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Swamigal Ramalinga ~ Vallalar

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In his statement before the Theosophical Society at Chennai in July 1882, Thozhuvur Velayudham Mandaliar stated as follows about the teaching and prophecy of Saint Ramalingam:

"As he preached against caste, he was not very popular. But, still people of all castes gathered in large numbers around him. They came not so much for his teachings, as in the hope of witnessing and learning phenomena of "miracles" with the power of producing which he was generally credited; though he himself discredited the idea of anything supernatural, assessing constantly that his was a religion based on pure science. Among many other things, he preached -

1. That though the Hindu people listened not to him, nor gave ear to his councils, yet the esoteric meaning of the Vedas and other sacred books of the East would be revealed by the custodians of the secret, the Mahatmas to foreigners, who would receive it with joy.

2. That the use of animal food would be gradually relinquished.

3.That the distinction between races and castes would eventually cease, and the principle of Universal Brotherhood be eventually accepted and a Universal Brotherhood be established in India.

4. That what men call "GOD" is, in fact, the principle of universal love - which produces and sustains perfect harmony and equilibrium throughout all nature.

5. That men, once they have ascertained the divine power talent in them, would acquire such wonderful powers as to be able to change the ordinary operations of the law of gravity etc.

His whole occupation was the preaching of the sublime moral doctrines contained in the Hindu Shastras, and the instilling into the masses of the principles of Universal Brotherhood, benevolence and charity. But, to his great disappointment he found among his large congregations but few who could appreciate his lofty ethics. During the latter part of his visible earthly career, he often expressed his bitter sorrow for this sad state of things, and repeatedly exclaimed:

"You are not fit to become members of this Society of Universal Brotherhood. The real members of the brotherhood are living far away towards the north of India. You do not listen to me. You do not follow the principles of my teachings. You seem to be determined not to be convinced by me. Yet the time is not far off when persons from RUSSIA, AMERICA (these two countries were always named) and other foreign lands will come to India and preach to you this same doctrine of Universal Brotherhood. Then only will you know and appreciate the grand truths that I am now vainly trying to make you accept. You will soon find that the brothers who live in the far north will work a great many wonders in India and thus confer incalculable benefits upon our country."

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Swamigal Ramalinga ~ Vallalar

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In his statement before the Teosophical Society at Chennai in July 1882, Thozhuvur Velayudham Mandaliar described the personal appearance and habits of Saint Ramalingam as detailed below:

" His Habits were excessively abstemious. He was known to hardly ever take rest. A strict vegetarian, he ate but once in two or three days, and was then satisfied with a few mouthfuls of rice. But when fasting for a period of two or three months at a time, he literally ate nothing living merely on warm water with a little sugar dissolved in it."

" He was a great Alchemist."

"He had a strange faculty about him; witnessed very often, of changing a carnivorous person into a vegetarian; A mere glance from him seemed enough to destroy the desire for animal food."

"He had also the wonderful faculty of reading other men's minds."

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Lord Shiva

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In the Purana, we find this description of time, which is hardly the invention of brutish man scrabbling to create the spoke and the ploughshare:

The basic unit of life is nimesha, the instant. Fifteen nimeshas make one kastha, thirty kasthas one kaala, thirty kaalas one muhurta and thirty muhurtas one day. Thirty days is a maasa, a month, which is one day of the gods and ancestors; six maasas make an ayana, two ayanas a year. One human year is a day and a night. Three hundred and sixty-five human years make a divine one.

Four are the yugas in the land of Bharata: the krita, treta, dwapara and kali. The pristine krita lasts 4,800 divine years, the less perfect treta 3,600 years, the half-corrupt dwapara 2,400 and the almost enteriely evil kali, 1,200.

A chaturyuga, one cycle of four ages, is 12,000 godly years long, 12,000 X 365 human years. Seventy-one chaturyugas make a manvantara, fourteen manvantaras as kalpa. A kalpa, of 1000 chaturyugas, 12 million divine years, is one day of Brahma, the Creator.

8,000 years of Brahma make one Brahma yuga; 1,000 Brahma yugas make a savana. Each Brahma lives for 3,003 savanas.

A day of Brahma's has 14 Indras, his life 54,000 Indras.

One day of Vishnu is the lifetime of Brahma.

One day of Shiva is the lifetime of Vishnu.

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Yoga Vashishta

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The body is full of consciousness, both in its inner and outer parts, but the cave of the heart is where our desires and egoism are deeply seated.

The living soul is made up of only its desires. Desires soon come out from within the heart and appear on the outside in a person's outer conduct.

The error of egoism can never be suppressed by any means other than one being inattentive to himself and his awareness of the fullness of divine presence in his calm and quiet soul.

Though dwelling on your present thoughts, yet you must rely upon your reflection of the empty Brahman by the speedy suppression of your egoism by degrees and your self-control.

They who know the soul manage themselves here without fostering their earthly thoughts. They remain like silent images of wood, without looking at or thinking of anything at all. He who has fewer earthly thoughts is said to be liberated in the world. Though living in it, he is as clear and free in his mind as the open air.

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The Upanishads

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Who sends the mind to wander afar? Who first drives life to start on its journey? Who impels us to utter these words? Who is the Spirit behind the eye and the ear?

It is the ear of the ear, the eye of the eye, and the Word of words, the mind of mind, and the life of life. Those who follow wisdom pass beyond and, on leaving this world, become immortal.

There the eye goes not, nor words, nor mind. We know not, we cannot understand, how He can be explained: He is above the known and He is above the unknown. Thus have we heard from the ancient sages who explained this truth to us.

~ Katha Upanishad

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Swami Lakshmanjoo

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“The first difference, therefore, between Kashmir Saivism and Vedanta is in their different understanding of karmayoga. This difference, as you have seen, is very great with the Vedantins believing that karmayoga means doing all actions without asking for their reward and our Kashmir Saivism teaching that yoga in action means doing all actions while maintaining a breakless contemplation of God.

Another of the differences to be found in the understanding of Kashmir Saivism and Vedanta concerns the existence of individual being and Universal Being. The Vedantins explain that individual being is manifested only when Universal Being is reflected in the mirror of the individual intellect. They say that Universal Being is reflected in the intellect (buddhi) and that reflection becomes the existence of the individual being (jiva).

Kashmir Saivism, however, does not recognize this explanation, arguing that it is without any basis. As Universal Being is absolutely pure and perfect and individual being is filled with imperfections (malas) and covered by veils, it is not buddhi that will take the reflection of Universal Being rather it is Universal Being that will take the reflection of buddhi.

It is the purer and more refined reality which will take the reflection of that which is less pure and refined and not the other way around. Buddhi cannot hold Universal Being. Kashmir Saivism explains that when Siva is reflected by His pure will in the mirror of his freedom (svatantrya) this is the existence of the universe and the existence of individual being.

Furthermore, in the theory of the Vedantins it is not clearly explained how, if the world were not existing, buddhi, in which Lord Siva is to be reflected, could exist at all? How could the intellect (buddhi) exist before the existence of the world? Therefore, individual being is the reflection of Lord Siva in His svatantrya sakti. This is the existence of the uni verse.

The third area of difference in understanding between Kashmir Saivism and Vedanta concerns the essence, the substance, the basis of this universe. Vedanta holds that this universe is untrue, unreal. It does not really exist. It is only the creation of illusion (maya). Concerning this point Kashmir Saivism argues that if Lord Siva is real then how could an unreal substance come out from something that is real.

If Lord Siva is real then His creation is also real. Why should it be said that Lord Siva is real and His creation is an illusion (maya)? Kashmir Saivism explains that the existence of this universe is just as real as the existence of Lord Siva. As such it is true, real, pure, and solid. There is nothing at all about it which is unreal.

The fourth important difference between Kashmir Saivism and Vedanta is that Vedanta does not recognize kundalini yoga. The Vedantins say that kundalini yoga is meant for those who are treading on the inferior path of yoga. From our Kashmir Saivaite point of view, however, kundalini yoga is the most important yoga in this system.

Kashmir Saivism explains that there are three ways of kundalini yoga, para kundalini yoga, cit kundalini yoga, and prana kundalini yoga. Para kundalini yoga is supreme kundalini yoga. It is functioned by Lord Siva with the universal body not the individual body. Cit kundalini yoga is kundalini in consciousness. Prana kundalini yoga is kundalini in breath.

The fifth significant difference between Kashmir Saivism and Vedanta concerns the question of who is fit to practice this monistic teaching. Vedanta holds that this teaching can only be practiced by “worthy” people such as Brahmins with good qualities. In fact, Sankaracarya holds that Vedanta is meant only for samyasins and not others. From the Vedantic point of view women and other castes are not allowed to practice the Vedantic system. This point of view, however, is not recognized by our Kashmir Saivism. Kashmir Saivism teaches that this monistic thought can be practiced by anyone, man or woman, without the restriction of caste, creed, or color. In fact, our Saivism teaches us that this thought can be practiced more fruitfully by women than by men.

Kashmir Saivism, therefore, is a universal system, pure, real, and substantial in every respect, which can be practiced by all.”

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Swami Lakshmanjoo

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“This yoga in action is tremendously powerful. For example, if you were to continue your practice of contemplation for just fifteen minutes while walking the fruit will be the same as the fruit you would acquire if you were to continuously practice contemplation in your meditation room for two or even three years.

This is because yoga in action makes your practice of contemplation more firm, more solid, more substantial. This is why Kashmir Saivism puts stress on yoga in action, and not on that yoga which is inactive yoga. In the practice of yoga in action in madhyamzi vak you begin with silence. And when you rise from madhyama you will rise in the para state of Siva. This para state will occur, however, only when you have completed your activity.

For example, while practicing your contemplation you take a ten mile walk, five miles going and five miles coming, after which you return to your home where you sit in meditation. At this point you will enter automatically in the para state of yoga in action and this will carry you rapidly to that state of Transcendental Being.

You must enter into the para state of yoga in action automatically. You cannot make it happen. If it does not happen then you will have to begin again practicing contemplation while in action. It is the strength of yoga in action that you enter into the para state of yoga. If your contemplation while in action is spontaneous and breakless, then you will enter automatically into the para state of yoga. If, on the other hand, your contemplation breaks at any time while practicing while in action then when you sit for meditation,contemplation on para will not take place and you will have to begin again. This is called karmayoga.

When you are established in the yoga of action in para vak then after some time you have to travel from para vak to vaikhari vak. Practicing yoga in action in vaikhari wik means that you are to remain established in your own Being while talking, while laughing, while doing all of the actions of the world. This kind of yoga in action in vaikhari va'k is not possi ble unless yoga in action in madhyama' vtik and yoga in action in para vdk are complete.

The sign of their being complete is that whenever you practice yoga in action in madhyamfi vak and afterwards you sit and practice you enter into para vtik, you are inside, residing in your own Nature. Establishing yoga in action in vaikhari va'k is the completion of the course of yoga in action. Here you remain established in your own Being in all the activities of the world. It is said that Lord Krisna was perfectly established in yoga in action in vaikhari. He was very active, doing everything while remaining established in His own Nature.”

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Durga Devi

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“Durga literally means formidable of inaccessible. As Kali she represents the fierce and terrifying aspect of the divine which is terrifying to only those who are evil doers or anti-divine. As Parvati or Amba she is a loving mother to those who are pious and to devotees. Durga is that spiritual energy in ourselves, when invoked, swiftly and thoroughly uproots negative tendencies/sanskaras in us. This energy works with a decisive force.

Durga is shown sitting on a lion or tiger with eight (sometimes ten or eighteen) hands, with weapons. The trident, Sword, bow and arrow, mace (gadaa), discus (Chakra) all are weapons of different kinds and used in different situation. They represent various power and capabilities, hidden within us, to overcome negativity and allow positive to blossom.

The Lion/Tiger symbolize uncontrolled animalistic tendencies in us (such as anger, arrogance, vanity, greed, prejudice, jealousy, desire to harm others etc.), when allowed to go unchecked, such tendencies will bring harm and even total ruin to one’s own self. These tendencies need to be first controlled, with firm and determined efforts (force), and then turned into positive qualities. Durga’s various weapons represent determined and forceful strategies and action to control one’s harmful tendencies, which are then replaced by joyous and beneficial tendencies, mind, as tamed lion/tiger, is a wonderful thing.

Conch (Shankha): it is trumpeted to announce to the devotees not to be afraid of the terrible aspects of durga and also to cast fear in the hearts of the evil doers. In our lives, this assurance comes in the form a guru, a good book, or just a deep down self-conviction.

The blessing hand is an assurance of victory in the battle against evil tendencies. In other words, one’s self confidence/faith in the victory of good over evil is symbolically represented by this gesture.

A lotus in one hand represent purity and fullness. Though outwardly she looks terrifying, there is no animosity in her. She is dispassionately doing her work of “cleaning” her children as mother would do. So, if we do our work as dispassionately, the lotus symbolically assures us that we also will fully develop our potential.

Durga is one form of shakti (Power) of the supreme Lord I His Shiva aspect. She is not separate from Shiva. Similarly our powers are part of us and come from within. There are other powers of the Lord, such as Lakshmi, Saraswati, Maheshwari and many more. Since Atman (our true self) in essence is the same as the Lord, these powers are also of Atman. By proper control and training of ourselves, by various well developed systematic methods such as yoga, and by guidance we can invoke these powers and become better beings.”

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Srimad Bhagavatam

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“The mortal frame [at the time of annihilation] merges with the food, the food with the grains, the grains with the earth and the earth with the fragrance. The fragrance is merged with the water, the water with its quality, that taste with the fire and the fire with the form. Form is being merged with the touch, the touch then with the ether, ether with the subtle object of sound and the senses [of sound etc.] with their sources [the gods of the sun and moon etc.]. The sources [as the ahankâra ego of passion] are merged with the emotions [the ego of goodness], My dearest, and they merge with the mind, the controller of the sound, which dissolves in the original of the elements [ego of slowness], and that all powerful primal elementary nature merges with the cosmic intelligence [mahat]. That greater nature merges in its own modes and they on their turn merge with their ultimate abode of the unmanifest which merges with the infallible Time. Time merges with the individuality [the jîva] of the Supreme in command of the illusory potency and that individuality merges with Me, the Supreme Self Unborn [âtmâ], who, characterized by creation and annihilation, perfectly being established in Himself remains alone.”

~ 11.24: 22-27

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Srimad Bhagavatam

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"O great King, the Supreme Personality of Godhead, the controller of the material and spiritual energies, who is certainly the creator of the entire cosmos, creates the time factor to allow the material energy and the living entity to act within the limits of time. Thus the Supreme Personality is never under the time factor nor under the material energy."

~ 7.1: 11

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Srimad Bhagavatam

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“His veins are the rivers and the plants and trees are the hairs on the body of the Universal Form, o King. The air is His omnipotent breathing, the passing of the ages, Time, is His movement and the constant operation of the modes of material nature is His activity.

Let me tell you that the hairs on the head of the Supreme Controller are the clouds o best of the Kurus, and that the intelligence of the Almighty is the prime cause of the material creation, so one says. His mind, the reservoir of all changes, is known as the moon.”

~ 2.1: 33-34

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Lord Shiva

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' Shiva Bhakthi Vilasam '

“I am the actionless, pure, peaceful, taintless, unadulterated, perfect, immanent Light. You are That, for sure.

In the beginning I alone Am.

Upon the annihilation of everything, that which remains as the eternal and undivided essence am I.

Dwelling as the thumb-sized Purusa in the heart cavern am I, the Absolute One.

Meditating upon Me, the source of their pure hearts, ascetics realize their True Self.

At my command the mind dissolves, the vital airs traverse from the heart and also desert the body, like the waters from a perforated pot.

Though all the beings arise and subside in Me, I remain immutable like the pure sky that is untainted by the traversing clouds.

The consciousness pervading Brahma down to a stump of grass Am I - realizing thus the Jiva escapes the repetitive existence.

That principle by which the eye sees form, the ear hears sound and the tongue tastes flavors AM I, being the one power behind all the senses.

Just as the light of a small lamp is paled in the sunlight, even so, the brilliance of all luminaries of the cosmos put together becomes drowned in the light of my Being.

Entangled in the worldly pursuits, all the innumerable Jivas revel in Me like drops in the ocean. Realizing this one transcends birth.

No amount of logic can reveal Me. Only the immaculate wisdom of the Upanishads can lead to Me like a lamp illuminating the objects around.

By bhakthi alone the Upanishadic wisdom shall dawn. This bhakthi is the result of My grace achieved by unswerving and unconditional surrender to Me. Then, one shall be rid of sorrow.

Isvara Himself unfolds and withdraws the manifold universe like the spider's web. This Knowledge leads to liberation.

He who surrenders to Me, the Paramesvara reigning over the hearts of all, shall be saved, even if he be a dunce.

O Sundara! This knowledge of the vedanta has been imparted to you. This Wisdom shines in those who are unattached, and bestows on them emancipation.

By matchless devotion, earnestness and austerities, one shall win the Guru's grace and has his doubts cleared.

As you have surrendered to Me, body and soul, you have been enlightened by Me with this partless knowledge of Brahman.

The snake after sloughing does not care for the old skin. So should you, having known Me, not dwell in the activities of the world.

May you be enlightened by this Cinmudra of mine and escape the vicious world cycle."

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Swami Sivananda

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To define God is to deny God. You can give definition of a finite object only. How can you define the limitless or infinite being who is the source and ultimate cause for everything? If you define God you are limiting the limitless one, you are confining him within the concept of the mind. God is beyond the gross mind, but he can be realized through meditation with a pure, subtle and one-pointed mind.

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Swami Sivananda

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“Prema is intense, concentrated, pure love of the Lord. Prema brings the devotee face to face with the Lord. Bhakti culminates in PREMA. Prema is pure nectar. Prema destroys pains and sorrows. It makes one immortal and blissful and peaceful. It is very difficult to describe the nature of prema You will have to experience it yourself. Cultivate it through japa (repetition of God's name), kirtan (chanting), satsanga (holy company), service of devotees and study of the scriptures. Repetition of hymns and so on will instil in your heart peace, joy, bliss. Sing the praises of the Lord daily to obtain the Lord's grace and dwell in him always.

Educate your eyes to see God in all faces, to behold the divine form in all beings. Educate your ears to hear the sweet melodious kirtans (hymns) of Lord Hari. Educate your tongue to sing his praises and to utter pleasant, loving and truthful words. Educate your hands to do charity and serve the poor. Educate the mind to be cheerful always, to think of him always and to be calm. This is the true path to develop PREMA.

The search for the highest truth, a little meditation on the Ishtam (one's own deity) in the early morning hours, a well-regulated life, a remembrance of the immortal nature of God, and an attempt to feel his presence in all forms, in your private and your public life, will give a balance and a rhythm to your life and inner spiritual strength and courage.

Have ceaseless devotion to truth. Be ready to sacrifice all for it. You will develop a strong will. You will become fearless. You will draw immense strength and courage from within, from him who is the indweller of all beings. You will attain God-realisation.

There is only one truth-God. And there is nothing else. The world is His manifestation. All activities, happenings, doings, are His. All is He. This world is ephemeral and a passing show, a phenomenon only for a time. There is no individual existence. The individuality is simply imaginary, an ignorant condition of the mind.

Love looks not with the eyes but with the heart. It is the crowning grace of humanity. Love is indeed heaven upon earth. It casts out fear. Love your neighbour as your own self. Love God with all your heart, mind and soul. Pure love is a divine flame, ever brilliant, never exhausted. It is the very essence of pure love to be willing to suffer for the good of others, to place its happiness in the happiness of others.

To define God is to deny God. You can give definition of a finite object only. How can you define the limitless or infinite being who is the source and ultimate cause for everything? If you define God you are limiting the limitless one, you are confining him within the concept of the mind. God is beyond the gross mind, but he can be realised through meditation with a pure, subtle and one-pointed mind.

Purity of food leads to purity of mind. This implies that all the objects which are grasped by the senses must be pure. The ears should hear the sublime utterances of Gita, Ramayana and the Bhagavatam, and the kirtans (hymns) of Lord Hari. Let your clothing be satvic (or pure). Let your speech be pure. Let your companions be satvic persons. Let the books you study be pure. Let the place you live in be satvic Let the meditation room be decorated with satvic pictures of the Lord. Then only you will soon attain God-consciousness. You will find in the Peace Chant these words: "O Gods! May we with our ears hear what is auspicious. O ye, fit to be worshipped, may we with our eyes see what is auspicious."

Without love a man's life is empty. Without love man lives in vain. Love is vital. Love is a great power. Give love and it shall be given unto you. Cultivate this love through service, japa (repetition of God's name , satsanga (holy company) and meditation. Strive ceaselessly to live in God, then only will you be able to conquer time or death.

God is always with you. He will protect and deliver you. Take refuge in him. His blessings will overflow in your life and will transform your mind and body. Develop your consciousness of spiritual things. Make a special effort daily to exercise control over your thoughts, words and actions. Feel his presence in your room. Pray daily. Meditate daily.

Friend! For a little while concentrate thy mind on the indweller of your heart. Abandon all worldly pleasure. Take to the path which is trodden by the righteous, Live on milk and fruits for a week. Endure cold and heat, hunger and thirst. Do not injure any creature to the slightest degree. Live a contented life. Regard applause and censure equally. Derive happiness from thy soul.”

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Swami Sivananda

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“God is love. Love is God. God is nectar. God is prem. Bhakti is supreme love towards God. Bhakti is the greatest power on earth. It gushes from one's pure heart. It redeems and saves. It purifies the heart. Devotion is the seed. Faith is the root. Service of the saints is the shower. Communion with the Lord is the fruit.

Bhakti is of two kinds-apara bhakti (a lower type of devotion) and para bhakti (supreme love). Ringing bells and waving lights is apara bhakti. A devotee who practices this has no expanded heart, is a sectarian and dislikes other kinds of bhaktas who worship other deities. In para bhakti, there is no ritualistic worship, the devotee is absorbed in God. In supreme love the devotee forgets himself entirely; he only thinks thoughts of God. Para bhakti and jnana are one. In the end the two become one.

Bhakti is sacred love. It is a higher emotion, with sublime sentiment, that unites the devotee with the Lord. It has to be experienced. Human love is hollow; it is mere animal attraction; it is passion; it is carnal love; it is selfish love. It is ever-changing. It is all show and hypocrisy.

When the husband is unemployed, the wife no longer cares for him; she frowns at him. The husband dislikes his wife when she loses her beauty on account of some chronic disease. You can find real, lasting love in God alone. His love knows no change.

Bhakti is the basis of all religious life. Bhakti destroys vasanas (psychological tendencies) and egoism. A life without bhakti, faith, love and devotion is a dreary waste. Bhakti softens the heart and removes jealousy, hatred, lust, anger, egoism, pride and arrogance. Bhakti infuses joy, divine ecstasy, bliss, peace and knowledge.

All cares, worries, anxieties, fears, mental torment and tribulations vanish entirely. Then the devotee is freed from the wheel of birth and death. He attains the immortal abode of everlasting peace, bliss and knowledge.

In sakamya (desire motivated) bhakti the bhakta worships God for the sake of getting riches, for getting a son, or for the removal of suffering from a disease. In vyabhicarini (insincere) bhakti the devotee worships God for some time-then he worships his wife, children and property for some time.

To love God and God alone is avyabhicarini (sincere bhakti. Lord Krishna say: "I am not in my control. I am in the complete control of my bhaktas (devotees). They have taken entire possession of my heart. How can I leave them when they have taken entire possession of my heart? How can I leave them when they have renounced everything for my sake? He who seeks me in all things, and all things in me, to him I am never lost, nor he to me."

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Yoga Vashishta

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RAMA: How does the delusion of the notions of ’I’ and ’the world’ arise in the first place, without any cause?

VASISTHA: As all things are equally indwelt by intelligence, so at all times in every way the uncreated is all, the self of all. We use the expression ’all things': it is only a figure of speech, for only infinite conscious ness or Brahman exists. Just as there is no division between a bracelet and gold, there is no division between the universe and infinite consciousness. The latter alone is the universe: the universe as such is not infinite consciousness, just as the bracelet is made of gold but gold is not made of bracelet.

In that infinite consciousness there is an inherent non—recognition of its infinite nature that appears to manifest as ’I' and ’the world’. Just as there is an image in a marble slab even if it has not been carved, even so this notion of ’I and the world’ exists in infinite consciousness. That is known as its creation. The word ’creation’ has no other connotation. No creation takes place in the supreme being or infinite consciousness; and infinite consciousness is not involved in the creation. They do not stand in a divided relationship to each other.

Infinite consciousness regards its own intelligence in its own heart, as it were, though it is not different from it, even as wind is not different from its own movement. At that very moment, when there is an unreal division, there arises in that consciousness the notion of space, which, on account of the power of consciousness, appears as the element known as space. That itself later believes itself to be air and then fire. From this notion there arises the appearance of fire and light. That itself further entertains the notion of water with its inherent faculty of taste, and that itself believes itself to be the earth with its inherent faculty of smell and also its characteristic of solidity. Thus do the water and the earth elements appear to have manifested themselves.

At the same time, the same infinite consciousness held in itself the notion of a unit of time equal to one-millionth of the twinkling of an eye: and from this evolved the time-scale right up to an epoch consisting of several revolutions of the four ages, which is the life-span of one cosmic creation. Infinite consciousness itself is uninvolved in these, for it is devoid of rising and setting (which are essential to all time-scales), and it is devoid of a beginning, middle and end.

Infinite consciousness alone is the reality, ever awake and enlightened, and with creation also it is the same. That infinite consciousness alone is the unenlightened appearance of this creation, and even after this creation it is the same always. It is ever the same. When one realizes in the self by the self that consciousness is the absolute Brahman, then he experiences it as all—even as the one energy dwelling in all his limbs.

One can say that this world-appearance is real only so far as it is the manifestation of consciousness and because of direct experience; it is unreal when it is grasped with the mind and the sense-organs. Wind is perceived as real in its motion, and it appears to be non existent when there is no motion: even so this world-appearance can be regarded both as real and unreal. The mirage-like appearance of the three worlds exists as not different from the absolute Brahman.

The creation exists in Brahman just as the sprout exists in the seed, liquidity in water, sweetness in milk and pungency in capsicum; but in ignorance it appears to be different from and independent of Brahman. There is no cause for the world’s existence as a pure reflection in the absolute Brahman. When there is a notion of is an understanding of non-creation, there is no world.

Nothing has ever been created anywhere at any time; nothing comes to an end either. The absolute Brahman is all, the supreme peace, unborn, pure consciousness and permanent. Worlds within worlds appear in every atom. What can be the cause and how do these arise?

As and when one turns away from the notions of ’I' and the 'world', one is liberated: the notion of 'I am this' is the sole bondage here. They who know the infinite consciousness as the nameless, formless substratum of the universe, gain victory over sarhsara (repetitive history).

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Paramahansa Nithyananda

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‘If we can witness as pure consciousness, we will be liberated from the bondages of the body-mind and achieve the eternal consciousness.’

Krishna gives a technique to realize the eternal consciousness.

Understand that all our movements, reactions and emotions are related to the body-mind system. The way we move our body is a reaction by our body-mind system. Our emotions like anger, laughter, sadness and happiness are reactions of our mind. All of them are movements created by our body-mind system.

When we witness these movements happening in our system, we separate ourselves from the body-mind system. When we watch them like clouds in the sky, when we watch them like a movie on a screen, without getting attached, we see the truth. Even the thought of witnessing our thoughts and our emotions is a thought that is controlled by our mind. Even that is our thought and implies that mind is still acting. Only when we go beyond that thought, do we experience the eternal consciousness.

Let me explain the technique. The technique may take at least ten minutes.

You are going to witness your body movements, breath movements and mind movements: movements of your body, movements of your breath and movements of your mind. You may ask what kind of body movements do we have? Understand that by inhaling and exhaling, your belly will be moving continuously up and down. There will be a slight movement of your belly during your breathing. Witness that movement.

Next, watch the flow of your breath during inhaling and exhaling, without any attempt to control it. Third, watch your mind. Thoughts will be going on. Please do not judge your thoughts as right or wrong. For a few minutes, sit next to your mind, like a close friend. Let it tell you whatever it wants to. Let it speak about whatever it wants. Witness all these with no attachment. Do not stop, control or go behind anything.

We continuously fight with our body and mind. We cannot get rid of the body and mind by constantly fighting with them. We can only go beyond them through friendliness. Only if we feel deeply friendly towards them, will we be able to go beyond body and mind. If we have a negative emotion towards the body-mind, we will naturally abuse and only have a violent relationship with it.

Accept the body and the mind. Witness the mind like a friend. Let whatever is inside come out. There’s nothing wrong. Neither support nor suppress. If we support, we will go after the garbage. If we suppress, we will end up analyzing the garbage and pushing it aside. Neither approach is going to work. Just witness.

Witnessing acts like fire. All the thoughts are burned away. Understand, neither suppressing nor supporting your thoughts will work. Only witnessing works. When we go deep into our being, the witnessing consciousness automatically creates intelligence. Understand that we don’t need to be in that mood all twenty-four hours of each day. Even if we get a few glimpses, that is enough. That energy will guide our whole life.

If we understand the silence that happens to us when we are witnessing, even for a few seconds, we will taste it and start acting on it. Only out of these few moments does the energy of great achievement happen. All great things are achieved from the consciousness and intuition that is beyond the body-mind, whether it is Einstein’s Theory of Relativity or some other great scientific discovery. They are products of the witnessing consciousness. This is true not only in the field of science but in the arts, spirituality or any field.

When we are beyond the body and mind, we bring the maximum out of our being. The ultimate expression of our being happens when we are whole. Whenever we are whole, we are holy. Understand that witnessing is the only path to wholeness or holiness.

Let us pray to the Parabrahman, Lord Krishna, the ultimate universal consciousness, to give us the inner space or the pure witnessing consciousness; to give us the ultimate experience and establish us in eternal bliss, Nithyananda.”

from: ' Bhagavad Gita Demystified '

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Adi Shankara

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The body may be beautiful and also the consort,
the glory may be spread far and wide,
the wealth comparable to Mount Meru.

But if there is no devotion to the lotus-feet of the Guru,
then of what use is all this ,
of what use,
what use?

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Lord Krishna

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Every year at the end of the summer season, the cowherds of Vrindavana would offer a great sacrifice to Indra, the king of the gods and the god of rain. This was to propitiate him so that he would send enough rain to make the grass grow for their cattle to feed and not send too much, which would make the Yamuna flood its banks and destroy their settlement. Krishna noticed the preparations and questioned his father about it.

"Every year we make a sacrifice to Indra to show our gratitude," said Nanda.

"What has he done for us for which we should be grateful?" questioned the Lord.

"Hush, child, do not speak like that. You have no respect for the gods. Don't you know that it's Indra who gives us rains? We are cowherds. Our wealth is derived from our cattle. How will our cows thrive without grass and how will grass grow if there is no rain? If Indra is not propitiated, he will not give us rain or he will give too much of it, and where will we be? Without rain, all human efforts are of no use."

Hearing this Krishna replied, "Living beings are born according to their karma and they die according to it also. Karma regulates their attainment of enjoyments and their suffering, fears, and welfare. To creatures who are thus subject to their karma, of what use is an Indra who cannot undo the effects of those karmas? Therefore, it is best to do one's duty as born of one's nature and thus honor karma. That is worship. The three gunas(modes) of Prakriti - sattva, rajas, and tamas - are the basis of the origin, preservation, and dissolution of the universe. By the power of rajas, all places get rain, from which all creatures get food. What has Indra got to do with this? Being a forest tribe, we are always staying in the woods and on hills like the Govardhana. Because of the hill, the rain clouds are stopped and rain falls in Vrindavana, and it's on the grassy slopes of this hill that our cattle graze and grow sleek and fat and yield plenty of milk. So let a variety of edibles be made and let food and gifts be given to all, including the outcasts. Worship the cows with grass and the hill with sacrificial offerings. This is my view, O Father! This will make everyone happy - the cows, the holy men, and myself. If it is acceptable to you, you may follow it."

Nanda had been brought up in the tradition of paying respects to all the ancient gods, such as Indra, Varuna, and others, but he had great faith in the words of his son, who possessed extraordinary powers, as he well knew, so he carried out all Krishna's instructions. On the appointed day, under the Lord's supervision, plenty of butter, milk, and sweets, all his favorite dishes, in fact, were prepared in vast quantities.

"Do not stint on anything, Father," Krishna said teasingly. "When you make an offering to God, it should be the very best that you can afford." In and through the prank he was playing, He was also a teaching them a valuable lesson - to give honor where honor is due and also to give lavishly when giving.

Carrying loads of food, the entire community trudged up the hillside. There they lit the sacrificial fire and worshiped the holy men, the cows, and the mountain itself. To generate faith in their minds, Krishna appeared in a gigantic form, as the spirit of the mountain, and consumed large quantities of the food offerings! No wonder he had asked them to prepare the things he liked best. Then, in his own form as gopala, he prostrated before himself, and turning to others he asked them, "In all the years that you have been giving offerings to Indra, has he ever come personally to accept them?" They shook their heads sadly.

"Now see," said the Lord playfully, "How Govardhana has accepted your offerings in person!"

After this, they circumambulated the hill and then returned to Vraja in a happy mood, after having partaken of the delicious feast.

But Indra was not to be dismissed so easily. He was not going to resign his position and relinquish his accustomed offerings without a struggle. He had listened to Krishna's audacious words to his father and was determined to teach him a lesson and punish the cowherds for their presumption in withholding the sacrifice, which was his due. Thus, he assembled all his weightiest rain clouds and hurled them down with such a force that it rained in Vrindavana as it had never rained before in their memory. Drops as large as buckets came pelting down, hour after hour, day after day, without a moment of intermission. The river began to overflow and the trees to be washed away. It looked as if the little settlement with all the people and the cattle would be swept away in a mighty flood if something was not done immediately. When they found that the onslaught refused to abate despite their tardy prayers to an irate Indra, the terrified cowherds ran to Krishna for help. He calmed their fears and spoke reassuringly to them. "Fear not, I will protect those who trust in me and have no recourse but me."

Telling them to bring their cattle and all their worldly possessions with them, he took them to the Govardhana hill, and then, with the greatest of east, he uprooted the mighty mountain with his tender, boyish hand and held it aloft with one finger as easily as a child would sport with a mushroom! Snugly ensconced beneath this mighty hill, with their cattle and their belongings, the cowherds stayed safely for seven days and seven nights, while the rains lashed down in fury. Thunder crashed and lightening flashed, the winds howled, and the waters poured down in an unending deluge. It resembled the floodwaters at the end of time, for Indra was determined to make them come out of their improvised shelter and beg for mercy. Not even a giant could hold out for so long, thought he, and certainly not a small child like Krishna. Very soon, he will get tired and put down the hill, or it may even come down on him and crush the whole tribe to pulp!

But nothing of the sort seemed to be happening. The gopas, with their usual childlike capacity for living in the present, were having a wonderful time in their improvised shelter. They built a fire to keep themselves warm and brought out their usual games and entertainments, holding wrestling bouts and bullfights, while the gopis danced and sang and gazed adoringly at the Lord. He stood there holding the hill aloft with one hand, sometimes playing the flute with the other, sometimes tickling the necks of the calves who came nuzzling up to him, sometimes joking and laughing with the boys, and never for a moment showing the least sign of fatigue. It was a great holiday for the whole community. They did not have to worry about their usual routine chores and could enjoy the divine presence unhampered by the pressing needs of their daily routine.

At last Indra's stock of water seemed to have been exhausted. The drops seemed to be losing their intensity and soon came to a full stop. Even the wind and thunder seemed to have lost their volume and soon the last howl and rumble died away in the distance. Seeing the sky clear of clouds, Krishna led his entourage out into the open. The land had been ravaged by the rain, but the sun was already coming out, and soon the waters would dry up. The river had began to subside, and the animals came creeping out of their lairs. In the presence of all, the Lord reinstalled the mountain in its original place. The inhabitants of Vraja could not contain their excitement and joy, and all of them threw themselves at the Lord's feet and hailed him to the skies. Indra looked down from his heaven and knew to his fury that a new star had appeared on the firmament that would eclipse him in the years to come.

With pride thoroughly humbled, he decided to go to Krishna and beg his pardon for not having recognized who he was, but he was ashamed to go by himself. He requested the celestial cow, Surabhi, to accompany him. Together, they approached Krishna and prostrated before him, while he stood on the sodden sides of the Govardhana.

Indra said, "Salutations to you, O Krishna! You are the indweller in all beings and the master of all devotees. I seek shelter at your feet, for you are the Lord, teacher, and soul of all beings. Please forgive me!"

Next Shurabhi approached him. "You are the Lord of all that exists. May you deign to be our Indra(king) in the future so that the holy and the innocent may be protected. Allow me to perform the abhisheka(ceremonial bath) for installing you as our king. Verily, you are born to lighten the burden of Mother Earth."

After having extolled him thus, Shurabhi performed the abhisheka to him with her milk. She was followed by Indra, who, with the assistance of the sages, performed the ceremonial installation of the Lord as king of kings by pouring over him the waters of the heavenly Ganga, brought in golden pots by Indra's royal white elephant, Airavata.

To the cries of "Hail Govinda! Hail Govinda!" they installed him as the overlord of all jivas(embodied souls). This incarnation of the Lord had the express purpose of saving all jivas from the wheel of existence, and thus it was fitting that he never again submitted to another coronation ceremony. When Krishna was thus acclaimed as Lord of cows and jivas, it is said that milk started to flow from the udders of all cows and Earth was bathed with their offerings. The rivers began to flow with waters of various delicious tastes, trees began to shed honey, and cereals to grow and mature without any cultivation.

After this fantastic event, the gopas, who had not yet understood the divinity of Krishna, were anxious to know more of the details of his birth. They could not understand how Nanda and Yashoda, who were ordinary cowherds like themselves, could produce such a prodigy. So they went to Nanda and demanded an explanation. Nanda himself did not know much except what sage Gargacharya had told him, and this he divulged to the others.

"Hearken to me, O gopas!" he said. "I will tell you what Gargacharya has told me about the birth and achievements of my son. 'Your son,' he said, 'Will help you to attain higher spiritual evolution. He will enable you to surmount all difficulties and contribute to the happiness of your people and your cattle. Those who love him will have no cause to fear enemies, for he is equal to the Lord Narayana in respect of auspiciousness, fame, prowess, and other great qualities.' Therefore, O gopas, do not be surprised by these exploits, revealing his divinity and majesty."

The gopas who had personally witnessed these feats were delighted to hear of Gargacharya's predictions and started worshiping Krishna as Narayana.

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Sadhguru Jaggi Vasudev

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Don’t hold back your love, your joy, and your exuberance. Only what you give becomes your quality, not what you hold back.

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Strong determination and unwavering faith are the two factors needed for success in everything. Have complete faith in the Almighty. Faith can create miracles.

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If one has faith and obedience to the Guru coupled with knowledge of spiritual principles, vasanas (habitual tendencies) will be quickly destroyed.

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Children, all of spirituality can be put into one word, and that word is shraddha. Shraddha is the unconditional faith that the disciple has in the words of the Master and the scriptures.

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Faith is not an intellectual process. The Master cannot be understood through the mind or intellect. Faith alone is the way.

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Love will swallow you. It will eat you up completely until there is no 'you', and there is only Love. Your whole being will be transformed into love. Spiritual Love culminates in Unity, in Oneness

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When we see Mother Nature as the embodiment of God, we will automatically serve and protect her. If we approach nature with love, it will serve us as our best friend, a friend that won't let us down.

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