Best 109 quotes in «dharma quotes» category

A person acquainted with the true principles of this science, who preserves his Dharma (virtue or religious merit), his Artha (worldly wealth) and his Kama (pleasure or sensual gratification), and who has regard to the customs of the people, is sure to obtain the mastery over his senses. In short, an intelligent and knowing person attending to Dharma and Artha and also to Kama, without becoming the slave of his passions, will obtain success in everything that he may do.

A progressive society chooses a Dharma which benefits most members of that society. Hence, Dharma has to change with time. While Dharma is an ancient concept, it must incorporate new principles to keep pace with changing times. The blind observation of any principle can only lead to failure, miseries and unhappiness.

As long as this belief, ‘I am the doer’ is not gone, one has not yet attained an iota of exact religion. He is still in the auspicious-inauspicious [shubh-ashubh] state.

A Writer is Actor, Creator, Director & Producer Of HIS Life. Ask ME anything.

BASIC LIFE ATTRIBUTES Four purusharthas or goals of the life be, So very crystal clear in life undisputedly; 1 Artha getting useful wealth and prosperity, Finding the meaning for living herein truly; 2 Kama fulfilling desires, acting repeatedly, It the physical, material desire fulfillment be; 14 Dharma – the foundation of all human goals be, Refers to obligations, conduct, moral duties; 25 Moksha – the liberation from the web of maya be, Freedom from the cycles of birth and death clearly; 33 As all the rivers must lead to the sea eventually, All spiritual paths leading to the same goal finally; 43 And all of the variety of life are created certainly, By combination of the three Gunas undisputedly. 44

Cultivating mindfulness and being able to rest in the spaces between your thoughts can help you connect with your dharma.

Dharma – the foundation of all human goals be, Refers to obligations, conduct, moral duties; - 25 -

Dharma is not about believing in God. It’s about making the right choices, doing the right things and leading the right life.

Dharma is precisely this 'discipline of ordered existence', a 'belief system that restrains and gives coherence to desires.

Don’t worry, eventually everything falls into its rightful place.

Each man has to follow truth as he sees it.

Everyone can only succeed with their own Dharma.

Finally there are those who saw at once that the question was a trap. There is no answer. Instead of wasting time grappling with that trap. They decide to act. They look to their childhood and look for what filled them with enthusiasm then and disregarding the advice of their elders, devote their life to it. Because enthusiasm is the sacred fire. They slowly discover, their actions are linked to a mysterious impulse beyond human knowledge. And they bow their heads as a sign of respect for that mystery and pray that they will not be diverted from a path they do not know, a path which they have chosen to travel because of the flame burning in their hearts. They use their intuition when they can and resort to discipline when intuition fails them. They seem quite mad. And sometimes they behave like mad people. But they are not mad. They have discovered true love and will. And those two things reveal the goal and the direction that they should follow. Their will is crystalline, their love is pure and their steps determined. In moments of doubt or sadness they never forget: I am an instrument, allow me to be an instrument capable of manifesting your will. They have chosen their road, and they may understand what their goal is only when they find themselves before the unwanted visitor. That is the beauty of the person who continues onward with enthusiasm and respect for the mystery of life as his only guide. His road is beautiful, and his burden light. The goal will be large or small, it can be far away or right next door. He goes in search of it with respect and honor. He knows what each step means, and how much it costs in effort and training and intuition. He focuses not just on the goal to be reached but on everything happening around him. He often has to stop because his strength fails him. At such moments, love appears and says: You think you're heading toward a specific point, but the whole justification for the goals existence lies in your love for it. Rest a little. But as soon as you can, get up and carry on. Because ever since your goal found out that you were traveling toward it, it has been running to meet you.

How did I get 'IT'? - By crying, begging, yelping! - Any of this helping?

I have encountered something of unsurpassable value—something I have found to be utterly dependable and infinitely resourceful. In Buddhism, we call it the Dharma, but it could just as easily be called the Tao or God or the Source of All Things or Rama-Lama-Ding-Dong.

I have found that we need to maintain relationships with all spheres of society: the local community, politicians from all parties, business leaders, artists, and farmers....We don't favor one kind of person over another, or one political party over another...My goal is for them to use the method and concept of Chan practice to benefit their work and their organizations....That is our duty.

Impermanence and selflessness are not negative aspect of life, but the very foundation on which life is built. Impermanence is the constant transformation of things. Without impermanence, there can be no life. Selflessness is the interdependent nature of all things. Without interdependence, nothing could exist.

Daily sitting is our bread and butter, the basic stuff of dharma. Without it we tend to be confused.

Despite the many occasions when its characters feel frustrated before the weight of circumstances, and despite blaming their feeling of impotence on daiva, 'fate', moral autonomy shines through in the epic. Because they have some freedom to choose they can be praised when they follow dharma or blamed when they follow adharma. At the moment of making a decision they become conscious of their freedom, and it is this perception of autonomy that gives them the ability to lead authentic moral lives.

​Dharma or Ethics and Morals are the Fundamental Set of Rules created for those who want to Play the Game, by those who are Inside the Game.

Dharma (function or properties) of the mind, dharma of the intellect, dharma of the chit, dharma of the ego – when all these dharma and the dharma of the Self (Soul) come into their own dharma (functions); that is known as Gnan (Knowledge of Self). And if we (self) insist upon any one’s dharma; it becomes ignorance (agnan).

Dharma practice means physical hardship; it means that you shouldn't be pansies about it. You should exert yourselves wholeheartedly to engage in the practice, so that it will affect your body, speech, and mind.

Do not perform an action for the reward it may bring. Perform it because it is right; it is dharma.

Do what helps others. Refrain from harming others. Transcend your own ignorance, clinging, hate, fear and delusion. This and only this is the dispensation of all the Buddhas.

I’m excited to announce that Book 2 of our series, My Job: More People at Work Around the World, is in production. Having met hundreds of people in fascinating jobs, I faced an enormous challenge in selecting the stories to include in Book 2 . . . but I believe this collection will surprise and delight you. It covers a range of jobs in the following sections: Health and Recovery Education and Finance Agribusiness and Food Processing Arts and Culture Activism and Diplomacy The book allows you to experience what it’s like to be an addiction-recovery counselor trained as a clown in London, an art teacher working with gang members in Chicago, a midwife working in rural villages in Guatemala, or a mobile-banking agent making her first million in Zambia. Book 2 will take you places you’ve never been, from the Appalachian Mountains of West Virginia to a serene beach in Tel Aviv, Israel, and take you deep into the true stories of what it’s like to work at jobs as disparate as teaching a grieving widow to dance, to negotiating with a terrorist. The book will publish in March and is available for preorder at Amazon.

In India, we have a saying: 'Always look down, never look up," he said. "When you are trying to determine where you stand in life, don't look upward at the rich people, the people with everything. Look downward at the people who have nothing, those begging on the street, those living in the slums. There's no end to looking up and feeling badly. And if you try to spit upward it only falls down upon your own face. Only by looking down do you understand your dharma.

In a Zen retreat we have a format for working with these quicksilver changes: we sit with them, we pay attention to them... Being steady with mindfulness as an anchor for all the changes we go through is the way we practice forbearance. And you can employ this same method anywhere anytime: just pay close attention to the details of what is going on internally and externally. Don't flinch, don't run away. Trust what happens. Take your stand there." (71)

In the first movement, our infancy as a species, we felt no separation from the natural world around us. Trees, rocks, and plants surrounded us with a living presence as intimate and pulsing as our own bodies. In that primal intimacy, which anthropologists call "participation mystique," we were as one with our world as a child in the mother's womb. Then self-consciousness arose and gave us distance on our world. We needed that distance in order to make decisions and strategies, in order to measure, judge and to monitor our judgments. With the emergence of free-will, the fall out of the Garden of Eden, the second movement began -- the lonely and heroic journey of the ego. Nowadays, yearning to reclaim a sense of wholeness, some of us tend to disparage that movement of separation from nature, but it brought us great gains for which we can be grateful. The distanced and observing eye brought us tools of science, and a priceless view of the vast, orderly intricacy of our world. The recognition of our individuality brought us trial by jury and the Bill of Rights. Now, harvesting these gains, we are ready to return. The third movement begins. Having gained distance and sophistication of perception, we can turn and recognize who we have been all along. Now it can dawn on us: we are our world knowing itself. We can relinquish our separateness. We can come home again -- and participate in our world in a richer, more responsible and poignantly beautiful way than before, in our infancy.

It is possible to refine awareness itself so much that the emptiness of things, and the role mental construction plays, becomes a directly apprehended reality.

Naturally occurring timeless awareness—utterly lucid awakened mind— is something marvelous and superb, primordially and spontaneously present. It is the treasury from which comes the universe of appearances and possibilities, whether of samsara or nirvana. Homage to the unwavering state, free of elaborations.

Non-violence is so deeply embedded into the Indian psyche that people avoid fighting even when they should—against injustice and unrighteousness. Indian masses are by nature so non-violent that God himself had to take birth in human form to establish Dharma and do the (dirty) job of killing the unrighteous.

Now I know what success is: living your truth, sharing it.

Of course, even when you see the world as a trap and posit a fundamental separation between liberation of self and transformation of society, you can still feel a compassionate impulse to help its suffering beings. In that case you tend to view the personal and the political in a sequential fashion. "I'll get enlightened first, and then I'll engage in social action." Those who are not engaged in spiritual pursuits put it differently: "I'll get my head straight first, I'll get psychoanalyzed, I'll overcome my inhibitions or neuroses or my hang-ups (whatever description you give to samsara) and then I'll wade into the fray." Presupposing that world and self are essentially separate, they imagine they can heal one before healing the other. This stance conveys the impression that human consciousness inhabits some haven, or locker-room, independent of the collective situation -- and then trots onto the playing field when it is geared up and ready. It is my experience that the world itself has a role to play in our liberation. Its very pressures, pains, and risks can wake us up -- release us from the bonds of ego and guide us home to our vast, true nature. For some of us, our love of the world is so passionate that we cannot ask it to wait until we are enlightened.

It's impossible to fall of mountains you fool!

One’s Use of Life’, if turns into worldly selfishness is called adharma (irreligion), and if it turns into spiritual selfishness (towards true self) is called dharma (religion).

Only one kind of religion cannot give peace to everyone. Whatever ‘degree’ one is sitting at, that ‘degree’ of religion he requires.

Religion (dharma) is decrease in kashay (anger, pride, deceit and greed) and increase of kashay is irreligion (adharma). When Kashay goes away (completely) is the religion of the Self (Soul).

Religion [dharma] originates where there is doer-ship [to do], Moksha [ultimate liberation] originates where there is understanding (to understand).

Religion [dharma] is that where there is no irreligion (adharma, immorality). Religion cannot exist where there is irreligion. There can be only one or the other. Behind every intention, there is either [the force of] religion or [the force of] irreligion.

Religion has to be protected; difference of opinion is not to be protected.

Religion (Dharma) begins with an obliging nature.

Suppose a man threw into the sea a yoke with one hole in it, and the east wind carried it to the west, and the west wind carried it to the east, and the north wind carried it to the south, and the south wind carried it to the north. Suppose there were a blind turtle that came up once at the end of each century. What do you think, bhikkhus? Would that blind turtle put his neck into that yoke with one hole in it?" "He might, venerable sir, sometime or other at the end of a long period." "Bhikkhus, the blind turtle would sooner put his neck into that yoke with a single hole in it than a fool, once gone to perdition, would take to regain the human state, I say. Why is that? Because there is no practising of the Dhamma there, no practising of what is righteous, no doing of what is wholesome, no performance of merit. There mutual devouring prevails, and the slaughter of the weak.

Our conduct determines our fate, not our birth

That which reduces our flawed vision is called religion [dharma]. It is non-religion [adharma] that increases a flawed vision. The worldly life is indeed the result of a flawed vision.

Simply put, DHARMA is Dhya (Aim) mein (unto) raman (walkabout) - Sojourn Unto the [Ultimate] Aim [the Truth of What Is- God].

The aim of far too many teachings these days is to make people "feel good," and even some Buddhist masters are beginning to sound like New Age apostles. Their talks are entirely devoted to validating the manifestation of ego and endorsing the "rightness" of our feelings, neither of which have anything to do with the teachings we find in the pith instructions. So, if you are only concerned about feeling good, you are far better off having a full body massage or listening to some uplifting or life-affirming music than receiving dharma teachings, which were definitely not designed to cheer you up. On the contrary, the dharma was devised specifically to expose your failings and make you feel awful.

Never sit under a tree waiting for the apple to fall. Climb the tree, grab that apple! When it comes, never be inert and take your time, TIME TO MOVE!

That what keeps us supported is dharma (religion).

That which frees one from bondage is the right religion.

The Buddha's original teaching is essentially a matter of four points -- the Four Noble Truths: 1. Anguish is everywhere. 2. We desire permanent existence of ourselves and for our loved ones, and we desire to prove ourselves independent of others and superior to them. These desires conflict with the way things are: nothing abides, and everything and everyone depends upon everything and everyone else. This conflict causes our anguish, and we project this anguish on those we meet. 3. Release from anguish comes with the personal acknowledgment and resolve: we are here together very briefly, so let us accept reality fully and take care of one another while we can. 4. This acknowledgement and resolve are realized by following the Eightfold Path: Right Views, Right Thinking, Right Speech, Right Conduct, Right Livelihood, Right Effort, Right Recollection, and Right Meditation. Here "Right" means "correct" or "accurate" -- in keeping with the reality of impermanence and interdependence.