jaya jaya!

Αμήν λέγω υμίν: Εγώ Ειμί ο Ων, Aham Brahmasmi, Shivoham,
Ahyh Asr Ahyh, I Am That I Am, Ana al haqq, Santam-Shivam-Advaitam, Sat-Chit-Ananda.

Tat Tvam Asi

OM TAT SAT


Δευτέρα, 1 Σεπτεμβρίου 2014

Minor Upanishads (excerpts- 4)

One who is of a firm mind and without the delusion (of sensual pleasures) and ever resting in Brahman, should see like the string (in a rosary of beads) all creatures (as existing) in Atma like odour in flowers, ghee in milk, oil in gingelly seeds and gold in quartz.

~
The tree is with parts and its shadow is without parts but with and without parts, Atma exists everywhere.

~
Pranava is the bow. Atma is the arrow and Brahman is said to be the aim.
(..) One should aim at it with great care and then he, like the arrow, becomes one with It.

~
Brahma is said to be inspiration; Vishnu is said to be cessation (of breath), and Rudra, is said to be expiration.

~
Those who look upon OM as of the form of Hamsa staying in all, shining like crores of suns, being alone, staying in gamagama (ever going and coming) and being devoid of motion at last such persons are freed from sin.

~
The lotus of the heart has eight petals and thirty-two filaments. The sun is in its midst : the moon is in the middle of the sun. Agni is in the middle of the moon : the prabha (spiritual light) is in the middle of agni. Pitha (seat or centre) is in the midst of prabha, being set in diverse gems. One should meditate upon the stainless Lord Vasudeva as being (seated) upon the centre of Pitha, as having Srivatsa (black mark) and Kaustubha (garland of gems) on his chest and as adorned with gems and pearls resembling pure crystal in lustre and as
resembling crores of moons in brightness. He should meditate upon Maha-Vishnu as above or in the following manner. (That is) he should meditate with inspiration (of breath) upon Maha- Vishnu as resembling the atasi flower and as staying in the seat of navel with four hands ; then with restraint of breath, he
should meditate in the heart upon Brahma, the Grandfather as being on the lotus with the gaura (pale-red) colour of gems and having four faces : then through expiration, he should meditate upon the three-eyed S iva between the two eyebrows shining like the pure crystal, being stainless, destroying all sins, being in that which is like the lotus facing down with its flower (or face) below and the stalk above or like the flower of a plantain tree, being of the form of all Vedas, containing one hundred petals and one hundred leaves and having the pericarp full-expanded. There he should meditate upon the sun, the moon and the agni, one above another.

~
He should know that the middle of the eyebrows in the forehead which is also the root of the nose is the seat of nectar. That is the great place of Brahman.


~
Thus jiva always utters the mantra "Hamsa" "Hamsa". The jiva always utters the mantra twentyone thousand and six hundred times in one day and night. This is called Ajapa Gayatri and is ever the bestower of nirvana to the yogins. Through its very thought, man is freed from sins. Neither in the past nor in the future is there a science equal to this, a japa equal to this or a meritorious action equal to this.

~
Then comes the state of turyatita (viz., that state beyond the fourth). Then everything appears as bliss. He is beyond the pairs (of happiness and pains, etc.).

(Dhyanabindu)
---------------------------------

It (Hamsa) is permeating all bodies like fire (or heat) in all kinds of wood or oil in all kinds of gingelly seeds. Having known (It) thus, one does not meet with death.

(Hamsa)
-------------------------------------

Pratyahara (subjugation of the senses), dhyana (contemplation), pranayama (control of breath), clharana (concentration), tarka and sainadhi are said to be the six parts of yoga.

~
That is called kumbhaka (cessation erf breath) when there is no expiration or inspiration and the body is motionless, remaining still in one state. Then he sees forms like the blind, hears sounds like the deaf and sees the body like wood. This is the characteristic of one that has attained much quiescence.

(Amrtanada)
-----------------------------------


That man who sees (his) Atma which is all-witness and is beyond all caste and orders of life as of the nature of Brahman, becomes himself Brahman. Whoever sees, through the evidence of vedanta, this visible universe as the Supreme Seat which is of the form of light, attains moksha at once. When that knowledge which dispels the idea that this body is Atma, arises firmly in one's mind as was before the knowledge that this body is Atma, then that person, even though he does not desire moksha, gets it.

~
After this, there will be never any experience of the world. Thereafter there will always be the experience of the wisdom of one's own true nature. One who has thus known fully Atma has neither emancipation nor bondage. Whoever meditates, even for one muhurta (48 minutes) through the cognition of one's own real form, upon Him who is dancing as the all-witness, is released from all bondage.

~
A man is said to atain paroksha (indirect) wisdom when he knpows (theoretically) that there is Brahman; but he is said to attain sakshatkara (direct cognition) when he knows that he is himself Brahman.

~
O Rbhu, having given up all thoughts, you should rest content (in your Atma) ever.

~
If he sees everything as Chit (consciousness) without any difference, he alone is an actual vijnani. He alone is Shiva. He alone is Hari. He alone is Brahma. This mundane existence which is an ocean of sorrow, is nothing but a long-lived dream, or an illusion of the mind or a long-live reign of the mind. From rising from sleep till going to bed, the one Brahman alone should be contemplated upon.

~
As salt dissolved in water becomes one, so if Atma and manas become identified, it is termed samadhi.

~
Do not become either the knower or the known. May you become the Reality which remains after all thoughts are given up.

~
He is said to be a jivanmukta whose heart is pure like akas, though acting (as if) in consonance to love, hatred, fear and others.

(Varaha)
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Being freed from all states and all thoughts whatever, the yogin remains like one dead. He is a mukta. There is no doubt about this.

(Nadabindu)
------------------------------------------------


Like the conception of the snake in a rope, so the idea of the release from wife and samsara is the delusion of time.

~
That muni who contemplates thus till sleep and till death is to be known as a jivanmukta. (..) Having given up (even) the state of a jivanmukta, he attains videhamukti (disembodied emancipation), after his body wears off. (..) Then That alone remains which is soundless, touchless, formless, and deathless, which is the rasa (essence), eternal, and odourless, which has neither beginning nor end, which is greater than the great, and which is permanent, stainless, and decayless.

(Yogakundalini)





Κυριακή, 31 Αυγούστου 2014

Shiva Purana- 2nd samhita (excerpts)

Sati  thought: "I will be Mena's daughter" and cast off her body in order to become the daughter of Himacala.

~
The great goddess (Parvati) entered the mind of the mountain. Hence he shown with an extraordinary splendour and great joy. With a resplendent brilliance, he, of lofty mind, became invincible like a blazing fire. Then the lord of the mountaind deposited in his beloved the entire constituent element of Shiva by means of ecstatic contemplation. The wife of the mountain conceived.

~
Parvati said to Mena: "express your wish and choose a boon". Mena said: "Great Goddess become my daughter".

~
In an auspicious hour Himavat named his daughter Kali and assigned other pleasing names to her. (..) The child was fondly attached to every member of the family, hence the kinsmen called her Parvati, a name befitting her family. (..) Afterwards when Kali wanted to perform a penance she was forbidden by her mother who said "O, no (U ma)". Hence the sweetfaced lady came to be called Uma in the world.

~
Narada said: Performing a penance she (Parvati) will fascinate Shiva's mind towards herself. He too will mary none else except her.

~
Shiva said: "How is it that obstacled have cropped up while I am performing the great penance? Who can be that wicked person who has made my mind highly perturbed?" (..) Shiva saw Kama (Cupid) stationed on His left side with his bow fully drawn and ready to discharge the arrow. Kama was haughtly and so was very senseless. On seeing Kama instantaneously anger was aroused in lord Shiva. (..) Kama discharged his arrow. The infallible weapon became futile on the great lord. The furious weapon calmed down in regard to the great soul, Shiva. (..) A great flame of fire sprang up from the third eye of the infuriated Shiva. That fire originating instantaneously from the eye in the middle of His forehead blazed with flames shooting up and resembling the fire of final dissolution in refulgence. After shooting up in the sky, it fell on the ground and rolled over the earth all round. Even before the gods had the time to say "let him be forgiven, let him be excused", it reduced Kama to ashes.

~
Parvati acquired the name Uma since she was prevented from going to forest by Mena and forbidden to perform penance. On realising that Parvati was quite dejected, Mena, the beloved of the mountain, permitted her to perform penance.

~
Shiva said: Kama leads to hell; lust to anger, anger to delusion, and delusion destroys penance.

~
Shiva said: "Marriage is a great fetter that binds firmly. There are many base bondages in the world. Association with women is the toughest of all. One can free oneself from all bondages except that of a woman. Anyone bound by nooses of iron and timber can secure release but one bound with nooses of women never frees oneself. Worldly enjoyments tightens the bondage. Salvation is inaccesible to a man drawn to worldly enjoyment even in his dream. If he wishes for happiness, an intelligent man shall duly forsake all worldly pleasures. Worldly enjoyment that dooms persons is on a par with poison. (..) Great preceptors say that worldly enjoyment is a bitter beer mixed with sugar."

~
Under the pretext of testing, Shiva wanted to see her. With a delighted mind He assumed the form of a Jatila (an ascetic with matted hair) and went to the forest of penance of Parvati. He took the form of a very old man with the body of a brahmin. His brilliance shone. He was delighted in mind. He had an umbrella and a staff (to support Him). There He saw the goddess surrounded by her maids on the platform, as pure as the digit of the moon. (..) On seeing that brahmin of wonderful refulgence come, goddess Parvati worshipped Him with all the articles of worship. The brahmin said: "I am an aged brahmin roaming about as I please. I am an intelligent ascetic bestowing happiness and helping others. Who are you? What is your parentage? etc". (..) Parvati said: "I am the daughter of Himacala and my name is Parvati. Previously I had been born as Sati, the daughter of Daksa. By yogic means I cast off my body since my husband was insulted by my father. Even in this life Shiva came to me but due to ill luck, He reduced Kama to ashes, left me and went away. O brahmin, when Shiva went away, I came out of my father's house, being greatly dejected, to perform this steady penance on the banks of the celestial river (Ganga). Even after performing this severe penance for a long time, I could not attain Him. I was just to consign myself to fire but on seeing you I have stopped for a while. Now you can go. I shall enter fire since I have not been accepted by Shiva. Wherever I take birth, I shall woo only Shiva." After saying so, Parvati jumped into the fire in the presence of the brahmin although she was forbidden by Him again and again. Even as she jumped into the fire, it became as cool as sandal paste due to her ascetic power. (..) The brahmin told her: "your penance is wonderful. Your body is not charred by the fire. Still your desire remains unsatiated so far..

~
Parvati said: "Shiva is in fact devoid of attributes. But for some reason He takes up attributes. How can He have a birth, he who is really attributeless but takes up attributes? Sadashiva is the support and receptable of all lores. Of what avail is learning to Him who is perfect and the supreme soul? (..) Every individual soul becomes fearless and conquers death by worshipping Him. Vishnu attains and retains his Vishnuhood by His favour. Similarly Brahma his Brahmahood and the gods their godhood." Shiva said: "You are not to be discarded again by me. I am delighted. Tell me what boon shall I grant you. (..) From today I am your slave bought by you by performing penance. I have been bought by your beauty. (..) O Parvati you are my eternal wife. (..) Parvati you have been tested by me in various ways. (..) O beloved, come on near me. You are my wife. I am your bridegroom. I shall immediately go to my abode -the excellent mountain, along with you.

~
Shiva said to Parvati: "You alone are the great illusory power, the Primordial nature that creates. This entire universe has been made of illusion; it is held by the supreme soul with His great intellect. (..) You are indeed the subtle primordial nature consisting of Rajas, Sattva and Tamas. You are capable of perpetual activity. You are both possessed and devoid of attributes. (..) I am the soul without abheration without yearnings. I take up bodies at the requests and wishes of my devotees." (..) Parvati said: "You are the cosmic soul and I am the cosmic nature."

~
Parvati and Shiva indulged in their secret sexual dalliance. The semen of Shiva seen by the gods fell on the ground. The earth dropped it into the fire, the fire on the mountain, the mountain in the Ganga, and the Ganga transmitted it to the grove of Sara plants by her following currents and waves. There you (Karttikeya) developed into a boy,the lord with the mission of fulfilling the task of the gods. There you were picked up by the Krttikas. Now you shall come down to the Earth. Shiva will be crowning you in the company of the gods. You will get miraculous weapons and will slay the demon Taraka.

~
Parvati thought: "there must be a servant of my own who will be expert in his duties. He must not stray from my behest even a speck". Thinking thus the goddess created a person with all the characteristics, out of the dirt of her body. Ganesha was born. Parvati told him: "work as my gate-keeper today. (..) without my permission no one, by any means, shall intrude my apartment." and she gave him a hard stick. (..) At this moment Shiva came near the door. Not knowing that He is lord Shiva, Ganesha said: "O sir, without my mother's permission, you shall not go in now. My mother has entered the bath. Go away" and he took up his staff to ward him off. Shiva said: "O foolish fellow, whom are you forbidding? O wicked knave, don't you know me? I am Shiva, none else." Thereupon Ganesha beat Shiva with his staff. Shiva became infuriated and spoke to his son thus: "You are a fool. You do not know that I am Shiva, the husband of Parvati. O boy, I go in my house. Why do you forbid me?" When lord Shiva tried to enter the house, Ganesha became infuriated and struck him with his staff once again. The Shiva too became furious. He commanded his own Ganas "Who is this fellow here? What is he doing? O Ganas, enquire." The furious Shiva stood outside the house. The lord, following the worldly conventions, is capable of various wonderful sports.  (..) The heroic Ganesha hitted all the Ganas. (..) For a long time Vishnu fought with Ganesha. (..) Shiva came there and with his trident cut off his head. (..) Then Parvati became furious. (..) The sages warned by Parvati they brought the headless body of Ganesha and washed it well. They paid homage to it and started towards the north. It was a single-tusked elephant that they met. They took the head and fitted it to the body. (..) They said: "Since we are all born out of your brilliant energy, let that energy come into it by the recitation of the vedic mantras." Saying so, they jointly sprinkled the holy water, invoked by the mantras on that body after remembering Shiva. Immediately after the contact with the holy water, the boy was resuscitated to life and joined with consciousness. As Shiva willed, the boy woke up as from a sleep.

~
Prajapati Visvarupa had two daughters of divine features. They were famous as Siddhi and Buddhi. They were exquisite in every part of their body. The lord Shiva and Parvati, jubilantly celebrated the marriage of Ganesa with them. (..) After some time, the noble Ganesha begot two sons, one each of his wives. They were endowed with divine features. The son Ksema was born to Siddhi. The highly brilliant son Labha was born to Buddhi.

~
When the Asura Taraka was killed by Skanda, the son of Shiva, his three sons performed austerities. The eldest of them was Tarakaksa, the middle one Vidyunmali, and the youngest Kamalaksa. All of them were of equal strength. They were self-controlled, well prepared, disciplined, truthful, of steady mind, heroic and inimical to the gods. (..) The three excellent sons performed penance with Brahma as the object of their worship. (..) Satisfied by their penance, Brahma, the supreme lord of the gods and Asuras, of great glory, appeared in front of them in order to grant them boons. (..) The Asuras said: "O lord of the gods, if you are pleased, if boons are to be given to us, please grant us indestructibility at the hands of everyone, every living being. (..) We wish to become free from old age and death." (..) Brahma said: "Please desist from asking for it. O Asuras, a creature is born, dies and will be born again surely. But no one will be free from old age or death in this world. Except Siva, the destroyer of Death, and Vishnu, all else are mortals." (..) The Asuras said: "We have no mansion here we can stay happily although we are valorous and invincible to our enemies. Build and give us three wonderful cities richly endowed with wealth and unassailable even to the gods." (..) Tarakaksa asked for a golden city, Kamalaksa for a great silver city and Vidyunmali for a steel-set magnetic city. (..) Brahma said: "Let it be so" and ordered Maya to build the three cities.

~
The gods said: "O Shiva, the gods including Indra have been defeated by the Asura accompanied by his brothers. All the gods have been defeated by the sons of Taraka. (..) Definitely the sons of Taraka cannot be killed by any living being. Hence, O Shiva, they perform everything as they please. (..) Shiva said: "These Asuras are my devotees. How can they be slain by us? (..) They should not be slain as long as they continue their devotion to me". (..) For causing obstacles in their virtues activities, Vishnu created a Purusha born of himself. (Vishnu created a delusive teacher called Mayamoha, who created a Mayasastra, preaching Jina Dharma for misguiding the Asuras.)  (..) When the ruler of the Asuras was initiated along with his brothers by Mayamoha, the residents of the three cities too got themselves initiated. (..) When the Asuras had become so deluded, Vishnu was apparently contented. Accompanied by the gods, Vishnu went to Kailasa in order to intimate their activities to Shiva. (..) Shiva said: "There is no doubt that I will destroy the three cities of the Asuras if they persist in indulging in evil activities." (..) Shiva said: "Make arrangements for the chariot, charioteer, divine bow and excellent arrows." (..) All the gods became the animals of the lord in order to slain the Asuras. Shiva became the lord of animals (Pasupati). (..) Shiva kept the bow near the head. The arrow was fixed. When Ganesha was worshipped, the three cities joined together. (..) Shiva discharged an arrow that had the refulgence of countless suns. The arrow which was constituted by Vishnu and whose steel head was fire god blazed forth and burnt the three Asuras who lived in the three cities. The three cities reduced to ashes fell on the earth girt by the four oceans.

~
There were two great Daityas -Vidala and Utpala. They were great heroes, puffed up by the boon from Brahma that they could not be slain by a man. The gods had been defeated in the battle by the two Daityas who by the strength of their arms considered the people of the three worlds as insignificant as the blade of grass. (..) Then at the behest of Shiva, the celestial sage Narada went to the abode of the Daityas and sang the glory of the beauty of Parvati. On hearing his words the two Daityas were deluded by deception. Afflicted by the god of lust they desired to abduct the goddess. (..) The two wicked ones approached Parvati in the guise of Shiva's attendants. By the excessive tremulousness of their eyes they were in a trice recognised by Shiva. The lord shot a significant glance at Parvati denoting that they were Daityas and not Ganas. They could assume any form. (..) Parvati, the sharer of half the body of Shiva (Ardhanarisvara) realising the significant glance, hit both of them simultaneously with the ball with which she was playing. The powerful wicked Daityas hit by the ball whirled and whirled and fell on the ground. After that the ball changed itself into the phallic image. That phallic image came to be known as Kandukesvara.



Πέμπτη, 28 Αυγούστου 2014

Shiva Purana - 1st and 2nd Samhita (excerpts)

(Vidyesvara Samhita


Siva alone is glorified as Niskala (nameless and formless) since He is identical with supreme Brahman. (..)
He is also Sakala as He has an embodied form. He is both Sakala and Niskala. It is in his Niskala aspect that the Liriga is appropriate. (..) Since He has the Sakala and Niskala aspects He is worshipped both in the phallic and in the embodied form by the people and is called the highest Brahman.

~
Since Siva has the bodiless aspect in virtue of His being the supreme Brahman, the Niskala linga, in conformity with the Vedic implication, is used only in His worship. Since He has an embodied form as well, His embodied form is also worshipped and accepted by all people.

~
Long long ago, in the famous first Kalpa the noble souls Brahma and Vishnu fought each other. In order to eradicate their arrogance lord Paramesvara showed his unembodied Niskala form in the form of a column in their midst. He showed his phallus emblem separate, evolved out of the column, with a desire to bless the worlds. From that time onwards the divine phallus and the embodied image, both, were assigned to Siva alone.

~
Once, long ago,  Vishnu was having his nap on his serpent-couch. He was surrounded by the goddess of fortune and his attendants. Brahma, the foremost among the Vedic scholars chanced to come there. He asked the lotus-eyed handsome Vishnu who was lying there. (..) On hearing these words Vishnu was angry. But assuming a calm exterior he said ""O dear, Hail thee. Welcome. Please sit on this couch." (..)
Vishnu said: "O dear one, the whole universe is situated within me but your way of thinking is like that of a thief. You are born of the lotus sprung from my navel-region. You are my son. Your words are futile therefore." Arguing with each other like this, saying that each is better than the other and claiming to be the lord, they got ready to fight, like two foolish goats, desirous of killing each other. The two heroic deities, seated on their respective vehicles -the Swan and the Garuda, fought together· The  attendants of Brahma and Vishnu also came into clash. (..) The flames emitted by the two weapons of Brahma and Vishnu burned the three worlds. On seeing this imminent untimely dissolution the bodiless form of Siva assumed the terrific form of a huge column of fire in their midst. (..) Seeing that auspicious wonderful phenomenon assuaging the weapons they asked each other "What is this wonderful form ?"  "What is this column of fire that has risen up ? It is beyond the range of senses. We have to find out its top and
bottom." Vishnu assumed the form of a Boar and went in search of the root. Brahma in the form of a swan went up in search of the top. Piercing through the netherworlds and going very far below, Vishnu could not see the root of the fiery column. Utterly exhausted, Vishnu in the form of a Boar returned to the former battle-ground. Brahma who went high up in the sky saw a certain bunch of Ketaki flower of mysterious
nature falling from above. On seeing the mutual fight of Brahma and Vishnu, lord Siva laughed. (..) (Brahma said) "O lord of flowers, by whom had you been worn ? Why do you fall ? I have come here to seek out the top, in the form of a swan." (The flower replied) "I am falling down from the middle of this primordial column that is inscrutable. It has taken me a long time. Hence I do not see how you can see the top." (Brahma said) "Dear friend, hereafter you must do as I desire. In the presence of Vishnu you must say like this: O Acyuta, the top of the column has been seen by Brahma. I am the witness for the same." Saying this he bowed to the Ketaki flower again and again. (..) (Returning to the original place) on seeing Vishnu there, utterly exhausted and lacking pleasure, Brahma danced with joy. Vishnu, in the manner of a eunuch admitting his inability ( to a woman), told him the truth (that he could not see the bottom). But Brahma told Vishnu like this. "O Hari, the top of this column has been seen by me. This Ketaki flower is my witness." The Ketaki flower repeated the falsehood endorsing the words of Brahma in his presence. Hari, taking it to be true, made obeisance
to Brahma. (..) The Lord taking up a visible form in order to chastise Brahma who practised trickery, came out of the column of fire. On seeing the lord, Vishnu stood up and with his hands shaking with fear caught hold of the lord's feet. It is out of ignorance and delusion about you whose body is without a beginning or an end that we indulged in this quest prompted by our own desire. Hence O Sympathetic Being, forgive us for our fault. In fact, it is but another form of your divine sport. Isvara said: "O dear Hari, I am pleased with you, because you strictly adhered to truth in spite of your desire to be a lord. Hence among the general public you will have a footing equal to mine. You will be honoured too likewise. (..)  Mahadeva then created a wonderful person, Bhairava, from the middle of his brows to quell the pride of Brahma. This Bhairava knelt before the lord in the battle-field and said-"O lord, what shall I do ? Please give me your directives quickly." "Dear, here is Brahma, the first deity of the universe. Worship him with your sharp-pointed quick-moving sword." With one of his hands he caught hold of the tuft of Brahma's fifth head that was guilty of haughtily uttering a falsehood, and with the hands he furiously shook his sword in order to cut it off.

~
Meanwhile the sympathetic Acyuta desirous of saving Brahma, shed tears over the lotus-like feet of our lord and said with palms joined in reverence just like a child lisping words of entreaty to its father. Acyuta said :
O Lord, it was you who gave him five heads as a special symbol, long ago. Hence please forgive him his first guilt. Please favour him. The lord thus requested by Acyuta relented and in the presence of all devas asked Bhairava to desist from punishing Brahma. (..) "O Brahma, in order to extort honour from the people you assumed the role of the lord in a roguish manner.  Hence you shall not be honoured, nor shall you have your own temple or festival. (..) Then the lord turned to the deceitful Ketaka flower guilty of perjury and said :"O you Ketaka flower, you are roguish and deceitful. Go away from here. Hereafter I have no desire to include you in my worship.

~
Shiva said: Dear children, I am delighted at your worship on this holy day. Henceforth this day will be famous as "Sivaratri" the holiest of holy days pleasing to me.

~
Since the phallic emblem rose high resembling a mountain of fire, this shall be famous as Ruddy (Aruna) mountain.

~
Shiva said: I have two forms: the manifest and the unmanifest. No one else has these two forms. Hence all else are non lsvaras. Dear sons, first in the form of the column and afterwards in this embodied form I have expounded to you my formless Brahma-hood, and embodied Isa-hood. These two are present only in me and not in anyone else. Hence no one else, not even you too can claim Isatva (Isa-hood).

~
O Brahma and Vishnu, I am Brahman because of Brhatva (huge size) and Brmhanatva (causing to grow). O children, similarly I am Atman due to Samatva (equality) and Vyapakatva (Pervasiveness).

~
The Isatva in me is to be known as the embodied form and this symbolic column is indicative of my Brahmatva. Since it has all the characteristic features of my phallic emblem, it shall be my symbol. 0 sons, you shall worship it every day. The phallic symbol and the symbolised Siva are non-different. Hence this phallic emblem is identical with me. It brings devotees quite near to me. It is worthy of worship therefore.

~
O Brahma and Vishnu, the permanent cycle of the five-fold duties consists of creation, maintenance, annihilation, concealment, and blessing. Sarga is the creation of the world ; Sthiti is its maintenance; Samhara is the annihilation; Tirobhava is the removal and concealment. Liberation (from the cycle of birth and death) is blessing.

~
I have taught this great auspicious mantra. Omkara came out of my mouth. Originally it indicated me.
It is the indicator and I am the indicated. This mantra is identical with me. The repetition of this mantra is
verily my repeated remembrance. (..) From this also is born the five-syllabled mantra (Namah sivaya ).

~
Different things are achieved through different mantras but everything is achieved through Omkara alone.

~
The pedestal represents Siva's consort-Parvati and his phallic emblem represents the sentient being.
Just as lord Siva remains ever in close embrace of the Goddess Parvati, so also the phallic emblem holds on to the pedestal, for ever.

~
Repetition of the five-syllabled mantra (Nama shivay) is specially efficacious with the Om (Pranava) prefixed.

~
The phallus is united with vagina and vagina is united with phallus. For the sake of perpetual enjoyment here and hereafter the devotee shall worship the phallic emblem which is lord Siva Himself. He is the sun giving birth and sustenance to the worlds. His symbol is justified in the coming into existence of things. Persons should worship Siva, the cause of birth, in his phallic form. That which makes the Purusa known, is called Linga, the symbol. The unification and fusion of the symbols of Siva and Sakti is thus called Linga.

~
The syllable Om means an excellent boat to cross the ocean of worldly existence. [Pra=of the Prakrti i.e. the world evolved out of it. Navam- Navam Varam-an excellent boat] Or Pranava may mean: ''there is no world for you" or it may mean ''That which leads to salvation". Or it may mean ''that which leads to new knowledge".

~
The Japa of the five-syllabled mantra (Namah Shivaya) shall always be performed along with Prat;tava. A man can achieve everything by means of the Japa of the five-syllabled mantra.

~
The full grandeur and greatness of Sivaloka can be known by any one only out of the grace of Siva and not
otherwise, so say the faithfuls.

~
He (the aspirant) shall consider the phallic form as Siva and himself as Sakti or he shall consider Saktilinga as the goddess and himself as Siva or he shall consider Sivalinga in the form of Nada and Sakti in the form of Bindu and give the primary or secondary character to either or consider both united together. Whatever be the form of Upasti, he shall worship both Siva and Sakti. He becomes Siva in virtue of his basic realisation.

~
A person endowed with Japa is superior to a hundred persons endowed with Tapas. A person endowed
with the knowledge of Siva is superior to a thousand persons endowed with Japas. A person endowed with meditation is superior to a hundred thousand persons who have the knowledge of Siva. A person endowed with the power of trance is superior to a crore of meditating persons.

~
The word Siva signifies him who controls everything and whom none can control (Siva Vasi). (..) The syllable S means Permanent Bliss. The letter I means Purusa (the primordial  male energy), the syllable "Va" means Sakti (the primordial  female energy). A harmonious compound of these syllables is Siva. The devotee shall likewise make his own soul a harmonious whole and worship Siva.

~
The pedestal is the great Maya; the phallic image is lord Siva.

~
Rudraksha is a favourite bead of Siva. It is highly sanctifying. It removes all sins by sight, contact and Japas.

________________________________-

(Rudra Samhita)

Isvara though alone, then created the physical form Sakti from his body. This Sakti did not affect his body
in any way. This Sakti is called by various names: Pradhana, Prakrti, Maya, Gunavati, Para. The mother of Buddhi Tattva (The cosmic Intelligence), Vikrtivarjita (without modification).

~
The supreme Purusa is Siva. He is called Sambhu. He has no other lord over Him. He holds the Mandakini.
(Ganga) on His head, and the crescent moon on His forehead. He has three eyes.  He has five faces. He is always joyful. He has ten arms. He holds the trident. He is as pure and white as camphor. His body is entirely dusted with the ash

~
Brahma said: "When lord Narayana continued to sleep, an excellent lotus of huge size came out of his navel as desired by Shiva. (..) Siva in the course of His sport, produced me through the umbilical lotus of Vishnu.
Thus it was that I came to be known as Lotus-born and conceived in a golden womb. I had four faces, red
complexion and Tripundra-marked forehead. " (..) Vishnu said to Brahma:- "Welcome, welcome to you, dear child, O Pitamaha of great brilliance. Do not be afraid." Brahma said: "O faultless one, how is it that you speak of me trivially as "Dear child", me who am the cause of annihilation of everything, as a preceptor addresses his disciple?" (..) On hearing these words of Hari, the lord of Laksmi became angry and told Brahma thus: "You have forgotten me, who am a lord of universe, abiding in waters the salubrious, the supreme soul, invoked by many, praised by many, All-pervasive, imperishable, ruler, the source and origin of universe, the long-armed and the ommipresent lord. There is no doubt in this that you are born of the lotus from my umbilicus." (..) Meanwhile a phallic image appeared before us in order to enlighten us and to settle out dispute.  It had no beginning, middle or end. It had neither decrease nor increase. It was as furious as hundreds of the fire of death with thousands of leaping rows of flames. It was unequalled, inexpressible unmanifest universal Being. The lord Vigm became unconscious by its thousand flames. When I too became senseless, Vishnu said to me: Oh, why do you contend with me now ? A third person has now come. Let our quarrel cease. (..) Having said so, Vishnu assumed the form of a Boar.
O sage, I became a swan immediately. From that time onwards, people call me Hamsa- Hamsa, a supreme Being, Virat, an illustrious Being. He who repeats 'Hamsa Hamsa', shall become a swan (a symbol of purity and discrimination). Very white of complexion and endowed with wings on either side I flew up and up with the speed of the mind and wind. Narayana, the soul of the universe too, became white then. His body was ten yojanas wide and a hundred yojanas long, as huge as the mountain Meru. He had white sharp teeth. His brilliance resembled the sun at the time of dissolution. His snort was long and his. roar tremendous. His feet were short. His limbs were of diverse colours. His form as the boar was of matchless firmness which assured his eagerness to be victorious, and he went down quickly. (..) The Boar did not find even the smallest trace of the root of the Liriga. O, destroyer of enemies, I too spent the same time in going up. From a desire to know its top as quickly as possible I exerted myself and was exhausted. Unable to see the top I came down after some time. We bowed down to Linga at His back, sides and in front. He mused within himself "What can this be?"  "That form can't be directly expressed. It is without action and name. Without any sex-distinction it has become a linga. It is beyond the path of meditation." (..) There arose the sound "Om Om" in the prolated accent. It was very clear. The divine sound in the form of a word came out from the most excellent of Gods. (..) It was the pure Being, beyond the Fourth ( Turiya ), the unsullied & free from extraneous harassment. It was free from mutually clashing opposites. It was single (isolated), void, free from exterior and interior though stationed in the exterior and the interior, devoid of beginning, middle and end, the primordial cause of Bliss, the truth, The Bliss and the Nectar.

~
Shiva said: Although Nirguna, I am Saguna too and the author of dissolution, maintenance and creation. I am the supreme Brahman without decay and change. Existence, Knowledge and Bliss (Sat- Chit- Ananda) are my characteristics. Truly, I am Niskala (Nirguna) for ever, O Hari. For the activities of creation, maintenance and dissolution I manifest myself in the three forms of Brahma, Vishnu and Hara

~
A piece of gold turned into an ornament does not cease to be gold. There may be difference in name but not in the material content. If you realise this, you will not be seeing the cause of difference. I think that we all should see the from of Siva as the basic material. Myself, you, Brahma and Rudra who will be manifesting himself are of the same form. There is no difference. If there had been difference that would have been bondage. Yet the eternal Siva-form is mine alone.

~
Brahma said: "If you have faith in permanent happiness, if you desire the achievement of the same, all of you shall come along with me to the shores of the milk-ocean."

~
O gods, persons who have realised Brahman through pure learning need not perform any rite. They are freed from happiness or misery, virtue or evil, sacrifice or Japa, meditation or rules regarding the same. By virtue
of their learning they are free from base passions and physical changes and decays.

~
The ling a present in the hearts of Yogins is the purest, blissful, auspicious, undying, all-pervasive and unsullied. O brahmins, linga is of two types: the exterior and the interior. The exterior is gross and the interior is subtle. Those who are engaged in ritualistic sacrifices and do regularly worship the gross linga are unable to steady the mind by meditating upon the subtle and hence they use the gross linga. He who has not mastered the linga of the mind, the subtle one, must perform the worship in the gross liriga and not otherwise.

~
Whatever is Niskala or Sakala is of the form of Siva in the whole universe. This must be constantly thought of in the mind.

~
The knower, of course, is not at all bound by actions, even if he continues the householder's life just as the lotus. standing in water is not contaminated by the water. 

~
There is difference in the vessels but not in the water that they contain. This is what those who know the 
real meaning of the Vedas say. "Lord Siva is within the heart of beings in this world." Of what avail are the idols to those who have this real knowledge ?

~
The root of true knowledge is unswerving devotion. The root of knowledge too is devotion.

~
Desiring to create, I (Brahma) remembered Siva and Vishnu. In the waters that had already been created I offered handfuls of water as libation. Then the cosmic egg arose consisting of twenty-four Principles. then a splendid, huge form Virat appeared and the form of waters was not seen. (..) Vishnu with a thousand heads, a thousand eyes and a thousand feet encompassed the cosmic egg touching the earth everywhere.
When Vishnu who was properly eulogised by me entered it, the cosmic egg consisting of the twenty four
principles became sentient.

~
Vishnu, Rudra and I represent the three Gunas. Siva is free from Gunas. He is the supreme Brahman, the
undecaying. Vishnu is of Sattva attribute, I (Brahma) am of Rajas attribute and Rudra is of Tamas attribute. This is only in view of the activities in the world. But In fact and in name it is otherwise. Vishnu is of Tamasika nature within but externally Sattvika; Rudra is of Sattvika nature within but of Tamasic nature outside, I am of Rajasic nature throughout.

~
The goddess of speech is of Rajasic nature; Sati is of the Sattvika nature and Laksmi is of Tamasic nature; the great goddess Siva is of the three natures. Siva became Sati and Siva married her. At the sacrifice of her father she cast off her body which she did not take again and went back to her own region. Siva incarnated as Parvati at the request of the devas. It was after performing a severe penance that she could attain Siva again.

~
The goddess Uma became Daksa's daughter, performed a severe penance and thanks to her great devotion became Rudra's wife. The goddess indeed is a benefactress of her devotees. In the company of Uma, Rudra became a householder and the great lord performed divine sports.

~
Then a feeling of rivalry arose between Daksa and Rudra; Daksa was excessively deluded by Siva's illusion
and so becoming extremly haughty he censured the quiet Siva who was free from all depraved feelings.
Then Daksa the haughty, performed a sacrifice without Siva, although he had invited Vishnu, me and all other devas. Since he was in delusion he was very furious. So he did not invite Rudra and his own daughter Sati. He was greatly deluded by his own fate. (..) Sati though not invited by her haughty father she did go to her father's house securing the reluctant permission of Siva. Seeing no share of Rudra set apart and being
slighted by her father, she repr~ached all those who were present there and cast off her body. On hearing that, lord Siva became unbearably furious and pulling at his matted hair he created Virabhadra (Virabhadra is described as Siva's son, produced from Siva's matted locks or mouth or a drop of Siva's sweat in order to spoil the sacrifice of Daksa. He is represented as having a thousand heads, a thousand eyes, a thousand feet and a thousand clubs. Clothed in a tiger's skin dripping with blood, bearing ·a blazing bow and a battle-axe he is described as very fierce and terrific. )

~
The lord of the Ganas (Virabhadra) accompanied by his soldiers reached the place immediately after receiving the orders. They worked a great havoc there. Virabhadra
chastised everyone and spared none. After defeating Vishnu and the Devas with strenuous effort, the chief of Ganas cut off the head of Daksa and consigned it to the sacrificial fire. 

~
Originally when Siva was separated from Sakti and was pure consciousness alone, He was attributeless,
free from alternatives, devoid of forms and beyond the existent and non-existent. He, the greatest of the great and of changeless form when united with Sakti, was filled with attributes and had specific forms and divine features. He was accompanied by Uma. Vishnu was born of His left and I, Brahma, of his right side, Rudra was born of his heart.  I became the creator (Brahma); Vishnu the cause of sustenance; Rudra the author of dissolution. Thus Sadasiva, manifested himself in three forms.

~
As soon as she (Sati) was born, Daksa was highly pleased. On seeing her extremely brilliant he was convinced that she was the Goddess Siva herself. Daksa delighted named her Uma since she inherited good qualities and was greatly admired. It is said to be derived from 'U' ma' ="O (child) do not (practise austerities)|, the exclamation addressed to her by her mother.

~
Sati, the great Goddess of wide intellect; sought the permission of her mother to perform the penance with
Siva as the goal, for the happiness of her mother Virini.  Firmly resolved in her desire to secure Siva as her
husband, she propitiated him in her own house with the permission of her mother. (..) The Goddess Sati who had assumed human form out of her will, became :firmly devoted to the worship of Siva on every day and month.

~
While Sati was engrossed in meditation, Siva became visible to her. He was fair-complexioned, handsome in appearance, had five faces and three eyes. The crescent moon adorned His forehead. He was in a joyous mood. He had four arms and His neck was blue in colour. He was holding trident and an amulet (Brahmakavaca) for protection. He was brilliant with dust. His head was comely with the celestial river Gariga. He was gay in all parts of his body He was the abode of great beauty. His face shone with the
brilliance of ten million moons. His lustre matched that of ten million cupids. In every respect His features were such as appeal to all women. (..) He repeatedly urged her "Speak out the boon you wish to choose, speak out the boon." Somehow suppressing her bashfulness when Sati spoke "As you please give unto me, O bestower of boons, the desired boon or the bridegroom of my desire, without any hindrance," the full-emblemed deity Siva who is favourably disposed to his devotees, did not wait for the completion
of her request and said- "you be my wife". (..) Siva returned to His hermitage on the ridges of the
Himalayas and began meditations though with difficulty, as He still felt the pangs of love in separation from Sati, the daughter of Daksa.

~
O Sadasiva, Brahma is not different from you, nor are you different from him. I (Vishnu) am not different from you, O great lord, nor are you different from me.

~
With the joyous consent of Daksa, Siva seated Sati on the bull and then sitting Himself on it went to the
Himalayan ridges. Seated on the bull alfmg with Siva, the sweet smiling Sati of fine teeth shone like a black cloud near the moon.

~
When He was left alone with Sati, Siva rejoiced much and sported with her. Sometimes He gathered some sylvan flowers and wreathed a fine garland out of them which he put round her neck in the place of the necklace. (..) Sometimes He would be sporting with her ear-rings, tying and untying and scrubbing them Himself. Sometimes by the application of red dye Siva made her naturally red feet completely red. Many things which could be said aloud even in the presence of many, Siva whispered into her ears in order
to see her face.  He would not go far from her, (if at all he went) he would return suddenly and close her eyes from behind and while she was thinking about something else he would ask her his name. Sometimes Siva would become invisible through His Maya and suddenly embrace her when she would become
terrified and agitated. Sometimes with musk He would make marks like bees on her breasts that resembled the buds of a golden lotus. Sometimes he would take the necklace off her breasts and press them with his hands. Sometimes he would remove the bracelets, bangles, rings from their places and fix them again one by one.  Even as she was looking on, sometimes he would come to her lofty breasts saying with laughter, this dark spot "Kalika" on your breasts is your companion of the same colour as it contains the same letters as are found in your name "Kalika". (..) In the company of his beloved Siva, Siva who is favourably disposed to His devotees, sported about among the mountain hedges. Without her, he did not move anywhere, he did not stay anywhere, he did not carry on any activity without her company. Siva was not happy without her even for a moment. (..) The goddess satisfied his mind in fulness in the matter of intercourse. She seemed to enter his body. He made her drink that juice. (..)Thus in the ridges and caverns of the Himalayan mountains, the lord sported about in the company of Sati every day. According to the calculation of the devas twenty five years elapsed, O celestial sage, during which he dallied thus.

~
Sati said: I wish to stay only on the Himalayas along with you. You please make arrangements for a residence on that mountain at once. Brahma said: On hearing her words, Siva was fascinated and he went to the summit of the Himalayas along with her. (..) The top was of variegated colours as of various gems, embellished by lotuses of diverse forms, shapes and lustre. Siva in the company of Sati reached that top which shone like the rising sun. (..) In that heaven-like spot Siva sported about with Sati for ten thousand years according to divine calculation. (..) Siva found place and pleasure only with Sati. He found no pleasure in sacrifices or the Vedas or penances. Day and night Sati stared into the face of Siva and He, the great lord, stared into the face of Sati. Thus by their mutual association Kali and Siva nurtured the tree of love, sprinkling it with waters of emotion.

~
Shiva said: O great Goddess, know that the perfect knowledge is the great principle- the consciousness that ''I am Brahman" in the perfect intellect where nothing else is remembered. This consciousness is very rare in the three worlds. O beloved, I am Brahman, the greatest of the great and very few are those who know my real nature.

~
A true devotion is as endearing to me as to you. It is productive of the fruits of all rites for ever. He who
has it in his mind is a great favourite of mine.  There is no other path as easy and pleasing as devotion in the three worlds, O goddess of devas, in all the four Yugas generally and in the Kaliyuga particularly. Knowledge (Jnana) and Detachment (Vairagya) have grown old and have lost their lustre in the Kali Age. They have become decayed and worn-out as the people who can grasp them are rare. In the Kali age as in all the four Yugas there is immediate and visible benefit in devotion. I am subservient to a devotee in view of the power of devotion.

~
Everything is a sport of Siva. 

~
Daksa, of great splendour was honoured by the humble celestial sages with laudatory songs, obeisance, and
the joining of palms in great reverence. But lord Siva who indulges in diverse sports, sat firmly and did not bow to Him. Naturally the lord who is the cause of protection is independent. Seeing Siva not bowing to him, Daksa became displeased. Daksa, the patriarch, was furious with Siva.

~
Shiva said: I am the sacrifice, the sacrificial rite, the ancillary adjuncts of the sacrifice, the Self of sacrifice and one engrossed in sacrifice. I am out of sacrifice too. Who is this? Who are you ? Who are these ? In reality I am all. Consider everything in this light. 

~
Of course, the chiefs of devas, the great sages and the guardians of the quarters have all come. Yet the sacrfice cannot be perfect and complete without the noble-souled, trident-holder Siva. (..) Dadhici said:
This sacrifice has become "Non-sacrifice" without the presence of Siva. Indeed your destruction is imminent
in this very sacrifice.

~
Sati said: Siva, lord of all, you by whom sacrifice becomes fruitful have not been invited by my father, thus he has committed a foul deed. Hence, O Siva, I wish to know the trend of thought of that evil-minded person as well as that of the celestial sages and all other wicked persons assembled there. Hence O lord, I wish to go to the sacrifice of my father. O lord Siva, please grant me permission to go there. Shiva said: Siva said: "O goddess, if this is what you wish, if you think it needful to go, O righteous one, you can immediately start
for your father's sacrifice with my willing permission. You can go in royal splendour mounting this bull
richly caparisoned." Sati thus commanded to mount the decorated bull, bedecked herself and started for her father's abode. (..) Even after seeing her, Daksa did not show any sign or gesture of love or respect. The others too deluded by Siva's Maya did not receive her out of fear of Daksa. (..) Slighted thus and hence very furious at everyone she directed her burning fiery look at Daksa and every one present there. Sati said: Did you disrespect Him, considering Him on a par with ordinary devas ? You have become senseless and mean though you are my father. Ha, you do not know Siva the great lord by serving whom Vishnu, Brahma and other devas have attained their position and status.

~
The daughter Sati honoured in the three worlds, on being addressed thus, became very angry to see her father full of contempt. She mused to herself- "How can I return to Siva?" Of course I am desirous of seeing Siva but what reply shall I give when He were to ask me ? Sati said: "I shall cast off my body and enter the fire. O father, of what avail is this life unto me who am unfortunate enough to hear contemptuous remarks about my lord? (..) I am the offspring of your race as the bull-bannered lord Siva has often said. Hence naturally my name has come to be Daksayani. This is distressing to me. This body born of your limbs I shall cast off as a corpse. It is worthy of contempt. I shall abandon it and gain happiness.

~
Observing silence and remembering her lord with great respect, Sati the Goddess calmed down and sat on the ground in the northern wing. Having sipped water duly, covering up her body entirely with her cloth she closed her eyes and remembered her lord. She then entered the yogic trance. Keeping her face steady she balanced the winds Prana and Apana. She then lifted up the wind Udana from the umbilical region, stabilised it in the cardiac region took it through the throat and finally fixed it in the middle of the eyebrows. She desired to cast-off her body due to her anger with Daksa. She desired to burn off the body and retain the pure wind by yogic means. In this posture she remembered the feet of her lord and nothing else. Her body divested of its sins fell in the yogic fire and was reduced to ashes, O excellent sage, in accordance with her own wish.

~
Then Rudra, the destroyer of the world, plucked out a cluster of his matted hair and struck the top of the
mountaip. with it. O sage, the cluster of the matted hair of the lord split into two, on being struck on the mountain. A loud explosive sound was heard which was as terrific as the sound at the time of dissolution. O celestial sage, from the first half of that cluster of matted hair, rose up the powerful Virabhadra, the terrific leader of the Ganas. (..) From the other half of the cluster of matted hair Mahakali was born. She was very terrible and was surrounded by crores of goblins.

~
Thinking that his head could not be pierced or cut with weapons Virabhadra kicked his chest with the foot and wrested the head with his hand. Virabhadra the leader of the Ganas threw the head of the wicked Daksa, the enemy of Siva, into the fire-pit.

~
O lord Siva, why do you delude us by your illusion which is inscrutable and which deludes people always.
You are the supreme Brahman, greater than Prakriti and Purusa; the material and activating cause of the universe. You are incomprehensible and inexpressible. You alone create, sustain and annihilate the universe
under your control like a spider (weaving its web). You sport about with Sivasakti-your own manifestation. (..)   The entire universe is pervaded by you with your own splendour; you are the great Brahman, the unchanging consciousness, bliss and light.

~
Shiva said: I do not take into account the sin committed by my children. I have inflicted punishment on those who are afflicted by my illusion. The destruction of the sacrifice of Daksa was not done by me. If a person hates another, ultimately it recoils on him alone. No action that involves the affliction of others will be indulged in by me at any time. If anyone hates another  it will recoil on him alone.  Let the head (the sacrificial head) of Daksa be that of a goat.

~
Daksha said: O lord, lord of Devas, be merciful. Obeiances to thee. 0 Siva, the storehouse of mercy, forgive my faults. O, Siva, Thou hast blessed me under the pretext of punishing me. 0 lord, I have been wicked and foolish. Thy real nature I could not understand. Today I have realised the truth. Thou art above all. Thou art served by Vishnu; Brahma and others. Thou art the supreme Being known only through the Vedas




Τρίτη, 26 Αυγούστου 2014

Adi Sankaracharya- Manisha Panchakam

O great ascetic! Tell me . Do you want me to keep a distance from you, by
uttering ’go away’ ’go away’ taking me to be an outcaste ?
Is it addressed from one body made of food to another body made of food,
or is it consciousness from consciousness — which, O, the
best among ascetics, you wish should go away, by saying
“ Go away, go away”? Do tell me.

Answer me . While the supreme Being is reflected in every object as the sun’s reflecion could be seen in the
placid waveless water bodies why this doubting confusion and differentiation i.e . whether one is a brahmin or an outcaste ? who is the superior one etc ? Is there any difference in the reflection of the sun
in the waters of the Ganges or in the water present in the street of an outcaste?
Likewise, is there any difference when the water- containers happen to be
golden vessels and earthen pots ?
(Immediately shankarAcharya realises the presence of the Lord Shankara
before him (who has apparently shown Himself with a view to removing the
last vestige of imperfection in His devotee) and reels off the following 5
stanzas-constituting ’manisha panchakam.’-ending with a further stanza
in the form of an epilogue).

If one is convinced firmly, that he is that very Soul which manifests
itself in all the conditions of sleep, wakefulness and dream, in all the
objects from the great Brahma (the creator) to the tiny ant and which is
also the vibrant, but invisible, witnesser of all, then as per my clear
conclusion, he is the great teacher/preceptor, be he a twice-born
(i.e higher castes) or an outcaste.

I am quite convinced that he is the great Master, be he a Brahmin or an
outcaste, who, dwelling on the pure and infinite Brahman thinks of
himself as that very Brahman, of whose manifestation the whole Universe
is,though apparently the Universe is assumed to consist of different
things, due to ignorance and the three Gunas (Satva, Rajas and Tamas).


I am fully convinced by the Preceptor’s words that the entire Universe is
a transitory illusion and that the human body is given to constantly
meditate on the infinite and supreme Being with a serene and unquestioning
mind and thus to burn in that sacred Fire the sins with which the
human is born.

In my considered opinion that Yogi is great who has clearly grasped within
himself the truth and quality of the supreme Being through which all our
activities are performed and whose effulgence is hidden by ignorance [of
an ordinary person] even as the sun’s halo is covered/hidden by the clouds.

I am convinced that whoever has his mind dwelling upon the Great Being
who is being worshipped by Indra and other gods and is thus completely at
peace with himself has not only understood Brahman but he is himself that
great Brahman!

Oh Lord ! In the form of body I am your servant . In the form of life, O
three-eyed one, I am part of yourself . In the form of soul, you are
within me and in every other soul.I have arrived at this conclusion through
my intellect and on the authority of the various scriptures.




Κυριακή, 29 Ιουνίου 2014

Μιχαήλ Ψωλλός- Boehme και σχόλιο

No Money, nor goods, nor Art, nor Power, can bring you to the eternal Rest of the eternal soft Meekness of Paradise, but only the noble Knowledge; into that you may wrap up your Soul.
That is the Pearl which no Moth can eat, nor Thief can steal away; therefore seek after it, and then you will find the noble Treasure. -Jacob Boehme

δηλ: ούτε τα λεφτά, ούτε τα αγαθά, ούτε η τέχνη, ούτε η δύναμη, μπορεί να σε φέρει στην αιώνια ανάπαυση της αιώνιας απαλής πραότητας του Παράδεισου, παρά μόνο η ευγενής Γνώση: σαυτή μπορείς να ντύσεις την ψυχή σου. Αυτό είναι το Μαργαριτάρι που σκόρος δεν κατατρώει, που κλέφτης δεν το κλέβει. Λοιπόν ψάξε για αυτό, κι ύστερα θα βρεις τον ευγενή Θησαυρό.


-
Με τη γνώση μόνο φθάνεις στην τελειότητα. Δεν είναι μια γνώση που έρχεται και προστίθεται, όμως.
Δεν είναι τίποτα εξωτερικό. Δεν είναι κάτι που κρατάς, και φοβάσαι μη χάσεις.
Είναι αυτό που έχεις πάντα, αφήνοντας τα πάντα. Αυτό που φαίνεται όταν απομακρυνθούν όλα τα σύννεφα. Απαιτείται όμως και ισχυρή πίστη (bhakti) που τροφοδοτεί την χάρη του θεού (prasada) η οποία με τη σειρά της τροφοδοτεί την πίστη. Είναι όπως ο καρπός που γεννά δένδρο κι ύστερα το δένδρο γεννά καρπό. Αποκήρυξε το νου και ζήσε όπως είσαι.

Γιαυτό μη μοχθείς άλλο. Εδώ και Τώρα είναι η ευκαιρία. Μην την αφήσεις.
Μην βιάζεις τις σκέψεις σου και τα λόγια σου. Ό,τι σκέφτεσαι είναι μια μορφή του θεού, ό,τι λες είναι και ένα όνομα του θεού. Όποια λέξη κι αν γράψεις, το μελάνι είναι ίδιο.
Χάσε το μικρό εγώ σου, για να κερδίσεις  τον Εαυτό. Δεν είσαι σταγονίτσα. Ποιος τάχα σου επιβάλλει όρια; Είσαι ο Ωκεανός.
Γιατί ασχολείσαι με πενταροδεκάρες οταν είσαι Αυτό; Ποιος βασιλιάς παρατά το βασίλειό του και ζητιανεύει;

Om Tat Sat

Σάββατο, 28 Ιουνίου 2014

Σχόλιο στον Gaudapada

The One, which is ever at peace, which is pure Consciousness, without manifestation, motion or material existence, appears to have manifestation, appears to be in motion, appears to be material.  Thus, verily, neither is imagination outwardly manifested, nor are objects outwardly manifested; thus, verily, the wise fall not into these inverted illusions. Just as a fire-brand whirled in the air appears to make a straight or crooked line of light, so Consciousness set in motion gives the appearance of perceiver and perceived, subject and object. Just as the fire-brand does not really take these shapes, but remains apart from this illusion and unchanged by it; so, verily, does Consciousness remain apart from the illusion of manifestation, and unchanged by it. When the fire-brand is whirled about, the appearances it gives rise to, do not come from any external source; nor do they go anywhere else when it ceases to be whirled, nor do they withdraw into the fire-brand. They do not go out of the fire-brand, because they have no substantial existence; just the same is true of Consciousness, for the illusion of appearance is common to both of them.

Το Εν, που πάντα είναι σε ηρεμία, το οποίο είναι καθαρή Συνείδηση, χωρίς εκδήλωση, χωρίς κίνηση ή υλική ύπαρξη, φαίνεται να εκδηλώνεται, φαίνεται να είναι σε κίνηση, φαίνεται να είναι υλικό.
Έτσι, πράγματι, ούτε η φαντασία εκδηλώνεται εξωτερικά, ούτε τα αντικείμενα εκδηλώνονται εξωτερικά. Έτσι, πράγματι, οι σοφοί δεν πέφτουν σαυτές τις ψευδαισθήσεις. Όπως η φωτιά σε ένα κομμάτι ξύλο, που στριφογυρίζει στον αέρα, φαίνεται να κάνει ευθείες ή κοίλες γραμμές ή ό,τι άλλο, έτσι η Συνείδηση σε κίνηση δίνει την εμφάνιση του νοούντος και του νοούμενου, του υποκειμένου και του αντικειμένου. Όπως η φωτιά λοιπόν δεν παίρνει πράγματι αυτές τις μορφές, αλλά παραμένει μακριά από αυτή την ψευδαίσθηση και  ανεπηρέαστη, έτσι κι η Συνείδηση παραμένει μακριά από την ψευδαίσθηση της εκδήλωσης και ανεπηρέαστη από αυτη. Όταν η φωτιά στριφογυρίζει, οι εμφανίσεις που προκύπτουν δεν έρχονται από καμία εξωτερική πηγή, ούτε πάνε κάπου αλλού όταν παύει να στριφογυρίζει, ούτε αποσύρονται μες στη φωτιά. Δεν πάνε έξω από τη φωτιά, επειδή δεν έχουν ουσιαστική ύπαρξη' το ίδιο είναι αλήθεια για τη Συνείδηση, γιατί η ψευδαίσθηση της εμφάνισης είναι κοινή και στα δύο.


Άλλως ειπείν: βλέπεις τα σχέδια, δεν βλέπεις το μελάνι.
Άλλως ειπείν: βλέπεις το ρούχο, δεν βλέπεις το βαμβάκι.
Άλλως ειπείν: βλέπεις το δαχτυλίδι, δε βλέπεις το χρυσάφι.
βλέπεις τις μορφές που παίρνει, αλλά όχι το υλικό.
είναι όλα από συνείδηση. όπως και στο όνειρο όλα είναι ένας νους, που είναι και υποκείμενο και αντικείμενο και καταστάσεις κτλ.
η Συνείδηση χωρίς Αντικείμενο, η Κενότητα, είναι Αυτό που Είναι, το Brahman, ο Εαυτός. 
Δεν μπορείς να το συλλάβεις ως αυτό ή ως εκείνο, γιατί του αποδίδεις κάτι που δεν έχει.
Μόνο με αφαίρεση (neti/neti των ουπανισάδων και "άφελε πάντα" του πλωτίνου).

Όσο μπορεί ο γιος μιας στέρφας να πιει νερό από την ψευδαίσθηση μιας όασης
ή όσο μπορούν τα κέρατα ενός λαγού να τρυπήσουν τον ουρανό,
τόση υπόσταση έχει ο νους, ο κόσμος, ο δυισμός κτλ. :)

τα ονόματα κι οι μορφές κρύβουν την Πραγματικότητα.
Παράτα τα όλα και βρες Αυτό που δεν μπορείς να το παρατήσεις :)

Om Tat Sat

 

Παρασκευή, 27 Ιουνίου 2014

Μιχαήλ Ψωλλός- Διευκρινίσεις

Το να πας πέρα από τον Νου σημαίνει το να βρεις αυτό που δεν νοείται. 
Υπάρχει αυτό. Και μάλιστα μόνον αυτό Υπάρχει. Αφού τα άλλα είναι φευγαλέα και νοητά και χωρίς ρίζα, συμπεριλαμβανομένου του "εγώ" σου. Όλα είναι αντικείμενα για σένα. Εσύ ποιος είσαι; Αν προσπαθείς να πας πέρα από το νου, χρησιμοποιώντας το νου,  κάνεις μεθοδολογικό σφάλμα.
Πέφτεις σε αυτοαναφορά και σε φαύλο κύκλο. Σταμάτα να σκέφτεσαι κι είσαι Αυτο.

Αυτο ειναι Αυτοφωτο. Δεν χρειαζεται το φως του νου. Όπως δεν χρειαζεται ο ήλιος το φως των κεριών για να φανεί. Και ο νους είναι όπως ένα σύννεφο που φαίνεται μέσω του ήλιου, αλλά την ίδια ώρα κρύβει τον ήλιο. Έτσι λοιπόν ο νους ειναι το μόνο πρόβλημα.

Ηρέμησε και απόλαυσε την Ελευθερία (ελευθερία θα πει καμία σκέψη, ούτε καν η ιδέα της απουσίας σκέψεων). Οι λέξεις δεν φτανουν σαυτό, όπως το στόμα δεν μπορεί να δαγκώσει τις ιδέες. Γιατί δεν μπορεί; Κατάλαβες;
Εσύ θες με το στόμα, ας πούμε, να δαγκώσεις μιαν ιδέα. Δε γίνεται. Κατάλαβέ το. 
Το στόμα δαγκώνει αυτά που είναι για δάγκωμα, αλλά δεν μπορούμε καν να διανοηθούμε ότι δαγκώνει κάτι νοητό. Γιατί; Σημαίνει Αυτό ότι νοητά δεν υπάρχουν; Όχι. Μήπως ψάχνεις με λάθος όργανο;
Δεν υπάρχει αντίφαση. Για τους φωτισμένους, ακόμα και η διδασκαλία είναι ανύπαρκτη. Ακόμα και ο μαθητής και ο guru είναι ανύπαρκτα. Και ο Θεός κι η λογική και οι Γραφές και τα επίπεδα συνείδησης και τα αντιθετικά ζευγάρια και όλα. Όλα Είναι το ίδιο. Το Υπαρκτό Υπάρχει Ούτως ή Άλλως.
Λες πολύ σωστά πως όλα είναι νοητικές κατασκευές, σαν να ζωγραφίζει ο νους πάνω σε έναν τοίχο, εσύ όμως βλέπεις τα σχέδια στον τοίχο και δεν βλέπεις τον ίδιο τον τοίχο που είναι άχρονος, έξω από τόπο, έξω από κάθε προσδιορισμό. Ό,τι προσδιορισμό και να βάλεις, θα είναι σχέδιο Πάνω στον τοίχο, κι όχι ο ίδιος ο Τοίχος.


You must go beyond the mind in order to Find Freedom, Happiness, Bliss. In order to find your Self. The only Self. The unthinkable is existent. En realite it is the Only Real Existence. Everything else just comes and goes and has no root, including your "ego". Everything is an object to you. Who are You?
If you are trying to go beyond the mind, using your mind, you fall in a methodological error.
You fall in a vicious circle.   Stop thinking and you are That. 
That has its own light. It does not need the light of the mind. Just as the sun does not need the light of the candles. And the mind is just like a cloud that can be seen because of the sun, but at the same time it hides the sun. So the mind is the only problem.

Relax and enjoy your Freedom (Freedom is to be free from every thought, even from the thought that all thoughts are absent). Words cannot reach it, just as your mouth cannot bite an idea. Why? Do you understand it? You are like someone who desires to bite an idea. It cannot happen. 
The mouth bites those things that can be bitten, but we can not even imagine that it can bite something intelligible. Why? Does this thing actually mean that the intelligible things do not exist? Of course not. What if you are searching holding the wrong tool at hand? There is no contradiction. For the enlightened ones, even the message, even the teachings are non existent. Even the disciple or the guru are non existent. God, Logic, Scriptures, States of Consciousness, Opposite Pairs, Everything is the same. 
The Existent surely exists in any case. 

You say, correctly indeed, that everything consists of notional structures, just as if the mind draws pictures on an unmoved and stable wall. But you see only the drawings upon the wall and you cannot see the wall itself, which is beyond time, beyond space, beyond every definition. Whatever you may say, whatever you may think, is just a drawing upon the wall, and not the Wall Itself. You Are That. 

Om Tat Sat

 

Τρίτη, 24 Ιουνίου 2014

Major Upanishads (excerpts)

That golden person, who is seen within the sun, with golden beard and golden hair, golden altogether to the very tips of his nails, Whose eyes are like blue lotus's, his name is ut, for he has risen (udita) above all evil. He also who knows this, rises above all evil.

~
As all leaves are attached to a stalk, so is all speech attached to the Om. Om is all this, yea, Om is all this.

~
The Brahman which has been thus described is the same as the ether which is around us: And the ether which is around us, is the same as the ether which is within us. And the ether which is within us, that is the ether within the heart. That ether in the heart is omnipresent and unchanging. He who knows this obtains omnipresent and unchangeable happiness.

~
Now that light which shines above this heaven, higher than all, higher than everything, in the highest world, beyond which there are no other worlds, that is the same light which is within man.

~
Now man is a creature of will. According to what his will is in this world, so will he be when he has departed this life.

~
He is my self within the heart, smaller than a corn of rice, smaller than a corn of barley, smaller than a mustard seed, smaller than a canary seed or the kernel of a canary seed. He also is my self within the heart, greater than the earth, greater than the sky, greater than heaven, greater than all these worlds.

~
My dear, as by one clod of clay all that is made of clay is known, the difference being only a name, arising from speech, but the truth being that all is clay, and as, my dear, by one nugget of gold all that is made of gold is known, the difference being only a name, arising from speech, but the truth being that all is gold, and as, my dear, by one pair of nail-scissors all that is made of iron is known, the difference being only a name, arising from speech, but the truth being that all is iron- thus, my dear, is that instruction.

~
That which is that subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.

~
As the bees, my son, make honey by collecting the juices of distant trees and reduce the juice into one form, and as these juices have no discrimination, so that they might say, "I am the juice of this tree or that", in the same manner, my son, all these creatures, when they have become merged in the True, know not that they are merged in the True. (..) Now, that which is that subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.

~
The Infinite is bliss. There is no bliss in anything finite. Infinity only is bliss.

~
"Where one sees nothing else, hears nothing else, understands nothing else, that is the Infinite. Where one sees something else, hears something else, understands something else, that is the finite. The Infinite is immortal, the finite is mortal."
-"Sir, in what does the Infinite rest?"
- "In its own greatness- or not even in greatness. In the world they call cows and horses, elephants and gold, slaves, wives, fields and houses greatness. I do not mean this", thus he spoke; "for in that case one being (the possessor) rests in something else, (but the Infinite cannot rest in something different from itself).

~
Self indeed is below, above, behind, before, right and left -it is indeed all this.

~
There is this city of Brahman, and in it the palace, the small lotus, and in it that small ether. Now what exists within that small ether, that is to be sought for, that is to be understood.

~
As large is this ether (the space), so large is that ether within the heart. Both heaven and earth are contained within it, both fire and air, both sun and moon, both lightning and stars; and whatever there is of him (the Self) here in the world, and whatever is not, all that is contained within it.

(Khandogya Upanishad)

---------------------------------------------------------


He by whom it (Brahman) is not thought, by him it is thought; he by whom it is thought, knows it not. It is not understood by those who understand it, it is understood by those who do not understand it.

(Talavakara Upanishad/ Kena Upanishad)

------------------------------------------------------------


It stirs and it stirs not; it is far and likewise near. It is inside of all this and it is outside of all this.
And he who beholds all beings in the Self, and the Self in all beings, he never turns away from it.
When to a man who understands, the Self has become all things, what sorrow, what trouble can there be to him who once beheld that unity?

~
All who worship what is not real knowledge, enter into blind darkness: those who delight in real knowledge, enter, as it were, into greater darkness.

~
The door of the True is covered with a golden disk. Open that, O Pushan, that we may see the nature of the True. O Pushan, only seer, Yama (judge/death), Surya (sun), son of Pragapati, spread thy rays and gather them! The light which is thy fairest form, I see it. I am what He is.

(Vagasaneyi-Samhita Upanishad/ Isa Upanishad)

-----------------------------------------------------------------

"The wise who, by means of meditation on the Self, recognises the Ancient, who is difficult to be seen, who has entered into the dark, who is hidden in the cave, who dwells in the abyss, as God, he indeed leaves joy and sorrow far behind. A mortal who has heard this and embraced it, who has separated from it all qualities, and has thus reached the subtle Being, rejoices, because he has obtained what is a cause for rejoicing. The house (of Brahman) is open, I believe, O Nakiketas". Nakiketas said: "That which thou seest as neither this nor that (neti/neti), as neither effect nor cause, as neither past nor future, tell me that."

~
The knowing Self is not born, it dies not; it sprang from nothing, nothing sprang from it. The Ancient is unborn, eternal, everlasting; he is not killed, though the body is killed.

~
If the killer things that he kills, if the killed thinks that he is killed, they do not understand; for this one does not kill, nor is that one killed.

~
The Self, smaller than small, greater than great, is hidden in the heart of that creature. A man who is free from desires and free from grief, sees the majesty of the Self by the grace of the Creator.

~
That Self cannot be gained by the Veda, nor by understanding, nor by much learning. He whom the Self chooses, by his the Self can be gained. The Self chooses him as his own.

~
What is here, the same is there; and what is there, the same is here. He who sees any difference here, goes from death to death.

~
The person (purusha), of the size of a thumb, stand in the middle of the Self. (..) That person, of the size of a thumb, is like a light without smoke.

~
As pure water poured into pure water remains the same, thus, O Gautama, is the Self of a thinker who knows.

~
As the one fire, after it has entered the world, though one, becomes different according to whatever it burns, thus the One Self within all things becomes different, according to whatever it enters, and exists also without.
As the one air. etc.. 

~
As the sun, the eye of the whole world, is not contaminated by the external impurities seen by the eyes, thus the one Self within all things is never contaminated by the misery of the world, being himself without.

~
The sun does not shine there, nor the moon and the stars, nor these lightnings, and much less this fire. When he shines, everything shines after him; by his light all this is lighted.

~
His form is not to be seen, no one beholds him with the eye. He is imagined by the heart, by wisdom, by the mind. Those who know this, are immortal.

~
By the words "He is" is he to be apprehended, and by the reality of both (the invisible and the visible, as coming from Brahman). When he has been apprehended by the words "He is", then his reality reveals itself.

~
When all desires that dwell in his heart cease, then the mortal becomes immortal and obtains Brahman.

(Katha Upanishad)

-------------------------------------------------

Having taken the Upanishad as the bow, as the great weapon, let him place on it the arrow, sharpened by devotion! (..) Om is the bow, the Self is the arrow, Brahman is called its aim. It is to be hit by a man who is not thoughtless; and then as the arrow (becomes one with the target), he will become one with Brahman.

~
In him the heaven, the earth, and the sky are woven, the mind also with all the senses. Know him alone as the Self, and leave off other words! He is the bridge of the Immortal.

~
That Immortal Brahman is before, that Brahman is behind, that Brahman is right and left. It has gone forth below and above; Brahman alone is all this, it is the best.

~
Two birds, inseparable friends, cling to the same tree. One of them eats the sweet fruit, the other looks on without eating. On the same tree man sits grieving, immersed, bewildered by his own impotence. But when he sees the other lord contented and knows his glory, then his grief passes away. When the seer sees the brilliant maker and lord as the Person who has his source in Brahman, then he is wise, and shaking off good and evil, he reaches the highest oneness, free from passions.

~
He who forms desires in his mind, is born again through his desires here and there. But to him whose desires are fulfilled and who is conscious of the true Self, all desires vanish, even here on earth.

~
That Self cannot be gained by the Veda, nor by understanding, nor by much learning. He whom the Self chooses, by him the Self can be gained. The Self chooses him as his own.

~
As the flowing rivers disappear in the sea, losing their name and their form, thus a wise man, freed from name and form, goes to the divine Person, who is greater than the great. He who knows that highest Brahman, becomes even Brahman.

(Mundaka Upanishad)

-------------------------------------------------

He who knows the bliss of that Brahman, from whence all speech, with the mind, turns away unable to reach it, he fears nothing. He does not distress himself with the thought "why did I not do what is good? why did I do what is bad?" He who thus knows these two (good and bad), frees himself. He who knows both, frees himself. This is the Upanishad.

~
That from whence these beings are born, that by which, when born, they libe, that into which they enter at their death, try to know that. That is Brahman.

(Taittiriyaka Upanishad)

-------------------------------------------------------

This, which is nearer to us than anything, this Self, is dearer than a son, dearer than wealth, dearer than all else.

~
As people say "my mind was elsewhere, I did not see; my mind was elsewhere, I did not hear", it is clear that a man sees with his mind and hears with his mind. Desire, representation, doubt, faith, want of faith, memory, forgetfulness, shame, reflexion, fear, all this is mind. Therefore even if a man is touched on the back, he knows it through the mind.

~
This Atman is the horses, this is the ten, and the thousands, many and endless. This is the Brahman, without cause and without effect, without anything inside or outside; This Self is Brahman, omnipresent and omniscient. This is the teaching of the Upanishad.

~
The Self is to be described by No! No! He is incomprehensible, for he cannot be comprehended; he is imperishable, for he cannot perish; he is unattached, for he does not attach himself; unfettered, he does not suffer, he does not fail.

~
Then a father is not a father, a mother not a mother, the worlds not worlds, the gods not gods, the Vedas not Vedas. Then a thief is not a thief, a murderer not a murderer, a Kandala not a Kandala etc. He is not followed by good, not followed by evil, for he has then overcome all the sorrows of the heart.

~
Here they say that a person consists of desires. And as is his desire, so is his will; and as is his will, so is his deed; and whatever deed he does, that he will reap.

~
To whatever object a man's own mind is attached, to that he goes strenuously together with his deed.

~
So much for the man who desires. But as to the man who does not desire, who, not desiring, freed from desires, is satisfied in his desires, or desires the Self only, his vital spirits do not depart elsewhere, -being Brahman, he goes to Brahman.

~
This eternal greatness of the Brahmana does not grow larger by work, nor does it grow smaller. Let man try to find its trace, for having found it, he is not sullied by any evil deed.

(Brihadaranyaka Upanishad)

------------------------------------------------------

The Lord (Isa) supports all this together, the perishable and the imperishable, the developed and the undeveloped. The living self, not being a lord, is bound, because he has to enjoy (the fruits of works); but when he has known the god, he is freed from all fetters.

~
That (Self) is indeed Agni (fire), it is Aditya (sun), it is Vayu (wind), it is Kandramas (moon); the same also is the starry firmament, it is Brahman (Hiranyagarbha), it is water, it is Prajapati (Virag). Thou art woman, thou art man, thou art youth, thou art maiden; thou, as an old man, totterest along on thy staff; thou art born with thy face turned everywhere.

~
When the light has risen, there is no day, no night, neither existence nor non-existence; Shiva alone is there. That is the eternal, the adorable light of Savitri.

~
No one has grasped him above, or across, or in the middle. There is no image of him whose name is Great Glory. His form cannot be seen, no one perceives him with the eye. Those who through heart and mind know him thus abiding in the heart, become immortal.

~
He is the One God, hidden in all beings, all pervading, the self within all beings, watching over all works, dwelling in all beings, the witness, the perceiver, the only one, free from qualities.

(Svetasvatara Upanishad)

-----------------------------------------------------

By ascetic penance goodness is obtained, from goodness understanding is reached, from understanding the Self is obtained, and he who has obtained that, does not return.

~
What is without thought, though placed in the centre of thought, what cannot be thought, the hidden, the highest, let a man merge his thought there: then will this living being be without attachment.

~
When after the cessation of mind, he sees his own Self, smaller than small, and shining, as the Highest Self, then having seen his Self as the Self, he becomes selfless, and because he is selfless, he is without limit, without cause, absorbed in thought. This is the highest mystery: final liberation. And thus it is said:
Through the serenity of the thought he kills all actions, good or bad; his Self serene, abiding in the Self, obtains imperishable Bliss.

~
He knows no hope, no fear from others as little as from himself, he knows no desires; and having attained imperishable, infinite happiness, he stands blessed in the true Brahman, who longs for a true man. Freedom from desires is, as it were, the highest prize to be taken from the best treasure (Brahman). For a man full of desires, being possessed of will, imagination and belief, is a slave; but he who is the opposite, is free.

~
For thought alone cause the round of births; let a man strive to purify his thoughts. What a man thinks, that he is: this is the old secret.

~
Water in water, fire in fire, ether in ether, no one can distinguish them; likewise a man whose mind has entered (till it cannot be distinguished from the Self), attains liberty.

~
Mind alone is the cause of bondage and liberty for men; if attached to the world, it becomes bound; if free from the world, that is liberty.

(Maitrayana Brahmaya Upanishad)

Τρίτη, 10 Ιουνίου 2014

Μιχαήλ Ψωλλός- Όλα Ένα και τ'αυτό (Αδυνάτισα ο Καημένος-Κ. Μπέζος)



Είτε Αλλάχ είτε Χριστούλης,
είτε Βούδας ή Krishna,
είτε Shiva είτε Jiva,
Όλοι Ένα και τ'αυτό.

Είτε Απόλλων είτε Βάκχος,
είτε Ζεν ή Αγαθό,
είτε ύλη είτε πνεύμα,
Όλα Ένα και τ'αυτό.

Είτε άρρεν είτε θήλυ,
είτε ον είτε μη-ον,
είτε πάνω είτε κάτω,
Όλα Ένα και τ'αυτό.

OM TAT SAT