Brahman

The word "Karna" means the one who listens. Listen to
spiritual teachings, but do not keep them confined only to the ear.
Act accordingly. Only one who acts will benefit. One who puts into
practice the teachings of the Sadguru, will attain Brahman. One must listen to and understand the science of life, and then you will be happy. You will get experience according to your faith.
If you meditate on God as the Life-Force, as the Life-Energy, then you will be the Life-Energy. We are not worldly. Discard the concept that you are an individual. If you actually live as a sage, you will attain the state of Brahman. If you live as the Self, you will be one with the Almighty God, Narayana.
Sadguru Sri Siddharameshwar Maharaj

God

God dwells in you, as you,
and you don't have to 'do' anything
to be God-realized or Self-realized,
it is already your true and natural state.

Just drop all seeking, turn your attention inward,
and sacrifice your mind to the One Self radiating
in the Heart of your very being.

For this to be your own presently lived experience,
Self-Inquiry is the one direct and immediate way."

~ Sri Ramana Maharshi

Spiritual awakening

Spiritual awakening is a remembering. It is not becoming something that we are not. It is not about transforming ourselves. It is not about changing ourselves. It is a remembering of what we are, as if we’d known it long ago and had simply forgotten. At the moment of this remembering, if the remembering is authentic, it’s not viewed as a personal thing. There is really no such thing as a “personal” awakening, because “personal” would imply separation. “Personal” would imply that it is the “me” or the ego that awakens or becomes enlightened.
But in a true awakening, it is realized very clearly that even the awakening itself is not personal. It is universal Spirit or universal consciousness that wakes up to itself. Rather than the “me” waking up, what we are wakes up from the “me.” What we are wakes up from the seeker. What we are wakes up from the seeking.

~ Adyashanti

...from "The End of Your World"

Mind

You simply have to watch:
Where does mind arise from?
Where does thought come from?
What is the source of this thought?
Then you will see that you have always been Free
and that everything has been a dream.

~ Papaji

Experiences

Whatever experiences may arise,
allow them to be expressed. They flow
within the human expression of consciousness.
Let them be. Because when they have been
given the room to express themselves, then the
space behind, which is joyful, steady and tranquil,
will come to the front. Only don’t name this
enlightenment or feel that you’ve gained something.

Instead recognise and pay full attention to the
unchanging silence which is the substratum of
all that is appearing in the mind.
"White Fire" ~ Mooji

Being

The purpose of worshipping the Impersonal Supreme Being is the incessant remembrance of the truth that you are Brahman. ~ Sri Ramana Maharshi

Self remembrance

SELF-REMEMBRANCE

Remembering the Self, one’s real nature, without faltering even slightly,
is the eminent victory of true jnana.

With your consciousness hold fast to and never abandon the substratum, your real nature, the Supreme that can neither be held nor relinquished.

Is the Self something far away that you have to touch? The higher Self exists as one but it is only your thoughts that make you feel it is not.
You can neither think about it nor forget it.

Other than the thought of the Self, any other thought you may associate with, is a mere mental construct, foreign to that Self.

Thinking of the Self is to abide as that tranquil consciousness. Padam, the true swarupa, can neither be remembered nor forgotten.

The Self is self-luminous without darkness and light, and is the reality which is self-manifest. Therefore, one should not think of it as this or that.

All such thoughts would only end in bondage. The purport of meditation on the Self is to make the mind take the ‘form’ of the Self. In the middle of the heart-cave is the pure Brahman directly manifest as the Self in the form of ‘I-I’. Can there be greater ignorance than to think of It in manifold ways, without knowing it as aforementioned?

-Padamalai p 76, 77

Happiness

Papaji Says: "You are Happiness. You are Peace. You are Freedom. Do not entertain any notions that you are in trouble. Be Kind to Yourself. Open to your Heart and Simply Be." https://play.google.com/store/apps/details?id=com.papajidaily

Surrender

Papaji Says: "Surrender, let Silence have you. Surrender to the source, Surrender to awareness, this is the only place of protection. Surrender your heart and you will know all. Surrender to Consciousness and Bliss. Surrender means to surrender your bondage and to simply be Freedom."

Mind

Ramana says: "If the mind subsides, the whole world subsides. Mind is the cause of all this. If that subsides, the natural state presents itself. The Self proclaims itself at all times as `I, I'. It is self- luminous. It is here. All this is that. We are in that only."

==============
Ramana says: "Take no notice of the ego and its activities, but see only the light behind."
=============

Child and Jnani

Ramana says: "A child and a Jnani (Self-Realized Soul) are similar in a way. Incidents interest a child only so long as they last. It ceases to think of them after they have passed away. So then, it is apparent that they do not leave any impression on the child and it is not affected by them mentally. So it is with a jnani."

Jnani

Ramana says: "The Jnani's (Self-Realized Souls) mind is known only to the jnani. One must be a jnani oneself in order to understand another jnani. However the peace of mind which permeates the saint's atmosphere is the only means by which the seeker understands the greatness of the saint. His words or actions or appearance are no indication of his greatness, for they are ordinarily beyond the comprehension of common people." https://play.google.com/store/apps/details?id=com.ramanadaily

Self

In deep sleep you are not a self-conscious person, yet you are alive. When you are alive and conscious, but no longer self-conscious, you are not a person anymore.

Nisargadatta Maharaj
I Am That
86. The Unknown is the Home of the Real

Grace

SRI MURUGANAR SINGS

123 The nature of His grace, conferred through the bliss of divine silence, was such that it established in me an unshakeable devotion that I experienced as a deep love for my Lord, a love in which my bondage was ended and my mind dissolved in the limitless expanse of the Supreme Self.

124 Setting me on the straight path of true knowledge He led me to the glorious goal of union with him in the one-pointed state of holy silence. My heart's gracious jewel, true wisdom's sun, He dissipated the dark clouds of the senses' illusory world.

126 When the Lord's gracious gaze fell upon me, my heart was filled with the Self’s divine radiance in which all distinctions are obliterated so that my evil and treacherous ego faded in the spreading glory of divine realization's dawn, and was no more.

127 Gladly He ruled me, true wisdom's flame, and now within my heart where in joy I made for Him a home I can perceive no other. Only He remains, the Supreme Self, manifesting as consciousness’ pure light, empty and yet replete.

Sri Muruganar in 'Sri Ramana Anubhuti', transl by Robert Butler

SELF-REMEMBRANCE

SELF-REMEMBRANCE

Remembering the Self, one’s real nature, without faltering even slightly,
is the eminent victory of true jnana.

With your consciousness hold fast to and never abandon the substratum, your real nature, the Supreme that can neither be held nor relinquished.

Is the Self something far away that you have to touch? The higher Self exists as one but it is only your thoughts that make you feel it is not.
You can neither think about it nor forget it.

Other than the thought of the Self, any other thought you may associate with, is a mere mental construct, foreign to that Self.

Thinking of the Self is to abide as that tranquil consciousness. Padam, the true swarupa, can neither be remembered nor forgotten.

The Self is self-luminous without darkness and light, and is the reality which is self-manifest. Therefore, one should not think of it as this or that.

All such thoughts would only end in bondage. The purport of meditation on the Self is to make the mind take the ‘form’ of the Self. In the middle of the heart-cave is the pure Brahman directly manifest as the Self in the form of ‘I-I’. Can there be greater ignorance than to think of It in manifold ways, without knowing it as aforementioned?

-Padamalai p 76, 77

Free your mind

LESSONS OF DIPA MA

Free your mind:
"Your mind is all stories.”

Dipa Ma did not say that the mind is mostly stories; she said that there is nothing in the mind but stories. These are the personal dramas that create and maintain the sense of individual identity: who we are, what we do, what we are and are not capable of. Without our being aware of it, the endless series of such thoughts drives and limits our lives. And yet those stories are without substance.

Dipa Ma challenged students' beliefs in their stories, their attachment to the stories. When someone said, "I can’t do that,'' she would ask, "Are you sure?" or "Who says?" or "Why not?

She encouraged students to observe the stories, to see their emptiness, and to go beyond the limitations they impose.
“Let go of thinking," she urged. "Meditation is not about thinking.”

At the same time, Dipa Ma taught that the mind is not an enemy to be gotten rid of. Rather, in the process of befriending the mind, in getting to know and accept it, it ceases to be a problem. Dipa Ma knew the freedom that follows that process; she lived in a state of thought-free awareness.

In a group interview, Jack Kornfield innocently asked, "What is it like in your mind?"

Dipa Ma smiled, closed her eyes, and quietly answered,

"In my mind there are three things: concentration, loving-kindess, and peace."

Jack, not sure if he had heard correctly, asked, "Is that all?"
“Yes, that is all,” Dipa Ma replied.

- Dipa Ma: The Life and Legacy of a Buddhist Master

Dream

Most of us are stuck in a dream world.
We're stuck in a dream world because it presses down on us.
It appears so real.
Things are happening every day.
Yet, one day you will awaken.
It's the same as awakening from your dream at night.
There is no difference.
When you awaken to the dream at night, do you have any interest in the dream?
You may for a while.
If you're into dreams, you may try to decipher what the dream means, for a little bit.
But after a while you forget all about the dream.
So it is with this world.
When a person awakens, or a person becomes liberated, they are able to see the dream, but they know they are not part of it.
They also observe everything, but they are not part of the dream.
The world no longer has any power over them, over the awakened person, the liberated person.
The world has no power whatsoever over you once you're liberated.

Robert Adams 

197 - Why Should We Do Anything? - November 5, 1992

Papaji Says

Papaji Says: "The Atman consumes you, giving you eternal existence, eternal consciousness, and eternal bliss. And nobody knows it. Everyone is searching outside through the senses. Whatever you see, wherever you see name and form, it is not true. These names and forms will never give you peace or love. Whatever you see, feel, or experience through pleasurable sense objects ultimately will leave you hungry." https://play.google.com/store/apps/details?id=com.papajidaily

नामजपाचे महत्त्व

  नामजपाचे महत्व :
मुंबईमध्ये गोंधळेकर नावाचे गृहस्थ होते त्यांचे महाराजावर प्रेम होते ते नामस्मरण करीत असत सन १९३३ मध्ये त्यांना काळपुळी झाली ,मुंबईतील एका चांगल्या डॉक्टरने त्यांचे ऑपरेशन केले,पण पाठीवर ज्या ठिकाणी कापले होते त्या ठिकाणी पुष्कळ मोठी जखम झाली होती,त्या जखमेमध्ये पु न होता ती लवकर बरी व्हावी म्हणून तिचे ड्रेसिंग डॉक्टर रोज करत ,ड्रेसिंगच्या वेळी जखम धुताना गोंधळेकराना अक्षरशः प्राणांतिक वेदना होत असत एक दिवशी त्यांनी महाराजांना प्रार्थना केली "महाराज देहाचा भोग हा भोगलाच पाहिजे हे मला कबुल आहे ,हि जखम बरी व्हायला जो वेळ लागेल तो लागुदया त्यामध्ये मी नामस्मरण करण्याचा प्रयत्न करीन,परंतु रोज ड्रेसिंगच्या वेळी ज्या प्राणांतिक वेदना मला होतात त्या इतक्या भयंकर असतात कि माझा जीव कासावीस होतो, मला आपला वेदांत नको,माझ्या या वेदना कमी करा नाहीतर माझा प्राण जाउद्या " अशी अगदी कळवळून प्रार्थना केल्यावर "काळजी करू नये ,ड्रेसिंगची वेळ आली कि नामस्मरणाला सुरवात करावी राम वेदना कमी करेल " हे उत्तर त्यांना मिळाले. दुसर्या दिवशी सकाळी डॉक्टर ड्रेसिंग साठी आले इकडे गोंधळेकरानी नामस्मरण सुरु ठेवले कौतुकाची गोष्ट अशी कि त्यादिवशी डॉक्टरने जखम धुवून टाकलेली त्यांना कळली देखील नाही पुढे आठ दिवस ड्रेसिंग होत होते पण त्यांना त्याचा अजिबात त्रास झाला नाही त्यातून बरे झाल्यावर ते लोकांना सांगत कि " आपण मनापासून नामस्मरण केले तर महाराज खात्रीने आपल्यापाशी असल्याचा अनुभव येतो ,काहीही झाले तरी आपण नाम सोडता कामा नये. . या प्रसंगावरून नामजपाचे सामर्थ्य आपल्या लक्षात येते , नामजपाने प्रारब्धाने आपल्या वाटय़ाला आलेले भोग,व दुःख सौम्य होतात. प्रारब्धाचे भोग हे कोणालाही चुकले नाहीत ते माणसाच्या देहाला व मनाला ते भोगावेच लागतात. परंतु आपले रामाशी नामरूपाने सततचे अनुसंधान असेल तर ते भोग आपल्याला जाणवत नाहीत नामाने देहाचे ममत्व कमी होते. अखंड नामाने मीपणाची जाणीव नकळत कमी होते व "मी कर्ता" हि भावना नाहीशी होते,व "राम कर्ता" हि भावना निर्माण होते,. भगवंताच्या अखंड नामस्मरणात इतके सामर्थ्य आहे. की माणसांवर असलेला दुष्कर्माचा प्रभाव कमी होऊन त्याची वृत्ती सात्त्विक बनते. व सद्विचार आणि सद्वर्तनाकडे वळते. विषयासक्त आणि चंचल, अशांत मन, शांत आणि स्थिर होते. महाराज म्हणतात, भक्तांनो, आपल्या जिभेचा उपयोग केवळ भगवंत नामासाठीच करा. कोणालाही वाईट बोलु नका, कोणाचे वाईट चिंतू नका. सत्कर्मे करा, आणि पुण्य जोडा. आपल्या वाटय़ाला जे भोग येतील ते राम नामात सदैव दंग राहून हसतहसत भोगा. नामावर पूर्ण विश्वास ठेवा. कारण नामाच्या सामर्थ्यानेच प्रारब्धातील दुखः कमी होणार आहे.

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Samarthache atmacharitra

True Intimacy

Dispassionate

Nisargadatta Maharaj: I know nothing about it all and see no difference between you and me. My life is a succession of events, just like yours. Only I am detached and see the passing show as a passing show, while you stick to things and move along with them.

Questioner: What made you so dispassionate?

Nisargadatta Maharaj: Nothing in particular. It so happened that I trusted my Guru. He told me I am nothing but my self and I believed him. Trusting him, I behaved accordingly and ceased caring for what was not me, nor mine. 

~ from "I Am That", chapter 2

Ramana says

Ramana says: "The world is not external. Because you identify yourself wrongly with the body you see the world outside, and its pain becomes apparent to you. But they are not real. Seek the reality and get rid of this unreal feeling."
https://play.google.com/store/apps/details?id=com.ramanadaily

Quotes

Think of God and attachments will gradually drop from you.
If you wait till all desires disappear to start your devotion and prayer. you will have to wait a very, very long time indeed.

BHAGAVAN

SOURCE: Guru Ramana

Brahman

D.: Rama asks: "Brahman being Pure, how can maya arise from Him and veil Him also? "Vasishta replies: "In pure mind associated with strong dispassion this question will not arise." Of course in advaita (non-dualistic) philosophy there can be no place for jiva, Isvara and maya. Oneself sinking into the Self, the vasanas (tendencies) will entirely disappear, leaving no room for such a question.

M.: The answers will be according to the capacity of the seeker. It is said in the second chapter of Gita that no one is born or dies: but in the fourth chapter Sri Krishna says that numerous incarnations of His and of Arjuna had taken place, all known to Him but not to Arjuna. Which of these statements is true? Both statements are true, but from different standpoints. Now a question is raised: How can jiva rise up from the Self? I must answer. Only know Your Real Being, then you will not raise this question.

Why should a man consider himself separate? How was he before being born or how will he be after death? Why waste time in such discussions? What was your form in deep sleep? Why do you consider yourself as an individual?

(From 'Talks with Sri Ramana Maharshi' 439)

Jnani and child

DIFFERENCE BETWEEN A JNANI AND A CHILD

Bhagavan Ramana used to say: Every person should be like a child.Then one can get Brahmananda.

Annamalai Swami asked: "Then what is the difference between a child and a Jnani?

Bhagavan Ramana replied:

A child does not know anything because of its pure ignorance.
A Jnani does know everything because of his pure wisdom.

Source: Sri Ramana Ninaivugal - Tamil - Annamalai Swami.

Knower of truth

If people provide the knower of inner truth
with comforts and luxuries,
he enjoys them and plays with them like a child .
He bears no outward mark of a holy man.
~ Sri Adi Shankaracharya

Happiness

D.: What is that higher happiness?        
M.: To be free from anxieties. Possessions create anxieties such as their safeguarding, their utilisation, etc. Non-possession does not bring any anxieties in its train. Therefore Siva resigned everything in favour of Vishnu and He himself went away happy. Divestment of possessions is the highest happiness.

Sadhu Arunachala (2010-07-01). Talks with Sri Ramana Maharshi

Nirvana dashkam

Adi Sankara explains the essence of  his Philosophy of Advaitha
in the following ten verses......Dasa Sloki or Nirvana Dasakam.
There are two stories about its origin.

One says that when Adi Sankara approached Sage Govinda Pada and requested him to make him his disciple, then it seems Govinda Pada asked the young boy, “Who are you?” and this is his reply.

Another story tells that when Sri Sankara said that he is about to leave this earth, his disciples wanted to tell them all his teachings in a summary form and this is the reply.
Swami Madhusudhana Sarawathi has written a commentary called “Sidhantha Bindu” on these ten verses.
You can hear this great stotra by clicking https://www.youtube.com/watch?v=6VwEr1lJSVU

Dasa Sloki or Nirvana Dasakam

Na bhoomir na thoyam na thejo na vayu,
Na Kham nendriyam vaa na thesham samooha,
Anaikanthikathwath suspthyeka siddha,
Thadekovasishta Shiva kevaloham. 1

I am not earth, I am not water.
I am not light, I am not wind,
I am not ether, I am not sense organs,
Nor am I a combination of these,
Because they don’t always exist.
I am simply Shiva the self,
For this remains even in sleep,
After everything is taken out.

Na varna , na varnasramachara dharma,
Na me dharana dhyana yogadhayopi,
Anathmasrayo aham mamadhya sahanath,
Thadekovasishta Shiva kevaloham. 2

I am not the caste, I am not the caste rules,
I am not stages of life,
I am not rules , I am not the just conduct,
I am not meditation, I am not yogic practice,
For the concept of I and me destroy all these.
I am simply Shiva the self,
For this remains even in sleep,
After everything is taken out.

Na matha pitha vaa na deva na loka,
Na veda na yagna na theertham bruvanthi,
Sushupthou nirasthadhi soonyath makathwath,
Thadekovasishta Shiva kevaloham. 3

Neither the mother nor the father.
Neither the celestial gods nor the earth,
Neither the Vedas ,nor the fire sacrifice,
Nor the holy waters, they say, exist in sleep.
But there is no void in sleep, either.
So I am simply Shiva the self,
For this remains even in sleep,
After everything is taken out.

Na sankhyam na saivam na thath pancha rathram,
Na jainam , na meemamskader matham vaa,
Visishtanubhoothya vishudhath maka thwath,
Thadekovasishta Shiva kevaloham. 4

Neither the Sankhya principle,
Nor the doctrine of Shaiva,
Not the principle of pancha rathra,
Nor the doctrine of Jainas,
Nor the principle of Meemasa,
Are Unique experiences,
For the soul is the purest known truth.,
So I am simply Shiva the self,
For this remains even in sleep,
After everything is taken out.

Na shuklam na krishnam na raktham na peetham,
Na peenam na kubjam na hruswam na deergam,
Na roopam thada jyothirakarakathwath,
Thadekovasishta Shiva kevaloham. 5

Neither white nor black,
Neither red nor yellow,
Neither large nor thin,
Neither short , nor tall,
And neither with a form is the soul,
For this soul is the form of the light,
So I am simply Shiva the self,
For this remains even in sleep,
After everything is taken out.

Na jagranna me swapnako vaa sushupthi,
Ne viswo na vaa thaijasa pragnako vaa,
Avidhyathmakathwath trayanam thureeyam,
Thadekovasishta Shiva kevaloham. 6

Neither the state of waking,
Nor the state of dream,
Nor the state of deep sleep is for me,
Neither the earthy feelings,
Nor the glorified feelings of dreams,
Nor the feeling of wakefulness in sleep am I,
For these are the souls of avidya,
And I am the fourth , the thureeya, which is beyond these,
So I am simply Shiva the self,
For this remains even in sleep,
After everything is taken out.

Na sastha na sasthram na sishyo na siksha,
Na cha thwam, na cha aham na cha ayam prapancha,
Swaroopavabadhadhi vikalapa sahishnu,
Thadekovasishta Shiva kevaloham. 7

Neither the origin of knowledge,
Nor the books of knowledge,
Neither he disciple nor the teacher,
Neither you, nor me and nor this world am I,
For this is not tolerated by innate realization,
So I am simply Shiva the self,
For this remains even in sleep,
After everything is taken out.

Na chordhwam na chadho na cha andhar na bahyam,
Na madhyam na thiryang na poorva paraddik,
Viyad vyapakathwath Akandaika roopa,
Thadekovasishta Shiva kevaloham. 8

Neither above , nor below,
Neither inside nor outside,
Neither the middle , nor the across,
Neither the east nor the west am I,
For like the all pervading ether,
I am spread everywhere,
So I am simply Shiva the self,
For this remains even in sleep,
After everything is taken out.

Api vyapakathwadhi Thathwa prayogath,
Swatha sidha bhavananya asrayathwath,
Jagat thuchamethath samastham thadanya,
Thadekovasishta Shiva kevaloham. 9

Being all pervasive and goal oriented,
Being dependent on its own nature,
Than depending on any out side thing,
This world is trivial as it is different from self.
So I am simply Shiva the self,
For this remains even in sleep,
After everything is taken out.

Na chaikam thadanyath dweetheeyam kutha syath,
Na chaa kevalathwam na vaa kevalathwam,
Na soonyam na chaa soonyamadvaidhakathwath,
Kadam sarva vedhatham sidham braveemi 10

It is not even one and how can it be two,
Neither is it unique and nor not unique,
Neither is it a vacuum nor something different from it,
For it is the essence of non dual reality
So how can I tell about what is established by all philosophy?

~ By Adi Sankara Bhagawat Pada: Translated by P.R.Ramachander via Puducode Rama Iyer Ramachander ♥

Self

Om! A fire reflected in a river cannot burn the water. Neither can emotions or thoughts disturb the mind when you do not get involved with them.

~ Mahapatra via Ravi Rahuni

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Pure emptiness

Let yourself be merged into that pure emptiness
which is the presence of God
and true source of all spiritual striving.
Just present yourself genuinely
as a candidate for freedom.
Trust without the need to know anything
such as how well you are ‘progressing’
and what is likely to ‘happen to you’ and so on.
Once the sense of presence awakens within you,
you will have the courage
to surrender everything
to the highest power
and merge your mind inside the Self.

"White Fire" ~ Mooji

Gautam budha updesh

जो हम देखते है वह  सब अस्थायी है उनमे कोई  तत्व,  कोई सत्य नही है ...यही दुःख का स्तोत्र है  ... दुःख  तृष्णा का परिणाम है  .. अपने तृष्णा का विनाश  और दुःख का विनाश हो  जायेगा।
Gautam budha movie

हितगुज

गुरुदेवांचे हितगुज-
“नारळाचे पाणी जितके गोड तितकी खोबऱ्याची चव कमी.”

“सत्य, आनंद, साक्षात्कार नि ईश्वरी प्रसाद ह्या अनुभवाच्या गोष्टी आहेत. त्यांचे कधी निश्चितपणे वर्णन करणे शक्य नसते. शब्दातीत असा तो अवर्णनीय अनुभव असतो. त्याची व्याख्या करता येत नाही. अनुभव हा शिक्षणासारखा किंवा सांस्कृतिक साचेबंध साध्यप्रकार नाही. अनुभवाला भूतकाळ नसतो; ना भविष्यकाळ ! सर्वच वर्तमानकालीन ! आताच्या आता, या क्षणाला अनुभवाची ती गोष्ट आहे. साधनेमध्ये पायरीपायरीने शेवटला जायचे असते. त्यात संथ वा शीघ्र गती असते. कालाचे बंधन असते. अनुभव हा देता-घेता येत नाही. तो बक्षिसासारखा देता येत नाही. ज्ञानासारखा किंवा माहितीसारखा मिळविता येत नाही. किंवा शब्दांनी त्याचे स्वरूप जसेच्या तसे सार्थपणे स्पष्ट करता येत नाही. तो निव्वळ अभ्यास नाही की परीक्षा देऊन पास होता येईल.”
“समाधानाचे शास्त्र निराळेच आहे; तो अनुभव आहे. ईश्वर, सत्य, आनंद, ज्ञान, साक्षात्कार वा आत्मदर्शन या गोष्टी अनुभवाशिवाय कळल्या जाणल्या असे म्हणणे फोल आहे. ती निव्वळ अज्ञानांधकारात केलेली बौद्धिक कसरत होईल. पांडित्याचे, आपण घेतलेल्या शिक्षणाचे, केलेल्या पठंतीचे ते केवळ पोकळ नि अहंकार दंभाने भरलेले पुस्तकी ज्ञानाचे प्रदर्शन होईल. पेंढा भरलेला सिंह, सिंहासारखा दिसला तरी तो पशूंचा राजराजेंद्र होऊ शकत नाही. तीच स्थिती शाळा-कॅालेजातून मिळवलेल्या ज्ञानाची, त्यात मिळवलेल्या प्रावीण्याची. त्याने वरवरचे ज्ञान होईल. उदर भरण्याकरिता त्याचा उपयोग होईलही. नव्हे ते आवश्यकही ठरेल; पण त्याने अनुभवाचा ओझरता स्पर्श होणे शक्य नाही.”
“शिकलेला मनुष्य हा जास्त समाधानी असायचाच. नारळाचे पाणी जितके गोड तितकी खोबऱ्याची चव कमी. जेवढी विदवत्ता जास्त तेवढी निष्ठा कमी. विद्वान लोकांना कल्पना जास्त स्फुरतात. फार चिकित्सा करण्याने नुकसानच होते. म्हणून चिकित्सा मर्यादेत असावी. कल्पनेचे खरेखोटेपण अनुभवांती कळते म्हणून अनुभवांनंतर कल्पना थांबली पाहिजे.”
#जयशंकर

Let them find their own way

I don't know what's best for me or you or the world. I don't try to impose my will on you or on anyone else. I don't want to change you or improve you or convert you or help you or heal you. I just welcome things as they come and go.
That's true love. The best way of leading people is
to let them find their own way.

One day, a few years after I first found The Work inside me, my sons began to fight in our living room. I was sitting on the couch, very close to them. They were two grown men, in their twenties, and here they were on the floor, wrestling and pummeling each other and yelling, "Mom, Mom, make him stop!" All I saw were two men trying to connect, not knowing another way.

I sat there just watching them, just loving them, and in that moment I didn't have the slightest thought of intervening. There was no doing, no trickery to it.

And suddenly they noticed, and they stopped fighting. I loved that they found their own solution. That was the last time they ever fought.

- Byron Katie

Moment of practice

A MOMENT OF PRACTICE

In each given moment you can observe two factors in your experience: first a beingness, and second a mental element, thoughts, emotions, whatever it is.
As soon as you are aware of Being along with thinking a natural shift occurs all by itself. This I call a 'moment of practice'. It is the subtle contrast of the stillness that acts, not a mere intellectual discrimination. If we are consistently following this track it will gain strength and purity. That is all what is needed!

http://ramanahridayam.blogspot.co.at/