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All infinite space is pervaded by the Self,
But nothing else pervades the Self.
It is simultaneously within and without;
It cannot be limited or divided in parts.
Dvitiyodhyayah
Chapter 2, Verse 14
But nothing else pervades the Self.
It is simultaneously within and without;
It cannot be limited or divided in parts.
Dvitiyodhyayah
Chapter 2, Verse 14
It remains unaffected,
Though It takes form of earth, air, water and fire.
Though It takes all these forms,
It remains always the same.
Dvitiyodhyayah
Chapter 2, Verse 13
Though It takes form of earth, air, water and fire.
Though It takes all these forms,
It remains always the same.
Dvitiyodhyayah
Chapter 2, Verse 13
The Self is said to be like the sky.
Indeed, It is like the sky;
It's pure Consciousness, without any stain.
It is truly the all-embracing Whole.
Dvitiyodhyayah
Chapter 2, Verse 12
Indeed, It is like the sky;
It's pure Consciousness, without any stain.
It is truly the all-embracing Whole.
Dvitiyodhyayah
Chapter 2, Verse 12
If the universal Self becomes known,
How could "I" continue to be?
How could "you"
Or the sentient and insentient world still be?
Dvitiyodhyayah
Chapter 2, Verse 11
How could "I" continue to be?
How could "you"
Or the sentient and insentient world still be?
Dvitiyodhyayah
Chapter 2, Verse 11
Beyond all speech, beyond all names,
Beyond the subtlest of all subtle things;
Beyond mind, intellect, and the five senses,
The stainless Lord of the universe remains ever One.
Dvitiyodhyayah
Chapter 2, Verse 10
Beyond the subtlest of all subtle things;
Beyond mind, intellect, and the five senses,
The stainless Lord of the universe remains ever One.
Dvitiyodhyayah
Chapter 2, Verse 10
The qualities of clearness, coldness, and softness
Are but qualities of water.
Likewise, matter and spirit (prakriti and purdahs)
Are but qualities of the one Existence.
Dvitiyodhyayah
Chapter 2, Verse 9
Are but qualities of water.
Likewise, matter and spirit (prakriti and purdahs)
Are but qualities of the one Existence.
Dvitiyodhyayah
Chapter 2, Verse 9
The ephemeral elements that form all things
Manifest in many different ways:
Some things appear soft, others hard;
Some things appear sweet, and others sour.
Dvitiyodhyayah
Chapter 2, Verse 8
Manifest in many different ways:
Some things appear soft, others hard;
Some things appear sweet, and others sour.
Dvitiyodhyayah
Chapter 2, Verse 8
Neither doubt nor ignorance
Can cause the slightest ripple in me.
Let the modifications of the mind continue to occur;
They're merely bubbles rising to the surface of a pond.
Dvitiyodhyayah
Chapter 2, Verse 7
Can cause the slightest ripple in me.
Let the modifications of the mind continue to occur;
They're merely bubbles rising to the surface of a pond.
Dvitiyodhyayah
Chapter 2, Verse 7
I'm unaffected by my component parts;
Therefore, though the gods may worship me,
In my perfect wholeness,
I recognize no distinction such as gods.
Dvitiyodhyayah
Chapter 2, Verse 6
Therefore, though the gods may worship me,
In my perfect wholeness,
I recognize no distinction such as gods.
Dvitiyodhyayah
Chapter 2, Verse 6
Indeed, I am the highest Truth! I'm Shiva!
I contain the world, both subtle and gross.
I do not come, nor do I go.
I have no movement; I have no form.
Dvitiyodhyayah
Chapter 2, Verse 5
I contain the world, both subtle and gross.
I do not come, nor do I go.
I have no movement; I have no form.
Dvitiyodhyayah
Chapter 2, Verse 5
Though appearing as the animate and inanimate world,
The Self remains forever One.
Where, then, is the division?
There is no duality, it is clear to me.
Dvitiyodhyayah
Chapter 2, Verse 4
The Self remains forever One.
Where, then, is the division?
There is no duality, it is clear to me.
Dvitiyodhyayah
Chapter 2, Verse 4
The Self appears as both
The animate and the inanimate world;
Yet It always remains in Its own peaceful state;
It is always pure Consciousness, as calm as the sky.
Dvitiyodhyayah
Chapter 2, Verse 3
The animate and the inanimate world;
Yet It always remains in Its own peaceful state;
It is always pure Consciousness, as calm as the sky.
Dvitiyodhyayah
Chapter 2, Verse 3
You may lack learning or literary skill;
You don't require such qualities as these.
Hold fast to the Truth, and let go of all else;
Even an unpainted boat will take you across.
Dvitiyodhyayah
Chapter 2, Verse 2
You don't require such qualities as these.
Hold fast to the Truth, and let go of all else;
Even an unpainted boat will take you across.
Dvitiyodhyayah
Chapter 2, Verse 2
You may be young, unlearned, and addicted to pleasures;
You may be a servant or a householder; it doesn't matter.
Does a jewel require a Guru in order to be valuable?
Or is it worthless simply because it's covered with mud?
Dvitiyodhyayah
Chapter 2, Verse 1
You may be a servant or a householder; it doesn't matter.
Does a jewel require a Guru in order to be valuable?
Or is it worthless simply because it's covered with mud?
Dvitiyodhyayah
Chapter 2, Verse 1
A hundred things may be explained, a thousand told, But one thing only should you grasp. Know one thing and everything is freed – Remain within your inner nature, your awareness!
Adorn yourself with the eminent virtues of the Victorious Ones!
You may have the bravery of a strong fighter, but unless you possess the intelligent strength of discriminating knowledge, you will not turn the tide in the battle with samsara. So possess the intelligent strength of discriminating knowledge!
You may possess the power and might of a world ruler, but unless you gain mastery over your own mind, when the time of death arrives you still haven’t attained the power of freedom. So gain mastery over your mind!
You may speak like the Lion of Speech [Manjushri], but unless you take to heart the primordially pure nature of resounding emptiness, that will not prevent the ripening of karma. So take to heart the primordially pure nature of empty resounding!
You may have the bravery of a strong fighter, but unless you possess the intelligent strength of discriminating knowledge, you will not turn the tide in the battle with samsara. So possess the intelligent strength of discriminating knowledge!
You may possess the power and might of a world ruler, but unless you gain mastery over your own mind, when the time of death arrives you still haven’t attained the power of freedom. So gain mastery over your mind!
You may speak like the Lion of Speech [Manjushri], but unless you take to heart the primordially pure nature of resounding emptiness, that will not prevent the ripening of karma. So take to heart the primordially pure nature of empty resounding!
When the soul gets on the pass of Dharma it follows internal Asceticism. Asceticism changes the soul. It unties the karmic knots, untwine strings of its destiny, and allows the sacred light (brahma-djoti) shine from within. The soul learns the taste of true freedom in this light. Its shining attracts saints and gods and helps to get spiritual support from them.
Being inspired, the soul gleefully gets high in spirit and internal light shines to it's road. Secret tracks of Siddhis get open to it. The star ways of gods and thousand heavenly roads illuminate its pass. With admiration it observes the paradise monasteries and is welcomed by inhabitants of heaven.
But, they say, the soul should not thirst for rises into heavenly halls now. The real purpose of the Soul is to become the faultless soldier of spirit and the attendant of a divine cohort of heavenly troops of Light, to do the service to Anugraha, clarifying Force of the Universe, gods, saints and Supreme Absolute, carrying out of Its will here on the ground.
Being inspired, the soul gleefully gets high in spirit and internal light shines to it's road. Secret tracks of Siddhis get open to it. The star ways of gods and thousand heavenly roads illuminate its pass. With admiration it observes the paradise monasteries and is welcomed by inhabitants of heaven.
But, they say, the soul should not thirst for rises into heavenly halls now. The real purpose of the Soul is to become the faultless soldier of spirit and the attendant of a divine cohort of heavenly troops of Light, to do the service to Anugraha, clarifying Force of the Universe, gods, saints and Supreme Absolute, carrying out of Its will here on the ground.
Tantra ritual - mystical contact with deities
Ritual tantric theurgia, like pudja and manasika-pudja, is a traditional way of establishing a telepathic communication with gods and siddhs that is accepted in tantrism. It's an entrance to their levels; a contact with a higher mind. Those who perform rituals are the divine contactors, or mediums, and their rituals are always meditations.
The energy of a mantra, badzhan, and yantra smoothly flows through you, and you softly direct it through visualization or contemplation toward the summoned deity. The deity responds and starts talking to you, but not always as you expect it.
Tavmaturgia.
Tavmaturgic ritual is the system of telepathic communication, telepathic contact, the invitation of a deity to visit our private world to establish a communication for own happiness. It's as if a person has invited a very important visitor to his home and tries to entertain him in every possible way, so the visitor may help him to solve a problem, offer a solution, protect from bad people, or help with money.
Theurgia - tantric sadhana of worshiping.
Teurgia is something else. We don't ask the deity about anything specific in this world, but we invite the deity for the sake of the deity himself, rather of for the sake of something else. When deity descends, it's already a blessing if we are opened to it. We become one with the deity, taking his energy in through ourselves. If we ask for something, we ask for the same faith, wisdom of purity, strength of mind, and fidelity that the deity has; Nothing else. We surrender to the benevolence of a deity in order to become one ourself. Deities never ask anything for themselves because all of them are modeled in perfection…
(materials base on satsang of Guru Swami Vishnudevananda Giri).
Ritual tantric theurgia, like pudja and manasika-pudja, is a traditional way of establishing a telepathic communication with gods and siddhs that is accepted in tantrism. It's an entrance to their levels; a contact with a higher mind. Those who perform rituals are the divine contactors, or mediums, and their rituals are always meditations.
The energy of a mantra, badzhan, and yantra smoothly flows through you, and you softly direct it through visualization or contemplation toward the summoned deity. The deity responds and starts talking to you, but not always as you expect it.
Tavmaturgia.
Tavmaturgic ritual is the system of telepathic communication, telepathic contact, the invitation of a deity to visit our private world to establish a communication for own happiness. It's as if a person has invited a very important visitor to his home and tries to entertain him in every possible way, so the visitor may help him to solve a problem, offer a solution, protect from bad people, or help with money.
Theurgia - tantric sadhana of worshiping.
Teurgia is something else. We don't ask the deity about anything specific in this world, but we invite the deity for the sake of the deity himself, rather of for the sake of something else. When deity descends, it's already a blessing if we are opened to it. We become one with the deity, taking his energy in through ourselves. If we ask for something, we ask for the same faith, wisdom of purity, strength of mind, and fidelity that the deity has; Nothing else. We surrender to the benevolence of a deity in order to become one ourself. Deities never ask anything for themselves because all of them are modeled in perfection…
(materials base on satsang of Guru Swami Vishnudevananda Giri).
TEN ADVICES FROM THE HEART TO TRUE STUDENT
Refusal of a personal Enlightenment for the sake of service to another.
If you feel that Deliverance has come to you, then tell it: "Go to the one who requires you, and I shall serve the Dharma and sangha without hopes and fears".
Be as humble as a bunch of grass thrown on road. Don't think much of yourself. Saints say: "Who not a fool before the Lord?" Do not give value to your experiences, concern yourself about them as you would dirt. To overestimate the experiences is to underestimate God, who is always above any experiences.
Think less of yourself, of your Enlightenment, or another's Enlightenment, or what you think of yourselves and others, and what others think of you. Think more about God, about Dattatreya. Remember that to be a monk means, first and foremost, to possess faith and compassion.
Do not give any value to any of your own ideas - it's like a dream within a dream, with God above them. However, it will be proper to keep the ideas that are harmonious with words of saints and sacred texts. Always remember the Creed and the Shelter, having put them above the "I".
Remember that the ego isn’t worthy of entry into the transcendental world. Remember that Maya never sleeps, and your weapon is Faith. Faith and fidelity are above the mind.
Refusal of a personal Enlightenment for the sake of service to another.
If you feel that Deliverance has come to you, then tell it: "Go to the one who requires you, and I shall serve the Dharma and sangha without hopes and fears".
Be as humble as a bunch of grass thrown on road. Don't think much of yourself. Saints say: "Who not a fool before the Lord?" Do not give value to your experiences, concern yourself about them as you would dirt. To overestimate the experiences is to underestimate God, who is always above any experiences.
Think less of yourself, of your Enlightenment, or another's Enlightenment, or what you think of yourselves and others, and what others think of you. Think more about God, about Dattatreya. Remember that to be a monk means, first and foremost, to possess faith and compassion.
Do not give any value to any of your own ideas - it's like a dream within a dream, with God above them. However, it will be proper to keep the ideas that are harmonious with words of saints and sacred texts. Always remember the Creed and the Shelter, having put them above the "I".
Remember that the ego isn’t worthy of entry into the transcendental world. Remember that Maya never sleeps, and your weapon is Faith. Faith and fidelity are above the mind.
ABOUT ENLIGHTENMENT
What do you feel when you hear that someone reached enlightenment? When the soul that lives in tamas hears that someone has reached enlightenment, it doesn't trust in it, thus denying the possibility of its own enlightenment. It happens because darkness is a property of tamas, and lightness is a property of of enlightenment. The gloom and darkness is afraid of the light.
When the soul that stays in radjas hears that some one has reached an enlightenment, it becomes envy and feels rivalry, feels the desire to challenge or deny this fact. Or, on the contrary, it believes that it's possible and gets so inspired that it tries to imitate itself to such person, making varied actions - yoga-sadhana, meditation, mantra... The property of rajas are activity, action.
When the soul staying in satva hears about someone’s enlightment, they becomes pleased with their heart, sings with joy, worships, and glorifies this person. It happens because it intuitively and unconditionally believes in the possibility of enlightenment.
To plunge into Infinity, to incorporate into the Absolute, to dissolve your ego, to become a conductor of the Absolute, to become a hollow divine flute is the ideal. When the soul feels that someone has more deeply experienced the absolute, it expresses sincere pleasure for such person.
When a saintly man, dzhnyani or siddhi yogi hears that some one has reached enlightenment, he will have felt the message of this this news long before word of it travels to his neighbors. If he hears that some one being Absolute has finally come to the realization that he already is the Absolute, the saint simply smiles, hiding his smile in his beard.
How could it be any different?
Was he only "a person" any time before that?
Wasn't he, from the very beginning, "the Absolute" himself, just immersed in a human body?
The Absolute, always being the Absolute, thought that he is a body with a human mind, had suddenly realized that he is the Absolute. It is the most normal, the most unique truth that can occur to the Absolute.
What do you feel when you hear that someone reached enlightenment? When the soul that lives in tamas hears that someone has reached enlightenment, it doesn't trust in it, thus denying the possibility of its own enlightenment. It happens because darkness is a property of tamas, and lightness is a property of of enlightenment. The gloom and darkness is afraid of the light.
When the soul that stays in radjas hears that some one has reached an enlightenment, it becomes envy and feels rivalry, feels the desire to challenge or deny this fact. Or, on the contrary, it believes that it's possible and gets so inspired that it tries to imitate itself to such person, making varied actions - yoga-sadhana, meditation, mantra... The property of rajas are activity, action.
When the soul staying in satva hears about someone’s enlightment, they becomes pleased with their heart, sings with joy, worships, and glorifies this person. It happens because it intuitively and unconditionally believes in the possibility of enlightenment.
To plunge into Infinity, to incorporate into the Absolute, to dissolve your ego, to become a conductor of the Absolute, to become a hollow divine flute is the ideal. When the soul feels that someone has more deeply experienced the absolute, it expresses sincere pleasure for such person.
When a saintly man, dzhnyani or siddhi yogi hears that some one has reached enlightenment, he will have felt the message of this this news long before word of it travels to his neighbors. If he hears that some one being Absolute has finally come to the realization that he already is the Absolute, the saint simply smiles, hiding his smile in his beard.
How could it be any different?
Was he only "a person" any time before that?
Wasn't he, from the very beginning, "the Absolute" himself, just immersed in a human body?
The Absolute, always being the Absolute, thought that he is a body with a human mind, had suddenly realized that he is the Absolute. It is the most normal, the most unique truth that can occur to the Absolute.
HOW TO PRACTICE FOUR AWARENESSES IN THE LAYA YOGA STYLE
It's very helpful to think about inconstancy at least three times a day, but I prefer to think every second about the eternity of the non-born "I" that is bigger than inconstancy. The one who should experience inconstancy seems, to me, just an illusion.
Undoubtedly, we should think deeply about the sufferings and horrors of a sansara. But, it will be much better to plunge into constant reflections of the pleasure and happiness of non-dual Other-wordly Light, and forever forget about Sansara and its sufferings.
How can I think of sufferings of Sansara if, day and night, I'm crazy from the greatest happiness of enlightenment that came down on me? Certainly, we should remember every second about the law of Karma and the results of our actions. But if your mind melts day and night because of great pleasure, absorbed by the greatest source, the Greatest Expanse beyond any karmic borders, what should you be afraid of?
Please tell me where is the one who experiences and creates these karma's? Is he real? I wouldn't argue that it's very important to remember again and again about precious human birth. But what can I do if I get so involved in contemplating of the Great Source that I have forgotten that I was born, that "I" am "I"?!
What is "precious" and what is "cheap"?
Where is "person" and where is "deity"?
What is "birth" and what is "death"?
Where is all this if you have gone crazy from great Happiness and lost yourself in it? And, if you wouldn't do it in this life, then your precious human birth will pass by all for nothing...
From "Songs of Awakened”
It's very helpful to think about inconstancy at least three times a day, but I prefer to think every second about the eternity of the non-born "I" that is bigger than inconstancy. The one who should experience inconstancy seems, to me, just an illusion.
Undoubtedly, we should think deeply about the sufferings and horrors of a sansara. But, it will be much better to plunge into constant reflections of the pleasure and happiness of non-dual Other-wordly Light, and forever forget about Sansara and its sufferings.
How can I think of sufferings of Sansara if, day and night, I'm crazy from the greatest happiness of enlightenment that came down on me? Certainly, we should remember every second about the law of Karma and the results of our actions. But if your mind melts day and night because of great pleasure, absorbed by the greatest source, the Greatest Expanse beyond any karmic borders, what should you be afraid of?
Please tell me where is the one who experiences and creates these karma's? Is he real? I wouldn't argue that it's very important to remember again and again about precious human birth. But what can I do if I get so involved in contemplating of the Great Source that I have forgotten that I was born, that "I" am "I"?!
What is "precious" and what is "cheap"?
Where is "person" and where is "deity"?
What is "birth" and what is "death"?
Where is all this if you have gone crazy from great Happiness and lost yourself in it? And, if you wouldn't do it in this life, then your precious human birth will pass by all for nothing...
From "Songs of Awakened”
Praise, flattery, exaggerated manners and fine, high-sounding words were no part of Lakota politeness. Excessive manners were put down as insincere, and the constant talker was considered rude and thoughtless. Conversation was never begun at once, or in a hurried manner.
This concept of life and its relations was humanizing and gave to the Lakota an abiding love. It filled his being with the joy and mystery of living; it gave him reverence for all life; it made a place for all things in the scheme of existence with equal importance to all.
It was good for the skin to touch the earth, and the old people liked to remove their moccasins and walk with bare feet on the sacred earth… the old Indian still sits upon the earth instead of propping himself up and away from its life giving forces. For him, to sit or lie upon the ground is to be able to think more deeply and to feel more keenly. He can see more clearly into the mysteries of life and come closer in kinship to other lives about him.
…the old Lakota was wise. He knew that a man’s heart, away from nature, becomes hard; he knew that lack of respect for growing, living things soon led to lack of respect for humans, too. So he kept his children close to nature’s softening influence.
Kinship with all creatures of the earth, sky and water was a real and active principle. In the animal and bird world there existed a brotherly feeling that kept the Lakota safe among them. And so close did some of the Lakotas come to their feathered and furred friends that in true brotherhood they spoke a common tongue.
Beings
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