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Thirumandiram by Siddhar Thirumoolar

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2269. Mystery of Parting Life From Body

The Lord is the Para;
He is beginningless;
He is beyond five states of experience,
He is the Pure One,
Seated within the heart;
He is birthless;
Why this lovely body and life
He parts—
That mystery, I knew.

2270. 36 Saktis are Dynamic Aspects of Static Parapara

Sakti in Parapara is Para Sakti;
Sakti in Santhi is Chit Sakti;
Sakti in Paranand is Icca Sakti;
Sakti in luminous Bindu is Jnana Sakti;
Sakti in Maya is Kriya Sakti;
When Jiva these Saktis receive,
Then it reposes integral in the Divine.

2271. Beyond Tattvas is Divine Bliss

They who know Him
Beyond the Tattvas six times six
Truly know Him;
Beyond the Tattvas six times six
They receive His Grace;
They who have Knowledge True
Beyond the Tattvas six times six
Only to them, is He the Divine Bliss;
He the Hara
That is beyond the Tattvas,
Six times six.

2272. When Jiva is Rid of Malas by Siva-Sakti

Transcending the organs five (external)
And the four (internal),
In the (union) within of five (states) avastas,
The Jiva slumbers;
Then does the wondrous Lord
Appearing with Sakti of slender Form
Rid the Jiva of its poisons (Malas),
Forever to rejoice.

2273. Beyond Turiya is Turiya-Turiya or Para Turiya; and Paraatita Turiya

is Further Beyond
In Jagra-Turiya State
The Jiva realizes Self;
Then beyond are States
Turiya-Jagrat, Turiya Svapna, Turiya Sushupti, and Turiya-Turiya
In that Para Turiya State the Jiva is Para;
In the Turiya State still beyond, (Para-Turiya-atita)
Jiva becomes Siva.

2274. In Para-atita Turiya State Jiva Becomes Beyond-Param

In desire bereft of desires,
As Jiva aspires to Para-atita-turiya State
And steadfast perseveres in it,
He becomes Beyond-Param (Siva);
The tapasvins who practise not
Will never Param become;
They are forever fettered
In Pasas several.

2275. Freed of Maya, Jnana Dawns and Bliss Ensues

The Maya we seek to understand
Envelops Soul, inside and out;
The hypnosis it creates baffles thought and word;
When you are freed from it,
Your knowledge becomes purified;
It is transmuted into Sivananda
And becomes a protective roof over you.

2276. From Turiya to Turiyatita

The Jiva was in Turiya State;
Unto a swift steed
Was into the Turiyatita Jagra State led;
The Master
Thus had the (Karmic) jackals chased away;
And the Karmas stood howling,
Disappointed sore.

2277. In Turiyatita State Jiva Becomes Siva

In this Turiyatita Jagrat State
The Lord of Dance with Jiva in union stands
When that union takes place
Maya vanishes away;
That very day Jiva attains Siva Form.

2278 Maya Lights the Path to Turiyya and There Remains

If in Jagra State
Where Jiva is,
He upward, ascends,
Well may Maya serve
A lamp to light his path;
Then, when he reaches Turiya State,
He his Self realizes;
Albeit in that Turiya State
Maya will still be.
(The Soul should further ascend to the Turiyatita State.)

2279. Self-Realization in Turiya State is not the End

Knowing not your Self
You deemed body as Self;
When in Turiya you entered,
You realized the Self;
Even though you realized Self,
Birth's cycle will leave you not;
(Therefore, ascend further upward
Into the Turiyatita State)
And unite in Lord,
Pervasive and Pure.

2280. Beyond Turiya State is Union in Siva. This body is to birth subject,

Turiya State belongs to body and Jiva alike;
These subject to birth and death are;
When on them Grace of Holy Guru descends,
Two there is none,
Jiva in Siva unites one.

2281. Beyond Four States in Turiya is Para Turiya

If Jiva in Turiya State
Having experienced in succession
Jagra, Svapna, Sushupti states within,
Perseveres further,
Then he enters Para Turiya;
There verily Jiva becomes Para.

2282. End of Para Turiya is Siva Turiya

Succeeding Para Turiya Jagra State
Is the Para Turiya Svapna State
That engrosses the universe entire;
Then is Para Turiya Sushupti State
Where Upasantha (Peace beyond understanding) is;
That transcending, Jiva reaches Siva Turiya State.

2283. End of Para Turiya is Siva Turiya

Succeeding Para Turiya Jagra State
Is the Para Turiya Svapna State
That engrosses the universe entire;
Then is Para Turiya Sushupti State
Where Upasantha (Peace beyond understanding) is;
That transcending, Jiva reaches Siva Turiya State.

2284. Beyond the Ten Avastas in Jiva Turiya, Para Turiya and

Siva Turiya is the Eleventh State of Consciousness of Para Nandi (Siva)
Thus Jiva, who has Para become,
From Jiva Turiya onward
Up to Siva Turiya,
Ten avastas (States) experiences;
Then enters the State Eleventh
Where he merges into Truth of Para Nandi (Siva)
And finally goes beyond,
All eleven States thus ensured.

2285. Further Beyond Para Siva State is Paramam (Brahmam),

Paramparam and Para Maha Sivam
Beyond Para Siva is Paramam (Brahmam);
Beyond Paramam is Paramparam (Para Brahmam);
Thus are states ascending;
From Para Siva Jagra, to Para Siva Svapna, and to Para Siva Sushupti
The Jiva that has Para Siva become reaches
The Finite Truth that is Para Nandi.

2286. Nine Manifestations of Para Siva

Pertaining to Para Siva
Are the (Para) Sakti,
Para Nada and Para Bindu;
And Sadasiva, Brahma, and Hari;
Rudra the Lord of Devas,
And Mahesvara to count.

2287. True Knowledge

Knowing that not
They rule not the (Spiritual) Kingdom;
In pomp and vanity they indulge;
That indeed is sorrow;
They know not, He pervades all;
They know not
The sea-girt seven Worlds
Will a shamble be;
They know not
That Siva with Jiva and Body
Commingling stands.

2288. End Ego-Awareness; Self is Realized;

Perform penances true
That your Future holds;
Know thyself,
And the merciful Lord
His Grace confers;
When my ego awareness ended,
Then I knew my Self;
And bliss am I.

2289. Way of Self-Realization Through Thought Process

Think of gold jewellery,
Thought of gold metal is not;
Think of gold metal
Thought of jewellery is not;
Think of sense organs, Self is not;
Think of Self, sense organs are not.

2290. Sublimation of Thought

Think of wood
Image of toy-elephant recedes;
Think of toy-elephant
Image of wood recedes;
Think of elements five
Thought of Param recedes
Think of Param,
Thought of elements recedes.

2291. Knowledge of Siva, Sakti and Jiva (Si-Va-Ya) is Liberation

Transcending Tattvas
Six times six,
Abandoning
The letters "Na" and "Ma"
Knowledge Becoming,
Jiva thus liberated rises,
As letter "Ya;"
Merging in letter "Va" denoting Sakti
And in letter "Si" denoting Siva
Jiva ("Ya") becomes Si Va Ya
That Mukti is.

2292. Experiences in Para Turiya

The Turiya State holds
The Letters-Five (Panchakshara);
In the Para Turiya Jagra State
Are the letters Fifty and One;
In the Para Turiya Svapna State
Is Nada;
In the Para Turiya Sushupti State
Is Bodha;
Beyond appears Paramam (Brahmam).
In Para Turiya-Turiya State.

2293. Pure (Suddha) Experience and Supreme (Para) Experience Beyond Jiva Experiences

In Sakala condition of Jiva,
These five experiences are by Grace attained;
Then follows the Suddha Avasta (Pure Experience) State;
That in intensity experiencing,
The Para Avasta (Supreme Experience) of Nandi is attained;
Then, as before light darkness flees;
The Five Malas for ever vanish.

2294. State of Suddha Avasta (Pure Experience)

The limited sphere of Tattvas
Five times Five,
And Maya Impure,
--Unreal are they;
Leaving them,
Let Jiva ascend
Into the Sphere of Mamaya (Pure-Impure);
Penetrating it,
Further beyond
In the State of Para-Avasta, (Pure Experience)
That is Pure (Suddha);
There the Soul is All-Existence
And Non-Existence at once.

2295. Lord As Guru Guides the Soul's Journey

As Grace, He stood
As Param, He stood
As Love, He stood;
As one Form merged,
He stood;
He transcended experiences all,
But abandoned me not
He, the Lordly Guru, the Natha,
Of Divine Jnana

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Thirumandiram by Siddhar Thirumoolar

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2289. Way of Self-Realization Through Thought Process

Think of gold jewellery,
Thought of gold metal is not;
Think of gold metal
Thought of jewellery is not;
Think of sense organs, Self is not;
Think of Self, sense organs are not.

2290. Sublimation of Thought

Think of wood
Image of toy-elephant recedes;
Think of toy-elephant
Image of wood recedes;
Think of elements five
Thought of Param recedes
Think of Param,
Thought of elements recedes.

Andriy shared a Mooji quote         SHARE URL

Mooji

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One of the obstacles to
the realisation of Truth
is the belief in the
impossibility
of it.

I want you to put
this belief to the test.
Find out how and from
where this belief arose
by locating the 'believer'.

As Is shared a Amma - Mata Amritanandamayi Devi quote         SHARE URL

Amma - Mata Amritanandamayi Devi

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Nobody likes to let go of the ego- it is so precious to everyone.
However, once you have attained a state of egolessness, the world won’t disappear, as you may think it will.
The world will continue, but a change takes place within you.
Something is uncovered.
You start seeing everything with the wonder and innocence of a child.

As Is shared a Sri Nisargadatta Maharaj quote         SHARE URL

Sri Nisargadatta Maharaj

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Maharaj Instructing:

At the end of one of the visits Maharaj asked: “How many of you have understood what I have been saying?”
A few of us would raise our hands.
To those he would say: “Then you need not come back.”

Then he announced: “And those of you who have not understood, you also should not come back.”

Finally he asked the question: “and who will be here tomorrow?” Everyone raised their hands!

(Dr.Lakshyan Schanzer)

As Is shared a Bhagavata Purana quote         SHARE URL

Bhagavata Purana

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BHAGAVATA PURANA:

The Supreme Cosmic Form of Adi Parashakti is described in Devi Bhagavata Purana 7.33.1-21 to be:

The Satyaloka is situated on the topmost of Her head;

The Sun and Moon are her eyes;

The quarters of the sky are Her ears;

The Vedas are Her words;

The Universe is Her heart;

The Earth is Her loins;

The space between earth and sky is Her navel;

The constellations are Her Thighs;

The Maharaloka is Her neck;

The Janarloka is Her face;

Indra and the Devas of the Svarloka are her arms;

Sound is the organ of Her ears;

Fire is within her Face;

Day and Night are Her wings;

The mountains are Her bones;

The rivers are Her veins,

And the trees are the hairs of Her body.

Childhood, youth, and old age are her finest modes;

the two twilights are her raiment;

and the Moon is the mind of the Mother of the Universe.

As Is shared a 17th Gyalwang Karmapa, Ogyen Trinley Dorje quote         SHARE URL

17th Gyalwang Karmapa, Ogyen Trinley Dorje

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I have noticed that sometimes people speak of our planet as a thing. This attitude will not lead to the feelings of closeness and affection that would move us to take care of the earth. As we know, the earth is not a dead rock floating in space. It is a living system, in itself as a whole and in each and every part. I do not see the earth as an inanimate object—a lump of stone.

I think of it as a being alive. Sitting on the earth, I feel that I am resting on a mother’s lap. It is thanks to her that everything exists. In this way, we could easily think of the earth as a goddess—a living, breathing, and constantly giving goddess.

Andriy shared a Yoga Vashishta quote         SHARE URL

Yoga Vashishta

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Jai Sri Ram! ૐ

RAMA: Lord, infinite consciousness is transcendental; pray, tell me how this universe exists in it.

VASISTHA: O Rama, this universe exists in the infinite consciousness, just as future waves exist in a calm sea, not different in truth but with the potentiality of an apparent difference. Infinite consciousness is unmanifest, though omnipresent, even as space, though existing everywhere, is manifest. just as the reflection of an object in crystal can be said to be neither real nor entirely unreal, one cannot say that this universe which is reflected in the infinite consciousness is real or unreal. Again, just as space is unaffected by the clouds that float in it, this infinite consciousness is unaffected and untouched by the universe that appears in it. Just as light is not seen except through the refracting agent, even so the infinite consciousness is revealed through these various bodies. It is essentially nameless and formless, but names and forms are ascribed to its reflections. Consciousness reflecting in consciousness shines as consciousness and exists as consciousness; yet to one who is ignorant (though considering oneself as wise and rational), there arises the notion that there has come into being and there exists something other than this consciousness.

This consciousness is not created, nor does it perish; it is eternal, and the world-appearance is superimposed on it, even as waves in relation to the ocean. In that consciousness, when it is reflected within itself, there arises the ’I am' notion which gives rise to diversity. As space, the same consciousness enables the seed to sprout; as air, it draws the sprout, as it were; as water, it nourishes it; as earth, it stabilizes it; and as light, the consciousness itself reveals the new life. It is the consciousness in the seed that in due course manifests as the fruit.

Thus, this world-appearance comes and goes as the very nature of infinite consciousness. Being non-different from infinite conscious ness this world-appearance has a mutual causal relationship with it — arises in it, exists in it and is absorbed in it. Though like the deep ocean it is not agitated, yet it is agitated like the waves appearing on the surface. Even as one who is intoxicated sees himself as another person, this consciousness, becoming conscious of itself, considers itself as another.

This self, the supreme Brahman, which permeates everything, is that which enables you to experience sound, taste, form and fragrance, O Rama. It is transcendental and omnipresent; it is non—dual and pure. In it there is not even a notion of another. All these diversities like existence and non-existence, good and evil, are vainly imagined by ignorant people. It matters not whether this imagination is said to be based on the not-self or the self itself.

O Rama, the sense of doership (the notion ’I do this') which gives rise to both happiness and unhappiness, or which gives rise to the state of yoga, is fictitious in the eyes of the wise; to the ignorant, however, it is real. This notion arises when the mind, spurred by the predisposition, endeavors to gain something; the resultant action is then attributed to oneself. When the same action leads to the experience of its fruition, the notion 'I enjoy this' arises. The two notions are in truth the two faces (phases) of the same notion. The wise man, even while acting in this world, is not interested in the fruits of those actions. He lets actions happen in his life, without attachment to those actions, and whatever be the results of those actions, he regards them as not different from his own self. But such is not the attitude of one who is immersed in mental states.

Whatever the mind does, that alone is action; hence, the mind alone is the doer of actions, not the body. The mind alone is this world-appearance; this world-appearance has arisen in it and it rests in the mind. When objects as well as the experiencing mind have become tranquil, consciousness alone remains.

The wise declare that the mind of the enlightened is neither in a state of bliss nor devoid of bliss, neither in motion nor static, neither real nor unreal, but between these two propositions. His unconditioned consciousness blissfully plays its role in this world-appearance as if in a play. He does not even entertain the notion of liberation, nor that of bondage. He sees the self and self alone.

O Rama, the absolute Brahman being omnipotent, his infinite potencies appear as this visible universe. All the diverse categories like reality, unreality, unity, diversity, beginning and end, exist in that Brahman.

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Yoga Vashishta

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To renounce all craving
for what is not obtained
(and unsought) and to
be satisfied with what
comes unsought, without
being elated or depressed
even by them - this is
contentment.

With the rise
of contentment, the
purity of one's heart
blooms. The contented
man who possesses
nothing owns the
world.

As Is shared a Swamigal Ramalinga ~ Vallalar quote         SHARE URL

Swamigal Ramalinga ~ Vallalar

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It would appear that towards the end of his Karunguzhi years, with the
founding of the Sanmarga Sangam, Vallalar felt that he had sufficiently prepared
himself for his mission in life. He spoke like any inspired prophet, with a sense of
his mission derived from God and from his living in God:

The Lord sent me to this world to help men that abuse the earth,
Blotches of black within and white without,
to restore them and set them on the path
of the high quest, so that they may attain
the fulfillment of the soul on the earth here and now.
For this He blessed me with His Grace.

He gave his call in no uncertain terms:

Men of the world, you have missed the truth
Your body was fed on rot, your mind remain only at a surface level
Your learning goes down, your joy is deception
Your ear listen only to the tribal
Your sight only look at the past
Hear the truth of the common final path
Seek the Grace so you may gain a life of rejoice and an undying body.

And again:

I say only what the Lord tells me,
no words plus or minus
Indeed, by myself, what wisdom do I have
but what the Lord gives me?


Source : Vallalar Messenger of Grace Light

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Swamigal Ramalinga ~ Vallalar

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He avoided flesh-eating as something fundamentally cruel and unspiritual, and
banned flesh-eaters from his Fellowship. He averred that he received this intimation directly from God:

Lord of Grace who counseled me,
‘Keep me aloof from killers of life
and feeders on meat. They are aliens
to you. Hold no rapport with them
nor any tie with them, except
to save them from hunger, if needed to be,
true to compassion, with compassion
unfailing to all life, swear, O swear!
Lord of resounding glory, Lord of Mercy,
Dancing for the common wealth, glory to You.
He emphatically repudiated flesh-eating:
The miracle-working adept,
Though he may change a man
into a girl, and that girl, freshly risen in beauty,
Back to a virile man in a trice,
Though he may raise men from the dead,
I swear by my Master, I swear
by God’s effulgent Flame,
If he be thinking, in his merciless mind,
To eat and feed on a body that was house of life,
Him I do not hold in reverence.

He expressed himself against animal sacrifice:

People plant demeaning little gods
over the land, and in the names of these,
They kill sheep and swine and fowl and bulls,
Bleeding their robust lives
I am witness to this, and weary;
My reason fails, my senses reel.
The red houses of abhorrence
of these wretched little gods
I have pain in seeing it.
He prays:
Lord, grant me
to be pure compassion
Help me
to tide people over their grief and fears
Aid me
to build a world where there is no murder
and where there is no eating by killing.
Let me sing
Your glory without end—
Lord my Mother,
For this I pray.

-------
He does not have any hostile reaction to this people ideas, and do not preach
them, but instead he place his agony before God. The fact that vegetarianism exists on a considerable scale in Tamil Nadu today is largely owing to Vallalar Swamigal.

Source : Vallalar Messenger of Grace Light

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Swamigal Ramalinga ~ Vallalar

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The expression of this profound compassion in his poetry reaches throbbing
poignancy. The following verses, thrown together, are taken from different
contexts:

Seeing withered corn, my spirit drooped,
Watching the wretch that begged from door to door
unavailingly, and hungry sank to sleep,
I brooded. At sight of long-racking disease
I shuddered. Starving, poor, too proud to beg,
and spirit-broken, broke me.
O Last Boon, Shining Lord of Ethereal Space,
When I hear of human creatures starving
or spent with hunger, a fear seizes me,
like a fire in the mind, quickly ablaze,
and my body shivers.
Cattle’s lowing turned hoarse
Dismayed me.
Bull and beast ill-fed
Preyed on me.
Quacking fowl and duck
Unhinged me.
Lord, when I saw the murderous knife
Dangling from the butcher’s hand,
I trembled in fear.
When people’s voices rose in squabble
A shivering came on me.
When they knocked at the door in frenzy
It jarred on me.
O Lord, you know, when some one wailed, ‘O father’ or ‘mother’ or ‘Alas’,
The words tore through me
Like an uprooting storm.
O Essence beyond the mind of man,
Final Anchor, my Master,
I, your servant, bound to my kin,
friends, comrades, mother, brothers,
sisters, others, am sore-troubled
to see passing clouds on their faces,
You know.
O Father, Splendor of the Cosmic Stage,
My God, my great Goal,
Need I tell you
the distress that sears my mind
When, in this distressful world,
Mother, comrades, friends,
People near to me, people next to me,
People removed from me,
Suffer, and I see them suffer,
Pangs of hunger, pain of disease.
Scorching afflictions,
Lord, You do know.
Lord, whose dance is blessing
Seed and fruit of final being,
In this passing show of life
Choked by grievous want,
When greyed people and young people ,
known and unknown, recount to me
their trials and tribulations,
My mind trembles and splinters,
Lord, You do know.

Source : Vallalar Messenger of Grace Light

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Swamigal Ramalinga ~ Vallalar

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Lord of all, Supreme Effulgent Grace! Grant that henceforth our minds are not tainted
with ritualistic and other aberrations of creeds and sects, cultural and other aberrations of castes and codes.

Let the awareness of the identity of the soul universal right to love and to be loved by all beings, which is the prime gold of the pure spiritual seeker, not forsake us at any time in any degree, in any manner, in any place. Let it ever illumine and move us.

God of Shining Light, we thank You for Your mercy, we thank You.

Source: Vallalar Messenger of Grace Light

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Swamigal Ramalinga ~ Vallalar

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People must realize that they must hasten to bring to fruition the rare chance of human birth given to them.

That fruition consists in gaining the joy of awareness of the pure Effulgent Grace that
shows through all lives, all deeds, all things, all worlds, and thus in gaining the highest life that is not impeded at any time in any way by anything.
The way to attain this life and this joy is through gaining the Grace which is the natural quality of God.

There is only one way to attain this Grace, and no other. It is to make the Grace which is the natural quality of God one’s own natural quality. What is Grace in God is
compassion for Life in man.

Source: Vallalar Messenger of Grace Light

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Paramahansa Nithyananda

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' Living Enlightenment pg 559 '

When you say, ‘I bow in reverence to
enlightened beings,’ it means you are paying
your respect to enlightenment. Here you
are not bowing down to someone who will
help you when you are in fear. No. You are
not bowing down to a king. You are not bowing down to a rich person who will give
you money. No. You are not bowing down
to a person who will give you logic or
philosophy, mere words. No. You are not
following any person here. You are merely
bowing down to a person who inspires,
who drops the seed of enlightenment in
you, who helps you achieve enlightenment!

Somewhere you feel that just being with
that person is enough. Enlightenment will
happen. Such is the nature of the arihanta!
There is a beautiful commentary that says
when you sit in front of an arihanta, the
ultimate conscious being, without your
knowledge, without even your conscious
understanding, your whole being integrates
towards that one goal, towards
enlightenment.

As of now you are not one being as you think. Your head is pulling, calling you in one direction. Your eyes are pulling you in the other direction. Your ears are pulling you in a different direction. A conscious decision to integrate these different fragments and direct the being towards enlightenment is sannyas! Sannyas is the determination to transform. Then the enlightened being can help you.

When you attain sannyas, you cannot
explain it to anyone! You can experience
it. You can radiate it, and they will catch it
in the way you walk, in the way you talk
and move around. You will become a
spontaneous crowd puller. You will radiate
an incomprehensible charm and energy.
Grace happens naturally with sannyas,
because sannyas is nothing but revealing
your inner beauty. The very fragrance of
sannyas is grace and bliss.

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Lord Shiva

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' Shiva-Gita '

Rama said:

O Self of the universe! Withdraw this cosmic form of Yours. By Thy grace, O Sambhu, the ocean of the world (of existence) has been seen (by me). 39

The Lord said:

O Rama, the mighty-armed! There is nothing other than I.

Suta said:

Saying thus, the Lord withdrew the Gods and the other (forms) into His own form. 40

Closing his eyes in sheer delight, Rama again opened his eyes and saw the Lord standing over the tiger-skin on the crest of the (Himalaya) mountain. Rama saw Lord Nilaka??ha with three eyes and five faces, donning the tiger skin, His person adorned with sacred ash, wearing the serpents as His bracelets and sacred thread, wearing matted locks, blazing like lightening. (He saw) the One, the Lord of the universe, with moon on His crest, the supremely adorable, assuring freedom from fear, with four arms, holding a battle-axe, with a deer in one hand. 41-44

Then prostrating, Rama, at the Lordís command, sat in front of Him. Then, the God of Gods told Rama, ìWhatever you want to ask, O Rama, you can ask of Me. There is no preceptor for you other than I.î 45

Thus ends the seventh chapter called the Vision of the Cosmic Form in the form of a dialogue between Siva and Rama in the Siva-Gita an upanishad delivering Brahma-vidya, and a yoga sastra occurring in the Padma Purana.

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Lord Shiva

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' Shiva-Gita '

Rama said:

What was asked by me, O all-pervasive Lord, that stands as such. Here, an answer was not received from You by me at all, O great Lord! 1

Your body, O Lord ñ being of limited measure ñ how is it the origination of all beings, their maintenance and dissolution? 2

How are the Deities bound to their respective duties stationed in You? How is it that all of them are one with You? How is it that the fourteen worlds (are one with You)? 3

O Lord! Even after hearing it from You, there is a great doubt in me. You must deign to dispel the doubt in my mind which suffers from incomprehension. 4

The Lord said:

Though the seed of the banyan tree is very tiny, the huge banyan tree always existed in it. Otherwise, how can that tree come out of that seed? 5

Similarly, O Rama, the origination and dissolution of the beings take place in My body. Even a large mass of salt easily dissolves in water and is no more visible, but when (that water is) boiled that salt appears as before. 6

Just as light emanates every dawn from the solar sphere, similarly all the universe originates from Me, exists and then merges in Me. Everything is in Me. O Rama of noble resolves! Know it thus. 7

Rama said:

O great Lord! Just as for a person confused regarding directions, the confusion is not removed even when correctly informed, similar is my delusion. What shall I do? 8

The Lord said:

O Rama! I will show you how all this, the moving and the unmoving beings of the world subsist in Me. But you will not be able to see this. O son of Dasaratha, I will endow you with divine vision. Through that, shedding all fears, behold the expanse of everlasting luminosity of Mine. 9-10

My majesty cannot be perceived through physical eyes either by human beings or by celestial beings without My grace. 11

Suta said:

Having said thus, the Lord blessed him (Rama) with divine vision. Then he (Rama) saw the form of the Lord resembling subterranean fire. 12

Seeing that (form) luminous like millions of lightening flashes and striking intense terror even among the brave, Rama in sheer fright, collapsed on his knees to the ground. Rama, the dauntless hero, fell prostrate on the ground and again and again praising (the Lord) then rising, looked as far as he could. Rama saw the form of the Lord, the Destroyer of Tripura, with sidereal universes inside it looking like she-sparrows, in constellations of luminous blaze. 13-15

He saw (within the form of the Lord) the mountains like Meru, Mandara and Vindhya, the seven seas, the sun and the moon, the Gods and the five elements. 16

The son of Dasaratha beheld the forests, the holy mountains, the fourteen worlds and the entire cosmic expanse. He saw the battles between the Devas and the Asuras; those born and yet to be born; the ten incarnations of Vi??u and the His sports in those incarnations. 17

O dvijas, He saw the defeat of the Devas, the burning of Tripura and the extinction of all that is born and yet to be born. Beholding all this, Rama filled with fear, prostrated again and again. (At this point) true wisdom dawned on Raghunandana (Rama), and he extolled Sankara with meaningful hymns that contain the very essence of the Upanishads18-21

Rama said:

O Lord! The Destroyer of distress of those who take refuge in You! Be gracious! Be gracious! O Lord of the universe! O, Thou worshipped by the Universe! Be gracious! Thou the Bearer of the Ganges, with moon adorning Your crest! Protect me, helpless as I am, from the fear of births and deaths. 22

O Lord! This world, indeed, is born only from You, in You alone the created beings live always, O Sambhu! Into You alone they undergo merger, just like trees and creepers into the earth. 23

O Wielder of the trident! Brahma, Indra and Rudra, the Maruts, the Gandharvas, the Yak?as, Asuras, the community of Siddhas, rivers like the Ganges, the oceans, all of them live in the midst of Your person. O Moon-crested One! Everything is illusorily projected by Your maya. In You alone, the universe attains perceptibility. All this is perceived by the common people mistakenly (as real), just as silver is seen in a seashell or a rope is mistaken for a snake. 24-25

Filling the entire universe with Your splendour, manifesting things by Your own resplendence, O God of Gods, without Your light, this universe cannot be perceived even for a moment. 26

Great things do not rest on flimsy support. One single atom cannot support the Vindhya mountains. This universe rests on Your person through Your maya alone. I am convinced now about this. 27

Just as a fear-causing snake appearing in the rope has not really come into being, nor exists, nor undergoes destruction, similarly is the universe too taking shape in You, through that sheer maya of Yours, O Nilaka??ha. 28

When it is enquired as to Your body assuming the nature of being, the very basis for the world of manifestation, that itself is seen to be certainly due to my ignorance. Thou art wholly the nature of Consciousness and Bliss. 29

O Destroyer of Tripura, Thou alone, being praised, bestow upon the enjoyers the fruits of the eminently meritorious acts, performance of Vedic sacrifices and charitable acts. But even this statement is not fully true because there is nothing different from You at all. 30

The Sages declare those as deluded by ignorance who mistakenly think that Siva, Lord of the Himalayas, is pleased by external acts of worship and services. How can there be any desire for pleasure for one who is formless? 31

O Supreme Lord! Even the sovereignty of all the three worlds, You bestow as a reward on those people who offer You a leaf or a little water. I deem it all as the work of ignorance. 32

You pervade all the quarters and the intermediate directions. Thou art the universe, secondless, the infinite and the eternal. Even when this universe become extinct, there is no loss to You, just as there is no detriment to space (within a pot), when the pot is broken. 33

Just as the one, single Sun in the sky gets its many reflections in various vessels of water, so Thou, O Lord, art (variously) reflected in different minds. 34

There is nothing to be done by You even when the world is created, protected and dissolved. Even then, You bestow heaven etc. on the souls beginninglessly embodied according to their mortal fruits. It all happens as in a dream. 35

O Sambhu! For the two inert bodies, the subtle (suk?ma) and the gross (sthula) there could be no consciousness without the Self. Therefore, the scriptures, O enemy of Tripura, speak of pleasure and pain experienced through Your reflection in them. 36

Prostrations to Thee, O Swan in the ocean of Existence and Consciousness; prostrations to Thee, O Blue-Throated One, the very form of Time; prostrations to Thee, the Destroyer of all sins; prostrations to Thee, the one (witness) experiencer of the functions of the mind, which after all is illusory. 37

Suta said:

Prostrating thus before the Lord of the universe, standing with folded hands before Him, the over-awed Rama praised the supreme Lord in so many words. 38

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' Shiva-Gita '

Rama said:

What was asked by me, O all-pervasive Lord, that stands as such. Here, an answer was not received from You by me at all, O great Lord! 1

Your body, O Lord ñ being of limited measure ñ how is it the origination of all beings, their maintenance and dissolution? 2

How are the Deities bound to their respective duties stationed in You? How is it that all of them are one with You? How is it that the fourteen worlds (are one with You)? 3

O Lord! Even after hearing it from You, there is a great doubt in me. You must deign to dispel the doubt in my mind which suffers from incomprehension. 4

The Lord said:

Though the seed of the banyan tree is very tiny, the huge banyan tree always existed in it. Otherwise, how can that tree come out of that seed? 5

Similarly, O Rama, the origination and dissolution of the beings take place in My body. Even a large mass of salt easily dissolves in water and is no more visible, but when (that water is) boiled that salt appears as before. 6

Just as light emanates every dawn from the solar sphere, similarly all the universe originates from Me, exists and then merges in Me. Everything is in Me. O Rama of noble resolves! Know it thus.

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' Shiva-Gita '

Hearing my words on the supreme knowledge as a means to release, chanting My names, giving themselves to meditating on me, the Gods ñ all of them ñ at the end of their lives attained union with Me in days of yore. From such a knowledge all the things are seen everywhere by them as manifestations of My glory. ||50-51||

From Me alone everything is born. In Me, everything is established. In me, everything is resolved. I am that Brahman which is secondless. ||52||

I alone am the subtler than the subtlest; similarly I am the greatest. I am the world and am pure (unsullied by creation). I am the most ancient. I am the complete being. I am the sovereign. I am the golden One and of the very form of auspiciousness (Sivam). ||53||

I (grasp) without hands and (walk without) feet; I am that inestimable power; I see without eyes; I hear without ears. I am every manifest form and there is no one who knows Me. I am ever the consciousness. ||54||

I am alone the One who revealed by all the Vedas. I am the author of Vedanta, and I am alone the knower of the Vedas. There is no merit or demerit in Me; there is no destruction for Me; nor are there births, bodies, senses and intellects for Me. ||55||

The earth, water, fire, air nor space (the five elements) find no place in Me. Thus knowing the nature of the supreme Self indwelling in the cave of the heart, partless and secondless, witness unto all, devoid of cause and effect, one attains the pure supreme Self (that I am). ||56||

O Rama of great intelligence! One who knows Me truly, he alone and none else, in all the worlds attains the fruit of liberation.î ||57||

Thus ends the sixth chapter called the Glory of God in the Siva-Gita which is an upani?ad delivering Brahma-vidya and a yoga sastra occurring as a dialogue between Siva and Rama in the Padma Purana.

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' Shiva-Gita '

He, that great Lord, glories by the stupendous powers and the yoga of self-knowledge. He creates and protects all that exists. I am that (Lord). ||43||

This Lord am I, present everywhere. I was prior to everything else. It is I who is in the womb; it is I who is born and that which is to be born. I have faces in every direction. I am the indwelling spirit in beings. ||44||

I have eyes everywhere; I have faces in all directions; My arms are everywhere; My feet everywhere. With my arms and feet I command the production, as one secondless Lord, of the earth and the heaven. ||45||

Those wise men who directly see Me as abiding in their own self, in the center of their heart, of the size of a tip of the hair; as of the form of the universe; as the source of the Vedas, and to be worshipped always, for them alone there is peace eternal, and not others. ||46||

I alone stand as the basis of the world of maya. All the fivefold elements are fully pervaded by Me. One who enquires in this way about Me, the Lord, the Supreme Person, and the Governor (of the universe) attains peerless peace. ||47||

The marks of mind implicit in the vital airs are said to be hunger, thirst and restlessness. Those who cut asunder the thirst which is responsible for all the activities and fixing the mind in Me through reason, and meditate on Me, get the peace eternal and not others. ||48||

Knowing Me as Brahman, the bliss, from where speech along with the mind recoil unable to reach it, one does not fear anything whatsoever. ||49||

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The Siva-Gita is a text of Vedantic Saivism that comes to us from the latter portion (uttara kanda) of the Padma Purana. In many ways, it is a text not unlike the Bhagavad-Gita, except the focus is fully on Siva. In the Siva-Gita, the teacher is Lord Siva and the disciple is Sri Rama, and the narrator is Suta.

The Siva-Gita begins with episode from the Ramayana epic, where Rama is despondent over the loss of Sita. At this time, Rama is visited by Sage Agastya, and the sage prescribes to Rama that he should observe a special vow called the Pasupata vrata. By observing this vow Agastya promises that Rama will have a vision of Lord Siva, and will receive the Pasupata astra (weapon) without which Ravana cannot be defeated. Rama performs the vow and at the end of four months receives a divine vision of Siva. Siva presents Rama with the Pasupata astra, and Rama in turn asks Lord Siva a series of questions. The dialogue between Rama and Lord Siva makes up the bulk of the Siva-Gita.

Chapter VI ñ Glory of God

Rama said:

O Lord! (Having heard You declare that You are the Creator of the world) a great wonder wells forth in me. You are the Lord with the moon on Your crest, with three eyes and as radiant as pure crystal. ||1||

You have a form with limited stature bearing masculine appearance, accompanied by Mother Parvati and sport here itself with Your entourage of attendants. ||2||

How is it that You (create, protect and dissolve) the world made of five elements and consisting of the animate and inanimate? Tell me, O Lord, the beloved of Parvati, should You have concern for me. ||3||

The Lord said:

Listen, Rama, the high-souled one and of noble observances! I will tell you that which is difficult to comprehend even for the Gods, (and which can be understood) only by continence and by effort, and through which you will with ease cross to the other shore of the sea of births and deaths. ||4||

The five elements, the fourteen worlds, the oceans, the mountains, the demons, and the sages; those that are seen as unmoving, like trees, and those that move (creatures), the Gandharvas, the Pramathas, the Nagas, all these are My glorious manifestations. ||5-6||

In ancient days, the Gods like Brahma, desirous to see My personal form, churned (the ocean) as a team, (using) the Mount Mandara, the dearest to Me. ||7||

The Gods, standing in front of Me, praised Me with folded palms. On seeing Me thus, the Gods were deluded by Me, and the intelligence of Brahma and the other celestial beings was obscured. ||8||



Remaining ignorant, they repeatedly asked Me: ìWho are You?î Then I told the Gods: ìI am that primordial Being. O Gods! I was the first of all! I am so even at the present, and I will be so in the future too. There is nothing other than I in this world. ||9-10||

O Leaders of Gods! There is nothing whatever other than Myself, either permanent or impermanent. Faultless, I am the Lord of the Vedas and of Brahma. ||11||

O Leaders of Gods! I extend unto the south, unto the north, unto the east, and the west, above and below. I am the terminal and the intermediate directions. ||12||

I am the Savitri and the Gayatri, I am woman, man, and neuter; the meters of Tri??up, Jagati, Anu??up, Pa?kti and the three Vedas. ||13||

I am the truth among all (the phenomena), the tranquil, the three household fires, scriptural study and ritual, the Preceptor, the speech, the secret, the heaven and the Lord of the world. ||14||

I am the foremost, the pre-eminent among all the Gods, greatest of knowers of truth, am the Lord of the waters, am the noblest, the supreme One with six attributes, the Ruler (Isa), the Light, and the first cause of the all. ||15||

I am the Rg Veda, the Yajur Veda, the Sama Veda, the Atharva?a, full of sacred mantras, and similarly the distinguished Angiras all originate from Me. ||16||

I am the Itihasas, the Pura?as, I am the kalpa (rituals), and the performer of the rituals. I am the Narasamsi (hymn of Rudra); I am the Gatha (hymn praising Vedic ritual). I am meditation and the secret wisdom. ||17||

I am the Vedic verses, the aphorisms (Sutras), the sub-commentaries; I am the commentaries. Similarly, I am the sciences, the Vedic sacrifices, the oblation and the substances offered. ||18||

I am the giver as well as the gift; I am this world and the world hereafter; I am the imperishable and the perishable; I am control of senses and of the mind; I am the indweller of the senses. ||19||

I am the hidden secret in all the Vedas; I am the forest and I am the unborn. I am the nourisher and the pure; I am the middle and anything beyond it. I am the exterior as well as the interior; I am the front and the imperishable. ||20||

And I am light as well as darkness. I am the subtle elements and the senses. I am the intellect and the ego. Verily, I alone am all the objects of experience. ||21||

I am Brahma, Vi??u and Mahesa. I am Uma, Skanda, and Vinayaka. I am Indra, Agni, and Yama. I am Nir?iti, Varu?a and Vayu. ||22||

I am Kubera and Isana, the worlds of Bhu, Bhuva, Svaha, Maha, Jana, Tapa and Satya. And I am the earth and I am the waters, the fire and air. ||23||

I am space; I am the sun, the moon and the stars. The planets, too, am I. I am the vital breath (pra?a) and time, similarly death and immortality. I am the physical matter too. ||24||

I am the past and the future. I am the universe in its entirety. I am the sum and substance of everything. For those who silently chant, I am the Pra?ava (OM) at the beginning. I am the vyaharitis: bhu, bhuva, svaha in the middle; and then the Gayatri at the end. I am of the form of the extended universe. ||25||

I am the eaten and the drunk. I am, too the done and the undone. I am the superior and the inferior. I am the Sun and the Refuge of all. ||26||

I am the good of the world; I am the Divine imperishable and the subtle. I am the very self of Prajapati (Brahma). I am the sacred, the benign, the ungraspable and the first. ||27||

I alone am the withdrawer. I am the container of the luminous fire of deluge. I am established in the hearts of all as Divinity and vital power. ||28||

I am the very Pra?ava (Omkara) consiting of three morae (a, u, m) whose head is the north, feet the south and the middle is all that is in between. ||29||

I am truly the Pra?ava (Omkara), one, eternal and ancient because I lead (pious souls) upwards (to heaven) and send them down (when their merit is exhausted). ||30||

I am called Pra?ava because in the act of sacrifice I am Brahma (directing the sacrifice) make (the Rtviks) render obeisance to the brahma?as (or Rg, Yajus and Sama Vedas). ||31||

Just as ghee pervades a piece of meat and makes the body (of the eater) grow, I (pervade) similarly all the worlds; therefore, the Pervader of all am I. ||32||

Because Brahma and Vi??u, and other Deities did not see the beginning or end to My form (Jyotirli?ga), I am called the Infinite. ||33||

Since I save My devotee from the ocean of dread of being born in a womb, old age, death and the cycle of births and deaths, I am called the Savior. ||34||

I dwell as the soul in the four kinds of bodies (born of womb, of egg, of sweat and of the earth). Taking a subtle form I live in the heart. Hence, I am called subtle. ||35||

I illuminate the devotees immersed in the primeval darkness (of ignorance) with my incomparable light, like a flash of lightening. Therefore, I am known as lightening. ||36||

Since I alone create and dissolve the worlds, make (the souls) go from one world to another and bestow grace, I am the only supreme Lord. ||37||

Since there is no second to that transcendent Brahman, which withdraws all the beings into itself, I (that Brahman) alone exist as Rudra. ||38||

Since I rule all the worlds with My wondrous powers, I am the Isana (Ruler) of this world, the Lord and the witnessing eye. ||39||

(The scriptures extol Me) as Isana, as Indra, as Brahma and the Lord of all at all times, and the Lord of disciplines and knowledge. Hence, I am called Isana. ||40||

I behold all beings; I teach the knowledge of the Self and the path (to that knowledge). I pervade everything. Therefore, I am called Bhagavan. ||41||

I perpetually create, protect and dissolve all the worlds and enliven them all. And hence I am the great Lord. ||42||

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Nātha, O Master, just by my will–not by action–just when I desire, bhavadaṅga parisvaṅga saṁbhogaḥ, let the joy of becoming embraced with Thee appear automatically. I don’t want to embrace You. You must embrace me! This is what I desire. Bhavat aṅga pariṣvaṅga saṁbhogaḥ svecchayaiva me ghaṭatām, not by embracing, but by being embraced. I must get embraced by You.

“Fruitless practice and meditation is under your control. Fruitful meditation and concentration is under His control. You see, when you meditate for sometime and your mind is not one-pointed, it means you [have] put your own effort–grace is not there. When you meditate and automatically you get one-pointed, you must know that it is His grace that you are pushed in.” Tantrāloka, 13.109

Iyati prāpte, when this is done, when this appears to me, kiṁ nātha na jitaṁ mayā, I have conquered everything in this world (kiṁ nātha na jitam, I have conquered everything). Each and everything that is to be conquered, that was to be conquered, I have conquered [by Thy embrace].

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Siva Sutras 1.4

The Universal Mother commands this triple knowledge

"The threefold mala is first “the feeling of incompletion” second “differentiated knowledge” and third, “the impressions of pleasure and pain”. The administrator of these threefold malas is the Universal Mother, who pervades all the letters of the alphabet from a to ksa. This mother not only pervades the world of the alphabet, but she also pervades the world of objects designated by those letters....

When universal energy, residing in the field of maya, possesses differentiated and constricted knowledge, she appears to be limited, and thinks such thoughts as, “I am not full,” “I am weak,” “I am stout,” “I am the only fortunate person in the world,” or “I am a great master,” “I have so many disciples,” “I am a world renowned teacher.” By these words, these letters and these objects, she is sometimes filled with grief, sometimes with wonder, sometimes with joy, sometimes with anger, and sometimes with attachment. And so what finally happens to this victim? This mother does something terrible. She makes the victim her plaything...

And the way he becomes the victim of pleasure and pain is by the words that he hears. For example, he will hear the words “our business has decreased,” even though it has not decreased. When he hears that his business is ruined, he will be the victim of grief. And when, on occasion, he hears that his business is doing well, he will be the victim of pleasure. In both cases, he is played by matrika. He becomes the victim of grief, the victim of pleasure, the victim of sex or the victim of enjoyment. These are the good and bad things we face in our daily lives. But the one who is player, he will never be sad. All these things will be enjoyed by hum. He is aware of his nature. He will never be bound....

If somebody tells you your father has died, and if you associate this word “father” with your real father, that is bondage. If you keep it separate then there is no connection between the word “father” and your real father. There will only be a collection of letters F-A-T-H-E-R I-S D-E-A-D. You won't be bound by this. If you are bound, then you will be the victim of grief or pleasure. So it is the written characters of letters that gives rise to the wheel of energies.”

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RAMA: Lord, how does the mind ever get tainted?

VASISTHA: It is a beautiful question, Rama, but this is not the proper time to ask: when you have listened to what I have to say, you will surely find the answer to this question with the utmost clarity. That the mind is impure is the experience of everyone who strives for liberation. Depending upon one’s particular point of view, everyone describes it differently.

Just as air coming into contact with different flowers takes on their scent, so mind entertaining different notions takes on those moods, creates bodies suitable to them and, as the energy activating the senses, enjoys the fruition of is own notions. It is the mind, again, that provides the fuel for the functioning of the organs of action. Mind is action and action is mind— the two are like the flower and its scent. The conviction of the mind determines the action and the action strengthens the conviction.

Mind is everywhere devoted to dharma, wealth, pleasure and freedom; but everyone has a different definition of these and is convinced that that definition is the truth.

Rama, bondage is none other than the notion of an object. This notion is Maya, ignorance, etc. It is the cataract that blinds one to the sun of truth. Ignorance raises a doubt; doubt perceives —- that perception is perverted. In darkness when one approaches even a lion’s empty cage, he is afraid. Even so, one ignorantly believes he is imprisoned in this empty body. The notions of ’I’ and ’the world’ are but shadows, not truth. Such notions alone create ’objects’: these objects are neither true nor false. Therefore Rama, abandon the notions of ’I’ and ’this’ and remain established in the truth.

It is only when the mind has become devoid of all attachment, when it is not swayed by the pairs of opposites, when it is not attracted by objects and when it is totally independent of all supports, that it is freed from the cage of delusion. When all doubt comes to rest and when there is neither elation nor depression, then the mind shines like the full moon.

When the impurities of the mind have ceased to be, there arise in the heart all the auspicious qualities, and there is equal vision everywhere. Even as darkness is dispelled by the rising sun, the world-illusion is dispelled when the sun of infinite consciousness arises in the heart. Such wisdom as is capable of gladdening the hearts of all beings in the universe, manifests and expands. In short, he who has known that which alone is worth knowing transcends all coming and going, birth and death. When there is absence of egoism there is no confusion in the mind, and that mind functions naturally. just as waves rise and fall in the ocean, the worlds arise and vanish: this deludes the ignorant but not the wise.

O Rama, he sees the truth who sees the body as a product of deluded understanding and as the fountain source of misfortune, and who knows that the body is not the self.

He sees the truth who sees that in this body pleasure and pain are experienced on account of the passage of time and the circumstances in which one is placed, and that they do not pertain to him.

He sees the truth who sees that he is the omnipresent infinite consciousness which encompasses within itself all that takes place everywhere at all times.

He sees the truth who knows that the self, which is as subtle as the millionth part of the tip of a hair divided a million times, pervades everything.

He sees the truth who sees that there is no division at all between the self and the other, and that the one infinite light of consciousness exists as the sole reality.

He sees the truth who sees that the non-dual consciousness which indwells all beings is omnipotent and omnipresent. He sees the truth who is not deluded into thinking that he is the body which is subject to illness, fear, agitation, old age and death.

He sees the truth who sees all things are strung in the self as beads are strung on a thread, and who knows 'I am not the mind’.

He sees the truth who sees all this is Brahman, neither 'I' nor ’the other".

He sees the truth who sees all beings in the three worlds as his own family, deserving of his sympathy and protection.

He sees the truth who knows that the self alone exists and that there is no substance in objectivity.

He is unaffected who knows that pleasure, pain, birth, death, etc., are all the self only.

He is firmly established in the truth who feels: "What should I acquire, what should I renounce, when all this is the one self?”

Salutations to the abode of auspiciousness who is filled with the supreme realization that the entire universe is truly Brahman alone, which remains unchanged during all the apparent creation, existence and dissolution of the universe.

Rama, he who treads the superior path, though he dwells in this body which functions as the potter's wheel does by past momentum, is untainted by the actions that might be performed. In his case, the body exists for his pleasure and for the liberation of his soul; he does not experience unhappiness in it.

To the ignorant, this body is the source of suffering, but to the enlightened man, this body is the source of infinite delight, and when its life-span comes to an end, he does not regard it as a loss at all. Since it transports him in this world in which he roams freely and delightfully, the body is regarded as a vehicle of wisdom. The body does not subject the wise man to the temptations of lust and greed, nor does it allow ignorance or fear to invade him. The embodied being comes lightly into contact with the body while it lasts but is untouched by .it once it is gone, even as air touches a pot which exists, but not one that does not exist.

The wise man who is rid of all doubts, in whom there is no image of self, reigns supreme in the body. Therefore one should abandon all cravings for pleasure and attain wisdom. Only the mind that has been well disciplined really experiences happiness. The captive king, when freed, is delighted with a piece of bread; the king who has not been subjected to captivity does not enjoy as much, even should it be the annexation of another kingdom. Hence, the wise man grinds his teeth and strives to conquer his mind and senses: such conquest is far greater than conquest of external foes.

O Rama, in the great empire known as dreadful hell, evil actions roam like mighty elephants in rut. The senses which are responsible for these actions are equipped with a formidable magazine of cravings. Hence, these senses are hard to conquer. These ungrateful senses destroy the body — their abode and support.

However, one who is equipped with wisdom is able to restrain craving without injuring the being, even as a noose restrains the elephant without harming its being. The bliss enjoyed by the wise man who has his senses under control is incomparably superior to the enjoyment of a king who rules over a city built with brick and mortar. The former's intelligence grows in clarity as his craving for sense-pleasure is worn out. However, the craving disappears completely only after the supreme truth has been seen.

To the wise, the mind is an obedient servant, good counselor, able commander of the senses, pleasing wife, protecting father and trustworthy friend. It impels him in good actions.

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Let a person call you that which is most lowly, but be sure that you are God, and see what wonder takes place.

Once the inner judge has given the judgement that you are God, that judgement will never be changed.

That's all there is to it. Then you really become Paramatman.

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Remember the Sadguru. This should be done all of the time, morning, noon, and evening. Remember, "I am Brahman", "I am Shiva", "I am He". The remembering should be constant as the clock that ticks. The heart in which Devotion to God is constant, is the moving, living temple. All can be liberated by the name Rama. Lord Mahadev (Shiva) himself escaped from the sense objects, through repetition of the sacred name of Rama.

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