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Srimad Bhagavatam

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The Supreme Lord said: 'Someone who, endowed with knowledge in accord with the oral tradition, is of self-realization and does not lose himself in speculations [about what would be true knowledge], must, known with the fact that this universe is a complete illusion, for both the sake of Me and spiritual knowledge renounce his worldly concerns. For a person of spiritual knowledge I am the object of worship, the goal, the motive and final conclusion. Besides Me as his favorite, his light and final beatitude, he has no other purpose. They who have fully perfected their knowledge and wisdom know My lotus feet as most auspicious. For that reason the learned transcendentalist who by means of spiritual knowledge holds on to Me, is most dear to Me.
Performing austerities, visiting holy places, doing japa, giving charity or other pious activities cannot provide the perfection that is created by but a fraction of this spiritual knowledge. Therefore oh Uddhava, knowing your true self in association with this spiritual discrimination that you accomplished by intelligence and consciousness, be of your way [svarûpa] of serving Me with devotion. With the sacrifice of Vedic knowledge and wisdom the sages achieved the highest perfection by worshiping Me, the Lord of All Sacrifices who is the Supersoul inside of them.
The transformation of the three departments [of nature, the gunas] that surrounds you, constitutes an illusion that appears in the present [of the bewildering material energy] that is not there in the beginning nor in the end [of the universe]. In what sense can the being born and such of your material body, that at first did not exist, is not there afterwards, but only exists in between, have any relation to your essence, your true self, your soul?'
~ Chapter 11.19

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Yoga Vashishta

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The entire universe appears in the one ocean of cosmic consciousness; in that universe dwell fourteen types of beings. This universe has already had Yama and others as its presiding deities. They have established the tenets of right conduct. However, when the people become predominantly sinful, Yama, the god of death, sometimes engages himself in meditation for some years, during which the population increases and explodes.
The gods, frightened by this population explosion, resort to various devices to reduce it. All this has happened again countless times. The present ruler (Yama) is Vaivasvata. He, too, will have to perform meditation for some time. When, on account of that, the population of the earth will multiply very fast, all the gods will appear to lord Visnu to come to their aid. He will incarnate as lord Krsna, along with his alter ego named Arjuna. His elder brother will be Yudhisthira or the son of Dharma, who will be the embodiment of righteousness. His cousin will fight a duel with Bhima, Arjuna's brother. In this battle between cousins eighteen divisions of armed forces will be killed; and thus will Visnu dispose of the burden on the earth.
Krsna and Arjuna will play the roles of simple human beings. When Arjuna sees that the armies on both sides are composed of his own kinsmen, he will become despondent and will refuse to fight. At that time, lord Krsna will instruct him in the highest wisdom and bring about a spiritual awakening in him. He will tell Arjuna: "This (self) is neither born nor does it die; it is eternal and is not killed when this body is killed. He who thinks that it kills or that it is killed, he is ignorant. How, why and by whom is this infinite being, which is one without a second and which is subtler than space, destroyed? Arjuna, behold the self which is infinite, unmanifest, eternal and which is of the nature of pure consciousness and untainted. You are unborn and eternal!”
When the lord will thus instruct Arjuna, the latter will say: "Lord, my delusion is gone. I have attained an awakening of intelligence through your grace.” Arjuna will then engage himself in the conduct of the war, as if in a play.
Equip yourself with such an attitude, O Rama, and remain unattached, endowed with the spirit of renunciation and with the realization that whatever you do or you experience is an offering to the omnipresent being, Brahman. Then you will realize the truth, and that is the end of all doubts.
That is the supreme state, it is the guru of all guru, it is the self, it is the light that illumines the world from within. It is the reality in all substances, that which endows the substances with their essential characteristic. The notion of ’world’ arises only when the spirit of inquiry is absent. But, ’I' am before the world was. How then do the notions of world, etc., bind me? He who has thus realized the truth is free from all beginnings and all endings. He who is thus equipped with the spirit of non-duality (as if he is in deep sleep, though awake) is not disturbed though actively engaged in life. Such a person is liberated here and now.
When the inner intelligence is awakened, the craving for pleasure ceases: this is the nature of the wise. In him this cessation of craving for pleasure is therefore natural and effortless. He knows that it is the energy of the self that experiences the experiences. He who, in order to please the public, refuses to experience what is to be experienced, he indeed beats the air with a stick! One attains self-knowledge by sometimes using appropriate means.
Desire for liberation interferes with the fullness of the self; absence of such desire promotes bondage! Hence, constant awareness is to be preferred. The sole cause for bondage and liberation is the movement in consciousness. Awareness of this ends this movement. The ego-sense ceases the very moment one observes it, for it has no support any longer. Then who is bound by whom, or who is liberated by whom?
Such is the nature of the supreme being, which is infinite consciousness. They who are endowed with macrocosmic forms like Brahma the creator, Visnu and Siva, are established in that supreme being; and they function here as the lords or the kings of the world. Established in it, the perfected ones roam the heavens. Having attained it, one does not die nor does one grieve. The sage who dwells even for the twinkling of an eye in that pure being, which is of the nature of illimitable and infinite consciousness and which is also known as the supreme self, is not again afflicted, even though he continues to engage himself in the activities of the world.

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Paramahansa Nithyananda

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“There is a common saying, ‘We don’t see things as they are. We see things as we are.’ If you feel there is something wrong with what you are seeing, then you should look back in at yourself because what you see outside is only a reflection of what is inside you. If you feel pure love inside, then you see only pure love outside. It always has to do with you, not with what you are seeing. How can you keep thoughts away from what truly IS? How can you enjoy each moment all the time?
Try this small technique. When you see something, for example a person, or a situation, or a book, or anything, normally old thoughts and familiar reactions immediately rise in you. Bring in the awareness that these conditioned thoughts and memories cloud your judgment and visualize shattering those thoughts. Next, see the situation, or person, or object now with a fresh eye, as though you are seeing it for the first time! Suddenly you see how much you missed, because of your own worry and thoughts.
Even when you see your husband, wife, brother, or anyone, look at them as though you are seeing them for the first time. Suddenly, you realize that not only does worry not arise, but also that you start seeing everyone alike, whether they are strangers or familiar to you. That is the right way. No one is familiar or unchanging. Even your wife is not known to you. Everyone is constantly changing every moment along with Existence. Only your mind is trying to make them appear to be permanent.
Once you start seeing what is as it is, all your energy will integrate within you. There is no more worry, no more conflict. Worry arises because your thoughts resist what you see Once the conflict disappears, all the energy invested in worry is released for you to integrate!
Some one asked J. Krishnamurti, the famous Indian philosopher, how to fall in tune with what IS. He beautifully says, ‘Just don’t name it, you will find you are in tune with it!’
Stop naming any situation, person, or thing! Just see, that’s all. Don’t give room for condemning or accepting thoughts. Initially there’s a compulsion to pass judgment on anything that you see because that is your habit. But when you experience the great energy released in you by seeing what IS, you want to remain that way – free from thoughts, worry, and suffering.
When you see what is as it is, you are in heaven. When you want to see what you want to see, you are in hell. If you understand that everything is auspiciousness, you will drop expectation and see things as they are, because everything is auspiciousness.”

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“If the cosmos is a grand ocean, we are all part of it. We are one with the ocean, not individual drops in the ocean. When we think of ourselves as individual drops, we feel separate in our boundary and in our feelings. This is what is called ego. We become driven by feelings of ‘I’ and ‘mine’.
As long as this separation remains, we never experience the energy of the ocean that is love, we can never experience that causeless and surging love. As long as we remain a drop in the ocean, we say ‘no’ to life. We neither love nor trust. We don’t feel blissful either because bliss is possible only for those who know how to love and trust. It happens only to those who know how to feel part of the ocean. Bliss is possible only when our heart says ‘yes’, when the ‘no’ completely disappears from our being. ‘No’ is darkness, ‘yes’ is light. ‘No’ is ego, ‘yes’ is egolessness.
‘No’ is the way of the unconscious person. ‘Yes’ is the way of the awakened one. All the conflict, all the suffering in our life is because of our saying ‘no’. ‘No’ is a fight, a war with Existence. ‘Yes’ is love, peace with Existence. ‘Yes’ is deep accord with the totality of who we are – the ocean. Bliss is another name for that accord, that harmony.
The way to be in bliss is to dissolve into the ocean, not to be a drop but to merge with the ocean. To be a drop is to be with ego. The ego is the root of all misery. When the ego is absent, bliss reaches us from every nook and corner of the ocean of existence, as if it were just waiting for the ego to disappear.
Ego is a closed state of consciousness. All the windows and doors are closed. Life itself becomes insulated and encapsulated. Our ego surrounds us like a capsule. Our ego is like a sealed capsule; there is not even a small gap to allow anything to enter. It closes itself due to fear and shrinks into itself. That is how we create misery for ourselves.
Love is being in the flow with Existence, to be totally with it. Ego is like frozen ice. Love is like liquid water. Only when we are liquid do we become part of the ocean. Then we don’t have any private goal or destination. Each moment is blissful, incredibly ecstatic, just going with the plan of the cosmos.
The mind is part of the ego. It knows how to close, but it does not know how to open. To love means to open up, to surrender. It means opening up to Existence, to the flowers, to the bees and to the stars. How do we open to this beautiful music that fills the whole of Existence? How do we open up to this celebration that goes on and on – flowers dancing in the wind, trees enjoying the wind and the stars, always in a state of bliss? Except for man, everything else seems to be in harmony.
Man falls out of harmony because he has what is called ‘consciousness’ which is not present in other living creatures.
Consciousness can do two things. It can create ego or it can create egolessness. If it creates ego, we live in hell. If it creates egolessness, we live in paradise. The whole world is in paradise without knowing it. When man enters paradise, he enters knowing it fully. That is the grandeur and beauty of man. That is the danger as well, because it is easier to fall into the trap of the ego and not enter into paradise than to enter paradise knowingly.
The problem is that we have forgotten who we are and for what we were created. We are emperors of love, but we dream that we are beggars. We have the whole kingdom of Existence within our being and yet we continue to beg for mundane things. We keep collecting mundane things not knowing that we have infinite, inexhaustible treasures within our being. We are oceans, yet we are thirsty because we have become disconnected from our own selves. But no matter how disconnected we are, no matter how much we have forgotten and how long we have forgotten, it can be remembered in a single moment and we can become connected immediately.
Love is the connector.
Bliss arises from love. Love is the poetry that connects you back to Existence. Love is the sword that slays the ego and merges you with the ocean. When the heart is full of love, your whole life is transformed from prose to poetry, from noise to music and from discord to harmony.”

~ ' Living Enlightenment, The Gospel of Paramahamsa Nithyananda ' ~

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Swami Lakshmanjoo

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And that person who has got intense desire to find out the reality of Lord Siva, intense desire, he does not hear, he does not see. Although he sees, he does not see; although he smells, he does not smell; although he touches, he does not touch. And if everybody asks him, begins to ask him, “what are you doing? Why are you dumb? Why don't you speak to others? Why are you not jolly? Why are you not happy? Why don't you talk?” He answers to them, he answers to them only with tears in his eyes. Because he puts deaf ear to all other things. That is the intensity of that desire. That is what Abhinavagupta says. He is purified by the divinity of great attachment for Lord Siva and he is glorified by that state.

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Sadhguru Jaggi Vasudev

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For a committed person, there is no such thing as failure – just lessons to be learnt on the way.

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Sadhguru Jaggi Vasudev

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Being together is the beginning, working together is the middle, dissolving together is the ultimate.

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Paramahansa Nithyananda

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If any thought current makes you believe you’re working, you’re tired, you need to be pampered, you’re worthy of this/ that, it will destroy your life! It will make you old, it will swallow your life. This decision-fatigue destroys you and makes you old. Do not lose life.

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Sadhguru Jaggi Vasudev

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' Hold My Hand '

Flames of fire shall burn you not
Cold climes shall freeze you not
Deep waters shall drown you not
Ceaseless chasms shall bury you not

Hold my hand and have
a taste of eternity.

I am not a scholar nor a philosopher
Nor am I a heap of wisdom
I am just an emptiness
Have a brush with this
you shall Dissolve

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Paramahansa Nithyananda

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Just try to remember you are.
If you are having self remembrance you can't have thoughts.
If you are having thoughts it is not self remembrance.
Just be in self remembrance, You Are.

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14–17. Mystical ecstasy isn’t subject to dualistic thought, it is completely free from any notion of location, space, or time. This truth can only be touched by experience. It can only be reached by those entirely freed from duality and ego, and firmly, fully established in the consciousness of the Self. This state of Bhairava is filled with the pure bliss of unity between tantrika and the universe. Only this state is the Shakti. In the reality of one’s own nature thus recognized, containing the entire universe, one reaches the highest sphere. Who then could be worshipped? Who then could be fulfilled by this worship? Only this condition recognized as supreme is the great Goddess.

18–19. Since there is no difference between the Shakti and the one who embodies her, nor between substance and object, the Shakti is identical to the Self. The energy of the flames is nothing but the fire. All distinction is but a prelude to the path of true knowledge.

20–21. The one who reaches the Shakti grasps the nondistinction between Shiva and Shakti and enters the door to the divine. As space is recognized when illuminated by sun rays, so Shiva is recognized through the energy of Shakti, which is the essence of the Self.

22–23. Bhairavi: O supreme Shiva! You who bears a trident and a garland of skulls, how to reach the absolute plenitude of the Shakti that transcends all notions, all descriptions and abolishes time and space? How to realize this nonseparation from the universe? In what sense is it said that the supreme Shakti is the secret door to the state of Bhairava? Can you answer in common language these absolute questions?

24. Bhairava: The supreme Shakti reveals herself when inbreath and outbreath are born and die at the two extreme points, top and bottom. Thus, between two breaths, experience infinite space.

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Please understand, vegetarian, all the surveys prove vegetarians are happier than meat eaters and all the surveys prove vegetarians are more non-violent in their thinking and feeling and in their actions than meat eaters. Study in nutritional journal finds vegetarians have lower incidence of depression, anxiety and other mood problems than their meat eating neighbors. So you need to know, you become what you eat.

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You see, it is all about getting more and more grounded in Sadashivatva, which is Existential Reality. You just need to align yourself to the Existential Reality. If you are building up your self-worth based on money, or your girl friend, boy friend or your wealth, or your car, that is what I call 'Matrix personality.' If you are building your self-worth based on integrity, your spiritual ability, your strength, that is what is based on Sadashivatva.

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Biggest lesson you need to learn - When things don't work, don't change the method, but dig deep. I have seen people will not wait to dig deep. They will look for some other solution. When you approach me with that kind of 'use and throw'. utility attitude, you will never be able to explore my depths. Balasanths know hen something not working, they just need to spend little time over it. That's all. Will persistence without changing the methodology or the Guru. That's all!

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Vedanta and vedantic thought current are pure science! Agamas are applied science. basically all you need is Integrity and Listening so you can internalize these great truths and make it as part of you. When you know the Cosmic Principles by which cosmos is operating it will be easy for you to align to it. Use all those principles to generate health, wealth.

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There is cosmos and you are a Jeeva with multiple lives and you have to unite with the Cosmos and reach that Oneness, that is Yoga.

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Sadhguru Jaggi Vasudev

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Devotion need not necessarily be to a person. Devotion is a certain way to be. If you are on the path, not off and on, but in every moment of your life, you are a devotee. You do not have to be a devotee of anything or anyone in particular. You can be a devotee because devotion is your quality.

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Sadhguru Jaggi Vasudev

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I saw a flower
Thought it was giving
On a closer look
Realized it was just Living.

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"There is so much suffering associated with the stupid studying education system - unnecessary, worthless suffering. You don't need to go through so much suffering to acquire the information that is put in your head, which is in no way useful for you in your practical life, and which you don't even remember after 2-3 years.

I feel the whole education system is torturing. By this torturing you are reduced - which is not right. Torture to tune you to the highest possibility is ok. Then it is tapas. But to reduce you consciously is not ok. That is something seriously wrong!"

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Yoga Vashishta

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“The self is not revealed either by the scriptures or by the instructions of a preceptor, and the self is not revealed without the instructions of a preceptor and without the help of the scripture. It is revealed only when all these come together. It is only when the scriptural knowledge, instructions of a preceptor and true discipleship come together that self-knowledge is attained.
That which is after all the senses have ceased to function and all notions of pleasure and pain have vanished, is the self or Siva, which is also indicated by expressions like 'that', 'truth' or ’reality'. However, that which is when all these cease to be, exists even when all these are present, like the limitless space. Out of their compassion for the ignorant deluded ones, in an effort to awaken them spiritually and to awaken in them a thirst for liberation, the redeemers of the universe (known as Brahma, Indra, Rudra and others) have composed scriptures like the veda and the purana (the legends). In these scriptures they have used words like 'consciousness’, 'Brahman’, 'Siva', 'self', ’Lord', 'supreme self', etc. These words may imply a diversity, but in truth there is no such diversity.
The truth indicated by words like 'Brahman', etc. is indeed pure consciousness. In relation to it even limitless space is as gross and substantial as a great mountain. That pure consciousness appears to be the knowable object and gives rise to the concept of intelligence or consciousness, though being the innermost self, it is not an object of knowledge. On account of a momentary conceptualization, this pure consciousness gives rise to the ego-sense ('I know’).
This ego-sense then gives rise to the notions of time and space. Endowed with the energy of the vital air, it then becomes jiva or the individual. The individual thence-forward follows the dictates of the notions and slips into dense ignorance. Thus is the mind born in conjunction with the ego-sense and the different forms of psychological energy. All these together are known as the 'ativahika' body, the subtle body which moves from one place to another.
After this, the substances (the objects of the world) corresponding to the subtle energies of the ativahika body were conceived of, and thus were the various senses (sight, touch, hearing, taste and smell), their corresponding objects and their connecting experiences brought into being. These together are known as the puryastaka, and in their subtle state they are also known as the ativahika body.
Thus were all these substances created; but nothing was created in fact. All these are but apparent modifications in the one infinite consciousness. Even as dream—objects are within oneself, all these are not different from infinite consciousness. Even as when one dreams those objects, they seem to become the objects of one’s perception, all these, too, appear to be objective realities.
When the truth concerning them is realized, all these shine as Lord. However, even that is untrue, for all these have never become material substances or objects. On account of one's own notions of their being substances which one experiences, they appear to have a substantiality. Thus conjuring up a substantiality, the consciousness sees the substantiality.
Conditioned by such notions, it seems to suffer. Conditioning is sorrow. But conditioning is based on thoughts and notions (or sensual and psychological experiences). However, the truth is beyond such experiences and the world is an appearance, like a mirage! In that case, what is psychological conditioning, who conditions what and who is conditioned by such conditioning? Who drinks the water of the mirage? Thus, when all these are rejected the reality alone remains in which there is no conditioning, nothing conditioned. It may be styled the being or the non-being, but it alone is.”

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madhyamaṁ prāṇamāśritya
prāṇāpānapathāntaram /
ālambhya jñānaśaktiṁ ca
tatsthaṁ caivāsanaṁ labhet //
Netra Tantra VIII:11

“On the pathway of your breath maintain continuously refreshed and full awareness on and in the centre of breathing in and breathing out. This is internal āsana."

Now I shall instruct you regarding the nature of āsana (seat). Although by 'āsana' is generally meant the erect posture assumed in meditation, this is not its central or essential meaning. When I use the word 'āsana' I do not mean the various forms of āsana such as Padma āsana, Vajra āsana, Svāstika āsana, or Bhadra āsana. By 'āsana' I mean somethiog else, and this is what I want to explain to you. First let me speak to you about breath; about the inhaling breath, (apāna), and the exhaling breath; (prāṇa). Breath is extremely important in meditation; particularly the central breath, madhyama-prāṇana, which is neither prāṇa nor apāna. It is the centre of these two, the point existing between the inhaling and exhaling breaths. This center point can not be held by any physical means as a material object can be held by the hand. The centre between the two breaths can be held only by knowledge, jñāna; not discursive knowledge, but by knowledge which is awareness. When this central point is held by continuously refreshed awareness (anusandhāna), which is knowledge and which is achieved through devotion (bhakti) to the Lord; that is, in the true sense settling into your āsana. āsana, therefore, is the gradual dawning in the spiritual aspirant of the awareness which shines in the central point found between inhaling and exhaling.

This awareness is not gained by that person who is full of prejudice, avarice, or envy. Such a person, being filled with all such negative qualities, cannot concentrate. The prerequisite of this glorious achievement is, therefore, the purification of your internal egoity. It must become pure, clean, and crystal clear. After you have purged your mind of all prejudice and have started settling with full awareness into that point which is between the two breaths, then you are settling into your āsana.

prāṇādisthūlabhāvaṁ tu
tyaktvā sūkṣmamathāntaram /
sūkṣmātītaṁ tu paramaṁ
spandanaṁ labhyate yataḥ //
prāṇāyāmaḥ sa nirddiṣṭo
yasmānna cyavate punaḥ //

Netra Tantra VIII:12-13

“When in breathing in and breathing out you continue to maintain your awareness in continuity on and in the centre between the incoming and outgoing breath, your breath will spontaneously and progressively become more and more refined. At that point you are driven to another world. This is prāṇāyāma.”

After settling in the āsana of meditation arises the refined practice of prāṇāyāma. 'Prāṇāyāma' does not mean inhaling and exhaling vigorously like a bellow. Like āsana, prāṇāyāma is internal and very subtle. There is a breakless continuity in the travelling of your awareness from the point of āsana into the practice of prāṇāyāma. When through your awareness you have settled in your āsana, you automatically enter into the practice of prāṇāyāma.
Our masters have indicated that there are two principle forms of this practice of āsana-prāṇāyāma, cakrodaya and ajapā-gāyatrī. In the practice of ajapā-gāyatrī you are to maintain continuously refreshen full awareness (anusandhāna) in the center of two breaths, while breathing in and out slowly and silently. Likewise in the practice of cakrodaya you must maintain awareness which is continually fresh and new, filled with excitement and vigour, in the center of the two breaths. You are to breathe in and out slowly, but, in this case, with sound.

Ajapā-gāyatrī is therefore anusandhāna along with the slow and silent movement of the breath. The inhaling and exhaling should be so slow and so utterly silent that even he who is breathing cannot hear his own breath. To illustrate this form of prāṇāyāma Paramānanda has said,
ast ast khast pañcālasīy
so'haṁ bhairavabhālāsiy /
ṭokh yuthna ati lagi lālasiy
mana sthira kara pūjona prabhu //
SAYINGS OF KASHMIRI SAINT

“You must ascend that mountain known as Pañcāla. This mountain, composed of the glory of God Consciousness, is the mountain of Bhairava and is filled with the mantra so'ham. And this ascent, which is begun after establishing your mind in God Consciousness, must be accomplished very slowly so that the jewel which is your goal and which lies on the peak of this mountain is preserved and not destroyed."
Your awareness during this climb must be strong and fresh and must be held in continuity. You must maintain an undisturbed movement of the breath. It should be slow, inaudible, and without break or pause. The continuity of this movement is extremely important and must be maintained with complete awareness in the middle of the two breaths. You must maintain full awareness at the point where the inhaling breath reaches its completion, the birth place of the exhaling breath. And so, also, you must maintain awareness at the end point of exhalation, the birth place of the inhaling breath. The practice of ajapā-gāyatrī does not allow the missing of a single breath. Your awareness must be breakless, continuously refreshed, and must be fixed in the center of the two slowly and silently moving breaths. This is ajapā-gāyatrī anusandhāna.”

~ Self Realization in Kashmir Shaivism~

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Abhinavagupta

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The variety of this world can only be manifested if the Highest Lord, Who is essentially the pure light of consciousness, exists; just as a surface is necessary for a picture.

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Other achievements are in vain if one has missed the supreme reality, the Self. But once one has attained this reality there is nothing left that one could desire.

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Abhinavagupta

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The truth is therefore this: the Supreme Lord manifests freely all the varied play of emissions and absorptions in the sky of his own nature.

**

The Light is the supreme reality that encompasses all the categories from Earth to Paramasiva, while the unfolding of the reflective awareness of the Heart of I consciousness within it, distinguishes between them.

**

Absolute consciousness is manifest here in every circumstance of daily life because it is everywhere full and perfect. Consciousness is said to be the cause of all things because it is everywhere emergent as each manifest
entity.

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The extremely pure conscious reality transcends all talk of succession and its absence.

**

Immersing himself in the supreme reality, clearly aware that consciousness is all things, the yogi’s consciousness vibrates. This vibration is the Great Permeation.

**

The yogi should abide firmly fixed in his own nature by the power of the exertion of his expanding consciousness. Thus he is established on the plane of Bliss relishing the objects of sense that spontaneously appear before him. Perfected yogis (siddha) , are ever steadfast in this, the Supreme Gesture (mudra), the perfect and unobstructed expansion of the awakened.

**

The couple (yamala) is consciousness itself; the unifying emission and the stable abode. It is the absolute, the noble cosmic bliss consisting of both (Siva and Sakti). It is the supreme secret of Kula (the ultimate reality); neither quiescent or emergent, it is the flowing fount of both quiescence and emergence.

**

The variety of this world can only be manifested if the Highest Lord, Who is essentially the pure light of consciousness, exists; just as a surface is necessary for a picture.

**
Other achievements are in vain if one has missed the supreme reality, the Self. But once one has attained this reality there is nothing left that one could desire.

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3.5 nadisamhara-bhutajaya-bhutakaivalyabhutaprithaktvani

The merging of the movements of breathing, controlling the gross elements, diverting attention from all objective senses and directing it towards the center of the movement of the breath, and removing your consciousness from the grip of the elementary field.
In this sutra the word nadisamhara means "merging the movements of breath." The word bhutajaya means "attaining control of the gross elements." When you have control of the gross elements, then, when you suffer, you do not suffer internally. If you become feverish, internally you do not suffer any pain. In the sutra, the word bhutakaivalya means "taking the mind away from gross objects of senses and directing it toward the center of the movement of the breath." The word bhutaprithaktvani means "freeing your consciousness from the grip of the elementary field." For example, if you have a painful leg, you separate your consciousness from the pain of that leg and you are without pain. These powers are what yogis experience.


The word bhutajaya means to achieve control of the five elements from earth to ether through contemplation.

This is explained in the Svacchanda Tantra in this way:

Whenever you want to control the wind in your body, you must, through contemplation, put your awareness on the big toe of your left foot. When there is insufficient fire in your body (less warmth in your body), you should meditate by putting your awareness in the center of the navel. When there is a lessening of the flesh in your body, you have to contemplate on earth while putting your awareness in the pit of your throat to increase that flesh. When there is a lack of water or you are flooded, then you must contemplate on water while putting your attention on the inner tongue (ghantika) just near the talu. To attain all the powers that you desire, you must contemplate on the element ether (akasa) while putting your attention on your head. (Svacchanda Tantra 7.299-300)

The meaning of the word bhutebhyah kaivalyam is to be free of the elements. How is this accomplished? You must draw back (pratyaharanam) your mind from the objective field of sensory pleasures and concentrate it on the center of the breath.

So it is said in the Svacchanda Tantra:

Direct your consciousness to the center of the navel and also direct your mind to that center, carrying it away from the organs of the senses. This fourth breathing practice (pranayama) is a calmed means of retention. (Svacchanda Tantra 7.297)

In this pranayama, there is no breathing out and in. This has already been explained. From the heart, you should direct your consciousness to the center of the naval and at the same time, direct your mind, which is lost in objective pleasures, towards this center.
In the present sutra, the words bhuta prithaktvanimean "just to carry your awareness away from the gross elements." How does this happen? It happens when one's consciousness is not influenced by the elementary field.
About this subject, it is said in the Svacchanda Tantra:
When you subside the force of all of the five gross elements, up to the stage of unmana (beyond samana), you become one with Siva. (Svacchanda Tantra 7.327)

~ Shiva Sutras, The Supreme Awakening ~

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Now I will tell you some trick of knowledge (knowledge of Parabhairava) because you are My disciple.
Lord Krishna says: sukha and duhkha (pleasure and pain), labha and alabha (gain and loss), victory and defeat, think of these in the same way, in the same manner. If there is victory, that is okay; if there is not victory, that is okay. If there is sukha (pleasure) okay; if there is pain, okay, don't mind.
Tato yuddhaya yujyaso, then you can go on fighting. Naivam papam avapsyasi, then there will be no sparsa (touch) of any papa (of any sin, sinful act). No sinful act will have courage [ability] to stand before you (against you), because you are Bhairava then.
Esa te'bhihita sankhye buddhiryoge tvimam srnu
buddhya yukto yaya partha karmabandham prahasyasi
[Lord Krishna]: This is knowledge, which I have placed before you; it is the knowledge of complete jnana (knowledge) of your-self. All bondage of your actions, whatever actions you do in this life will have no effect at all. They won't bear any fruit, good or bad. You will be just free from your actions. Your actions will have no power to subside your consciousness. Your consciousness will be clear throughout.
These actions actually they are jada, they are innate or ... ?
JOHN: Non-living, inanimate, jada.
SWAMIJI: Jada, yes.
They are... actions are jada (inert). How can actions work [have an effect upon] an active person who is cetana, who is conscious? If you are always conscious, actions, which are jada, they will have no effect on you; they'll bear nothing [no fruit]. If you kill the whole world, you won't be caught.
Only there is one thing: yasa naham krito bhava, you should not keep in your mind that, “I have done this.”
Instead say, “this was to happen. It has been done. I have not done it! It is the way of prakrti that it is being done. I have nothing to do with this. I am absolutely free from this... action.” In this way, if he kills this whole universe, he has not actually killed anybody and he won't be caught. He is just like Bhairava.
Nehatikramanaso'sti pratyavayo na vidyate
svalpamapyasya dharmasya trayate mahato bhayat
And this kind of knowledge, if you posses this kind of knowledge of being supreme, and remain far above your actions—because actions are jada, actions have no voice before you—there will be no fear for you at all in this world.
asyam buddhau atikramena-aparadhena pramadena naso
na bhavati-pramadasyabhavat
Because there is no pramada. If you are aware of Shiva consciousness, what will actions do? Action has no... no life, no consciousness.
Yatha ca parimitena srikhandakanena jvalayamano'pi
tailakatahah sadyah sitibhavati
So this kind of knowledge of truth, it is just like this: for instance, you put a big frying pan... and you put mustard oil in it, fill it, and it is so bubbling (very hot), and if you have got srikhandakanena, if you put two or three drops of that actual..
That srikhandakanena means that real sandalwood oil. Not that sandalwood oil which is.. some sandalwood is impure, that won't work. Real sandalwood, where there are snakes around it—that is real sandalwood.
.. with that sandalwood oil, two or three drops you pour in that... burning oil, then you can dip your arm into it and it won't burn because that oil will become so cold at once.
Just like that, if you have got the knowledge of Shiva consciousness, then actions will have no existence; actions will have no power to work out [bear any fruit]. Your actions will be dead—all your actions.
So be like that!
Evamanaya svalpayapi yogabuddhya mahabhayam
samsararupam vinasyati
[Abhinavagupta]: The great threat of the world and repeated births and deaths, these threats are vanished altogether, for good.
Vyavasayatmika buddhirekaiva kurunandana
bahusakha hyanantasca buddhayo'vyavasayinam
[Lord Krishna]: O Arjuna, this knowledge of vyavasai (vyavasai means knowledge of truth, knowledge of being supreme and one with Shiva), this is only one. This knowledge is only one. And others, they have got many branches; other knowledge, of worldly knowledge, they have got many branches, and it has no end. So possess that one knowledge, supreme knowledge, then everything will be okay.

~ Bhagavad Gita, In the Light of Kashmir Shaivism, - Ch2, 33-42

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