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


Τετάρτη, 9 Απριλίου 2014

Μιχαήλ Ψωλλός (Michaél Psοllós) -36 Sutras



Μιχαήλ Ψωλλός- 36 Sutras
Ι
1 ο Krsna είναι πρότυπο Jivanmukta: έκανε ό,τι έκανε, χωρίς ταύτιση. Έπαιζε, γελούσε, χόρευε, πείραζε τις gopis, έκλεβε βούτυρο και λιχουδιές απ’ τις γειτόνισσες και τάιζε τις μαϊμούδες, έκλαιγε και θύμωνε όταν η μητέρα του Yasoda τον επέπληττε. Μελέτησε τις Βέδες και τα κείμενα, μαθητεύοντας μαζί με τον αδερφό του σε guru, τήρησε τις παραδόσεις και τις συμβάσεις. Φρόντιζε τις αγελάδες, έπαιζε φλάουτο ικανοποιώντας τους φίλους του-gopas. Τιμώρησε το άδικο, σφάγιασε δαίμονες, κακούς και υπερόπτες. Παντρεύτηκε 16.108/ 16.100/ 16.008 γυναίκες και φερόταν σε όλες ως κανονικός σύζυγος, «διαιρώντας» τον εαυτό του σε αντίστοιχους krsna (και ποιο ον δεν είναι Krsna; όλα είναι Krsna). Έπαιξε το ρόλο του.
2 Ως θεός/jivanmukta  ήξερε τα πάντα, ήταν τα πάντα, δεν είχε καμία ανάγκη. Έκανε ό,τι έκανε χωρίς ταύτιση κι επιθυμία (έτσι κι αλλιώς η φύση πράττει μες στη φύση/ η ύλη στην ύλη/ οι gunas στα gunas- τι σχέση έχουμε μ’ αυτά;). Έτσι και κάθε jivanmukta. Μπορεί να φαίνεται μισότρελος, αφελής σαν παιδί, αλήτης, χαμένος, αγράμματος, παθιασμένος, τακτικός,  ζητιάνος, οικογενειάρχης, συνετός ή ό, τι άλλο, αλλά στην ουσία είναι Αυτό.
3 Όλα είναι αιτίες όλων. Αδήριτος ο νόμος του karma και της ειμαρμένης. Μόνον ο Jivanmukta αίρεται- δηλ. δεν ασχολείται.
4 Άπαξ φωτισμένος, δε γυρίζεις πίσω/ Κανείς ενήλικας δεν ξανα-πιστεύει στον άγιο Βασίλη.
5 Δεν υπάρχει ούτε yoga-ζεύξη, ούτε viyoga-χωρισμός. Αυτά είναι στη φαντασία. Μην πας πουθενά, μην κάνεις τίποτα. Κάτσε εδώ που κάθεσαι. Ωραία δεν είναι;
6 ο Jivanmukta δεν έχει τίποτα να χάσει και τίποτα να κερδίσει. Είναι όλα, αιώνιος, ανώλεθρος, ακλόνητος, ελεύθερος. Τι να προστεθεί και τι να αφαιρεθεί από το Όλον; και από πού;
7 Θεός είναι ο ρόλος, ο ηθοποιός, ο σεναριογράφος, ο σκηνοθέτης, ο σκηνογράφος, ο θεατής, ο ταξιθέτης, το θέατρο όλο.
8Όλοι τώρα είναι σωσμένοι: είτε χαρούμενοι είτε όχι, είτε σοφοί είτε όχι, είτε πλούσιοι είτε όχι, είτε τέλειωσαν είτε μόλις ξεκίνησαν, είτε θέλουν είτε όχι, είτε το ξέρουν είτε όχι.
9 Ό,τι και να λέμε, εγώ Είμαι. ("είμαι, είμαι" ζητωκραυγάζει, χοροπηδώντας, ο Ζάμολξις). Και δεν μπορώ να μην είμαι.
10 Αμήν λέγω υμίν: Ahyh Asr Ahyh, Εγώ Ειμί ο Ων, Aham Brahmasmi, Shivoham,
I Am That I Am, Ana al haqq.
11 Όλα είναι απλώς σκέψεις στο νου: σύννεφα που πάνε κι έρχονται. Όταν εστιάζεις στα σύννεφα και ταυτίζεσαι, χάνεις τον απέραντο ουρανό –την κενότητα.
12 Ό, τι συλλαμβάνεις με το νου, δεν είσαι εσύ. Ό, τι βλέπει το μάτι, είναι μη-μάτι.
13 Η μακαριότητά σου είναι αυθόρμητη. Είναι η φύση σου ο απέραντος άφατος ουρανός.
14 Ποιος να λατρέψει ποιον; ποιος να κάνει θυσίες, προσευχές ή διαλογισμό; Ποιος να τηρήσει κανόνες και Πού το Υποκείμενο και το Αντικείμενο;
15 Είσαι Αυτό Τώρα. Δεν μπορείς να το αποκτήσεις ούτε να το παρατήσεις.
16 Η Βασιλεία των Ουρανών είναι ΉΔΗ ΕΔΩ! Μην ψάχνετε στον ουρανό, ούτε στη γη. Μην ψάχνετε.
17 Όποιος ψάχνει το θεό, κυνηγά την σκιά του. Ποτέ δεν θα την πιάσει, γιατί την έχει ήδη, εφόσον ακινητεί.
18 Όλες οι μέθοδοι είναι σεβαστές. Αλλά κάθε μέθοδος είναι κατ' ουσίαν μάταιη. Αποκήρυξε τις σκέψεις. Αποκήρυξε την αποκήρυξη. 

ΙΙ
1 Ένα κουβάρι σκέψεις είναι όλα. Εξαρτημένες η μία απ’ την άλλη επ’ άπειρον. Θα φθάσει η απόδειξη στο άπειρο; Το αυταπόδεικτο είναι εδώ και τώρα. Μην αργείς.
2 Σ’ αυτή τη ροή, ποια μορφή θα αποσπάσεις για να την ονομάσεις «εγώ»; Και τι θα ονομάσεις «εγώ»; Το χώμα; Και γιατί όχι κάθε χώμα και κάθε ύλη; Και πώς θα ονομάσεις «εγώ» το σώμα ή το νου που είναι αντικείμενα της συνείδησης; Το υποκείμενο είναι διαφορετικό και είναι άφατο.
3 Αν αμφισβητείς το άφατο υποκείμενο, το Atman, επειδή δεν μπορείς να το θεωρήσεις, είναι σα να λες στο μάτι σου: "μάτι μου δεν είσαι υπαρκτό, αφού δε σε βλέπεις", και θα σου απαντούσε το μάτι: "φυσικά δεν με βλέπω, αφού με είμαι. θα με έβλεπα αν ήμουν ένα εξωτερικό αντικείμενο, κι όχι ο εαυτός μου."

4 Το Αθάνατο δεν γεννά το θνητό, όπως η καμήλα δεν γεννά σκύλο. Το Αθάνατο δεν γεννά καθόλου. Το Αγαθό είναι πριν το Ον.
5 Μη χάνεις την ουσία. Αυτό είναι χρυσός, όχι δαχτυλίδι, βραχιόλι, κουτάλι κτλ. Οι μορφές πάνε κι έρχονται. Ο χρυσός μένει. Τι νόημα έχουν οι μορφές και τα ονόματα αν είναι όλα διάφανα ή όλα βαμμένα το ίδιο χρώμα;

6 «Άφελε Πάντα» (neti/neti) ως το «μη υποστάν». Ό, τι μείνει θα είναι ο Εαυτός.
8 Ο Ιησούς έριξε 72 χρώματα στη δεξαμενή και βγήκαν όλα λευκά. Ρίξε κι εσύ όλο τον κόσμο στη δεξαμενή και δες τι χρώμα θα βγει!
9 Just stay silent and enjoy your everlasting bliss.

ΙΙΙ
1 Γίνεσαι ό,τι σκέφτεσαι.
2 Sat -Chit -Ananda- Είσαι Τώρα. (όπως Αγαθόν-Σοφόν-Καλόν) Δεν υπάρχει διαφορά.
Όλα είναι Αυτό. Είσαι Αυτό. Είσαι σπίτι σου. Μέλι σε μέλι. Νερό σε νερό. Δεν υπάρχει διαφορά.
3 «Με το άνθος του νου θα δεις το πέρα από το νου»-
Άλλως ειπείν: με το τίποτα θα τίποτα το τίποτα.
4 Εδώ και Τώρα- Βούδας.
5 Ούτε Ύλη, ούτε πνεύμα. Ούτε Samsara, ούτε Nirvana. Ούτε Υποκείμενο, ούτε Αντικείμενο.
6 Μην ταυτίζεσαι με την ψηφίδα. Είσαι όλο το μωσαϊκό.
7 Όλα είναι άδεια- leela (παιχνίδι)- maya (όνειρο/ψευδαίσθηση)Όλα είναι γεμάτα.
Αφέσου, παίξε το παιχνίδι και μη μοχθείς. 
8 Όλοι οι δρόμοι οδηγούν εκεί.
9 Κανείς δρόμος δεν οδηγεί Εδώ. Είσαι ήδη σπίτι.

OM TAT SAT

Παρασκευή, 4 Απριλίου 2014

Tripura Rahasya (excerpts)

Faith is like a fond mother who can never fail to save her trusting son from dangerous situations.
There is no doubt about it.

~
What is known as the mind is, after all, always like a restless monkey.

~
Just as there are a few who know how to see through the illusory tricks of the juggler and are not mystified by him, so also men can learn to overcome the universal Maya if only the Lord is gracious to them. They can never escape from Maya, without His grace.

~
Yogis who practise control of breath conquer fate. Even fate cannot impose its fruits on yogis.

~
God is the All-Seer who generates, permeates, sustains and destroys the universe. He is Siva, He is Vishnu, He is Brahma, the Sun, the Moon, etc. He is the One whom the different sects call their own; He is not Siva, nor Vishnu, nor Brahma, nor any other exclusively.

~
He is pure intelligence and His consciousness is absolute and transcendental. Such is the consciousness- intelligence in purity, Absolute Being, the One Queen, Parameswari, overwhelming the three states and hence called Tripura. Though She is undivided whole, the universe manifests in all its variety in Her, being reflected as it were, in a self-luminous mirror. The reflection cannot be apart from the mirror and is therefore one with it. Such being the case, there cannot be difference in degrees.

~
As long as you are contaminated with notions of me and mine, the Self will not be found, for it lies beyond cognition and cannot be realised as "my Self".

~
If a product, it cannot be the Self. For, how can the Self be got anew? So then, the Self is never gained. Gain is of something which is not already possessed. Is there any moment when the Self is not the Self? Neither is control of mind used to gain it.

~
Though he be a pandit well grounded in the theory and the discussion of the philosophy of the Self, he cannot realise the Self because it is not realisable but already realised. Realisation is not attained by going far, but only by staying still; not by thought, but by cessation of thought.

~
Effort towards Realisation is like the attempt to stamp with one's foot on the shadow cast by one's head. Effort will always make it recede.

~
There is no world in the absence of knowledge. Knowledge is the direct proof of the existence of objects which are therefore dependant on knowledge. Knowledge is dependant on the knower for its existence. The knower does not require any tests for knowing his own existence. The knower therefore is the only reality behind knowledge and objects. That which is self-evident without the necessity to be proved, is alone real.

~
Realise with a still mind the state between sleep and walefulness, the interval between the recognition of one object after another or the gap between two perceptions.

~
Now let not your mind be outgoing; turn it inward; control it just a little and watch for the Self, always remembering that the investigator is himself the essence of being and the Self of self.

~
Be also free from the though "I see"; remain still like a blind man seeing. What transcends sight and no sight, That you are. Be quick and be That.

~
The fire of realisation will burn away all your sense of duty so that there will be nothing left for you to do.

~
Stop contemplating "I see the Self everywhere and in everything (within and without)". Reach the residual Reality within and abide as the Self, with your own natural state.

~
There is no place beyond consciousness. Or can anyone prove in any manner anything outside consciousness? Consciousness is inescapable.

~
Creation is like a magician's trick, and is a city born of divine imagination. O Parasurama, you are aware of the mental creations of daydreamers which are full of people, life and work, similar to this. There are also doubts, tests, discussions and conclusions- all imaginary arising in the mind and subsiding there. Just as castles in the air are mental figments of men so also is this creation a mental figment of Siva. Siva is absolute Awareness, without any form. Sri Tripura is Sakti (energy) and Witness of the whole. That Being is perfect all round and remains undivided.

~
Just as reflections have no substance in them, outside the mirror, so also the things of the world have no substance in them outside of the cognising factor, viz., Intelligence. The detail and tangibility of things are no arguments against their being nothing but images.

~
I say that the universe is nothing but an image on our consciousness.

~
Truth can never change its nature, whereas untruth is always changing. See how changeful the nature of the world is. (..) like the unchanging light of the mirror and the changing images in it.

~
The world cannot stand investigation because of its changing unreal nature. Just as the owl is dazzled and blinded by bright sunlight, so the world parades in glory before ignorance and disappears before right analysis.

~
The remedy lies in a change of outlook. The world becomes for one whatever one is accustomed to think it. This is borne out by the realisation of yogis and of the objects of their long contemplation.

~
Those whom you called your brother and so on are mere bodies; the bodies are composed of earth; when lost they return to earth; and earth resolves ultimately into energy. Where then is the loss? In fact you are not the body. You own the body and call it your own, just as you do to a garment you happen to possess. Where lies the difference between your body and your garment?

~
Just as the dreamer awakened from his fearful dream or the man attending the magic performance informed of the unreal nature of the magic creations, no longer fears them but ridicules another who does, so also one aware of the Self not only does not grieve but also laughs at another's grief.

~
Obviously you cannot distinguish this from a dream and cannot help concluding that the world is nothing but imagination. My world will disappear instantly if I cease contemplating.

~
Just as the dream creations are pictures moving on the mind screens, so also this world, including yourself, is the obverse of the picture depicted by pure intelligence and it is nothing more than an image in a mirror.

~
Realise that the Self is the self-contained mirror projecting and manifesting this world. The Self is pure unblemished consciousness. Be quick! Realise it quickly and gain transcendental happiness!

~
The whole universe is thus in the illumination which shines self-sufficient, by itself, everywhere, and at all times. Such illumination is Her Transcendental Majesty Tripura, the Supreme. She is called Brahma in the Vedas, Vishnu by the Vaisnavites, Siva by the Saivites, and Sakti by the Saktas. There is indeed nothing but She.

~
O King! Examine again your daydreams and mental imagery. Though they are perfect in detail, yet they are no less mental. Consciousness permeating them obviously remains unblemished before creation or after dissolution of the world; even during the existence of the world, it remains unaffected as the mirror by the images.

~
There cannot be any difference (just as there is no difference in space, bounded by a pot or not bounded by it.)

~
Therefore I say that this world is a mere figment of imagination.

~
Just as the accession of treasure in a dream is useless, so also is second-hand knowledge.

~
A lamp illumines all around but does not illumine itself or another light. It shines of itself without other source of light. Things shine in sunlight without the necessity for any other kind of illumination.
Because lights do not require to be illumined, do we say that they are not known or that they do not exist?

~
It is neither unknowable nor remains unknown at any moment.

~
Intelligence is that by which objects are known; it cannot be what it is if it becomes the object of knowledge. What is intelligible must always be different from Intelligence itself, or else it could not be made known by it.

~
Abstract Intelligence can thus be made manifest by eliminating from it all that can be known. It cannot be known as such and such, for it is the supporter of one and all.

~
You are not the body, nor the senses, nor the mind, because they are all transient. The body is composed of food, so how can you be the body?

~
Self-realisation requires only one condition: elimination of all perceptions.

~
Consciousness is the supporter of all and is immanent in all and always remains perfect like space, pervading the mind also. Diversion of attention from other items is all that is necessary for Self-realisation.

~
It was also said that the sole necessity for Self- Realisation is purity of mind. The only impurity of the mind is thought. To make it thought-free is to keep it pure.

~
The universe exists, but not separately from the primal Reality -God. Wisdom lies in realising everything as Siva and not in treating it as void.

~
Realisation of truth requires no effort on their part. Take my case for instance. On a moonlit summer night, I was lying drunkenly on a downy bed in my pleasure garden in the loving embrace of my beloved. I suddenly heard the sweet nectar-like songs of invisible aerial beings who taught me the oneness of the Self, of which I was unaware till that moment. I instantly thought it over, meditated on it, and realised it in less than an hour. For about an hour and a half I remained in samadhi- the state of supreme bliss.

~
What confusion I am in! Although I am always in the perfection of Bliss, what is it I want to do? What more can I acquire? What do I lack? When and whence can I get anything? Even if there were anything new to be gained, would it endure? How can I who am Infinite Consciousness-Bliss know effort?

~
So what is the use of controlling my mind? Minds, controlled or uncontrolled, appear only to my mental eye.

~
Let the body do what it likes. Thinking thus, I always abide in my own Self as the Perfect fountainhead of Bliss and pure consciousness.

~
Abstract Intelligence is the background on which the phenomena are displayed. (..) It remains unrecognised because it is not distinguished from the phenomena displayed by it.

~
If you argue that there is no harm or mistake in identifying the body with the Self, because it is no worse than glorifying a part instead of the whole, I tell you: Do not confine such glorification to one part only, to the exclusion of all others. Extend it right through and glorify the whole universe as the Self.

~
All objects are nonexistent when not contemplated by the mind.

~
The strongest fetter is the certainty that one is bound. It is as false as the fearful hallucination of a frightened child.

~
As for the well-known example of the hallucination of a snake in a coil of rope, the rope is real and the snake is unreal.

~
The greatest of all delusions is the conviction that knowledge is not a delusion.

~
The study of philosophy in the absence of a longing for salvation, is like dressing up a corpse.

~
Sages with subtle and clear intellect have not considered it worthwhile to eradicate their desires, etc., by forcing other thoughts to take their place, because desires do not obstruct realisation. Therefore their desires continue to manifest even after realisation, as before. Neither are they tainted by such vasanas. They are said to be emancipated and diverse-minded. They are also reputed to be the best class of Jnanis.

~
Being non-dual and Abstract Intelligence, I spontaneously manifest even as the smallest detail in the universe, and as the universe.

~
Emancipation is eternal and, therefore, here and now; it is nothing to be acquired.

~
He who realised pleasure, pain and every other phenomenon to be in and of the Self, is a perfect Sage. He who feels himself pervading all- be they ignorant or emancipated- is a perfect Sage. He who, knowing the trammels of bondage, does not seek release from them and remains in peace, is a perfect Sage. Those perfect among the Sages are identical with Me. There is absolutely no difference between us.

~
A Jnani who has realised the Self with the least effort may continue in his old ways although his mind is unassailable. He looks like a man of the world for all practical purposes. How then can he be judged by others? Nevertheless, one Jnani will know another at sight, just as an expert can appraise precious stones at a glance.

~
The Jnani is not the body nor the actor; he is pure intelligence. Though entirely detached within from action, to the spectator he seems to be active. He performs his part like an actor in a drama, and plays with the world as a parent does with a child.

~
Birth is the false identification of the Self with the body.

~
Just as an actor is not really affected by the passions which he displays on the stage, so also the Jnani, always aware of his perfection, is not affected by the seeming pleasures and pains which he regards as a mere illusion, like the horns of a hare.

~
The scriptures say that all the sensual pleasures do not together amount to a particle of the inherent bliss of the Self.

~
The relation of the cosmos to Pure Intelligence, i.e., abstract Self, is like that of a pot to earth, or of an ornament of gold, or of sculpture to the granite rock.

~
There is no bondage, no liberation, no aspirant, no process of attainment.
The transcendental Conscious Principle alone subsists in the three states of being.
She remains as the one uniform, absolute being. She is ignorance; She is wisdom; She is bondage; She is liberation and She is the process therefore.

~
The declaration in the Parameswara Agama: "No creation; no cycle of births; no preservation; or any krama (regulation). Only solid Intelligence-Bliss is. This is the Self".

~
Duality is to believe that the illuminant and the illumined are different from each other. Since duality is nothing but illusion, denial of it puts an end to the illusion and thus to itself. Hence it was said: "As a matter of fact, unity is not different from diversity. One reality alone shines forth as both".

~
To know that all is sattamatra (Self alone) is perfect Vijnana.


Τετάρτη, 2 Απριλίου 2014

Aparokshanubhuti -Sri Sankaracharya



1. I bow down to Him – to Sri Hari (the destroyer of ignorance), the Supreme Bliss, the First Teacher, Ishwara, the All-pervading One and the Cause of all Lokas (the universe).
2. Herein is expounded (the means of attaining to) Aparokshanubhuti (Self-Realization) for the acquisition of final liberation. Only the pure in heart should constantly and with all effort meditate upon the truth herein taught.
3. The four preliminary qualifications (the means to the attainment of knowledge), such as Vairagya (dispassion) and the like, are acquired by men by propitiating Hari (the Lord), through austerities and the performance of duties pertaining to their social order and stage in life.
4. The indifference with which one treats the excreta of a crow – such an indifference to all objects of enjoyment from the realm of Brahma to this world (in view of their perishable nature), is verily called pure Vairagya.
5. Atman (the seer) in itself is alone permanent, the seen is opposed to it (ie., transient) – such a settled conviction is truly known as discrimination.
6. Abandonment of desires at all times is called Shama and restraint of the external functions of the organs is called Dama.
7. Turning away completely from all sense-objects is the height of Uparati, and patient endurance of all sorrow or pain is known as Titiksha which is conducive to happiness.
8. Implicit faith in the words of the Vedas and the teachers (who interpret them) is known as Shraddha, and concentration of the mind on the only object Sat (i.e., Brahman) is regarded as Samadhana.
9. When and how shall I, O Lord, be free from the bonds of this world (i.e., births and deaths) – such a burning desire is called Mumukshuta.
10. Only that person who is in possession of the said qualification (as means to Knowledge) should constantly reflect with a view to attaining Knowledge, desiring his own good.
11. Knowledge is not brought about by any other means than Vichara, just as an object is nowhere perceived (seen) without the help of light.
12. Who am I ? How is this (world) created ? Who is its creator ? Of what material is this (world) made ? This is the way of that Vichara (enquiry).
13. I am neither the body, a combination of the (five) elements (of matter), nor am I an aggregate of the senses; I am something different from these. This is the way of that Vichara.
14. Everything is produced by ignorance, and dissolves in the wake of Knowledge. The various thoughts (modifications of Antahkarana) must be the creator. Such is this Vichara.
15. The material (cause) of these two (i.e., ignorance and thought) is the One (without a second), subtle (not apprehended by the senses) and unchanging Sat (Existence), just as the earth is the material (cause) of the pot and the like. This is the way of that Vichara.
16. As I am also the One, the Subtle, the Knower, the Witness, the Ever-Existent, and the Unchanging, so there is no doubt that I am “That” (i.e., Brahman). Such is this enquiry.
17. Atman is verily one and without parts, whereas the body consists of many parts; and yet the people see (confound) these two as one ! What else can be called ignorance but this ?
18. Atman is the ruler of the body and is internal, the body is the ruled and is external; and yet, etc.,
19. Atman is all consciousness and holy, the body is all flesh and impure; and yet, etc.,
20. Atman is the (supreme) Illuminator and purity itself; the body is said to be of the nature of darkness; and yet, etc.,
21. Atman is eternal, since it is Existence itself; the body is transient, as it is non-existence in essence; and yet etc.,
22. The luminosity of Atman consists in the manifestation of all objects. Its luminosity is not like that of fire or any such thing, for (in spite of the presence of such lights) darkness prevails at night (at some place or other).
23. How strange is it that a person ignorantly rests contented with the idea that he is the body, while he knows it as something belonging to him (and therefore apart from him) even as a person who sees a pot (knows it as apart from him) !
24. I am verily Brahman, being equanimous, quiescent, and by nature absolute Existence, Knowledge, and Bliss. I am not the body which is non-existence itself. This is called true Knowledge by the wise.
25. I am without any change, without any form, free from all blemish and decay. I am not, etc.,
26. I am not subjected to any disease, I am beyond all comprehension, free from all alternatives and all-pervading. I am not, etc.,
27. I am without any attribute or activity, I am eternal, ever free, and imperishable. I am not, etc.,
28. I am free from all impurity, I am immovable, unlimited, holy, undecaying, and immortal. I am not, etc.,
29. O you ignorant one ! Why do you assert the blissful, ever-existent Atman, which resides in your own body and is (evidently) different from it, which is known as Purusha and is established (by the Shruti as identical with Brahman), to be absolutely non-existent ?
30. O you ignorant one ! Try to know, with the help of Shruti and reasoning, your own Self, Purusha, which is different from the body, (not a void but) the very form of existence, and very difficult for persons like you to realize.
31. The Supreme (Purusha) known as “I” (ego) is but one, whereas the gross bodies are many. So how can this body be Purusha ?
32. “I” (ego) is well established as the subject of perception whereas the body is the object. This is learnt from the fact that when we speak of the body we say, “This is mine.” So how can this body be Purusha ?
33. It is a fact of direct experience that the “I” (Atman) is without any change, whereas the body is always undergoing changes. So how can this body be Purusha ?
34. Wise men have ascertained the (real) nature of Purusha from that Shruti text, “(There is nothing) higher than He (Purusha),” etc. So how can this body be Purusha ?
35. Again the Shruti has declared in the Purusha Sukta that “All this is verily the Purusha”. So how can this body be Purusha ?
36. So also it is said in Brihadaranyaka that “The Purusha is completely unattached”. How can this body wherein inhere innumerable impurities be the Purusha ?
37. There again it is clearly stated that “the Purusha is self-illumined”. So how can the body which is inert (insentient) and illumined by an external agent be the Purusha ?
38. Moreover, the Karma-kanda also declares that the Atman is different from the body and permanent, as it endures even after the fall of the body and reaps the fruits of actions (done in this life).
39. Even the subtle body consists of many parts and is unstable. It is also an object of perception, is changeable, limited and non-existent by nature. So how can this be the Purusha?
40. The immutable Atman, the substratum of the ego, is thus different from these two bodies, and is the Purusha, the Ishwara (the Lord of all), the Self of all; It is present in every form and yet transcends them all.
41. Thus the enunciation of the difference between the Atman and the body has (indirectly) asserted, indeed, after the manner of the Tarkashastra, the reality of the phenomenal world. But what end of human life is served thereby ?
42. Thus the view that the body is the Atman has been denounced by the enunciation of the difference between the Atman and the body. Now is clearly stated the unreality of the difference between the two.
43. No division in Consciousness is admissible at any time as it is always one and the same. Even the individuality of the Jiva must be known as false, like the delusion of a snake in a rope.
44. As through the ignorance of the real nature of the rope the very rope appears in an instant as a snake, so also does pure Consciousness appear in the form of the phenomenal universe without undergoing any change.
45. There exists no other material cause of this phenomenal universe except Brahman. Hence this whole universe is but Brahman and nothing else.
46. From such declaration (of the Shruti) as “All this is Atman”, it follows that the idea of the pervaded and the pervading is illusory. This supreme truth being realized, where is the room for any distinction between the cause and the effect ?
47. Certainly the Shruti has directly denied manifoldness in Brahman. The non-dual cause being an established fact, how could the phenomenal universe be different from It ?
48. Moreover, the Shruti has condemned (the belief in variety) in the words, “The person who”, being deceived by Maya, “sees variety in this (Brahman), goes from death to death”.
49. Inasmuch as all beings are born of Brahman, the supreme Atman, they must be understood to be verily Brahman.
50. The Shruti has clearly declared that Brahman alone is the substratum of all varieties of names, forms and actions.
51. Just as a thing made of gold ever has the nature of gold, so also a being born of Brahman has always the nature of Brahman.
52. Fear is attributed to the ignorant one who rests after making even the slightest distinction between the Jivatman and the Paramatman.
53. When duality appears through ignorance, one sees another; but when everything becomes identified with the Atman, one does not perceive another even in the least.
54. In that state when one realizes all as identified with the Atman, there arises neither delusion nor sorrow, in consequence of the absence of duality.
55. The Shruti in the form of the Brihadaranyaka has declared that this Atman, which is the Self of all, is verily Brahman.
56. This world, though an object of our daily experience and serving all practical purposes, is, like the dream world, of the nature of non-existence, inasmuch as it is contradicted the next moment.
57. The dream (experience) is unreal in waking, whereas the waking (experience) is absent in dream. Both, however, are non-existent in deep sleep which, again, is not experienced in either.
58. Thus all the three states are unreal inasmuch as they are the creation of the three Gunas; but their witness (the reality behind them) is, beyond all Gunas, eternal, one, and is Consciousness itself.
59. Just as (after the illusion has gone) one is no more deluded to see a jar in earth or silver in the nacre, so does one no more see Jiva in Brahman when the latter is realized (as one’s own self).
60. Just as earth is described as a jar, gold as an ear-ring, and a nacre as silver, so is Brahman described as Jiva.
61. Just as blueness in the sky, water in the mirage, and a human figure in a post (are but illusory), so is the universe in Atman.
62. Just as the appearance of a ghost in an empty place, of a castle in the air, and of a second moon in the sky (is illusory), so is the appearance of the universe in Brahman.
63. Just as it is water that appears as ripples and waves, or again it is copper, that appears in the form of vessel so it is Atman that appears as the whole universe.
64. Just as it is earth that appears under the name of a jar, or it is threads that appear under the name of a cloth, so it is Atman that appears under the name of the universe. This Atman is to be known by negating the names.
65. People perform all their actions in and through Brahman, (but on account of ignorance they are not aware of that), just as through ignorance persons do not know that jars and other earthenwares are nothing but earth.
66. Just as there ever exist the relation of cause and effect between earth and a jar, so does the same relation exist between Brahman and the phenomenal world; this has been established here on the strength of scriptural texts and reasoning.
67. Just as (the consciousness of) earth forces itself upon our mind while thinking of a jar, so also does (the idea of) ever-shining Brahman flash on us while contemplating on the phenomenal world.
68. Atman, though ever pure (to a wise man), always appears to be impure (to an ignorant one), just as a rope always appears in two different ways to a knowing person and an ignorant one.
69. Just as a jar is all earth, so also is the body all consciousness. The division, therefore, into the Self and non-Self is made by the ignorant to no purpose.
70. Just as a rope is imagined to be a snake and a nacre to be a piece of silver, so is the Atman determined to be the body by an ignorant person.
71. Just as earth is thought of as a jar (made of it) and threads as a cloth, so is Atman, etc.,
72. Just as gold is thought of as an ear-ring and water as waves, so is the Atman, etc.,
73. Just as the stump of a tree is mistaken for a human figure and a mirage for water, so is the Atman, etc.,
74. Just as a mass of wood work is thought of as a house and iron as a sword, so is the Atman, etc.,
75. Just as one sees the illusion of a tree on account of water, so does a person on account of ignorance see Atman as the body.
76. Just as to a person going in a boat everything appears to be in motion, so does one, etc.,
77. Just as to a person suffering from a defect (jaundice) white things appear as yellow, so does one, etc.,
78. Just as to a person with defective eyes everything appears to be defective, so does one, etc.,
79. Just as a firebrand, through mere rotation, appears circular like the sun, so does one, etc.,
80. Just as all things that are really large appear to be very small owing to great distance, so does one, etc.,
81. Just as all objects that are very small appear to be large when viewed through lenses, so does one, etc.,
82. Just as a surface of glass is mistaken for water, or vice versa, so does one, etc.,
83. Just as a person imagines a jewel in fire or vice versa, so does one, etc.,
84. Just as when clouds move, the moon appears to be in motion, so does one, etc.,
85. Just as a person through confusion loses all distinction between the different points of the compass, so does one, etc.,
86. Just as the moon (when reflected) in water appears to one as unsteady, so does one, etc.,
87. Thus through ignorance arises in Atman the delusion of the body, which, again, through Self-realization, disappears in the supreme Atman.
88. When the whole universe, movable and immovable, is known to be Atman, and thus the existence of everything else is negated, where is then any room to say that the body is Atman?
89. O enlightened one, pass your time always contemplating on Atman while you are experiencing all the results of Prarabdha; for it ill becomes you to feel distressed.
90. The theory one hears of from the scripture, that Prarabdha does not lose its hold upon one even after the origination of the knowledge of Atman, is now being refuted.
91. After the origination of the knowledge of Reality, Prarabdha verily ceases to exist, inasmuch as the body and the like become non-existent; just as a dream does not exist on waking.
92. That Karma which is done in a previous life is known as Prarabdha (which produces the present life). But such Karma cannot take the place of Prarabdha (for a man of knowledge), as he has no other birth (being free from ego).
93. Just as the body in a dream is superimposed (and therefore illusory), so is also this body. How could there be any birth of the superimposed (body), and in the absence of birth (of the body) where is the room for that (i.e., Prarabdha) at all ?
94. The Vedanta texts declare ignorance to be verily the material (cause) of the phenomenal world just as earth is of a jar. That (ignorance) being destroyed, where can the universe subsist ?
95. Just as a person out of confusion perceives only the snake leaving aside the rope, so does an ignorant person see only the phenomenal world without knowing the reality.
96. The real nature of the rope being known, the appearance of the snake no longer persists; so the substratum being known, the phenomenal world disappears completely.
97. The body also being within the phenomenal world (and therefore unreal), how could Prarabdha exist ? It is, therefore, for the understanding of the ignorant alone that the Shruti speaks of Prarabdha.
98. “And all the actions of a man perish when he realizes that (Atman) which is both the higher and the lower”. Here the clear use of the plural by the Shruti is to negate Prarabdha as well.
99. If the ignorant still arbitrarily maintain this, they will not only involve themselves into two absurdities but will also run the risk of forgoing the Vedantic conclusion. So one should accept those Shrutis alone from which proceeds true knowledge.
100. Now, for the attainment of the aforesaid (knowledge), I shall expound the fifteen steps by the help of which one should practice profound meditation at all times.
101. The Atman that is absolute existence and knowledge cannot be realized without constant practice. So one seeking after knowledge should long meditate upon Brahman for the attainment of the desired goal.
102-103. The steps, in order, are described as follows: the control of the senses, the control of the mind, renunciation, silence, space, time, posture, the restraining root (Mulabandha), the equipoise of the body, the firmness of vision, the control of the vital forces, the withdrawal of the mind, concentration, self-contemplation and complete absorption.
104. The restraint of all the senses by means of such knowledge as “All this is Brahman” is rightly called Yama, which should be practiced again and again.
105. The continuous flow of only one kind of thought to the exclusion of all other thoughts, is called Niyama, which is verily the supreme bliss and is regularly practiced by the wise.
106. The abandonment of the illusory universe by realizing it as the all-conscious Atman is the real renunciation honored by the great, since it is of the nature of immediate liberation.
107. The wise should always be one with that silence wherefrom words together with the mind turn back without reaching it, but which is attainable by the Yogins.
108-109. Who can describe That (i.e., Brahman) whence words turn away ? (So silence is inevitable while describing Brahman). Or if the phenomenal world were to be described, even that is beyond words. This, to give an alternate definition, may also be termed silence known among the sages as congenital. The observance of silence by restraining speech, on the other hand, is ordained by the teachers of Brahman for the ignorant.
110. That solitude is known as space, wherein the universe does not exist in the beginning, end or middle, but whereby it is pervaded at all times.
111. The non-dual (Brahman) that is bliss indivisible is denoted by the word ‘time’, since it brings into existence, in the twinkling of an eye all beings from Brahman downwards.
112. One should known that as real posture in which the meditation on Brahman flows spontaneously and unceasingly, and not any other that destroys one’s happiness.
113. That which is well known as the origin of all beings and the support of the whole universe, which is immutable and in which the enlightened are completely merged … that alone is known as Siddhasana (eternal Brahman).
114. That (Brahman) which is the root of all existence and on which the restraint of the mind is based is called the restraining root (Mulabandha) which should always be adopted since it is fit for Raja-yogins.
115. Absorption in the uniform Brahman should be known as the equipoise of the limbs (Dehasamya). Otherwise mere straightening of the body like that of a dried-up tree is no equipoise.
116. Converting the ordinary vision into one of knowledge one should view the world as Brahman itself. That is the noblest vision, and not that which is directed to the tip of the nose.
117. Or, one should direct one’s vision to That alone where all distinction of the seer, sight, and the seen ceases and not to the tip of the nose.
118. The restraint of all modifications of the mind by regarding all mental states like the Chitta as Brahman alone, is called Pranayama.
119-120. The negation of the phenomenal world is known as Rechaka (breathing out), the thought, “I am verily Brahman”, is called Puraka (breathing in), and the steadiness of that thought thereafter is called Kumbhaka (restraining the breath). This is the real course of Pranayama for the enlightened, whereas the ignorant only torture the nose.
121. The absorption of the mind in the Supreme Consciousness by realizing Atman in all objects is known as Pratyahara (withdrawal of the mind) which should be practiced by the seekers after liberation.
122. The steadiness of the mind through realization of Brahman wherever the mind goes, is known as the supreme Dharana (concentration).
123. Remaining independent of everything as a result of the unassailable thought, “I am verily Brahman”, is well known by the word Dhyana (meditation), and is productive of supreme bliss.
124. The complete forgetfulness of all thought by first making it changeless and then identifying it with Brahman is called Samadhi known also as knowledge.
125. The aspirant should carefully practice this (meditation) that reveals his natural bliss until, being under his full control, it arises spontaneously, in an instant when called into action.
126. Then he, the best among Yogis having attained to perfection, becomes free from all practices. The real nature of such a man never becomes an object of the mind or speech.
127-128. While practicing Samadhi there appear unavoidably many obstacles, such as lack of inquiry, idleness, desire for sense-pleasure, sleep, dullness, distraction, tasting of joy, and the sense of blankness. One desiring the knowledge of Brahman should slowly get rid of such innumerable obstacles.
129. While thinking of an object the mind verily identifies itself with that, and while thinking of a void it really becomes blank, whereas by the thought of Brahman it attains to perfection. So one should constantly think of (Brahman to attain) perfection.
130. Those who give up this supremely purifying thought of Brahman, live in vain and are on the same level with beasts.
131. Blessed indeed are those virtuous persons who at first have this consciousness of Brahman and then develop it more and more. They are respected everywhere.
132. Only those in whom this consciousness (of Brahman) being ever present grows into maturity, attain to the state of ever-existent Brahman; and not others who merely deal with words.
133. Also those persons who are only clever in discussing about Brahman but have no realization, and are very much attached to worldly pleasures, are born and die again and again in consequence of their ignorance.
134. The aspirants after Brahman should not remain a single moment without the thought of Brahman, just like Brahma, Sanaka, Suka and others.
135. The nature of the cause inheres in the effect and not vice versa; so through reasoning it is found that in the absence of the effect, the cause, as such also disappears.
136. Then that pure reality (Brahman) which is beyond speech alone remains. This should be understood again and again verily through the illustration of earth and the pot.
137. In this way alone there arises in the pure-minded a state of awareness (of Brahman), which is afterwards merged into Brahman.
138. One should first look for the cause by the negative method and then find it by the positive method, as ever inherent in the effect.
139. One should verily see the cause in the effect, and then dismiss the effect altogether. What then remains, the sage himself becomes.
140. A person who meditates upon a thing with great assiduity and firm conviction, becomes that very thing. This may be understood from the illustration of the wasp and the worm.
141. The wise should always think with great care of the invisible, the visible, and everything else, as his own Self which is consciousness itself.
142. Having reduced the visible to the invisible, the wise should think of the universe as one with Brahman. Thus alone will he abide in eternal felicity with mind full of consciousness and bliss.
143. Thus has been described Raja-Yoga consisting of these steps (mentioned above). With this is to be combined Hatha-Yoga for (the benefit of) those whose worldly desires are partially attenuated.
144. For those whose mind is completely purified this (Raja-Yoga) alone is productive of perfection. Purity of the mind, again, is speedily accessible to those who are devoted to the teacher and the Deity. 


Κυριακή, 30 Μαρτίου 2014

Μιχαήλ Ψωλλός (Michaél Psοllós) - Stay silent and enjoy your everlasting Bliss

prayer, meditation, study, austerities, tapas, mantras, fasting, training, pranayama, yoga, religions, schools, etc.
you see any difference?
just stay silent and enjoy your everlasting bliss.

Shiva, Krsna, Emptiness, Brahman, That, Agathon, Zen, Tao, Allah, Sufis' Beloved, Christ, Buddha, Rama, Guru,
Jiva (individual soul)
you see any difference?
just stay silent and enjoy your everlasting bliss.

Don't worry. Be Happy.
You realized the one and only common Self.
Now You are free. You are happiness. You are beyond time and space and mind.
Now you Are as you Are.

Eternal or mortal: what difference does it make to you?
God or devotee,
Subject or Object,
Shiva or Jiva,
Reality or Illusion,
Good or Bad,
Moral or Immoral,
Karma or akarma,
Nirvana or Samsara,
Thinking or non-thinking,
Staying or Going,
Sleeping or Walking,
Male or Female,
Up or Down,
True or untrue,
Happiness or Sadness,
Life or Death,
Really what difference does it make to you who are Brahman Absolutely.
You are unassailable,  inattaquable. The mind does not reach you.

The one and only Light fills and permeates everything. 
(when time and space are non-existent, what is there to be permeated and by whom?)
There is only God.

Om Tat Sat.







Om Purnamadah Purnamidam Purnat Purnamudachyate
Purnasya Purnamadaya Purnamevavashisyate
-
That is full, this also is full. This fullness came from that fulness.
Though this fullness comes from that fullness, that fullness remains forever full.
-Isha Upanishad

(purnam: full, perfect
adas: that
idam: this
purnat: from fullness
udachyate: subsequently, comes from
purnasya: of fullness
adaya: taking
eva: certainly, still
avashisyate: remains)

Σάββατο, 29 Μαρτίου 2014

Vakya Vritti- Sri Sankaracharya



1. I bow down to that Pure Consciousness Divine – a shoreless ocean of happiness, which is All-pervading (Vishnu), the Beloved of Shri, the all-knowing Lord of the Universe, assuming endless forms and yet ever-free, having an inscrutable power to become (apparently) the Cause of creation, maintenance, and dissolution of the universe.
2. Again and again I Prostrate at the feet of my Guru, by whose grace I have come to realise, “I alone am the All-pervading Essence (Vishnu)”, and that “the world of multiplicity is all a super-imposition upon myself.”
3. Scorched by the blazing sun of the three miseries, a student – dejected with the world and restless for release, having cultivated all the means of liberation especially such virtues as self-control etc. – enquires of a noble teacher:
4. “Merely out of your grace and mercy, holy Teacher, please explain to me briefly the means by which I may easily get liberated from the sorrows of this bondage-to-change”.
5. The teacher said: “Your question is valid, and so very clearly expressed, I shall answer it exhaustively to make it as vivid to you as though you are seeing it near”.
6. Direct knowledge of that total identity between the individual-Self and the Universal-Self, stemming forth from the Vedic statements such as “Thou art that”, etc., is the immediate means to liberation.
7. The disciple said: “What is the individualised Self ? What, then, is the Universal Self ? How can they both be identical ? And, how can statements like “That thou art” discuss and prove this identity ?”
8. The teacher said: “I shall answer your question. Who else can be the individual Self (Jiva) other than yourself, that asks me this question, “Who am I ?”. There is no doubt about it. You alone are the Brahman.
9. The disciple said: Not even the word meaning do I fully grasp clearly; how can I then comprehend the significance of the sentence, “I am Brahman” ?
10. The teacher said: “You have said the truth when you complained that the knowledge and understanding of the meaning of the words employed in a sentence are indeed the cause of the understanding of the full significance of the sentence. And there are no two opinions about it.”
11. “Why do you not recognise your own Self, which is an embodiment of Eternal Bliss-Essence, the Witnessing Light that illumines the inner equipments and their functions ?”


12. “Give up the intellectual misconception that the Self is the body, etc., and always meditate upon and think yourself to be the eternal Knowledge-Bliss – the Witness of the intellect – a sheer mass of Pure Knowledge”.
13. “The body is not the Self, as like the pot, etc., the body also has form, etc., and again, the body is a modification of the great elements such as Akash, just like the pot”.
14. The disciple said: “If, by the strength of these arguments, the gross-body is considered as “not-Self”, then please exhaustively explain and directly indicate the Self – as clearly as a fruit in hand”.
15. The teacher said: “Just as the perceiver of a pot is ever distinctly different from the pot and can never be the pot – so too, you, the perceiver of your body, are distinct from your body and can never be the body – this you firmly ascertain in yourself.”
16. “Similarly be sure in yourself that you, the seer of the senses, are not the senses themselves, and ascertain that you are neither the mind, not the intellect, not the vital air (Prana).”
17. “Similarly be sure that you are not the complex of the gross and the subtle-bodies, and intelligently determine, by inference, that you, the ‘seer’, are entirely distinct from the ‘seen’.”
18. “’I am He’, the One because of whose presence alone the inert entities like the body and the senses, are able to function through acceptance and rejection”.
19. “’I am He’, the One changeless, Innermost Self that moves the intellect, etc., as a magnet does the iron filings.”
20. “’I am He’, the One Entity in whose vital presence the body, senses, mind, and Pranas, though inert in themselves, appear to be conscious and dynamic, as though they are the Self.”
21. “‘He am I’, the One Consciousness, which is the Self that illumines the modifications in my mind such as ‘my mind went elsewhere, however, it has been brought to rest now’, – ‘He am I’ (So’ham).”
22. “’He am I’, the One Consciousness which is the Changeless Self that is directly cognised, that illumines the three states of waking, dream, and deep-sleep, and that which illumines appearance and disappearance of the intellect and its functions – ‘He am I’ (So’ham).”
23. “Know yourself to be the One Self, a homogenous mass of Consciousness, which is the illuminator of the body and therefore quite distinct from it – just as a lamp that illumines a pot is always different from the pot illumined. ‘I am a mass of Consciousness’ (Aham bodhavigraha).”


24. “Know yourself to be the One for whose sake beings and things such as children and wealth – are dear, who is the sole seer and dearest of all. ‘He am I’ – ascertain thus and realise, So’ham.”
25. “Know yourself to be the One regarding whom there is always the anxiety, ‘May I ever be; never cease to be’, as this Seer is the dearest of all. ‘He am I’ – thus assert and realise.”
26. “The Consciousness, the Self, which appears as the Witness, is that which is meant by the word ‘thou’. Being free from all changes even the witnessing is nothing but the illumining-power of the Self.”
27. “Totally distinct from body, senses, mind, Prana and Ego is that which is the Self; therefore, It is absolutely free from the six-modifications, which all material things must necessarily undergo. This Self is the indicative meaning of the term “thou”.
28. “Having thus ascertained the meaning of the term “thou” one should reflect upon what is meant by the word “that” – employing both the method of negation and also the direct method of scriptural assertion.”
29. “’That’, which is free from all the impurities of the Samsara, ‘that’ which is defined by the Upanishads as: ‘Not large etc., having the qualities of imperceptible etc., that is beyond all darkness created by ignorance”.
30. “Having no greater Bliss than Itself, a pure embodiment of External Consciousness, and having ‘existence’ for its specific definition, is the All-Pervading Being – is the meaning indicated by the term ‘that’; so, the scriptures declare in their songs.”
31. “That which is proved in the Vedas as All-knowing, All-powerful and Supreme Lord, is Itself the Infinite Brahman… make sure of that Brahman in your own understanding.”
32. “That which the scriptures have discussed through examples of mud etc., as that by knowing which all else will become known … make sure of that Brahman in your understanding.”
33. “That which the scriptures propose to prove as a limitless, and in order to support that proposition, called the World of Plurality as Its effects .. make sure of that Brahman in your understanding.”
34. “That which the Upanishads clearly establish as the sole object of deep contemplation for those who are sincere seekers of liberation – make sure of that Brahman in your understanding.”
35. “That which is heard of in the Vedas ‘as having entered each creature as its individualised self’, and which is known, from the same sources, to be their controller – make sure of that Brahman in your understanding.”

36. “That which the Upanishads declare as the sole paymaster for all action, and as the very agent (prompter) in all actions, performed by each individualised ego – make sure of that Brahman in your understanding.”
37. “The meaning of the terms ‘that’ and ‘thou’ have been discussed and finally determined. Now we shall discuss the meaning of the commandment (Mahavakya) ‘That thou art’. In this, the total identity of the meanings of ‘that’ and ‘thou’ alone is shown.”
38. “What is meant by the sentence (commandment ‘That thou art’) is not arrived at, either through its ‘sequence-of meaning’ or as ‘qualified-by-something’. An indivisible Being, consisting of Bliss only – this alone is the meaning of the sentence, according to the wise.”
39. “What appears (anjati) as the Witnessing-Consciousness within, (the individual-Self), is of the nature of Bliss, One-without-a-second; and the one that is the Bliss within is none other than the individualised-Self the Witnessing Consciousness within.”
40. “When, as explained above, the mutual identity between the two words ‘thou’ and ‘that’ is comprehended, then the idea ‘I am not Brahman’, entertained by ‘thou’, shall immediately end.”
41. “If as said, the depth-meaning of the term ‘that’ is ‘Mass-of Bliss, without-second’, and ‘thou’ is the ‘Witnessing-Consciousness’, then what ? Listen: the Inner-self, the Consciousness, that illumines all thoughts, remains as the All-full, One-Mass-of Bliss, without-a-second.”
42. “The great statements, like ‘That thou art’, established the identity of what is meant by the two terms ‘thou’ and ‘That’ in their deeper indicative-meaning.”
43. “How great statement discards the two qualified-meanings, and reveals what it really means – this we have carefully commented upon already.”
44. ‘That which shines, as the object of the idea and the word ‘I’, is Consciousness expressing in the inner equipments. This is the direct word-meaning of ‘thou’ (twam).”


45. “The Consciousness that is expressed through Maya, which then becomes the ‘cause of the Universe’, which is described as omnipresent, etc.; that which is known only indirectly (meditate); and which is having the nature of existence, etc., -- that Eswara is the word-meaning of the term ‘That’.”
46. “In case we insist upon the identity of ‘that’ and ‘thou’ based upon the word-meaning of these terms, then for one and the same factor we will have to attribute contrary nature; the quality of being mediately and immediately known – and also insist qualities of ‘existence of duality’ and also of ‘absolute oneness’, for one and the same factor. Identity between such contrariness is impossible hence suggestive-meaning, ‘explanation by implication’ has to be accepted.”


47. “If the direct word-meaning throws up an inconsistency with what is pointed out by other proofs and evidences, the sense consistent with its word-meaning that is intelligently suggested by the term, is to be accepted – and this is its suggestive-meaning (lakshana).”
48. “In the statements like ‘that thou art’ etc., the reject-accept method is to be employed as in the sentence ‘He is this man’. No other method can be applied.”
49. “Until the direct personal experience of ‘I am Brahman’ is gained, we must live values of self-control, etc., and practice listening to teachers, or reading scriptures, and doing daily reflection and meditation upon those ideas.”
50. “Through the grace of a spiritual teacher when a seeker gains a clear and direct experience of the Supreme Self as expounded in the scriptures, he, the realised, becomes free from all ‘ignorance’, which is the foundation for the entire experience of this world of plurality.”
51. “No more conditioned by his gross and subtle bodies, free from the embrace of the gross and subtle elements, released from the charm of actions, such a man gets immediately liberated.”
52. “The liberated-in-life, due to the compelling force of those actions that have begun to produce their results (Prarabdha), remains for some time to exhaust them”.
53. “The liberated-in-life comes to gain the State of Absolute Oneness, the never-ending immeasurable Bliss, called the Supreme Abode-of-Vishnu, from wherein there is no return.”




Παρασκευή, 28 Μαρτίου 2014

Nirguna Manasa Puja- Sri Adi Sankaracharya



The disciple asked:
1. In the indivisible Satchidananda whose nature is only unconditioned, and which is also the non-dual state, how is worship prescribed?
2. Where is the invocation (avahana) of the Fullness, and the seat (asana) of the All-supporting How is there washing of the feet (padya), offering of water (arghya) and sipping (achamana) for the limpid and Pure One?
3. How is there bathing (snana) for the Immaculate, and clothing (vasa) for the womb of the universe? How is there a sacred thread (upavita) for Him who is without lineage and caste?
4. How is there sandal paste (gandha) for the Unattached, and flowers (pushpa) for the Odorless? What is the jewel (bhusha) of the Undifferentiated? What ornament (alamkara) for the Formless?
5. What use of incense (dhupa) for the Spotless, or of lamps (dipa) for the Witness of everything? What is here the food-offering (naivedyam) for Him who is satiated only with His own bliss?
6-7. How does one prepare betel (tambula) for the Rejoicer of the universe? He whose nature is self-luminous consciousness, that Illuminator of the sun and other stars, who is sung by `shrutis', how is there for Him the light- waving ceremony (nirajana) What circumambulation (pradakshina) for the Infinite? What prostration (pranama) for the non-dual Reality?
8. For Him who is unknowable by the words of the Vedas, what praise (stotra) is prescribed? How is there the ceremony of dismissal (udavasana) for Him who is established inside and outside?

The Guru said:

9. I worship the symbol of the Self (atmalinga) shining like a jewel and situated in the heart-lotus within the city of illusion, with the ablutions (abhisheka) of the unsullied mind from the river of faith, always, with the flowers of samadhi, for the sake of non-rebirth.
10. `I am the One, the Ultimate'. Thus one should invoke (avahayet) Lord Siva. Then one should prepare the seat (asana) , that is thinking of the self-established Self.
11. `I have no contact with the dust of virtue and sin.' Thus should the wise one offer washing of the fet (padya), that is such knowledge destroying all sins.
12. One should pour forth tha handful of water which is the root- ignorance held from time without beginning. This is verily the water- offering (arghya) of the symbol of the Self.
13. `Indra and other beings drink only the tiny fraction of a drop from the waves of the bliss ocean of Brahman.' That meditation is considered as the sipping (achamana).
14. `All the worlds are bathed verily by the water of Brahma's bliss which is indivisible.' That meditation is the ablution (abhishechana) of the Self.
15. `I am the light of Consciousness without any veil'. This thinking is the holy cloth (sad vastram) of the symbol of the Self. Thus should think the wise one.
16. `I am the thread of the garland of all the worlds which are in the nature of the three gunas'. This conviction is verily considered here as the highest sacred thread (upavIta).
17. `This manifold world mingled with numerous impressions is supported by me, and by no other'. This meditation is the sandal paste (chandana) of the Self.
18. With the sesamum-flowers in the form of renunciation of the activity of sattva, rajas, and tamas, one should always worship (yajet) the symbol of the Self, for attaing liberation while living.
19. With the non-dual Bel leaves devoid of the triple distinction between the Lord, the guru, and the Self, one should worship (yajet) Lord Siva that is symbol of the Self.
20. One should think of His incense (dhupa) as the giving up of all impressions. The wise one should show the lamp (dipa) that is the realization of the luminous Self.
21. The food-offering (naivedyam) of the symbol of the Self is the big rice pudding known as the egg-universe of Brahma. Do drink the sweet nectar of bliss that is the delightful beverage (upasechana) of Mrityu or Lord Siva.
22. One should remember that cleansing the remnants of ignorance with the water of knowledge, is the washing of hands (hasta prakshalana) of the pure symbol of the Self.
23. Giving up the use of the objects of passion, this is the chewing of betel (tambula) of Lord Siva, the supreme Self who is devoid of the attributes beginning with passion.
24. Knowledge on one's own nature of Brahman, most shining, and burning to destruction the darkness of ignorance, that is here the waving of lights (nirajana) of the Self.
25. The vision of the manifold Brahman is the ornament (alamkritam) with garlands. Then one should remember the vision of the all- blissful nature of the Self, as the handful of flowers. (pushpanjali).
26. `Thousands of Brahma's mundane eggs revolve in me, the Lord, whose nature is immovable and steady like a heap.' This meditation is the circumambulation (pradakshina).
27. `I am verily worthy of a universal salutation. Apart from my true Self, none is so worthy of salutation.' This reflection is verily here the salutation (vandana) of the symbol of one's own Self.
28. The idea of the unreality of duties is termed as the saintly act (sat kriya) of the Self. Thinking of the Self as being beyond names and forms, this is the praise of his name (nama kirtana).
29. The hearing (shravana) of that God is the thought of the unreality of things to be heard of. The reflection (manana) of the symbol of the Self is the thought of the unreality of things to be reflected on.
30-31. Knowledge of the unreality of things to be contemplated upon, is the deep meditation (nididhyasana) of the Self. Devotedness to the Self by the absence of all delusion and distraction, is named the perfect steadiness (samadhi) of the Self; and not delusion of one whose mind rests on something else. This is called the eternal reposeof the mind (chitta vishranti) in Brahman itself.
32-33. Thus performing till death or even for a moment this worship of the symbols of one's own Self, which is expounded according to Vedanta, one who is well concentrated should give up the illusion of all bad impressions, as dust from the feet. Having shaken off the mass of ignorance and pain, one attains the bliss of liberation.