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The Self is free of both sorrow and pleasure, is It not?
The Self is free of both humility and pride, is It not?
If there's only the limitless One, all is Shiva.
How, then, does the thought of attachment or non-attachment arise?
Sastodhyayah
Chapter 6, Verse 20
The Self is free of both humility and pride, is It not?
If there's only the limitless One, all is Shiva.
How, then, does the thought of attachment or non-attachment arise?
Sastodhyayah
Chapter 6, Verse 20
There is no distinction between the Giver and the gift;
There is no distinction between the Receiver of the sacrifice and the sacrifice.
If there's only the limitless One, all is Shiva.
How, then, could there be rewards for one's actions?
Sastodhyayah
Chapter 6, Verse 19
There is no distinction between the Receiver of the sacrifice and the sacrifice.
If there's only the limitless One, all is Shiva.
How, then, could there be rewards for one's actions?
Sastodhyayah
Chapter 6, Verse 19
Neither righteousness nor unrighteousness exist; right?
Neither bondage nor liberation exist; right?
If there's only the limitless One, all is Shiva.
How, then, does the thought of sorrow or happiness arise here?
Sastodhyayah
Chapter 6, Verse 18
Neither bondage nor liberation exist; right?
If there's only the limitless One, all is Shiva.
How, then, does the thought of sorrow or happiness arise here?
Sastodhyayah
Chapter 6, Verse 18
If neither desire nor repulsion exist within the female principle,
If neither pleasure nor pain exist within the male principle,
If there's only the limitless One, all is Shiva.
How, then, does this sense of "I" and "mine" arise?
Sastodhyayah
Chapter 6, Verse 17
If neither pleasure nor pain exist within the male principle,
If there's only the limitless One, all is Shiva.
How, then, does this sense of "I" and "mine" arise?
Sastodhyayah
Chapter 6, Verse 17
The "male principle" (Purusha) and his consort do not exist;
The "female principle" (Prakriti) and her consort do not exist.
If there's only the limitless One, all is Shiva.
How, then, could such a relationship exist?
Sastodhyayah
Chapter 6, Verse 16
The "female principle" (Prakriti) and her consort do not exist.
If there's only the limitless One, all is Shiva.
How, then, could such a relationship exist?
Sastodhyayah
Chapter 6, Verse 16
It's futile to distinguish between the perishing and the Imperishable;
It's futile to distinguish between the created and the Uncreated.
If there's only the limitless One, all is Shiva.
How, then, can there be an Imperishable and a perishable?
Sastodhyayah
Chapter 6, Verse 15
It's futile to distinguish between the created and the Uncreated.
If there's only the limitless One, all is Shiva.
How, then, can there be an Imperishable and a perishable?
Sastodhyayah
Chapter 6, Verse 15
Is it not true that there are no life-stages or castes?
Is it not true that there are no causes or effects?
If there's only the limitless One, all is Shiva.
How, then, can one distinguish between the
perishable and the Imperishable?
Sastodhyayah
Chapter 6, Verse 14
Is it not true that there are no causes or effects?
If there's only the limitless One, all is Shiva.
How, then, can one distinguish between the
perishable and the Imperishable?
Sastodhyayah
Chapter 6, Verse 14
There is no childhood - the "third stage" of misery;
There is no infancy - the "second binding rope."
If there's only the limitless One, all is Shiva.
How, then, can there be old age, infancy, or childhood?
Sastodhyayah
Chapter 6, Verse 13
There is no infancy - the "second binding rope."
If there's only the limitless One, all is Shiva.
How, then, can there be old age, infancy, or childhood?
Sastodhyayah
Chapter 6, Verse 13
There isn't any difference between Prakriti and Purusha;
There isn't any difference between Cause and effect.
If there's only the limitless One, all is Shiva.
How, then, could one speak of Purusha (the Self) or not-Purusha?
Sastodhyayah
Chapter 6, Verse 12
There isn't any difference between Cause and effect.
If there's only the limitless One, all is Shiva.
How, then, could one speak of Purusha (the Self) or not-Purusha?
Sastodhyayah
Chapter 6, Verse 12
There's no distinction between the living and the dead;
There's no distinction between alike and different.
If there's only the limitless One, all is Shiva.
How, then, could one speak of going or coming?
Sastodhyayah
Chapter 6, Verse 11
There's no distinction between alike and different.
If there's only the limitless One, all is Shiva.
How, then, could one speak of going or coming?
Sastodhyayah
Chapter 6, Verse 11
и день и ночь, и стар и млад, и смех и горе, и там и сям, и то и се, и туда и сюда, ни два ни полтора, ни дать ни взять, ни сват ни брат, ни взад ни вперед, ни дна ни покрышки, ни то ни се, ни стать ни сесть, ни жив ни мертв, ни да ни нет, ни слуху ни духу, ни себе ни людям, ни рыба ни мясо, ни так ни сяк, ни пава ни ворона, ни шатко ни валко, ни тот ни этот, и муж и жена, и земля и небо.
Не ставится запятая в цельных фразеологи-зированных сочетаниях с повторяющимися союзами и... и, ни... ни (они соединяют слова с противопоставляемыми значениями).
Не ставится запятая в цельных фразеологи-зированных сочетаниях с повторяющимися союзами и... и, ни... ни (они соединяют слова с противопоставляемыми значениями).
You know there is a beautiful situation in Mahabharat. A time came when everybody had to be on some side, either this side or that side of the battle. When the time to choose came, Krishna said, “Either you can have me, or you can have my army which is ten-thousand strong.” Duryodhana chose the army, the Pandavas chose Krishna. And beforehand, Krishna said, “I’m not going to fight. I’m just going to be there.” So the Pandavas said, “It doesn’t matter what happens. We want you to be with us, that’s all.” Duryodhana thought, “These guys have a history of being stupid, and this crowns it all. You are going into a battle, and instead of picking a ten-thousand strong army, you pick one man, who is not willing to fight. This is the peak of stupidity.” But that made all the difference. And that is how life is.
If there's no distinction between a thought-image and the world,
If there' no distinction between a thought-image and the gods,
If there's only the limitless One, all is Shiva.
How, then, could there be a distinction between the Real and the unreal?
Sastodhyayah
Chapter 6, Verse 10
If there' no distinction between a thought-image and the gods,
If there's only the limitless One, all is Shiva.
How, then, could there be a distinction between the Real and the unreal?
Sastodhyayah
Chapter 6, Verse 10
Neither space nor air is the Reality;
Neither earth nor fire is the Reality.
If there's only the limitless One, all is Shiva.
Which, then, is the cloud and which is the rain?
Sastodhyayah
Chapter 6, Verse 9
Neither earth nor fire is the Reality.
If there's only the limitless One, all is Shiva.
Which, then, is the cloud and which is the rain?
Sastodhyayah
Chapter 6, Verse 9
Now that you have learnt
what cannot be taught,
go your way.
Now that you have seen
what cannot be shown,
go your way.
Now that you have discovered
that which was not hidden,
go your way.
Now that we are united in
what is inseparable,
go your way.
Now that you have returned to
where you have never left,
go your way.
Now that you know That
which has no path,
go your own way.
what cannot be taught,
go your way.
Now that you have seen
what cannot be shown,
go your way.
Now that you have discovered
that which was not hidden,
go your way.
Now that we are united in
what is inseparable,
go your way.
Now that you have returned to
where you have never left,
go your way.
Now that you know That
which has no path,
go your own way.
You cannot be a part of Awareness.
You cannot be apart from Awareness.
You cannot be apart from Awareness.
We crave for new sensations but soon become indifferent to them. The wonders of yesterday are today common occurrences.
Fights between individuals, as well as governments and nations, invariably result from misunderstandings in the broadest interpretation of this term. Misunderstandings are always caused by the inability of appreciating one another’s point of view.
The desire that guides me in all I do is the desire to harness the forces of nature to the service of mankind.
Be alone, that is the secret of invention; be alone, that is when ideas are born.
Invention is the most important product of man’s creative brain. The ultimate purpose is the complete mastery of mind over the material world, the harnessing of human nature to human needs.
The individual is ephemeral, races and nations come and pass away, but man remains. Therein lies the profound difference between the individual and the whole.
It is paradoxical, yet true, to say, that the more we know, the more ignorant we become in the absolute sense, for it is only through enlightenment that we become conscious of our limitations. Precisely one of the most gratifying results of intellectual evolution is the continuous opening up of new and greater prospects.
Instinct is something which transcends knowledge. We have, undoubtedly, certain finer fibers that enable us to perceive truths when logical deduction, or any other willful effort of the brain, is futile.
Of all the frictional resistances, the one that most retards human movement is ignorance, what Buddha called ‘the greatest evil in the world’.
Our virtues and our failings are inseparable, like force and matter. When they separate, man is no more.
Beings
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