quotes

समर्पण

मनुष्य परमात्मा की यात्रा पर दो ढंग से निकल सकता है। एक तो अकड़ से, कि पाकर रहूंगा; संकल्प से; वह अहंकार की ही यात्रा है। वह अहंकार का ही सूक्ष्म रूप है। और दूसरा मार्ग है कि अपने को मिटा दूंगा, तेरी राह पर अपने को मिटा दूंगा, तेरी राह पर गर्दे—गुबार होकर मिट जाऊंगा; वह समर्पण का मार्ग है। और जो समर्पण करने को राजी है, उनके हाथ में वह विराट ऊर्जा लग जाती है जो प्रेम में छिपी है।

अथातो भक्ति जिज्ञासा-31

ओशो

mind

The darkness that you see when you close your eyes, that is the shadow of the Guru's Grace ; don't forget it, always keep in mind.

Take rest in the shadow.

Ultimately, everything merges into Self.

Nisargadatta Maharaj

para bhakti

Sri Bhagavan read out, 

from the Prabuddha Bharata, 

Kabir's saying that  

all know that the 

drop merges into the ocean  

but few know that the 

ocean merges into the drop.... 

This is para bhakti....

Ramana Maharshi...

osho

Osho Says:  "The greater a person is, the more time it takes for people to recognize him -- because when a great person is born, there are no criteria to judge him by, there are no maps to find him with. He has to create his own values; by the time he has created the values, he is gone. 

It takes thousands of years for a creative person to be recognized, and then too it is not certain. There have been many creative people who have never been recognized. It is accidental for a creative person to be successful. 

For an uncreative, destructive person it is more certain. So if you are seeking something else in the name of creativity, then drop the idea of being creative. At least consciously, deliberately, do whatsoever you want to do. Never hide behind masks. 

If you really want to be creative, then there is no question of money, success, prestige, respectability -- then you enjoy your activity; then each act has an intrinsic value. You dance because you like dancing; you dance because you delight in it. If somebody appreciates, good, you feel grateful. If nobody appreciates, it is none of your business to be worried about it. 

You danced, you enjoyed -- you are already fulfilled. But this belief of being uncreative can be dangerous -- drop it! Nobody is uncreative -- not even trees, not even rocks. 

People who have known trees and loved trees, know that each tree creates its own space, each rock creates its own space. It is like nobody else's space. 

If you become sensitive, if you become capable of understanding, through empathy, you will be tremendously benefited. 

You will see each tree is creative in its own way; no other tree is like that -- each tree is unique; each tree has individuality, each rock has individuality. Trees are not just trees -- they are people. Rocks are not just rocks -- they are people. 

Go and sit by the side of a rock -- watch it lovingly, touch it lovingly, feel it lovingly."

Osho-A sudden clash of thunder talk#4

CONSCIOUS IMMORTALITY

CONSCIOUS IMMORTALITY

Q: How can I keep the idea of that real state always before me?

M: Because you are not able to hold onto that single idea, because you are not firm, you think you are a body! 

The idea that you must go to Tiruvannamalai and see the Maharshi is only a function of the intellect. 

No help is required. You are already in your original state; how can anyone help you to arrive where you already are? 

The help given is really to clear out your wrong notions. The great ones, the gurus can help only by removing the obstacles in your way.

ध्यान नशा

सबसे बड़ा नशा ➖ध्यान्

***********🔴*********

कुछ तो मेरा खयाल करो, मैं नशे में हूं .

तुम मेरे आस-पास रहो, मैं नशे में हूं

डरता हूं धूप वक्त की झुलसा न दे मुझे

तुम गेसुओं के साए करो, मैं नशे में हूं

अब मुझको कोई शर्ते-अदब याद नहीं है

दुनिया को मुझसे दूर रखो, मैं नशे में हूं

मुझको कहां है होश कि खुद भी सम्हल सकूं

तुम तो सम्हल-सम्हल के चलो, मैं नशे में हूं‼

ये क्या कि दो ही घूंट पीए और बहक उठे

बदनाम मयकशी न करो, मैं नशे में हूं

जब तक भी होश में था, बड़ा खाकसार था

अब मेरा एहतराम करो, मैं नशे में हूं

कुछ  तो  मेरा  खयाल  करो,  मैं  नशे  में  हूं ‼

तुम पूछते हो, मेरा काम क्या है। मेरा काम एक ही: तुम्हारा नशा तोड़ना। और तुम्हारा यह नशा टूट जाए तो तुम्हें उस नशे की तरफ ले चलना, जो पीओ एक बार तो फिर कभी टूटता नहीं।

अभी तुम बहुत तरह के नशों में जी रहे हो--धन का, पद का, प्रतिष्ठा का। ये सब नशे छोड़ देने हैं। और एक नशा पी लेना है--ध्यान का, समाधि का। एक शराब समाधि की। और एक घूंट काफी है। एक घूंट सागर के बराबर है। एक घूंट पीया कि नशा फिर कभी उतरता ही नहीं। और नशा भी ऐसा नशा कि बेहोशी भी आती है और होश भी आता है। साथ-साथ आते हैं, युगपत आते हैं। एक तरफ होश, एक तरफ बेहोशी। और तभी मजा है। जब बेहोशी के बीच होश का दीया जलता है, जब तुम नाचते भी हो मस्ती में और भीतर कोई ठहरा भी होता है, जब बाहर तो तुम्हारा नृत्य मीरा का होता है और भीतर तुम्हारा ठहराव बुद्ध का होता है--तब मजा है। तब जिंदगी आनंद है, तब जीवन उत्सव है।

मेरी दृष्टि में, उस क्षण ही अनुभव होता है कि परमात्मा है। उसके पहले लाख मानो, मानने से कुछ भी नहीं होता है। उस क्षण जाना जाता है। और जिसने जाना उसके जीवन में सौभाग्य की घड़ी आ गई।

जो मेरे पास इकट्ठे हैं, उनको पुराने नशे से अलग करना है और नया नशा दे देना है। यह भी कोई काम नहीं। यह भी मेरी मौज, यह भी मेरा मजा, यह भी मेरी मस्ती। इसलिए किसी का नशा टूट जाए तो ठीक; न टूटे तो मैं नाराज नहीं। टूट जाए तो शुभ; न टूटे उसकी मर्जी।

आज इतना ही।

ओशो

आपुई गई हिराय

enlightened man

Question 3 

WHAT CONSTITUTES THE BEHAVIOUR OF AN ENLIGHTENED MAN?

 

An enlightened man is all emptiness. What constitutes emptiness? It has no 'constitutes' in it; hence it is empty. A man who is enlightened has no character. 

Let me repeat it: an enlightened man has no character at all. He lives from moment to moment. He has no character to follow; he has no structure around him. A character is a structure, a character is armor. An enlightened man has no character. Let me say he is characterless. 

But try to understand me -- because he has no structured consciousness. He HAS consciousness but the structure has been dropped. He's neither Hindu nor Mohammedan nor Christian. He is neither good nor bad, neither moral nor immoral, neither this nor that. He simply is. All duality has disappeared. You cannot evaluate him; you cannot categorize him; you cannot put him into any pigeon-holes of your logic. He exists like emptiness -- nothingness he is. And out of that nothing, every moment the miracle -- that he goes on functioning without any armor around him, without any structure. He goes on flowing. 

It is difficult for you to understand, because you cannot think how you would function without a structure. If you don't have any morality conditioned on you, how will you behave morally? -- It seems difficult for you. It is just like saying to a blind man that we walk without groping. The blind man says, "I cannot believe you. How can one walk without groping? Groping is a must."

~OSHO~

Come Follow to You, Volume 3_10 Chapter 

Reflections on Jesus of Nazareth 

Chapter_6: A man who is enlightened has no masks

screen

(183) THE SCREEN

Yesterday afternoon, a devotee approached Bhagavan and said, “Swami, for one who has realized his Self, it is said that he will not have the three states of wakefulness, dream and deep sleep. Is that a fact?”

Bhagavan said kindly, “What makes you say that they do not have the three states? In saying that ‘I had a dream; I was in deep sleep; I am awake’, you must admit that you were there in all the three states. That makes it clear that you were there all the time. If you remain as you are now, you are in the wakeful state. This becomes hidden in the dream state, and the dream state disappears when you are in deep sleep.

You were there then, you are there now, and you are there at all times. The three states come and go, but you are always there. 

It is like a cinema. The screen is always there. Several types of pictures appear on the screen and disappear. Nothing sticks to the screen; it remains a screen. Similarly, you remain your own Self in all the three states. If you know that, the three states will not trouble you, just as the pictures which appear on the screen do not stick to it. That means that the three states will not stick to you. On the screen, you sometimes see a huge ocean with endless waves; that disappears. Another time, you see fire spreading all around; that too disappears.

The screen is there on both the occasions. Did the screen get wet with the water or did it get burned by the fire? Nothing affected the screen. In the same way, the things that happen during the wakeful, dream and sleep states do not affect you at all; you remain your own Self.”

The questioner: “Does that mean that, although people have all three states, wakefulness, dream and deep sleep,

these do not affect the people?”

Bhagavan: “Yes, that is it. All these states come and go.

The Self is not bothered; it has only one state.”

The questioner: “Does that mean that such a person will be in this world merely as a witness?”

Bhagavan: “That is so. For this very thing, Vidyaranya, in the tenth chapter of the Panchadasi, gives as example the light that is kept on the stage of a theatre. When a drama is being played, the light is there, which illuminates, without any distinction, all the actors, whether they be kings or

servants or dancers, and also all the audience. That light will be there before the drama begins, during the performance and also after the performance is over.

Similarly, the light within, that is, the Self, gives light to the ego, the intelligence, the mind and the lower mind

(ahankara, buddhi, chitta and manas) without itself being subject to processes of growth and decay. Although during deep sleep and other states, there is no feeling of the ego, that Self remains attributeless, and continues to shine of itself. That is the meaning. There will be no doubts whatsoever if one finds out who one is and what one is by Self-enquiry.”

- Letters from Sri Ramanasramam.

life

It is not only the way things happen around me.

 It is the way of the whole existence. 

You just wait, 

and everything happens at its right moment.

 Wait and watch.

0sho

happiness

Question: What is happiness?

What is called happiness is merely the nature of the Self. Happiness and the Self are not different. The happiness of the Self alone exists; that alone is real. There is no happiness at all in even a single one of the [many] things in the world. We believe that we derive happiness from them on account of aviveka [a lack of discrimination, an inability to ascertain what is correct]. When the mind is externalised, it experiences misery. The truth is, whenever our thoughts [that is, our desires] get fulfilled, the mind turns back to its source and experiences Self-happiness alone. In this way the mind wanders without rest, emerging and abandoning the Self and [later] returning within. The shade under a tree is very pleasant. Away from it the sun's heat is scorching. A person who is wandering around outside reaches the shade and is cooled. After a while he goes out again, but unable to bear the scorching heat, returns to the tree. In this way he is engaged in going from the shade into the hot sunshine and in coming back from the hot sunshine into the shade. A person who acts like this is an aviveki [someone who lacks discrimination], for a discriminating person would never leave the shade. By analogy, the mind of a jnani never leaves Brahman, whereas the mind of someone who has not realised the Self is such that it suffers by wandering in the world before turning back to Brahman for a while to enjoy happiness. What is called 'the world' is only thoughts. When the world disappears, that is, when there are no thoughts, the mind experiences bliss; when the world appears, it experiences suffering.

Who am I  

self

samadhi

3

Ego of a Jnani

A Jnani crushes the ego at it's source. It rises up again and again, for him too,  as for the ignorant, impelled by nature i.e. prarabdha. Both in the ignorant and the Jnani, ego sprouts up but with this difference: the former's ego when it rises up is quite ignorant of its source, or is not aware of it in deep sleep, in the dream and waking states, whereas a Jnani when his ego rises up, enjoys his transcendental experience with this ego, keeping his lakshya ( vision) always on it's source. His ego is not dangerous, it is only the ash skeleton of a burnt rope; although it possesses a form it is ineffective. By constantly keeping our lakshya on our source, our ego is dissolved.- Ramana Maharshi ( from 'Conscious Immortality')

2

1

12. Are there no other means for making the mind quiescent?

Other than inquiry, 

there are no adequate means. 

If through other means it is sought to control the  mind, 

the mind will appear to be controlled, but will again go forth. 

Through the control of breath  also, the mind will become quiescent; 

but it will be quiescent only so long as the breath remains  controlled, and 

when the breath resumes the mind also will again start moving and will wander as

impelled by residual impressions. 

The source is the same for both mind and breath. 

Thought, indeed,

is the nature of the mind. 

The thought “I” is the first thought of the mind; 

and that is egoity. 

It is from  that whence egoity originates that breath also originates. 

Therefore, 

when the mind becomes quiescent,

the breath is controlled, and 

when the breath is controlled the mind becomes quiescent. 

But in deep  sleep, 

although the mind becomes quiescent, 

the breath does not stop. 

This is because of the will of God, 

so that the body may be preserved and other people may not be under the impression that it is  dead. 

In the state of waking and in samadhi, when the mind becomes quiescent the breath is controlled.

Breath is the gross form of mind. 

Till the time of death, the mind keeps breath in the body; and 

when the body dies the mind takes the breath along with it. 

Therefore, 

the exercise of breath-control is only

an aid for rendering the mind quiescent (manonigraha); 

it will not destroy the mind (manonasa).

Like the practice of breath-control. meditation on the forms of God, 

repetition of mantras, restriction on food, etc., are but aids for rendering the mind quiescent.

Through meditation on the forms of God and through repetition of mantras, the mind becomes one-pointed, 

the mind will always be wandering. 

Just as when a chain is given to an elephant to hold  in its trunk it will go along grasping the chain and nothing else, so also when the mind is occupied  with a name or form it will grasp that alone. 

When the mind expands in the form of countless thoughts, each thought becomes weak; but as thoughts get resolved the mind becomes one-pointed  and strong; 

for such a mind Self-inquiry will become easy. 

Of all the restrictive rules, that relating

to the taking of sattvic food in moderate quantities is the best; by observing this rule, the sattvic  quality of mind will increase, and that will be helpful to Self-inquiry.

✅ Who Am I? (Nan Yar?)

The Teachings of Bhagavan Sri Ramana Maharshi

devotion