self pure awareness post 1

Sri Ramana Maharshi's teachings emphasize the nature of the Self (Ātman) as pure knowledge, beyond duality. Let's break this verse down:

1. True Knowledge is beyond both knowledge and ignorance of objects

• Ordinarily, we understand knowledge as knowing things (objects, concepts, facts) and ignorance as not knowing them.
• But Ramana Maharshi states that true knowledge is neither of these. It is not about knowing objects nor being ignorant of them.
• This is because all objects (including thoughts, perceptions, and concepts) belong to the realm of illusion (Māyā). They are transient and not the ultimate reality.

2. Knowledge of objects is not true knowledge

• If we consider knowledge as knowing external things, it depends on a subject (knower) and an object (known). This duality is an illusion.
• True knowledge is beyond subject-object distinctions. It is not about gathering information but realizing the ever-present Self.

3. The Self is Self-luminous

• The Self does not need another source to illuminate it; it shines by its own nature.
• Just as the sun does not need another light to make it visible, the Self does not require an external knower. It is self-evident awareness.

4. There is nothing for the Self to know and nothing else to know the Self

• The Self is pure being-consciousness. It does not gain knowledge of anything external because there is nothing apart from it.
• Likewise, there is no second entity that can "know" the Self because the Self is all there is.

5. The Self is Knowledge, not Nescience (Ignorance)

• The Self is not ignorance (nescience), as ignorance belongs to the realm of the mind, which is not the Self.
• The Self is absolute awareness, beyond the limitations of mental knowing and not-knowing.

Conclusion

This verse teaches that true knowledge is not about knowing things but realizing the Self as pure awareness. The world of objects and mental concepts is illusory, and ultimate truth lies in recognizing the ever-present, self-shining nature of one's own being.

seer life

The seer, though remaining amidst limitations, should yet be unaffected by their qualities, like space. Knowing all, he should be like one that knows not, and should wander about, unattached, like the wind. #AdiShankaracharya #AdiShankara

Sadguru Joy is our nature

Sadguru often speaks about living profoundly, not just successfully. According to him, profoundness in life does not come from achievements, but from inner awareness and conscious living.
Here are some key messages from Sadhguru about profoundness:
1. Depth Comes from Within
He says life becomes profound when you turn inward.

“The quality of your life is determined by the quality of your inner experience.”

If your inner world is peaceful and clear, your outer life automatically becomes meaningful.
2. Involvement Without Attachment
Sadhguru teaches that you should be fully involved in life — work, relationships, goals — but without emotional dependency.
Profound living means:
100% participation
0% psychological burden
3. Awareness Over Reaction
Most people react unconsciously. A profound person responds consciously.
When you act with awareness, even simple things like eating, walking, or talking become deep experiences.
4. Responsibility as Empowerment
He often says:

“Responsibility is not a burden; it is your ability to respond.”

Taking responsibility for your thoughts and emotions makes life deeper and more powerful.
5. Joy is Your Nature
According to him, profoundness is not seriousness. It is natural joy.
When you are joyful without reason, life feels vast and meaningful.
Simple Meaning in One Line:
Profoundness in life means living consciously, joyfully, and fully aware — not mechanically.
practice.

देहबुद्धीचा त्याग करावा

७ मे: देहबुद्धीचा त्याग करावा.

मानाला कारण अभिमान होय. मी मोठा, असे मनाने घेतले म्हणजे मानाची गरज लागते. हा अभिमानच भगवंताच्या आणि आपल्यामध्ये आड येतो. हा अभिमान घालवायला, गुरुआज्ञेत राहणे, त्यांना शरण जाणे आणि त्यांनी सांगितलेली साधने करणे हे उपाय आहेत. पण ही साधने निरभिमानाने झाली पाहिजेत. हा अभिमान फार सूक्ष्म असतो. मी गुरुआज्ञेत राहतो, त्यांनी सांगितलेली साधने करतो, आता माझा अभिमान गेला, हे म्हणणेसुद्धा अभिमानाचेच बोलणे होय. खरे पाहता, अभिमान बाळगण्यासारखे आपल्याजवळ आहे तरी काय ? शक्ती, की पैसा, की कीर्ती ? जगात आपल्यापेक्षा कितीतरी लोक मोठे आहेत. पण मौज अशी की, भिक्षा मागणाऱ्यालासुद्धा मोठा अभिमान असतो. “मी अमक्याच्या इथे भिक्षेला गेलो होतो, त्याने मला हट् म्हटले तेव्हापासून त्याचा उंबरठा नाही चढलो मी” असे तो म्हणतो. तेव्हा हा अभिमान आणि अपमान ही काय चीज आहे याचा शोध आपण घ्यायला पाहिजे. याला अगदी मूळ कारण देहबुद्धी. ही देहबुद्धी नाहीशी झाली पाहिजे. एखाद्या झाडाला खत घालीत गेले तर ते मरेल कसे ? मला लोकांनी बरे म्हणावे, मान द्यावा, शिव्या दिल्या तर वाईट वाटते, हे देहबुद्धीला खत घालण्यासारखे आहे. चांगले-वाईट, मान-अपमान सर्व देवाला अर्पण करावे. वस्तुत: कर्तेपणच त्याच्याकडे सोपवावे. म्हणजे त्या कृत्याचे परिणाम मनावर होऊ देऊ नयेत. व्यवहारात थोडा अभिमान लागतोच, पण तो केवळ कारणापुरता असावा. वरिष्ठाने नोकरांशी वागताना अभिमान पाहिजे, पण तो तितक्याचपुरता; त्याचा मनावर परिणाम होऊ देऊ नये. ही देहबुद्धी, हा अभिमान, जायला सद्‌गुरूचे होऊन रहावे. निदान बळजबरीने तरी ‘मी त्याचा आहे’ असे म्हणावे. सद्‌गुरू तुम्हांला नकळत तुमचा अभिमान दूर करतील.

परमार्थांत संतांचेच ऐकण्यात महत्त्व आहे. तेथे आईबापांचे का ऐकू नये ? तर ज्याचे मन त्याच्या ताब्यात आहे, ज्याचे मन स्थिर झाले आहे किंवा ज्याचे मन नेहमी भगवंतापाशी आहे, अशाचेच ऐकण्यात विशेष आहे. आपल्या देहबुद्धीची तर्‍हा मोठी विलक्षण असते. सगुणोपासना आपल्या सवयीच्या आड येते म्हणून मनुष्य ती करीत नाही; फारच सोपे म्हणून तो भगवंताचे नाम घेत नाही; आणि फुकट काय जेवायला घालायचे, म्हणून तो अन्नदान करीत नाही. असा मनुष्य फुकटच जायचा ! देहबुद्धीला ताळ्यावर आणण्यासाठी संतांच्या ग्रंथांच्या वाचनाची गरज आहे. पहाट झाली की थोडा उजेड, थोडा अंधार असतो, त्याप्रमाणे सध्या आपली स्थिती आहे; देहबुद्धीच्या अंधारात भगवंताच्या स्मरणाचा किंचित् उजेड आहे. हा देहबुद्धीचा अंधकार जाऊन पूर्ण प्रकाश दिसायला, भगवंताच्या अनुसंधानासारखा दुसरा कोणता उपाय असणार ?

१२८. मीपणाची आणि अभिमानाची पूर्णाहुती देणे हाच खरा यज्ञ होय.

Sanatan Dharma

### 1. What is Dharma?  

Dharma (धर्म) is the fundamental principle that upholds the order of the universe and guides human conduct toward righteousness, harmony, and spiritual fulfillment. It is not limited to religious rituals but encompasses moral, ethical, and cosmic laws.  

📖 Definition of Dharma (Manusmriti Chapter 12):  

वेदः स्मृतिः सदाचारः स्वस्य च प्रियमात्मनः। एतच्चतुर्विधं प्राहुः साक्षाद्धर्मस्य लक्षणम्॥  

**Vedaḥ smṛtiḥ sadācāraḥ svasya ca priyamātmanaḥ,  

Etac caturvidhaṃ prāhuḥ sākṣād dharmasya lakṣaṇam.**  

Meaning:  

*"The Vedas, the Smritis, righteous conduct (Sadachara), and one's own conscience—these four are declared to be the direct sources of Dharma."*  

👉 a. The Four Pillars of Dharma:  

i. Veda (वेद): The revealed scriptures (Shruti) like the Rigveda, Yajurveda, Samaveda, and Atharvaveda.  

ii. Smriti (स्मृति): The secondary scriptures, including Manusmriti, Yajnavalkya Smriti, etc., which guide moral and social conduct.  

iii. Sadachara (सदाचार): The righteous conduct followed by spiritually enlightened beings and noble people.  

iv. Atmanastu Priyam (आत्मनः प्रियम्): One's inner moral compass, or what genuinely resonates with the aatman's higher nature.  

➡️ Dharma is not rigid; it is dynamic and evolves based on time (Yuga), place (Desha), and circumstances (Kala).  

 📖 Manusmriti 2.12 – Dharma as Cosmic Law:  

वेदोऽखिलो धर्ममूलं स्मृतिशीले च तद्विदाम्। आचारश्चैव साधूनामात्मनस्तुष्टिरेव च॥  

**Vedo'khilo dharmamūlaṃ smṛtiśīle ca tadvīdām,  

Ācāraścaiva sādhūnām ātmanastuṣṭireva ca.**  

Meaning:  

*"The Vedas are the foundation of Dharma, along with the Smritis, the conduct of the wise (Sadachara), and one's inner satisfaction."*  

👉 Dharma is not just about religious duties but about aligning human actions with cosmic and moral order.

### 👉 b. The 4 Vidhis (Types of Dharma):  

The scriptures define four ways in which Dharma manifests in human life:  

i. Varna Dharma (वर्णधर्म): Duties based on social class (Brahmin, Kshatriya, Vaishya, Shudra).  

ii. Ashrama Dharma (आश्रमधर्म): Duties based on stages of life (Brahmacharya, Grihastha, Vanaprastha, Sannyasa).  

iii. Svadharma (स्वधर्म): Personal duty based on one's nature and inner calling.  

iv. Samanya Dharma (सामान्यधर्म): Universal moral values applicable to all beings (non-violence, truthfulness, etc.).  

### 👉 c. Cleanliness and Moral Discipline – Manusmriti 6.92:  

**शौचं दमस्तपः शौचं सत्यं धृतिस्तितिक्षया।  

अध्यायश्च जपो होमः शौचं चैवात्मविश्रुतम्॥**  

**Śaucaṃ damaḥ tapaḥ śaucaṃ satyaṃ dhṛtistitikṣayā,  

Adhyāyaśca japo homaḥ śaucaṃ caivātma-viśrutam.**  

Meaning:  

*"Cleanliness (inner and outer), self-control, austerity, truthfulness, patience, study of scriptures, chanting of mantras, and sacred rituals—these are essential for inner and outer purity."*  

👉 Cleanliness (*Shaucha*) is not limited to physical purity but includes mental, verbal, and emotional purity.

### 👉 d. The Ten Duties of Dharma (Manusmriti 6.92):  

i. Dhriti (धृति) – Patience  

ii. Kshama (क्षमा) – Forgiveness  

iii. Dama (दम) – Self-control  

iv. Asteya (अस्तेय) – Non-stealing  

v. Shaucha (शौच) – Cleanliness  

vi. Indriya Nigraha (इन्द्रियनिग्रह) – Control of senses  

vii. Dhi (धी) – Wisdom  

viii. Vidya (विद्या) – Knowledge  

ix. Satya (सत्य) – Truthfulness  

x. Akrodha (अक्रोध) – Absence of anger  

💡 Dharma is not blind faith; it is the highest moral code aligned with truth, compassion, and universal harmony.

### 2. What is Sanatan Dharma?  

- *Sanatan Dharma* (सनातन धर्म) translates to "Eternal Dharma"—the eternal, unchanging way of life that governs the cosmic order (Rta) and the moral laws of the universe. It is not a religion in the modern sense but a universal spiritual and philosophical framework that includes:  

   - Vedic Wisdom – The eternal truths revealed to the Rishis (seers) in the Vedas.  

   - Yog – The spiritual discipline of uniting with the Supreme Reality.  

   - Karma – The law of cause and effect.  

   - Bhakti – Devotion and surrender to the Divine.  

   - Jnana – Knowledge of the Self and the Absolute Reality (Brahman).  

   - Self-Realization – Attaining liberation (Moksha) through spiritual growth and realization of one's divine nature.

## 🌌 Why is Sanatan Dharma Eternal?  

Sanatan Dharma is eternal because it is rooted in the unchanging and eternal truth of the universe (*Satya*). While worldly customs, civilizations, and even other religions rise and fall over time, the fundamental principles of Dharma remain intact because they are not man-made but are part of the cosmic order (Rta) established by Bhagavan (God) Himself.  

### 📖 Proof from Śrīmad Bhāgavatam (8.14.4):  

**युगधर्मो वयं राजन् सृष्टिः स्थित्यन्तकृद्वयम्।  

स्वे स्वे काले स्वं स्वं भावं स्रष्टुर्नूद्वीक्ष्य वर्तते॥**  

**Yuga-dharmo vayaṁ rājan sṛṣṭiḥ sthity-antakṛd-vayam,  

Sve sve kāle svaṁ svaṁ bhāvaṁ sraṣṭur-nūdīkṣya vartate.**  

Meaning:  

*"O King, we are the eternal principles of Dharma for each Yuga, created by the Supreme Lord for the creation, preservation, and destruction of the universe. In every Yuga, the appropriate form of Dharma is established by the will of the Creator."*  

### ✅ Explanation:  

- Dharma is not a human invention—it is the cosmic law established by Bhagavan at the beginning of creation.  

- Dharma is dynamic and adjusts itself according to the changing conditions of each Yuga (cosmic era).  

- Dharma, in its core form, is eternal because it is tied to the Supreme Creator and the natural order of existence (*Rta*).

## 🔄 The Cyclic Process of Yugas and Dharma's Revival  

Sanatan Dharma operates within the framework of the cyclic nature of time (Kala). Time is not linear but cyclical, governed by four Yugas (ages):  

1. Satya Yuga (Golden Age): Dharma stands on four legs – Truth, Purity, Compassion, and Austerity. (100% Dharma)  

2. Treta Yuga (Silver Age): Dharma stands on three legs – Truth, Purity, and Compassion. (75% Dharma)  

3. Dvapara Yuga (Bronze Age): Dharma stands on two legs – Truth and Compassion. (50% Dharma)  

4. Kali Yuga (Iron Age): Dharma stands on one leg – Truth alone. (25% Dharma)  

👉 As Dharma declines with the progression of Yugas, Bhagavan Himself appears in the form of avatars (like Rama and Krishna) or through Rishis and Siddha Gurus to restore it.   

👉 Dharma is reborn with the appearance of enlightened sages who guide humanity back to righteousness through Vedic wisdom and Yogic practices.  

➡️ This is why Sanatan Dharma never dies—it is revived cyclically through the guidance of Bhagavan and Rishis in each Yuga.

## 3. Truth as the Core of Dharma – Manusmriti 4.138  

**सत्यं ब्रूयात्प्रियं ब्रूयान्न ब्रूयात्सत्यमप्रियम्।  

प्रियं च नानृतं ब्रूयादेष धर्मः सनातनः॥**  

**Satyaṁ brūyāt priyaṁ brūyān na brūyāt satyam apriyam,  

Priyaṁ ca nānṛtaṁ brūyād eṣa dharmaḥ sanātanaḥ.**  

Meaning:  

*"Speak the truth, but speak it pleasantly. Do not speak an unpleasant truth, and never speak a pleasant falsehood. This is the eternal principle of Dharma."*  

### ✅ Explanation:  

i. Truth (Satya) is the foundation of Dharma – Truth aligns us with the universal order (Rta).  

ii. Pleasant truth: Truth should be communicated in a way that uplifts and helps others grow.  

iii. Unpleasant truth: If the truth will harm or hurt someone unnecessarily, it should be avoided unless it’s necessary for the greater good.  

iv. Pleasant falsehood: Speaking sweet lies to make someone feel good is against Dharma.

### 🧘 Example 1 – Truth with Pleasant Speech:  

If someone is emotionally disturbed and asks about a painful truth, one should explain it in a way that encourages and strengthens them rather than hurting them.   

➡️ E.g., If a person has failed in an exam, instead of saying, “You are a failure,” you can say, “You have the potential to improve and succeed next time.”  

### 🪶 Example 2 – Not Speaking an Unpleasant Truth:  

If someone asks about their incurable illness, and revealing the truth would mentally destroy them, Dharma allows speaking gently and positively to keep their mind peaceful.  

### 🚫 Example 3 – Rejecting a Pleasant Falsehood:  

If a person asks, “Am I the best performer?” and they clearly are not, it is better to guide them toward improvement rather than falsely praising them, which will mislead them.

## 🔥 How Truth and Dharma Are Linked:  

- Dharma cannot stand without truth (Satya).  

- Bhagavad Gita (4.7–4.8): Krishna declares that whenever Dharma declines and Adharma rises, He incarnates to restore Dharma.  

- The core of Dharma is not blind obedience to rituals—it is aligning one's mind, words, and actions with truth and righteousness.  

## 🌺 Summary:  

- Sanatan Dharma is eternal because it is rooted in the unchanging cosmic truth (Rta) established by Bhagavan at the beginning of creation.  

- It revives itself cyclically through the guidance of Rishis, Avatars, and enlightened Gurus.  

- Speaking truth in harmony with kindness and wisdom is a fundamental part of Dharma.  

- Truth (Satya) is not only about facts but about upholding righteousness and cosmic harmony.   

🙏 Sanatan Dharma is not just a path—it is the eternal law that governs the universe!

प्रेम क्या है ओशो

प्रेम क्या है?

“दूसरों के साथ वैसा मत करो, जैसा तुम अपने साथ होना नहीं चाहोगे। यही प्रेम का मापदण्ड है। और दूसरों के साथ वैसा ही करो, जैसा तुम अपने लिए चाहते हो। अपने लिए जो भी मांगते हो, उसे दूसरों के लिए भी उपलब्ध रहने दो। और जो तुम अपने साथ नहीं होना चाहते, उसे दूसरों के साथ मत करो।”

अपने-आपको अस्तित्व का केन्द्र समझो। वास्तव में, दूसरे को ‘दूसरा’ मत मानो — केवल तुम हो; और दूसरे में भी वही जीवन धड़क रहा है, वही गीत गूंजने को प्रतीक्षारत है, वही ईश्वरीय ऊँचाइयों पर उठने की लालसा है, वही खोज है, वही जिज्ञासा है, वही धड़कता हुआ हृदय है, वही पीड़ा है, वही परमानन्द है।

यह प्रेम तुम्हारे भीतर प्रतीक्षा में है। इसकी कोई बाध्यता नहीं है; यह प्रतीक्षा करता रह सकता है — और तुम बिना प्रेम के भी मर सकते हो।

जन्म तुम्हारे हाथ में नहीं था। तुम पहले से ही जन्मे हुए मिले — किसी ने तुमसे पूछा नहीं कि कहाँ जन्म लेना चाहते हो, किस रूप में जन्म लेना चाहते हो। तुम हमेशा खुद को जीवन के बीचोंबीच पाते हो; तुम पहले से यहाँ हो।

जन्म चयन नहीं था… और मृत्यु भी नहीं। एक दिन अचानक मृत्यु आ जाएगी — बिना किसी चेतावनी के। और एक क्षण भी वह प्रतीक्षा नहीं करेगी।

जन्म होता है, मृत्यु होती है — वे तुम्हारे परे हैं; तुम उनके बारे में कुछ नहीं कर सकते।

जन्म और मृत्यु के बीच केवल एक ही चीज़ है जिस पर तुम कुछ कर सकते हो — और वह है प्रेम।

ये हैं जीवन की तीन महान घटनाएँ:
जीवन, प्रेम, मृत्यु।

ओशो

nothing

N.Maharaj: Question: A day must come when the show is wound up; a man must die a universe come to an end.

Maharaj:" Just as a sleeping man forgets all and wakes up for another day, or he dies and emerges into another life, so do the worlds of desire and fear dissolve and disappear. But the Universal Witness, the Supreme Self never sleeps and never dies. Eternally, the Great Heart beats and at each beat a new universe comes into being. "

Q: Is He conscious ?

M:" He is beyond all that a mind conceives.  He is beyond being and not being. He is the Yes and No to everything beyond and within, creating and destroying, unimaginably real. "

Q: God and the Mahatma, are they one or two?

M:" They are one.

Q: There must be some difference.

M:" God is the All-Doer, the Jnani is a non-doer. God himself does not say ' I am doing all''.  To Him things happen by their own nature.  To the Jnanis, all is done by God.  He sees no difference between God and nature. Both God and the Jnani know themselves to be the immovable centre of the movable, the eternal witness of the transient.  The centre is a point of void and the witness a point of pure Awareness; they know themselves to be as nothing, therefore nothing can resist them. "

Q: How does this look and feel in your personal experience? 

M:" Being nothing, I am all. Everything is me, everything is mine.  Just as my body moves by my mere thinking of the movement, so do things happen as I think of them. Mind you, I do nothing.  I just see them happen. "

Q: Do things happen as you want them to happen, or do you want them to happen as they happen?

M:" Both. I accept and am accepted. I am all and all is me. Being the world, I am not afraid of the world.  Being all, what am I to be afraid of? Water is not afraid of water, nor fire of fire.  Also, I am not afraid because I am nothing that can experience fear, or can be in danger. I have no shape, nor name. It is attachment to a name or shape that breeds fear. I am not attached.  I am nothing, and nothing is afraid of no thing. On the contrary, everything is afraid of the Nothing, for when a thing touches Nothing, it becomes Nothing. It is like a bottomless well, whatever falls into it disappears. "