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On a full-moon night, the moon is seen
By unfazed eyes as one, alone.
The Reality should also be seen this way;
Where two are seen, that sight's impaired.
Dvitiyodhyayah
Chapter 2, Verse 21
By unfazed eyes as one, alone.
The Reality should also be seen this way;
Where two are seen, that sight's impaired.
Dvitiyodhyayah
Chapter 2, Verse 21
The outer knowledge is of the coconut's husk;
The subtler knowledge is of the meat within.
And concealed within that subtle core
Is the coconut-milk-Consciousness - the Self.
Dvitiyodhyayah
Chapter 2, Verse 20
The subtler knowledge is of the meat within.
And concealed within that subtle core
Is the coconut-milk-Consciousness - the Self.
Dvitiyodhyayah
Chapter 2, Verse 20
Experienced without, It's the universe;
Experienced within, It's the power of life.
And deep within that inner life
The real milk-of-the-coconut resides.
Dvitiyodhyayah
Chapter 2, Verse 19
Experienced within, It's the power of life.
And deep within that inner life
The real milk-of-the-coconut resides.
Dvitiyodhyayah
Chapter 2, Verse 19
The subtle images are seen within,
And the manifold forms are seen without;
But the independent Experiencer of both
Is known by all seers as the inner Self.
Dvitiyodhyayah
Chapter 2, Verse 18
And the manifold forms are seen without;
But the independent Experiencer of both
Is known by all seers as the inner Self.
Dvitiyodhyayah
Chapter 2, Verse 18
Against the dreadful poison of worldly lust,
Which deludes men's minds,
There is only one antidote:
The nectarean awareness of the independent Self.
Dvitiyodhyayah
Chapter 2, Verse 17
Which deludes men's minds,
There is only one antidote:
The nectarean awareness of the independent Self.
Dvitiyodhyayah
Chapter 2, Verse 17
Explanation of the Vajra Guru mantra
Om Ah Hum Vajra Guru Padma Siddhi Hum (Sanskrit)
Om Ah Hung Benza Guru Pema Siddhi Hung (Dialectic variation in Tibetan pronunciation)
In response to Yeshe Tsogyal's request, the Great Master responds.
"O daughter of good family, the Vajra Guru mantra is not just my single essence mantra, it is the very essence or life force of all the deities of the four classes of tantra, of all the nine yanas, and all of the 84,000 collections of dharma teachings. The essence of all of the buddhas of the three times, all of the gurus, yidams, dakas and dakinis, dharma protectors etc., the essence of all of these is contained and is complete within this mantra. How, you may ask, does this work? What is the reason for all these being complete with this mantra? Listen well and hold this in mind. Read it again and again. Write it out for the benefit of sentient beings, and teach it or demonstrate it to beings in the future.”
OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG
OM AH HUNG are the sublime essence of the principles of enlightened body, speech, and mind
VAJRA is the sublime essence of the
indestructible family GURU is the sublime essence of the jewel family
PEMA is the sublime essence of the lotus family
SIDDHI is the sublime essence of the activity family HUNG is the sublime essence of the transcendent family
OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG
OM is the perfect splendor and richness of sambhoghakaya, the manifest body of splendor
AH is the total unchanging perfection of dharmakaya, the manifest body of absolute reality
HUNG perfects the presence of Guru Padmasambhava as the nirmanakaya, the manifest body of emanation
VAJRA perfects all the heruka deities of the mandalas
GURU refers to the root and transmission gurus and the holders of intrinsic awareness PEMA perfects the assembly of dakas and dakinis
SIDDHI is the life force of all the wealth deities and the guardians of the treasure teachings
HUNG is the life force of the dharmapalas, the protective deities.
OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG
OM AH HUNG are the life force of the three classes of tantra
VAJRA is the life force of monastic discipline and the sutra class of teachings GURU is the life force of abhidharma and kriya (action) yoga, the first level of tantra
PEMA is the life force of the charya (conduct) tantra, the second class of tantra, and yoga (joining) tantra, the third class of tantra
SIDDHI is the life force of the mahayoga and anuyoga classes of teachings HUNG is the life force of the ati yoga, the Natural Great Perfection (Dzogchen)
OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG
OM AH HUNG purify obscurations arising from the three mental poisons -- desire-attachment, aversion, and ignorance
VAJRA purifies obscurations which stem from anger
GURU purifies obscurations which stem from pride
PEMA purifies obscurations which stem from desire and attachment
SIDDHI purifies obscurations which stem from envy and jealousy
HUNG in a general way purifies obscurations which stem from all emotional afflictions
OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG
Through OM AH HUNG one attains the three kayas
Through VAJRA one realizes mirror-like pristine awareness
Through GURU one realizes the pristine awareness of equalness Through PEMA one realizes the pristine awareness of discernment Through SIDDHI one realizes the all-accomplishing pristine awareness Through HUNG one realizes the pristine awareness of basic space
OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG
Through OM AH HUNG gods, demons and humans are subdued
Through VAJRA one gains power over the malevolent forces of certain gods and demons
Through GURU one gains control over the malevolent forces of the Lord of Death and the cannibal demons
Through PEMA one gains control over the malevolent influences of the water and wind elements
Through SIDDHI one gains control over the malevolent influences of non-human forces and spirits bringing harm and exerting negative control over one‘s life Through HUNG one gains control of the malevolent influences of planetary configurations and earth spirits
OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG
OM AH HUNG accomplishes the six spiritual virtues VAJRA accomplishes pacifying activity
GURU accomplishes enriching activity
PEMA accomplishes magnetizing activity
SIDDHI accomplishes enlightened activity in general HUNG accomplishes wrathful enlightened activity
OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG
OM AH HUNG avert all imprecations and curses
VAJRA averts the negative consequences of breaking one‘s samaya with the deities of pristine awareness
GURU averts the negative influences of the eight classes of gods and demons in samsara
PEMA averts the negative influences of worldly gods and demons
SIDDHI averts the negative influences of nagas and earth spirits
HUNG averts the negative influences of gods, demons, humans, samsaric gods
OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG
OM AH HUNG defeat the army of the five mental poisons VAJRA defeats anger
PEMA defeats desire-attachment
SIDDHI defeats envy and jealousness
HUNG defeats the armies of gods, demons and humans
OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG
OM AH HUNG brings about spiritual accomplishments or siddhis
VAJRA brings about the siddhi of the peaceful and wrathful deities
GURU brings about the siddhi of the awareness-holders and the lineage gurus PEMA brings about the siddhi of the dakas and dakinis and dharma protectors SIDDHI brings about the mundane and supreme siddhis
HUNG brings about the siddhi of accomplishing whatever one wishes
OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG
OM AH HUNG transfers consciousness to pure realms of experience
VAJRA transfers consciousness to the eastern pure realm of Manifest Joy GURU transfers consciousness to the southern pure realm of Glory and Splendor
PEMA transfers consciousness to the western pure realm of Great Bliss
SIDDHI transfers consciousness to the northern pure realm of Excellent Activity HUNG transfers consciousness to central pure realm of Unwavering
Taken from a more extensive teaching by Lama Tarchin Rinpoche.ii
Another meaning of the Guru Rinpoche (Vajra Guru) Mantra
Om Ah Hung Vajra Guru Pema Siddhi Hung
(actually pronounced) Om Ah Hung Benza Guru Pema Siddi Hung
Dilgo Khyentse Rinpoche (former head of the Nyingma Lineage, deceased) explains:
"It is said that the twelve syllables Om Ah Hum Vajra Guru Padma Siddhi Hum carry the entire blessing of the twelve types of teaching taught by Buddha, which are the essence of His Eighty-four Thousand Dharmas.
Therefore to recite the Vajra guru mantra once is the equivalent to the blessing of reciting.....or practicing the whole teaching of the Buddha.
The wisdom mind of Padmasambhava is manifested in the form of the mantra; these twelve syllables are actually the emanation of His wisdom mind, and they are endowed with His entire blessing. The vajra guru mantra is Padmasambhava in the form of sound. So when you invoke Him with the recitation of the twelve syllables, the blessing and merit you obtain is tremendous. In these difficult times, just as there is no Buddha or refuge we can call upon who is more powerful than Padmasambhava, so there is no mantra that is more fitting than the Vajra Guru Mantra."iii
Another explanation of the Guru Rinpoche (Vajra Guru) Mantra
Padmasambhava mantra
Oṃ Āḥ Hūṃ Vajra Guru Padma Siddhi Hūṃ1 (Om Ah Hum Vajra Guru Padma Siddhi Hum)
Padmasambhava was a historical teacher who is said to have finally converted Tibet to Buddhism. He was a renowned scholar, meditator, and magician, and his mantra suggests
his rich and diverse nature.
Om Ah Hum have no conceptual meaning.
Om is often regarded as being the primeval sound, and in fact the sound-symbol of reality itself. It represents the universal principle of enlightenment. You can read about Om in more detail on the page about the Om Shanti mantra (see Annex).
Ah, in traditional explanations, is usually said to be connected with speech (more about that in a moment) but in Sanskrit ―ah‖ is a verb meaning ―to express , signify ; to call (by name).‖ So it suggests evoking, or calling forth, the manifestation of enlightenment.
Hum is often thought of as representing the manifestation of enlightenment in the individual human being. This may be a complete coincidence, but hum is similar to the first person singular ―aham,‖ which means of course ―I.‖
Often these syllables are associated with body, speech, and mind respectively (i.e. the whole of one‘s being). So there‘s a suggestion that we are saluting the qualities that
Padmasambhava represents with all of our hearts (and minds, and bodies).
Vajra means thunderbolt, and represents the energy of the enlightened mind. It can also mean diamond. The implication is that the diamond/thunderbolt can cut through anything. The diamond is the indestructible object, while the thunderbolt is the unstoppable force. The vajra also stands for compassion. While it may seem odd to have such a ―masculine‖ object representing compassion, this makes sense in esoteric Buddhism because compassion is active, and therefore aligned with this masculine symbol. (The term ―masculine‖ does not of course imply that compassion is limited to males!)
Guru, of course, means a wise teacher. It comes from a root word, garu, which means ―weighty.‖ So you can think of the guru as one who is a weighty teacher. Padmasambhava is so highly regarded in Tibetan Buddhism that he is often referred to as the second Buddha.
Padma means lotus, calling to mind the purity of the enlightened mind, because the lotus flower, although growing in muddy water, is completely stainless. In the same way the enlightened mind is surrounded by the greed, hatred, and delusion that is found in the world, and yet remains untouched by it. The lotus therefore represents wisdom. Again, while westerners would tend to assume that the flower represents compassion, the receptive nature of the flower gives it a ―feminine‖ status in esoteric Buddhism, and to the lotus is aligned with the ―feminine‖ quality of wisdom. And once again, there is no implication that
wisdom is in any way limited to those who are female. The words masculine and feminine here are used in a technical sense that‘s completely unrelated to biology.
And Siddhi means accomplishment or supernatural powers, suggesting the way in which those who are enlightened can act wisely, but in ways that we can‘t necessarily understand. Padmasambhava is a magical figure, and in his biography there are many miracles and tussles with supernatural beings.iv
Annex – Explanation of mantra OM
Om (Oṃ)
Like many mantras, this one begins with "Om". Om has no meaning, and its origins are lost in the mists of time. Om is considered to be the primeval sound, the sound of the universe, the sound from which all other sounds are formed.
In the Brahminical tradition, from where Buddhism
undoubtedly obtained mantra practice, Om is not just the universal sound, but the sound of the universe itself. For example in the (non-Buddhist) Mandukya Upanishad, it is said:
Om! — This syllable is this whole world.
Its further explanation is: –
The past, the present, the future — everything is just the word Om.
And whatever else that transcends threefold time — that, too, is just the word Om.
Om is therefore a sound symbolizing reality. It represents everything in the universe, past, present, and future. It even represents everything that is outside of those three times. It therefore represents both the mundane world of time in which the mind normally functions, and the world as perceived by the mind that is awakened and that experiences the world timelessly. It represents both enlightenment and non-enlightenment.
You could regard Om as being the equivalent of white light, in which all of the colors of the rainbow can be found.
One Sanskrit-English dictionary says the following:
"A word of solemn affirmation and respectful assent , sometimes translated by ̳yes, verily, so be it‘ (and in this sense compared with Amen); it is placed at the commencement of most Hindu works, and as a sacred exclamation may be uttered at the beginning and end of a reading of the Vedas or previously to any prayer; it is also regarded as a particle of auspicious salutation [Hail!];
Om appears first in the Upanishads as a mystic monosyllable, and is there set forth as the object of profound religious meditation, the highest spiritual efficacy being attributed not only to the whole word but also to the three sounds A, U, M, of which it consists."
Om Ah Hum Vajra Guru Padma Siddhi Hum (Sanskrit)
Om Ah Hung Benza Guru Pema Siddhi Hung (Dialectic variation in Tibetan pronunciation)
In response to Yeshe Tsogyal's request, the Great Master responds.
"O daughter of good family, the Vajra Guru mantra is not just my single essence mantra, it is the very essence or life force of all the deities of the four classes of tantra, of all the nine yanas, and all of the 84,000 collections of dharma teachings. The essence of all of the buddhas of the three times, all of the gurus, yidams, dakas and dakinis, dharma protectors etc., the essence of all of these is contained and is complete within this mantra. How, you may ask, does this work? What is the reason for all these being complete with this mantra? Listen well and hold this in mind. Read it again and again. Write it out for the benefit of sentient beings, and teach it or demonstrate it to beings in the future.”
OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG
OM AH HUNG are the sublime essence of the principles of enlightened body, speech, and mind
VAJRA is the sublime essence of the
indestructible family GURU is the sublime essence of the jewel family
PEMA is the sublime essence of the lotus family
SIDDHI is the sublime essence of the activity family HUNG is the sublime essence of the transcendent family
OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG
OM is the perfect splendor and richness of sambhoghakaya, the manifest body of splendor
AH is the total unchanging perfection of dharmakaya, the manifest body of absolute reality
HUNG perfects the presence of Guru Padmasambhava as the nirmanakaya, the manifest body of emanation
VAJRA perfects all the heruka deities of the mandalas
GURU refers to the root and transmission gurus and the holders of intrinsic awareness PEMA perfects the assembly of dakas and dakinis
SIDDHI is the life force of all the wealth deities and the guardians of the treasure teachings
HUNG is the life force of the dharmapalas, the protective deities.
OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG
OM AH HUNG are the life force of the three classes of tantra
VAJRA is the life force of monastic discipline and the sutra class of teachings GURU is the life force of abhidharma and kriya (action) yoga, the first level of tantra
PEMA is the life force of the charya (conduct) tantra, the second class of tantra, and yoga (joining) tantra, the third class of tantra
SIDDHI is the life force of the mahayoga and anuyoga classes of teachings HUNG is the life force of the ati yoga, the Natural Great Perfection (Dzogchen)
OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG
OM AH HUNG purify obscurations arising from the three mental poisons -- desire-attachment, aversion, and ignorance
VAJRA purifies obscurations which stem from anger
GURU purifies obscurations which stem from pride
PEMA purifies obscurations which stem from desire and attachment
SIDDHI purifies obscurations which stem from envy and jealousy
HUNG in a general way purifies obscurations which stem from all emotional afflictions
OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG
Through OM AH HUNG one attains the three kayas
Through VAJRA one realizes mirror-like pristine awareness
Through GURU one realizes the pristine awareness of equalness Through PEMA one realizes the pristine awareness of discernment Through SIDDHI one realizes the all-accomplishing pristine awareness Through HUNG one realizes the pristine awareness of basic space
OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG
Through OM AH HUNG gods, demons and humans are subdued
Through VAJRA one gains power over the malevolent forces of certain gods and demons
Through GURU one gains control over the malevolent forces of the Lord of Death and the cannibal demons
Through PEMA one gains control over the malevolent influences of the water and wind elements
Through SIDDHI one gains control over the malevolent influences of non-human forces and spirits bringing harm and exerting negative control over one‘s life Through HUNG one gains control of the malevolent influences of planetary configurations and earth spirits
OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG
OM AH HUNG accomplishes the six spiritual virtues VAJRA accomplishes pacifying activity
GURU accomplishes enriching activity
PEMA accomplishes magnetizing activity
SIDDHI accomplishes enlightened activity in general HUNG accomplishes wrathful enlightened activity
OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG
OM AH HUNG avert all imprecations and curses
VAJRA averts the negative consequences of breaking one‘s samaya with the deities of pristine awareness
GURU averts the negative influences of the eight classes of gods and demons in samsara
PEMA averts the negative influences of worldly gods and demons
SIDDHI averts the negative influences of nagas and earth spirits
HUNG averts the negative influences of gods, demons, humans, samsaric gods
OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG
OM AH HUNG defeat the army of the five mental poisons VAJRA defeats anger
PEMA defeats desire-attachment
SIDDHI defeats envy and jealousness
HUNG defeats the armies of gods, demons and humans
OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG
OM AH HUNG brings about spiritual accomplishments or siddhis
VAJRA brings about the siddhi of the peaceful and wrathful deities
GURU brings about the siddhi of the awareness-holders and the lineage gurus PEMA brings about the siddhi of the dakas and dakinis and dharma protectors SIDDHI brings about the mundane and supreme siddhis
HUNG brings about the siddhi of accomplishing whatever one wishes
OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG
OM AH HUNG transfers consciousness to pure realms of experience
VAJRA transfers consciousness to the eastern pure realm of Manifest Joy GURU transfers consciousness to the southern pure realm of Glory and Splendor
PEMA transfers consciousness to the western pure realm of Great Bliss
SIDDHI transfers consciousness to the northern pure realm of Excellent Activity HUNG transfers consciousness to central pure realm of Unwavering
Taken from a more extensive teaching by Lama Tarchin Rinpoche.ii
Another meaning of the Guru Rinpoche (Vajra Guru) Mantra
Om Ah Hung Vajra Guru Pema Siddhi Hung
(actually pronounced) Om Ah Hung Benza Guru Pema Siddi Hung
Dilgo Khyentse Rinpoche (former head of the Nyingma Lineage, deceased) explains:
"It is said that the twelve syllables Om Ah Hum Vajra Guru Padma Siddhi Hum carry the entire blessing of the twelve types of teaching taught by Buddha, which are the essence of His Eighty-four Thousand Dharmas.
Therefore to recite the Vajra guru mantra once is the equivalent to the blessing of reciting.....or practicing the whole teaching of the Buddha.
The wisdom mind of Padmasambhava is manifested in the form of the mantra; these twelve syllables are actually the emanation of His wisdom mind, and they are endowed with His entire blessing. The vajra guru mantra is Padmasambhava in the form of sound. So when you invoke Him with the recitation of the twelve syllables, the blessing and merit you obtain is tremendous. In these difficult times, just as there is no Buddha or refuge we can call upon who is more powerful than Padmasambhava, so there is no mantra that is more fitting than the Vajra Guru Mantra."iii
Another explanation of the Guru Rinpoche (Vajra Guru) Mantra
Padmasambhava mantra
Oṃ Āḥ Hūṃ Vajra Guru Padma Siddhi Hūṃ1 (Om Ah Hum Vajra Guru Padma Siddhi Hum)
Padmasambhava was a historical teacher who is said to have finally converted Tibet to Buddhism. He was a renowned scholar, meditator, and magician, and his mantra suggests
his rich and diverse nature.
Om Ah Hum have no conceptual meaning.
Om is often regarded as being the primeval sound, and in fact the sound-symbol of reality itself. It represents the universal principle of enlightenment. You can read about Om in more detail on the page about the Om Shanti mantra (see Annex).
Ah, in traditional explanations, is usually said to be connected with speech (more about that in a moment) but in Sanskrit ―ah‖ is a verb meaning ―to express , signify ; to call (by name).‖ So it suggests evoking, or calling forth, the manifestation of enlightenment.
Hum is often thought of as representing the manifestation of enlightenment in the individual human being. This may be a complete coincidence, but hum is similar to the first person singular ―aham,‖ which means of course ―I.‖
Often these syllables are associated with body, speech, and mind respectively (i.e. the whole of one‘s being). So there‘s a suggestion that we are saluting the qualities that
Padmasambhava represents with all of our hearts (and minds, and bodies).
Vajra means thunderbolt, and represents the energy of the enlightened mind. It can also mean diamond. The implication is that the diamond/thunderbolt can cut through anything. The diamond is the indestructible object, while the thunderbolt is the unstoppable force. The vajra also stands for compassion. While it may seem odd to have such a ―masculine‖ object representing compassion, this makes sense in esoteric Buddhism because compassion is active, and therefore aligned with this masculine symbol. (The term ―masculine‖ does not of course imply that compassion is limited to males!)
Guru, of course, means a wise teacher. It comes from a root word, garu, which means ―weighty.‖ So you can think of the guru as one who is a weighty teacher. Padmasambhava is so highly regarded in Tibetan Buddhism that he is often referred to as the second Buddha.
Padma means lotus, calling to mind the purity of the enlightened mind, because the lotus flower, although growing in muddy water, is completely stainless. In the same way the enlightened mind is surrounded by the greed, hatred, and delusion that is found in the world, and yet remains untouched by it. The lotus therefore represents wisdom. Again, while westerners would tend to assume that the flower represents compassion, the receptive nature of the flower gives it a ―feminine‖ status in esoteric Buddhism, and to the lotus is aligned with the ―feminine‖ quality of wisdom. And once again, there is no implication that
wisdom is in any way limited to those who are female. The words masculine and feminine here are used in a technical sense that‘s completely unrelated to biology.
And Siddhi means accomplishment or supernatural powers, suggesting the way in which those who are enlightened can act wisely, but in ways that we can‘t necessarily understand. Padmasambhava is a magical figure, and in his biography there are many miracles and tussles with supernatural beings.iv
Annex – Explanation of mantra OM
Om (Oṃ)
Like many mantras, this one begins with "Om". Om has no meaning, and its origins are lost in the mists of time. Om is considered to be the primeval sound, the sound of the universe, the sound from which all other sounds are formed.
In the Brahminical tradition, from where Buddhism
undoubtedly obtained mantra practice, Om is not just the universal sound, but the sound of the universe itself. For example in the (non-Buddhist) Mandukya Upanishad, it is said:
Om! — This syllable is this whole world.
Its further explanation is: –
The past, the present, the future — everything is just the word Om.
And whatever else that transcends threefold time — that, too, is just the word Om.
Om is therefore a sound symbolizing reality. It represents everything in the universe, past, present, and future. It even represents everything that is outside of those three times. It therefore represents both the mundane world of time in which the mind normally functions, and the world as perceived by the mind that is awakened and that experiences the world timelessly. It represents both enlightenment and non-enlightenment.
You could regard Om as being the equivalent of white light, in which all of the colors of the rainbow can be found.
One Sanskrit-English dictionary says the following:
"A word of solemn affirmation and respectful assent , sometimes translated by ̳yes, verily, so be it‘ (and in this sense compared with Amen); it is placed at the commencement of most Hindu works, and as a sacred exclamation may be uttered at the beginning and end of a reading of the Vedas or previously to any prayer; it is also regarded as a particle of auspicious salutation [Hail!];
Om appears first in the Upanishads as a mystic monosyllable, and is there set forth as the object of profound religious meditation, the highest spiritual efficacy being attributed not only to the whole word but also to the three sounds A, U, M, of which it consists."
By practicing yoga unceasingly,
Without attachment to anything,
Little by little, a yogi is freed
From all effects of the qualities (gunas).
Dvitiyodhyayah
Chapter 2, Verse 16
Without attachment to anything,
Little by little, a yogi is freed
From all effects of the qualities (gunas).
Dvitiyodhyayah
Chapter 2, Verse 16
It's extremely subtle and cannot be seen;
It's primary to all qualities, the yogis say.
It is the state that underlies
All other temporary states of the mind.
Dvitiyodhyayah
Chapter 2, Verse 15
It's primary to all qualities, the yogis say.
It is the state that underlies
All other temporary states of the mind.
Dvitiyodhyayah
Chapter 2, Verse 15
All infinite space is pervaded by the Self,
But nothing else pervades the Self.
It is simultaneously within and without;
It cannot be limited or divided in parts.
Dvitiyodhyayah
Chapter 2, Verse 14
But nothing else pervades the Self.
It is simultaneously within and without;
It cannot be limited or divided in parts.
Dvitiyodhyayah
Chapter 2, Verse 14
It remains unaffected,
Though It takes form of earth, air, water and fire.
Though It takes all these forms,
It remains always the same.
Dvitiyodhyayah
Chapter 2, Verse 13
Though It takes form of earth, air, water and fire.
Though It takes all these forms,
It remains always the same.
Dvitiyodhyayah
Chapter 2, Verse 13
The Self is said to be like the sky.
Indeed, It is like the sky;
It's pure Consciousness, without any stain.
It is truly the all-embracing Whole.
Dvitiyodhyayah
Chapter 2, Verse 12
Indeed, It is like the sky;
It's pure Consciousness, without any stain.
It is truly the all-embracing Whole.
Dvitiyodhyayah
Chapter 2, Verse 12
If the universal Self becomes known,
How could "I" continue to be?
How could "you"
Or the sentient and insentient world still be?
Dvitiyodhyayah
Chapter 2, Verse 11
How could "I" continue to be?
How could "you"
Or the sentient and insentient world still be?
Dvitiyodhyayah
Chapter 2, Verse 11
Beyond all speech, beyond all names,
Beyond the subtlest of all subtle things;
Beyond mind, intellect, and the five senses,
The stainless Lord of the universe remains ever One.
Dvitiyodhyayah
Chapter 2, Verse 10
Beyond the subtlest of all subtle things;
Beyond mind, intellect, and the five senses,
The stainless Lord of the universe remains ever One.
Dvitiyodhyayah
Chapter 2, Verse 10
The qualities of clearness, coldness, and softness
Are but qualities of water.
Likewise, matter and spirit (prakriti and purdahs)
Are but qualities of the one Existence.
Dvitiyodhyayah
Chapter 2, Verse 9
Are but qualities of water.
Likewise, matter and spirit (prakriti and purdahs)
Are but qualities of the one Existence.
Dvitiyodhyayah
Chapter 2, Verse 9
The ephemeral elements that form all things
Manifest in many different ways:
Some things appear soft, others hard;
Some things appear sweet, and others sour.
Dvitiyodhyayah
Chapter 2, Verse 8
Manifest in many different ways:
Some things appear soft, others hard;
Some things appear sweet, and others sour.
Dvitiyodhyayah
Chapter 2, Verse 8
Neither doubt nor ignorance
Can cause the slightest ripple in me.
Let the modifications of the mind continue to occur;
They're merely bubbles rising to the surface of a pond.
Dvitiyodhyayah
Chapter 2, Verse 7
Can cause the slightest ripple in me.
Let the modifications of the mind continue to occur;
They're merely bubbles rising to the surface of a pond.
Dvitiyodhyayah
Chapter 2, Verse 7
I'm unaffected by my component parts;
Therefore, though the gods may worship me,
In my perfect wholeness,
I recognize no distinction such as gods.
Dvitiyodhyayah
Chapter 2, Verse 6
Therefore, though the gods may worship me,
In my perfect wholeness,
I recognize no distinction such as gods.
Dvitiyodhyayah
Chapter 2, Verse 6
Indeed, I am the highest Truth! I'm Shiva!
I contain the world, both subtle and gross.
I do not come, nor do I go.
I have no movement; I have no form.
Dvitiyodhyayah
Chapter 2, Verse 5
I contain the world, both subtle and gross.
I do not come, nor do I go.
I have no movement; I have no form.
Dvitiyodhyayah
Chapter 2, Verse 5
Though appearing as the animate and inanimate world,
The Self remains forever One.
Where, then, is the division?
There is no duality, it is clear to me.
Dvitiyodhyayah
Chapter 2, Verse 4
The Self remains forever One.
Where, then, is the division?
There is no duality, it is clear to me.
Dvitiyodhyayah
Chapter 2, Verse 4
The Self appears as both
The animate and the inanimate world;
Yet It always remains in Its own peaceful state;
It is always pure Consciousness, as calm as the sky.
Dvitiyodhyayah
Chapter 2, Verse 3
The animate and the inanimate world;
Yet It always remains in Its own peaceful state;
It is always pure Consciousness, as calm as the sky.
Dvitiyodhyayah
Chapter 2, Verse 3
You may lack learning or literary skill;
You don't require such qualities as these.
Hold fast to the Truth, and let go of all else;
Even an unpainted boat will take you across.
Dvitiyodhyayah
Chapter 2, Verse 2
You don't require such qualities as these.
Hold fast to the Truth, and let go of all else;
Even an unpainted boat will take you across.
Dvitiyodhyayah
Chapter 2, Verse 2
You may be young, unlearned, and addicted to pleasures;
You may be a servant or a householder; it doesn't matter.
Does a jewel require a Guru in order to be valuable?
Or is it worthless simply because it's covered with mud?
Dvitiyodhyayah
Chapter 2, Verse 1
You may be a servant or a householder; it doesn't matter.
Does a jewel require a Guru in order to be valuable?
Or is it worthless simply because it's covered with mud?
Dvitiyodhyayah
Chapter 2, Verse 1
A hundred things may be explained, a thousand told, But one thing only should you grasp. Know one thing and everything is freed – Remain within your inner nature, your awareness!
Adorn yourself with the eminent virtues of the Victorious Ones!
You may have the bravery of a strong fighter, but unless you possess the intelligent strength of discriminating knowledge, you will not turn the tide in the battle with samsara. So possess the intelligent strength of discriminating knowledge!
You may possess the power and might of a world ruler, but unless you gain mastery over your own mind, when the time of death arrives you still haven’t attained the power of freedom. So gain mastery over your mind!
You may speak like the Lion of Speech [Manjushri], but unless you take to heart the primordially pure nature of resounding emptiness, that will not prevent the ripening of karma. So take to heart the primordially pure nature of empty resounding!
You may have the bravery of a strong fighter, but unless you possess the intelligent strength of discriminating knowledge, you will not turn the tide in the battle with samsara. So possess the intelligent strength of discriminating knowledge!
You may possess the power and might of a world ruler, but unless you gain mastery over your own mind, when the time of death arrives you still haven’t attained the power of freedom. So gain mastery over your mind!
You may speak like the Lion of Speech [Manjushri], but unless you take to heart the primordially pure nature of resounding emptiness, that will not prevent the ripening of karma. So take to heart the primordially pure nature of empty resounding!
When the soul gets on the pass of Dharma it follows internal Asceticism. Asceticism changes the soul. It unties the karmic knots, untwine strings of its destiny, and allows the sacred light (brahma-djoti) shine from within. The soul learns the taste of true freedom in this light. Its shining attracts saints and gods and helps to get spiritual support from them.
Being inspired, the soul gleefully gets high in spirit and internal light shines to it's road. Secret tracks of Siddhis get open to it. The star ways of gods and thousand heavenly roads illuminate its pass. With admiration it observes the paradise monasteries and is welcomed by inhabitants of heaven.
But, they say, the soul should not thirst for rises into heavenly halls now. The real purpose of the Soul is to become the faultless soldier of spirit and the attendant of a divine cohort of heavenly troops of Light, to do the service to Anugraha, clarifying Force of the Universe, gods, saints and Supreme Absolute, carrying out of Its will here on the ground.
Being inspired, the soul gleefully gets high in spirit and internal light shines to it's road. Secret tracks of Siddhis get open to it. The star ways of gods and thousand heavenly roads illuminate its pass. With admiration it observes the paradise monasteries and is welcomed by inhabitants of heaven.
But, they say, the soul should not thirst for rises into heavenly halls now. The real purpose of the Soul is to become the faultless soldier of spirit and the attendant of a divine cohort of heavenly troops of Light, to do the service to Anugraha, clarifying Force of the Universe, gods, saints and Supreme Absolute, carrying out of Its will here on the ground.
Tantra ritual - mystical contact with deities
Ritual tantric theurgia, like pudja and manasika-pudja, is a traditional way of establishing a telepathic communication with gods and siddhs that is accepted in tantrism. It's an entrance to their levels; a contact with a higher mind. Those who perform rituals are the divine contactors, or mediums, and their rituals are always meditations.
The energy of a mantra, badzhan, and yantra smoothly flows through you, and you softly direct it through visualization or contemplation toward the summoned deity. The deity responds and starts talking to you, but not always as you expect it.
Tavmaturgia.
Tavmaturgic ritual is the system of telepathic communication, telepathic contact, the invitation of a deity to visit our private world to establish a communication for own happiness. It's as if a person has invited a very important visitor to his home and tries to entertain him in every possible way, so the visitor may help him to solve a problem, offer a solution, protect from bad people, or help with money.
Theurgia - tantric sadhana of worshiping.
Teurgia is something else. We don't ask the deity about anything specific in this world, but we invite the deity for the sake of the deity himself, rather of for the sake of something else. When deity descends, it's already a blessing if we are opened to it. We become one with the deity, taking his energy in through ourselves. If we ask for something, we ask for the same faith, wisdom of purity, strength of mind, and fidelity that the deity has; Nothing else. We surrender to the benevolence of a deity in order to become one ourself. Deities never ask anything for themselves because all of them are modeled in perfection…
(materials base on satsang of Guru Swami Vishnudevananda Giri).
Ritual tantric theurgia, like pudja and manasika-pudja, is a traditional way of establishing a telepathic communication with gods and siddhs that is accepted in tantrism. It's an entrance to their levels; a contact with a higher mind. Those who perform rituals are the divine contactors, or mediums, and their rituals are always meditations.
The energy of a mantra, badzhan, and yantra smoothly flows through you, and you softly direct it through visualization or contemplation toward the summoned deity. The deity responds and starts talking to you, but not always as you expect it.
Tavmaturgia.
Tavmaturgic ritual is the system of telepathic communication, telepathic contact, the invitation of a deity to visit our private world to establish a communication for own happiness. It's as if a person has invited a very important visitor to his home and tries to entertain him in every possible way, so the visitor may help him to solve a problem, offer a solution, protect from bad people, or help with money.
Theurgia - tantric sadhana of worshiping.
Teurgia is something else. We don't ask the deity about anything specific in this world, but we invite the deity for the sake of the deity himself, rather of for the sake of something else. When deity descends, it's already a blessing if we are opened to it. We become one with the deity, taking his energy in through ourselves. If we ask for something, we ask for the same faith, wisdom of purity, strength of mind, and fidelity that the deity has; Nothing else. We surrender to the benevolence of a deity in order to become one ourself. Deities never ask anything for themselves because all of them are modeled in perfection…
(materials base on satsang of Guru Swami Vishnudevananda Giri).
Beings
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