nisargadatta siddharameshwar eckhart-tolle-78x111 ramana-maharshi-78x111 wei-wu-wei Anandamayi-Ma Neem-Karoli-Baba jkrishnamurti papaji-80x111 Leen osho


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Ramakrishna


A boat may stay in water, but water should not stay in boat. A spiritual aspirant may live in the world, but the world should not live within him.


A jnani sees everything at once; God, maya, the universe, and living beings. He sees that vidyamaya, avidyamaya, the universe, and all living beings exist and at the same time do not exist.

As long as he is conscious of 'I', he is conscious of 'others' too. Nothing whatsoever exists after he cuts through the whole thing with the sword of jnana. Then even his 'I' becomes as unreal as the magic of the magician.


A worldly person should also receive instructions from a sadguru, a real teacher. Such a teacher has certain signs. You should hear about Benares only from a man who has been to Benares and seen it. Mere book-learning will not do. One should not receive instruction from a pundit who has not realized the world to be unreal. Only if a pundit has discrimination and renunciation is he entitled to instruct.


All troubles come to an end when the ego dies.


An ocean of bliss may rain down from the heavens, but if you hold up only a thimble, that is all you receive.


As long as I live, so long do I learn.


Different people call on [God] by different names: some as Allah, some as God, and others as Krishna, Siva, and Brahman. It is like the water in a lake. Some drink it at one place and call it 'jal', others at another place and call it 'pani', and still others at a third place and call it 'water'. The Hindus call it 'jal', the Christians 'water', and the Moslems 'pani'. But it is one and the same thing.


Do not be small minded. Do not pray for gourds and pumpkins from God, when you should be asking for pure love and pure knowledge to dawn within every heart.


God is in all men, but all men are not in God; that is why we suffer.


God keeps a little of 'I' in His devotee even after giving him the Knowledge of Brahman. That 'I' is the 'I of the devotee', the 'I of the jnani'. Through that 'I' the devotee enjoys the infinite play of God.


Have love for everyone, no one is other than you.


If you want to go east, don't go west.


It is His will that we should run about a little. Then it is great fun. God has created the world in play, as it were. This is called Mahamaya, the Great Illusion. Therefore one must take refuge in the Divine Mother, the Cosmic Power Itself. It is She who has bound us with the shackles of illusion. The realization of God is possible only when those shackles are severed.


Know yourself and you shall then know God. What is my ego? Is it my hand or foot or flesh or blood or any other part of my body? Reflect well and you will know that there is no such thing as 'I'. The more you peel off the skin of an onion, the more skin only appears - you cannot get any kernel; so when you analyse the ego, it vanishes away into nothingness. What is ultimately left behind is the Atman [soul] - the pure chit [Knowledge Absolute]. God appears when the ego dies.


One cannot be spiritual as long as one has shame, hatred, or fear.


Only two kinds of people can attain self-knowledge: those who are not encumbered at all with learning, that is to say, whose minds are not over-crowded with thoughts borrowed from others; and those who, after studying all the scriptures and sciences, have come to realise that they know nothing.


Reality is simply the loss of the ego.


The company of holy men. Worldly people should listen to spiritual talk. They are in a state of madness, intoxicated with ‘woman and gold’. A drunkard should be given rice-water as an antidote. Drinking it slowly, he gradually recovers his normal consciousness.

Take the case of the infinite ocean. There is no limit to its water. Suppose a pot is immersed in it: there is water both inside and outside the pot. The jnani sees that both inside and outside there is nothing but Paramatman. Then what is this pot? It is 'I-consciousness'. Because of the pot the water appears to be divided into two parts; because of the pot you seem to perceive an inside and an outside. One feels that way as long as this pot of 'I' exists. When the 'I' disappears, what is remains. That cannot be described in words.


The truth established in the Vedas, the Puranas and the Tantras is but one Sat-cit-ānanda (Existence, Consciousness, and Bliss. Supreme reality). In the Vedas it is called Brahman, in the Puranas it is called Rama, and in the Tantras it is called Shiva. One Sat-cit-ānanda is called Brahman, Rama and Shiva.


The winds of grace are always blowing, but you have to raise the sail.


The world is impermanent. One should constantly remember death.


To work without attachment is to work without the expectation of reward.


Totapuri began to impart to Sri Ramakrishna the great truths of Vedanta: "Brahman", he said, "is the only Reality, ever pure, ever illumined, ever free, beyond the limits of time, space, and causation. Though apparently divided by names and forms through the inscrutable power of maya, that enchantress who makes the impossible possible, Brahman is really One and undivided. When a seeker merges in the beatitude of samadhi, he does not perceive time and space or name and form, the offspring of maya. Whatever is within the domain of maya is unreal. Give it up. Destroy the prison-house of name and form and rush out of it with the strength of a lion.
Dive deep in search of the Self and realize It through samadhi. You will find the world of name and form vanishing into void, and the puny ego dissolving in Brahman-Consciousness. You will realize your identity with Brahman, Existence-Knowledge-Bliss Absolute." Quoting the Upanishad, Totapuri said: "That knowledge is shallow by which one sees or hears or knows another. What is shallow is worthless and can never give real felicity. But the Knowledge by which one does not see another or hear another or know another, which is beyond duality, is great, and through such Knowledge one attains the Infinite Bliss. How can the mind and senses grasp That which shines in the heart of all as the Eternal Subject?
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True knowledge is impossible without samadhi. In samadhi man becomes one with God. Then he can have no egotism.

Do you know what it is like? Just at noon the sun is directly overhead. If you look around then, you do not see your shadow. Likewise, you will not find the 'shadow' of ego after attaining Knowledge, samadhi.

But if you see in anyone a trace of 'I-consciousness' after the attainment of true Knowledge, then know that it is either the 'ego of Knowledge' or the 'ego of Devotion' or the 'servant ego'. It is not the 'ego of ignorance'.

Again, jnana and bhakti are twin paths. Whichever you follow, it is God that you will, ultimately reach. The jnani looks on God in one way and the bhakta looks on Him in another way. The God of the jnani is full of brilliance, and the God of the bhakta full of sweetness.


Wisdom leads to unity, but ignorance to separation. So long as God seems to be outside and far away, there is ignorance. But when God is realised within, that is true knowledge.


Holy Mother


Sri Ramakrishna felt that it was useless to advise the rank materialists to practice same samesightedness for they believed their body was everything. They have no faith in Atman or God.

Holy Mother, however, rejected none. She once told a devotee: My child, there are atheists who are too much attached to the gross body and who deny the existence of God or Atman. But can you deny that they too have hunger and thirst? Perhaps they have all these to an excessive degree. Don't you recognise happiness and sorrow?' The devotee replied, ' Yes, Mother, I do.' Holy Mother said again: ' That will do. Do you feel happiness and miseries of others in the same way as you feel your own?' The devotee said,' Yes Mother, that must be done.' Mother said: 'You have to do one more thing. Make others 'joy and sufferings your own. If you can do that, you are a yogi.




















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