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Beautiful,beautiful words...

General topics / Re: Quotes of Sri Nisargadatta Maharaj
« on: July 20, 2018, 04:52:26 AM »
M: You are never without a Guru, for he is timelessly present in your heart.
Sometimes he externalises himself and comes to you as an uplifting and reforming
factor in your life, a mother, a wife, a teacher; or he remains as an inner urge toward
righteousness and perfection. All you have to do is obey him and do what he tells
you. What he wants you to do is simple, learn self-awareness, self-control, selfsurrender.
It may seem arduous, but it is easy if you are earnest. And quite
impossible if you are not. Earnestness is both necessary and sufficient. Everything
yields to earnestness.

Q: What makes one earnest?

M: Compassion is the foundation of earnestness. Compassion for yourself
and others, born of suffering, your own and others.

Q: Must I suffer to be earnest?

M: You need not, if you are sensitive and respond to the suffering of others,
as Buddha did. But if you are callous and without pity, your own suffering will
make you ask the inevitable questions.

Q: I find myself suffering, but not enough. Life is unpleasant, but bearable.
My little pleasures compensate me for my small pains and on the whole I am better
off than most of the people I know. I know that my condition is precarious, that a
calamity can overtake me any moment. Must I wait for a crisis to put me on my way
to truth?

M: The moment you have seen how fragile is your condition, you are
already alert. Now, keep alert, give attention, enquire, investigate, discover your
mistakes of mind and body and abandon them.

Q: I feel my hold on the body is so strong that I just cannot give up the idea
that I am the body. It will cling to me as long as the body lasts. There are people
who maintain that no realisation is possible while alive and I feel inclined to agree
with them.

M: Before you agree or disagree, why not investigate the very idea of a
body? Does the mind appear in the body or the body in the mind? Surely there must
be a mind to conceive the 'I-am-the-body' idea. A body without a mind cannot be
'my body'. 'My body' is invariably absent when the mind is in abeyance. It is also
absent when the mind is deeply engaged in thoughts and feelings. Once you realise
that the body depends on the mind, and the mind on consciousness, and
consciousness on awareness and not the other way round, your question about
waiting for self-realisation till you die is answered. It is not that you must be free
from 'I-am-the-body' idea first, and then realise the self. It is definitely the other
way round -- you cling to the false, because you do not know the true. Earnestness,
not perfection, is a precondition to self-realisation. Virtues and powers come with
realisation, not before.

The Srimad Bhagavata / Re: Excerpts from Srimad Bhagavatam
« on: July 20, 2018, 04:34:50 AM »
Lord Shiva Drinks the Poison Churned with the Mountain Mandara

S'uka said: 'The Suras invited the king of the snakes Vasuki, promised him a share of the result and wound him around the mountain to serve as a churning rope. Thereupon they commenced in great delight to churn the ocean in order to produce the nectar oh best of the Kurus. Lord Hari was the first to take him by the head and then the demigods followed. The Daitya leaders did not like the initiative of the Supreme Lord and said: 'We are not going to take the snake by its tail, that is its inferior part, that is not in accord with our education and the fame of our birth and activities.' Seeing how consequently the Daityas let it pass, the Lord smiled. He gave up the front portion and grasped together with the demigods the rear end.Thus having settled on the positions to hold the snake, the sons of Kas'yapa [the godly and the demoniac ones] with great zeal churned to get the nectar from the ocean of milk. As they were churning the ocean with the mountain it had no support so that it, despite the fact that it was held by the strong men, because of its weight sank down in the water, oh son of Pandu. Confronted with the fact that their manliness was defeated by the stronger will of providence, their faces, heavily disappointed, darkened. The infallible Lord, He whose ways and powers are inscrutable, saw the hindrance as arranged by providence and then expanded Himself into the wondrous body of a giant tortoise Kurma.

He entered the water and lifted up the mountain. When the Suras and Asuras saw it rising they decided to churn again with the mountain Mandara that like a continent extended a hundred thousand yojanas wide on His back. The rotating of the mountain that was moved by the strong arms of the Sura and Asura leaders my best one, was by the primal tortoise who carried it on His back, considered an infinitely pleasant scratching. Thereafter, to encourage them and increase their strength and energy, Lord Vishnu entered the Asuras in the form of passion, the Godly ones in the form of goodness and the king of the serpents Vasuki in the form of ignorance. Like another mountain holding on to the king of all mountains with one hand, He exhibited thousands of hands while from the sky Lord Brahma, Lord S'iva and King Indra, the head of the gods, offered prayers to Him who was showered with flowers. With the Lord, the Supreme One, present on top and below the mountain as also within themselves and within the snake, the ocean that with great strength was churned vehemently with the great mountain, got seriously agitated. The serpent king spitted, hissing violently in all directions, fire and smoke from his thousands of heads. For that reason the Asuras headed by Pauloma, Kaleya, Bali and Ilvala, being troubled by the heat of his radiation, all began to look like sarala trees scorched in a forest fire.  Also the luster of the Gods was affected by his fiery breath that smoked their dresses, fine garlands, armament and faces. Ordained by the Supreme Lord it then profusely began to rain while breezes were blowing clouds of vapor originating from the waves of the ocean. When the ocean by the best of the Godly ones and the Asuras was duly churned but no nectar appeared, the Invincible One Himself began to churn.  He as dark as a cloud, in yellow silks, with lightning earrings on His ears, with the gleaming hair on His head disheveled, with His garland, reddish eyes and victorious arms securing the universe, grabbed the snake to churn with the churning rod for which the mountain was used and assumed for that purpose a size as big as a mountain Himself. From the churning of the ocean that agitated all kinds of fish, sharks, snakes, tortoises, whales, water elephants, crocodiles and timingilas, there came first of all a very strong poison called Halahala. The terribly strong, unbearable poison, that unstoppably spread itself in all directions upwards and downwards, scared all the people so that they, missing the protection of their Lord and Master oh my best, sought the shelter of Lord S'iva.  When they saw Him who for the welfare of the three worlds together with His wife sits on His mountain, He, the best of all served by saints who in austerity walk the path of liberation, they offered him their obeisances.

The lords of the created beings [the Prajapatis] said: 'Oh Lord of Lords, oh Mahadeva, oh soul of each, oh love of all, deliver us, who took shelter at your lotus feet, from this poison burning the three worlds. You are the one Lord and Master over bondage and liberation in the entire universe. You whom we worship are the spiritual master able to carry the burden of the surrendered followers.  Oh mighty one, oh Greatness, by your material potency, you are operating with the three modes of nature, in acceptance of  the creation, maintenance and destruction of this material world, manifest yourself as Brahma, Vishnu or S'iva. You are the Supreme Brahman, the secret of the cause and effect of all the life forms of creation. You are with all the potencies that you manifest the Controller and Supersoul of the universe. You are the source of the Vedic sound, the origin of the universe, the soul, the life breath, the senses and the elements. You are the modes of nature and the natural disposition, the eternal time, the sacrifice and the dharma of truth and truthfulness. It is unto you that one utters the original syllable consisting of the three letters [A-U-M].Oh soul of all the godly ones, fire constitutes your mouth;, oh Lord of all the worlds the surface of the globe is known as your lotus feet;, oh self of the gods, time constitutes your movement, the directions are your ears and the controller of the waters Varuna is your taste. With the ether for your navel, the air for your breath, the sun globe for your eyes, the water for your semen, the moon for your mind and the higher worlds, oh Lord, for your head, your self constitutes the shelter of all living beings high and low. The oceans are your belly, the mountains are your bones, all the plants, creepers and herbs are your hairs, the  seven types of mantras are your seven layers [koshas] and all the religions , oh you three Vedas [Rig, Yajur and Sama] in person, constitute the core of your heart. The five secret texts of the Vedic philosophy constitute your faces with the collection of the thirty-eight important mantras  that describe the reality of the Soul, of you, oh Lord, who in your position of enlightenment are celebrated as S'iva.  O lord, your shadow is seen in irreligion, which brings about varieties of irreligious creations. The three modes of nature - goodness, passion and ignorance - are your three eyes. All the Vedic literatures, which are full of verses, are emanations from you because their compilers wrote the various scriptures after receiving your glance. None of the directors of the world, oh Ruler on the Mountain, neither Brahma, nor Vishnu, nor the king of the Suras [Indra], can fathom your transcendental effulgence, the impersonal spirit wherein the modes of passion, ignorance and goodness are not found. In this world that has originated from you and at the time of her destruction is burned to ashes by you with the sparks of the fire emanating from your eyes, you have out of your mercy for the living beings annihilated Tripura as also put an end to the sacrifices out of desire, the poison of time and many other forms of misery. But these matters are not part of your praises, since you ban this world from your mind. People not knowing your help and kindness shamelessly criticize you for being a savage person whom one always finds at the burial place smeared with ashes and for moving with your consort Uma despite your highly advanced austerity and the fact that your lotus feet are remembered by the realised Gurus. Because you are transcendentally situated above the moving and the not moving living beings, you are difficult to understand. And when it is not possible for even Brahma and the ones belonging to him to properly understand your real nature oh great one, how can we?  Since no one can understand you in truth, how can one offer you prayers? It is impossible. As far as we are concerned, we are creatures of Lord Brahma's creation. Under the circumstances, therefore, we cannot offer you adequate prayers, but as far as our ability allows, we have expressed our feelings. We see the Supreme form that you manifested to bless the world, but not your transcendence, oh great Lord whose ways are inscrutable.'

S'uka said: 'Seeing their pernicious predicament he, Mahadeva, the friend of all living beings out of his compassion for the great distress spoke to his beloved Sati. Lord S'iva said: 'Dear Bhavani, just see how pitiable this situation is of all the living beings that are threatened by the poison resulting from churning the ocean. Feeling responsible for all their lives, I must do something for their safety; is it my duty as the master to protect against distress.  Devotees at the cost of their own lives protect other living beings who, time bound and bewildered by the external energy, are of enmity with one another. The Soul of All, the Lord, is pleased when one takes pity on others, oh gentle one. When the Lord is pleased also I and all other moving and not moving entities are happy. May there be the well-being of all creatures, with me drinking this poison.'

S'uka said: 'After Lord S'iva, the well-wisher of the universe thus had addressed Bhavani she gave her permission, very well knowing his capabilities, whereupon he proceeded to drink the poison. Mahadeva out of compassion for the welfare of all living beings consequently took the widespread Halahala poison in his hand and drank it.  That poison from the water exhibited its potency to him by turning his neck dark-blue, a feature considered an ornament by the virtuous ones, the saints and the sages. Good and honest people practically always take to heart the sufferings of their fellow men. This is considered the highest form of worshiping the Lord. Hearing about that act of S'iva, the god of gods, the graceful one, he was highly praised by the daughter of Daksha, by Brahma, by the Lord of Vaikunthha and by all the people. Scorpions, cobras and other poisonous animals and plants are the beings who took care of the little bit that was scattered here and there as he drank from his palm.'

Book 8,Chapter 7

General Discussion / Re: Divine poetry and thoughts
« on: July 20, 2018, 03:57:47 AM »

You are our moon upon this earth,
Our down that breaks by night,
Our shield in dangerous times,
My cloud of honeyed rain.


General Discussion / Re: Divine poetry and thoughts
« on: July 20, 2018, 03:41:29 AM »

My Mother! Who is my Mother? Ah, She is the Mother of the Universe.
It is She who creates and preserves the world, who always protects Her children,
and who grants whatever they desire: dharma, artha, kama, moksha.
A true son cannot live away from his mother. The mother knows everything.
The child only eats, drinks, and makes merry;
 he doesn't worry himself about the things of the world.

Sri Ramakrishna Paramahamsa

General Discussion / Re: Divine poetry and thoughts
« on: July 20, 2018, 03:09:54 AM »

Family life, which is the Ashrama of the householder, can also take you in His direction, provided it is accepted as an asrama. Lived in this spirit, it helps man to progress towards Self-realization.

Nevertheless, if you hanker after anything such as name, fame or position, God will bestow it on you, but you will not feel satisfied.

The Kingdom of God is a whole, and unless you are admitted to the whole of it you cannot remain content. He grants you just a little, only to keep Your discontent alive, for without discontent there can be no progress. You, a scion of the Immortal, can never become reconciled to the realm of death, neither does God allow you to remain in it.

He Himself kindles the sense of want in you by granting you a small thing, only to whet your appetite for a greater one. This is His method by which He urges you on. The traveller on this path finds it difficult and feels troubled, but one who has eyes to see can clearly perceive that the pilgrim is advancing.

The distress that is experienced burns to ashes all pleasure derived from worldly things. This is what is called ?tapasya?. What obstructs one on the spiritual path bears within itself seeds of future suffering. Yet the heartache, the anguish over the effects of these obstructions, are the beginning of an awakening to Consciousness.

Sri Anandamayi Ma

The Srimad Bhagavata / Re: Excerpts from Srimad Bhagavatam
« on: July 19, 2018, 04:59:24 AM »
Yamaraja Instructs His Messengers

Yamaraja said: 'Superior to me there is another one, another Lord, who is as the warp and woof of cloth to all the mobile and immobile living beings. In Him the entire cosmos is found and of Him there are the partial manifestations of the maintenance , creation and destruction of this universe. The entire creation is controlled by Him like a bull is by a rope through his nose. Just like one ties oxen to a rope He ties the people with different basic denominations and duties to His word , according to which they scrupulously carry their offerings to Him. I myself, the Lord of death, Indra the king of heaven, Nirriti of chaos, Varuna of water, Candra of the moon, Agni of fire, S'iva of destruction, Pavana of the air, Brahma of creation, Surya of the sun, Vis'vasu of beauty , the eight Vasus of goodness, the Sadhyas of cultivation, the Maruts of the wind, the Rudras of anger, the Siddhas of perfection and the other ones creating order in the universe, as also immortal rulers like Brihaspati and sages like Bhrigu,  despite being ruled by goodness and being free from passion and ignorance, under the influence of His maya have no knowledge of His motives. And how much more wouldn't that be true for others besides them?  He, the Soul present in the heart of all living beings, can factually not be seen or known through the senses, the mind, the breath or by means of ideation and words  just like the different parts of the body cannot see the eyes watching over them. The attractive servants of  the independent, transcendental Lord ruling everything, the Master of Maya, the Great Soul, generally move around in this world with His physical qualities and nature. The ones of Vishnu who are worshiped by the enlightened, have forms rarely seen that are most wonderful to behold. They protect the mortals devoted to the Lord from enemies and from my men, so that they are protected from practically every side. The great rishis, the gods, the best ones of perfection and also the demons, the humans including the ones founded in knowledge  and the celestial singers [the Caranas] and such, have no knowledge of the dharma that is established by the Supreme Lord in person. Lord Brahma, Narada, Shambu, the four Kumaras, Kapila, Manu, Prahlada, Janaka, Bhishma, Bali, the son of Vyasa [S'uka] and I myself [Yamaraja]; we, these twelve [mahajanas], have knowledge of the bhagavata-dharma [of surrender to the Supreme Lord] my dear servants, that is most confidential, transcendental and hard to grasp. He who understands it achieves eternal life. We all recognize that for the people living in this material world the yoga of devotion unto the Supreme Lord beginning with the singing of the holy name, constitutes the supreme dharma. Just consider how by pronouncing the holy name of the Lord my dear sons, even Ajamila was delivered from the noose of death. Even this sinner Ajamila attained liberation when he, at the moment of his death, innocently with 'Narayana' called for his son. Singing of the qualities of His names and deeds is more than enough to remove the sins of man.  Understand that this truth of the mahajanas is practically always missed by those whose minds were bewildered by maya, the illusory energy of the Goddess, by those whose intelligence to a great extend was dulled with activities and motives to gain wealth and name and fame,led by the wrong understanding of the flowery statements in the Vedas. With this in mind the sharp-witted ones with all their heart and soul love the Supreme and Unlimited Lord. Such persons do therefore not deserve my punishment. And if there would be any fall down with them, that also will be destroyed by the singing of Hari's names. They, the devotees who with an equal vision are of surrender to the Supreme Lord and whose sacred histories are proclaimed by the demigods and perfected ones, you should never approach, for they are fully protected by the mace of the Lord. It is not given to us to punish them, just as it isn't given to time itself .  Communities of transcendental swanlike souls who free from material attachment are of self-realization, continuously relish the honey of His lotus feet. But they who are full of desires and attachments are on the path that leads to hell. Bring those before me who in their falsehood turned against Mukunda, the Lord of Liberation. They who run from the truth and fail in their duties unto Lord Vishnu, whose tongues never express the names and qualities of the Supreme Lord, who do not carry Him in their heart or remember His lotus feet and not even once bowed their heads to Krishna, bring them all before me.  I pray that He, the Supreme Lord, the original and oldest Lord Narayana, will excuse me for the impudence of my servants. My men and we, acted in ignorance and therefore we with folded hands beg the most venerable, all-pervading Lord for forgiveness.'

S'uka said: 'Therefore, oh descendant of Kuru, understand that the glorification of Lord Vishnu is the ultimate form of atonement, the best one can do in the world to deal with one's sins, however great they are.The hearts of those who always listen to and sing about the heroism of the Lord that wipes away all sin, are by their bhakti, very easily purified, while such a thing is not as easily brought about when one is bent upon religious customs and such. He who holds on to the honey of Krishna's lotus feet will not fall in sin again because he renounced the desire to enjoy the illusory quality of maya which brings distress. Anyone else however, who enchanted by lust tries to do something to cleanse the passion out of his soul, will surely find the passion reappear.

After hearing from the mouth of their master about the extraordinary glories of the Lord and His name, fame and attributes, the Yamadutas were struck with wonder. Since then, as soon as they see a devotee, they fear him and dare not look at him again.

Book 6,chapter 3

General topics / Re: Quotes of Sri Nisargadatta Maharaj
« on: July 19, 2018, 03:52:41 AM »
Questioner: In one's search for the essential, one soon realises one's inadequacy and the need for a guide or a teacher.
This implies a certain discipline for you are expected to trust your guide and follow implicitly his advice and instruction.
Yet the social urgencies and pressures are so great, personal desires and fears so powerful, that the simplicity of mind and will, essential in obedience, are not forthcoming.
How to strike a balance between the need for a Guru and the difficulty in obeying him implicitly?

Maharaj: What is done under pressure of society and circumstances does not matter much, for it is mostly mechanical, mere reacting to impacts.
It is enough to watch oneself dispassionately to isolate oneself completely from what is going on.
What has been done without minding, blindly, may add to one's karma (destiny), otherwise it hardly matters.
The Guru demands one thing only; clarity and intensity of purpose, a sense of responsibility for oneself.
The very reality of the world must be questioned.
Who is the Guru, after all?
He who knows the state in which there is neither the world nor the thought of it, he is the Supreme Teacher.
To find him means to reach the state in which imagination is no longer taken for reality.
Please, understand that the Guru stands for reality, for truth, for what is.
He is a realist in the highest sense of the term.
He cannot and shall not come to terms with the mind and its delusions.
He comes to take you to the real; don't expect him to do anything else.
The Guru you have in mind, one who gives you information and instructions, is not the real Guru.
The real Guru is he who knows the real, beyond the glamour of appearances.
To him your questions about obedience and discipline do not make sense, for in his eyes the person you take yourself to be does not exist, your questions are about a non-existing person.
What exists for you does not exist for him.
What you take for granted, he denies absolutely.
He wants you to see yourself as he sees you.
Then you will not need a Guru to obey and follow, for you will obey and follow your own reality.
realise that whatever you think yourself to be is just a stream of events; that while all happens, comes and goes,you alone are, the changeless among the changeful, the self- evident among the inferred.
Separate the observed from the observer and abandon false identifications.

Q: In order to find the reality, one should discard all that stands in the way.
On the other hand, the need to survive within a given society compels one to do and endure many things.
Does one need to abandon one's profession and one's social standing in order to find reality?

M: Do your work.
When you have a moment free, look within.
What is important is not to miss the opportunity when it presents itself.
If you are earnest you will use your leisure fully.
That is enough.

Q: In my search for the essential and discarding the unessential, is there any scope for creative living?
For instance, I love painting.
Will it help me if I give my leisure hours to painting?

M: Whatever you may have to do, watch your mind.
Also you must have moments of complete inner peace and quiet, when your mind is absolutely still.
If you miss it, you miss the entire thing.
If you do not, the silence of the mind will dissolve and absorb all else.
Your difficulty lies in your wanting reality and being afraid of it at the same time.
You are afraid of it because you do not know it.
The familiar things are known, you feel secure with them.
The unknown is uncertain and therefore dangerous.
But to know reality is to be in harmony with it.
And in harmony there is no place for fear.
An infant knows its body, but not the body-based distinctions.
It is just conscious and happy.
After all, that was the purpose for which it was born.
The pleasure to be is the simplest form of self-love, which later grows into love of the self.
Be like an infant with nothing standing between the body and the self.
The constant noise of the psychic life is absent.
In deep silence the self contemplates the body.
It is like the white paper on which nothing is written yet.
Be like that infant, instead of trying to be this or that, be happy to be.
You will be a fully awakened witness of the field of consciousness.
But there should be no feelings and ideas to stand between you and the field.

Q: To be content with mere being seems to be a most selfish way of passing time.

M: A most worthy way of being selfish!
By all means be selfish by foregoing everything but the Self.
When you love the Self and nothing else, you go beyond the selfish and the unselfish.
All distinctions lose their meaning.
Love of one and love of all merge together in love, pure and simple, addressed to none, denied to none.
Stay in that love, go deeper and deeper into it, investigate yourself and love the investigation and you will solve not only your own problems but also the problems of humanity.
You will know what to do.
Do not ask superficial questions; apply yourself to fundamentals, to the very roots of your being.

General Discussion / Re: Divine poetry and thoughts
« on: July 19, 2018, 03:41:26 AM »

Take one step beyond yourself --
the whole path lasts no longer than a step.
Beg alms from yourself -- don't go wandering --
outside yourself the Way cannot be found.
If it's love you're after, naught yourself;
only the lover minus self knows love.
In the hope of His union suffer
the weight of separation all your life.
A rose without thorns cannot be found ?
there is no gathering of roses without shedding blood.
Seek His pearl-secret from the ocean-hearted dervish ?
there is no diver in His ocean but the dervish heart.
Speak not of infidelity or faith
no, be sacrificed in the way of love;
for in His presence there is no room, no time
for dogma, infidelity or faith.
Seeker, no one attains to love
without rising above yesterday and tomorrow.
The day is today. No lover
knows care for the future!
Speak no more of silver and gold with Nimatullah
this lovely gold of yours is nothing but a jaundiced corpse.

 Shah Nematollah Vali

General Discussion / Re: Divine poetry and thoughts
« on: July 19, 2018, 03:28:19 AM »

The things that change are not our real life

The things that change are not our real life.
Within us there is another body, another beauty.
It belongs to that ray of Light which never changes.
We must discover how to mingle with It and become one
with that Unchanging thing.
We must realize and understand this treasure of Truth.
That is why we have come to the world.
Within your heart in a space no bigger than an atom,
God has placed the 18,000 universes.

Bawa Muhaiyaddeen

General topics / Re: Quotes of Sri Nisargadatta Maharaj
« on: July 17, 2018, 04:38:49 AM »
Questioner: I have noticed a new self emerging in me, independent of the old self.
They somehow co-exist.
The old self goes on its habitual ways; the new lets the old be, but does not identify itself with it.

Maharaj: What is the main difference between the old self and the new?

Q: The old self wants everything defined and explained.
It wants things to fit each other verbally.
The new does not care for verbal explanations -- it accepts things as they are and does not seek to relate them to things remembered.

M: Are you fully and constantly aware of the difference between the habitual and the spiritual.
What is the attitude of the new self to the old?

Q: The new just looks at the old.
It is neither friendly nor inimical.
It just accepts the old self along with everything else.
It does not deny its being, but does not accept its value and validity.

M: The new is the total denial of the old.
The permissive new is not really new.
It is but a new attitude of the old.
The really new obliterates the old completely.
The two cannot be together.
Is there a process of self-denudation, a constant refusal to accept the old ideas and values, or is there just a mutual tolerance?
What is their relation?

Q: There is no particular relation.
They co-exist.

M: When you talk of the old self and new, whom do you have in mind?
As there is continuity in memory between the two, each remembering the other, how can you speak of two selves?

Q: One is a slave to habits, the other is not.
One conceptualises, the other is free from all ideas.

M: Why two selves?
Between the bound and the free there can be no relationship.
The very fact of co-existence proves their basic unity.
There is but one self -- it is always now.
What you call the other self -- old or new -- is but a modality, another aspect of the one self.
The self is single.
You are that self and you have ideas of what you have been or will be.
But an idea is not the self.
Just now, as you are sitting in front of me, which self are you?
The old or the new?

Q: The two are in conflict.

M: How can there be conflict between what is and what is not?
Conflict is the characteristic of the old.
When the new emerges the old is no longer.
You cannot speak of the new and the conflict in the same breath.
Even the effort of striving for the new self is of the old.
Wherever there is conflict, effort, struggle, striving, longing for a change, the new is not.
To what extent are you free from the habitual tendency to create and perpetuate conflicts?

Q: I cannot say that I am now a different man.
But I did discover new things about myself, states so unlike what I knew before that I feel justified in calling them new.

M: The old self is your own self.
The state which sprouts suddenly and without cause, carries no stain of self; you may call it 'god'.
What is seedless and rootless, what does not sprout and grow, flower and fruit, what comes into being suddenly and in full glory, mysteriously and marvellously, you may call that 'god'.
It is entirely unexpected yet inevitable, infinitely familiar yet most surprising, beyond all hope yet absolutely certain.
Because it is without cause, it is without hindrance.
It obeys one law only; the law of freedom.
Anything that implies a continuity, a sequence, a passing from stage to stage cannot be the real.
There is no progress in reality, it is final, perfect, unrelated.

Q: How can I bring it about?

M: You can do nothing to bring it about, but you can avoid creating obstacles.
Watch your mind, how it comes into being, how it operates.
As you watch your mind, you discover your self as the watcher.
When you stand motionless, only watching, you discover your self as the light behind the watcher.
The source of light is dark, unknown is the source of knowledge.
That source alone is.
Go back to that source and abide there.
It is not in the sky nor in the all-pervading ether.
God is all that is great and wonderful; I am nothing, have nothing, can do nothing.
Yet all comes out of me -- the source is me; the root, the origin is me.
When reality explodes in you, you may call it experience of God.
Or, rather, it is God experiencing you.
God knows you when you know yourself.
Reality is not the result of a process; it is an explosion.
It is definitely beyond the mind, but all you can do is to know your mind well.
Not that the mind will help you, but by knowing your mind you may avoid your mind disabling you.
You have to be very alert, or else your mind will play false with you.
It is like watching a thief -- not that you expect anything from a thief, but you do not want to be robbed.
In the same way you give a lot of attention to the mind without expecting anything from it.
Or, take another example.
We wake and we sleep.
After a day's work sleep comes.
Now, do I go to sleep or does inadvertence -- characteristic of the sleeping state -- come to me?
In other words -- we are awake because we are asleep.
We do not wake up into a really waking state.
In the waking state the world emerges due to ignorance and takes one into a waking-dream state.
Both sleep and waking are misnomers.
We are only dreaming.
True waking and true sleeping only the jnani knows.
We dream that we are awake, we dream that we are asleep.
The three states are only varieties of the dream state.
Treating everything as a dream liberates.
As long as you give reality to dreams, you are their slave.
By imagining that you are born as so-and-so, you become a slave to the so-and- so.
The essence of slavery is to imagine yourself to be a process, to have past and future, to have history.
In fact, we have no history, we are not a process, we do not develop, nor decay; also see all as a dream and stay out of it.

Q: What benefit do I derive from listening to you?

M: I am calling you back to yourself.
All I ask you is to look at yourself, towards yourself, into yourself.

General Discussion / Re: Divine poetry and thoughts
« on: July 17, 2018, 04:30:31 AM »

My life is hanging on my lips now
Come my beloved so I may live again
For if you come when I am no exist
To what avail shall that be?

Hazrat Amir Khusroo

General Discussion / Re: Divine poetry and thoughts
« on: July 17, 2018, 04:21:39 AM »

Proclaim the glory of God's name as long as life remains in you;
The dazzling splendour of His radiance Hoods the universe!
Like nectar streams His boundless love, filling the hearts of men with joy:
The very thought of His compassion sends a thrill through every limb!
How can one fittingly describe Him? Through His abounding grace
The bitter sorrows of this life are all forgotten instantly.

On every side- on land below, in sky above, beneath the seas:
In every region of this earth - men seek Him tirelessly,
And as they seek Him, ever ask: Where is His limit, where His end?
True Wisdom's Dwelling-place is He, the Elixir of Eternal Life,
The Sleepless, Ever-wakeful Eye, the Pure and Stainless One:
The vision of His face removes all trace of sorrow from our hearts.

from The Gospel of Sri Ramakrishna

The Srimad Bhagavata / Re: Excerpts from Srimad Bhagavatam
« on: July 17, 2018, 04:10:42 AM »
Krishna Rescues His Teacher's Son

S'uka said: 'Knowing that His parents were thinking that He would be the Supreme Personality, He said to Himself: 'This should not be so'. And thus He expanded His personal illusory potency His yogamaya that bewilders the people. Approaching them together with His elder brother, the Greatest Devotee of All, with humility bowed down to His parents in order to satisfy them and respectfully said: 'Dear father and mother!  Oh father, because of Us you were always afraid and have never seen anything of the toddler age, the boyhood and youth of your two sons. As ordained by fate We, being deprived of living in your presence, could not experience the joy of the happiness of children who live at home with their parents. A mortal person may never, not even for a lifespan of a hundred years, be able to repay the debt to his parents. He took his birth from them and by them he is maintained. They are the source of the body that is suitable for all goals of life. A son who, even though capable, with his resources and wealth does not provide for their sustenance, will after his death be forced to eat his own flesh. When one is capable of, but not maintains one's mother and father, the elderly, one's chaste wife, one's very young child, one's spiritual master, a brahmin or anyone seeking one's protection, one is a person who is dead even though he breathes. Because of Kamsa who always disturbed our minds, we could not honor you and have spent our days of youth without having been of any use to you. Please oh father and mother, forgive us the fact that, falling under the control of others, we from our part could not serve you so that the hardhearted one Kamsa could give you such a great pain.'

S'uka said: 'Thus bewildered by the words of Him, the Lord and Soul of the Universe who through His maya appeared as a human being, they raised Them upon their laps to experience the joy of closeness with their sons. Bound by the rope of affection crying a river they, with their throats full of tears ,overwhelmed could not say a word oh King. The Supreme Lord, the son of Devaki, who thus comforted His parents, then made His maternal grandfather Ugrasena, King over the Yadus. He told him: 'Please, oh great King, with Us as your subjects, take command, for because of the curse of Yayati  one being born as a Yadu should not sit on the throne.  When I am there as a servant to attend to you, the demigods and such will bow down before you to offer you tribute. Then what to speak of the other rulers of men?'

All His close relatives and other relations, the Yadus, Vrishnis, Andhakas, Madhus, Das'arhas, Kukuras and other clans, who disturbed in their fear of Kamsa had fled in all directions, were honored and consoled, for living in foreign regions had made them weary. He, the Maker of the Universe, brought them back to their homes and satisfied them with valuable gifts. Protected by the arms of Krishna and Sankarshana they in their homes enjoyed the complete fulfillment of their desires because, now that they day after day saw the loving, always cheerful, beautiful lotus face and merciful, smiling glances of Mukunda, with Krishna and Balar?ma the fever of a material existence had ended.Even the eldest ones were youthful and full of strength and vitality, now that they there time and again through their eyes could imbibe the nectar of Mukunda's lotus face. Thereupon the Supreme Lord, the son of Devaki, and Sankarshana approached Nanda oh great King. They, embracing him, said:  'Oh father, with the great affection and the fondling of the two of you, you have cared for us in a great way. The love the parents have for their children is truly greater than even the love they have for each other.  Those persons are father and mother who nourish, like they were their own sons, the children who were abandoned by relatives unable to maintain and protect them. Now you should all return to Vraja, dear Father. We shall come to see you, our dear relatives who suffer in separation from Us, as soon as we have given some happiness to your well-wishing friends. The Supreme Lord, the Infallible One thus appeasing Nanda and the people from Vraja, thereupon respectfully honored them with clothing, jewelry and pots and such.

Thus being addressed by the two of Them, Nanda engulfed by affection, embraced Them with tears filling his eyes and went together with the gopas to Vraja. The son of S'urasena [Vasudeva], oh King, then arranged for a priest and brahmins to properly perform the second-birth initiation of his sons.  For their remuneration he donated in worship fully decorated cows with golden chains and ornaments, complete with calves and linen wreaths.  Magnanimously he gave them in charity the cows that were stolen away by Kamsa, the same cows he previously had donated within his mind the very day that Krishna and Rama were born.  After having been initiated into the twice-born status, They, of proper vows, took the vow of celibacy from Garga, the preceptor of the Yadus. The Lords of the Universe who are the source of any form of knowledge, concealed in Their human activities the perfection of Their omniscience that is not founded on any knowledge from the outside. They nevertheless then desired to reside in the school of the guru and approached a native of Benares called Sandipani, who dwelt in the city of Avanti. Thus obtaining the company of these self-controlled souls, he was by Them respected as if he was the Lord Himself. Doing this They in Their devotion formed an irreproachable example of service to the teacher. That best of the twice-born souls as Their guru, taught Them, contented as he was with Their pure love and submissive acts, all the Vedas with their corollary literatures and philosophical treatises [Upanishads], the Dhanur-veda [military science, archery] along with all its secrets [the mantras], the dharma [the codes of human conduct, the laws] and the nyaya [the methods of logic] as also the anvikshikim [the knowledge of philosophical debate or tarka] and the six aspects of political sciencei.  As the best of all first class persons and as the promulgators of all knowledge They, oh ruler of man, fixed in concentration, fully assimilated with simply having heard it only once, the complete of the sixty-four arts in as many days and nights and satisfied Their preceptor, oh King, by offering him compensation [gurudakshina]. Oh King, the bramin in consideration of the amazing greatness of Their superhuman intelligence, after consulting with his wife, arrived at the wish to see his child again that had perished in the ocean at Prabhasa.'So be it' the two great warlords of unlimited prowess said and next mounted a chariot to head for Prabhasa. Having arrived there, they walked up to the shore and sat down for a moment. The god of the ocean recognized Them and offered Them tribute. The Supreme Lord said to him: 'Present Us at once the son of Our guru, a young boy you have seized here with a mighty wave.'

The god of the ocean said: 'It was not I who took him away, oh Lord, it was a powerful Daitya named Pa?cajana, oh Krishna, a demon who moves through the water in the form of a conch. He who lives here indeed has kidnapped him.' Hearing that the Master quickly entered the water and killed him, but He could not find the boy in his belly. Taking the conch shell that had grown as a part of the demon, He returned to the chariot and went to the beloved city of Yamaraja [the lord of death] known as Samyamani. Arriving there, Janardana together with the Lord who has a plow for His weapon [Balarama] blew loudly on His conch shell so that Yamaraja, he who restrains the living beings, could hear the sound. Overflowing with devotion Yamaraja worshiped Them elaborately and humbly bowing down said to Krishna who dwells in each his heart: 'What can I do for the two of You, oh Vishnu who, for Your pastime, has appeared in the form of human beings?'

The Supreme Lord said: 'Please bring Me the son of My guru who was brought here because of his karmic bondage, oh great King. It is My command that should be given priority.'

'So be it' he said and brought forward the preceptor's son. The Best of the Yadus gave him back to Their guru whom They then said: 'Please make another wish.'

The honorable guru said: 'My dear Boys, I am completely fulfilled by the remuneration for the guru the two of You have offered. What else would there be left for the spiritual master to desire from someone like You? O heroes, now please return home. May Your fame sanctify the world, and may the Vedic hymns be ever fresh in Your minds, both in this life and the next.'

Thus by Their guru permitted to leave, They, on Their chariot as fast as the wind and thundering like a cloud, reached Their city. The citizens who had not seen Balarama and Janardana for many days, all rejoiced to see Them again, like having regained a lost treasure.'

Book 10,Chapter 45

General Discussion / Re: Divine poetry and thoughts
« on: July 17, 2018, 02:42:54 AM »

La forza/The power
You know, there's a star
In the night for me,
It lights up my way
To eternity,
It's my guide,
That never leaves me
In the immensity
The power of destiny
Makes me hover,
The time of happiness is near,
Is our affinity
A dream or reality
On the pink wings of Love
When I go down this road,
I always feel free,
I wish everything around us was
A fairytale,
Our love
Will be our guide
To the infinity,
The power of destiny
Makes me hover,
The time of happiness is near,
Is our affinity
A dream or reality
On the pink wings of Love

 Elina Nechayeva
This is the video of this song and beautiful performance

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