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If there's no distinction between division and non-division,
If there's no distinction between the knower and the known,
If there's only the limitless One, all is Shiva.
What then, is the third mental state, and what is the fourth?
Sastodhyayah
Chapter 6, Verse 7
If there's no distinction between the knower and the known,
If there's only the limitless One, all is Shiva.
What then, is the third mental state, and what is the fourth?
Sastodhyayah
Chapter 6, Verse 7
If it's neither with substance nor without substance,
If It's neither a Void nor a non-Void,
If there's only the limitleless One, all is Shiva.
How, then, could there be a beginning or an end?
Sastodhyayah
Chapter 6, Verse 6
If It's neither a Void nor a non-Void,
If there's only the limitleless One, all is Shiva.
How, then, could there be a beginning or an end?
Sastodhyayah
Chapter 6, Verse 6
It's beyond the duality of desire and desirelessness;
It's beyond the duality of action and non-action.
If there's only the limitless One, all is Shiva.
What, then, may be considered "without" or "within"?
Sastodhyayah
Chapter 6, Verse 5
It's beyond the duality of action and non-action.
If there's only the limitless One, all is Shiva.
What, then, may be considered "without" or "within"?
Sastodhyayah
Chapter 6, Verse 5
You must win yourself back from so many delusion and misconceptions.
Misconceptions will ruin your life more than anything outside can do.
They will inhibit, suppress, repress and destroy your natural flow.
Give space to what I am sharing with you now.
Many of you are at the beginning of a very beautiful unfolding.
You will find that whatever is happening, something within remains unchanging.
In fact, you are becoming more true the deeper you go inside.
And you are in the most beautiful place for Self-discovery.
For thousands of years human beings have come to places like Rishikesh to discover what you are discovering here today.
You are discovering your true nature, the wealth of your existence.
You are not becoming another tribe.
You are discovering your universal Being.
Thereafter, you can converse with any tribe because you won't be against anyone.
There are forces that may come to pull you back into the old mind-set, into the old identity and it may seem as though you are more safe like that because you will be again walking on familiar ground. But I say no. No. No.
Grace has brought you here to the holy mountain of your own Self.
Stay only Here now. Trust. Grace is carrying you.
You are being taken care of.
Don’t try to figure anything out.
Have no strategies.
Now you are a child in the lap of God.
You don’t tell a child ‘ Look! go out ASAP and get life insurance’.
No, everything is taken care of.
Feel the harmony.
It is like your entire being is held inside a warm embrace and there is a knowing that all is as it should be.
You don’t want anything at all.
Here there is little attraction for past, future or even present.
There is just the sense of joyous presence.
Rishikesh, India, 2015
Misconceptions will ruin your life more than anything outside can do.
They will inhibit, suppress, repress and destroy your natural flow.
Give space to what I am sharing with you now.
Many of you are at the beginning of a very beautiful unfolding.
You will find that whatever is happening, something within remains unchanging.
In fact, you are becoming more true the deeper you go inside.
And you are in the most beautiful place for Self-discovery.
For thousands of years human beings have come to places like Rishikesh to discover what you are discovering here today.
You are discovering your true nature, the wealth of your existence.
You are not becoming another tribe.
You are discovering your universal Being.
Thereafter, you can converse with any tribe because you won't be against anyone.
There are forces that may come to pull you back into the old mind-set, into the old identity and it may seem as though you are more safe like that because you will be again walking on familiar ground. But I say no. No. No.
Grace has brought you here to the holy mountain of your own Self.
Stay only Here now. Trust. Grace is carrying you.
You are being taken care of.
Don’t try to figure anything out.
Have no strategies.
Now you are a child in the lap of God.
You don’t tell a child ‘ Look! go out ASAP and get life insurance’.
No, everything is taken care of.
Feel the harmony.
It is like your entire being is held inside a warm embrace and there is a knowing that all is as it should be.
You don’t want anything at all.
Here there is little attraction for past, future or even present.
There is just the sense of joyous presence.
Rishikesh, India, 2015
Logic ridicules love, and love smiles knowingly at the whole foolishness of logic.
There's no distinction between day and night;
There's no distinction between dawn and dusk.
If there's only the limitless One, all is Shiva.
What's the difference if the Sun or the Moon shines?
Sastodhyayah
Chapter 6, Verse 4
There's no distinction between dawn and dusk.
If there's only the limitless One, all is Shiva.
What's the difference if the Sun or the Moon shines?
Sastodhyayah
Chapter 6, Verse 4
The one Mind is infinite; It pervades everything.
In the Supreme there is neither "without" nor "within."
The one Mind is, indeed, limitless; all is Shiva.
How, then, could Shiva be defined in thought or in speech?
Sastodhyayah
Chapter 6, Verse 3
In the Supreme there is neither "without" nor "within."
The one Mind is, indeed, limitless; all is Shiva.
How, then, could Shiva be defined in thought or in speech?
Sastodhyayah
Chapter 6, Verse 3
In the Supreme there is neither division nor non-division;
In the Supreme there is neither activity nor inactivity.
If there's only the limitless One, all is Shiva.
What, then, is the need of austerities and rites.
Sastodhyayah
Chapter 6, Verse 2
In the Supreme there is neither activity nor inactivity.
If there's only the limitless One, all is Shiva.
What, then, is the need of austerities and rites.
Sastodhyayah
Chapter 6, Verse 2
In many eloquent ways the scriptures have said,
"This observable world's like a desert mirage."
If there's only the limitless One, all is Shiva.
How, then, and to what, could the Self be compared?
Sastodhyayah
Chapter 6, Verse 1
"This observable world's like a desert mirage."
If there's only the limitless One, all is Shiva.
How, then, and to what, could the Self be compared?
Sastodhyayah
Chapter 6, Verse 1
In that state where one knows nothing at all,
This versified knowledge does not even exist.
So, now, while I'm in the state of samarasa,
I, the Avadhut, have spoken of the supreme Absolute.
Panchamodhyayah
Chapter 5, Verse 32
This versified knowledge does not even exist.
So, now, while I'm in the state of samarasa,
I, the Avadhut, have spoken of the supreme Absolute.
Panchamodhyayah
Chapter 5, Verse 32
In many eloquent ways, the scriptures have said,
"This observable world's like a desert mirage."
If there's only the eternal One, I'm the same Self in all.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 31
"This observable world's like a desert mirage."
If there's only the eternal One, I'm the same Self in all.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 31
This [Self] is the underlying Essence of every substance;
So how can you find distinctions in the one Existence?
There is no object of perception outside of Itself;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 30
So how can you find distinctions in the one Existence?
There is no object of perception outside of Itself;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 30
The Self is neither substantial nor insubstantial;
It is neither identical, nor not identical, to the world.
It's beyond both enquiry and abstention from enquiry;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 29
It is neither identical, nor not identical, to the world.
It's beyond both enquiry and abstention from enquiry;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 29
Beyond pleasure and pain, I'm the same Self in all;
Here, neither sorrow nor gladness exists.
In the supreme Reality, there is neither Guru nor disciple;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 28
Here, neither sorrow nor gladness exists.
In the supreme Reality, there is neither Guru nor disciple;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 28
Here, I'm unattracted to either virtue or vice;
Here, I'm unattracted to either form or formlessness.
Here, I'm unatttracted to either dispassion or desire;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 27
Here, I'm unattracted to either form or formlessness.
Here, I'm unatttracted to either dispassion or desire;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 27
The one Purity, like space, is equally in all;
Transcending all forms, I'm the same Self in all.
Whether there are forms or no forms, the Essence remains the same;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 26
Transcending all forms, I'm the same Self in all.
Whether there are forms or no forms, the Essence remains the same;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 26
Here is no difference between embodied and bodiless;
To the Supreme, the subtle and gross states are the same.
The Supreme is the same whether It's named or unnamed;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 25
To the Supreme, the subtle and gross states are the same.
The Supreme is the same whether It's named or unnamed;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 25
Here, time and timelessness cease to exist.
Here, atoms and particles cease to exist.
Only the absolute Reality never ceases to exist.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 24
Here, atoms and particles cease to exist.
Only the absolute Reality never ceases to exist.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 24
I'm neither in bondage nor in freedom; I'm always the same.
I'm neither united nor separated; I'm always the same.
I possess neither knowledge nor ignorance; I'm always the same.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 23
I'm neither united nor separated; I'm always the same.
I possess neither knowledge nor ignorance; I'm always the same.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 23
If everything is eternal, everything is myself.
If only the Stainless, the Immutable, exists, everything is myself.
Whether daytime or night-time, everything is myself;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 22
If only the Stainless, the Immutable, exists, everything is myself.
Whether daytime or night-time, everything is myself;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 22
Here, everything is eternal; everything is Consciousness.
Here' only the Immutable exists; everything is Consciousness.
Without any exception, everything is Consciousness.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 21
Here' only the Immutable exists; everything is Consciousness.
Without any exception, everything is Consciousness.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 21
If I'm always the same, beyond caste and tastelessness;
If I'm always the same, beyond cause and effect;
If I'm always the same, beyond division and non-division;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 20
If I'm always the same, beyond cause and effect;
If I'm always the same, beyond division and non-division;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 20
There's no state of liberation and no state of bondage;
There's no state of virtue, and no state of sin.
There's no state of perfection and no state of imperfection;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 19
There's no state of virtue, and no state of sin.
There's no state of perfection and no state of imperfection;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 19
The dream within the dream is your thinking about what is Essential and what is non-essential, and when you realize that you are the Self, Atman, then you have this experience...
You felt that the world is illusory. You felt that you are awake and that it is your waking state. You felt that you have obtained 'experience,' but still, your confusion, your illusion, is persisting as it was. You are yet talking about things in the dream.
When there is true awakening, all the sense of 'being' disappears. Even the sense that you are the Self, also dissolves.
You felt that the world is illusory. You felt that you are awake and that it is your waking state. You felt that you have obtained 'experience,' but still, your confusion, your illusion, is persisting as it was. You are yet talking about things in the dream.
When there is true awakening, all the sense of 'being' disappears. Even the sense that you are the Self, also dissolves.
ONE WHO LIVES AS A BODY SUFFERS AS A BODY .
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The devotee actually is God. What do you mean when you say that he has "become" God? The concept of "one's self" is an illusion. There is only One Self in the world. Regardless of whether you say serpent or scorpion, all are only Brahman. The world appearance consists of the five elements, and the one Self, and all of this is only God. This gives us the "Glory" of non-division, non-duality, and the non-worrying state, and all of this virtue is One, and it comes all at once. Illusion has taken our possession (that of knowing our True Identity). Therefore, we have become unhappy. The signs of the "Realization of Brahman" are the sense of peace, absence of anxiety, full contentment, and an extraordinary feeling of bliss. What is being experienced as joy or bliss within becomes evident in the organs, skin, and face. The peace and contentment which completely fills Consciousness will be expressed outwardly. In other words, the spreading of light out through the windows, from the lamp that is lit inside. The "Glory" is the absence of anxiety in the mental field.
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The devotee actually is God. What do you mean when you say that he has "become" God? The concept of "one's self" is an illusion. There is only One Self in the world. Regardless of whether you say serpent or scorpion, all are only Brahman. The world appearance consists of the five elements, and the one Self, and all of this is only God. This gives us the "Glory" of non-division, non-duality, and the non-worrying state, and all of this virtue is One, and it comes all at once. Illusion has taken our possession (that of knowing our True Identity). Therefore, we have become unhappy. The signs of the "Realization of Brahman" are the sense of peace, absence of anxiety, full contentment, and an extraordinary feeling of bliss. What is being experienced as joy or bliss within becomes evident in the organs, skin, and face. The peace and contentment which completely fills Consciousness will be expressed outwardly. In other words, the spreading of light out through the windows, from the lamp that is lit inside. The "Glory" is the absence of anxiety in the mental field.
The Bird's Way
The way of meditation is a long arduous path while the Bird's Way is a clear direct path of Self investigation, Self exploration, and using thought or concepts as an aid to understanding and Self-Realization. Sometimes this approach is also called the Reverse Path. What Reverse Path indicates is the turning around of one's attention away from objectivity to the more subjective sense of one's Beingness. With the Bird's Way, first one's mind must be made subtle. This is generally done with some initial meditation on a mantra or phrase which helps the aspirant to step beyond the mental/conceptual body, using a concept to go beyond conceptualization.
The way of meditation is a long arduous path while the Bird's Way is a clear direct path of Self investigation, Self exploration, and using thought or concepts as an aid to understanding and Self-Realization. Sometimes this approach is also called the Reverse Path. What Reverse Path indicates is the turning around of one's attention away from objectivity to the more subjective sense of one's Beingness. With the Bird's Way, first one's mind must be made subtle. This is generally done with some initial meditation on a mantra or phrase which helps the aspirant to step beyond the mental/conceptual body, using a concept to go beyond conceptualization.
Beings
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