vedas

स होवाच न वा अरे पत्युः कामाय पतिः प्रियो भवत्यात्मनस्तु कामाय पतिः प्रियो भवति,
न वा अरे जायायै कामाय जाया प्रिया भवत्यात्मनस्तु कामाय जाया प्रिया भवति,
न वा अरे पुत्राणां कामाय पुत्राः प्रिया भवन्त्यात्मनस्तु कामाय पुत्राः प्रिया भवन्ति,
न वा अरे वित्तस्य कामाय वित्तं प्रियं भवत्यात्मनस्तु कामाय वित्तं प्रियं भवति,
न वा अरे ब्रह्मणः कामाय ब्रह्म प्रियं भवत्यात्मनस्तु कामाय ब्रह्म प्रियं भवति,
न वा अरे क्षत्रस्य कामाय क्षत्रं प्रियं भवत्यात्मनस्तु कामाय क्षत्रं प्रियं भवति,
न वा अरे लोकानां कामाय लोकाः प्रिया भवन्त्यात्मनस्तु कामाय लोकाः प्रिया भवन्ति,
न वा अरे देवानां कामाय देवाः प्रिया भवन्त्यात्मनस्तु कामाय देवाः प्रिया भवन्ति,
न वा अरे भूतानां कामाय भूतानि प्रियाणि भवन्त्यात्मनस्तु कामाय भूतानि प्रियाणि भवन्ति,
न वा अरे सर्वस्य कामाय सर्वं प्रियं भवत्यात्मनस्तु कामाय सर्वं प्रियं भवति,
आत्मा वा अरे द्रष्टवः श्रोतव्यो मन्तव्यो निदिध्यासितव्यो मैत्रेय्यात्मनो वा अरे दर्शनेन श्रवणेन मत्या विज्ञानेनेदग्ं सर्वं विदितम्॥५

He said:
It is not for the sake of the husband, my dear, that he is loved, but for one s own sake (For the sake of one s own self.) that he is loved.

It is not for the sake of the wife, my dear, that she is loved, but for one s own sake that she is loved.

It is not for the sake of the sons, my dear, that they are loved,
but for one s own sake that they are loved.

It is not for the sake of wealth, my dear, that it is loved, but
for one s own sake that it is loved.

It is not for the sake of the Brahmana, my dear, that he is loved, but for one s own sake that he is loved.

It is not for the sake of the Ksatriya, my dear, that he is loved,
but for one s own sake that he is loved.

It is not for the sake of worlds, my dear, that they are loved, but
for one s own sake that they are loved.

It is not for the sake of the gods, my dear, that they are loved, but for one s own sake that they are loved.

It is not for the sake of beings, my dear, that they are loved, but for one s own sake that they are loved.

It is not for the sake of all, my dear, that all is loved, but
for one s own sake that it is loved.

The Self, my dear Maitreyi, should be realised --- should be heard of, reflected on and meditated upon.

By the realisation of the Self, my dear, through hearing, reflection and meditation,
all this is known.

In short koi maata pita putra patni etc kisi ke sukh ke lie use pyaar nahi karti sab apne sukh ke lie pyaar karte hai brahmaand ke jitne jeev hai SAB SWARTHI HAIII....

Om Namah Shivay.

Desire

जिस दिन तुम अपनी सब इच्छाएं छोड़ दोगे, अचानक तुम पाओगे, तुम्हारे पास विराट ऊर्जा है...

मैंने सुना है, एक अमीर आदमी के पास एक गरीब आदमी मिलने गया। वह अमीर आदमी ने अपने पास एक सोने का पीकदान रखा हुआ था। लाखों रुपए का होगा; उस पर हीरे जड़े थे। और वह उसमें बार—बार पान की पीक यूक रहा था।

वह गरीब को बड़ा दुख हुआ, उसे बड़ा क्रोध भी आया। जिंदगीभर परेशान हो गया वह लक्ष्मी की तलाश करते—करते। आखिर उससे न रहा गया, उसने एक लात मारी पीकदान में और कहा, ससुरी! यहां थुकवाने को बैठी है। हम जिंदगीभर पीछे पड़े रहे, प्रार्थना की, पूजा की, सपने में भी दर्शन न दिए।

  वह अमीर आदमी हंसने लग गया। उसने कहा, ऐसी ही दशा पहले हमारी भी थी। जब तक हम भी पीछे लगे फिरे, कुछ भी हाथ न आया। जब से हम मुड़ गए और जब से हम पीछे फिरना छोड़ दिए, चीजें अपने आप चली आती हैं।

तुम्हारी सब इच्छाएं जब तुम छोड़ दोगे, अचानक तुम पाओगे, तुम्हारे पास विराट ऊर्जा है। तब तुम इच्छा न करना चाहोगे और इच्छाशक्‍ति होगी।
जब तुम विचार न करना चाहोगे, तब विचारशक्ति होगी।
जब तुम जीना न चाहोगे, तब तुम्हारे पास अमर जीवन होगा।
जब तुम मिटने को राजी होओगे, तुम्हें मिटाने वाली कोई शक्ति नहीं।
जब तुम सबसे पीछे खड़े हो जाओगे, तुम सबसे आगे हो जाओगे।

  जीसस ने कहा है, जो यहां सबसे पीछे हैं, वे मेरे प्रभु के राज्य में प्रथम हो जाते है। और लाओत्सु ने कहा है, मुझे कोई हरा न सकेगा, क्योंकि मुझे जीत की कोई आकांक्षा नहीं है।

ऐसी विजय अंतिम हो जाती है, परम हो जाती है। जीवन का यह सूत्र बड़ा बहुमूल्य है। जिसने इसे जाना, उसने बहुत कुछ जाना। और जो इसे चूकता रहा, वह जीवन के आसपास चक्कर मारता रहेगा भिखमंगे की तरह, वह कभी इस महल में प्रवेश न पा सकेगा।

एस धम्‍मो सनंतनो, भाग -4
-ओशो

Jnani

“The jnani has attained Liberation even while alive, here and now. It is immaterial to him as to how, where and when he leaves the body. Some jnanis may appear to suffer, others may be in samadhi; still others may disappear from sight before death. But that makes no difference to their jnana. Such suffering is apparent, seems real to the onlooker, but is not felt by the jnani, for he has already transcended the mistaken identity of the Self with the body”…..in the divine words of Bhagawan Sri Ramana Maharshi. Hara Hara Mahadeva

Bhagwad Geeta Marathi

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Who m i ?

It is only when the subtle mind is externalized through the activity of the  intellect and the sense-organs that gross name and form constituting the world appear. When, on the other hand, the mind stays firmly in the Heart, they recede and disappear. Restraint of the outgoing mind, and its absorption in the Heart,  is known as introversion (antarmukha-drishti). The release of the mind, and its emergence from the Heart is known as bahirmukha-drishti (objectiveness).

If in this manner the mind becomes absorbed in the Heart, the ego or 'I',  which is the centre of the multitude of thoughts, finally vanishes and pure Consciousness or Self, which subsists during all the states of the mind, alone  remains resplendent. It is this state, where there is not the slightest trace of the 'I'-thought, that is the true Being of oneself. And that is called Quiescence or Mouna (silence).

~ Sri Ramana Maharshi

...from "Who Am I?" / "Nan Yar?"