Then this person
who has won over his mental senses
should sit in a place without any sound and become detached,
realize the philosophy of yoga,
become one with no desires
and should withdraw within himself
like the lamps getting off one by one when they are lit together.
33. Seeing everywhere the Self,
considering the Self as without a second,
enjoying the bliss of the Self,
I remain without reflections.
If you do (achieve) every moment, the avoidance of the sustained fancy and desire, then you will have reached the sacred, mindless state.
Samadhi is said to be the freedom of the mind from agency (activity).
That itself is oneness,
that is the highest and auspicious joy.
You should remain, like a dumb, blind and deaf person, giving up with your mind, the thought of all things as the self.
The vision got through words of (Vedanta) that you are composed, unborn, beginningless and endless, shining, taste (bliss) alone, devoid of symptoms of mind –
all this is for the (lower) knowledge and wasteful –
Only Om is real.
All the visible things in the world are nothing more than the consciousness without vibration – contemplate this.
Or, with mind ever enlightened and performing worldly functions, you remain knowing the oneness of the self, like the calm ocean.
Only the knowledge of Truth is the fire to the grass of mental impressions – this is said to be Samadhi, not mere silence.
Only the knowledge of Truth is the fire to the grass of mental impressions – this is said to be Samadhi, not mere silence.
pg 319
When there arises the pure realization of
When there arises the pure realization of
'All as the spirit',
then shines the ‘body’ in the form of the consciousness, beyond origin, space and time.
That condition (state) is Samadhi which excludes bliss and contains the essence of detachment of Nobility and Beauty –
That condition (state) is Samadhi which excludes bliss and contains the essence of detachment of Nobility and Beauty –
when joy arises strongly by the realization of the falseness of the visible world and like and dislike thin away.
This realization is indeed the knowledge and its object, spiritual in nature – only that is the sole state – all else is false.
Without a good preceptor’s grace it is hard to give up objects, to see truth and (to realize) the pristine state.
The pristine state is naturally realized by a Yogin who has power generated in him and has given up all (worldly) activity.
The pristine state is naturally realized by a Yogin who has power generated in him and has given up all (worldly) activity.
When a man perceives even a little difference (between these) then, there will be fear for him, doubtless.
A person with wisdom as the eye sees the supreme as present everywhere – one without wisdom does not, like a blind man, the sun.
The supreme being is knowledge alone – so a mortal becomes immortal only by vision of Brahman.
When the Great beyond is seen, the knot of the heart snaps, all doubts are smashed and all (worldly) actions die away.
The auspicious path cannot be got without subduing the mind which is giving up desires and which can be achieved by one’s own effort.
When the mind is cut by the weapon of non-projection, then is achieved (realized) the Brahman, omnipresent and tranquil.
Hold yourself, unexcited, released from thought of worldly existence, having great wisdom – the swallowed (controlled) mind is the place of knowledge.
Resorting to great effort, making the mind non-mind, meditating in the heart, with the edge of the wheel of consciousness.
Kill the mind without hesitation; your (internal) enemies will not bind you.
‘I am he, this is mine’, the mind is only so much – this is cut down by the knife of non-projection.
The mind is blown away only by the wind of non-projection,
like the bank of clouds in the autumn sky.
Let the winds of deluge blow, let the oceans become one (to destroy the world), let all the twelve suns blaze; the mind is not affected. You remain intent upon that state of the empire of truth which can only be non-projection and which gives all success.
You remain intent upon that state of the empire of truth which can only be non-projection and which gives all success
Nowhere is the mind seen to be without fickleness – it is the nature of mind, just as heat is that of fire. This power of pulsation existing as mind – know this to be the power which is the ostentatious world.
The mind without wavering is said to be Amrita.
The same is said to be liberation in the Shastraic doctrine.
For those grasped by the crocodile of desire and fallen into the ocean of worldly life and carried away (tossed about) by the whirlpools, only the mind is the life-boat. Break the mind, with the mind, the rope, uplift yourself from worldly life –
which cannot be crossed by another.
Whatever propensity called the mind arises from previous (other) impulses, these a wise one is to avoid and from this there will be reduction of ignorance.
V-75. ‘Locking one arm in the other, setting one row of teeth on the other and putting some limbs against others, conquer the mind.
V-78. ‘Like no eternal spirits; latent impressions cut capers only as long as the mind remains unvanquished for lack of intense cultivation of the non-dual truth.
V-84. ‘By wholly overcoming the inimical senses, resorting to sovereign discrimination, and beholding the Truth with the intellect, cross the sea of empirical existence.
V-113. ‘He who cherishes with the (creative) and liberating imagination (the thought that) all this is spirit, that the perception of difference is nescience, should renounce this (nescience) in all possible ways.
‘Those very (empirical) experiences which, in their abundance, cause a fool to get attached (to this world) are the source, in the case of a wise man, of his dispassion.e this (nescience) has arisen.
‘So that she (maya) may not subject you again to the sufferings of birth (etc.,). ‘The sea of the Spirit shines forth in one’s Self with its splendid inner vibrations.
With certitude meditate inwardly that is homogeneous and infinite
O Brahmin ! Like an elephant stuck in the morass, is the mind consumed in the flames of worries, crushed by the python of rage, attached to the waves of the sea of lust, and oblivious of its own grand progenitor (the Spirit): -- rescue it.
V-166. ‘Give up the idle show of empirical life, a very pit of the serpents of cravings. Knowing this to be unreal, reduce them all to the status of their ground.
V-171. ‘The marks of a man of discrimination are spontaneous indifference to experiences that do not come of their own accord and hearty acceptance of those that do
V-173. ‘The intelligence of a wise and active man, free from attachment and aversion, remains untarnished like a lotus leaf unmoistened by water.
When the Great beyond is seen, the knot of the heart snaps, all doubts are smashed and all (worldly) actions die away.
The auspicious path cannot be got without subduing the mind which is giving up desires and which can be achieved by one’s own effort.
When the mind is cut by the weapon of non-projection, then is achieved (realized) the Brahman, omnipresent and tranquil.
Hold yourself, unexcited, released from thought of worldly existence, having great wisdom – the swallowed (controlled) mind is the place of knowledge.
Resorting to great effort, making the mind non-mind, meditating in the heart, with the edge of the wheel of consciousness.
Kill the mind without hesitation; your (internal) enemies will not bind you.
‘I am he, this is mine’, the mind is only so much – this is cut down by the knife of non-projection.
The mind is blown away only by the wind of non-projection,
like the bank of clouds in the autumn sky.
Let the winds of deluge blow, let the oceans become one (to destroy the world), let all the twelve suns blaze; the mind is not affected. You remain intent upon that state of the empire of truth which can only be non-projection and which gives all success.
You remain intent upon that state of the empire of truth which can only be non-projection and which gives all success
Nowhere is the mind seen to be without fickleness – it is the nature of mind, just as heat is that of fire. This power of pulsation existing as mind – know this to be the power which is the ostentatious world.
The mind without wavering is said to be Amrita.
The same is said to be liberation in the Shastraic doctrine.
For those grasped by the crocodile of desire and fallen into the ocean of worldly life and carried away (tossed about) by the whirlpools, only the mind is the life-boat. Break the mind, with the mind, the rope, uplift yourself from worldly life –
which cannot be crossed by another.
Whatever propensity called the mind arises from previous (other) impulses, these a wise one is to avoid and from this there will be reduction of ignorance.
V-75. ‘Locking one arm in the other, setting one row of teeth on the other and putting some limbs against others, conquer the mind.
V-78. ‘Like no eternal spirits; latent impressions cut capers only as long as the mind remains unvanquished for lack of intense cultivation of the non-dual truth.
V-84. ‘By wholly overcoming the inimical senses, resorting to sovereign discrimination, and beholding the Truth with the intellect, cross the sea of empirical existence.
V-113. ‘He who cherishes with the (creative) and liberating imagination (the thought that) all this is spirit, that the perception of difference is nescience, should renounce this (nescience) in all possible ways.
‘Those very (empirical) experiences which, in their abundance, cause a fool to get attached (to this world) are the source, in the case of a wise man, of his dispassion.e this (nescience) has arisen.
‘So that she (maya) may not subject you again to the sufferings of birth (etc.,). ‘The sea of the Spirit shines forth in one’s Self with its splendid inner vibrations.
With certitude meditate inwardly that is homogeneous and infinite
O Brahmin ! Like an elephant stuck in the morass, is the mind consumed in the flames of worries, crushed by the python of rage, attached to the waves of the sea of lust, and oblivious of its own grand progenitor (the Spirit): -- rescue it.
V-166. ‘Give up the idle show of empirical life, a very pit of the serpents of cravings. Knowing this to be unreal, reduce them all to the status of their ground.
V-173. ‘The intelligence of a wise and active man, free from attachment and aversion, remains untarnished like a lotus leaf unmoistened by water.
..................
Mahanarayan upanishad
LXXIX-4:
Persons who practise sense-control shake off their sin by that.
Perfect ascetics reached heaven gradually through sense-control.
Sense-control is inaccessible to ordinary creatures.
Everything is founded in sense-control.
Therefore they say sense-control is the supreme (means of liberation).
Persons who practise sense-control shake off their sin by that.
Perfect ascetics reached heaven gradually through sense-control.
Sense-control is inaccessible to ordinary creatures.
Everything is founded in sense-control.
Therefore they say sense-control is the supreme (means of liberation).
Therefore they say that the power of inward concentration is the supreme means of liberation.
By conclusive experience of Truth remembrance of IT is engendered.
Remembrance produces continuous remembrance.
From continuous remembrance results unbroken direct realization of Truth
By such realization a person knows the Atman.
This, the syllable Om, verily is the substance of many great Upanishads and a secret guarded by the gods without imparting to the unfit.
He who practises meditation on the Supreme thus with the aid of Pranava after Sannyasa attains to the unlimited greatness of the Supreme.
By that he attains to the greatness of Brahman. Thus the secret knowledge has been imparted.
Remembrance produces continuous remembrance.
From continuous remembrance results unbroken direct realization of Truth
By such realization a person knows the Atman.
This, the syllable Om, verily is the substance of many great Upanishads and a secret guarded by the gods without imparting to the unfit.
He who practises meditation on the Supreme thus with the aid of Pranava after Sannyasa attains to the unlimited greatness of the Supreme.
By that he attains to the greatness of Brahman. Thus the secret knowledge has been imparted.
...............
Maitreya upanishad
I-6. Through penance one gets to know the inborn disposition (Sattva); from Sattva one gets (stability of) the mind; through the mind one realizes the Atman; by realizing the Self (worldly life is) prevented.
I-11. If a person’s mind, which is well attached to the region of the sense-objects, were turned towards Brahman, who will not be released from bondage ?
I-12-14. One should feel the supreme Lord to be present in the midst of the lotus of one’s heart
as the spectator of the dance of the intellect,
as the abode of supreme love,
as beyond the range of mind and speech,
as the rescue ship scattering all worry (of those sinking in the sea of worldly life),
as of the nature of effulgent Existence alone,
as beyond thought,
as the indispensable,
as incapable of being grasped by the (active) mind,
possessing uncommon attributes,
the immobile, steady and deep, neither light nor darkness, free from all doubts and semblance,
and is consciousness consisting of the final beatitude.
I-3. True knowledge consists of seeing non-different (in all);
deep meditation consists of the mind freed from thinking on sensory objects;
bathing is the removal of impurity in the mind and
cleansing consists of controlling the senses.
deep meditation consists of the mind freed from thinking on sensory objects;
bathing is the removal of impurity in the mind and
cleansing consists of controlling the senses.
Viewing the body as ‘I’ and mine is smearing oneself with feces and urine in the place of cosmetics.
II-10. Cleansing which purifies the mind consists of the destruction of the three inborn tendencies (loka-vasana, shastra-vasana and dehavasana); (real) cleansing is said to be by washing with mud and water in the form of (true) knowledge and dispassion (Jnana and Vairagya)
II-16. The conviction, which is present from the words of the Guru that there is only one (reality) without a second, alone is the solitude (necessary for meditation) and not a monastery nor the interior of a forest
II-16. The conviction, which is present from the words of the Guru that there is only one (reality) without a second, alone is the solitude (necessary for meditation) and not a monastery nor the interior of a forest
The wisest take to contemplation on the reality (of Brahman);
the middling ones contemplate on the scripture;
low people think of the mantras;
the lowest are deluded by (the efficacy) of holy places.
the middling ones contemplate on the scripture;
low people think of the mantras;
the lowest are deluded by (the efficacy) of holy places.
3. When the Triputi are thus dispelled, he becomes the Kaivalya Jyotis without Bhava (existence) or Abhava (non-existence), full and motionless, like the ocean without the tides or like the lamp without the wind.
He becomes a Brahmavit (knower of Brahman) by cognising the end of the sleeping state even while in the waking state.
II-38. Having perceived Truth internally and having perceived it externally,
one should become identified with Truth,
should derive delight from Truth,
and should never deviate from Truth.
V-79. Owing to fascination for unreal objects, Consciousness engages Itself in things that are equally unreal.
On realisation of the non-existence of objects, Consciousness, becoming free from attachment, abstains (from them).
IV-80. Then, there follows a state of stillness,
when the Consciousness has become free from attachment
and does not engage Itself in unreal things.
That is the object of vision to the wise.
That is the (supreme) state on non-distinction,
and that is birthless and non-dual.
IV-86. This is the humility of the Brahmanas;
this is said to be their natural control.
Since, by nature, they have conquered the senses, this is their restraint.
Having known thus, the enlightened one becomes rooted in tranquillity.
There cannot ever be any purification for those who always tread the path of duality.
The destruction of impressions, cultivation of knowledge and destruction of the mind, when practised together for long will yield fruit.
If not practised together, there will be no success even after hundreds of years, like mantras which are scattered.
When these three are practised long, the knots of the heart surely are broken, like lotus fibre and the stalk.
The false impression of worldly life is got in a hundred lives and cannot be destroyed without long practice.
When impressions die out, the mind becomes put out like a lamp.
Whoever gives up impressions and concentrates on Me without strain, he becomes Bliss.
If his mind is not freed from impressions even Samadhi and Japa cannot give fruit.
The highest place cannot be got without silence free from impressions.
The mind becomes non-mind by giving up Vasanas.
When the mind does not think, then arises mindlessness giving great peace;
so long as your mind has not fully evolved, being ignorant of the supreme reality, perform what has been laid down by the teacher,
Shastra and other sources.
Then with impurity ripened (and destroyed) and Truth understood, you should give up even the good impressions.
As long as the mind is not defeated by means of firm practice, the impressions jump in the heart like ghosts at night.
One who remains alone giving up perception as well as non-perception is himself the Brahman – A person cannot know Brahman by merely learning the four Vedas and Shastras, as the ladle cannot taste the food
III-i-8: It is not comprehended through the eye, nor through speech, nor through the other senses; nor is It attained through austerity or karma. Since one becomes purified in mind through the favourableness of the intellect,
therefore can one see that indivisible Self through meditation.
And It is to be known in the mind, which having become purified, this Self reveals Itself distinctly
III-ii-3: This Self is not attained through study, nor through the intellect, nor through much hearing.
The very Self which this one (i.e. the aspirant) seeks is attainable through that fact of seeking; this Self of his reveals Its own nature.
Having realized the all-pervasive One everywhere, these discriminating people, ever merged in contemplation, enter into the All.
There cannot ever be any purification for those who always tread the path of duality.
The destruction of impressions, cultivation of knowledge and destruction of the mind, when practised together for long will yield fruit.
If not practised together, there will be no success even after hundreds of years, like mantras which are scattered.
When these three are practised long, the knots of the heart surely are broken, like lotus fibre and the stalk.
The false impression of worldly life is got in a hundred lives and cannot be destroyed without long practice.
When impressions die out, the mind becomes put out like a lamp.
Whoever gives up impressions and concentrates on Me without strain, he becomes Bliss.
If his mind is not freed from impressions even Samadhi and Japa cannot give fruit.
The highest place cannot be got without silence free from impressions.
The mind becomes non-mind by giving up Vasanas.
When the mind does not think, then arises mindlessness giving great peace;
so long as your mind has not fully evolved, being ignorant of the supreme reality, perform what has been laid down by the teacher,
Shastra and other sources.
Then with impurity ripened (and destroyed) and Truth understood, you should give up even the good impressions.
As long as the mind is not defeated by means of firm practice, the impressions jump in the heart like ghosts at night.
One who remains alone giving up perception as well as non-perception is himself the Brahman – A person cannot know Brahman by merely learning the four Vedas and Shastras, as the ladle cannot taste the food
III-i-8: It is not comprehended through the eye, nor through speech, nor through the other senses; nor is It attained through austerity or karma. Since one becomes purified in mind through the favourableness of the intellect,
therefore can one see that indivisible Self through meditation.
And It is to be known in the mind, which having become purified, this Self reveals Itself distinctly
III-ii-3: This Self is not attained through study, nor through the intellect, nor through much hearing.
The very Self which this one (i.e. the aspirant) seeks is attainable through that fact of seeking; this Self of his reveals Its own nature.
Having realized the all-pervasive One everywhere, these discriminating people, ever merged in contemplation, enter into the All.
...............
439 Nadabindu Upanishad
19. That person always engaged in its contemplation and always absorbed in it
19. That person always engaged in its contemplation and always absorbed in it
should gradually leave off his body (or family) following the course of Yoga and avoiding all intercourse with society.
Just as the bee drinking the honey (alone) does not care for the odour, so the Chitta which is always absorbed in sound, does not long for sensual objects, as it is bound by the sweet smell of Nada and has abandoned its flitting nature.
43(b)-44(a). The serpent Chitta through listening to the Nada is entirely absorbed in it and becoming unconscious of everything concentrates itself on the sound.
44(b)-45(a). The sound serves the purpose of a sharp goad to control the maddened elephant – Chitta which roves in the pleasure-garden of the sensual objects.
. The sound proceeding from Pranava which is Brahman is of the nature of effulgence; the mind becomes absorbed in it; that is the supreme seat of Vishnu.
45(b)-46(a). It serves the purpose of a snare for binding the deer – Chitta.
It also serves the purpose of a shore to the ocean waves of Chitta.
if sound is there M is there
when sound gone mind gone....= unmani
The mind which along with Prana (Vayu) has (its) Karmic affinities destroyed by the constant concentration upon Nada is absorbed in the unstained One. There is no doubt of it.
50(b)-51(a). Many myriads of Nadas and many more of Bindus – (all) become absorbed in the Brahma-Pranava sound.
53. The body in the state of Unmani is certainly like a log and does not feel heat or cold, joy or sorrow.
56. When the (spiritual) sight becomes fixed without any object to be seen,
when the Vayu (Prana) becomes still without any effort,
and when the Chitta becomes firm without any support,
he becomes of the form of the internal sound of Brahma-Pranava. Such is the Upanishad.
One shall not return anger for anger;
when abused he shall speak gently for the welfare (of all);
he (the ascetic) should move about (as a mendicant monk) with the Self alone as his companion.
43(b)-44(a). The serpent Chitta through listening to the Nada is entirely absorbed in it and becoming unconscious of everything concentrates itself on the sound.
44(b)-45(a). The sound serves the purpose of a sharp goad to control the maddened elephant – Chitta which roves in the pleasure-garden of the sensual objects.
. The sound proceeding from Pranava which is Brahman is of the nature of effulgence; the mind becomes absorbed in it; that is the supreme seat of Vishnu.
45(b)-46(a). It serves the purpose of a snare for binding the deer – Chitta.
It also serves the purpose of a shore to the ocean waves of Chitta.
if sound is there M is there
when sound gone mind gone....= unmani
The mind which along with Prana (Vayu) has (its) Karmic affinities destroyed by the constant concentration upon Nada is absorbed in the unstained One. There is no doubt of it.
50(b)-51(a). Many myriads of Nadas and many more of Bindus – (all) become absorbed in the Brahma-Pranava sound.
53. The body in the state of Unmani is certainly like a log and does not feel heat or cold, joy or sorrow.
56. When the (spiritual) sight becomes fixed without any object to be seen,
when the Vayu (Prana) becomes still without any effort,
and when the Chitta becomes firm without any support,
he becomes of the form of the internal sound of Brahma-Pranava. Such is the Upanishad.
One shall not return anger for anger;
when abused he shall speak gently for the welfare (of all);
he (the ascetic) should move about (as a mendicant monk) with the Self alone as his companion.
I am the body = Kalasutra
= trap for Mahavichi
III-50. Even if total ruin faces one, this
(identifying the body with the Self)
should be abandoned by every effort;
it should not be touched (accepted) by a nobly-born person
just as a (low born) tribal woman carrying dog’s meat.
He shall utter ‘Narayana’ alone as the reply always (to other’s statements).
In solitude he shall contemplate on Brahman (whole heartedly) in thought, word and deed
The Turiyatita and the Avadhuta attain final beatitude in the (individual) Self by deeply meditating on the Self according to the maxim of the wasp and the worm.
By (ritual) practices of the scripture other than investigation into the Self, he does a useless thing, like the burden borne by a camel of a load of saffron flowers.
If an ascetic practises lores other than (Self-realization) it is like adorning a corpse.
V-42. Departing (from human habitations) and resorting to a forest, possessing true knowledge and senses subdued, moving about awaiting the time (of death),
(the ascetic) becomes fit for absorption into Brahman.
considering everything other than the ‘I’ (i.e. the Self) to be false and transitory,
he shall always speak of himself as Brahman.
There is nothing else for him to know other than his Self.
Being thus ‘liberated while living’ (jivanmukta) he lives as one who has fulfilled himself.
VI-6. In solitary places alone, in caves and forests, the Yogin, ever in harmony, shall always begin well his meditation (on the Self).
The Yogin absorbed in meditation shall so move about that the people disregard and insult him; but he shall never swerve from the path of the good.
Brahman alone is real, whereas the world is unreal. The one who knows that is indeed liberated even while living
proclaims Vedanta. [ Verse 67]
if one does not know Atman in one's life time, his life is wasted. One the other hand, human life is fulfilled if one
knows Atman in one's life time. Vedanta declares that Atman is not far away from the knower (different from
knower). [ Verse 74
'When once it is known that existence-awareness-happiness is the reality and names and forms are unreal',
Vedanta demands, 'is it necessary to explore this world further?‘ 87
16. From being aware of the pure essence comes the shakti of non-duality.
Austerity is the burning, in the fire of immediate realization of the world’s falsity
To be rejected is the thought that true is the world other than one’s own Self that is perceived by the false sense organs and the intellect.
VI-6. In solitary places alone, in caves and forests, the Yogin, ever in harmony, shall always begin well his meditation (on the Self).
The Yogin absorbed in meditation shall so move about that the people disregard and insult him; but he shall never swerve from the path of the good.
Brahman alone is real, whereas the world is unreal. The one who knows that is indeed liberated even while living
proclaims Vedanta. [ Verse 67]
if one does not know Atman in one's life time, his life is wasted. One the other hand, human life is fulfilled if one
knows Atman in one's life time. Vedanta declares that Atman is not far away from the knower (different from
knower). [ Verse 74
'When once it is known that existence-awareness-happiness is the reality and names and forms are unreal',
Vedanta demands, 'is it necessary to explore this world further?‘ 87
16. From being aware of the pure essence comes the shakti of non-duality.
Austerity is the burning, in the fire of immediate realization of the world’s falsity
To be rejected is the thought that true is the world other than one’s own Self that is perceived by the false sense organs and the intellect.
Reworded: Reject the thought, the belief, the feeling that the world is real.
Only one's own Self is real. Nothing else.
The sensory world is only an illusory perception by the fleeting senses.
He is led upto it through the experiential knowledge of the contents of Major texts like: ‘There is no plurality here’; ‘All this is Brahman’; 'That Thou Art', etc.;
after renouncing all duties, sense of possession and the ego, and taking refuge in the beloved Brahman.
That ascetic is liberated; he is adorable; he is the Yogin; he is the Immense; he is the Brahmana.
42. Complete quiescence of the mind is the practice of Brahmavidya.
43. His movement is to unmani state.
45. His activity is the bliss of the waves of immortality.
III-4. ‘Hearing’ is investigation into the import of propositions like ‘That Thou art’ and ‘I am Brahman’.
Reflection is the exclusive dwelling on the content of what has been heard.
Meditation is the fixing of the mind one-pointedly on the reality, made doubtless through investigation and reflection.
Concentration, resembling a flame in a windless spot, is the thought (chitta) whose content is solely the object meditated, exclusive of the agent, and the act, of meditation.
When the body is burned by knowledge and knowledge becomes infinite in form, then the knower consumes the bondage of Karma in the fire of Brahman-Knowledge
Standing on one foot, let man do austerities for a 1000 years; but (that austerity) is less than one sixteenth of this Yoga of meditation.
What should be known is just the Imperishable; (but) life is fleeting.
Avoiding the labyrinths of Shastras, meditate on the Truth Alone.
IV-24. Action are endless – purification, mutterings, (of holy names), sacrifices, pilgrimage to holy places. These (are valid) only till Truth is won.
Just as Devadatta (i.e. any person) awakened from sleep when prodded with a stick does not go back (to sleep immediately, so also the Jiva getting wisdom from the Vedanta does not have the delusion of the three states of waking, etc.);
The outgoing tendency of all the sense-organs subsides in him who rests in the Atman alone.
Realising “I am that Brahman who is the One Infinite Knowledge-Bliss” he reaches the end of his desires, verily he reaches the end of his desires.
By mental discipline, one gets wisdom.
Step by step. the problems in the mind are solved.
The savant who knows Brahman, whenever he sees the world does not see it as something different from himself.
This is the Upanishad.
As lions, elephants and tigers are gradually tamed, so also the breath when rightly managed (comes under control); else it kills the practitioner.
33. With eyes half closed and with a firm mind, fixing his eyes on the tip of his nose and becoming absorbed in the sun and moon, he after remaining thus unshaken (becomes conscious of) the thing which is resplendent, which is the supreme truth and which is beyond. O Shandilya, know this to be Tat (That).
38. As camphor in fire and salt in water become absorbed, so also the mind becomes absorbed in the Tattva (Truth).
48-50. When the consciousness (Samvit) is merged in Prana and when through practice the Prana goes through the upper hole into the Dvadasanta (the twelfth centre) above the palate, then the fluctuations of Prana are stopped. When the eye of consciousness (viz., the spiritual or third eye) becomes calm and clear so as to be able to distinctly see in the transparent Akasa at a distance of twelve digits from the tip of his nose, then the fluctuations of Prana are stopped. When the thoughts arising in the mind are bound up in the calm contemplation of the world of Taraka (star or eye) between one’s eyebrows and are (thus) destroyed, then the fluctuations cease
The mind should not be allowed by a clever man to rest on any other thing.
The tendency of the mind is such that it tries to seek happiness outside in perishable objects. This is due to the force of Avidya.
Sattva flows from the feet of the Lord towards his mind.
Sattva flows from the feet of the Lord towards his mind.
Even if there is a mild intoxication, it will give immense strength to the devotee to face the difficulties in the battle of life. Therefore Narada says: "matto bhavati. "
"Ananyata" is single-minded devotion unto the Lord.
Perception of non-difference is knowledge, meditation the objectless mind.
Only those who know That are satisfied.
This highest mysticism, expounded in the Vedanta in a former age, should not be taught to one whose passions have not been subdued,
When Samadhi is practised, the following obstacles arise with great force – absence of right inquiry, laziness, inclination to enjoyment;
He who abandons this Vritti of Brahman, which is very purifying and supreme – that man lives in vain like a beast.
45. Those who are greatly developed through the ripening (of their past Karmas) attain the state of Brahman; others are simply reciters of words.
(The former) never remain, even for half a moment – without the Vritti of Brahman,
He who thus perceives ‘I’ as of one homogeneity (pervading everywhere) will at once be emancipated through this spiritual wisdom.
He is his own Guru with this profound spiritual wisdom.
60-69. The mantra (Aham Brahmashmi) ‘I am Brahman’ removes all the sins of sight, destroys all other mantras, destroys all the sins of body and birth, the noose of Yama, the pains of duality, the thought of difference, the pains of thought, the disease of Buddhi, the bondage of Chitta, all diseases, all grieves and passions instantaneously, the power of anger, the modifications of Chitta, Sankalpa, Crores of sins, all actions and the Ajnana of Atman.
given to the high-souled ones whose minds are purified with devotion to their gurus.
Control the mind until It quiescence reaches in the heart. This is knowledge and meditation; The rest is naught but words.
As long as illusions of words Encompass one, difference lasts;
When darkness is scattered, It is unity one sees.
As a blind man does not see the sun that is shining, so an ignorant person does not see (Brahman).
Then the state of being in one’s own self shines of its own accord in a Yogin in whom Jnana-Sakti has dawned and who has abandoned all Karmas.
Like a rope ties a bird, the minds of all living beings are tied.
Enquiries and researches do not affect the tie of this mind. So the only way to win over this mind is through victory over Prana.
and after concentrating the sight to the tip of the nose and after controlling both the hands and legs, meditate on the letter ‘Om’ with a concentrated mind. If one continuously meditates on Parameshwara, he would become an expert in yoga and the Parameshwara would appear before him. 1.4
If we sit in an asana and continuously practice, the bindu will cease from going down. Without Pooraka and Rechaka, the Prana would stand in Kumbhaka for a very long time. You would hear different types of sound. The nectar will start flowing from the place of the moon. Hunger and thirst will cease. Mind would get concentrated on the ever flowing bliss.
To that great man who has great devotion to God as well as similar great devotion to his teacher, all this would be understood automatically.
The Yogi is able to get salvation by seeing his mind with his mind. We have to see the mind with the mind and hanker for that mad state. We have to see the mind with the mind and be stable in Yoga. 6.1
Similar to the fact that the fire inside the wood cannot be brought out without churning it by another wood, without practice, the lamp of wisdom can not be lit.
Whatever he sees with his eyes, let him consider as Atman. 70. Whatever he hears with his ears, let him consider as Atman. Whatever he smells with his nose, let him consider as Atman. 71. Whatever he tastes with his tongue, let him consider as Atman. Whatever the Yogin touches with his skin, let him consider as Atman.
He who removes the knot in the heart in the form of material desire, is called Hari.
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IV-24. Action are endless – purification, mutterings, (of holy names), sacrifices, pilgrimage to holy places. These (are valid) only till Truth is won.
Just as Devadatta (i.e. any person) awakened from sleep when prodded with a stick does not go back (to sleep immediately, so also the Jiva getting wisdom from the Vedanta does not have the delusion of the three states of waking, etc.);
The outgoing tendency of all the sense-organs subsides in him who rests in the Atman alone.
Realising “I am that Brahman who is the One Infinite Knowledge-Bliss” he reaches the end of his desires, verily he reaches the end of his desires.
By mental discipline, one gets wisdom.
Step by step. the problems in the mind are solved.
The savant who knows Brahman, whenever he sees the world does not see it as something different from himself.
This is the Upanishad.
As lions, elephants and tigers are gradually tamed, so also the breath when rightly managed (comes under control); else it kills the practitioner.
33. With eyes half closed and with a firm mind, fixing his eyes on the tip of his nose and becoming absorbed in the sun and moon, he after remaining thus unshaken (becomes conscious of) the thing which is resplendent, which is the supreme truth and which is beyond. O Shandilya, know this to be Tat (That).
38. As camphor in fire and salt in water become absorbed, so also the mind becomes absorbed in the Tattva (Truth).
48-50. When the consciousness (Samvit) is merged in Prana and when through practice the Prana goes through the upper hole into the Dvadasanta (the twelfth centre) above the palate, then the fluctuations of Prana are stopped. When the eye of consciousness (viz., the spiritual or third eye) becomes calm and clear so as to be able to distinctly see in the transparent Akasa at a distance of twelve digits from the tip of his nose, then the fluctuations of Prana are stopped. When the thoughts arising in the mind are bound up in the calm contemplation of the world of Taraka (star or eye) between one’s eyebrows and are (thus) destroyed, then the fluctuations cease
The mind should not be allowed by a clever man to rest on any other thing.
The tendency of the mind is such that it tries to seek happiness outside in perishable objects. This is due to the force of Avidya.
Sattva flows from the feet of the Lord towards his mind.
Sattva flows from the feet of the Lord towards his mind.
Even if there is a mild intoxication, it will give immense strength to the devotee to face the difficulties in the battle of life. Therefore Narada says: "matto bhavati. "
"Ananyata" is single-minded devotion unto the Lord.
Perception of non-difference is knowledge, meditation the objectless mind.
Only those who know That are satisfied.
This highest mysticism, expounded in the Vedanta in a former age, should not be taught to one whose passions have not been subdued,
When Samadhi is practised, the following obstacles arise with great force – absence of right inquiry, laziness, inclination to enjoyment;
He who abandons this Vritti of Brahman, which is very purifying and supreme – that man lives in vain like a beast.
45. Those who are greatly developed through the ripening (of their past Karmas) attain the state of Brahman; others are simply reciters of words.
(The former) never remain, even for half a moment – without the Vritti of Brahman,
He who thus perceives ‘I’ as of one homogeneity (pervading everywhere) will at once be emancipated through this spiritual wisdom.
He is his own Guru with this profound spiritual wisdom.
60-69. The mantra (Aham Brahmashmi) ‘I am Brahman’ removes all the sins of sight, destroys all other mantras, destroys all the sins of body and birth, the noose of Yama, the pains of duality, the thought of difference, the pains of thought, the disease of Buddhi, the bondage of Chitta, all diseases, all grieves and passions instantaneously, the power of anger, the modifications of Chitta, Sankalpa, Crores of sins, all actions and the Ajnana of Atman.
given to the high-souled ones whose minds are purified with devotion to their gurus.
Control the mind until It quiescence reaches in the heart. This is knowledge and meditation; The rest is naught but words.
As long as illusions of words Encompass one, difference lasts;
When darkness is scattered, It is unity one sees.
As a blind man does not see the sun that is shining, so an ignorant person does not see (Brahman).
Then the state of being in one’s own self shines of its own accord in a Yogin in whom Jnana-Sakti has dawned and who has abandoned all Karmas.
Like a rope ties a bird, the minds of all living beings are tied.
Enquiries and researches do not affect the tie of this mind. So the only way to win over this mind is through victory over Prana.
and after concentrating the sight to the tip of the nose and after controlling both the hands and legs, meditate on the letter ‘Om’ with a concentrated mind. If one continuously meditates on Parameshwara, he would become an expert in yoga and the Parameshwara would appear before him. 1.4
If we sit in an asana and continuously practice, the bindu will cease from going down. Without Pooraka and Rechaka, the Prana would stand in Kumbhaka for a very long time. You would hear different types of sound. The nectar will start flowing from the place of the moon. Hunger and thirst will cease. Mind would get concentrated on the ever flowing bliss.
To that great man who has great devotion to God as well as similar great devotion to his teacher, all this would be understood automatically.
The Yogi is able to get salvation by seeing his mind with his mind. We have to see the mind with the mind and hanker for that mad state. We have to see the mind with the mind and be stable in Yoga. 6.1
Similar to the fact that the fire inside the wood cannot be brought out without churning it by another wood, without practice, the lamp of wisdom can not be lit.
Whatever he sees with his eyes, let him consider as Atman. 70. Whatever he hears with his ears, let him consider as Atman. Whatever he smells with his nose, let him consider as Atman. 71. Whatever he tastes with his tongue, let him consider as Atman. Whatever the Yogin touches with his skin, let him consider as Atman.
He who removes the knot in the heart in the form of material desire, is called Hari.
.............................................................
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