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СИДДХИ И ИХ ДЕМОНСТРАЦИЯ.

... Здравствуйте, Вы позволите мне узнать своё будущее - спросил его я?
Да – ответил он – но не здесь, позвольте нам пройти в другую комнату...так началось наше знакомство с ПАТРА БАБОЙ.
В то время, силы тантрика Патра Бабы, были хорошо известны в кругах Тантры, и за их пределами. Те, кто принял Тантрический путь, думаю, понимают, о какой власти я говорю. Он был великим сиддхой в 4 направлениях Тантры. Он владел силой 28 титанов, и 14 асуров, приручил некоторых могущественных (почти неукротимых) гневных духов, и призраков, привлёк к себе 7 прекрасных апсар, и управлял шакти Якшини, был непревзойдённым мастером шат-кармы, и помимо прочего имел Бхайрава, и Махакали сиддхи. Все эти силы следовали за ним повсюду, куда бы он, не направлялся. Когда я увидел на нём, «Кал Бхайрав акшун малу» (специальные чётки на шее), я сразу всё понял, и попросил его рассказать об этих чётках.

Мы оба вошли в комнату, где небыло никого, кроме одного посетителя, в теле которого, за 15 минут до меня, Он установил Гаун Деви Шакти, которая способна менять форму, и содержание чего бы то нибыло.

Патра взял сигарету из его руки, и внезапно превратил её в Ганжу. Затем предложил её мне, но я попросил, чтобы он рассказал мне о моём будущем, поскольку он делал для всех, раскрывая им тайны о предстоящем будущем.

Он начал с моего прошлого, и дошёл до настоящего момента, указывая весьма точно, на большинство излагаемых вещей. Но затем он вдруг внезапно остановился. Я задал ему вопрос, почему он остановился, но он молчал и, казалось, немного смущался. Я спросил его ещё раз, но он продолжал по-прежнему молчать. Позже, когда я сказал ему, что я - ученик доктора Нарайяна Датт Шримали, Он внезапно заговорил, и сказал: теперь я всё понял.

Что именно – переспросил Я?… "Те, кто являются учениками Никхелешварананды, у Них нет будущего, Они создают будущее прямо на ходу. Только владелец Духовного Сиддхашрама - Шримали знает, каково их будущее. Я... который, за многие годы освоил множество методов предсказаний, впервые с таким столкнулся. Я даже задал вопрос самому Бхайраве, но Он мне не дал ответ, наконец, я спросил о Вашем будущем у Богини Махакали, но….. даже Она не дала мне ответ, и Я… был этим весьма смущён, но после этого, я всё же получил ответ от самого Парамахансы Шримали. Никому неизвестно, по какому критерию Он отбирает своих учеников…и для какой цели…Возможно, мне повезло бы, точно как Вам, если бы Он был моим Гуру, но мне не посчастливилось достичь его сердца.

Теперь мне было над чем думать. Той ночью я не смог уснуть, и всё время задавался вопросом о своём духовном состоянии, и статусе моих гурубхаев (собратьев), которые тоже были учениками Гурудева... Почему именно мы удостоились чести быть учениками Никхелешварананда джи?

Чуть позже, Патра выказал мне уважение, поскольку я был очень плохо знаком с Тантрой, и был полным нулём в сравнении с его сиддхами, но он, к моему удивлению пожелал учиться у меня!

Один год спустя, Он стал очень популярен в Ассаме, так как совершал там множество чудес открыто, и публично, и обрёл широкую популярность, и громадное богатство. Однако, он всё же делал что - то не так, кое-что, что, является вне правил Тантры.

В деревне неподалёку от Павагадх Шакти Питхы, Он использовал некоторую силу Тантры, и оживил четырёх умерших стариков, которые всё еще помнят этот инцидент.
Это не было свойственно для Тантры, в той манере, как он это делал. Однако он добыл себе известность, и большие деньги через эти чудеса.
Но однажды…произошло нечто…. Он внезапно мне позвонил, вызвал меня к себе. Его голос был очень взволнован.

При встрече, он рассказал мне, о том, что он потерял свои деньги, и активы, и о том, что их кто - то крадёт у него. Его жена находилась в глубокой депрессии, и на этой почве попала в лечебницу. Все его сиддхи исчезли. Но он знал о моих Божественных сиддхах Бхайрави. Таким образом, он интересовался своей проблемой, не зная, что ему сделать, и настаивал на том, что бы я обратился к своему Ишта Девате – Махакала-Бхайраве, и спросил у Него, о причинах этого инцидента.

Мы связались с помощью Манаса садханы с Господом Бхайравой, и Бхайрава дал свой лаконичный ответ. Патра в нетерпении спрашивал, ответило ли Божество на его вопрос, и почему всё это произошло? Махакала ответил, то чудо - «шавер» - связанное с воскрешением умерших стариков - дорогой Сын - это было всего лишь МОЁ ЧУДО, и после этих слов, Господь исчез...

Сегодня, никто точно не знает, почему произошло это событие с таким великим тантриком как Патра, но и я, и он - оба знали, что стало причиной. Сегодня никто не может сказать, где находится Патра, и жив ли он в настоящее время, или мёртв. Но одно можно сказать точно, сиддхи, и их демонстрация – вещи не совместимые.

Джай Гурудев!!!

Source: http://tantra.yoga27.org/index/siddkhi_i_ikh_demonstracija/0-72

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Whenever the mind is occupied with the thought of anything,it is immediately assimilated into the nature of that object, and assumes the same form on itself.

Thus, upon seeing or thinking of an enemy, the mind turns to enmity, at the very sight or thought of its foe; as it assumes the nature of friendliness, upon the visit and remembrance of a friend.

So on seeing a hill or tree or passenger, that bears no enmity or friendship to it, the mind remains equally indifference, without any change in its disposition as it is perceived by us.

Again the mind is sweetened on relishing the sweets, and embittered by tasting the bitter. It becomes fond of the sweet, and averse to whatever is our and bitter and unpalatable.

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A man wrote to me from Germany, saying: "Although we have never met physically, I have heard your words on a video tape. The words were, 'Keep quiet, keep quiet, keep quiet.' I can't describe the effect these words have had, or what has happened to me since hearing them. I have never heard this quietness described before in any of the books I have read in my life. Other teachers don't speak in this way. Some force has had a tremendous effect on me, such that I was able to keep quiet."

We will examine this: the nature of this quietness: How to have it.

Seven thousand years ago, Arjuna asked Krishna how to quiet the mind. "It is just like the wind," he said. "You can't hold it in your fist. It is so turbulent, how can it be controlled?" Krishna's answer was simple: It can be done through detachment and practice. These two words are very significant. How can one easily discover viragya, detachment? Everyone wants to enjoy the objects of the senses - seeing, hearing, smelling, touching, tasting - that is all they are interested in.

So how can the mind be detached from its sense objects, and brought to quietness? It will happen only when you know that all these objects do not bring abiding peace and rest, that thinking again and again of your desires cannot bring satisfaction. Through repeatedly seeking pleasure and never finding peace you are creating some sort of displeasure with these things. Naturally you want to detach yourself from the things which have not brought you peace and rest.

There was a famous saint, a poor man, about five hundred years ago named Thyagaraya. People interested in music know his name. He is the king of artists, the king of singers and musicians. He says,

Santham laka soukhyam ladu.

When there is no quietness, even kingdoms will not bring you happiness.

When we know that sense objects cannot bring us permanent happiness, the mind will slowly withdraw from these objects.

In the Vedas it is declared, "Neti neti." [Not this, not that.]

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Anukampa Dashakam (Ten verses on Compassion)

Oh Sea of Mercy! Grant us such Compassion that even to an ant no harm be caused and also (grant) within us a mind which never wanders away from your Divine Form. - (1)

By kindliness comes joy.
To a heart devoid of love comes all sorrows.
Darkness (of heart) expels love and is the core of sorrow and seed to everything (all sufferings). - (2)

Kindliness, Love, Compassion – these three in essence are one.
It is life’s (guiding) star.
“Only those with kindliness are (really) living”.
May these words be chanted (remembered). - (3)

Devoid of kindliness, he is just a foul body of bones, skin, veins, etc. and fruitless like the water flowing in the desert (mirage) and a flower without fragrance. - (4)

There comes the six vikaras (bodily manifestations – existence, birth, growth, change, decay and death) but not to the (underlying) Awareness.
On leaving the form of human body, Compassion continues to stay in the form of glory. – (5)

Is the Reality that drives the chariot proclaiming the Supreme Truth (Lord Krishna),
Or the Ocean of Compassion and patience (The Buddha),
Or the Guru who wrote lucid bhashyas (commentaries) on Advaita (Adi Shankara),
this Compassion embodied one? - (6)

Is he (this Compassion embodied one)
the Almighty appearing in human form
Or righteousness manifesting in divine human form
Or the holy Son of God (Jesus Christ)
Or the merciful (Prophet) Nabi, the pearl, the gem? – (7)

Is he (this Compassion embodied one)
the divinity who removed fever with holy ashes and performed wonderful deeds (Tirujnana Sambandhar),
Or the Perfected One who wandering in agony and singing abated the abdominal pain (Appar/Tirunavukkarasar)? – (8)

Is he (this Compassion embodied one)
the great king of sages who once dictated the renowned scripture (Tiruvachakam) taken down by Hara (Lord Shiva) himself (Manikkavacakar),
Or the great devotee of the Supreme Lord who vanished physically before death (Sundarar)? – (9)

Is the Kamadhenu (the wishfulfilling cow) functioning on earth taking on human form,
Or the great astonishing tree (Kalpa Taru) who is the deity of charity,
this Compassion embodied one? - (10)

The Truth conveyed by the great scriptures and the truth taught by the Guru or Muni is one in nature.
On reflection, the essence of all scriptures is found to be one.

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Anukampa Dashakam (Ten verses on Compassion)

Is he (this Compassion embodied one)
the divinity who removed fever with holy ashes and performed wonderful deeds (Tirujnana Sambandhar),
Or the Perfected One who wandering in agony and singing abated the abdominal pain (Appar/Tirunavukkarasar)? – (8)

Is he (this Compassion embodied one)
the great king of sages who once dictated the renowned scripture (Tiruvachakam) taken down by Hara (Lord Shiva) himself (Manikkavacakar),
Or the great devotee of the Supreme Lord who vanished physically before death (Sundarar)? – (9)

Is the Kamadhenu (the wishfulfilling cow) functioning on earth taking on human form,
Or the great astonishing tree (Kalpa Taru) who is the deity of charity,
this Compassion embodied one? - (10)

The Truth conveyed by the great scriptures and the truth taught by the Guru or Muni is one in nature.
On reflection, the essence of all scriptures is found to be one.

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Sree Narayana Guru

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Anukampa Dashakam (Ten verses on Compassion)

Is he (this Compassion embodied one)
the Almighty appearing in human form
Or righteousness manifesting in divine human form
Or the holy Son of God (Jesus Christ)
Or the merciful (Prophet) Nabi, the pearl, the gem? – (7)

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Sree Narayana Guru

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Anukampa Dashakam (Ten verses on Compassion)

Is the Reality that drives the chariot proclaiming the Supreme Truth (Lord Krishna),
Or the Ocean of Compassion and patience (The Buddha),
Or the Guru who wrote lucid bhashyas (commentaries) on Advaita (Adi Shankara),
this Compassion embodied one? - (6)

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Sree Narayana Guru

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Anukampa Dashakam (Ten verses on Compassion)

There comes the six vikaras (bodily manifestations – existence, birth, growth, change, decay and death) but not to the (underlying) Awareness.
On leaving the form of human body, Compassion continues to stay in the form of glory. – (5)

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Sree Narayana Guru

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Anukampa Dashakam (Ten verses on Compassion)

Devoid of kindliness, he is just a foul body of bones, skin, veins, etc. and fruitless like the water flowing in the desert (mirage) and a flower without fragrance. - (4)

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Sree Narayana Guru

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Anukampa Dashakam (Ten verses on Compassion)

Kindliness, Love, Compassion – these three in essence are one.
It is life’s (guiding) star.
“Only those with kindliness are (really) living”.
May these words be chanted (remembered). - (3)

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Sree Narayana Guru

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Anukampa Dashakam (Ten verses on Compassion)

By kindliness comes joy.
To a heart devoid of love comes all sorrows.
Darkness (of heart) expels love and is the core of sorrow and seed to everything (all sufferings). - (2)

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Sree Narayana Guru

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Anukampa Dashakam (Ten verses on Compassion)

Oh Sea of Mercy! Grant us such Compassion that even to an ant no harm be caused and also (grant) within us a mind which never wanders away from your Divine Form. - (1)

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Gadya Prarthana (A Prose Prayer)

All that are seen (objects of perception) are of the forms – Sthula (gross), Sukshma (subtle) and Karana (causal) and they rise from and set into the Supreme Self. Therefore, there is nothing other than the Supreme Self. The nature of the Supreme Self which destroys – scorches away all the vices, which enlightens my intellect and guides me through the right path, that divine form of the Supreme Self which ought to be meditated upon, on that I meditate.

Oh Supreme Self! May Thy Grace be upon me so that I can constantly meditate upon Thee like this and gain Thy Supreme Bliss.

Oh Lord! Nothing seen (perceived) by the eyes (senses) are permanent.
Even the body is non-existent like a water bubble.
There is nothing to say except that everything is like a dream.
We are not the body but Awareness.
Even before the body was born, We – The Awareness were there.
Now even if all these cease to exist, We will remain effulging like this.
Birth, death, poverty, disease, fear – all these won’t affect us.
May I contemplate on the divine words thus being instructed and on the instructor of these divine words while eating, sleeping and ceaselessly at all times.

May Thee extract all my sins and give me Thy Supreme Bliss.
May Thy Grace be upon me so that my stay on earth is spent without hardship and eventually Thy Supreme Feet is attained.

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Janani Navaratnamanjari (A Nine-Jeweled Bouquet to the Mother)

From the One (non-dual) Great Consciousness
Came thousands of triads (knower – known – knowledge)
Resulting in the sudden oblivion of Self-knowledge,
And there arose desire for food, etc. (worldly objects)
Leading to complete drowning in the sea of miseries.
When shall my heart, O Mother,
Merging in the plane of Nada (Aum) which delivers liberation,
Alloy and cool off in the luminous Center of Consciousness
Such that the triads (above mentioned) are destroyed? - (1)

The display (of the objective world) caused by the non-existent maya
Does not exist apart from Awareness.
Wind (air), rocks (earth), seas (water), fire and the void (ether) too,
Are all but the One Primordial Awareness.
Its lightness (i.e. easiness of its attainment) if spoken of,
(There) Conflicting Karmas (actions) do not exist and the mind does not conflict.
The attainment of this Reality is all I want,
O Mother of immaculate consciousness
Who is sought by everyone! - (2)

The knowledge (one among the triad of knower – known- knowledge)
which rises and sets, (i.e. not constant)
Was born in the beginning, perceiving which the body and the mind sways,
Resulting in darkening (veiling of Awareness) in a thousand ways
And fettering to each of the impressions (samskaras),
(in the end, the knowledge again) dissolves into that Glory (Supreme Self).
Even on perceiving in this way (the cycle of samsara i.e. birth and death),
Awareness does not dawn.
A bee plunged in the core of the lotus (Heart) that blooms in the Unbroken (Non-Dual) Experience,
Enjoying the honey (Bliss) therein is the Self-realized Pure One. – (3)

On enquiry, waves turn out to be (nothing but) water;
Snake turns out to be (nothing but) rope;
And pot turns out to be (nothing but) clay;
Similarly is the world (it does’t exist apart from its source – Brahman).
Devoid of enquiry, everything (the world) exists (as a separate entity).
At your feet which is the root (cause of everything), give me solace,
Grant this boon at once alongwith your vision,
No other refuge do I have, O Mother of Raja Yoga! - (4)

O Mother who art enveloped by the Great Primal Consciousness!
The chaotic world of water, air, and fire (etc.) which you create
by your divine dance (lasya) are all just names.
By an elegant cloth woven out of delicate threads of time, etc.
You have veiled your entire form.
Therefore, no one realizes that which is Real,
O The One whose abode is the Upanishads! - (5)

What manifests as the fish is Thee (you),
What manifests as the deer is Thee,
O Mother! Thou are the snakes, the mountains, the birds, etc.
The earth, rivers, women and men, heaven and hell are all Thou.
In (these) names and forms, this ‘I’ existing as the knower assuming diverse nature is also Thee, O the One whose form is Nada (Aum)!
Oh! Everything is but a play! - (6)

To strike (down) my sin, Awareness is the arrow,
My love for thy lotus-feet is the string,
An iron-like mind is the bow
And the meditator on the ‘I’ is victorious (over ignorance).
Mother! Thou are the one who grants the victory,
By which the sin-stained ‘I’ gets illumined (revealed as Consciousness),
And so does the burdensome body (get illumined),
The world also gets illumined,
Everything gets illumined. (i.e. On Self-Realization, everything – the ‘I’, the body, the world, etc. are all revealed to be nothing but Pure Consciousness or Awareness) – (7)

In the beginning, Thou (You) existed as Sat (Being),
Then as Chit (Consciousness), both of which combined as Muth (Moda – Ananda – Bliss),
And (Thou existed) also as the Hrit (Heart), the knower of these three (Sat-Chit-Ananda).
(Thou exist) As ether, wind, etc. (the five elements), as the eye, etc. (the senses),
For the food-like collection of the expansive objects (of perception),
Thou do manifest as the consumer (of these food-like objects),
O Mother, Thou art so magnificent as to be unattainable even in the experiential state of the Siddhas (Adepts). - (8)

Elements such as the earth, etc. have no existence (of their own) and are but mere illusions.
These (elements) are manifestations of Awareness.
Their existence here in this world is imposed by Thee.
Thine (Your) abode which cannot be the object of perception for the tongue, etc. (senses) is the all-pervading luminous Ether (Chidakasha).
Who is there to know Its Glory!
O Mother! I am unable to even extol It! – (9)

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Janani Navaratnamanjari (A Nine-Jeweled Bouquet to the Mother)

Elements such as the earth, etc. have no existence (of their own) and are but mere illusions.
These (elements) are manifestations of Awareness.
Their existence here in this world is imposed by Thee.
Thine (Your) abode which cannot be the object of perception for the tongue, etc. (senses) is the all-pervading luminous Ether (Chidakasha).
Who is there to know Its Glory!
O Mother! I am unable to even extol It! – (9)

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Janani Navaratnamanjari (A Nine-Jeweled Bouquet to the Mother)

In the beginning, Thou (You) existed as Sat (Being),
Then as Chit (Consciousness), both of which combined as Muth (Moda – Ananda – Bliss),
And (Thou existed) also as the Hrit (Heart), the knower of these three (Sat-Chit-Ananda).
(Thou exist) As ether, wind, etc. (the five elements), as the eye, etc. (the senses),
For the food-like collection of the expansive objects (of perception),
Thou do manifest as the consumer (of these food-like objects),
O Mother, Thou art so magnificent as to be unattainable even in the experiential state of the Siddhas (Adepts). - (8)

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Janani Navaratnamanjari (A Nine-Jeweled Bouquet to the Mother)

To strike (down) my sin, Awareness is the arrow,
My love for thy lotus-feet is the string,
An iron-like mind is the bow
And the meditator on the ‘I’ is victorious (over ignorance).
Mother! Thou are the one who grants the victory,
By which the sin-stained ‘I’ gets illumined (revealed as Consciousness),
And so does the burdensome body (get illumined),
The world also gets illumined,
Everything gets illumined. (i.e. On Self-Realization, everything – the ‘I’, the body, the world, etc. are all revealed to be nothing but Pure Consciousness or Awareness) – (7)

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Janani Navaratnamanjari (A Nine-Jeweled Bouquet to the Mother)

What manifests as the fish is Thee (you),
What manifests as the deer is Thee,
O Mother! Thou are the snakes, the mountains, the birds, etc.
The earth, rivers, women and men, heaven and hell are all Thou.
In (these) names and forms, this ‘I’ existing as the knower assuming diverse nature is also Thee, O the One whose form is Nada (Aum)!
Oh! Everything is but a play! - (6)

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Janani Navaratnamanjari (A Nine-Jeweled Bouquet to the Mother)

O Mother who art enveloped by the Great Primal Consciousness!
The chaotic world of water, air, and fire (etc.) which you create
by your divine dance (lasya) are all just names.
By an elegant cloth woven out of delicate threads of time, etc.
You have veiled your entire form.
Therefore, no one realizes that which is Real,
O The One whose abode is the Upanishads! - (5)

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Sree Narayana Guru

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Janani Navaratnamanjari (A Nine-Jeweled Bouquet to the Mother)

On inquiry, waves turn out to be (nothing but) water;
Snake turns out to be (nothing but) rope;
And pot turns out to be (nothing but) clay;
Similarly is the world (it does’t exist apart from its source – Brahman).
Devoid of enquiry, everything (the world) exists (as a separate entity).
At your feet which is the root (cause of everything), give me solace,
Grant this boon at once alongwith your vision,
No other refuge do I have, O Mother of Raja Yoga! - (4)

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Sree Narayana Guru

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Janani Navaratnamanjari (A Nine-Jeweled Bouquet to the Mother)

The knowledge (one among the triad of knower – known- knowledge)
which rises and sets, (i.e. not constant)
Was born in the beginning, perceiving which the body and the mind sways,
Resulting in darkening (veiling of Awareness) in a thousand ways
And fettering to each of the impressions (samskaras),
(in the end, the knowledge again) dissolves into that Glory (Supreme Self).
Even on perceiving in this way (the cycle of samsara i.e. birth and death),
Awareness does not dawn.
A bee plunged in the core of the lotus (Heart) that blooms in the Unbroken (Non-Dual) Experience,
Enjoying the honey (Bliss) therein is the Self-realized Pure One. – (3)

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Janani Navaratnamanjari (A Nine-Jeweled Bouquet to the Mother)

From the One (non-dual) Great Consciousness
Came thousands of triads (knower – known – knowledge)
Resulting in the sudden oblivion of Self-knowledge,
And there arose desire for food, etc. (worldly objects)
Leading to complete drowning in the sea of miseries.
When shall my heart, O Mother,
Merging in the plane of Nada (Aum) which delivers liberation,
Alloy and cool off in the luminous Center of Consciousness
Such that the triads (above mentioned) are destroyed? - (1)

The display (of the objective world) caused by the non-existent maya
Does not exist apart from Awareness.
Wind (air), rocks (earth), seas (water), fire and the void (ether) too,
Are all but the One Primordial Awareness.
Its lightness (i.e. easiness of its attainment) if spoken of,
(There) Conflicting Karmas (actions) do not exist and the mind does not conflict.
The attainment of this Reality is all I want,
O Mother of immaculate consciousness
Who is sought by everyone! - (2)

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Brahmavidya Panchakam (Five verses on the Brahman Lore)

By discrimination between the eternal and the ephemeral,
Attaining to high dispassion, the well-versed one,
Shining with the six-fold qualifications of shama, etc.,
Becomes desirous of liberation here in this world.
He, then, approaching a great Knower of the Absolute – Guru,
And pleasing him with prostrations, services, etc.,
Should ask thus, “‘Who am I?’, ‘Wherefrom came the world?’
O Master! O Lord! Do Thou convey.” – (1)

Thou verily art Brahman, and not the senses,
Neither the mind nor the intellect,
Neither the chitta nor the body,
Others such as the prana, I-sense, etc. too
Are unreal and super-imposed by avidya on the Self.
Being drishya (seen), inert is this whole world,
Neither born of anything apart from you,
Nor manifesting by itself,
Apparent like the mirage,
May this be well-discerned! – (2)

That, by which the living and the non-living are pervaded
Like the pot, jug, etc. by clay substance,
That, within which this (world) shines,
That, which this in essence is,
That, from which this was born,
That, in which this exists,
That, which continues as Pure Being Unborn even during dissolution,
That, which follows everything (Omnipresent),
Know That to be the Reality, the Eternal,
To which the pure in mind pay their obeisance. – (3)

She, who after having created this (world) from her own nature,
Entered into it Herself,
She, by whom this is held,
She, by whom the living being acts externally as ‘I’,
As the experiencer in the dream-state,
And as ‘Prājna’ in deep sleep,
She, whose self-fragment pulsates as ‘I’ in each heart,
She, to whom glory is declared by the people,
She, who is complete in each stride,
Listen! Thou indeed art She! – (4)

‘Consciousness indeed am I’, ‘That thou art’,
‘That Brahman is this Self’ – thus singing ever,
Do thou roam around blissfully with a peaceful mind
Resulting from the dawn of knowledge of the Brahman,
Where then is prarabdha for thou?
What sanchita and where is agami for thou?
Karma itself is non-existent,
On thou, superimposed are all these,
Thou therefore art Being-Consciousness Non-dual Omnipresence alone. – (5)

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Brahmavidya Panchakam (Five verses on the Brahman Lore)

‘Consciousness indeed am I’, ‘That thou art’,
‘That Brahman is this Self’ – thus singing ever,
Do thou roam around blissfully with a peaceful mind
Resulting from the dawn of knowledge of the Brahman,
Where then is prarabdha for thou?
What sanchita and where is agami for thou?
Karma itself is non-existent,
On thou, superimposed are all these,
Thou therefore art Being-Consciousness Non-dual Omnipresence alone. – (5)

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Brahmavidya Panchakam (Five verses on the Brahman Lore)


She, who after having created this (world) from her own nature,
Entered into it Herself,
She, by whom this is held,
She, by whom the living being acts externally as ‘I’,
As the experiencer in the dream-state,
And as ‘Prājna’ in deep sleep,
She, whose self-fragment pulsates as ‘I’ in each heart,
She, to whom glory is declared by the people,
She, who is complete in each stride,
Listen! Thou indeed art She! – (4)

Andriy shared a Sree Narayana Guru quote         SHARE URL

Sree Narayana Guru

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Brahmavidya Panchakam (Five verses on the Brahman Lore)

That, by which the living and the non-living are pervaded
Like the pot, jug, etc. by clay substance,
That, within which this (world) shines,
That, which this in essence is,
That, from which this was born,
That, in which this exists,
That, which continues as Pure Being Unborn even during dissolution,
That, which follows everything (Omnipresent),
Know That to be the Reality, the Eternal,
To which the pure in mind pay their obeisance. – (3)

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