Lord Shiva     244 posts


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Devikalottara

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.

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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.

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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.

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47. With great devotion meditating constantly that `I am
that Siva the form of the one Consciousness that is always
unsullied by any adjunct,' dispel all your attachments.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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).

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37. When one adopts the practice (sadhana ) 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.

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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.

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“He who utters the name of Shiva
Hundreds and hundreds of times
Grows great through the showering
Of the sweet, sublime nectar.
The marvelous power of this word
Enters even into the hearts of fools.

And that word, which flows like honey
From the nectar-crescent of the moon,
Causes the highest nectar to flow --
That is the sound of Shiva.
The blessed
Ever have this sound upon their lips.

What indeed is there in the world
That does not conceal you?
Yet nothing exists that can conceal
You from the devotees.

Attained by so many disciples
And with so many attributes
You appear at all times to the devotees
In your true form, O Lord.

Triumphant, they laugh,
And vanquished, they laugh even more --
Leaving behind not only base powers,
But liberation itself.

In the same way that it arose in me,
Allow this love of devotion
Previously unknown to me
To grow greater still, O Lord.

Truly, I have no other entreaty but this:
Let me for all time, O Lord,
Be consumed with unending devotion.

Let me be enraged and yet
Compassionate toward the world.
And thus in the madness of devotion
May I laugh and weep and chant
Shiva, thunderously.

What is called liberation
Is simply the ripeness of devotion, O Lord.
Having taken the first steps toward that,
We are even now almost liberated.

Here in this world
Another world exists
That bears as fruit joyousness
For your devotees.

May there be devotion to you
As the Secret One, as the Transcendent One,
As Lord of the Universe,
As Shambhu, as Shiva,
As the Celestial One.
Ah, how indeed could I ever express it?

Devotion, devotion, devotion
To the Transcendent One.
Ardent devotion!
This is why I cry and clamor!
Let me have ardent devotion for you,
Only you.”

http://www.constantinarhodes.com/shaiva_devotional_songs_of_kashmir__a_translation_and_study_of_utpaladeva_s_shiv_107123.htm

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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.

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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.

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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 (chit [?]) is
different from the prana [?](life-force), 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 Consciousness.

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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.

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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!

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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!

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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.

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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 one will
attain liberation directly.

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26. One who can destroy all the tattvas (principles) from
patalaloka (the nethermost world) to Sakti (one of the highest
tattvas), which are all interdependent, by the arrow of
sunyabhava is a man of great valour. He has attained supreme
wisdom which is beyond matter.

Note: ln sunyabhava the individual is only aware of his
conscious being while everything else is like a void (sunya)
-- without existence.

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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 yoga1 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.

Note: Actions prescribed include worship of Siva in one's
mind as well as outside. The various ceremonies prescribed
in Agama Sastras for worshipping Siva in saguna form in a
temple are covered in good conduct.

1Salamba yoga literally means yoga with support (alamba), that is any spiritual
practice in which the mind clings to some object as a support. See also
verses 35, 38, 40, 41.

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