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Transcending all dictates, he abides in the Self;
His mind becomes free of the thought of duality.
Neither purity, nor impurity, nor distinction of sex,
Nor fortune, nor misfortune, has any meaning for him.

Dvitiyodhyayah
Chapter 2, Verse 39

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Beyond mind, intellect, body, and sense-organs;
Beyond the subtle elements, and the five gross elements;
Beyond the sense of ego, and even the ethereal body;
It's the Lord, the Self, the Eternal, he attains.

Dvitiyodhyayah
Chapter 2, Verse 38

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He may or may not attain concentration;
He may or may not attain freedom from the senses;
He may or may not abandon all actions;
It's the Lord, the Self, the Eternal, he attains.

Dvitiyodhyayah
Chapter 2, Verse 37

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He does not attain a "many" or a "One" that is separate from himself;
It is not something other, like an object with length and breadth.
It cannot be objectively proven, or compared with anything;
It's the Lord, the Self, the Eternal, he attains.

Dvitiyodhyayah
Chapter 2, Verse 36

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His attainment is not breath-control, or fixed-stares, or yogic-postures;
Nothing becomes learned or unlearned at all.
His attainment is not the purification of the nerves;
It's the Lord, the Self, the Eternal, he attains.

Dvitiyodhyayah
Chapter 2, Verse 35

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That is the Essence from which the sentient and insentient universe is born;
It is like the ocean which gives birth to the foam on its surface.
It is That by which everything is maintained and dissolved;
It's the Lord, the Self, the Eternal, he attains.

Dvitiyodhyayah
Chapter 2, Verse 34

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He does not envision the form of the great Shiva,
or Shakti, or any other gods;
He does not see kundalini, or light-forms, or the feet of God;
Nor does he perceive his own soul, like a jar with its contents;
It's the Lord, the Self, the Eternal, he attains.

Dvitiyodhyayah
Chapter 2, Verse 33

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His attainment is not the Vedas, nor initiation, nor a clean-shaven head;
It is not a Guru, or disciples, or bountiful treasures,
Or the practice of postures, or wearing of ashes;
It's the Lord, the Self, the Eternal, he attains.

Dvitiyodhyayah
Chapter 2, Verse 32

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He goes beyond illusion, beyond comparison, beyond form,
Beyond any support, beyond the body and its nourishment;
Beyond duality, fear, desire, and powers.
It's the Lord, the Self, the Eternal, he attains.

Dvitiyodhyayah
Chapter 2, Verse 31

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He who has realized the innate, unborn, incomprehensible Self
Never becomes stained while enjoying the fruits of his desires;
He remains always free of stain, free of karma.
The ascetic, concentrated on the Self, is never bound.

Dvitiyodhyayah
Chapter 2, Verse 30

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Wherever a yogi may meet his end --
Whether beside a holy river or in an outcaste's hut --
His births are through;
He merges in Brahman.

Dvitiyodhyayah
Chapter 2, Verse 29

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A yogi has no particular path;
He simply renounces imagining things.
His mind then ceases of its own accord,
And the perfect state just naturally occurs.

Dvitiyodhyayah
Chapter 2, Verse 28

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One may express in speech
The destiny of those devoted to actions,
But the destiny of those established in yoga
Cannot be told; they go beyond speech.

Dvitiyodhyayah
Chapter 2, Verse 27

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The destiny of those devoted to action
Is the result of their thought at the end of their life;
But the destiny of a yogi established in Unity
Is not determined by his thought at the end.

Dvitiyodhyayah
Chapter 2, Verse 26

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The space inside a jar merges in the space outside
When the jar is destroyed;
The yogi, when the body's destroyed,
Merges into the universal Consciousness - his own true Self.

Dvitiyodhyayah
Chapter 2, Verse 25

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Mooji

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The one who is empty is at the heart of the universe.

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He who is free from attachment, free from hate -
Engaged in securing the good of all,
Firm in knowledge and steady of mind -
Will reach at last to the highest state.

Dvitiyodhyayah
Chapter 2, Verse 24

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A guru gives the gift of wisdom
To both the wise and the foolish man;
But only he crosses over this ocean (of life)
Who attains the knowledge of Truth for himself.

Dvitiyodhyayah
Chapter 2, Verse 23

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Because there is one, and only one,
The mind which perceives two is false.
He who teaches this is truly great;
He deserves a thousand accolades.

Dvitiyodhyayah
Chapter 2, Verse 22

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On a full-moon night, the moon is seen
By unfazed eyes as one, alone.
The Reality should also be seen this way;
Where two are seen, that sight's impaired.

Dvitiyodhyayah
Chapter 2, Verse 21

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The outer knowledge is of the coconut's husk;
The subtler knowledge is of the meat within.
And concealed within that subtle core
Is the coconut-milk-Consciousness - the Self.

Dvitiyodhyayah
Chapter 2, Verse 20

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Experienced without, It's the universe;
Experienced within, It's the power of life.
And deep within that inner life
The real milk-of-the-coconut resides.

Dvitiyodhyayah
Chapter 2, Verse 19

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The subtle images are seen within,
And the manifold forms are seen without;
But the independent Experiencer of both
Is known by all seers as the inner Self.

Dvitiyodhyayah
Chapter 2, Verse 18

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Against the dreadful poison of worldly lust,
Which deludes men's minds,
There is only one antidote:
The nectarean awareness of the independent Self.

Dvitiyodhyayah
Chapter 2, Verse 17

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Explanation of the Vajra Guru mantra

Om Ah Hum Vajra Guru Padma Siddhi Hum (Sanskrit)

Om Ah Hung Benza Guru Pema Siddhi Hung (Dialectic variation in Tibetan pronunciation)

In response to Yeshe Tsogyal's request, the Great Master responds.

"O daughter of good family, the Vajra Guru mantra is not just my single essence mantra, it is the very essence or life force of all the deities of the four classes of tantra, of all the nine yanas, and all of the 84,000 collections of dharma teachings. The essence of all of the buddhas of the three times, all of the gurus, yidams, dakas and dakinis, dharma protectors etc., the essence of all of these is contained and is complete within this mantra. How, you may ask, does this work? What is the reason for all these being complete with this mantra? Listen well and hold this in mind. Read it again and again. Write it out for the benefit of sentient beings, and teach it or demonstrate it to beings in the future.”

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG
OM AH HUNG are the sublime essence of the principles of enlightened body, speech, and mind

VAJRA is the sublime essence of the

indestructible family GURU is the sublime essence of the jewel family

PEMA is the sublime essence of the lotus family
SIDDHI is the sublime essence of the activity family HUNG is the sublime essence of the transcendent family

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

OM is the perfect splendor and richness of sambhoghakaya, the manifest body of splendor
AH is the total unchanging perfection of dharmakaya, the manifest body of absolute reality

HUNG perfects the presence of Guru Padmasambhava as the nirmanakaya, the manifest body of emanation
VAJRA perfects all the heruka deities of the mandalas
GURU refers to the root and transmission gurus and the holders of intrinsic awareness PEMA perfects the assembly of dakas and dakinis

SIDDHI is the life force of all the wealth deities and the guardians of the treasure teachings
HUNG is the life force of the dharmapalas, the protective deities.

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

OM AH HUNG are the life force of the three classes of tantra
VAJRA is the life force of monastic discipline and the sutra class of teachings GURU is the life force of abhidharma and kriya (action) yoga, the first level of tantra
PEMA is the life force of the charya (conduct) tantra, the second class of tantra, and yoga (joining) tantra, the third class of tantra
SIDDHI is the life force of the mahayoga and anuyoga classes of teachings HUNG is the life force of the ati yoga, the Natural Great Perfection (Dzogchen)

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

OM AH HUNG purify obscurations arising from the three mental poisons -- desire-attachment, aversion, and ignorance
VAJRA purifies obscurations which stem from anger
GURU purifies obscurations which stem from pride

PEMA purifies obscurations which stem from desire and attachment
SIDDHI purifies obscurations which stem from envy and jealousy
HUNG in a general way purifies obscurations which stem from all emotional afflictions

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

Through OM AH HUNG one attains the three kayas
Through VAJRA one realizes mirror-like pristine awareness
Through GURU one realizes the pristine awareness of equalness Through PEMA one realizes the pristine awareness of discernment Through SIDDHI one realizes the all-accomplishing pristine awareness Through HUNG one realizes the pristine awareness of basic space

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

Through OM AH HUNG gods, demons and humans are subdued
Through VAJRA one gains power over the malevolent forces of certain gods and demons
Through GURU one gains control over the malevolent forces of the Lord of Death and the cannibal demons
Through PEMA one gains control over the malevolent influences of the water and wind elements
Through SIDDHI one gains control over the malevolent influences of non-human forces and spirits bringing harm and exerting negative control over one‘s life Through HUNG one gains control of the malevolent influences of planetary configurations and earth spirits

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

OM AH HUNG accomplishes the six spiritual virtues VAJRA accomplishes pacifying activity
GURU accomplishes enriching activity
PEMA accomplishes magnetizing activity

SIDDHI accomplishes enlightened activity in general HUNG accomplishes wrathful enlightened activity

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

OM AH HUNG avert all imprecations and curses
VAJRA averts the negative consequences of breaking one‘s samaya with the deities of pristine awareness
GURU averts the negative influences of the eight classes of gods and demons in samsara
PEMA averts the negative influences of worldly gods and demons
SIDDHI averts the negative influences of nagas and earth spirits
HUNG averts the negative influences of gods, demons, humans, samsaric gods

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

OM AH HUNG defeat the army of the five mental poisons VAJRA defeats anger
PEMA defeats desire-attachment
SIDDHI defeats envy and jealousness

HUNG defeats the armies of gods, demons and humans

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

OM AH HUNG brings about spiritual accomplishments or siddhis
VAJRA brings about the siddhi of the peaceful and wrathful deities
GURU brings about the siddhi of the awareness-holders and the lineage gurus PEMA brings about the siddhi of the dakas and dakinis and dharma protectors SIDDHI brings about the mundane and supreme siddhis
HUNG brings about the siddhi of accomplishing whatever one wishes

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

OM AH HUNG transfers consciousness to pure realms of experience
VAJRA transfers consciousness to the eastern pure realm of Manifest Joy GURU transfers consciousness to the southern pure realm of Glory and Splendor
PEMA transfers consciousness to the western pure realm of Great Bliss
SIDDHI transfers consciousness to the northern pure realm of Excellent Activity HUNG transfers consciousness to central pure realm of Unwavering

Taken from a more extensive teaching by Lama Tarchin Rinpoche.ii

Another meaning of the Guru Rinpoche (Vajra Guru) Mantra

Om Ah Hung Vajra Guru Pema Siddhi Hung

(actually pronounced) Om Ah Hung Benza Guru Pema Siddi Hung

Dilgo Khyentse Rinpoche (former head of the Nyingma Lineage, deceased) explains:

"It is said that the twelve syllables Om Ah Hum Vajra Guru Padma Siddhi Hum carry the entire blessing of the twelve types of teaching taught by Buddha, which are the essence of His Eighty-four Thousand Dharmas.

Therefore to recite the Vajra guru mantra once is the equivalent to the blessing of reciting.....or practicing the whole teaching of the Buddha.

The wisdom mind of Padmasambhava is manifested in the form of the mantra; these twelve syllables are actually the emanation of His wisdom mind, and they are endowed with His entire blessing. The vajra guru mantra is Padmasambhava in the form of sound. So when you invoke Him with the recitation of the twelve syllables, the blessing and merit you obtain is tremendous. In these difficult times, just as there is no Buddha or refuge we can call upon who is more powerful than Padmasambhava, so there is no mantra that is more fitting than the Vajra Guru Mantra."iii

Another explanation of the Guru Rinpoche (Vajra Guru) Mantra

Padmasambhava mantra
Oṃ Āḥ Hūṃ Vajra Guru Padma Siddhi Hūṃ1 (Om Ah Hum Vajra Guru Padma Siddhi Hum)

Padmasambhava was a historical teacher who is said to have finally converted Tibet to Buddhism. He was a renowned scholar, meditator, and magician, and his mantra suggests

his rich and diverse nature.

Om Ah Hum have no conceptual meaning.

Om is often regarded as being the primeval sound, and in fact the sound-symbol of reality itself. It represents the universal principle of enlightenment. You can read about Om in more detail on the page about the Om Shanti mantra (see Annex).

Ah, in traditional explanations, is usually said to be connected with speech (more about that in a moment) but in Sanskrit ―ah‖ is a verb meaning ―to express , signify ; to call (by name).‖ So it suggests evoking, or calling forth, the manifestation of enlightenment.

Hum is often thought of as representing the manifestation of enlightenment in the individual human being. This may be a complete coincidence, but hum is similar to the first person singular ―aham,‖ which means of course ―I.‖

Often these syllables are associated with body, speech, and mind respectively (i.e. the whole of one‘s being). So there‘s a suggestion that we are saluting the qualities that

Padmasambhava represents with all of our hearts (and minds, and bodies).

Vajra means thunderbolt, and represents the energy of the enlightened mind. It can also mean diamond. The implication is that the diamond/thunderbolt can cut through anything. The diamond is the indestructible object, while the thunderbolt is the unstoppable force. The vajra also stands for compassion. While it may seem odd to have such a ―masculine‖ object representing compassion, this makes sense in esoteric Buddhism because compassion is active, and therefore aligned with this masculine symbol. (The term ―masculine‖ does not of course imply that compassion is limited to males!)

Guru, of course, means a wise teacher. It comes from a root word, garu, which means ―weighty.‖ So you can think of the guru as one who is a weighty teacher. Padmasambhava is so highly regarded in Tibetan Buddhism that he is often referred to as the second Buddha.

Padma means lotus, calling to mind the purity of the enlightened mind, because the lotus flower, although growing in muddy water, is completely stainless. In the same way the enlightened mind is surrounded by the greed, hatred, and delusion that is found in the world, and yet remains untouched by it. The lotus therefore represents wisdom. Again, while westerners would tend to assume that the flower represents compassion, the receptive nature of the flower gives it a ―feminine‖ status in esoteric Buddhism, and to the lotus is aligned with the ―feminine‖ quality of wisdom. And once again, there is no implication that

wisdom is in any way limited to those who are female. The words masculine and feminine here are used in a technical sense that‘s completely unrelated to biology.

And Siddhi means accomplishment or supernatural powers, suggesting the way in which those who are enlightened can act wisely, but in ways that we can‘t necessarily understand. Padmasambhava is a magical figure, and in his biography there are many miracles and tussles with supernatural beings.iv

Annex – Explanation of mantra OM

Om (Oṃ)

Like many mantras, this one begins with "Om". Om has no meaning, and its origins are lost in the mists of time. Om is considered to be the primeval sound, the sound of the universe, the sound from which all other sounds are formed.

In the Brahminical tradition, from where Buddhism

undoubtedly obtained mantra practice, Om is not just the universal sound, but the sound of the universe itself. For example in the (non-Buddhist) Mandukya Upanishad, it is said:

Om! — This syllable is this whole world.

Its further explanation is: –
The past, the present, the future — everything is just the word Om.

And whatever else that transcends threefold time — that, too, is just the word Om.

Om is therefore a sound symbolizing reality. It represents everything in the universe, past, present, and future. It even represents everything that is outside of those three times. It therefore represents both the mundane world of time in which the mind normally functions, and the world as perceived by the mind that is awakened and that experiences the world timelessly. It represents both enlightenment and non-enlightenment.

You could regard Om as being the equivalent of white light, in which all of the colors of the rainbow can be found.

One Sanskrit-English dictionary says the following:

"A word of solemn affirmation and respectful assent , sometimes translated by ̳yes, verily, so be it‘ (and in this sense compared with Amen); it is placed at the commencement of most Hindu works, and as a sacred exclamation may be uttered at the beginning and end of a reading of the Vedas or previously to any prayer; it is also regarded as a particle of auspicious salutation [Hail!];

Om appears first in the Upanishads as a mystic monosyllable, and is there set forth as the object of profound religious meditation, the highest spiritual efficacy being attributed not only to the whole word but also to the three sounds A, U, M, of which it consists."

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By practicing yoga unceasingly,
Without attachment to anything,
Little by little, a yogi is freed
From all effects of the qualities (gunas).

Dvitiyodhyayah
Chapter 2, Verse 16

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