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Guru Padmasambhava

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That which bears the name
‘awakened mind of enlightenment’
Is intrinsic, primordially self-existing
and without center or edge.
Don’t correct it but in the state that is
self-cognizant and naturally serene,
Don’t change, don’t alter, but remain,
released into naturalness!
By remaining like this,
your mind free of turmoil
Is itself the Awakened One!

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Guru Padmasambhava

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The awakened mind of enlightenment
is not created through meditation,
So, free from thinking,
without projecting or dissolving thought,
Remain with wide-open senses,
letting your thinking subside in itself!
Within this state,
your thinking spontaneously dissolves
And the wisdoms occur by themselves
without being sought.
This is itself the discovering
of the awakened state.

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Guru Padmasambhava

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Your mind was at first not created through causes,
And at the end will not be destroyed by conditions,
So remain effortless in
the indescribable and uncontrived state!
At that moment, the fruition is discovered
in yourself without seeking.
Apart from this you
will find no other Awakened One!

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Guru Padmasambhava

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Your mind is simplicity free from ego and a self,
So remain in its self-occuring, self-subsiding state,
free from artifice!
At that moment, bliss arises from within,
The signs of progress occur spontaneously;
this is itself the awakened state!

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Guru Padmasambhava

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All that appears and exists, samsara and nirvana,
arises from your own mind –
A mind that cannot be grasped,
free from center and edge.
In the natural state of vast equality,
intrinsic and uncontrived,
Remain undistracted in great effortlessness!
Whatever thought you think, it arises
as the space of wakefulness –
The Awakened One is nothing other than this.
When self-cognizant wakefulness is fully actualized,
That is what is given the name ‘buddha’!

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Guru Padmasambhava

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Your mind is nonarising,
no thing whatsoever is seen.
Thoughtfree, forming no concepts, don’t follow your thinking!
So don’t affirm or deny, but remain, released in yourself!
In this state, the flow of thoughts is cut
And wisdom unfolds, drawing the line
between samsara and nirvana!

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Guru Padmasambhava

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All phenomena of samsara and nirvana are your own mind,
And do not appear apart from this mind –
Devoid of a self-nature,
beyond thought, word, and description.
Don’t accept the pleasant or reject the awful,
don’t affirm or deny,
Make no preferences,
But remain vividly awake
in the state of unfabricated naturalness!
By remaining like this, the sign of progress is that
your body, speech and mind
Feel free and easy,
beyond the confines of pleasure and pain.
That is the moment of
understanding the awakened state!

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Guru Padmasambhava

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Since your mind has no real identity to be shown,
In a natural, uncontrived. spontaneously present state,
Remain undistracted within the sphere of nonmeditation!
Remaining like this, liberation occurs spontaneously.
This itself is the awakened state!

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Mooji

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Questioner: My mind is struggling with thought activity.
How to stop this?

Mooji: Actually, the truth is that the mind is struggling as thought activity. Mind and thought activity are one and the same thing.
Do not be fooled by this.
Even the one struggling is itself a thought construct.
Observe. Clarify.
Confirm you are none of this.

Andriy shared a Swami Sivananda quote         SHARE URL

Swami Sivananda

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' Blissful Experience '

Samadhi or blissful divine experience arises when the ego and the mind are dissolved. It is a state to be attained by one's own effort. It is limitless, divisionless and infinite, an experience of being and of pure consciousness. When this experience is realised, the mind, desires, actions and feelings of joy and sorrow vanish into a void.

The ultimate Truth or Brahman or the Absolute can be experienced by all persons by regular practice of meditation with a pure heart. Mere abstract reasoning and study of books will not do. What is wanted is direct experience. The direct experience is the source for higher intuitional knowledge or divine wisdom. This experience is superconscious or transcendental. There is neither the play of the senses nor the intellect here. This is not an emotional experience. The senses, mind and intellect are at perfect rest. They do not function a bit. This experience is not an imaginary experience of a visionary dreamer. It is not a reverie. It is not a hypnotic trance. It is a solid living Truth like the Amalaka fruit on the palm of your hand. The third eye or the eye of wisdom (Jnana Chakshus) is opened in the experiencer. The extraordinary experience comes from cognition through the spiritual eye or the eye of intuition. This eye of wisdom can be opened when the senses, mind and intellect cease functioning. The Jnana Chakshus can only be opened by eradicating completely all desires, wrath, greed, pride, egoism and hatred.

There is neither darkness nor void in this experience. It is all light. There is neither sound nor touch nor form here. It is a magnanimous experience of unity or oneness. There is neither time nor causation here. You become omniscient and omnipotent. You become a Sarvavit or all-knower. You know everything in detail. You know the whole mystery of creation. You get immortality, higher knowledge and eternal bliss.

All dualities vanish here. There is neither subject nor object. There is neither Sakara nor Nirakara. There is neither meditation nor Samadhi. There is neither Dvaita nor Advaita. There is neither Vikshepa nor one-pointedness. There is neither meditator nor the meditated. There is neither gain nor loss. There is neither pleasure nor pain. There is neither East nor West. There is neither day nor night.

Samadhi is of various kinds. The Samadhi that is induced by the practice of Mudra and Pranayama (Kumbhaka) is Jada Samadhi. There is no awareness here. The Yogi can be buried for six months in a box beneath the earth. It is like deep sleep. The Yogi does not return with superintuitional knowledge. The Vasanas are not destroyed by this Samadhi. The Yogi will be born again. This Samadhi cannot give liberation.

Then there is the Chaitanya Samadhi. The Yogi has perfect awareness. He comes down with divine knowledge. He gives inspired talks and messages. The hearers are much elevated. The Vasanas are destroyed by this Samadhi. The Yogi attains Kaivalya or perfect freedom.

The Samadhi experienced by a Bhakta is Bhava Samadhi. The devotee attains the state through Bhava and Mahabhava. The Raja Yogi gets Nirodha Samadhi through destruction of Sankalpas (Chittavrittinirodha). The Vedantin attains Bhava Samadhi through negation of the illusory vehicles, or Upadhis such as body, mind, senses, intellect, etc. For him the world and body are unreal or Mithya. He passes through the stages of darkness, light, sleep, Moha and infinite space and eventually attain infinite consciousness.

Again there are two other varieties of Samadhi, viz., Savikalpa or Sabija or Samprajnata and Nirvikalpa or Nirbija or Asamprajnata Samadhi. In the first variety there is Triputi or the triad, viz., knower, knowledge, knowable or seer, sight and seen. The Samskaras are not destroyed. In the latter the Samskaras are totally fried or destroyed. There is no Triputi in Nirvikalpa. Savikalpa, Nirvichara, Saananda are varieties of Savikalpa Samadhi.

When you are established in the highest Nirvikalpa Samadhi you have nothing to see, nothing to hear, nothing to smell and nothing to feel. You have no body-consciousness. You have full Brahmic Consciousness only. There is nothing but the Self. It is a grand experience. You will be struck with awe and wonder.

A Bhakta who meditates on the form of Lord Krishna will see Krishna and Krishna only everywhere when he is established in Samadhi. All other forms will disappear. This is one kind of spiritual experience. He will see himself also as Krishna. Gopis of Brindavan, Gauranga and Ekanath had this experience. Those who meditate on the all-pervading Krishna will have another kind of cosmic experience. Arjuna had this kind of experience. He had consciousness of the whole Virat. He had cosmic consciousness.

If you meditate on Hiranyagarbha, you will become identical with Hiranyagarbha. You will have knowledge of Brahmaloka. You will also have cosmic consciousness. The experience of Savikalpa Samadhi of a devotee and Raja Yogi is the same.

The transcendental experience is also called by the name Turiya or the fourth state. The first three states are ‘waking,' ‘dreaming' and ‘dreamless sleep' and the fourth state is ‘Turiya.' The first three states are common to all. The fourth is latent in every human being. When you are established in the fourth state, when you experience the transcendental state of Brahmic consciousness, the Truth, which had been before but as an intellectual abstraction, becomes a living reality definitely experienced by you.

Various names such as Samyag Darshan, Sahaja Avastha, Nirvana, Turiyatita, Aparokshanubhava, Brahma- Sakshatkara, Nirvikalpa Samadhi, Asamprajnata Samadhi, are given to this transcendental state, but all of them unmistakably point to the same goal. Real spiritual life begins after one enters into this state of superconsciousness.

You will realise at all times and under all circumstances that you are identical with the invisible existence, knowledge and bliss; that you pervade all persons and objects; and that you are beyond all limitations. If you have the knowledge of the Self or Brahman at all times without any break, then you are established in the Self. This is a state to be experienced within but cannot be expressed in words. This is the final state of Peace, the goal of life. This experience will give you freedom from all forms of bondage.

Some aspirants mistake ‘deep sleep state' and the state of Tandri or ‘half sleep' state for Nirvikalpa Samadhi. This is a terrible mistake. If you experience Samadhi of any kind, you will have supersensual knowledge. If you do not possess any intuitional knowledge, be sure that you are far from Samadhi. You can experience Samadhi only when you are established in Yama, Niyama or Sadachara and when you have a very pure heart. How can the Lord be enthroned in an impure heart? Samadhi comes only after constant and protracted practice of meditation. Samadhi is not a commodity that can be obtained easily. Those who can really enter into Samadhi are very, very rare.

In Samadhi or Superconsciousness the Yogic practitioner gets himself merged in the Lord. The senses, the mind and the intellect cease functioning. Just as the river joins the ocean, the individual soul mixes with the Supreme Soul. All limitations and differences disappear. The Yogi attains the highest knowledge and eternal bliss. This state is beyond description. You will have to realise this yourself.

Taste the immortal sweetness of the beautiful life in the Self within. Live in Atman and attain the blessed immortal State. Meditate and reach the deeper depths of eternal life, the higher heights of divine glory and eventually attain the full glory of union with the Supreme Self. Now your long wearisome journey terminates. You have reached your destination, your sweet original home of everlasting peace, the Param Dham.

Andriy shared a Sadhguru Jaggi Vasudev quote         SHARE URL

Sadhguru Jaggi Vasudev

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' LIFE BEFORE AND AFTER DHYANALINGA CONSECRATION '

Questioner: Sadhguru, those who knew you during the Dhyanalinga consecration process say there have been changes in your personality since that time. What were these changes, and why did you allow them to happen?

Sadhguru: I didn’t just allow it; I did it. Before the consecration, I was on a one-point mission. My whole life – my mind, my body, my energies, my capabilities – everything was on a one-point agenda. With the outside world, I worked in compartments. People only saw a fringe aspect of me. Only when they came to the 90-day program, I slowly opened up a few aspects of me, which were very shocking for them. This nice, young man, who came from Karnataka like the coolness of Kaveri, was suddenly blazing and talking about building a temple! Until then, I had not uttered the word “Dhyanalinga” – not even to people who were immediately around me.

Eighteen years, I had been on a goodwill mission, not saying a word to just about anyone. But not one breath in those 18 years happened without the purpose of Dhyanalinga behind it. Trying to garner and assimilate all kinds of forces – social, worldly, natural, and otherworldly – so that this could be accomplished, I was living many lives within myself and outside myself. When people saw me at different times, they almost thought this is a different man altogether. We thought we will anyway go once the consecration was done, so we didn’t plan much for the future. But when we somehow managed to restructure the body and decided to stay on, with the mission completed, what was left in life was only fooling around.

My sense of aesthetics has always been strong and I am very particular about how things should be, but those 20 years until the Dhyanalinga consecration, I did not even choose the clothes that I wore. Whatever people bought – all kinds of clownish clothing, which was their idea of aesthetics – I just wore without a word. I can’t believe that I actually wore those Lucknowi kurtas that they gave me with this horrible embroidery. Even today, I am getting such items. They all go to the drama cupboard.

My focus was only on Dhyanalinga. All other aspects of my life – what I ate, where I went, what I did, what I wore – did not matter. I was constantly living at the peak. Once the consecration was done, there was no point of staying on the peak. We thought we will come down to the valleys and do what people understand. Suddenly, people found that I can actually joke. Initially, when I was teaching, I just wore my faded denims and a t-shirt, or whatever clothing people gave me. We did not have any microphones at that time. When I taught what you see today as the basic program (in a different format), I walked up and down furiously like a caged tiger.

I was on fire, having a time limit and a mission that I had not been able to complete for three lifetimes. Determined to see that it happens this time around, I moved all kinds of forces in one direction, to the point of fixing which womb people should be born in. People thought they got married because their horoscopes matched or they fell in love, but actually, I had fixed all this. They thought that their child being born was a God-given thing, but all that, I had fixed for them. This manipulation on all levels
left me so intense, focused, and fiery. People hung around me not because they liked me but because they had no choice. They were just sucked into the energy vortex that happened wherever I walked. I was not dressed like a spiritual teacher; I did not behave like one. What I was doing as a fulltime activity was just a minor part of my life. My secret life was elsewhere.

After the consecration was done, I thought I will make my life more like an open book, and that is how it is today. Just about everyone knows what I eat, where I go, what I do. This was a shift from existing at peak intensity to a very relaxed pace of life. People still think this is too intense. If this is my idea of a relaxed phase of life, you can imagine how intense life was earlier.

Some people who were with me at that time wondered at some point what was actually happening, why they were being drawn to me. They took a picture of me, went to Sai Baba, and asked, “See, this is my Guru. Is he okay?” They wanted a diagnosis. He looked at the image and gave a very clever answer: “You should go to this man only if you seek ultimate wellbeing. If you seek a good life, you should come to me.” That is what I am always saying – this is for those who are seeking ultimate wellbeing.

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Sree Narayana Guru

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 100

Neither this, nor that nor the content of existence am I,
But existence, subsistence, joy-immortal; thus attaining clarity.
Emboldened, discarding attachment to being and non-being
One should gently, gently, merge in SAT-AUM.

THE END

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Sree Narayana Guru

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 99
Knowledge and 'I' are both one, for one divest of all veiling curtains;
Another might have reason to argue still;
If the 'I' could be taken as other than knowledge
None there is to know knowledge here at all!

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Sree Narayana Guru

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 98
Till now, not a thing have we here known, as we have kept saying
In every case, that there is something still of greater happiness;
Although the mind and other factors might vanish
The selfhood of the Soul (Atman) must be said to be wisdom ever unspent.

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 96
The atom and the infinite thus, as being and non-being
Do both from either side shine forth; this experience too
Of being as well as non-being shall thereafter be extinct
And devoid of foundation, forever, both shall cease to be!

VERSE 97
Within the glory of wisdom, the atom, bereft of parts shall extinct become
And the infinite too, shall that day its perfection attain;
Without directly experiencing this cannot be known, this boundless
Stuff of pure intelligence, this silence-filled ocean of immortal bliss.

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Sree Narayana Guru

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 94
As a mixture of what is the world and what is the real,
That which presents itself before us is a great iniquity indeed!
This is what is indeterminate, beyond grasp of word or mind;
How could the course of right reason move within its domain?

VERSE 95
This expansive display of operative artifice as by Maya ordained
The shining creative principle of the universe is she;
And she, descending here, her limbs they are that become
The crust of the cosmic egg, in number ten million.

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Sree Narayana Guru

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 92
As there is the law of energy remaining ever unspent
By outwardly directed action, there must needs be inwardly
A dear value that is inseparable from it, for which here
The action, is merely a symbol of outer recognition.

VERSE 93
To one who has cut connection with the changeful body
There is nothing which surpasses in value his own Self:
As the interest that prevails in respect of oneself, as ordained also,
Never-ceasingly endures, the Self, eternal it is.

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Sree Narayana Guru

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 90
What has no basis in reality can never hide what exists;
Experience vouches for this; asserting the reality
Of what exists, at every step, by existence all is enveloped:
The body and other things thus have pure being for content.

VERSE 91
The effort that is made in view of something dear to one
As ordained too, remaining always constant and same
There is a dear value, unborn, unspent, unpredicable,
One and secondless, which ever endures as one's happiness.

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Sree Narayana Guru

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 88
All things are real enough; the philosopher, however
Grasps all things here as One; when not viewed
Through the inward eye, that great tribulation
Which is Maya, yields much puzzlement, indeed!

VERSE 89
As out of knowledge sparks innumerable arise,
Asserting the being of non-being to make the world appear,
Know, that outside of knowledge not a thing exists;
Such knowledge global awareness shall yield.

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Sree Narayana Guru

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 85
No shadow could exist without depending on a model original
Since the manifest world is seen to have no original model anywhere
Neither shadow nor actuality is this: all is seen
Like a snake that a gifted artist might cleverly sketch.

VERSE 86
The body and other things all have no being one in another,
Thus the converse position becomes untenable;
As from day to day this remains without setting
It gains the status of verity emerging once again.

VERSE 87
Each taken by itself, all things here do exist; treated mutually
Each class excludes the other; considered in this way
The body and other things are neither real
Nor lacking in verity; they become unpredicable.

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Sree Narayana Guru

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 83
It breaks up, stays on, rises or changes over,
Again to continue, such is the nature
Of the body here; watching these three from on high
The Self, the uncleft one, it ever changeless remains.

VERSE 84
Because of cognition, if one should say there is
Earthiness as a reality, that is not true; what there is, is sod.
Without stable content all the limitless entities that stand
Are but Nature, configurations abiding within awareness.

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Sree Narayana Guru

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 81
Nature, dividing, at one time as the enjoyer of everything
Outside, immanent as transcendent, it shining looms;
At another time again by 'this-ness' expanded
It spreads out before as the enjoyable universe.

VERSE 82
Like the fire that emerges out of churning sticks
That boundless wisdom that from within those who seek prevails
As the Sun ascendant in pure reason's firmament supreme.
It stays burning and to its flames consuming, fuel everything becomes.

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Sree Narayana Guru

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 79
At birth-time there is no being, and who is born
Is not there at another moment; how ever does this have existence?
Death too is even likewise, and thus birth too is nought;
All is a flux and a becoming within the mind-stuff pure!

VERSE 80
Contraries, like being and becoming, how could they
As creation, endurance, dissolution in one place co-exist?
For these three to pass into, there is nothing either;
Thus viewed, earth and other things are mere word alone,

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 78
Neither is there death nor birth nor life duration here,
Nor men or gods nor others of that order; all name and form
Like a mirage based on desert sands, is this thing that stands
Nor is it a thing at all with any content, note.

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Sree Narayana Guru

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 76
As with a well with measureless sand dropping ceaselessly,
Whereon wafting tier on tier, fitful gusts prevail,
So too, to the waftings of untruth's hierarchy exposed
Inwardly does the Inner Self multitudinous forms attain.

VERSE 77
The transcendental ultimate is the sky, that power
Expansive is the wind, consciousness fire, and the sense-organs
Water, the object of perception the earth; thus as principles five,
What keeps ever burning, has its secret in One alone.

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Sree Narayana Guru

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 74
Particles there are innumerable in a world
As within such a particle a world too abides;
The inert merges thus in the mind-stuff, as the mind-stuff too
Within the body; thus, on thought they are One.

VERSE 75
Nature is water, body foam, the Atma (Self) the deep,
The constant 'I, I' rumbling within, the magic of waves;
Pearls they are, each flowering of knowledge from within,
And what one drinks of oneself, indeed the nectar of immortal bliss;

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