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Devikalottara

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This work is one of the 108 Upa-Agamas [Minor Agamas] and explains the Supreme wisdom to be attained by mature souls and their mode of life, expounded by the Supreme Lord Shiva to Devi Parvati. It is the essence of all Agama Shastras on matters of spiritual knowledge. This is verily the boat which can rescue the mortals struggling hard, sinking and rising, in the sorrowful ocean of samsara of endless cycles of births and deaths and take them by the direct path to the shore of liberation. Let all earnest seekers after Truth, instead of groping in the dark, bewildered, and losing their way, adopt the help of this straight path and reach the Supreme state to bliss and peace.

Ramana Maharshi

' Meditate in the Heart upon Lord Ganesha – the silent, non-dual, Universal witness – who is the nectar of divine bliss and is full of Grace, shining as the bountiful flowering of aspirants following the path of spiritual wisdom revealed in Devikalottara, which was expounded by Lord Ishwara into the ears of Goddess Ishwari. '


DEVI :

1. O Lord of all celestial beings! I yearn to know that path of Supreme wisdom and the code of conduct by adopting which one can get liberation, so that all humanity may attain salvation. I request you to enlighten me on them, out of your Grace.

ISHWARA :

2. O Queen among women! So that everyone may attain knowledge, I shall clearly explain to you today the highest knowledge and the discipline to be followed by which discerning seekers will attain liberation, which is free from any blemish and is difficult to describe.

3. O Lady with fair countenance! Understand that one who is not able to realise the Truth in his Heart by this knowledge of spiritual wisdom known as kala jnana, can never attain it even by studying countless crores of scriptures [shastras] spread out like the sky.


4. Therefore cast aside all fears on following this path and shed all doubts. Giving up attachment or desire for anything, be ardent in seeking the ultimate knowledge with wholehearted devotion and with a clear mind [without any trace of confusion].

5. Claiming nothing as "mine", filled with compassion, giving protection to all living beings so that no creature fears you, yearning for liberation, absorbed in yoga [fusion of individual self with the Universal Self], study this work Devikalottara and follow wholeheartedly and steadfastly the single path shown therein.

6-7. If one is to describe the person who can bring under control his mind, which is restless and turbulent like a whirlwind, and maintain it in a tranquil state, he is verily Brahma [the God that does the creation], Shiva [the saviour who shows the path to salvation] and Vishnu [the sustainer of the world]; he is Indra, King of the devas, and Lord Subrahmanya [chief commander of all the celestial forces]; he is Brihaspati, the Guru of all devas; he is a supreme yogi, and one who has achieved the result of performing all austerities; he is a great scholar [who has mastered all the Vedas and shastras], and an outstanding man; he is one who has achieved the true spiritual Goal.

8-9. The means by which this mind, which is restless and moves about quicker than the wind, can be brought under control, is indeed the means to obtain liberation; it indeed is what is good for those who seek the Permanent Reality; it itself is pure consciousness and the state of firmness; moreover, it alone is the righteous duty to be followed by discerning aspirants; it alone is the pilgrimage to holy waters; it alone is charity; it alone is austerities. Know that there is no doubt about this.





10. When the mind moves even a little, that is worldly bondage [samsara]; when the mind abides firmly and motionlessly in the state of Self, that is liberation [mukti]. This is certain. Therefore know that the wise man must hold his mind firm by Supreme Self-awareness.

11. The happiness attained in this Aloneness is the highest, boundless bliss. Which learned persons will not revel in that Supreme Reality, in which there is absolutely no action? Tell me.

12. Being rid of the worldly knowledge, the great hero who has acquired pure wisdom, in which there are no sense objects, and which is all-pervading and without any form, will attain immutable moksha without fail, even though he may have no desire to attain liberation.

13. The consciousness [chaitanya] associated with the aspect "am" is called shakti. The universe shines by Its light. The entire creation is Shakti's thought [sankalpa]. The state of mind which is completely devoid of all attachment is the pure [wisdom] to be attained.

14. The Void which is the Infinite and all-encompassing one Whole without a second, which is just the effulgence of pure wisdom, which is completely devoid of visible phenomena and which consists of the aspect "I" is the seed which fructifies as liberation, bestowing salvation by enabling one to unite with the Supreme.

15. Instead of following this direct path, do not ever contemplate even in the least upon chakras [located in six adharas or centres in the body], nadis [subtle nerves that produce the ten divine sounds, such as Pranava], the deities associated with the Lotus seats [in the adhara chakras, beginning with Vinayaka], the mantraksharas [potent sound syllables for the worship of these deities] and the diverse mandala murtis [the God-aspects, starting from those controlling the sun, Surya Mandala, the moon, Chandra Mandala, and fire, Agni Mandala].

Note: Some aspirants indulge in severe austerities and arduous practices, mastering several techniques and incidentally attaining extraordinary supernatural powers as well. All these are to be shunned as they do not lead to ultimate peace and joy. On the other hand, the path of Kala Jnana described here is a direct path to mukti.


16. Those who seek everlasting liberation need not endeavour to practise repetition and countless verse mantras [repeating potent scriptural words or texts to gain various ends], and methods of yoga such as breath-control [pranayama], breath retention [kumbhaka] and concentration.

17. There is no room for performing puja [worship of deities], namaskaram [paying homage, like prostrating], japa [incantation], dhyana [contemplation] and so on. Hear from me that the highest Truth acclaimed in the Vedas can be known only through jnana; hence, there is absolutely no need to know anything outside of oneself.

18. For those whose minds are constantly expanding, clinging to external objects, factors will always arise causing increasing bondage. If the outward-wandering mind is turned inwards to stay in its natural state, know that one will not undergo any suffering in the world.

19. Unite with that One Totality, which is all-pervasive, which has no inside or outside, which is bereft of all [concept of] directions such as above, below and in between, which assumes all the forms in creation and yet is Itself formless, which can be known only by Itself, and which is Self-luminous.

20. People perform their actions having their own aims in mind, and they accordingly reap the consequences of their actions by attaining those aims. Therefore do not engage in such actions which are not free from flaws [leading to bondage]. Turn the attention completely away from external objects and concentrate only upon That [the Self] which cannot be seen.

21. In our natural state, actions, cause and result of such actions, and all the various other theories propounded [in the scriptures] do not exist. In fact, even the diverse world does not exist. As such even the worldly individual who is attached to [the various attractions of] the world is also nonexistent.

22. This entire universe is nothing but the niralamba [the Reality which exists without any support]. Further, it shines being illumined by the niralamba. The yogi [with his mind turned inward] merges with this Whole One by making every object in this world one with it. Know this.

23. If any person does not meditate on this great all-pervading Void, which is the space of consciousness [chidakasa], he will be a samsari [a worldly individual] forever in bondage to worldly attachments, like the silkworm in its self-made cocoon. Understand this.

24. All living beings, of whatever genus, undergo great misery over and over again. Hear from me. In order to avert all this suffering and sorrow, meditate on the great Void constantly without any break.

25. Good actions and good conduct have been prescribed only to guide the seeker towards the path of acquiring knowledge. Therefore, giving up even Salamba Yoga in which an object [such as a mantra or a form of God] is meditated upon in the mind, stay steadfast in your real state [sahaja swarupa], where the outside world is not perceived.

26. One who can destroy all the principles [tattvas] from the nethermost world to Shakti [one of the highest tattvas], which are all interdependent, by the arrow of Sunyabhava [Emptiness] is a man of great valour. He has attained Supreme wisdom which is beyond matter.

27. The mind, hankering after things of the world, is more restless than a monkey. If one controls it from wandering after external things and holds it in the Void of non-matter [Sarvasunya], one will attain liberation directly.

28. The full consciousness [purna chit] which is not other than the true import of the word "I", being non-different in all the principles [tattvas] and being other than the sense "I am the body", is the all-pervading Reality.

29. This Complete Wholeness pervades inside and outside all creations like ether, merging with them, and is itself formless. Dear, those who are submerged in this Supreme bliss become that Supreme bliss themselves. See, how wonderful!

30. The expanding mind will attain peace, becoming still of its own accord, if it is deprived of something to hold on, just as fire gets extinguished gradually if not fed with fuel.

31. You must realise that the four states of infatuation, delusion, swoon [due to shock] and dreaming, as also sleeping and waking, are all to be dispelled.

32. If one meditates that the One consciousness is different from the life-force [prana], which has subtly attached itself to this gross body, from the mind, from the intellect and from the ego, one will become established in that One consciousness.

33. Due to sleep and due to thoughts the mind always loses its sharpness, its foolishness increases, and it goes to ruin. Awakening this mind with effort, and without allowing it to wander, establish it in the state of Self. Persevere in this effort by fixing the mind again and again in its natural state.

34. When once the mind becomes steady, it should not be disturbed in any way. There is no need to think even in the least of anything else, entertaining any doubts. Fixing the mind firmly in that state [of Self-awareness], keep it still.

35. Make the mind, which always clings to some support [sense-objects], devoid of all such supports. Making the mind, which is restless in clinging to external supports, motionless, do not disturb that tranquillity even a little.

36. Meditate on the peerless Self which pervades all the various forms, yet remains without any blemish [being unaffected by them], just as ether, pervading all the creations made up of the five elements, remains unsullied at the time of their dissolution.

37. When one adopts the practice by means of which one's mind, which is restless like the wind, is made still perpetually, then the purpose of taking birth as a human being is fulfilled. That is also the mark of a true scholar.

38. Do not practise meditation by fixing the mind on the six adhara chakras, the ones that are up or down or in the middle, or anywhere else. Giving up all such meditations, make the mind always devoid of any support [either inside or outside].

39. If the mind falls asleep, awaken it. Then if it starts wandering, make it quiet. If you reach the state where there is neither sleep nor movement of mind, stay still in That, the natural [real] state.

40. The state in which the mind is bereft of any support to cling to, ever faultless and pure, and devoid of worldly attachments, is the nature of liberation attained through knowledge. Keep this firmly in mind.

41. Dispelling all attachments completely, and fixing that mind in the Heart firmly, persist in your practice always in order to strengthen the awareness, which then shines forth with great effulgence and clarity.


42. Know that whoever meditates on that Supreme Void, and becomes established in It by virtue of constant practice, will definitely attain the Great state which is beyond birth and death.

43. Gods and goddesses, merits, demerits and their fruits, which are likewise anya [other than oneself], objects of attachment and the knowledge of those objects – all these will lead one to bondage in mighty samsara.

44. All objects of attachments are said to be pairs of opposites [happiness and misery, good and bad, profit and loss, victory and defeat, and so on]. When one rises above those pairs of opposites, one realises the Supreme. Such a yogi is a jivanmukta, liberated from bondage. On discarding the body, he becomes a videhamukta.

45. A wise man should not give up the body out of aversion to it. Know that when once the prarabdha karma [result of accumulated actions] which was responsible for the creation of the body ceases, the bodily burden will automatically fall off.

46. The consciousness which shines as "I" in the Heart Lotus is pure [flawless] and perfectly steady [without a trace of movement]. By destroying the ego, which rises [from that consciousness], that consciousness itself bestows the Supreme joy of liberation. Be sure about it.

47. With great devotion meditating constantly that "I am Shiva, the form of the One consciousness that is always unsullied by any adjunct", dispel all your attachments.

48. Giving up all notions about country, caste, blemishless community, asrama [status as a bachelor, family man, ascetic or one who has renounced the world] and associated matters, hold on to and practise always meditation upon the Self, your own natural state.

49. I alone am. No one belongs to Me; nor do I belong to anyone else. I can see no one who can call Me his; neither can I see anyone who is mine. I am all alone.

50. Know that the person who experiences the firm conviction, "I am the Supreme Brahman, I am the master and Lord of the universe!" is the real mukta [one who has attained liberation], and that the one following conflicting paths is in bondage.

51. The day one is able to see oneself with his inner eye as not the body, all his desires vanish, and he experiences Perfect peace.

52. He who is described in the scriptures as the Unborn and Lord, I am He, the Atman [Self], who is forever without form or qualities. There is absolutely no doubt about it.

53. I am pure awareness, immaculate, perfectly liberated; and forever present everywhere. I am indeterminable. No one can grasp Me or leave Me. I am free from sorrow. I am always brahmamayam [of the nature of Brahman].

54. I am the Self which is consciousness, Absolute completeness, deathless and Self-established, and which is other than this insentient body, limited between the top of the head and the sole of the foot, and which, beginning with the antahkaranas [the inner instruments such as mind and intellect] is bounded by the covering of the skin.

55. Thinking, "I am the Lord of all creations, moving or stationary, I remain as father, mother and father's father for the universe", aspirants for liberation contemplate with concentration and ardour only upon Me, who am that great Turiya state [the substratum of the waking, dream and sleep states].

56. I am the one who is worshipped through sacrifices and penances by all celestial beings beginning with the creator [Brahma], the heavenly damsels who are themselves sought after, humans, yakshas, gandharvas, nagas and other groups of superhuman beings, and also by many others. Know that everyone worships only Me.

57. By many kinds of rare austerities and charities, everyone worships only Me. Know that this vast creation, moving and stationary, and all objects, are nothing but Me, the Infinite One.

58. I am not the gross body, nor am I the subtle body. I am also not the causal body. I am the kinsman of the universe. I am the One who is of the nature of Transcendental knowledge. I am moreover the Eternal One, the Lord, the taintless One, the One who is devoid of the states [of waking, dream and sleep], the One who is devoid of the universe.

59. The beginningless consciousness is Unborn, Whole and, residing forever in its natural home of the Heart-cave, is without form, world or impurity. It is beyond comparison and completely unattached. It cannot be comprehended by the mind nor can It be seen or felt by the senses.

60. Repeatedly see thus: "I am He, the Eternal, Omnipresent Reality which is Brahman." Meditating thus for a long time, whoever abides imperturbably will become the Supreme Brahman, thereby attaining Immortality.


61. Having thus explained the nature of knowledge to enable everyone to attain liberation, which is always available, I shall now proceed to describe the conduct to be adopted by seekers. Noble Lady, listen to them calmly.

62. O Queen among women! Know that bathing in holy waters, repeating holy names or words [mantras], performing daily homa [sacred offering in specially prepared fire], worship, other oblations in lustrous fire, or any other means [sadhana] to be followed after great study, are never required for him [the earnest aspirant seeking liberation].

63. Niyamas [strict rules of conduct such as what to eat, when to eat, how to eat, what to wear, where to sit and so on], worship of deities in sacred places, nama archanas [worship of deities by reciting sacred names], pitru karmas [oblations, etc., carried out for the sake of forefathers to help them reach a high state], pilgrimage to holy places which have come forth on earth, and observance of great vows, are all not for him, if considered deeply.

64. He does not reap the fruit of actions, good or bad. Important dates and special observances zealously followed by the world are not for him. Give up all actions and all kinds of worldly codes of conduct.

65. Renounce completely all religious edicts and disciplines. Since all kinds of action result in bondage, give up all action plans, mental conflicts, and attachment to one's caste duties.

66. Even if the aspirant acquires many kinds of supernatural powers and magical powers such as visualising what is buried underneath the earth, and can demonstrate them before the world, he should give up mental attachment to them.

67. All these powers [siddhis] are only bondages to the individual soul. Further they drag one to follow a low path. The Supreme joy of liberation does not lie in any of them, but only in the Infinite consciousness.

68. One must engage unfailingly in yoga [the practice of Self-abidance] in all conditions, without allowing any special event to affect one adversely. If, due to doubts, delusion arises in the form of attraction to worship in holy places and temples [on account of past practices and vasanas], reject it immediately.

69. Listen to me, Lady! Know that only the wise man who never does anything which leads to the destruction of any form of life, such as insects, worms, animals, birds or plants, is a person who is seeking true knowledge.

70. He [the true aspirant] should not pull out tender roots [of fragrant plants, which is often done for worship]; he should not even pluck the leaves; he should not harm any living thing out of anger; he should not heartlessly pluck even flowers.

71-72. He should worship Lord Shiva using only flowers that have fallen naturally. He should not indulge in vile practices such as marana [causing destruction through the use of certain mantras], uchadana [driving one out with the force of mantras], vidveshana [causing mutual hatred between friends], the well known sthambana [freezing one's capabilities], causing fever, putting into action evil spirits, causing agitation, wrongly taking control of others, attracting and infatuating others, and so on. Abandon the worship of stones, wooden objects and similar articles.

73. Having relinquished the great mudras which are adopted in order to fix the mind on the devatas [deities] residing in holy places and temples, and the associated sacrifices, get rid of the vasanas also which may have accumulated on account of such practices in the past, and cling only to the Self, the all-pervading real consciousness.

74. Maintain a neutral attitude towards all things; do not get infatuated with anything; maintain equanimity whether in happiness or suffering; be the same to friends and enemies; treat alike a broken piece of mud pot and a piece of gold.

75. Know that a flawless yogi is one who does not ever allow himself to be swayed by desire for the pleasures of the senses, who frees himself at heart from mamakara [treating things as "mine"], who has a steadfast mind, who is free from desires and fear, and who always revels in the Self.

76. Being unaffected by either praise or slander, treating alike all creatures, he should always unfailingly maintain an equality of vision [sama drishti], considering all living beings in the world as himself.

77. Avoid unnecessary arguments and worldly associations. Do not create misunderstanding among others. Do not join religious bodies well versed in many scriptures. Give up both words of abuse and words of praise.

78. Gradually and completely get rid of jealousy, slander, pomp, passion, consequent hatred, desire, anger, fear and sorrow.

79. If a man is free from all the pairs of opposites and always lives in Solitude [established in himself Alone], he gains Perfect wisdom even while in the present body and shines forth with great effulgence.

80. Liberation is attained only by knowledge [jnana]. By other powers [siddhis] such a fruit is unattainable. However, aspirants become enchanted with blemishful worldly enjoyments and thaumaturgic powers [siddhis] and go after them with desire.

81. Know that the pure flawless person will experience that blemishless Lord [the Supreme Brahman] and positively attain liberation whether attended by the supernatural powers or not.

82. The body is a form constituted of the five elements [earth, water, fire, air and ether]. The One all-pervading Shiva is also nicely seated there. Hence the entire universe, right from the indivisible all-pervading Shivam [the highest and most abstract tattva or principle] to this world, is the form of Shankara.

83-84. My dearest, earnest seekers who see the enlightened one [jnani] and worship him with all the three instruments [mind, speech and body] in unison, offering him with heart-melting love, sweet-smelling sandal paste, fruits, flowers, incense, good water to bathe, clothes and food, will thus attain liberation. Know that those who worship that jnani reap the fruit of his righteous deeds and those who slander him reap the result of his sins.

85. I have revealed the Truth about knowledge and the conduct pertaining thereto, as you have asked. This entire path is indeed kalottara jnana [the knowledge to be revealed at the final stage of maturity]. Tell me, O Lady, if you want to ask anything more.

Andriy shared a Swami Vivekananda quote         SHARE URL

Swami Vivekananda

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The whole universe must after all be a big piece of pleasing fun to Him. If you are poor, enjoy that as fun; if you are rich, enjoy the fun of being rich; if dangers come, it is also good fun; if happiness comes, there is more good fun. The world is just a playground, and we are here having good fun, having a game; and God is with us playing all the while, and we are with Him playing. God is our eternal playmate. How beautifully He is playing!

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Abhinavagupta

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This bliss does not resemble the intoxication brought about by wine nor is it like the happiness caused by wealth and it can not even be compared with the happiness that arises by uniting with the beloved one. The appearance of this light of consciousness cannot be compared with the light of a lamp, neither with the light of the moon or the sun. The state of bliss that arises when you are freed of the accumulated experiences of separation, is like the relief you experience by putting aside a heavy load. The appearance of this light is like the discovery of a treasure once lost, the realm of universal non-duality.

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Yoga Vashishta

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“O Rama, by the following attitude you will also gain divine insight and remain firmly established in self-knowledge: 'I am space. I am the sun. I am the directions, above and below. I am the gods. I am the demons. I am all beings. I am darkness. I am the earth, the oceans, etc. I am the dust, the wind, the fire and all this world. I am omnipresent. How can there be anything other than me?’ By adopting this attitude you will rise beyond joy and sorrow.
Both the following attitudes are conducive to liberation: one is ’I am the extremely subtle and transcendent self’ and the other is 'I am all and everything'. There is another attitude with regard to the 'I', and that is the attitude of 'I am this body': this attitude is the source of endless sorrow. Abandon all these three attitudes, O Rama, and remain as pure consciousness.
Abandon these two false concepts of bondage and liberation, and live an enlightened life here. There is no liberation in the sky or on earth or in the nether world; liberation is but a synonym for pure mind, correct self-knowledge and a truly awakened state.”

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Thich Nhat Hanh

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The wave does not need to die to become water. She is already water.

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Sadhguru Jaggi Vasudev

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Can drugs help a spiritual seeker experience the divine? Or will they only lead to downfall? Sadhguru describes the possibilities and the pitfalls.

Sadhguru: When Patanjali finished with karma kanda[1] and moved into what is known as kaivalya pada[2] – “kaivalya” means ultimate liberation – he said that you could have a glimpse of the Divine in many ways, either by using drugs, incessantly chanting some mantra, practicing severe austerities, or by deep samadhis.

Coming to drugs, Patanjali was a scientist. He was not the usual religious kind of man. He was not afraid of anything. He looked at everything. A religious man would generally not talk about drugs. Patanjali said a drug is also a possibility to divinity, but the lowest possibility.

What happens with a drug? If you take a chemical like LSD or marijuana, the nature of the chemical is such that somewhere, it breaks the mind. Ultimately your mind and physical body is just chemistry. If you do yogic practices, that is also just to change the chemistry of the system. Drugs are usually described as mind-blowing. You put a drug into your system and suddenly the mind cracks up. So you are able to look at the existence through this crack – without the mind – just for a moment, and it is fantastic.

Then you get hooked on the drug. The next time the dosage will increase. There is no growth or transformation. It just becomes a trip. After a while, there are most probably no more trips. The drug becomes just a helpless dependence for you.

Can You Contain It?

You can’t deny that at least some people who are on the path of drugs have big experiences, but you will see that they don’t grow, there is no transformation in the way they are. In fact, such a person never attains to Grace, he sort of retards. He never attains to any kind of fragrance. He just has big experiences to talk about, otherwise he slowly retards. Only the dosage increases. Even before any recording of history happened, people have used drugs on the spiritual path. The puranas say Shiva himself was the first to use drugs. It starts from there. But please understand that Shiva can contain it, not you.

Once, Adi Shankara was traveling with his disciples. He stopped at a place and drank a lot of country liquor and then resumed walking. A few disciples thought that it meant they could also drink. At the very next place where liquor was available, they drank and began to wobble along behind Shankara because they were unable to hold it. When they entered the next village, Shankara walked directly toward the blacksmith’s and took a vessel full of molten iron and drank from it. Now, the disciples who imitated him in drinking the country liquor got the point.

So drugs are the lowest possibility, but still a possibility. On the yogic path drugs are a taboo, not because of moral correctness, but because of the limitation that they are. We have other ways to blow your mind.

I’ve never touched a substance but if you look at my eyes, I’m always stoned. I can be drunk twenty-four hours of the day – no hangover, it doesn’t cost anything, and it’s good for health! We look at alcohol, drugs and these things as kindergarten stuff because we can get intoxicated a thousand times over just with our aliveness. Why simply wine? You can get drunk with the di-vine!

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Sadhguru Jaggi Vasudev

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ON GETTING HIGH

The marijuana enthusiasts out there often ask me if they can use weed or other drugs as a way to enlightenment. After all, Shiva has this image of a stoner. It has happened to me many times in the Himalayas and other places that some sadhus invited me to smoke weed with them, because they thought I smoke. If you look into my eyes, you will see I am always stoned, without taking any substance. Everything that you want to experience is already in your system.

Most chemicals that we put into the system to have some kind of experience only stimulate something within us. Now the question is, are you on self-start or push-start? If you know how, you can sit here in bliss without having to put any substance into your system. Shiva was always high – no question about that. But he was not such a cripple that he needed chemicals from outside. Shiva was not using substances – he is the substance. I can make that happen for you. If you can be with me in a certain way, I can have you all stoned, because the substance is not outside – the substance is within.

Those who want to emulate Shiva, can you do everything else that he did? First you must sit unmoving for three months – then maybe you can smoke. The following happened when Adi Shankara crisscrossed India, from Kerala in the south to Badrinath in the north and back, from east to west, before he left at age thirty-two. In between, he produced thousands of pages of literature. He was walking briskly. A bunch of his disciples trotted behind him.

Then he saw a drink shop outside a village. A few people were hanging around there, drinking. Shankara looked at them in their inebriated condition. They looked at him. You know, drunkards tend to think they are having the best time and everyone else is missing it. They made some comments. Without a word, Shankara walked into the shop, took a potful of arrack, drank it, and walked away.

His disciples witnessed the scene. Shankara started walking briskly again. They were trotting behind him. Among themselves, a discussion came up – “When our Guru can drink, why can’t we?” They just needed an excuse. He knew what was going on. When they came to the next village, there was a blacksmith at work. Shankara picked up a vessel with molten iron, drank it, and walked on. The disciples knew they did not want to drink that.

Shiva was always stoned for sure, but not with something as petty as weed. By smoking marijuana, all that is happening is you are feeling a little smoked out and hazy in the head. If getting hazy is spirituality, then I do not want to be spiritual. For me, the biggest thing is living in crystal clarity. Clarity can be intoxicating. When you do something for which you need to be super alert, there is a kind of intoxication in that. That is why people are jumping off airplanes or doing other incredibly risky things.

To some extent, you can achieve intoxication through physical activities. If you can stimulate a state of intoxication in you without any outside substance or activity, then there is an element of Shiva in you. If you can simply sit here and be so super alert that you are high, that is the way to do it, not by smoking weed. Leave the weeds for the cows. Human beings can do better things. Those who are smoking weed generally seem peaceful. When they are hazy, they are peaceful, but that peace is of no value. They will not be peaceful if you take away the substance.

Today it has become legal in many states in America, and major corporations are getting into this business. If some day, they bring Coca Smoka on the market, you should not be surprised. From selling drinks with carbon dioxide to selling products with marijuana – you may think that is an improvement. Your brains will shrink. Because you do not know how to handle your brain, which is not your making – it has evolved over so many generations to where it is now – you want to smoke it down, so that it feels peaceful. That is not the answer.

If you have not found any better use for your brain than freaking out, with marijuana, at least you will simply sit somewhere and not bother anyone. If you have found a better use for your brain, if you can do something worthwhile, creative, and useful with it, then smoking weed is not the way to go. There is nothing spiritual about any chemical.


Poem ' Substance Abuse '

To be sober is dreary
But inebriation takes you
away from all that is reality
How to dwell in the empty
room of dry lifeless logic.
Logic through the day and
inebriation at the end of the day
logic through the week and
inebriation for the weekend
logic at work and inebriation
for the vacation. Say the compromisers

Come! I have a substance
that leaves you in throes of ecstasy
And peak of alertness at once.
No need for secrecy, no one
will find us in our within.

Let us abuse the substance
without dimension but within
let us get super sober and stoned

Love & Grace,

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Sadhguru Jaggi Vasudev

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'Lap of Master'

There are peaks of awareness
and Valleys of Grace

At the peaks one shall
know the brilliance of knowing

In the valleys you can
melt into the mist of Oneness

Masters lap a melting pot
of brilliance and grace, of knowing
and dissolving. It is a place
to pray, play or perish.

Pray – You shall be graced with much
Play – You shall know Bliss of Being
Perish – You shall become One with him.

Love & Grace,

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Mooji

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Everyone who attains liberation
must go through difficult experiences,
lots of troubles, tribulations and fear for some time.
Bigger than you imagine can come.
Actually, we are all experiencing these things on drip-feed
throughout the life, but remain unaware of this.
And if they are coming more intensely now
it is because you are at a stage where you can bear their weight.
Perhaps more love or the presence of a supporting spiritual being
raises your courage and new possibilities begin flowering.
But if you want to keep or protect your person,
these forces will grow and wrap themselves
around any sense of self you take yourself to be.
Self-inquiry, contemplation, self-surrender help you to surrender,
to offer everything up to the higher power
and to merge yourself with the God-Self.
And thus you find every good thing is with you.
The greatest love becomes your fragrance.
The greatest power flows inside you.
Nevertheless, doubts, hesitations and resistance will come.
Know all is well if you don't turn to yourself personally.
If you turn to yourself, turn to yourself Impersonally.
Thus you turn to the Supreme, to the Lord of the universe.
Just keep your head there under His holy feet
until duality and unicity become one.

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“There are many levels in the master-disciple relationship. The first is purely at the intellectual level, based on doubt more than anything else. Numerous doubts keep coming up all the time. You think, ‘Eh! He seems to be hardly thirty years of age. How can he be a master? He doesn’t seem to be highly educated or qualified. How does he get thousands of people to listen to him?’ You have your doubts, you are cynical. In the zone of pure intellect the relationship never happens.
The next step is from intellect to intelligence. From the negativity of doubt you move to, ‘Why not attend this program and see what this person is really doing?’ Instead of remaining with ‘What can he do?’ you move to ‘I think he means something. But I neither believe nor disbelieve. Ok, let me see.’ The intellect starts to become intelligence.
Then next, if you continue to look in, you move from intelligence to intelligence with emotion like 60% intelligence, 40% emotion. You feel that the master is a good friend. You think, ‘He can guide me a little bit here and there, wherever I need guidance. I have an idea of how my life should be, so he doesn’t have to teach me everything, but wherever I need to make some decisions, I can take his help.’
This is looking at the master as a friend. That’s what we call sakha bhava, the friendly attitude. This is like using a stick to walk with. You use the stick when there are ups and downs. After that, by and by, slowly, when you go through some serious problems like depression and low mood, when you are not able to help yourself with his words, you ask him, ‘Your teachings are great but at this moment I am not able to follow them. What do I do?’ Then he supports you mentally, psychologically also.
Then you realize that the stick alone may not be enough, that you need more support. Then you reach out for his hand and with his help you start walking again. The gratitude towards him increases while holding his hand. If you have only the stick, then it is a friendly attitude, the intelligent emotion. If you start holding his hand, he will start lifting you, then slowly it becomes emotion-intelligence. In this stage you move from intelligence to ‘intelligence with emotion’ like 60% intelligence and 40% emotion. This attitude is what I call feeling the master like a father or mother.
From being a friend he becomes a father or mother. Slowly, very slowly, the relationship deepens. You settle down and think, ‘He is not just a friend. He is not just a person who gives me suggestions and ideas. He takes me out of my problems also.’
Then slowly, again and again when you are helped every moment beyond your expectation, the feeling within you toward him becomes pure emotion. He fills you, he fills your heart. You have a problem forgetting him. That is the moment you feel like bowing down to him like a servant, not with shame but with revered humility that you have found someone to surrender all your problems to. This was how Hanuman felt towards his master Rama in the Indian epic Ramayana. He was completely devoted to Rama. A deep connection of high emotion happens with this kind of relationship. This attitude is much more emotional than the earlier one. It is a mix of 60% emotion and 40% intelligence.
Then, by and by, you move in deeper emotionally and you become protective of the master. Instead of asking attention from him and taking help from him, you want to support him, love him and attend to him. Your attitude becomes that of a nurturing mother. This is a state of pure emotion. It is the primal need of a mother to ensure the wellbeing of her child.
In these four states of intelligence, intelligence-emotion, emotion-intelligence and pure emotion, your life is separate and independent from the master’s life. You just take help from him to help your life, to enrich your life, that’s all.
When the emotional attitude ripens, you start feeling that your life is no longer separate from his. You then move from the emotional level to the being level. You feel like sacrificing yourself to take care of him and dedicating your life to him. There is a merger at the being level, even stronger than the emotional connection of a mother and child. It is a connection of deep love, without any gender consciousness. This is what is called madhura bhava, an intense mix of emotional and being level attitude.
When the madhura bhava becomes intense, suddenly you experience that there is no ‘he’ and ‘you’. There are no two different beings. You and he are one and the same. You start experiencing the maha bhava, experiencing you as the master. You experience the ultimate, tat tvam asi - That art Thou.
First intellect, then intelligence, then 60% intelligence and 40% emotion, then 60% emotion and 40% intelligence, then 100% emotion, then 60% emotion and 40% being, then pure 100% being.
This is how step by step you start experiencing and growing in the master-disciple relationship. But at any time, any one attitude may be more prominent than the others.
Everyone grows collectively in energy, yet each one’s relationship with the master is unique. That is the beauty of it! Be it dasa bhava, the masterservant relationship as existed between Rama and Hanuman, or vatsalya bhava, mother’s love, as between Yashoda and Krishna, or sakha bhava, friendship, as between Krishna and Arjuna, or matru bhava, child’s love for mother as between Ramakrishna and Mother Kali, or madhura bhava, love of the beloved, as was between Radha and Krishna – each bhava, the attitude, is unique to that relationship, between that disciple and the master. Each disciple progresses with the master in search of his reality in the path that that is best for him to progress.
When you are with the master, be completely open. Don’t be frozen. Understand that life is a lot more than logic. Let go of your logic and be completely open and aware.
When you let go and are open, the master is such a live energy that you will be transformed. You will be a new being, you will be a new energy and you will be a new consciousness.
I can say it in just one statement: you will be new! You will be ‘new’ and ‘clear’, you will be ‘nuclear’!
You will feel lighter. You would have lost the weight of the ‘tumors’ you were carrying but that were not part of you, that were a disturbance in you. Something that is supposed to be an inherent part of you can never be a disturbance to you. If it is a disturbance, it was never meant to be a part of you. So just be open so the ‘master surgeon’ can remove these tumors you have been carrying for life over life.
When you are with the master, be total. It is not a question of whether you agree or disagree with what the master tells you. You have to go beyond agreement and disagreement. When you see the sun rise, can you say you agree or disagree with it? No! It is, that’s all. In the same way, the master is, that’s all. Once that feeling becomes a part of you, nothing more needs to be done from your side. Then you have given the master the permission to reveal yourself to you.
To be a disciple means to be completely open to the master, not afraid in any way, not hiding yourself in any way, being totally authentic to the core.
Then the master can do his work on you. He will push you in directions you would never have thought you are capable of handling. He will inspire you into moments and situations you would have been otherwise afraid of. He will expand your boundaries continuously till you ultimately realize there are no boundaries, there are no limits. Then you also become like him. You too become a completely free, limitless Paramahamsa!
All you need to do is be open to the master, to Existence. When you are open, you are expressing your trust in the master. This trust is all that is needed to form the beautiful bridge between you and Existence.”

~ From 'Living Enlightenment'

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Ultimately God is beyond male and female form.
But at the Truth level form level, the last form of God is Devi.
Only through Her grace, you enter into a formlessness of God, Shiva.
In Vedic Tradition, we knew this since the beginning.

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“Spirituality is a straight path to surrender worry and be free. It is a tremendous relief for the modern day man. It is a proven science. In today’s world of science and knowledge, the call of the being needs to be addressed compassionately and immediately. Spirituality is the way. Spirituality restores the cosmos with its sanctity and mysticism. It reminds man that he is not the greatest creature on the planet. It reminds him of the powerful Existential energy that pervades the universe.
It creates not-knowing and innocent surrender in the mind. Spirituality is not a ritual. It is the science of merging with Existence. From time immemorial, the first thing that all world religions did was to create a space for the Divine to become a part of life. A temple is a space to reconnect with the cosmic energy and be restful in it. That is the core purpose of all world religions. When the connection deepens, it becomes a blissful space within oneself. Religion is a clear stepping stone to spirituality.
From time immemorial, from the time humans lived together in tribes or groups, they have allotted different areas in their living place for different purposes. Almost in all cultures these groups created special places that they used only for worship. Researchers have discovered that even animals do the same thing. They keep aside a space where they do nothing but rest. They do not use this space for any other activity. Of course, they don’t know anything called worship or prayer. That is the reason they use it only for rest. If they knew they would have used it for worship. That space was to reconnect and relax in the lap of Existence. What man might miss because of the pace of his life, animals do naturally and meticulously! If you look into the eyes of animals, you can see deep innocence because they live in deep surrender to Existence.
When man pursues science alone, he becomes too knowing because his inventions and discoveries seem to be his own findings. Everything seems to fall under the purview of his intellect. Spirituality on the other hand keeps the mystery of the cosmos alive. It creates humble obeisance towards a life force that is mightier than the intellect. That is why spirituality can restore innocence. There is an immediate need to pay obeisance to the cosmic force and calm the intellect. With obeisance comes fresh intelligence that sees the cosmic consciousness as the central core of activity. Then, man will no more be afraid of the unfathomable cosmos. He will simply fall in tune with it with deep devotion, love and in ecstasy.”

~ From 'Living Enlightenment'

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Swami Lakshmanjoo

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16. asanasthah sukham hrade nimajjati //
Seated in that real posture, he effortlessly dives in the ocean of nectar.
“Actually, the postures (asanas) explained in the yogadarsana are not really asanas at all. Sivayoga is the only posture that must be understood when you are seeking to understand the real posture for such a yogi. This real posture is the supreme energy of awareness. You are seated in that posture when you hold and possess the supreme energy of awareness. Then in each and every act of your life you are aware, you are seated in that posture. This is the real asana. The physical postures called asanas are not actually asanas. These so-called asanas are only imitations of the real asana. They are only imagination. The real asana actually exists when you are truly residing in the state of absolute awareness, the awareness of self.
The yogi who, leaving aside the effort of asana (yogic exercises), pranayama (breathing exercises), dhyana (contemplation), and dharana (meditation), simply remains in that posture with nothing left to do, aware of what he actually is. This is why the author has used the word sukham in the sutra because "effortlessly" means that without exerting any effort in respect to breathing or yogic exercise, contemplation or meditation, he remains seated in that posture.
So in an internal, not external, way he perceives the reality of his embodiment of awareness (You must not be aware of your dress, your beauty, or charm, or your body—You must be aware of your nature, what you really are—That is, in the real sense, awareness) and without any effort finally immerses himself in the ocean from which the universe rises and expands. He dives and enters for good in that ocean, which is filled with real nectar.
What does diving mean? In diving into the ocean of nectar, he lets the impressions of the body (deha), of the breath (prana), of the eight constituents (puryastaka) and of the void (sunya) sink into that ocean and he becomes one with that nectar. This is the real way of diving.
In Mrityujita Tantra (Netra Tantra), it is said:
You do not have to concentrate above on sahasrardha cakra or below on muladhara cakra. You have not to concentrate on the tip of the nose, on the backside, or on the nostrils – breathing and exercising prana and apana.
Nor do you have to concentrate on someplace in your body or concentrate in a universal way. You do not have to put your concentration on ether nor do you have to concentrate downward.
You do not have to close your eyes. You do not have to open your eyes and keep your eyes wide open. You do not have to take any support in meditation, nor do you have to have absence of support.
You do not have to concentrate on your organic field, or on the universal elements, or on sensations of the five senses – sound (sabda), touch (sparsa), sight (rupa), taste (rasa) and smell (gandha). You have to put all of these aside and enter into that universal being of awareness. This is what Saivaite yogis do successfully.
Actually, this state of the Saivaite yogi is the real state of Siva. This state is not revealed to others; it is revealed only to the revealers.

~ Mrityujita Tantra 8.41-45

This state, which is the real nature of Siva, is not revealed; this state is the revealer. This state is subjective, not objective. So the aspirant must be active in an interior way, not in an external way. He must be active in being aware of himself. That is real activity. Real activity is not moving about here and there. The revealed is not the point to be sought; it is the revealer that is to be striven for. And this state of the revealer is not separate from subjective consciousness. It is only subjective consciousness.”

~ Siva Sutras: The Supreme Awakening as Revealed By Swami Lakshmanjoo

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Ahimsa is one of the cardinal virtues and an important tenet of 3 major religions (Jainism, Hinduism, and Buddhism). Ahimsa is a multidimensional concept, inspired by the premise that all living beings have the spark of the divine spiritual energy; therefore, to hurt another being is to hurt oneself. Ahimsa has also been related to the notion that any violence has karmic consequences.

"Ahimsa is the highest virtue,
Ahimsa is the highest self-control,
Ahimsa is the greatest gift,
Ahimsa is the best suffering,
Ahimsa is the highest sacrifice,
Ahimsa is the finest strength,
Ahimsa is the greatest friend,
Ahimsa is the greatest happiness,
Ahimsa is the highest truth, and
Ahimsa is the greatest teaching."

~ Mahaprasthanika Parva

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Kahlil Gibran

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And God said “Love Your Enemy,” and I obeyed him and loved myself.

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Paramahansa Nithyananda

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“Meditation softens you.
When you soften, love and gratitude start happening in you.
Then slowly, there is no room for worry.
Worry is also a form of violence. It is a subtle form of violence.
It is a disguised agitation in the system.
Meditation also tremendously increases awareness.
When awareness increases, outwardly you might be completely involved in the outer world, but inwardly you will be untouched by anything that happens.
That is the real worry-free life.
Let me give you a simple meditation technique to drop worry and become pleasant all the time.
This is a meditation to tune yourself to bliss.
It can be practiced anywhere, any time, even continuously, twenty four hours a day.

TECHNIQUE
Just continuously visualize that you are inhaling and exhaling bliss and light.
Visualize prana, the life giving energy, going in and out of you with each breath.
Prana is energy and bliss.
It is the energy that enters and leaves us through air, which it uses as the vehicle for entry into our system.
Air carries prana into you.
Life continues in you because of prana.
So whenever you inhale and exhale, visualize yourself inhaling and exhaling blissful light energy.
Feel that your whole body is a beanbag filled with light.
You automatically start radiating bliss instead of worry and irritation.
Worry is dissolved.
You start radiating love and bliss continuously."

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Paramahansa Nithyananda

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Why be a Vegetarian?

"The muscles of animals have capacity to store muscle memory and bio-memory. When animals are killed they leave tremendous pain and suffering and die. That gets recorded into their muscle memory and bio-memory. When you eat that, you will fall into depression for any small reason. It is because your bio memory is prone to depression.
When you are eating the dead animal's flesh, you are also eating the muscle memory recorded in it. It becomes part of you. You become prone to that pain and depression. Your husband being 5 minutes late from the office is enough to make him a late husband!"

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Mooji

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Digest yourself and then He who is You, can begin His ministry.

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Sadhguru Jaggi Vasudev

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When I say a ‪leader‬, you need not necessarily be the leader of a nation or a large group of people. You are running a family; you are a leader, isn’t it? In some way you have taken the destiny of a couple of people’s lives into your hands, isn’t it?

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If you can maintain your awareness in the moment you are shifting from one dimension of life to another, from the physical to the beyond, that is ‪mukti‬. But to come to awareness in that moment, you must practice awareness for a lifetime.

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Paramahansa Nithyananda

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Somebody saying no to you does not even mean they hate you.
It just means their priorities are different.
You don't have to say no to them when they say no to you.
No need.
Maturity is the ability to flow, love, whether it is accepted or not.
It is your quality of flowing that gives you joy.
The rejection of somebody cannot make me powerless.
I go on flowing.
I go on flowing.
I go on flowing.
People who are abusing you will always be there.
But YOU go on - go on - celebrating YOU.
Suddenly, the whole world will be celebrating you.

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Vijnana Bhairava Tantra

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119. When the sight of a certain place brings back memories, let your mind relive these instants; then, when memories fade away, one step further, know omnipresence.

120. Look at an object, then slowly withdraw your eyes. Then withdraw your thoughts and become the receptacle of ineffable plenitude.

121. The intuition that springs from the intensity of passionate devotion flows into space, frees you and lets you attain to the domain of Shiva/Shakti.

122. Attention focused on a single object, you penetrate any object. Relax then in the spatial plenitude of your own Self.

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If one has to become still, the individual mind has to become less and less important. This is coming from a knowing that the existence itself is a living mind. When such a huge mind is at work, better keep your petty mind aside.

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Bhagavan Sri Ramana Maharshi

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An engineer asked : " The animals seem to conform to
their own natural laws in spite of their environment and
changes. Whereas man flouts social law and is not bound
by any definite system. He seems to be degenerating
whereas the animals are steady. Is it not so ? "

Maharshi : (After a long time). The Upanishads and
scriptures say that human beings are only animals
unless they are realised beings. Possibly they are
worse also.

From Talks With Sri Ramana Maharshi Talk 79
29th September, 1935

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Preach the Gospel at all times
And when necessary
use words.

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Mooji

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