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There's no state of liberation and no state of bondage;
There's no state of virtue, and no state of sin.
There's no state of perfection and no state of imperfection;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 19
There's no state of virtue, and no state of sin.
There's no state of perfection and no state of imperfection;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 19
The dream within the dream is your thinking about what is Essential and what is non-essential, and when you realize that you are the Self, Atman, then you have this experience...
You felt that the world is illusory. You felt that you are awake and that it is your waking state. You felt that you have obtained 'experience,' but still, your confusion, your illusion, is persisting as it was. You are yet talking about things in the dream.
When there is true awakening, all the sense of 'being' disappears. Even the sense that you are the Self, also dissolves.
You felt that the world is illusory. You felt that you are awake and that it is your waking state. You felt that you have obtained 'experience,' but still, your confusion, your illusion, is persisting as it was. You are yet talking about things in the dream.
When there is true awakening, all the sense of 'being' disappears. Even the sense that you are the Self, also dissolves.
ONE WHO LIVES AS A BODY SUFFERS AS A BODY .
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The devotee actually is God. What do you mean when you say that he has "become" God? The concept of "one's self" is an illusion. There is only One Self in the world. Regardless of whether you say serpent or scorpion, all are only Brahman. The world appearance consists of the five elements, and the one Self, and all of this is only God. This gives us the "Glory" of non-division, non-duality, and the non-worrying state, and all of this virtue is One, and it comes all at once. Illusion has taken our possession (that of knowing our True Identity). Therefore, we have become unhappy. The signs of the "Realization of Brahman" are the sense of peace, absence of anxiety, full contentment, and an extraordinary feeling of bliss. What is being experienced as joy or bliss within becomes evident in the organs, skin, and face. The peace and contentment which completely fills Consciousness will be expressed outwardly. In other words, the spreading of light out through the windows, from the lamp that is lit inside. The "Glory" is the absence of anxiety in the mental field.
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The devotee actually is God. What do you mean when you say that he has "become" God? The concept of "one's self" is an illusion. There is only One Self in the world. Regardless of whether you say serpent or scorpion, all are only Brahman. The world appearance consists of the five elements, and the one Self, and all of this is only God. This gives us the "Glory" of non-division, non-duality, and the non-worrying state, and all of this virtue is One, and it comes all at once. Illusion has taken our possession (that of knowing our True Identity). Therefore, we have become unhappy. The signs of the "Realization of Brahman" are the sense of peace, absence of anxiety, full contentment, and an extraordinary feeling of bliss. What is being experienced as joy or bliss within becomes evident in the organs, skin, and face. The peace and contentment which completely fills Consciousness will be expressed outwardly. In other words, the spreading of light out through the windows, from the lamp that is lit inside. The "Glory" is the absence of anxiety in the mental field.
The Bird's Way
The way of meditation is a long arduous path while the Bird's Way is a clear direct path of Self investigation, Self exploration, and using thought or concepts as an aid to understanding and Self-Realization. Sometimes this approach is also called the Reverse Path. What Reverse Path indicates is the turning around of one's attention away from objectivity to the more subjective sense of one's Beingness. With the Bird's Way, first one's mind must be made subtle. This is generally done with some initial meditation on a mantra or phrase which helps the aspirant to step beyond the mental/conceptual body, using a concept to go beyond conceptualization.
The way of meditation is a long arduous path while the Bird's Way is a clear direct path of Self investigation, Self exploration, and using thought or concepts as an aid to understanding and Self-Realization. Sometimes this approach is also called the Reverse Path. What Reverse Path indicates is the turning around of one's attention away from objectivity to the more subjective sense of one's Beingness. With the Bird's Way, first one's mind must be made subtle. This is generally done with some initial meditation on a mantra or phrase which helps the aspirant to step beyond the mental/conceptual body, using a concept to go beyond conceptualization.
Indiscrimination? Discrimination? This is ignorance.
Mindlessness? Mindfulness? This is ignorance.
If only the eternal One is seen: this is knowledge.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 18
Mindlessness? Mindfulness? This is ignorance.
If only the eternal One is seen: this is knowledge.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 18
Here, everyone is the same conscious Soul;
Here, everyone is the one eternal Soul.
Here, only the one undivided Soul exists;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 17
Here, everyone is the one eternal Soul.
Here, only the one undivided Soul exists;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 17
Unchanging? Changing? Neither is the truth.
Purposeless? Purposeful? Neither is the truth.
If only the Self is perceived: that is the truth.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 16
Purposeless? Purposeful? Neither is the truth.
If only the Self is perceived: that is the truth.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 16
I'm not a vessel, a temple, a house, or a sheath;
Here, without association or dissociation, I am the supreme Reality.
Here, without knowledge or ignorance, I am the supreme Reality;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 15
Here, without association or dissociation, I am the supreme Reality.
Here, without knowledge or ignorance, I am the supreme Reality;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 15
Here, Reality is not divided into sub-realities (tattvas);
Here is neither union nor separation.
Even if everything disappears, I'm the same Self in all.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 14
Here is neither union nor separation.
Even if everything disappears, I'm the same Self in all.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 14
Here is neither existence nor non-existence;
Here is neither desire nor desirelessness;
Here, the wisdom that's learned is freedom and equality.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 13
Here is neither desire nor desirelessness;
Here, the wisdom that's learned is freedom and equality.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 13
Neither the gunas nor anything else can bind me;
How could I be bound by actions in this life or in the after-life?
I'm the pure, stainless Self, the same within all;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 12
How could I be bound by actions in this life or in the after-life?
I'm the pure, stainless Self, the same within all;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 12
The Self is beyond form and formlessness, is It not?
It is beyond division and non-division, is It not?
It is beyond creation and the absence of creation, is It not?
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 11
It is beyond division and non-division, is It not?
It is beyond creation and the absence of creation, is It not?
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 11
There's no disciple or non-disciple in the one Reality;
There's no one evolving, and no one not-evolving;
Here, in the state of Unity, everyone is eternally free.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 10
There's no one evolving, and no one not-evolving;
Here, in the state of Unity, everyone is eternally free.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 10
There's no distinction such as "divided" or "undivided";
There's no distinction such as "within" or "without";
Beyond the distinction of "enemy" or "friend," I'm the same Self in all.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 9
There's no distinction such as "within" or "without";
Beyond the distinction of "enemy" or "friend," I'm the same Self in all.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 9
TWENTY-FOUR GURUS
A KING WAS passing through a forest in all pomp and pageantry, with his army and retinue behind him. He came across a man with not even a cod-piece on, lying on the ground, with one leg cocked over the other. He was laughing away, apparently supremely happy, contented with himself and all the world. The king was struck with the man’s happy state and sent for him. But when the king’s men approached the nude ascetic and delivered the king’s message, he took absolutely no notice and continued in his ascetic bliss.
On being told of this, the king himself went to the man and even then the man took no notice. Thereupon it struck the king that this must be no common man, and said, ‘Swami, you are evidently supremely happy. May we know what is the secret of such happiness and from which guru you learnt it?’
Thereupon the ascetic told the king, ‘I have had twenty-four gurus. Everything, this body, the earth, the birds, some instruments, some persons, all have taught me’. All the things in the world may be classed as either good or bad. The good taught him what he must seek. Similarly, the bad taught him what he must avoid. The ascetic was Dattatreya, the avadhuta.
- Spiritual Stories as told by Ramana Maharshi
A KING WAS passing through a forest in all pomp and pageantry, with his army and retinue behind him. He came across a man with not even a cod-piece on, lying on the ground, with one leg cocked over the other. He was laughing away, apparently supremely happy, contented with himself and all the world. The king was struck with the man’s happy state and sent for him. But when the king’s men approached the nude ascetic and delivered the king’s message, he took absolutely no notice and continued in his ascetic bliss.
On being told of this, the king himself went to the man and even then the man took no notice. Thereupon it struck the king that this must be no common man, and said, ‘Swami, you are evidently supremely happy. May we know what is the secret of such happiness and from which guru you learnt it?’
Thereupon the ascetic told the king, ‘I have had twenty-four gurus. Everything, this body, the earth, the birds, some instruments, some persons, all have taught me’. All the things in the world may be classed as either good or bad. The good taught him what he must seek. Similarly, the bad taught him what he must avoid. The ascetic was Dattatreya, the avadhuta.
- Spiritual Stories as told by Ramana Maharshi
Dattatreya is the universal Guru, isn’t he? And he has said that the whole world was his Guru. If you look at evil you feel you should not do it. So he said evil also was his Guru. If you see good, you would wish to do it; so he said that good also was his Guru; both good and evil, he said, were his Gurus. It seems that he asked a hunter which way he should go, but the latter ignored his question, as he was intent upon his aim to shoot a bird above. Dattatreya saluted him, saying, ‘You are my Guru! Though killing the bird is bad, keeping your aim so steadfast in shooting the arrow as to ignore my query is good, thereby teaching me that I should keep my mind steadfast and fixed on Ishwara. You are therefore my Guru.’ In the same way he looked upon everything as his Guru, till in the end he said that his physical body itself was a Guru, as its consciousness does not exist during sleep and the body that does not exist should therefore not be confused with the soul — dehatmabhavana (the feeling that the body is the soul). Therefore that too was a Guru for him. While he looked upon the whole world as his Guru, the whole world worshipped him as its Guru.
Here is neither Emptiness nor fullness;
Here is neither purity nor impurity.
Here is neither the All nor its absence;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 8
Here is neither purity nor impurity.
Here is neither the All nor its absence;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 8
Here, in the realm of Unity, everyone is eternally free;
A "short time" and a "long time" have no meaning here.
Here, no distinction such as "fat" or "thin" exists;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 7
A "short time" and a "long time" have no meaning here.
Here, no distinction such as "fat" or "thin" exists;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 7
There's no space in the jar, or even a jar;
There's no container of the soul, or even a soul.
There's no separation between Cause and effect;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 6
There's no container of the soul, or even a soul.
There's no separation between Cause and effect;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 6
There's no knowledge and no ignorance in the experience of Unity;
There's no near and no far in the experience of Unity;
There's no time and no eternity in the experience of Unity;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 5
There's no near and no far in the experience of Unity;
There's no time and no eternity in the experience of Unity;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 5
There's no real distinction between the Imaginer and the imagination;
There's no real distinction between the Cause and Its effect.
A poem and its words are one and the same;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 4
There's no real distinction between the Cause and Its effect.
A poem and its words are one and the same;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 4
Beyond "high" and "low," I'm the same Self in all.
Beyond "inner" and "outer," I'm the same Self in all.
If there is only the One, I'm the same Self in all;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 3
Beyond "inner" and "outer," I'm the same Self in all.
If there is only the One, I'm the same Self in all;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 3
"Thou art That," the scriptures proclaim;
"Thou art That," one's own Self affirms.
You are beyond all diversification, the same Self in all.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 2
"Thou art That," one's own Self affirms.
You are beyond all diversification, the same Self in all.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 2
AUM pervades everything, equally, like space;
Within It, there are no distinctions such as "high" and "low."
The formless Unmanifest manifests as form;
How else could the Imperishable show forth Its Light?
Panchamodhyayah
Chapter 5, Verse 1
Within It, there are no distinctions such as "high" and "low."
The formless Unmanifest manifests as form;
How else could the Imperishable show forth Its Light?
Panchamodhyayah
Chapter 5, Verse 1
In that state where one knows nothing at all,
This versified knowledge doesn't even exist.
So, now, while I'm in the state of samarasa,
I, the Avadhut, have spoken of the supreme Absolute.
Chaturthodhyayah
Chapter 4, Verse 25
This versified knowledge doesn't even exist.
So, now, while I'm in the state of samarasa,
I, the Avadhut, have spoken of the supreme Absolute.
Chaturthodhyayah
Chapter 4, Verse 25
Those who possess strong determination renounce meditation;
They renounce all their good works as well as their bad.
The nectar of renunciation they drink to their fill.
My nature is Freedom; there's no maya to me.
Chaturthodhyayah
Chapter 4, Verse 24
They renounce all their good works as well as their bad.
The nectar of renunciation they drink to their fill.
My nature is Freedom; there's no maya to me.
Chaturthodhyayah
Chapter 4, Verse 24
Beings
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