewel in the palm. After dismissing all words, the true nature, which is formless and nameless will become silent. When the mind is purified, consciousness is seen clearly. Consciousness means Sattva guna, which is self-sensing.
By virtue of meditation, the feeling ‘I am so-and-so' is lost. To make meditation successful, be faithful to it. Concentrate on the Self with the energy of prana. When the energy is arrested, the consciousness becomes one with it and samadhi ensues. The knowledge received from the books has to be tested with one’s own experience.
To meditate on the Self is possible only with the grace of the Guru. Such meditation is unique, not commonly found in the world. The guru liberates you. He initiates you by saying: “Your true nature is like my own”. He gives you the mantra, not taking you as male or female, but as the consciousness that listens.
As it is difficult to meditate on your own consciousness, worship it as the Guru. You can think of the Guru as standing on your back, with light spreading all over. But you cannot imagine that you, yourself are standing behind you. The early stages of mediation require support of dualism. Your identity has no body-form. Everything will become clear when you realize that there exists nothing other than you.
Chanting the mantra, meditation and bhajans (singing devotional songs) bring worthiness beyond the imagination.

Evgeny shared a Devi Bhagavata Purana quote         SHARE URL

Devi Bhagavata Purana

See More
Как Нарада узнал, что такое Майя (из Девибхагавата-пураны VI.28 - 30)
Глава двадцать восьмая.
Нарада сказал:
Слушай же, о лучший средь мудрецов, мое достоверное повествованье.
Не в силах могущество Майи постичь мудрецы и первые средь йогинов. (1)

Майей сбит с толку этот мир, полный движущегося и неподвижного,
Начиная от Брахмы и заканчивая пучком травы, не рождена она и недоступна для познанья. (2)

Однажды с Сатьялоки на чудесный Белый остров
Явился я, желая лицезреть Хари, чьи деяния удивительны. (3)

Играя на огромной вине
И напевая саманы в семь свар, (4)

Узрел я Бога богов, держащего в руках чакру и палицу,
Грудь которого была украшена Каустубхой, чье тело было темно, как туча, четырехрукого, (5)

Облаченного в желтые одежды, венчанного диадемой, [с руками, украшенными браслетами] ангада,
Радостно предавался он забавам со своей супругой Лакшми. (6)

При моем появлении Камала-богиня удалилась,
Отмеченная всеми благими знаками, всеми драгоценностями украшенная, (7)

Прелестная, первая средь женщин, гордая своею юностью и красотой,
Любимая супруга Васудевы, златокожая, (8)

Увидев, что Дочь Океана, украшенная драгоценностями, удалилась во внутренние покои,
Задал я вопрос Богу богов, Повелителю вселенной, носящему венок из лесных цветов; (9)

«О Бхагаван, о Владыка богов, Тот-у-кого-вместо-пупа-лотос, Губитель недругов богов,
Отчего Ма, завидев появление мое, прочь ушла? (10)

Я не повеса, не мошенник, подвижник я, о Наставник мира,
Владеющий своими чувствами, обуздавший гнев и Майю, о Джанардана! (11)

Нарада сказал:
Выслушав мои исполненные гордыней слова, Джанардана
Мне отвечал с улыбкой словами сладостными, будто [звуки] вины. (12)
Вишну сказал:
О Нарада, таково установленное: не должна находиться никогда,
За исключеньем мужа, в присутствие любого другого [мужчины] женщина. (13)

Не так-то просто Майю одолеть, мудрец, даже йогинам, управляющим своим дыханьем,
Знатокам санкхьи, воздерживающимся от пищи, подвижникам, обуздавшим свои чувства, (14)

И богам, о тигр средь мудрецов, слова, что нынче произнес ты:
«Я Майю превозмог» - не должно говорить ни в кое время, о ведающий путь. (15)

Ни я, ни Шива и ни Брахма не в силах одолеть ее, нерожденную,
Санака и иные мудрецы, так кто другой сможет сделать это? (16)

Тело бога, человека иль животного,
Какое б тело не носил он, как победить ему ту, что не ведает рожденья? (17)

Как находящийся во власти трех [гун] человек будет способен верх над майей взять,
Пусть будет даже он знатоком Вед и йоги, всеведущим и обуздавшим чувства. (18)

Даже Время, лишенное образа, лишь проявление ее, творящее свой образ,
Подвластен ему воплощенный, будь ли он глупцом, ученым иль средним меж тем и другим. (19)

Даже ведающего дхарму Время иногда с пути сбивает,
По его природе и образу действия непостижимо совершаемое им. (20)

Нарада сказал:
Молвив это, замолк Вишну, и я с сердцем наполненным изумлением,
Отвечал повелителю вселенному, Васудеве непреходящему: (21)

«О Супруг Рамы, каков образ Майи, какова она,
Какова ее мощь, местоположенье и опора, скажи же мне! (22)

Я жажду узреть ту Майю, так покажи ее мне, о Держатель земной тверди!
Не терпится мне доподлинно ее постичь, будь милостив же, о Супруг Ма!» (23)

Вишну сказал:
Ее суть – три гуны, она – опора вселенной, всеведущая и чтимая всеми [существами],
Неодолимая, принимающая многочисленные образы, наполнив мирозданье, пребывает она. (24)

Если желанье такое владеет сердцем твоим, Нарада, то взойди
На Гаруду, и вместе со мной отправимся мы в иное место. (25)

Я Майю покажу тебе, неодолимую и не владеющую собою,
Когда же ее увидишь, не предавайся скорби, о отпрыск Брахмы! (26)

Молвив мне такие слова, Бог богов подумал о сыне Винаты,
И едва о нем он вспомнил, Гаруда тотчас же явился в присутствие Хари. (27)

Увидев прилетевшего Гаруду, взошел на него Джанардана
И заботливо усадил меня к нему на спину для полета. (28)

Со скоростью ветра помчался сын Винаты из Вайкунтхи
В тот лес, в который хотел Кришна. (29)

Огромные леса, прекрасные озера и реки,
Города деревни и рудники и загоны для коров, (30)

Великолепные обители мудрецов и чудные колодцы,
Обширные пруды, украшенные лотосами, (31)

Стаи газелей и кабанов наблюдая [в пути],
Мы, восседая на Гаруде, достигли места недалеко от Каньякубджи. (32)

Там мы увидели дивное, живописное озеро, покрытое лотосами,
По которому плавали лебеди, [утки] карандава и чакраваки, (33)

Прекрасное благодаря цветущим лотосам разнообразных видов [на его поверхности],
С чистой и приятной по вкусу водой, над которой раздавалось жужжание пчелиных роев, (34)

С водой, приятной на вкус, как молоко, [своим великолепием] соперничающее с океаном.
Мне рек Бхагаван, глядя на это чудное озеро. (35)

Шри-Бхагаван сказал:
Посмотри, о Нарада, на это глубокое озеро, оглашаемое криками [птиц] сараса,
Наполненное чистой водой, и повсюду покрытое лотосами. (36)

Омывшись в водах его, мы отправимся в Каньякубджу, лучший из городов.
Молвив такие слова, он помог мне спуститься с Гаруды и снизошел сам. (37)

Улыбнувшись, Бхагаван взял меня за указательный палец
И отвел меня на его берег, снова восхваляя [ее великолепие], Господь. (38)

Отдохнув на берегу в прохладной тени,
Мне сказал он: «О мудрец, соверши омовение в прозрачных водах! (39)

А затем и я омоюсь в этом святом озере.
Его воды безупречно чисты, словно сердца праведников, (40)

И благоуханные от пыльцы лотосов.»
После этих слов Бхагавана я, оставив вину и шкуру антилопы (41)

И вознамерившись совершить омовение, подошел я к краю воды, исполненный любви
Я омыл обе стопы, один пучок волос на голове и, взяв пучок куши, (42)

Я совершил ачмангду и стал купаться в прозрачных водах.
Когда я совершал омовение на глазах у Хари, (43)

То, оставив мужское обличье, обратился в женщину.
Хари, забрав мою вину и прекрасную шкуру черной антилопы, (44)

Тотчас же взошел на Гаруду и отправился в свою обитель.
Когда я стал женщиной, украшенной великолепными драгоценностями, (45)

В тот же миг память о прошлой жизни покинула меня,
И забыл я Джаганнатху и лютню свою забыл. (46)

Обретя облик очаровательной женщины, я вышел на берег
Я увидел [озеро], наполненное чистой водой и покрытое лотосами. (47)

«Что это такое?» - изумился я
И когда я размышлял так, находясь в женском обличье, (48)

Пред моими глазами неожиданно предстал царь Таладхваджа
На колеснице в окружении множества слонов, коней и колесниц, (49)

Юноша, украшенный драгоценностями, словно воплощенный Манматха,
Царь при виде меня, расцвеченной дивными драгоценностями, (50)

Девушки с лицом, точно Луна в полнолуние, пришел в великое изумление.
Он спросил: «Кто ты, о красавица, и чья ты дочь, бога (51)

Или человека, гандхарва или урача, милая?
Отчего в одиночку [ты находишься здесь], девушка осиянная юностью и красою? (52)

Замужем ль ты иль девица, правду скажи, о прекрасноокая!
Отчего ты бросаешь взгляды, о кудрявая, на это озеро, о тонкостанная! (53)

О обладающая голосом кукушки, скажи, чего желаешь ты, о та, которая самого Манматху сбить с толку способна.
Вкушай же наслаждения, о лебедеокая, вместе со мною, о тонкостанная, (54)

Какие твое сердце пожелает, избрав меня в мужья.

Так в шестой книге махапураны Девибхавата заканчивается двадцать девятая глава.

Глава двадцать девятая.

Нарада сказал:
Тогда, после этих слов царя Таладхваджи
Поразмыслил я крепко и отвечал ему: (1)

«О государь, я не знаю, чья я дочь,
Где мои родители и по чьей воле я оказалась здесь у живописного озера. (2)

Что делать мне, куда идти, как счастье обрести?
Я беззащитна, о Индра средь царей, обдумываю я, чем заняться мне. (3)

Судьба всего превыше, государь, над ней не властна я,
Ты ведаешь дхарму, о владыка земли, как хочешь, так и поступай. (4)

Во власти твоей я, о государь, нет у меня ни защитника,
Ни отца с матерью, ни родичей, и некуда мне голову приткнуть». (5)

После этих моих слов царя охватила любовь ко мне,
Глядя на меня, большеокую, слугам своим приказал он: (6)

«Доставьте сюда чудный паланкин, который носят четыре человека,
Чтобы она могла подняться в него, покрытый шелковыми тканями, (7)

Мягким ложем снабженный, украшенный жемчугами,
Четырехугольный и просторный, позолоченный, великолепный!» (8)

Выслушав его повеление, проворные слуги
Принесли для меня дивный паланкин. (9)

Тогда я взошла в него, желая доставить ему приятное,
И, обрадованный, царь взял меня в свой дворец. (10)

В соответствии с предписаниями касательно свадьбы в благоприятные лагну и день
Взял меня в жены в присутствии огня. (11)

Ему супругой стала я, более дорогой ему, чем сама жизнь,
И «Саубхагьясундари» - такое имя стала носить я. (12)

Счастье обрел владыка земли, наслаждаясь вместе со мной
Различными забавами и играми, предписанными в камашастрах. (13)

Забросив свои царские дела, день и ночь предавался утехам
И потерял счет времени, охваченный страстью (14)

В прекрасных садах, у озер, в домах
И в чертогах, в живописных горах и у продолговатых прудов, (15)

И в дивных лесах наслаждался он, опьяненный хмельным напитком варуни.
Оставив все дела, во власти моей он оказался. (16)

О Вьяса, вместе с ним привязавшись к сладости любовных утех,
Забыл я, что в прошлой жизни был мужчиной и мудрецом. (17)

«Это мой муж, я целомудренная женщина, любимая им средь прочих жен,
Я главная царица, искусная в любовных играх, не зря жизнь проходит моя. (18)

С такими мыслями я была поглощена к нему любовью день и ночь,
Пристрастившаяся к забавам, падкая до удовольствий, была покорна его воле я. (19)

Ушли из моей памяти и вечное знание Брахмана, и Веды,
И дхармашастры, лишь к одному нему сердце влекло меня. (20)

И пока я предавался наслажденью, двенадцать лет
Прошли, словно одно мгновенье, для привязанного к любовным играм. (21)

Плод понесла я, этим обрадован был царем,
И как предписано, обряды над плодом свершил он. (22)

Желая порадовать меня, царь постоянно выспрашивал о прихотях моих,
Стыдясь, я не отвечала ничего, довольная в душе. (23)

По прошествии десяти месяцев сын родился у меня,
В блистательный день, в подходящую лагну, когда было подходящее расположение планет, созвездий, звезд (граха-накшатра-лагна-тарабаланвите). (24)

В царском дворце утроен был великий праздник в честь рожденья сына,
И царь седьмого неба достиг от счастья. (25)

По окончании времени нечистоты, увидев сына, возликовал он.
Любимою женою владыки земли был я, о губитель недругов. (26)

Когда прошло два года, снова плод понесла я,
И второй сын появился на свет, отмеченный всеми благоприятными признаками. (27)

«Судханван» - такое имя сыну царь нарек,
А старшего назвал он «Вираварман» по совету брахманов. (28)

Так двенадцать сыновей родились у меня, о государь,
Окружив их лаской, воспитывая их, я потерял себя от счастья. (29)

Затем, по прошествии времени, еще восемь сыновей появилось на свет у меня,
И дом наш наполнен счастьем был. (30)

А после царь женил их, как подобает,
И с сыновьями и невестками так много домочадцев стало! (31)

Затем, привязанные к вкусу наслаждений, [сыны] множеством внуков обзавелись,
Подверженные различным чувствам, и это лишь заблужденье увеличило мое. (32)

Иногда счастливой владычицей [себя я ощущала], а иногда в несчастье [погружалась].
Страданья причиняли мне болезни сыновей. (33)

Однажды меж собою жестокий раздор
[Учинили] мои сыновья и невестки, и это муку причинило мне. (34)

В эту жизнь обманную, ужасную, состоящую из радостей и горестей,
Желаньем порожденную, низкую я был погружен. (35)

Забыл я, что прежде знал, и также знание шастр покинуло меня,
Будучи женщиной, я посвящал все свое время делам домашним. (36)

Самость овладела мною, и от этого лишь заблужденье возросло
«Это мои могучие сыновья и невестки, происходящие из благородных семей, (37)

Эти сыновья, препоясавшись, забавляются в моем доме,
Счастлива я средь женщин в этом бренном мире». (38)

«Я Нарада, обманутый Майей Бхагавана», -
Такая мысль никогда не приходила мне на ум. (39)

«Я царская жена, добродетельного поведения, имеющая много сыновей, верная мужу,
Счастлива в этом мире» - такое, о Кришна, заблужденье владело мною. (40)

Затем некий могучий царь, властитель далекой страны,
Вступил во вражду с моим супругом, о почтенный. (41)

Собрав войско на колесницах и слонах,
Он подступил к городу Каньякубдже с мыслью устроить битву. (42)

Тот царь окружил наш город своим войском,
И тогда мои сыновья и внуки вышли из городских врат. (43)

В жаркий бой вступили с ним мои сыновья,
И неприятель по воле Времени изничтожил их всех в битве. (44)

Разбитый же царь бежал с поля брани домой,
И я услышала о гибели моих сыновей в жестоком сражении. (45)

Истребив моих сыновей и внуков, тот могущественный царь удалился,
А я, рыдая, поспешила на поле брани. (46)

Видя сыновей и внуков лежащими [на земле], сраженная горем
Сетовала я, о долгожитель, погрузившись в океан скорби: (47)

«О сыновья, куда ушли вы, о убита я злодейкой
Судьбою, могучей, неодолимой, грех творящей.» (48)

В это же время Бхагаван Мадхусудана,
Приняв обличье престарелого брахмана, благородного видом, (49)

В красивые одежды облаченного, сведущего в Ведах, ко мне явился,
Несчастной, рыдающей на поле брани, и сказал. (50)

Брахман сказал:
Отчего скорбишь ты, о тонкостанная, смятение твое
От заблуждения в виде мужа, сыновей и дома, о обладающая голосом кукушки. (51)

Кто ты и чьи это сыновья и кто они, подумай о том, что ждет тебя.
Подымись, рыданья прекратив, будь здрава, о прекрасноокая! (52)

Омовения и раздачу зерен сезама соверши в честь сыновей,
Ушедших в иной мир, дабы закон соблюсти. (53)

В тиртхе, но не дома омовение пусть совершают
Родичи умерших, таково установление дхармашастр. (54)

Нарада сказал:
Вразумленный этими словами престарелого брахмана
Я поднялся в сопровождении царя и родичей (55)

Вслед за Бхагаваном, источником миропроявления, обличье брахмана принявшем,
Отправился я тотчас же в тиртху, несущую очищение. (56)

Хари, могущественный Бхагаван, Вишну, Джанардана
Из сострадания меня отвел к озеру Пумтиртхи. (57)

«Соверши омовение в озере этом, несущее очищенье, о обладающая походкой слона!
Оставь скорбь бесполезную, время сейчас обряды по сыновьям совершить. (58)

Из одного рождения в другое ты была свидетельницей смерти мириадов твоих сыновей,
Отцов, мужей, братьев и зятьев! (59)

Так по кому ты будешь горевать, [пребывая во власти] охватившего душу заблужденья,
В котором правды нет, подобном сну, страдания несущего воплощенным. (60)

Нарада сказал:
Выслушав его наставленья в тиртхе, именуемой Пуруша,
Побуждаемая Вишну, я вошел [в воды озера], с намереньем омовенье совершить. (61)

Благодаря погружению в воды тиртхи я вновь тотчас же стал мужчиной,
Хари же в своем собственном облике, держа в руке вину, стоял на берегу. (62)

Вынырнув, на берегу я узрел его перед собой, лотосоокого,
И прежняя память ко мне вернулась, о лучший из брахманов!
Я вспомнил, что я, Нарада, сюда пришедший
Вместе с Хари, обратился в женщину, зачарованный Майей. (64)

Когда я стал раздумывать над этим, тогда Хари
Речь обратил ко мне: «Ступай сюда, о Нарада, что делаешь ты, стоя в воде?» (65)

Я в изумленье пребывал, вспоминая суровую жизнь в обличье женщины
И задаваясь вопросом, отчего я вновь мужчиной стал. (66)

Так в шестой книге махапураны Девибхагавата заканчивается двадцать девятая глава.

Глава тридцатая.

Нарада сказал:
Увидев меня, брахмана Нараду, был удивлен царь;
«Куда исчезла моя жена, и откуда взялся этот муни?» (1)

И стал причитать он вновь и вновь: «О любимая,
Куда пропала ты, меня покинув сетующим и одиноким. (2)

Без тебя, о широкобедрая, мне не нужны ни жизнь, ни дворец,
Ни царство, о та, чьи очи лепесткам лотоса подобны, что делать мне, о обладающая улыбкой ясной? (3)

И отчего жизнь не покидает меня в разлуке с тобой,
А радость ведь ушла из жизнь моей без тебя. (4)

Я сетую [на несчастье], о большеокая, скажи хоть доброе слово,
Куда ушла из твоей души любовь ко мне, которая вспыхнула во время нашей первой встречи? (5)

Утонула ли ты в водах, о обладающая красивыми бровями, и была сожрана рыбами и черепахами
Или же тебя похитил Варуна, оттого что злая участь повисла надо мной. (6)

В окружении сыновей ты была счастлива, о безупречно сложенная,
И непритворной была твоя любовь к ним, о та, чья речь подобна амрите. (7)

Нехорошо, что ты взошла на третье небо, оставив меня,
Своего скорбящего, несчастного мужа, привязанностью к сыновьям влекомая. (8)

И тебя я потерял и сыновей, а любил я тебя, как собственную жизнь,
Однако же смерть не приходит ко мне, несчастному! Любимая! (9)

Что делать мне, куда идти, моей дорогой жены нет больше на земле,
Страданье из-за разлуки с супругой прежде испытал потомок Рагху. (10)

Судьба-злодейка недоброе творит,
И смерть разлучает супругов, равно привязанных друг к другу. (11)

[В таком случае] облегчение для женщин установлено мудрецами,
[Взойти на погребальный] костер вместе с мужем, так об этом сказано в дхармашастрах. (12)

Так причитающего царя Бхагаван Хари
Стал успокаивать уместными словами. (13)

Шри-Бхагаван сказал:
Отчего скорбишь ты, о Индра средь царей, куда ушла твоя любимая супруга?
Разве ты не слышал [изреченья] шастр, и не нашел прибежища у мудрых? (14)

Кто она, кто ты, что это за твои встречи и расставанья, и где они произошли?
В этом потоке мирского бытия они словно [общение людей], плывущих на челнах. (15)

Домой ступай, о лучший средь царей, к чему твои напрасные стенанья?
По воле Рока встречаются и расстаются люди. (16)

Ты наслаждался этой большеокой, тонкостанной красавицей,
И вот, о государь, пробил час твоей разлуки с нею. (17)

На бреге чудного озера обрел ты, родителей ж ее не видел,
И все произошло это, как в сказанье о вороне и плоде [древа] тала. (18)

Не печалься, о Индра средь царей, Время вспять не повернуть,
Попав в тиски Времени, вкушай удовольствия дома. (19)

Как пришла, так и ушла красавица,
А ты ступай и занимайся своими делами, как и прежде, о господин! (20)

Рыданьями своими ту женщину ты не вернешь!
Напрасно причитаешь ты, земли владыка, предаться йоге нынче следует тебе! (21)

Время наслаждение дает, оно его и отнимает,
Не стоит же печалиться об этом, бесплодна жизнь мирская. (22)

Не бывает так, чтоб счастье было только иль несчастье,
Они сменяют друг друга, словно вращаются на гончарном круге. (23)

Ум сделав устойчивым, о царь, правь государством счастливо,
Или же, передав [власть] сыну, отправляйся в лес. (24)

Редко кому из воплощенных выпадает доля родиться в человеческом теле, и ненадолго это счастье,
Поэтому, родившись человеком, должно устремиться к Атману. (25)

Язык и срамные части присущи и животным, государь,
Но знания лишь только в теле человека можно обрести, но не в иных низких рождениях. (26)

Поэтому ступай домой, отринув по любимой скорбь.
Все это Майя Бхагавана, которой зачарован мир. (27)

Нарада сказал:
После этих слов Хари, царь, поклонившись ему, Супругу Камалы,
Совершил обряд омовения и отправился к себе домой. (28)

Передав царство внуку своему и отрешенность обретя,
Постигнув знанье истины, он удалился в лес. (29)

После того, как царь ушел, глядя на Бхагавана Адхокшаджу,
Джаганнатху, который вновь и вновь мне улыбался, ему промолвил я: (30)

«Обманут был я тобою, бог, и так узнал, насколько велика мощь Майи.
Я помню все деяния, что совершил, будучи в теле женщины. (31)

Скажи мне, о богов владыка, вот вступил я в воды озера,
И отчего прежнее знание покинуло меня из-за омовенья, Хари. (32)

Обретя обличье женщины, как в заблужденье был введен я, о наставник мира,
И обрел супруга, словно Паулами-Шачи, о лучший средь царей? (33)

Манас и читта остались прежними у меня,
И также линга-деха, о богов владыка, так почему же пропала память, о Хари? (34)

Я удивленьем великим удивлен из-за утраты знания, господь,
Так поведай же, в чем причина этого, о Повелитель Рамы! (35)

Обретя обличье женщины, я наслажденья многие вкушал,
Напитки хмельные пил и пищу ел, законом пренебрегнув. (36)

В голову мысль не приходила мне, что «я Нарада»,
Так как явно известно мне сейчас все это. (37)

Вишну сказал:
Пойми, о Нарада, все это игра Майи, многомудрый,
Все существа в своих телах через многообразие состояний проходят. (38)

Бодрствование, сон, глубокий сон и турия – вот эти состояния.
Так какие сомненья могут быть в отношенье перехода в иное тело? (39)

Спящий человек ничего не знает и не слышит,
Но после пробужденья знанье без остатка возвращается к нему. (40)

Сон приводит в движенье читту, и во сне
Воспринимает манас разнообразные ощущения. (41)

«Слон приближается ко мне, чтобы убить, но не в силах я бежать,
Что делать мне, нет дома у меня, куда бежать?» (42)

А [иной] видит во сне, как умерший дед возвращается домой
И он его встречает, беседует с ним и вместе вкушает пищу, (43)

А пробудившись, помнит то, что во сне он видел, приятное иль нет,
И это в памяти держа, обо всем подробно рассказывает людям. (44)

Во сне никто не понимает, что это наважденье только,
И точно также могущество Майи трудно одолеть. (45)

Ни я не знаю, о Нарада, сколь необъятны пределы
[Влияния] гун Майи, ни Шамбху и ни Лотосорожденный, (46)

Так кто другой, слабый умом, постичь способен будет их?
И знанием о гуннах Майи никто не обладает в этом мире. (47)

Весь этот мир, наполненный движущимся и неподвижным, лишь порождение трех гун,
Без гун ничто бы не существовало в этом потоке преходящем. (48)

Во мне преобладает саттва, хоть раджас и тамас также мне присущи,
И я, пусть и владыка мира, никогда не бываю свободен от влияния этих трех. (49)

Также и Брахма, отец твой, главенствует в нем раджас,
Но также наделен он саттвой и тамасом, и никогда не оставляют они его в покое. (50)

И Шива равным образом, пусть первенствует тамас в его природе, исполнен раджаса и саттвы,
Никто лишен трех гун не может быть, так слышал я. (51)

Поэтому заблуждение отринь в этом бренном мире, о владыка мудрецов,
Порожденном майей, бессмысленном и безграничном, который так трудно преодолеть. (52)

Увидел ты, что такое Майя, вкусив многообразные услады,
Так отчего ты спрашиваешь об ее изумительной природе, о участью великий? (53)

Так в шестой книге махапураны Девибхагавата заканчивается тридцатая глава.

Evgeny shared a Swamigal Ramalinga ~ Vallalar quote         SHARE URL

Swamigal Ramalinga ~ Vallalar

See More
Whatever is perceived is impermanent. Whatever you hear or receive is illusory. Whatever you learnt is irrelevant. Whatever rejoices you vanishes. Whatever you eat goes out.
Whatever you drink or consume is insufficient.
Oh common people till now,
You have not understood the ultimate truth.
What is the use I tell you, you must experience it.
The truth discipline is the path of goodness and harmony.
The ultimate truth is to be realizing fully and brings you to the contemplation of the sphere of wisdom.
The deathless boon is received from my Divine father’s Grace, let us receive it.
Enjoy the delight.

From "Vallalar - Messenger of Grace Light" p.68

Evgeny shared a Bhagavan Sri Ramana Maharshi quote         SHARE URL

Bhagavan Sri Ramana Maharshi

See More
Talk 475.
16th March, 1938
Sri Maharshi read out a news item from a paper to the following effect:
A forest guard armed with a rifle was going in the jungle and noticed two
bright spots in a thicket. On closer approach to find out what they were,
he was face to face with a huge tiger within a few yards of him. He threw
down his gun and assumed a prayerful attitude towards the jungle king.
The tiger stood up and slowly moved away without injuring him.

From "Talks With Sri Ramana Maharshi"

Evgeny shared a Yeshe Tsogyal quote         SHARE URL

Yeshe Tsogyal

See More
Еше Цогьял. Песня о просветлённой природе мешающих эмоций

Знаменитая йогиня Еше Цогьял, ученица и супруга Гуру Ринпоче, получила очередные наставления от своего Мастера и собралась в путь.

«... Взяв с собой золотую чашу и мешочек золотого песка, я отправилась одна в Непал. По пути, в местности Эронг, обнаружила, что меня преследуют семь воров. Желая украсть моё золото, они шли за мной по пятам, как собаки за оленем. Я мысленно призвала Гуру и визуализировала этих воров как своих Йидамов.

Готовясь поднести им в дар все свои обладания в виде мандалы, я спела им такую песню:

О Семь Йидамов Эронга!
Мы встретились — какая удача!
Чтобы я достигла состояния Будды
И могла служить существам, исполняя все их желания, -
Пусть злая карма, что отвела нам сегодня такие роли,
Поскорей превратится в добрую!
Что за чудо - во всём узнаётся сочувствие Ламы!
Источник счастья — только ум.
Пусть в щедрости все обретут свободу.

Затем, почтительно склонившись, я насыпала золото горкой, как будто выстраивая мандалу. Хотя воры не понимали ни единого моего слова, мелодия этой песни глубоко тронула их. Они застыли, словно статуи, не в силах оторвать от меня глаз, - и перенеслись на первый уровень самадхи. Наконец они спросили на неварском наречии:

— Откуда ты, благородная госпожа? Кто твой отец? Кто твоя мать? Кто твой Лама? Что ты здесь делаешь? Пожалуйста, спой нам ещё одну божественную песню!

Во всём их облике уже не было никакой агрессии. Они улыбались, открыто и безмятежно. Лица, прежде искажённые злобой, светились радостью. Все вместе они уселись на землю передо мной. Опершись на бамбуковую трость с тремя коленцами, я ответила им на их языке:

Слушайте, Семь воров! Мы связаны кармой прошлого.
Помните: гнев и неприязнь — это сама Зеркальная мудрость.
Точность и ясность не знают другого источника,
Кроме ума, который при виде врага наполняется злобой. Всмотритесь в свой гнев -
Это не что иное, как сам Ваджрасаттва!
Когда не цепляешься за вещи,
Пустота очищает всё.
Моя Отчизна — Запредельная Радость,
Высшие сферы
Пустоты и Блаженства вне всяких форм и названий.
И если вы хотите туда попасть -
Я провожу вас.

Слушайте, Семь воров! Мы связаны кармой прошлого.
Помните: тщеславие, гордость — это сама мудрость Равности.
Изначальную чистоту медитативной стабильности
Можно найти лишь в высокомерном уме, убеждённом в своём превосходстве.

Всмотритесь в гордость: это не что иное,
как Фонтан Драгоценностей, Ратнасамбхава!
Когда не цепляешься за Пустоту,
Любая форма чиста сама по себе.
Мой отец — Богатство Всего,
Сама Драгоценность исполнения всех желаний.
Я не держусь за достаток и роскошь,
И если вам нравится этот старик -
Я с ним расстанусь.

Слушайте, Семь воров! Мы связаны кармой прошлого.
Помните: страсть и алчность — сама Различающая мудрость.
Дар замечать нюансы — тонкий вкус —
Рождается лишь в ненасытном уме,
Охваченном жаждой красивых вещей.
Вглядитесь в желания, в их неустанную свежесть.
Это не что иное, как Безграничный Свет, Амитабха!

Когда не цепляешься за сияние,
Суть блаженства — чиста!
Моя мать — Безграничный Свет,
Неисчерпаемое Чистое Блаженство.
Я не делю впечатления
на желанные и нежеланные,
И если вас привлекает эта старуха -
Она уже ваша.

Слушайте, Семь воров! Мы связаны кармой прошлого.
Помните: зависть и ревность — это сама мудрость Опыта.
Источник всех успехов и достижений —
Фанатичный, обидчивый ум, поспешный в оценках.
Загляните за эти ревнивые мысли.
Это и есть само достижение, Амогасиддхи!
Как только отпустишь зависть и тонкие обиды,
Всё, что случается, — чисто!
Мой Лама — это спонтанное Свершение всех начинаний.
Лама, чей каждый шаг достигает цели.
И поскольку я не держусь за свою работу,
Если хотите — я отдаю вам
Этого Ламу.

Слушайте, Семь воров! Мы связаны кармой прошлого.
Помните: глупость, запутанность — это сама Интуитивная мудрость.
Что ещё так крепко держит нас на пути,
Как неведение и недалёкий ум?
Всмотритесь в запутанность —
Это не что иное, как Изначальное Знание, Вайрочана!
Когда не цепляешься за неясные грёзы,
Что бы ни появилось — всё чисто!
Мой возлюбленный — Всеведение.
Мне дорог мой абсолютный супруг, Ясный Свет.
Я свободна от двойственного разделения на субъект и объект.
Итак, если вам нужен помощник, -
Я поведу вас".

Услышав эту песню, воры ощутили сильное спонтанное доверие к Еше Цогьял и стали её учениками».

Жизнеописание Знаменитой йогини Еше Цогьял: http://www.oum.ru/yoga/osnovy-yogi/yeshe-tsogyal/

Evgeny shared a Bhagavan Sri Ramana Maharshi quote         SHARE URL

Bhagavan Sri Ramana Maharshi

See More

Q: Why is it sometimes I find concentration on the Self so easy and at other times hopelessly difficult?

Bhagavan: Because of vasanas. But really it is easy, since we are the Self. All we have to do is to remember that. We keep on forgetting it, and thus think we are this body, or this ego.

If the will and desire to remember the Self are strong enough, they will eventually overcome vasanas.

There must be a great battle going on inwardly all the time until the Self is realized. This battle is symbolically spoken of in scriptural writings as the fight between God and Satan. In our Sruti, it is the Mahabharata, where the asuras represent our bad thoughts and the devas our elevating ones.

All such thoughts as ‘attainment is hard’ or Self-realization is far from me, or ‘I have many difficulties to overcome to know Reality’, should be given up, as they are the main obstacles, created by the false self, the ego. They are untrue.

Do not doubt that you are the Reality; live in that understanding.

Never question it by referring your realization of it to some future time. It is because people are victimized and hypnotized by such false thoughts that the Gita says that few out of millions realize the Self.

Give yourself up to deep meditation. Throw away all other considerations of life. The calculative life will not be crowned with spiritual success.

Evgeny shared a Sri Nisargadatta Maharaj quote         SHARE URL

Sri Nisargadatta Maharaj

See More
There were many occasions when Maharaj demonstrated to me his unique, natural, inborn genius. I want to mention one of them. After an inspiring talk by Maharaj, a middle aged affluent looking American went up to Maharaj and offered $ 1000/- in cash as his offering. Maharaj smiled but politely refused to accept it. The American pleaded, “Maharaj! Please accept it! For the wisdom I received from you today I can’t but pay my homage. I am a wealthy man and to me these are but peanuts. Kindly do not decline.”
Maharaj answered, “I know, I know! You Americans are very rich and very prosperous. I will tell you an ancient story. It is from the epic, Ramayana. Lord Rama’s wife Sita was abducted by the demon, Ravana. Rama sought the help of the monkey king, Sugriva. Their leader, Hanuman, guided the monkeys to recognize the greatness of Lord Rama. All of them pledged their support to Rama. In due course, Lord Rama vanquished Ravana and was triumphantly returning to his capital Ayodhya in India along with his rescued wife Sita. The monkeys also wanted to accompany them to Ayodhya as they were eager to witness the coronation ceremony of Lord Rama.
When they reached Ayodhya, the monkeys as was their wont, made an enormous commotion. The coronation was successfully conducted. The next day, early in the morning, Lord Rama asked Hanuman, “Why is there such silence and stillness? What happened to all your clan?” Hanuman replied, “My Lord! When they pledged support to you, they also took a severe vow that they would not eat or sleep till you are crowned as King of Ayodhya. Yesterday, they witnessed the coronation. Their vow completed, they ate to their hearts’ content. They felt so exhausted from lack of sleep that they are now fast asleep.” Lord Rama was very moved by the sacrifice the monkeys had made of giving up of their pleasures of food and sleep.
Maharaj suddenly stopped his narration and said, “Till now the original story. Now, I am going to add my own version.”
“So, Lord Rama gave a boon to all the monkeys: “All the monkeys deserve great pleasure and prosperity. So, may they all be reborn as ‘humans’ in America, where they will enjoy all this in plenty!”
Maharaj turned to the American and the audience and added, “I know, you Americans revel in plenty and prosperity and are generous. You enjoy pleasures. Yet, I can’t accept your money. I am a grihastha [house-holder]. In our Hindu dharma, only brahmacharis [bachelors] and sannyasis [renunciates] are permitted to accept alms and donations. Grihasthas [active, house-holders] and vanaprasthas [retired, house-holders] are not permitted.”
Noticing the disappointment in the face of the American, Maharaj consolingly said, “You Americans will have material prosperity in great abundance in America, but if you want Lord Rama you will have to come to Bharat. You will have to come to India!”

- V. Ganesan, Meetings with Sages and Saints

Evgeny shared a Rigveda quote         SHARE URL


See More
I am the Queen, the gatherer-up of treasures, most thoughtful, first of those who merit worship.
Thus gods have established me in many places with many homes to enter and abide in.
Through me alone all eat the food that feeds them, – each man who sees, breathes, hears the word outspoken.
They know it not, yet I reside in the essence of the Universe. Hear, one and all, the truth as I declare it.

I, verily, myself announce and utter the word that gods and men alike shall welcome.
I make the man I love exceeding mighty, make him nourished, a sage, and one who knows Brahman.
I bend the bow for Rudra [Shiva], that his arrow may strike, and slay the hater of devotion.
I rouse and order battle for the people, I created Earth and Heaven and reside as their Inner Controller.

On the world's summit I bring forth sky the Father: my home is in the waters, in the ocean as Mother.
Thence I pervade all existing creatures, as their Inner Supreme Self, and manifest them with my body.
I created all worlds at my will, without any higher being, and permeate and dwell within them.
The eternal and infinite consciousness is I, it is my greatness dwelling in everything.

— Devi Sukta, Rigveda 10.125.3

Contribute to the project

Support and Contribute to This Project of Sharing and Spreading Timeless Wisdom.

Thank you!

· · ·   View More Channels   · · · Random Being
Our Friends:
Buddha at the Gas Pump Big library of interviews with awakened and inspiring beings of our time. Swami Vivekananda Quotes Beautiful library of Swami Vivekananda Inspirational works.