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


Τρίτη, 20 Ιανουαρίου 2015

Η ζωή των 63 Nayanars (επιλογή και περίληψη)

IYARPAHAI NAYANAR
Ο Yiarpahai Nayanar ήταν ευσεβής πιστός του Σίβα και είχε πάρει όρκο να μην αρνηθεί ποτέ να εξυπηρετήσει του πιστούς του Σίβα με κάθε τρόπο. Για κείνον, οι πιστοί του Σίβα ήταν ενσαρκώσεις του ίδιου του Σίβα. Ο Κύριος Σίβα, ευχαριστημένος ων, αποφάσισε να δείξει το μεγαλείο του πιστού του. Έτσι ενσαρκώθηκε ο ίδιος σε βραχμάνο, γεμάτο στάχτες και πήγε στο σπίτι του Nayanar. Ο βραχμάνος είπε: "Ω πιστέ του Σίβα, λέγεται πως κανείς πιστός δεν φεύγει από το σπίτι σου με άδεια χέρια. Έχω έρθει να μου δώσεις ένα δώρο. Θέλω τη γυναίκα σου." Ο Nayanar δεν είχε κανένα πρόβλημα στο να δώσει τη γυναίκα του. Ήταν τόσο πιστός που δεν αμφέβαλλε για τον βραχμάνο, παρά την ύποπτη επιθυμία που εξέφρασε αυτός. Παρόλο που ήταν ανήθικο, μπροστά στη λατρεία του Σίβα, οι ηθικοί κανόνες εξαφανίζονταν. Μπήκε στο σπίτι και ενημέρωσε τη γυναίκα του, η οποία δέχθηκε τον λόγο του ανδρός της ως νόμο. Ο βραχμάνος, προφασιζόμενος ότι φοβάται την οργή των συγγενών της γυναίκας, παρακάλεσε τον Nayanar να τους συνοδεύσει μέχρι έξω από την πόλη. Ο Nayanar συμφώνησε και υποσχέθηκε να τον προστατεύει. Στο μεταξύ, οι συγγενής της γυναίκας ήταν έξαλλοι, και θέλαν να σκοτώσουν τον βραχμάνο. Ο βραχμάνος έκανε πως φοβάται, αλλά η γυναίκα του Nayanar τον καθησύχασε πως ο σύζυγός της θα τους νικούσε όλους. Ο Nayanar κατά την συμπλοκή, καρατόμησε όλους τους συγγενείς. Όλοι τους πεθάναν, αλλά ο Nayanar ήταν ευτυχισμένος στη σκέψη ότι μέσω της χάρης του Θεού είχε καταφέρει να κρατήσει τον όρκο του. Όταν έφθασαν κοντά σε έναν ναό, ο βραχμάνος ζήτησε από τον Nayanar να φύγει και να τους αφήσει μόνους, όπως κι έγινε. Καθώς προχωρούσε προς το σπίτι, κι έχοντας κάνει κάποια σημαντική απόσταση, ο βραχμάνος τον ξανακαλεί με δυνατή φωνή. Φοβούμενος τυχόν νέα επίθεση κατά του βραχμάνου, ο Nayanar τρέχει πάλι πίσω για να ανακαλύψει ότι ο βραχμάνος είχε εξαφανιστεί κι είχε μείνει μόνη της η σύζυγός του. Τότε εμφανίστηκαν στον ουρανό η Parvati κι ο Shiva και τους έδωσαν τις ευλογίες τους: "Κι οι δυο σας σύντομα θα μετοικήσετε στον οίκο Μου". Με αυτές τις λέξεις, ο Σίβα εξαφανίστηκε, και το ζεύγος πολύ σύντομα πήγε στον οίκο Του. Το ίδιο κι οι συγγενείς που έτυχε να πεθάνουν στα χέρια του Nayanar.

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ILAYANKUDI MARA NAYANAR
Ο Ilayankudi ήταν αγρότης. Ήταν μεγάλος λάτρης του Σίβα και των πιστών του. Ο Nayanar ήταν προικισμένος με πολύ πλούτο, αλλά ο ίδιος θεωρούσε πως ο πλούτος δεν του ανήκε και πως έπρεπε να τον χρησιμοποιεί προς όφελος των πιστών του Σίβα. Ο Σίβα ήταν εξαιρετικά ικανοποιημένος από τον Nayanar κι αποφάσισε να δείξει το μεγαλείο του σε όλο τον κόσμο. Έτσι ο πλούτος του Nayanar εξανεμίστηκε. Ο πλούτος του μπορεί να εξανεμίστηκε, αλλά η αρετή του καθόλου. Αντιθέτως, η λατρεία του κι η πίστη του αυξήθηκαν ακόμα περισσότερο. Ο Nayanar πούλησε όλη του την περιουσία και ακόμα και τον εαυτό του για να μπορεί να υπηρετεί του πιστούς. Μια μέρα έβρεχε πολύ και ο Nayanar κι η γυναίκα του λιμοκτονούσαν. Ξαφνικά χτυπά η πόρτα. Ήταν ένας πιστός του Σίβα. Αμέσως ο Nayanar τον καλοδέχτηκε, τον στέγνωσε και του έδωσε στεγνά ρούχα να φορέσει. Τον άφησε να ξεκουραστεί και έτρεξε να του φέρει κάτι να φάει. Αλλά ήξερε πως δεν υπήρχε τίποτα να του δώσει. Η γυναίκα του πρότεινε να πάει στην αυλή και να φέρει τους σπόρους που την ίδια μέρα είχαν φυτέψει. Η γυναίκα του τους έψησε και έφτιαξε ένα ωραίο γεύμα για τον πιστό. Ο Nayanar ήταν εξαιρετικά ευτυχισμένος. Όταν όμως πήγε στον πιστό, διαπίστωσε πως εκείνος είχε εξαφανιστεί. Ο Nayanar είδε στον ουρανό τον Σίβα με την μορφή του πιστού και την Πάρβατι. Ο Κύριος είπε: "Είμαι πολύ ικανοποιημένος με την πίστη σου. Σύντομα θα έρθεις σε Μένα".

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MAIPORUL NAYANAR
Ο Maiporul Nayanar ήταν ένας ευσεβής βασιλιάς. Ήταν πολύ γενναίος και πολύ ικανός στις μάχες. Υπήρχε ειρήνη στο βασίλειό του και οι άνθρωποι τον λάτρευαν σαν ζωντανό θεό. Ήταν καταρτισμένος στα Agamas. Για κείνον οι πιστοί του Σίβα με τις χάντρες rudraksha, τις στάχτες στο σώμα κτλ. ήταν η απόλυτη αλήθεια, και όλα τα άλλα στον κόσμο ήταν μηδέν. Έβλεπε τα πάντα ως γεμάτα από Σίβα (Shivamayam). Παρόλο που εξουσίαζε ως βασιλιάς, ο νους του ήταν πάντα στα πόδια του Θεού.  Η φήμη του βασιλιά εξαπλώθηκε παντού. Αυτό προκάλεσε τη ζήλεια του Muthanathan, του βασιλιά ενός γειτονικού κρατιδίου. Μάζευε στρατό κι επιτέθηκε στον Nayanar αλλά πάντα αποτύγχανε. Τελικά μεταμφιέστηκε σε γιόγκι του Σίβα και μπήκε στο παλάτι του Nayanar τη νύχτα. Οι φύλακες τον άφησαν να περάσει, βλέποντας την αμφίεσή του. Φθάνοντας τελικά στην κρεβατοκάμαρα του βασιλιά. Η γυναίκα του βασιλιά βλέποντας τον ξένο στην κάμαρά τους, ξύπνησε τον βασιλιά. Ο μεταμφιεσμένος γιόγκι είπε στον Nayanar ότι έπρεπε να μείνουν μόνοι τους για να του παραδώσει κάποιο ιερό κείμενο το οποίο ήταν μυστικό. Έτσι η γυναίκα του Nayanar τους άφησε μόνους. Ο Nayanar έσκυψε από σεβασμό μπροστά στον μεταμφιεσμένο γιόγκι. Τότε ο γιόγκι, που δεν ήταν άλλος από τον Muthanathan, τον σκότωσε με ένα μαχαίρι. Εκείνη την ώρα μπαίνει μέσα ο φύλακας και βλέπει την κατάσταση. Έτοιμος ο φύλακας να σκοτώσει τον ανίερο φονιά, ο Nayanar του φωνάζει να σταματήσει: "Μη, έχει την αμφίεση του γιόγκι, τα χαρακτηριστικά του πιστού του σίβα, και πρέπει να τιμηθεί ως τέτοιος. Μην τον πειράξεις. Συνόδευσέ τον έξω από το βασίλειο και σιγουρέψου πως τίποτα δεν θα τον βλάψει". Λίγο πριν ξεψυχήσει ο Nayanar κάλεσε τους υπουργούς του και τους είπε: "Πρέπει να τιμούμε τους πιστούς του Σίβα και να τους λατρεύουμε σε κάθε περίπτωση. Οι άνθρωποι του βασιλείου ας ακολουθούν τα βήματά τους, ας γεμίσει το βασίλειο με πιστούς. Με τις ευλογίες τους ειρήνη και ευημερία θα έρθει στον τόπο." Με αυτά τα λόγια έκλεισε τα μάτια και διαλογίστηκε τον Σίβα. Τότε εμφανίστηκε ο Σίβα και του είπε: "είμαι εξαιρετικά ικανοποιημένος με την πίστη σου και την κοσμική αγάπη σου. Ακόμα και στο πρόσωπο ενός φονιά είδες Εμένα. Είσαι επομένως άξιος να μπεις στον Οίκο Μου." Ο Σίβα εξαφανίστηκε και ο Maiporul Nayanar (που το όνομά του σημαίνει "αυτός για τον οποίο ο Θεός είναι η μόνη πραγματικότητα) κέρδισε τη θέση του στον Οίκο του Θεού.

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ENADINATHA NAYANAR
Ο Enadinatha Nayanar ήταν ένθερμος πιστός του Σίβα. Λάτρευε ακόμα και τα εξωτερικά σημάδια ενός πιστού: τις άσπρες γραμμές από στάχτη (vibhuti) στο μέτωπο για παράδειγμα. Αυτές οι τρεις γραμμές στο μέτωπο σημαίνουν: καταστροφή των 3 ακαθαρσιών: εγωισμό (avanam), εγωιστική δραστηριότητα (karma) και ψευδαίσθηση (maya), καταστροφή των 3 επιθυμιών: επιθυμία για αποκτήματα, για γυναίκα και τέκνα, καταστροφή των 3 λανθανουσών τάσεων (vasanas): την εγκοσμιότητα, την προσκόλληση στο σώμα και την τυφλή πίστη στα γραπτά και στην πολεμική. Κι επίσης οι τρεις γραμμές σημαίνουν πως πρέπει κανείς να υπερβεί τα τρία σώματα και τις τρεις καταστάσεις (ξύπνιος, ύπνος με όνειρα και βαθύς ύπνος), και τελικά να φθάσει στην ταύτιση με τον Θεό. Ο Nayanar της ιστορίας μας λοιπόν ήταν έτοιμος να δώσει και τη ζωή του για την ιερή στάχτη των πιστών. Ο Nayanar ήταν πολύ επιδέξιος στο σπαθί και δίδασκε την χρήση του. Έπαιρνε καλά χρήματα για τη δουλειά του. Κάποτε όμως ένας συνάδελφός του, ονόματι Atisuran, άρχισε να ζηλεύει. Ήθελε να προκαλέσει τον Nayanar σε μάχη και να τον κερδίσει. Μια μέρα πήγε στο σπίτι του Nayanar με πλήρη οπλισμό και συνοδεία των συγγενών του, με την βοήθεια των οποίων ήλπιζε να νικήσει. Ο Nayanar αποδέχθηκε την πρόκληση και βγήκε έξω να πολεμήσει. Ο Atisuran τρομοκρατήθηκε. Του είπε να τον συναντήσει σε κάποιο μέρος (όπου θα ήταν κι οι συγγενείς του) για να διεξαχθεί η μάχη. Οι δύο ομάδες συγκρούστηκαν και πολλοί πέθαναν. Ο Atisuran το έσκασε. Την επόμενη μέρα έστειλε ένα μήνυμα στον Nayanar: "ας μονομαχήσουμε οι δυο μας. Δεν χρειάζεται να παίρνουμε στο λαιμό μας αθώες ψυχές που θυσιάζονται για μας. Ας πάμε σε ένα απομονωμένο μέρος και ας μονομαχήσουμε". Ο Nayanar συμφώνησε. Το επόμενο πρωί βρεθήκανε στο κανονισμένο μέρος. Ο Atisuran είχε σχεδιάσει τις τρεις γραμμές στο μέτωπο, και τις έκρυβε επιμελώς με την ασπίδα του. Ο Nayanar βγάζοντας μια μεγάλη κραυγή όρμησε προς το μέρος του. Τότε ο Atisuran έδειξε τις γραμμές στο μέτωπο. Ο Nayanar αμέσως χαμήλωσε το ξίφος και σκέφτηκε "τι αμαρτία πήγα να κάνω! Έχει γίνει πιστός του Σίβα τώρα. Δεν πρέπει να τον βλάψω. Ας με σκοτώσει". Ο Nayanar πήγε να πετάξει το ξίφος από το χέρι του αλλά δεν το πέταξε για να μην φορτώσει στο φονιά του την αμαρτία της δολοφονίας ενός άοπλου άνδρα. Παρέμεινε με το σπαθί στο χέρι και στεκόμενος σιωπηλός, σκοτώθηκε. Ο Σίβα εμφανίστηκε μπροστά στον Nayanar καθώς αυτός έπεφτε στη γη και τον πήρε στον Οίκο Του.

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KANNAPPA NAYANAR
Ο Tinnanar ήταν κυνηγός και επιδέξιος τοξότης. Παρόλο που ήταν τοξότης κατ' επάγγελμα, ήταν γεμάτος αγάπη για όλους και δεν θα πείραζε ποτέ νεαρά ζώα, θηλυκά ή άρρωστα. Πνευματικώς είχε ήδη σκοτώσει τα ζώα μέσα του: λαγνεία, οργή, απληστία, ματαιδοξία κτλ. Μια μέρα ο Tinnanar πήγε για κυνήγι παρέα με άλλους δύο. Κάποια στιγμή ένα γουρούνι το έσκασε από το δίχτυ και άρχισε να τρέχει. Οι τρεις κυνηγοί έτρεξαν ξοπίσω του. Όταν κουράστηκε το γουρούνι, γρήγορα ο Tinnanar το σκότωσε με ένα βέλος. Ήταν όλοι πεινασμένοι και αποφάσισαν να ψήσουν το γουρούνι για να φάνε. Ο Tinnanar ήθελε να σκαρφαλώσει στον παρακείμενο λόφο, κι ο ένας εκ των δύο φίλων του τον ακολούθησε. Ο τρίτος έμεινε να ψήνει το γουρούνι. Όταν άρχισε να σκαρφαλώνει το βουνό, υπήρξε μια φοβερή αλλαγή πάνω στον Tinnanar. Ένιωσε πως ένα μεγάλο βάρος έφυγε από τις πλάτες του. Έχανε τη συνείδηση του σώματος. Όταν είδε το άγαλμα του Κυρίου, ένιωσε υπέρτατη αγάπη. Αγκάλιασε το lingam και το φίλησε. Ένιωσε πως ο Κύριος ήταν εκεί και πως έπρεπε κι ο ίδιος να μείνει μαζί του. Έμεινε λοιπόν εκεί φροντίζοντας να προσφέρει ό,τι μπορούσε καθημερινά στον Κύριο. Στο μεταξύ οι φίλοι του ανησύχησαν και νομίζοντας πως ο Tinnanar έχει τρελαθεί κάλεσαν τους γονείς του. Οι γονείς του προσπάθησαν να τον μεταπείσουν και να τον απομακρύνουν από τον ναό, αλλά χωρίς αποτέλεσμα. Όταν ο Tinnanar έφυγε από τον ναό το πρωί για να πάει να φέρει φαγητό για τον Κύριο, ο ιερέας του ναού ήρθε για την καθιερωμένη λειτουργία. Τρομοκρατήθηκε με τις καταστροφές που κάποιος είχε προκαλέσει στον ναό. Όταν επέστρεψε ο Tinnanar, ο ιερέας είχε φύγει, κι ο Tinnanar άλλαξε πάλι την διακόσμηση του ιερέα και έκανε την λατρεία με τον δικό του τρόπο. Αυτό συνέβαινε για 5 μέρες. Ο ιερέας παρακάλεσε τον Κύριο να σταματήσει αυτό. Ο Σίβα, για να δείξει το μεγαλείο του πιστού του, πρόσταξε τον ιερέα μέσα από ένα όνειρο να παραφυλάξει την επόμενη μέρα, κρυμμένος πίσω από το lingam, για να δει τι συμβαίνει. Την επόμενη μέρα ο Tinnanar πήγε, ως συνήθως, να φέρει φαγητό στον Κύριο και στο γυρισμό είδε άσχημους οιωνούς και ανησύχησε για τον Κύριο. Τόσο είχε χάσει τη συνείδηση του εαυτού του, που δεν κατάλαβε ότι κάτι θα συνέβαινε στον ίδιο. Έκλαψε όταν είδε να τρέχει αίμα από το δεξί μάτι του Κυρίου. Τα πράγματα που είχε φέρει του πέσαν από τα χέρια. Έκλαψε πικρά. Περιποιήθηκε το μάτι με βοτάνια, αλλά το αίμα συνέχιζε να τρέχει. Μια απλή ιδέα του ήρθε "σάρκα στη σάρκα". Με μιας, με το βέλος του, έβγαλε το δεξί του μάτι και το τοποθέτησε στη θέση του δεξιού ματιού του Κυρίου που έλειπε. Η ροή του αίματος σταμάτησε. Ήταν τώρα πολύ ευτυχισμένος. Άρχισε να χορεύει. Ύστερα όμως άρχισε να ματώνει το αριστερό μάτι του Κυρίου. Ήξερε πια τι να κάνει. Υπήρχε όμως ένα πρόβλημα: πώς θα έβλεπε χωρίς μάτια να τοποθετήσει το μάτι του στο άγαλμα του Κυρίου. Έτσι, ο Tinnanar έβαλε το πόδι του στην κόγχη του Κυρίου και άρχισε να βγάζει με το βέλος του το αριστερό του μάτι. Αμέσως ο Σίβα έπιασε το χέρι του Tinnanar και του είπε: "Αγαπημένο μου παιδί, σταμάτησε την προσπάθεια να βγάλεις το μάτι σου". Ο Κύριος επανέλαβε τη λέξη Kannappa τρεις φορές. Ο Tinnanar έγινε Kannappar επειδή έδωσε το ίδιο του το μάτι στον Κύριο. Ο Σίβα τον πήρε στα χέρια του και τον κράτησε στα δεξιά του. Ο Kannappar επανέκτησε την όραση του κι έγινε θεός. Αυτή η ιστορία έχει κι ένα εσωτερικό μήνυμα: Ο Nayanar είχε σκοτώσει όλες τις κακίες του εκτός από τον εγωισμό. Τον εγωισμό συμβολίζει το αγριογούρουνο. Η Υπέρτατη Λατρεία εμφανίστηκε όταν το σκότωσε. Στο κυνήγι του αγριογούρουνου, ο κυνηγός συνοδεύεται από δύο φίλους (το καλό και το κακό). Ο κακός έμεινε πίσω και πήγε με τον καλό φίλο προς το βουνό. Στο τέλος όμως έπρεπε να αφήσει και τον καλό. Έτσι έμεινε μόνος κι έμεινε μόνος και κέρδισε τον Θεό. Ο ιερέας κρυμμένος πίσω από το Lingam να κοιτά την αυθεντική λατρεία του Nayanar συμβολίζει την σημασία της αυθεντικής λατρείας έναντι των τυπικών τελετουργικών. Η ετοιμότητα του Nayanar να βγάλει το μάτι του είναι ένδειξη ολοκληρωτικής παράδοσης του εαυτού στα χέρια του Θεού, το υψηλότερο στάδιο αγάπης προς τον Θεό.

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KUNGILIYA KALAYA NAYANAR
Ο Kungiliya Kalaya Nayanar ήταν βραχμάνος στην κάστα και πήρε το όνομά του επειδή πάντα κρατούσε ένα δοχείο (με λιβάνι) στα χέρια. Θεωρούσε πως η καλύτερη λατρεία ήταν τα λιβάνια. Ο Σίβα ήθελε να τον δοκιμάσει, έτσι ο Nayanar έγινε ξαφνικά πολύ φτωχός. Πούλησε όλα του τα υπάρχοντα. Η οικογένειά του λιμοκτονούσε. Κι όμως αυτός συνέχιζε να καίει τα λιβάνια του. Μια μέρα η γυναίκα του του παρέδωσε το Mangalyam (ένα ιερό νήμα που φορούν όλες οι γυναίκες και το αποχωρίζονται μόνο όταν πεθάνει ο σύζυγός τους) για να το πουλήσει να ταΐσει τα παιδιά τους. Καθώς ο Nayanar βάδιζε προς την αγορά για να το πουλήσει, εμφανίστηκε μπροστά του ο Σίβα μεταμφιεσμένος και του είπε πως έχει πολύ καλό λιβάνι. Η λέξη "λιβάνι" έκανε αμέσως τον Nayanar να ξεχάσει την αποστολή του και έτσι πούλησε το νήμα και αγόρασε λιβάνι. Έτρεξε γρήγορα στο ναό για να το κάψει. Η σύζυγος περίμενε υπομονετικά τον άντρα της και αφού αυτός δεν επέστρεψε το βράδυ, έβαλε τα παιδιά για ύπνο και προσευχήθηκε. Ο Σίβα εκείνη τη νύχτα εμφανίστηκε στον ύπνο της συζύγου και την ευλόγησε με πλούτο. Όταν ξύπνησε βρήκε τον εαυτό της μέσα σε βαθύ πλούτο, με κάθε είδους πολυτέλεια και εξύμνησε αμέσως την δόξα Του. Ύστερα ο Σίβα εμφανίστηκε και στον Nayanar και του είπε πως η γυναίκα του τον περιμένει στο σπίτι. Μόνο τότε ο Nayanar ξαναβρήκε επίγνωση του κόσμου και των γύρω του. Μια άλλη μέρα ο Nayanar πήγε στον ναό του Σίβα. Μια γυναίκα, η Thatakai, λάτρευε το Shivalingam κάθε μέρα. Μια μέρα θέλησε να στολίσει το lingam με ένα στεφάνι από λουλούδια. Καθώς σήκωσε το στεφάνι και με τα δυο της χέρια, το ρούχο της άρχισε να γλιστρά στη μέση της. Το κράτησε όπως μπορούσε με τον αγκώνα αλλά δεν έφθανε να βάλει το στεφάνι. Για να την διευκολύνει, ο Κύριος έσκυψε προς το μέρος της και δέχθηκε το στεφάνι. Ύστερα πολλοί προσπάθησαν να ισιώσουν το lingam αλλά χωρίς αποτέλεσμα. Όταν ο Nayanar άκουσε πως ο βασιλιάς ήταν δυσαρεστημένος μ' αυτό, αποφάσισε να αναλάβει ο ίδιος να ισιώσει το lingam. Έτσι λοιπόν έδεσε με ένα σχοινί (το σχοινί της αγάπης του Θεού) το lingam στο λαιμό του και τραβώντας απαλά το ίσιωσε.

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ARIVATTAYA NAYANAR
Ο Arivattaya Nayanar ζούσε ιδεώδη βίο νοικοκύρη (grihastha). Η ευσέβειά του ήταν απαράμιλλη. Ο Θεός θέλησε να τον δοκιμάσει και τον έκανε εξαιρετικά φτωχό. Ο Nayanar βρήκε δουλειά και πληρωνόταν σε είδος (κόκκινο ρύζι). Ο ίδιος δεν το έτρωγε, αλλά ζούσε με υποδεέστερης ποιότητας ρύζι. Ο Θεός τον δοκίμασε περαιτέρω: όλα τα χωράφια πια βγάζαν μόνο κόκκινο ρύζι. Αλλά ο Nayanar δεν το άγγιζε. Η γυναίκα του του έφτιαχνε πράσινα φύλλα. Ο Θεός όμως τον δοκίμασε ακόμα περισσότερο: ακόμα και τα πράσινα φύλλα ξεράθηκαν και δεν έμεινε τίποτα. Ο Nayanar δεν δυσαρεστήθηκε. Ζούσε μόνο με νερό και ο νους του ήταν βυθισμένος στην μακαριότητα του Κυρίου και δεν ένιωθε ούτε δίψα ούτε πείνα. Μια μέρα, αδύναμος και αδυνατισμένος πια, ο Nayanar έκανε τη συνηθισμένη του προσφορά στο Θεό. Παραπάτησε όμως και έπεσε και έχυσε την προσφορά στο χώμα. Ο Nayanar έκλαψε πικρά: "συγχώρεσέ με Θεέ μου, εσύ που είσαι πανταχού παρών, παντογνώστης και παντοδύναμος. Θα είσαι κι εδώ σίγουρα. Δέξου την προσφορά μου. Αν δεν την δεχθείς θα πεθάνω." Λέγοντας αυτές τις λέξεις, πήρε ένα μαχαίρι (arival) και άρχισε να κόβει τον λαιμό του. Έτσι πήρε το όνομά του. Τότε ο Θεός εμφανίστηκε μπροστά του, σταμάτησε το χέρι του και τον ευλόγησε.

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ANAYA NAYANAR
Ο Anaya Nayanar ήταν αγελαδάρης. Η λατρεία του για τον Θεό εκδηλώθηκε παίζοντας με φλογέρα την Panchakshara Mantra (nama shivay) και προσπαθώντας να φωτιστεί μέσω αυτής της μάντρα. Μια μέρα, καθώς έπαιζε τη φλογέρα κάτω από το αγαπημένο δέντρο του Σίβα (konrai) η μουσική μάγεψε όλα τα ζώα. Ακόμα και τα πουλιά κάθισαν να τον ακούσουν. Τα παγώνια χόρευαν ευτυχισμένα. Η μουσική μάγεψε τα φίδια, τα ελάφια, τα λιοντάρια, τους ελέφαντες, τις τίγρεις κτλ. Όλα τα ζώα ξέχασαν την έχθρα τους και ζήσαν μαζί ευτυχισμένα. Οι ποταμοί σταμάτησαν στις πηγές τους, τα κύματα της θάλασσαν ηρέμησαν. Ακόμα και οι επουράνιοι κατέβηκαν να ακούσουν. Η γλύκα της μουσικής του και η mantra κάναν την καρδιά του Σίβα να λιώσει. Κατέβηκε μαζί με την Πάρβατι και ευλόγησαν τον Nayanar και τον πήραν στο Kailash.

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TIRU NALAI POVAR NAYANAR
Ο Tiru Nalai Povar Nayanar ήταν παρίας. Μοναδικό του καταφύγιο ήταν ο Σίβα. Συχνά πήγαινε σε ναούς και ιερά και προσέφερε μουσικά όργανα. Πάντα έμενε έξω από τους ναούς και λάτρευε τον Κύριο πνευματικά. Μια μέρα ήθελα να πάει στο Chidambaram για να δεχθεί το θείο βλέμμα (darshan) του Nataraja. Σε όλους έλεγε "αύριο θα πάω στο Chidambaram". Κι έτσι κέρδισε το όνομά του που σημαίνει "αυτός που θα πήγαινε αύριο". Τελικά πήγε στο Chidambaram. Σκεπτόμενος την χαμηλή του γέννα, δεν ήθελε να μπει στο χωριό. Σκεφτόταν "Ω Θεέ μου, θέλω τόσο να δω τον κοσμικό χορό σου, αλλά λόγω της χαμηλής μου γέννας, δεν θα μου επιτρέψουν να μπω στον ναό σου". Ο Σίβα εμφανίστηκε στον ύπνο του και του είπε "Μην ανησυχείς. Θα έρθεις σε μένα βουτώντας στη φωτιά". Την ίδια στιγμή ο Σίβα εμφανίστηκε στα όνειρα των βραχμάνων και τους είπε να προετοιμάσουν την ιερή φωτιά. Την επόμενη μέρα οι βραχμάνοι ετοίμασαν την ιερή φωτιά κι ο Nayanar φθάνοντας εκεί τους διηγήθηκε το όνειρο. Ο Nayanar πηγαίνοντας γύρω από τη φωτιά, με το όνομά Του στα χείλη και τον νου του απορροφημένο στα σαν λωτούς πόδια του Σίβα, πήδηξε στη φωτιά. Υψώθηκε από την φωτιά με νέο άγιο σώμα, με καθαγιασμένες στάχτες παντού και το ιερό mala και τα μαλλιά του σαν των πιστών του Σίβα. Κατόπιν τον πήραν μέσα στον ναό. Εκεί, σε βαθιά έκσταση, απορροφήθηκε εντελώς στον κοσμικό χορό του Nataraja. Ένα λαμπρό φως εμφανίστηκε μες στον ναό, κι ο Nayanar εξαφανίστηκε. Είχε γίνει ένα με τον Nataraja.

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CHANDESVARA NAYANAR
Ο Chandesvara Nayanar ήταν παιδί θαύμα. Στην ηλικία των 5 είχε μάθει όλες τις Βέδες και τα Agamas μόνος του, εξ αιτίας καλού κάρμα. Αργότερα πήγε να διδαχθεί τις Βέδες σε έναν guru, αλλά οι gurus μείναν έκπληκτοι με την ευφυΐα του παιδιού. Ήθελε πολύ να φωτιστεί σε αυτή τη ζωή. Μια μέρα περπατούσε στο δρόμο με τους φίλους του όταν είδε έναν αγελαδάρη να χτυπά μια αγελάδα επειδή εκείνη τον είχε σπρώξει ελαφριά με το κέρατό της. Ο Nayanar δεν μπορούσε να το ανεχτεί και του είπε: "Δεν ξέρεις ότι η αγελάδα είναι ιερή; Είναι ιερό καθήκον μας να την προσέχουμε. Έχεις διαπράξει σοβαρό αμάρτημα. Εφεξής εγώ θα προσέχω τις αγελάδες σου". Από τότε οι αγελάδες γίναν πιο υγιείς και παρήγαν περισσότερο γάλα. Υπήρχε τόσο γάλα που ο Nayanar αποφάσισε να εγκαταστήσει ένα lingam από λάσπη και να το λούζει με γάλα ως προσφορά. Ένας χωριανός που είδε το περιστατικό, το είπε στους ιδιοκτήτες των αγελάδων, οι οποίοι έγιναν έξω φρενών. Ενημέρωσαν τον πατέρα του. Ο πατέρας του ήθελε να δει ο ίδιος τι συμβαίνει κι έτσι περίμενε την επόμενη μέρα για να παρακολουθήσει το γιο του. Την επόμενη μέρα ο Nayanar άρχισε, ως συνήθως, να περιλούζει το lingam με γάλα. Ο πατέρας μην καταλαβαίνοντας τον ιερό χαρακτήρα της πράξης, χτύπησε τον γιο του με ένα ραβδί. Ο γιος όμως δεν κατάλαβε πόνο, όντας απορροφημένος στη λατρεία του. Τότε ο πατέρας θύμωσε ακόμα περισσότερο και έχυσε το γάλα. Ο γιος κατάλαβε τότε πως ο πατέρας του επενέβαινε στη λατρεία και πως είχε διαπράξει μεγάλη ασέβεια κατά του Σίβα. Αμέσως πήρε το ραβδί από τα χέρια του πατέρα του και τον χτύπησε στο πόδι. Με τη βούληση του Θεού, το ραβδί έγινε τσεκούρι και με την βούληση του Θεού, το τραύμα σκότωσε τον πατέρα. Τόσο ήταν απορροφημένος ο Nayanar στη λατρεία του που δεν ενδιαφέρθηκε για ό,τι συνέβη και συνέχισε την διαδικασία. Ο Σίβα ικανοποιημένος εμφανίστηκε μπροστά του. Την ίδια ώρα ο Nayanar απέκτησε τη θεϊκή μορφή του Σίβα. Ο Σίβα έβγαλε τα λουλούδια από το λαιμό του και τα φόρεσε στον Nayanar. Κατέκτησε την Saroopya Mukti (απελευθέρωση με την μορφή του Θεού). Ο Θεός είπε: "παιδί μου, έκοψες το πόδι του ίδιου σου του πατέρα για χάρη μου. Τώρα εγώ είμαι πατέρας σου." Αυτά είπε κι εξαφανίστηκαν. Κανένα αμάρτημα δεν προκάλεσε ο Nayanar που σκότωσε τον πατέρα του, χάρη στην υπέρτατη αφοσίωσή του στο Θεό. Κι ο πατέρας του ακόμα, επειδή σκοτώθηκε από έναν τόσο αφοσιωμένο πιστό του Θεού, έφθασε κι αυτός στον Οίκο του Σίβα.

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KARAIKAL AMMAIYAR
Η Punithavathy από παιδί είχε ένθερμη λατρεία για τον Σίβα. Αργότερα παντρεύτηκε και το ζεύγος ζούσε πρότυπη οικογενειακή ζωή. Μια μέρα ο άντρας της έστειλε δυο μάνγκο στο σπίτι. Η Punithavathy τα φύλαξε για να τα σερβίρει στο γεύμα. Στο μεταξύ όμως πέρασε από το σπίτι της ένας γιόγκι πεινασμένος και εξαντλημένος. Η Punithavathy δεν είχε τίποτα άλλο να του δώσει εκτός από τα μάνγκο. Του έδωσε το ένα. Το μεσημέρι έφθασε ο άνδρας της στο σπίτι. Του σέρβιρε το ένα μάνγκο και όταν αυτός ζήτησε και δεύτερο, η Punithavathy άρχισε να ανησυχεί. Προσευχήθηκε στον Σίβα για βοήθεια. Ξαφνικά ένα μάνγκο έπεσε στην παλάμη της. Το σέρβιρε στον άντρα της. Ήταν απίστευτα γευστικό. Την ρώτησε πού το βρήκε, αφού κατάλαβε πως δεν ήταν από εκείνα που της έστειλε. Εκείνη του είπε όλη την ιστορία. Ο άντρας της δεν την πίστεψε και την προκάλεσε να παραγάγει άλλο ένα. Εκείνη ξαναπροσευχήθηκε στον Σίβα και ακόμη ένα μάνγκο έπεσε στην παλάμη της και αμέσως το σέρβιρε στον άντρα της. Όμως μόλις το πήρε στα χέρια του αυτός, εξαφανίστηκε το μάνγκο. Κατάλαβε αμέσως την σπουδαιότητα της γυναίκας του. Ένιωσε πως ήταν μεγάλη αμαρτία να ζει μαζί της ως σύζυγος. Προφασιζόμενος κάποιο εμπορικό ταξίδι έφυγε και παντρεύτηκε μια άλλη κοπέλα. Έκανε μια κόρη μαζί της που την ονόμασε Punithavathy προς τιμήν της πρώτης του γυναίκας. Όταν οι συγγενείς της έμαθαν την ιστορία, το πώς δηλαδή την παράτησε κτλ., αφού την πήραν μαζί τους, πήγαν να βρουν τον σύζυγό της. Μόλις φθάσανε ο σύζυγος έπεσε στα πόδια της: "Σε θεώρησα θεά κι όχι σύζυγο". Η Punithavathy τον κατανόησε και προσευχήθηκε στον Κύριο: "σ' αυτή την περίπτωση απάλλαξέ με από την φυσική ομορφιά και δώσε μου δαιμονική μορφή". Η ευχή της αμέσως πραγματοποιήθηκε και μεταμορφώθηκε σε σκελετό. Έπειτα πήγε για προσκύνημα στο ιερό Kailasa. Νιώθοντας ότι θα ήταν μεγάλη αμαρτία να πατήσει το πόδι της σε αυτά τα ιερά εδάφη, πραγματοποίησε το τελευταίο μέρος του ταξιδιού με το κεφάλι. Η Πάρβατι εξεπλάγη από τον παράξενο τρόπο της. Όταν έφθασε κοντά στον Σίβα, έπεσε στα πόδια Του και τον ικέτεψε: "Κύριε του Ελέους, δώσε μου ειλικρινή, αγνή, αιώνια και άπειρη αφοσίωση προς Εσένα. Δεν θέλω άλλη γέννα. Αν, όμως, πρέπει να γεννηθώ ξανά, εγγυήσου μου ότι ποτέ δεν θα σε ξεχάσω. Όπου κι αν χορεύεις, θα πρέπει να είμαι στα πόδια σου να σε εξυμνώ! Αυτή είναι η μοναδική μου ευχή". Ο Σίβα δέχθηκε και της ζήτησε να έρθει μαζί του να δει τον χορό Του. Εκείνη ακολούθησε και πέρασε τη ζωή της εξυμνώντας Τον.

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TIRUNEELANAKKA NAYANAR
Ο Tiruneelanakka Nayanar ήταν ένας βραχμάνος καταρτισμένος στα Agamas και ο οποίος ήταν τυπικός στα τελετουργικά. Μια μέρα έκανε κάποιο τελετουργικό στον ναό μαζί με τη γυναίκα του, όταν κάποια στιγμή έπεσε μια αράχνη πάνω στο shivalingam. Η γυναίκα του αμέσως πέταξε μακριά την αράχνη κι έφτυσε στο σημείο όπου έπεσε, όπως κάνουμε και στην περίπτωση που μια αράχνη πέσει σε κάποιον άνθρωπο. Ο σύζυγος εξοργίστηκε για την ιερόσυλη πράξη της γυναίκας του. Έφυγε και την άφησε εκεί. Η σύζυγος προσευχήθηκε στον Σίβα ο οποίος εμφανίστηκε στο όνειρο του Nayanar και του έδειξε το σώμα Του: όλο το σώμα του είχε δηλητηριαστεί από την αράχνη εκτός από το σημείο όπου έφτυσε η σύζυγός του. Αμέσως κατάλαβε το νόημα: η πραγματική λατρεία είναι πολύ σημαντικότερη από το τυπικό τελετουργικό. Σηκώθηκε και χόρεψε από την χαρά του. Την επόμενη μέρα πήγε στον ναό και επέστρεψε με την σύζυγό του, για την οποία το shivalingam δεν ήταν πέτρα αλλά ζωντανή παρουσία. Μια μέρα ένας άγιος, μαζί με άλλους δύο, επισκέφθηκε τον Narayana. Του ζήτησε να κοιμήσει τους δύο που ήταν μαζί του, αλλά καθώς αυτοί δεν ήταν από "υψηλή" κάστα βραχμάνων, δίστασε να τους βάλει στο σπίτι και τους έβαλε δίπλα στο θυσιαστήριο. Όταν αυτοί πήγαν δίπλα στο θυσιαστήριο, αυτό άρχισε να φλέγεται μόνο του. Ο Nayanar αμέσως κατάλαβε πως μέσω της δυνατής φλόγας της πίστης τους αυτοί είχαν φθάσει σε υψηλότερο πεδίο, το οποίο δεν προσεγγίζεται με απλά τελετουργικά. Επίσης αμέσως εξαφανίστηκαν από τα μάτια του οι διακρίσεις βάσει κάστας.

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TIRU MULA NAYANAR
Ο Tiru Mula Nayanar κάποτε πήγε για προσκύνημα σε διάφορους ναούς. Καθώς περπατούσε είδε ένα κοπάδι γελάδες να κλαίνε. Αμέσως είδε την αιτία: το αφεντικό τους είχε πεθάνει. Ο Nayanar ήθελε να καθησυχάσει τις αγελάδες και γι' αυτό άφησε το σώμα του στον κορμό ενός δέντρου και μπήκε στο σώμα του αγελαδάρη. Οι αγελάδες όλες χάρηκαν. Το απόγευμα τις πήγε στο χωριό. Η σύζυγος περίμενε πώς και πώς την άφιξη του αγαπημένου της αλλά όταν γύρισε ο Nayanar δεν την άφησε να τον αγγίξει λέγοντάς της: "Κυρία μου δεν είμαι ο άντρας σας. Λάτρεψε τον Σίβα για να ελευθερωθείς". Την άφησε κι έφυγε. Η γυναίκα παραπονέθηκε στους κυβερνήτες του τόπου, οι οποίοι αφού εξέτασαν τον Nayanar έφθασαν στο συμπέρασμα ότι είχε μεγάλη πνευματική εξέλιξη. Έτσι της ζήτησαν να τον αφήσει σε ησυχία. Την επόμενη μέρα, ο Nayanar ακολούθησε τις αγελάδες αλλά δεν κατάφερε να βρει το σώμα του, αν και έψαξε στο δέντρο στο οποίο το είχε αφήσει. Αυτό ήταν παιχνίδι του Σίβα: ο Σίβα ήθελε ο Tirumular να γράψει ένα βιβλίο για τη φιλοσοφία του Σίβα, που να περιέχει όλη την ουσία των Agamas στα tamil. Ο Tirumular κατάλαβε και επέστρεψε. Λάτρεψε τον θεό κι έκατσε σε ένα δέντρο σε βαθύ διαλογισμό. Ήταν σε samadhi για 3000 χρόνια. Αλλά κάθε χρόνο έβγαινε από την samadhi και συνέθετε μια στροφή. Έτσι σε 3000 χρόνια έγραψε 3000 στροφές. Το βιβλίο ονομάζεται Tirumandiram.

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MURKHA NAYANAR
Ο Murkha Nayanar ήταν μεγάλος πιστός και ξόδευε πολλά χρήματα για την σίτιση των πιστών του Σίβα. Είχε ξοδέψει όλα του τα λεφτά. Έτσι στράφηκε στον τζόγο για να μπορεί να ταΐζει τους πιστούς. Έφυγε από το χωριό του προς αναζήτηση τζογαδόρων. Αν κάποιος αρνιόταν να παίξει μαζί του, δεν δίσταζε να καταφύγει στη βία. Αλλά ποτέ δε χρησιμοποιούσε τα λεφτά για δικούς του σκοπούς. Όλα προορίζονταν για τους πιστούς. Έτσι ο Σίβα, ο Ένοικος Όλων, έδειξε την ευλογία Του. Αυτή η ιστορία δείχνει την φύση της υπέρτατης λατρείας (Para Bhakti). Είναι η ίδια ο νόμος της. Ο πιστός δεν γνωρίζει παρά τον Θεό και λησμονεί όλον τον κόσμο και τις πρακτικές του. Ζει στον Θεό, για τον Θεό, ανήκει του Θεού. Λόγω της εξαιρετικής δυσκολίας αυτού του μονοπατιού, ο σοφός Narada είπε πως ούτε οι άγιοι δεν θα πρέπει να παρεκκλίνουν από τον ηθικό κανόνα. Αυτό για όσους έχουν ακόμα ατομικότητα (γιατί για όσους έχουν φθάσει Εκεί, δεν υπάρχει κανείς κανόνας, καμία απαγόρευση).

~
SAKKIYA NAYANAR
Ο Sakkiya Nayanar ήταν απαυδησμένος με την εγκόσμια ζωή και ήθελε να απελευθερωθεί. Έτυχε να πέσει θύμα της βουδιστικής προπαγάνδας. Έγινε βουδιστής, αλλά δεν ικανοποιήθηκε. Αμέσως τον έλκυσε ο Σαϊβισμός, και πείστηκε πως ανεξάρτητα από την εξωτερική εμφάνιση ή την συμπεριφορά, αν κάποιος έχει βαθιά πίστη στο θεό, θα κατακτούσε σίγουρα την Φώτιση. Παρόλο που δεν άφησε την εξωτερική εμφάνιση του βουδιστή, λάτρεψε τον Σίβα. Μια μέρα, καθώς καθόταν σε έναν ανοιχτό ναό του Σίβα διαλογιζόμενος στο lingam, ασυναίσθητα πέταξε μια πέτρα στο lingam. Την επόμενη μέρα πήγε πάλι στον ναό και θυμήθηκε το χθεσινό επεισόδιο. Σκέφτηκε πως ήταν η βούληση του Θεού που δείχνει ότι ο Ίδιος δέχεται ό,τι κι αν προσφέρεται, αρκεί να προσφέρεται με πίστη. Έριξε κι εκείνη την μέρα μια πέτρα. Αυτή ήταν η καθημερινή του λατρεία, χωρίς αυτή δεν έτρωγε. Μια μέρα ξεχάστηκε και ενώ ετοιμαζόταν να φάει θυμήθηκε πως αμέλησε να πετάξει πέτρα στο lingam. Αμέσως πήγε στον ναό και πέταξε μια πέτρα με πολλή αγάπη. Ο Θεός εμφανίστηκε μπροστά του και τον ευλόγησε και τον πήρε στο Kailas.

~
PUGAL CHOLA NAYANAR
Ο Pugal Chola ήταν βασιλιάς και ήταν πολύ αφοσιωμένος στον Σίβα και στους πιστούς του. Κάποτε πήγε στο Karur για να λάβει χρηματικά ποσά από τους βασιλείς. Όλοι πλήρωσαν αμέσως εκτός από έναν. Αμέσως διέταξε τους στρατιώτες του να του επιτεθούν. Οι στρατιώτες διέλυσαν τον αντίπαλο κι επέστρεψαν με θησαυρούς και κομμένα κεφάλια και τα τοποθέτησαν στα πόδια του βασιλιά. Ανάμεσα στα κεφάλια, ο βασιλιάς αναγνώρισε έναν πιστό του Σίβα. Φοβερά μετανιωμένος, ο βασιλιάς άναψε μια μεγάλη φωτιά, και κρατώντας το κεφάλι του πιστού σε ένα χρυσό πιάτο, μπήκε στη φωτιά ψάλλοντας "Nama Shivaya". Έτσι μπήκε στον Οίκο του Θεού.

~
ADIPATTHA NAYANAR
Αυτός ο άγιος ήταν ψαράς. Πρακτική του ήταν να αφήνει ένα ψάρι από την ημερήσια ψαριά του, ως προσφορά στον Θεό. Ο Θεός θέλησε να δείξει στον κόσμο το μεγαλείο του. Κάποτε συνέβη να πιάνει κάθε μέρα μονάχα ένα ψάρι. Το άφηνε να φύγει, ως προσφορά στον Θεό,και έμενε χωρίς φαγητό. Μια μέρα έπιασε ένα χρυσό ψάρι, το μοναδικό που έπιασε, όμως πιστός στον όρκο του το άφησε, ως προσφορά στον Σίβα. Ο Θεός εμφανίστηκε μπροστά του και τον ευλόγησε, αυτόν τον αμόρφωτο ψαρά-άγιο. Ο Θεός δεν συνειδητοποιείται με τεχνικές αναπνοής, ούτε με ευρυμάθεια, ούτε με το να ακούς ή να μιλάς πολύ, αλλά με αμετακίνητη πίστη.  Αυτός ο ταπεινός, απλός ψαράς-άγιος το απέδειξε πέρα από κάθε αμφιβολία. Αυτή η ύψιστη αφοσίωση είναι η ύψιστη σοφία (Jnana). Τι ωφελούν τα βιβλία και τα λόγια κάποιον για τον οποίον ο Θεός είναι ζωντανή παρουσία; Η διάνοια βοηθά αν υπηρετεί την πίστη. Αν δυσχεραίνει την πίστη, είναι εμπόδιο.

~
KALIKAMBA NAYANAR
Ο Kalikamba Nayanar πρόσφερε υπηρεσίες στο ναό του Σίβα και η γυναίκα του τον βοηθούσε. Μια μέρα, ένας παλιός υπηρέτης του ήρθε ντυμένος σαν πιστός. Ο Nayanar, ως συνήθως, τον καλωσόρισε, του έπλυνε τα πόδια και τον λάτρεψε. Αλλά η σύζυγός του, που αναγνώρισε τον παλιό υπηρέτη, δεν συμμετείχε. Ο Nayanar κατάλαβε την έλλειψη πίστης της γυναίκας του, της έκοψε το χέρι, και συνέχισε την λατρεία του πιστού. Έτσι ο Nayanar έφθασε σ' Αυτόν. Αυτό αποδεικνύει την αλήθεια των λόγων του Narada στο έργο του Bhakti Sutras: "δεν υπάρχει διάκριση κάστας, δόγματος, κατάστασης ανάμεσα στους πιστούς του Θεού".

~
KARI NAYANAR 
Ο Kari Nayanar ήταν πιστός του Σίβα. Έβγαζε χρήματα πηγαίνοντας στους βασιλιάδες και τραγουδώντας τους ανθολογίες στα Tamil. Κέρδισε πολλά χρήματα με τα οποία έχτισε ναούς. Ο αληθινός πιστός ζει μόνο για χάρη του Θεού. Ό,τι έχει το προσφέρει στο Θεό. Ο Θεός είναι ο δημιουργός σου, ο πατέρας σου, η μάνα σου, ο φίλος, ο guru. Ό,τι σου χει προσφέρει ανήκει σ' αυτόν. Διάγοντας τέτοιον θεϊκό βίο, θα κατακτήσεις τον χειρότερο εχθρό του πνεύματος: τον εγωισμό.

~
VAYILAR NAYANAR
Ο Vayilar Nayanar ήταν πιστός του Σίβα. Έχτισε ναούς με το νου του και έκανε λατρεία πνευματική. Έχτισε τον ναό της Μη-Λήθης, άναψε το φως της Αυτοφώτισης, έπλυνε τον Κύριο στα νερά της αιώνιας μακαριότητας και τον λάτρεψε με το ελιξίριο της υπέρτατης αγάπης. Έτσι πέτυχε τη λύτρωση. Αυτή είναι η ζωή ενός μεγάλου πιστού (para bhakta) που έχει ξεπεράσει το στάδιο της λατρείας των ειδώλων. Χωρίς τη βοήθεια συμβόλων και χωρίς τελετουργικά, ήρε τον νου του στα ύψη του αφηρημένου. Η ιστορία αυτή δείχνει πως οι μέθοδοι λατρείας είναι διάφοροι, ανάλογα με την προσωπικότητα καθενός, αλλά όλες καταλήγουν στον ίδιο στόχο: την ένωση με τον Θεό.

~
IDANGAZHI NAYANAR
Ο Idangazhi Nayanar ήταν βασιλιάς και πιστός του Σίβα. Ένας άλλος πιστός, που ήταν πολύ φτωχός και δεν μπορούσε να συνεχίσει την λατρεία του και την σίτιση των πιστών, μπήκε στην σιταποθήκη του Nayanar να κλέψει λίγο ρύζι. Ο φύλακας τον έπιασε και τον πήγε στο βασιλιά. Ο βασιλιάς τον ρώτησε και έμαθε πως ο λόγος που έκλεβε ήταν για να ταΐσει τους πιστούς. Ο βασιλιάς τον άφησε να φύγει. Αυτό το περιστατικό άνοιξε τα μάτια του βασιλιά. Συνειδητοποίησε πως τίποτε δεν του ανήκει και πως όλα ανήκουν στον Σίβα και στους πιστούς του. Έτσι έδωσε άδεια σε όλους να μπουν στο παλάτι του και στην αποθήκη του και να πάρουν ό,τι θέλουν.

~
KAZHARSINGA NAYANAR και SERUTHUNAI NAYANAR
Ο Kazharsinga Nayanar ήταν μονάρχης. Μαζί με την γυναίκα του πήγε σε πολλά μέρη για προσκύνημα. Η βασίλισσα περπατώντας γύρω από τον ναό, πήγε στο μέρος όπου φυλάσσονταν τα άνθη, που προορίζονταν για την λατρεία του Σίβα, και μύρισε ένα άνθος, το οποίο είχε πέσει κατά λάθος στο έδαφος. Ο Seruthunai Nayanar, που πρόσφερε τις υπηρεσίες του στον ναό, ενοχλήθηκε από την ενέργειά της κι αμέσως έκοψε την μύτη της που μύρισε το λουλούδι. Όταν ο βασιλιάς άκουσε τι συνέβη, οργισμένος, έτρεξε στο σημείο. Ο Seruthunai του διηγήθηκε το περιστατικό και του έδειξε την προσβολή που έκανε η βασίλισσα στον Σίβα. Ο βασιλιάς την τιμώρησε κι αυτός, κόβοντας το χέρι που έπιασε το λουλούδι.

~
KOTPULI NAYANAR
Ο Kotpuli ήταν πολύ πιστός. Πρακτική του ήταν να αγοράζει ρύζι από το εισόδημά του και να το δίνει στους ναούς του Σίβα για την προσφορά προς Αυτόν. Το έκανε για πολύ καιρό. Όταν αναγκάστηκε να λείψει λόγω του στρατιωτικού του καθήκοντος, συνέλεξε σημαντική ποσότητα ρυζιού και την εμπιστεύτηκε στους συγγενείς του, με την σαφή οδηγία πως προοριζόταν για τον Σίβα κι όχι για προσωπική χρήση. Όμως έπεσε λιμός κι οι συγγενείς κόντευαν να πεθάνουν. Αποφάσισαν να βάλουν χέρι στο ρύζι. Όταν γύρισε ο Nayanar κι έμαθε τι συνέβη, δυσαρεστήθηκε πολύ. Τους κάλεσε στο σπίτι του και τους σκότωσε, συμπεριλαμβανομένων και των γονιών του. Η υπέρτατη αφοσίωσή του στον Σίβα είχε επισκιάσει την αγάπη για τους οικείους του. Ο Κύριος εμφανίστηκε αμέσως μπροστά του, τον ευλόγησε και πήρε αυτόν και όλους τους συγγενείς στον Οίκο Του.

~
PUSALAR NAYANAR
Ο Pusalar ήταν βραχμάνος που υπερείχε στην πνευματική λατρεία του Σίβα. Η πνευματική λατρεία είναι χίλιες φορές καλύτερη από την εξωτερική τελετουργική λατρεία. Η πνευματική λατρεία σύντομα οδηγεί σε samadhi και στη φώτιση. Ήθελε πολύ να χτίσει έναν ναό για τον Σίβα, αλλά δεν είχε τα λεφτά για κάτι τέτοιο. Έτσι, νοερά μάζεψε όλα τα υλικά για τον ναό. Ο βασιλιάς Kadava είχε χτίσει έναν μεγαλειώδη ναό. Ο Κύριος θέλησε να του δείξει την υπεροχή του νοερού ναού του Pusalar. Έτσι ο Σίβα εμφανίστηκε στο όνειρο του βασιλιά και του ζήτησε να μεταθέσει την ημερομηνία του εορτασμού της εγκατάστασης του Κυρίου στον ναό του επειδή ο Ίδιος την ίδια ημέρα θα ήταν στον εορτασμό ενός άλλου ναού που έφτιαξε ο Pusalar. Ο βασιλιάς, όταν ξύπνησε, ήθελε πολύ να δει τον πιστό που του ανέφερε ο Σίβα, κι έτσι ξεκίνησε να πάει να τον βρει. Τελικά βρήκε το σπίτι του και όταν βρήκε και τον ίδιο τον Pusalar τού διηγήθηκε το όνειρο. Ο Pusalar έμεινε έκπληκτος και γέμισε χαρά. Σκέφτηκε: "Πόσο ευγενικός και σπλαχνικός είναι ο Θεός. Είμαι ένα ταλαιπωρημένο πλάσμα, κι όμως ο Θεός δέχθηκε το νοερό ιερό μου ως Οικία Του. Είμαι στ' αλήθεια ευλογήμενος." Είπε στον βασιλιά ότι ο ναός ήταν μόνο στο μυαλό του. Ο βασιλιάς σοκαρίστηκε κι εκτιμώντας την πίστη του Pusalar, έπεσε στα πόδια του και τον λάτρεψε. Ο Pusalar προχώρησε στην νοερή εγκατάσταση του Κυρίου στον νοερό ναό του και συνέχισε να Τον λατρεύει μέχρι που έφθασε στην Οικία Του.

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NESA NAYANAR
Αυτός ο Nayanar ήταν υφαντής. Ο νους του ήταν προσηλωμένος στα πόδια του Θεού, τα χείλη του πάντα ψέλλιζαν "nama shivay", τα χέρια του ήταν πάντα απασχολημένα στην υπηρεσία των πιστών. Αυτές οι τρεις αρετές κέδισαν την χάρη του Θεού.

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SADAYA NAYANAR και ISAIJNANIYAR
Ο Sadaya Nayanar ήταν ένας ευσεβής πιστός κι η Isaijnaniyar η πιστή σύζυγός του. Λόγω των καλών πράξεών τους σε παλιότερες ενσαρκώσεις, γέννησαν ένα θεϊκό μωρό. Ήταν ο Sundaramurthi Nayanar. Ο βασιλιάς γοητεύτηκε από το μωρό και θέλησε να το μεγαλώσει ο ίδιος. Προσέγγισε τους γονείς, κι εκείνοι χωρίς δισταγμό, του το έδωσαν αμέσως. Με αυτή την πράξη τους έδειξαν πως δεν είχαν καμία προσκόλληση στον κόσμο αυτό. Διήγαγαν ιδεώδη βίο οικογενειακό (grihastha) και τελικώς κατέκτησαν την χάρη Του.





Τετάρτη, 14 Ιανουαρίου 2015

Minor Upanishads (excerpts-5)

Mainly meditation has to be done on the single letter Om. It itself is the mantra for meditation. The four
legs of that mantra are the four devas and the four Vedas. The letter has to be recognized as the ParaBrahman (Ultimate reality) and meditated upon.

~
Brahma, Vishnu, Rudra and Indra are creating all beings, all organs and all karanas. They are also capable of controlling them. But Lord Shiva exists in between them like sky and is permanently stable.

(Atharvasikha Upanishad)

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Pervading the three cities, the three bodies, illuminating within and without, She, the Consciousness within, becomes the Maha-Tripura-Sundari, being associated with space, time and objects. She alone is Atman. Other than Her is untruth, non-self. Hence is She Brahman-Consciousness, free from (even) a tinge of being and nonbeing. She is the Science of Consciousness, non-dual Brahman Consciousness, a wave of Being-Consciousness-Bliss. The Beauty of the three-great-cities, penetrating without and within, is resplendent, nondual, self-subsisting. What is, is pure Being; what shines is pure Consciousness; what is dear is Bliss. So here is the Maha-Tripura-Sundari who assumes all forms. You and I and all the world and all divinities and all besides are the Maha-Tripura-Sundari. The sole Truth is the thing named ‘the Beautiful’. It is the non-dual, integral, supreme Brahman.

(Bahvricha Upanishad)

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In me, the ocean of unalloyed bliss, many a time arise and fall waves of the universe due to the winds of the fanciful sport of illusion (Maya). I am not attached to my body just as the sky is not attached to the clouds. Hence how can I have its (i.e. the body’s) characteristics during (the stages of) waking, dreaming and
deep sleep ?  I am always far beyond imagination like ether; I am different from it (the body) as the sun is from the objects of illumination; I am ever changeless just like the unchangeable (i.e. the Meru mountain) and, like the ocean am I limitless. I am Narayana, I am the destroyer of the (demon) Naraka, I am (Siva), the destroyer of the three (aerial) cities, I am the Purusha, I am the supreme Lord; I am the indivisible consciousness, the witness of all; I am without a superior, I am devoid of ‘I-ness’ (egotism) and ‘mine-ness’ (possessiveness).

~
Therefore the vital air passing through the Kundalini and the Susumna gets dissolved in the Sahasrarachakra at the top of the head. Then the vision, the mind, vital air and the ‘fire’ of the body reach) the seat of Siva (and get dissolved); that is Brahman; that is the transcendent Brahman. That (Brahman) will be realized by the practice (of Yoga), which is facilitated by the acquisition of practice in previous births.

~
Those (sages) who attain the transcendent state (through the passage) in the skull at the top of their body, do never return (to the worldly life) for they realize the lower as well as the higher (Brahman). The attributes of objects seen do not affect the onlooker who is different from them. The attributes of a householder do not affect him who remains non-aligned without any mental modification, just as a lamp (which suffers no change by the objects revealed by it). Let (me) the non-aligned (sage) roll in water or on the ground; I am untouched by their characteristics just as the ether (in the pot) is not affected by the attributes of the pot. I am free (from the effect) of activities, and changes, devoid of parts and form, I am without fancies, I am eternal , I am without a support and I am devoid of duality. I am the form of all (beings), I am the all, I am beyond everything and without a second; I am the one indivisible knowledge and I am the compact bliss of the Self.
Seeing everywhere the Self, considering the Self as without a second, enjoying the bliss of the Self, I remain without reflections.Walking, standing, sitting, lying or otherwise, the wise sage delighting in the Atman shall live as he wishes (fulfilling his duties; and on leaving the world, will attain final liberation). Thus (ends) the Upanishad.

(Kundikopanishad)

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This cosmos is only the manifestation of that being; there is nothing other than that; the differences in the universe are also his manifestation. Present everywhere, connected with every thing, yet He does not
move as there is nowhere to go; He does not exist as there is nowhere (substratum) to exist, yet exists because he is Existence by nature. Brahman is knowledge, Bliss and the resort (source) of the giver of
Jivanmukti. Giving up of all mental desires is the way (to that knowledge). The wise say that the understanding of that Being is the absence of worldly conceptions. The dissolution and creation of the
universe are due to the contraction and expansion, respectively, of the Power. The basis of Vedantic statements, yet beyond words, It is ‘I Reality, knowledge, bliss and nothing else’.

~
He is said to be ‘Liberated while living’ who has lost taste for enjoyment by means of penance etc., and no other cause. Who does not rejoice, nor languish, being detached when joy and grief befall (him) according to time (destiny); Who is untouched in the mind, by exaltation, anger, fear, lust and meanness; Who gives up (as if) playfully, the egotist tendency and remains giving up brooding; Who is free from desire and non-desire as he is introvert and behaves as in deep sleep; Who is seated delighting in the spirit, replete, pure in mind having got excellent repose and desires nothing in the material world and lives without unction; Who is un-smeared in the region of the heart with (objects of) knowledge and whose consciousness is not inert;
Who performs without expectation, likes and dislikes (actions) (acts of) joy and grief, virtue and vice, success and failure; Who is silent, egoless, prideless, avoiding jealousy and does actions without agitation; Who exists like a detached onlooker and functions without attachment and desire everywhere; Who has given up internally all of Dharma and Adharma, thought and desire; Who has given up fully the (worldly) view; Who eats with equal detachment what is bitter, sour, salty, astringent, seasoned and unseasoned;
Who has given up Dharma and Adharma, joy and grief, death and birth; Who, free from tension and joy, does not get depressed or elated, with a pure intellect; Who has given up all desires, all doubts, all conation, all rigid thoughts; Who is equal towards birth, existence and death, rise and fall. Who does not dislike or hanker after anything and enjoys incidental pleasure. Whose thought of worldly life has quietened down, who has aspects and yet is aspect-less, having mind – yet mindless. Who is active towards all objects, yet is desireless as if they are alien objects, is full in spirit. He gives up the state of Jivanmukta when this body is
consigned to time (death) and enters the state of Adehamukta (liberated without body), like wind which does not move. Such a person does not rise or set, is neither real nor unreal, nor is he far away, nor ‘I’ nor ‘another’. Other, than him, there is no lustres nor darkness which is steady and profound, ineffable and unmanifest. Not empty vacuum, not having form, neither visible nor vision; nor a mass of creations but existing infinitely. Undesignated in nature, fuller than the fullest, neither real nor unreal, neither being nor coming into being, pure consciousness; not the Chaitya (world created by mind), endless, ageless, auspicious, having no beginning, middle or end, having no ailment in mind or body. That which is considered as the vision amidst the seer, seeing and object of seeing. O sage, there is surely nothing beyond this.

~
One shall develop wisdom only at first; first liberation from worldly life, by means of scripture, contact with good people, penance and selfcontrol. One’s own experience (of the self), Shastra and the preceptor
form one statement (they yield a single purpose) by practising (theteachings of) which the self is ever looked at (realized). If you do (achieve) every moment, the avoidance of the sustained fancy and desire, then you will have reached the sacred, mindless state. Samadhi is said to be the freedom of the mind from agency
(activity). That itself is oneness, that is the highest and auspicious joy. You should remain, like a dumb, blind and deaf person, giving up with your mind, the thought of all things as the self. The vision got through words of (Vedanta) that you are composed, unborn, beginningless and endless, shining, taste (bliss) alone, devoid
of symptoms of mind – all this is for the (lower) knowledge and wasteful – only Om is real.
All the visible things in the world are nothing more than the consciousness without vibration – contemplate this. Or, with mind ever enlightened and performing worldly functions, you remain knowing the oneness of the self, like the calm ocean. Only the knowledge of Truth is the fire to the grass of mental impressions – this is said to be Samadhi, not mere silence.

~
Riches do not help, nor friends nor kinsmen, nor the strain of the body, nor resorting to sacred waters and temples, but only through the conquest of the mind is that condition reached.

~
The cosmos is spread (generated) through the mind by the self-born supreme being. So the visible cosmos is mental in nature. There is no real mind; it is only the flash of things. Know the mind to be only ideation. Understand that where there is ideation there is Mind. Mind and ideation are never different – when the mass of ideations slips away only the (pristine) nature remains.

~
Only one who looks upon everything in relation to consciousness is the knower proper, Shiva, Vishnu and Brahma.

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In the desert all the waters (in mirages) is an illusion -only the desert is real; (similarly) on reflection all the three worlds are nothing more than consciousness.

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Make the mind non-mind, meditate in the heart. (..) Kill the mind without hesitation.

~
All this cosmos is Brahman, eternally conscious, undecaying. The other thing namely mental projections, does not really exist. Nothing is really born, dies in this triad of worlds, nor is there any reality in various stages of things; only Pure Consciousness is real, which is aloof, shining by itself common to all and free from mental torment.

~
By knowing the seven stages of knowledge, one will not be sub-merged in the mire of illusions. Many schools speak variously of the stages of Yoga but only the following are acceptable to me: liberation follows after the seven stages. The first stage of knowledge – is auspicious desire, the second is reflection, the third is thinning of the mind, the fourth is attainment of Sattva, then detachment, the sixth is reflection on objects and the seventh is of the Turiya. Their explanation: The wise say that the auspicious desire is the desire following detachment –meditation ‘why do I remain like a fool, being looked upon by good people ?’ Reflection is good activity (tendency) after the practice of detachment and contact with scriptures and good people.
Thinning of the Mind is the condition where the attachment to senseobjects is reduced by means of auspicious desire and reflection. Sattvapatti is the mind in the pure Sattva condition by the practice of
the above three stages. The Asamsakti stage is the developed condition, without even a trace
of involvement, by means of the practice of the four stages. Padarthabhavana is the sixth stage resulting from the five stages, delighting in the spirit firmly by the non-contemplation of objects internal and external.
The ‘Fourth’ (Transcendental) condition (here the seventh) is concentration on one’s nature, seeing no real difference, by the long practice of the six stages – this is the stage of Jivanmukti. The stage ‘Beyond the Fourth’ is the stage of liberation without the body. Nidagha, those who have reached the seventh stage, delight in the spirit – they do not drown in pleasure and pain. They do (or not do) whatever is only relevant and minimal. They perform actions following the past, awakened (impelled) by those nearby, like one
waking from sleep.

~
Those men who know this world as well as what is beyond conform to all things. They neither shun nor seek the ways of the world.

~
Though intellectual, though extremely and variously learned, though high-born and eminent, one is bound by cravings as a lion is with a chain.

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The Spirit neither sets nor rises; neither rises up nor lies low; neither goes nor returns; it is neither present nor absent here.

~
The marks of a man of discrimination are spontaneous indifference to experiences that do not come of their own accord and hearty acceptance of those that do.

~
Give up the very tendency to renunciation. Giving up everything together with its cause -the dichotomy between Spirit and mind, light and darkness etc.; the latent impressions and what generates them- as well the vibrations of vital breath, be you sky-like with a stilled intellect.

~
Neither shunning nor grasping, be always calm.

~
Remain rooted in what is neither to be rejected nor seized; be wholly firm.

~
Standing or moving, sleeping or walking, dwelling in a place, flying aloft or falling down, inwardly sure that all this is but unreal, eschew all clinging. If you depend on this objective world, you have a mind and are in bondage. If you reject the objective world, you have no mind; you are liberated.

~
Only small men discriminate saying: "One is relative; the other is a stranger". (..) Those who live magnanimously the entire world constitutes but a family.

(Maha Upanishad)

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

The steady mind is empty of latent impulses; the same is the state of contemplation. The same also is Aloneness. Besides, it is nothing but perpetual quiescence.

~
Once the inner cool is won, the world is cool. To those scorched by the inner thirst, the world is afire.

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When all objects are deadily renounced, the supreme Self, the transcedent light alone remains.

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In order to realize the Self, renounce everything. Having cast off all objects, assimilate yourself to that which remains.

~
Whatever object is beheld in the world around is but the vibration of Consciousness, it is nothing permanent.

~
The man free from inner clingings, whose mind dwells on the blissful Brahman may or may not act externally; never can he be either agent or experiencer.

~
All this is Self: what shall I seek here and what avoid? Know this to be the position of non-attachment that the Jivanmuktas fosters.

~
He does not approve of inactivity; neither does he cling to activities. He, the renouncer, is the superbly equable (in outlook); he is said to be the non-attached.

~
The mind that clings not to acts, thoughts, and things, to wanderings and reckonings of time, but reposes in Consciousness alone, finding no delight anywhere, even when turned toward some objects, revels in the Self. Let him perform or not all this empirical activity; doing or non-doing, his true occupation is Self-delight.

~
The Self is neither gross nor subtle; neither manifest nor hidden; neither spiritual nor material; neither non-being nor being.

~
Liberation is not on the top of the sky; not in the nether world; not on the earth. The dwindling of mind in which all desires dry up is held to be liberation.

~
He is called the Jivanmukta who lives, unattached, in the pure Being that sustains all, the indubitable Spirit that is the Self. He craves not for what is yet to be; he does not bank on the present; he remembers not the past; yet he does all work. Ever unattached to those who cling to him; devoted to the devotees; he is harsh, as it were, to the harsh. A child amidst children; adult amidst adults; bold amidst the bold; a youth amidst the youthful; lamenting amidst those who lament.

~
All is Self alone; what are the empirical states being and non-being? Where have they fled? Where are the notions of bondage and liberation? What stands out is Brahman alone. All is the one supreme Sky. What is liberation? What is bondage? This is the great Brahman, established mightily, with extended form; duality has vaniched far from it; be you, yourself, the Self alone.

~
Mental enjoyments are the foes of one who has thought extensively; they move him not in the least just as gentle breezes move not a hill at all.

~
The mind wanders among objects as a monkey does from tree to tree.

~
Then he becomes that which is beyond even the range of words which is the nihil of the nihilst and Brahman of the knowers of Brahman.

~
The Principle whose sole proof is one's experience of It.

~
A state subtler than that of the sky. In a moment he has become the hallowed God.

~
Whatever objects are present in the world are held to be the stuff of nescience. How can the great Yogin, who has dispelled nescience, plunge into them?

~
The whole world is superimposed on the Supreme Reality, the Ground, as the snake is on the rope.

~
Dead is his mind who is unmoved in joy and sorrow, and whom nothing jerks out of equality, even as breaths stir not a mighty mountain.

~
Neither sunrise nor sunset; neither sensations of joy or anger; neither light nor darkness; neither twilight, day or night; neither being, non-being, nor centrality marks the status of videhamukti.

~
Rid your mind of all latent tendencies; concentrate your mind forcefully, and go beyond all mental constructions.

~
Having mastered the knowledge of Brahman let him live in childlikeness alone. Having mastered both Brahman-knowledge and childlikeness, the sage possesses the Self.

~
Rejecting everything and imagining nothing, either to be chosen or rejected, the mind remains (in itself); now is the mind unborn.

~
Be immaterial, rejecting all pleasures and cognitions.

~
It is the cause of all beings; itself has no cause. It is the quintessence of all essences; nothing is more quintessential than It. In that vast mirror of Intelligence, all these perceptions of objects are reflected as the trees on the bank are reflected in the lake.

~
If by manly endeavour you forcefully eschew latent impressions and establish yourself, all alone, in that indestructible status, even for a moment, at the very summit of universal being, well, at this very moment you achieve it all right. Or if you sedulously cultivate the status of universal being, that status you will attain with somewhat greater effort.

~
Truth-knowers know that breath-control corresponds to the eschewal of latent impressions; therefore, also, practise this too, by breath control. By eschewing latent impressions the mind ceases to be; also by obstructing the vibrations of the vital breath; do the one or the other as you choose.

~
Undetermined by space and time, beyond the purview of 'is' and 'is not', there is but Brahman, the pure indestructible Spirit, quiescent and one; there is nothing else. Thus thinking, with a body at once present and absent, be liberated, the silent man, uniform, with quiescent mind delighting in the Self. There is neither mind-stuff nor mind; neither nescience nor Jiva. Manifest is the one Brahman alone, like the sea, without beginning or end.

~
The decision "This is not Brahman" is the sum total of nescience, whose extinction consists in the opposite decision "This is Brahman". Brahman is spirit, Brahman is the world. Brahman is the congregation of beings, Brahman is myself, Brahman is the adversary of the Spirit, Brahman is the allies and friend of the Spirit. Once it is realized that Brahman is all, man is Brahman indeed! One experiences the omnipresent Spirit that is peace.

~
Uprooting this fearful demon of the mind, detrimental to the essence of steadiness, remain what you are; be steadfast. The Spirit that is beyond cause and effect and is likened to the boundless sky is incapable of confrontation by any real object; it remains at the end of all mental processes.

~
Knowing for creation "I Am That", having done what had to be accomplished, I never thing of the past or the future, I cling wholly to the vision that is present here (and now). "This have I won today; I shall achieve his beatiful". I laud not; neither do I condemn. Nothing other than the Self is anywhere. The gaining of the good does not gladden me; evil betiding me does not sadden me.

~
I am not bound nor liberated. I am indeed the untrammelled Brahman. I am free from duality. I am being, intelligence, bliss (Sat-Chit-Ananda).

~
Just as space is called "pot-space" and "great space", so, due to delusion, is the self called Jiva and Isvara in two ways. When the all-pervading spirit shines always without a break in the mind of the Yogin then one becomes one's Self. Verily, when one beholds all beings in one's own Self, and one's own Self in all beings, one becomes Brahman.

~
Discarding all mental constructions about objects, rising well above them, dwell on the thought "I, the free, am the supreme Brahman that remains".

~
Let him give up his body either in a holy spot or in the hut of an eater of dog's flesh: Once knowledge is won, one becomes Jnanin of Brahman, free from all latent impressions of Karma. The cause of bondage is mental construction; give that up. Liberation comes through the absence of mental construction; practise it intelligently.

~
Having renounced all constructions, identify with what remains.

~
Mind's being alone is suffering; the giving up of the mind alone is joy. Therefore, through non-cognition (of objects) attenuate the mind in the sky of the Spirit.

~
Whoever studies the Annapurnopanishad becomes a Jivanmukta and Brahman.

(Annapurnopanishad)

Δευτέρα, 12 Ιανουαρίου 2015

Vijnana Bhairava Tantra (excerpts)

The state of bhairava cannot be measured in terms of time, space or direction, nor can it be indicated by any attribute or designation.

~
One can have this inner experience for oneself when the mind is free from modifications or thought patterns. The atman of bhairava, which is known as bhairavi, is then experienced as the bliss of one's own inner awareness, a state whose form is fullness, free from all contradictions.

~
The essence of his nature is known to be free of dross and pervades the entire universe. This being the nature of the highest reality, who is the object of worship and who is to be pacified by worship?

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Just as space, direction and form are revealed by the flame of a candle or the rays of the sun, similarly Shiva is revealed by the medium of Shakti.

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By fixing the mind at the two points of generation (of prana and apana), the state of fullness results.

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When the ingoing pranic air and outgoing pranic air are both restrained in their space from their (respective points of) return, the essence of bhairava, which is not different from bhairavi, manifests.

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When the shakti in the form of vayu or pranic air is still and does not move swiftly in a specific direction, there develops in the middle, through the state of nirvikalpa, the form of Bhairava.

~
Concentrate on the shakti (kundalini) arising from the root like the rays of the sun, gradually becoming subtler and subtler, until at last she dissolves in the dwadashanta (sahasrara chakra at the top of the head) and bhairava manifests.

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Wherever there is mindful awareness, either on the void, or on another (object such as a) wall, or on an excellent percon (such as guru), gradually the boon of absorption into the self is granted.

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Having closed the eyes, and fixing the attention at the crown of the head, gradually stabilize the mind and direct it towards the highest goal, which will gradually become discernible.

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One should meditate on the inner space of the medial nadi (sushumna) situated in the central axis of the body (the spinal column), which is as slender as a fibre of a lotus stem, and then by the grace of Devi, the divine is revealed.

~
Whenever one mediates upon the subtle fire, in the form of a tilak (like the mark on the forehead), or on the bindu at the end of the shikha, a condition of agitation and shaking is produced, followed by absorption and dissolution in the cave of the heart.

~
One who repeats the pranava (Aum) perfectly, while concentrating on the void for protracted periods, experiences the void, and by that void the transcendental shakti (is revealed).

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When one-pointed awareness non the prolonged inner sounds of different musical instruments, such as stringed, wind and percussion, is gradually established, in the end the body becomes the supreme space.

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All the directions should be contemplated upon simultaneously in one's own body as space or void. The mind being free from all thoughts becomes dissolved (in the vacuous space of consciousness).

~
By steady contemplation on the void of the back (sushumna), the void of the root and the void of the heart simultaneously, there arises the state of nirvikalpa, which is free from thought constructs.

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If one concentrates on the body as void, even for a moment, with the mind free from thought, then one attaines thoughtlessness and and verily becomes that form of void.

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Concentrate upon all the constituents of the body pervaded by space, so that the thought becomes steady.

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One should contemplate on the skin of the body as a mere wall or partition with nothing inside it. By meditating thus, he becomes like the void, which cannot be meditated upon.

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When the mind is dissolved in the dwadashanta (hridaya chakra) by steady awareness and steady practice, the true nature or essence of the goal manifests everywhere in one's body.

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By bringing the mind forcibly to dwadashanta again and again, however and wherever possible, the fluctuations of the mind diminish day by day, so that each moment becomes an extraordinary state.

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One should contemplate that one's own body has been burnt by Kaalagni (Shiva as universal destroyer), arising from the movement of time. Then at last one will experience tranquillity.

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Havig meditated with an unwavering and one-pointed mind on the entire universe being burnt (by Kaalagni), that man becomes a godman or attains a supreme state of manhood.

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By meditating on the form of the universe and the course of its development through time and space, gradually dissolve the gross into the subtle and the subtle into the state of being beyond, until the mind is finally dissolved (into pure consciousness).

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One should meditate on all the sides or aspects of the universe up to the shiva tattva of all. In this way the experience of the supreme reality arises.

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One should concentrate on this universe as nothing but void. Dissolving the mind also like this, one then experiences the state of laya, or total dissolution.

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One should fix his sight (on the empty space) inside the pot, leaving aside the enclosing structure. Thus, the pot being gone, the mind will at once be dissolved (into the space). Through that laya the mind becomes completely absorbed (in the void).

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One should fix his gaze on a treeless place, like bare mountains or rocks, where there is no support for the mind to dwell on. Then the modifications of the mind become less and the experience of dissolution takes place.

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One should think of two objects, and in the event of such knowledge being matured, then cast both aside and dwell (on the gap or space) in the middle. Having meditated in the middle, the experience of the essence arises.

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When the mind is restrained to one object of awareness, casting all others aside and not allowing movement to take place from one to another, then inside that perception the awareness blossoms.

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One should concentrate with an unwavering mind on all existence, the body and even the universe simultaneously as nothing but consciousness, then the supreme consciousness arises.

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One should contemplate simultaneously on the entire universe or on one's own body filled with the bliss of the self. Then through one's own nectar, one becomes alive with the supreme bliss.

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By applying the performance of austerities, great bliss arises immediately, by which the essence is illumined.

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By blocking all the channels (of perception) the pranashakti moves slowly upwards (through the spinal column). At that time, feeling the sensation of an ant crawling in the body, one experiences the supreme bliss.

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One should throw the blissful mind into the fire (manipura chakra) in the middle of that fibre-like lotus stalk (sushumna) or into that which is only full of air (anahata chakra). Then one is united with the remembrance of bliss (the forgotten bliss, before one's embodiment).

~
By the union with shakti there is excitation and in the end one is absorbed into shakti. That bliss of union which is said to be the nature of Brahman (ever-expanding consciousness), that bliss is (in reality) one's own self.

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When great joy is obtained, for example through meeting with relatives, one should meditate on that with one-pointedness, until the mind becomes absorbed and the bliss ever arises.

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If one concentrates on eating and drinking and the happiness obtained  by that joy of taste, from such contemplation of enjoyment arises the state of fullness, which then becomes supreme joy or bliss.

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As a result of concentration on the pleasures of the senses, such as music or song, the yogis experience equal happiness within. By being thus absorbed the yogi ascends beyond the mind and becomes one with that.

~
Whenever there is satisfaction of mind and the mind is held there alone, the nature of supreme bliss manifests.

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By entering that state preceding sleep, where the awareness of the outer world has faded, (the mind is absorbed in the threshold state) which the supreme goddess illumines.

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By gazing on the space that appears variegated by the rays of the sun or an oil lamp, there the nature of one's essential self is illumined (i.e. trataka: fixing the gaze on a spot without blinking).

~
One should steady the gaze (without blinking) on the gross form of any object. When the mind is transfixed and made supportless (without any other thought or feeling), it at once acquires the state of shiva.

~
As a result of slowly swinging or rocking the body, one attains a tranquil state of mind and floats into the stream of divine consciousness.

~
Having fixed the gaze continuously on the clear sky (without blinking) and with a steady awareness, at once the nature of Bhairava is achieved.

~
One should contemplate on the sky as the form of bhairava (until it is) all absorbed in the forehead. Then all that (space) will be entered by the essence of light in the state of bhairava.

~
While closing the eyes, one should contemplate on the profound darkness spreading in front of as the form of bhairava. Thus he becomes one with that.

~
Whoever restrains even the same sense organ enters the one void without a second by this obstruction and there the atma,  or self, is illumined.

~
When one meditates on one's own self in the form of unlimited space (in all) directions, the mind is suspended and shakti in the form of consciousness is revealed as the form of one's own self.

~
Maya is the delusive principle residing (in manifest existence), causing name and limited activity. Considering thus the nature or functions of the various elements, one (realizes that he) is not separate (from the supreme reality).

~
Observing the desires, which spring up in a flash, put an end to them. Then verily (the mind) will be absorbed in the very source from which they have arisen.

~
Being absorbed in the essence I am, and identifying with that, one becomes that.

~
When desire or knowledge arises, one should fix the mind there, thinking that to be the very self. Making the mind absolutely one-pointed (in this way), he realizes the essence of the tattvas.

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Knowledge is without cause, and thus becomes baseless and deceptive. In reality, knowledge does not belong to any one person. Contemplating like this, one becomes Shiva.

~
Bhairava is of the nature of undifferentiated consciousness in all embodied forms. Therefore, those persons who contemplate on all creation pervaded by that consciousness, transcend relative existence.

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When lust, anger, greed, delusion, arrogance and jealousy are seen (within), having fixed the mind completely (on these), the underlying tattva, or essence, alone remains.

~
Meditating on the manifest world as imagined or illusive, like magic show or a painting, and seeing all existence as transient, happiness arises.

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The mind should not dwell on pain or pleasure, but the essence that remains in the middle (in between the opposites) should be known.

~
Abandoning consideration for one's own body, one should contemplate with a firm mind that "I am everywhere". When this is seen (by means of consentrated insight) one does not see another and thus becomes happy.

~
Contemplate on consciousness, such as one's own and even in another's body as well. Thus abandoning all physical expectation, one becomes all-pervasive in the course of time.

~
Having freed the mind of all supports, one should refrain from all the vikalpas (thoughts). Then, the self becomes one with the supreme Self in the state of bhairava.

~
The Supreme Lord, who is omnipresent, omniscient and omnipotent, verily, I am He and I have the same shiva-nature. Contempating thus with firm conviction, one becomes Shiva.

~
Just as waves arise from water, flames from fire and light rays from the sun, similarly the waves of bhairava, which produce the different emanations of the universe, are verily my source.

~
If the eyes are fixed in a steady gaze (without blinking), kaivalya will arise immediately.

~
Standing above a deep hole or well and looking steadily downward (into the abyss), the mind becomes entirely free of vikalpas and dissolution immediately manifests.

~
Wherever the mind moves, whether outwards or inwards, there the all-pervasive state of shiva will go.

~
Wherever the consciousness leads through the channel of the eyes, by contemplating on that object alone being of the same nature as that of the supreme, absorption of mind and the state of poornatva are experienced.

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At the beginning and end of sneezing, in terror, sorrow or confusion, when fleeing from a battlefield, during curiosity, or at the onset or appeasement of hunger, that state is the external existence of Brahma.

~
That intuition which emerges from the intense devotion of one who is perfectly detached is known as the shakti of Shankara. By contemplating regularly on that shakti, Shiva is revealed there.

~
When one perceives a particular object, vacuity is established regarding all other objects. Contemplating on that (vacuity), verily, even though the particular object is still known or perceived, the mind rests in tranquillity.

~
What people of little understanding believe to be purity is neither pure nor impure to one who has experienced Shiva. Nirvikalpa, or freedom from vikalpas, is the real purification by which one attains happiness.

~
The reality of Bhairava dwells everywhere, even in ordinary people. By contemplating thus, "There is nothing other than Him", one attains the non-dual state (of homogenous awareness).

~
One who makes no distinctions between friend and foe, honour and dishonour, knowing Brahman to be full in itself (all pervading), becomes supremely happy.

~
By contemplating on Bhairava as all that which is void and cannot be known, grasped or imagined, at the end realization takes place.

~
Wherever the mind dwells, casting that aside that very moment, the mind becomes supportless and free from disturbance.

~
The word Bhairava denotes he who dispells all fear and terror, who howls and cries, who gives all, and who pervades the entire universe (manifest and unmanifest). He who constantly repeates the word Bhairava becomes one with Shiva.

~
Meditating every moment on the words: eternal, omnipresent, supportless, all pervasive, master of the universe, one attains fulfilment in accordance with their meaning.

~
This world is (illusory) like magic, devoid of any essence. What essence exists in magic? Being firmly convinced of this, one attains peace.

~
How can there be knowledge or activity of the changeless atman, or self? All external objects are under the control of knowledge. Therefore, the world is void.

~
There is neither bondage nor liberation for me. These scare cowards and are the reflections (projections) of the intellect, just as the sun is reflected in water.

~
Knowledge reveals all and the self of all is the revealer. One should contemplate on the knowledge and the knower as being one and the same.

~
When the mind, awareness, energy and individual self, this set of fours dissolves, then the state of bhairava manifests.

~
One attains the state of bhairava, if established even in one of these (112 dharanas), and by his speech he confers blessings or curses.

~
Contemplate on the thought of being in the supreme consciousness again and again. This is also japa.

~
When the intellect becomes steady, formless and without any support, meditation is verified. Imagination of the form of the divine with a body, eyes, mouth, hands etc. is not meditation.

~
Offering of flowers etc. is not pooja, or worship, but making one's mind steady in mahakasha, the great void, (and thoughtless) in nirvikalpa is worshipped indeed. From such reverence, dissolution of mind takes place.

~
By being established in any one of the practices described here, whatever experience is produced, develops day by day until the state of absolute fullness or satisfaction is attained.

~
The real oblation is made when the elements and sense perceptions along with the mind are poured into the fire of the great void (i.e. bhairava or supreme consciousness) using the consciousness as a ladle.

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One's own self is verily the all-pervasive bliss of freedom and the essence of consciousness. Absorption into that nature or form of one's self is said to be the real bath (purification).

~
The oblations and the worshipper by which verily the transcendental reality is worshipped are all one and the same. What then is this worship?

~
The breath is exhaled with the sound Ha and inhaled again with the sound Sa. Thus the individual always repeats this particular mantra Hamsa.

~
Thus understanding the quintessence, Shakti being steeped in delight embraced Shiva.

Κυριακή, 11 Ιανουαρίου 2015

Μιχαήλ Ψωλλός- Samadhi (Με πιάνουνε ζαλάδες- Κ. Μπέζος)





ο Rudra παίζει τύμπανο κι ο Krsna τη φλογέρα,
τον Sadashiva ψάλλουνε, που μοιάζει του αιθέρα.
Ο Πάνας μας τη σύριγγα, τη λύρα ο Ορφέας,
χορεύει κάπου στο Λευί κι ο Ιησούς-βαφέας.

Βαρά κι ο Bach το τσέμπαλο, τη veena ο Narada,
σέρνει χορό η Parvati και τραγουδά η Radha.
οργιάζουνε τα χερουβείμ, νηστεύουν οι Μαινάδες,
διαβάζουνε Ευαγγέλια, Σούτρες κι Ουπανισάδες.

Η Ινδία είναι στο μυαλό, το ίδιο κι η Ελλάδα,
παράτα τις ιδέες σου και φάε μια φασολάδα.
Αυτό που ψάχνεις, μάγκα μου, είναι εδώ μπροστά σου,
παράτα πια τη μέθοδο κι άνοιξε τα στραβά σου.

μες στο βαδύ διαλογισμό, τίποτα δε συνέβη
ύστερα απ' το διαλογισμό, τίποτα δε συνέβη
και πριν απ' το διαλογισμό, τίποτα δε συνέβη
Δεν γεννήθηκε κανείς, τίποτα δε συνέβη.

Παρασκευή, 12 Δεκεμβρίου 2014

Tejobindu Upanishad

CHAPTER - I

PARAM-DHYANA (the supreme meditation) should be upon Tejo-bindu (the seed or
source of spiritual light), which is the Atma of the universe, which is seated in the heart,
which is of the size of an atom, which pertains to Shiva, which is quiescent and which is
gross and subtle, as also above these qualities.
That alone should be the Dhyana of the Munis as well as of men, which is full of pains,
which is difficult to meditate on, which is difficult to perceive, which is the emancipated
one, which is decayless and which is difficult to attain.
One whose food is moderate, whose anger has been controlled, who has given up all
love for society, who has subdued his passions, who has overcome all pairs (heat and
cold etc.), who has given up his egoism, who does not bless anyone nor take anything
from others;
And also who goes where they naturally ought not to go and naturally would not go
where they like to go – such persons also obtain three in the face. Hamsa is said to have
three seats.
Therefore know it is the greatest of mysteries, without sleep and without support. It is
very subtle, of the form of Soma and is the supreme seat of Vishnu.
That seat has three faces, three gunas and three Dhatus and is formless, motionless,
changeless, sizeless and supportless.
That seat is without Upadhi and is above the reach of speech and mind. It is Svabhava
(Self or nature) reachable only by Bhava (being).
The indestructible seat is associateless, without bliss, beyond mind, difficult to
perceive, emancipated and changeless. It should be meditated upon as the liberated, the
eternal, the permanent and the indestructible.
It is Brahman, is Adhyatma (or the deity presiding as Atma) and is the highest seat of
Vishnu. It is inconceivable, of the nature of Chidatma and above the Akasa.
It is void and non-void and beyond the void and is abiding in the heart. There is (in It)
neither meditation nor meditator, nor the meditated, nor the non-meditated.
It is not the universe. It is the highest space; it is neither supreme nor above the
supreme. It is inconceivable, unknowable, non-truth and not the highest.
It is realised by the Munis, but the Devas do not know the supreme One. Avarice,
delusion, fear, pride, passion, anger, sin;
Heat, cold, hunger, thirst, thought and fancy – (all these do not exist in It). (In It)
there is no pride of (belonging to) the Brahmana caste, nor is there the collection of the
knot of salvation.
(In It) there is no fear, no happiness, no pains, neither fame nor disgrace. That which
is without these states is the supreme Brahman.
Yama (forbearance), Niyama (religious observance), Tyaga (renunciation), Mouna
(silence) according to time and place, Asana (posture), Mulabandha, seeing all bodies as
equal, the position of the eye;
Prana-samyamana (control of breath), Pratyahara (subjugation of the senses),
Dharana, Atma-Dhyana and Samadhi – these are spoken of as the parts (of Yoga) in
order.
That is called Yama in which one controls all his organs (of sense and actions)
through the Vijnana that all is Brahman; this should be practised often and often.
Niyama, in which there is the supreme bliss enjoyed through the flowing (or
inclination) of the mind towards things of the same (spiritual) kind, (viz., Brahman) and
the abandoning of things differing from one another is practised by the sages as a rule.
In Tyaga (renunciation), one abandons the manifestation (or objects) of the universe
through the cognition of Atman that is Sat and Chit. This is practised by the great and is
the giver of immediate salvation.
Mouna (the silence), in which, without reaching That, speech returns along with
mind, is fit to be attained by the Yogins and should be ever worshipped by the ignorant
(even).
How is it possible to speak of ‘That’, from which speech returns ? How should it be
described as the universe as there is no word to describe it ?
It is ‘That’ which is (really) called silence and which is naturally understood (as
such). There is silence in children, but with words (latent); whereas the knowers of
Brahman have it (silence) but without words.
That should be known as ‘the lonely seat’ in which there is no man in the beginning,
middle, or end and through which all this (universe) is fully pervaded.
The illusion of Brahma and all other beings takes place within one twinkling (of
His eye). That should be known as Asana (posture), in which one has with ease and
without fatigue (uninterrupted) meditation of Brahman; that is described by the word
Kala (time), that is endless bliss and that is secondless. Everything else is the destroyer of
happiness.
That is called Siddhasana (Siddha-posture) in which the Siddhas (psychical
personages) have succeeded in realising the endless One as the support of the universe
containing all the elements, etc.
That is called the Mulabandha, which is the Mula (root) of all worlds and through
which the root Chitta is (Bandha) bound. It should be always practised by the Rajayogins.
One after having known the equality of the Angas (or parts of Yoga) point to one and
the same Brahman, should be absorbed in that equal (or uniform) Brahman; if not, there
is not that equality (attained). Then like a dry tree, there is straightness (or uniformity
throughout).
Making one’s vision full of spiritual wisdom, one should look upon the world as full
of Brahman. That vision is very noble. It is (generally) aimed at the tip of the nose;
But it should be directed towards that seat (of Brahman) wherein the cessation of
seer, the seen and sight will take place and not towards the tip of the nose.
That is called Pranayama (the control of breath), in which there is the control of the
modifications (of mind) through the cognition of Brahman in all the states of Chitta and
others.
The checking of (the conception of the reality of) the universe, is said to be
expiration. The conception of ‘I am Brahman’ is inspiration.
The holding on (long) to this conception without agitation is cessation of breath. Such
is the practice of the enlightened.
The ignorant close their nose. That should be known as Pratyahara, through which
one sees Atman (even) in the objects of sense and pleases Chitta through Manas. It
should be practised often and often.
Through seeing Brahman wherever the mind goes, the Dharana is meant that state
where one indulges in the good thought:
‘I am Brahman alone’, and is without any support. This Dhyana is the giver of
supreme bliss.
Being first in a state of changelessness and then thoroughly forgetting (even) that
state owing to the cognition of the (true) nature of Brahman – this is called Samadhi.
This kind of bliss should be practised (or enjoyed) by a wise person till his cognition
itself united in a moment with the state of Pratyag (Atman).
Then this King of Yogins becomes a Siddha and is without any aid (outside himself).
Then he will attain a state, inexpressible and unthinkable.
When Samadhi is practised, the following obstacles arise with great force – absence
of right inquiry, laziness, inclination to enjoyment;
Absorption (in material object), Tamas, distraction, impatience, sweat and absentmindedness.
All these obstacles should be overcome by inquirers into Brahman.
Through Bhava-Vrittis (worldly thoughts), one gets into them. Through Sunya-Vrittis
(void or empty thoughts), one gets into them. But through the Vrittis of Brahman, one
gets fullness.
Therefore one should develop fullness through this means (of Brahman). He who
abandons this Vritti of Brahman, which is very purifying and supreme – that man lives in
vain like a beast.
But he who understands this Vritti (of Brahman) and having understood it makes
advances in it, becomes a good and blessed person, deserving to be worshipped by the
three worlds.
Those who are greatly developed through the ripening (of their past Karmas) attain
the state of Brahman; others are simply reciters of words.
Those who are clever in arguments about Brahman, but are without the action
pertaining to Brahman and who are greatly attached to the world – those certainly are
born again and again (in this world) through their Ajnana;
(The former) never remain, even for half a moment – without the Vritti of Brahman,
like Brahma and others, Sanaka, etc., Suka and others.
When a cause is subject to changes, it (as an effect) must also have its cause. When
the cause ceases to exist in truth, the effect perishes through right discrimination. Then
that substance (or principle) which is beyond the scope of words, remains pure.
After that, Vritti Jnana arises in their purified mind; through meditation with
transcendental energy, there arises a firm certitude.
After reducing the visible into the invisible state, one should see everything as
Brahman. The wise should ever stay in bliss with their understanding full of the essence
of Chit.
Thus ends the first chapter.

CHAPTER - II

Then the Kumara asked Shiva: “Please explain to me the nature of Chinmatra, that is the
partless non-dual essence”. The great Shiva replied:
“The partless non-dual essence is the visible. It is the world, it is the existence, it is
the Self, it is mantra, it is action, it is spiritual wisdom, it is water. It is the earth, it is
Akasa, it is the books, it is the three Vedas, it is the Brahman, it is the religious vow, it is
Jiva, it is Aja (the unborn), it is Brahma, it is Vishnu, it is Rudra; it is I, it is Atman, it is
the Guru. It is the aim, it is sacrifice, it is the body, it is Manas, it is Chitta, it is
happiness, it is Vidya; it is the undifferentiated, it is the eternal, it is the supreme, it is
everything. O six-faced one, different from It there is nothing. None, none but It; It is I. It
is gross, it is subtle, it is knowable, it is thou; it is the mysterious; it is the knower; it is
existence, it is mother, it is father, it is brother, it is husband, It is Sutra (Atman), it is
Virat. It is the body, it is the head, it is the internal, it is the eternal, it is full, it is nectar, it
is Gotra (clan), it is Griha (the house), it is the preservable, it is the moon, it is the stars, it
is the sun, it is the holy seat. It is forgiveness, it is patience, it is the gunas, it is the
witness. It is a friend, it is a relative, it is an ally, it is the king, town, kingdom and
subjects. It is Om, Japa, meditation, the seat, the one worthy to be taken (in), the heart,
the Jyotis, Swarga (heaven) and Self”.
“All the partless and non-dual essence should be regarded as Chinmatra. Chinmatra
alone is the Absolute Consciousness; and this partless non-dual essence alone is the (real)
essence.
All having consciousness alone except those having changes, are Chinmatra. All this
is Chinmatra.
He is Chinmaya; the state of Atman is known as Chinmatra and the partless non-dual
essence. The whole world is Chinmatra. Your state and my state are Chinmatra.
Akasa, earth, water, Vayu, Agni, Brahma, Vishnu, Shiva and all else that exist or do
not, are Chinmatra.
That which is the partless non-dual essence is Chinmatra. All the past, present and
future are Chinmatra.
Substance and time are Chinmatra. Knowledge and the knowable are Chinmatra. The
knower is Chinmatra. Everything is Chinmatra.
Every speech is Chinmatra. Whatever else is Chinmatra. Asat and Sat are Chinmatra.
The beginning and end are Chinmatra; that which is in the beginning and end is
Chinmatra ever. The Guru and the disciple are Chinmatra. If the seer and the seen are
Chinmatra, then they are always Chinmaya.
All things wondrous are Chinmatra. The (gross) body is Chinmatra, as also subtle and
causal bodies. There is nothing beyond Chinmatra.
I and thou are Chinmatra. Form and non-form are Chinmatra. Virtue and vice are
Chinmatra. The body is a symbol of Chinmatra.
Sankalpa, knowing, Mantra and others, the gods invoked in Mantras;
The gods presiding over the eight quarters the phenomenal and the supreme Brahman
are nothing but Chinmatra. There is nothing without Chinmatra.
Maya is nothing without Chinmatra. Puja (worship) is nothing without Chinmatra.
Meditation, truth, sheaths and others, the (eight) Vasus, silence, non-silence and
indifference to objects – are nothing without Chinmatra. Everything is from Chinmatra.
Whatever is seen and however seen – it is Chinmatra so far.
Whatever exists and however distant is Chinmatra. Whatever elements exist,
whatever is perceived and whatever is Vedanta – all these are Chinmatra. Without
Chinmatra, there is no motion, no Moksha and no goal aimed at. Everything is
Chinmatra. Brahman that is the partless non-dual essence is known to be nothing but
Chinmatra.
Thou, O Lord, art the partless non-dual essence (stated) in the books, in me, in Thee
and in the ruler. He who thus perceives ‘I’ as of one homogeneity (pervading
everywhere) will at once be emancipated through this spiritual wisdom. He is his own
Guru with this profound spiritual wisdom.
Thus ends the second chapter.

CHAPTER - III

The Kumara addressed his father (again): “Please explain to me the realisation of
Atman”. To which the great Shiva said:
“I am of the nature of the Parabrahman. I am the supreme bliss. I am solely of the
nature of divine wisdom. I am the sole supreme, the sole quiescence, the sole Chinmaya,
the sole unconditioned, the sole permanent and the sole Sattva. I am the ‘I’ that has given
up ‘I’. I am one that is without anything. I am full of Chidakasha.
I am the sole fourth one. I am the sole one above the fourth (state of Turya). I am of the
nature of (pure) consciousness. I am ever of the nature of the bliss-consciousness.
I am of the nature of the non-dual. I am ever of a pure nature, solely of the nature of
divine wisdom, of the nature of happiness, without fancies, desires or diseases of the
nature of bliss, without changes or differentiations and of the nature of the eternal one
essence and Chinmatra.
My real nature is indescribable, of endless bliss, the bliss above Sat and Chit and the
interior of the interior. I am beyond reach of Manas and speech.
I am of the nature of Atmic bliss, true bliss and one who plays with (my) Atman; I am
Atman and Sadashiva.
My nature is Atmic spiritual effulgence. I am the essence of the Jyotis of Atman. I am
without beginning, middle, or end. I am like the sky.
I am solely Sat, Ananda and Chit which is unconditioned and pure. I am the
Sachchidananda that is eternal, enlightened and pure.
I am ever of the nature of the eternal Sesha (serpent-time). I am ever beyond all. My
nature is beyond form. My form is supreme Akasa.
My nature is of the bliss of earth. I am ever without speech. My nature is the all-seat
(foundation of all). I am ever replete with consciousness, without the attachment of body, without
thought, without the modifications of Chitta, the sole essence of Chidatma, beyond the
visibility of all and of the form of vision. My nature is ever full.
I am ever fully contented, the all, and Brahman, and the very consciousness; I am ‘I’.
My nature is of the earth.
I am the great Atman and the supreme of the supreme; I appear sometimes as
different from myself; sometimes as possessing a body, sometimes as a pupil and
sometimes as the basis of the worlds. I am beyond the three periods of time, am
worshipped by the Vedas, am determined by the sciences and am fixed in the Chitta.
There is nothing left out by me, neither the earth nor any other objects here. Know that
there is nothing which is out of myself. I am Brahma, a Siddha, the eternally pure, nondual
one. Brahman, without old age or death.
I shine by myself; I am my own Atman, my own goal, enjoy myself, play in
myself, have my own spiritual effulgence, am my own greatness and am used to play in
my own Atman, look on my own Atman, and am in myself happily seated. I have my
own Atman as the residue, stay in my own consciousness, and play happily in the
kingdom of my own Atman. Sitting on the real throne of my own Atman, I think of
nothing else but my own Atman.
I am Chidrupa alone, Brahman alone, Sachchidananda, the secondless, the one
replete with bliss and the sole Brahman and ever without anything, have the bliss of my
own Atman, the unconditioned bliss, and am always Atma-Akasa. I alone am in the heart
like Chid-aditya (the consciousness-sun). I am content in my own Atman, have no form,
or no decay, am without, the number one, have the nature of an unconditioned and
emancipated one, and I am subtler than Akasa; I am without the existence of beginning or
end, of the nature of the all-illuminating, the bliss greater than the great, of the sole nature
of Sat, of the nature of pure Moksha, of the nature of truth and bliss, full of spiritual
wisdom and bliss, of the nature of wisdom alone and of the nature of Sachchidananda.
All this is Brahman alone. There is none other than Brahman and that is ‘I’. I am
Brahman that is Sat and bliss and the ancient.
The word ‘thou’ and the word ‘that’ are not different from me. I am of the nature of
consciousness. I am alone the great Shiva.
I am beyond the nature of existence. I am of the nature of happiness. As there is
nothing that can witness me, I am without the state of witness.
Being purely of the nature of Brahman, I am the eternal Atman. I alone am the
Adisesha (the primeval Sesha). I alone am the Sesha.
I am without name and form, of the nature of bliss, of the nature of being
unperceivable by the senses and of the nature of all beings;
I have neither bondage nor salvation. I am of the form of eternal bliss. I am the
primeval consciousness alone, the partless and non-dual essence, beyond reach of speech
and mind, of the nature of bliss everywhere, of the nature of fullness everywhere, of the
nature of earthly bliss, of the nature of contentment everywhere, the supreme nectary
essence and the one and secondless Sat, (viz.,) Brahman. There is no doubt of it.
I am of the nature of all-void. I am the one that is given out by the Vedas. I am of
the nature of the emancipated and emancipation, of Nirvanic bliss, of truth and wisdom,
of Sat alone and bliss, of the one beyond the fourth, of one without fancy and ever of the
nature of Aja (the unborn). I am without passion or faults. I am the pure, the enlightened,
the eternal, the all-pervading and of the nature of the significance of Om, of the spotless
and of Chit. I am neither existing nor non-existing.
I am not of the nature of anything. I am of the nature of the actionless. I am
without parts. I have no semblance, no manas, no sense, no Buddhi, no change, none of
the three bodies, neither the waking, dreaming, or dreamless sleeping states.
I am neither of the nature of the three pains nor of the three desires. I have neither
Sravana nor Manana in Chidatma in order to attain salvation.
There is nothing like me or unlike me. There is nothing within me. I have none of the
three bodies.
The nature of Manas is unreal, the nature of Buddhi is unreal, the nature of Aham (the
‘I’) is unreal; but I am the unconditioned, the permanent and the unborn.
The three bodies are unreal, the three periods of time are unreal, the three Gunas are
unreal, but I am of the nature of the Real and the pure.
That which is heard is unreal, all the Vedas are unreal, the Shastras are unreal, but I
am the Real and of the nature of Chit.
The Murtis (Brahma, Vishnu and Rudra having limitation) are unreal, all the creation
is unreal, all the Tattvas are unreal, but know that I am the great Sadashiva.
The master and the disciple are unreal, the mantra of the Guru is unreal, that which is
seen is unreal, but know me to be the Real.
Whatever is thought of is unreal, whatever is lawful is unreal, whatever is beneficial
is unreal, but know me to be the Real.
Know the Purusha (ego) to be unreal, know the enjoyments to be unreal, know things
seen and heard are unreal as also the one woven warp-wise and woof-wise, viz., this
universe;
Cause and non-cause are unreal, things lost or obtained are unreal. Pains and
happiness are unreal, all and non-all are unreal, gain and loss are unreal, victory and
defeat are unreal.
All the sound, all the touch, all the forms, all the taste, all the smell and all Ajnana
are unreal. Everything is always unreal – the mundane existence is unreal – all the Gunas
are unreal. I am of the nature of Sat. One should cognise his own Atman alone. One
should always practise the mantra of his Atman.
The mantra (Aham Brahmashmi) ‘I am Brahman’ removes all the sins of sight,
destroys all other mantras, destroys all the sins of body and birth, the noose of Yama, the
pains of duality, the thought of difference, the pains of thought, the disease of Buddhi, the
bondage of Chitta, all diseases, all grieves and passions instantaneously, the power of
anger, the modifications of Chitta, Sankalpa, Crores of sins, all actions and the Ajnana of
Atman.
The mantra ‘I am Brahman’ gives indescribable bliss, gives the state of Ajada (the
non inertness or the undecaying) and kills the demon of non-Atman. The thunderbolt ‘I
am Brahman’ clears all the hill of not-Atman.
The wheel ‘I am Brahman’ destroys the Asuras of not-Atman. The Mantra ‘I am
Brahman’ will relieve all (persons).
The Mantra ‘I am Brahman’ gives spiritual wisdom and bliss. There are seven Crores
of great Mantras and there are Vratas (vows) of (or yielding) hundred Crores of births.
Having given up all other Mantras, one should ever practise this Mantra. He obtains
at once salvation and there is not even a particle of doubt about it.
Thus ends the third chapter.

CHAPTER - IV

The Kumara asked the great Lord: “Please explain to me the nature of Jivanmukti
(embodied salvation) and Videhamukti (disembodied salvation).” To which the great
Shiva replied:
“I am Chidatma. I am Para-Atma. I am the Nirguna, greater than the great. One who
will simply stay in Atman is called a Jivanmukta.
He who realises: ‘I am beyond the three bodies, I am the pure consciousness and I am
Brahman’, is said to be a Jivanmukta.
He is said to be a Jivanmukta, who realises: ‘I am of the nature of the blissful and of
the supreme bliss, and I have neither body nor any other thing except the certitude ‘I am
Brahman’ only.
He is said to be a Jivanmukta who has not at all got the ‘I’ in myself, but who stays
in Chinmatra (absolute consciousness) alone, whose interior is consciousness alone, who
is only of the nature of Chinmatra, whose Atman is of the nature of the all-full, who has
Atman left over in all, who is devoted to bliss, who is undifferentiated, who is all-full of
the nature of consciousness, whose Atman is of the nature of pure consciousness, who
has given up all affinities (for objects), who has unconditioned bliss, whose Atman is
tranquil, who has got no other thought (than Itself) and who is devoid of the thought of
the existence of anything.
He is said to be a Jivanmukta who realises: ‘I have no Chitta, no Buddhi, no
Ahamkara, no sense, no body at any time, no Pranas, no Maya, no passion and no anger, I
am the great, I have nothing of these objects or of the world and I have no sin, no
characteristics, no eye, no Manas, no ear, no nose, no tongue, no hand, no waking, no
dreaming, or causal state in the least or the fourth state.’
He is said to be a Jivanmukta, who realises: ‘All this is not mind, I have no
time, no space, no object, no thought, no Snana (bathing), no Sandhyas( junction-period
ceremonies), no deity, no place, no sacred places, no worship, no spiritual wisdom, no
seat, no relative, no birth, no speech, no wealth, no virtue, no vice, no duty, no
auspiciousness, no Jiva, not even the three worlds, no salvation, no duality, no Vedas, no
mandatory rules, no proximity, no distance, no knowledge, no secrecy, no Guru, no
disciple, no diminution, no excess, no Brahma, no Vishnu, no Rudra, no moon, no earth,
no water, no Vayu, no Akasa, no Agni, no clan, no Lakshya (object aimed at), no
mundane existence, no meditator, no object of meditation, no Mans, no cold, no heat, no
thirst, no hunger, no friend, no foe, no illusion, no victory, no past, present, or future, no
quarters, nothing to be said or heard in the least, nothing to be gone to (or attained),
nothing to be contemplated, enjoyed or remembered, no enjoyment, no desire, no Yoga,
no absorption, no garrulity, no quietude, no bondage, no love, no joy, no instant joy, no
hugeness, no smallness, neither length nor shortness, neither increase nor decrease,
neither Adhyaropa (illusory attribution) nor Apavada (withdrawal of that conception) , no
oneness, no manyness, no blindness, no dullness, no skill, no flesh, no blood, no lymph,
no skin, no marrow, no bone, no skin, none of the seven Dhatus, no whiteness, no
redness, no blueness, no heat, no gain, neither importance nor non-importance, no
delusion, no perseverance, no mystery, no race, nothing to be abandoned or received,
nothing to be laughed at, no policy, no religious vow, no fault, no bewailments, no
happiness, neither knower nor knowledge nor the knowable, no Self, nothing belonging
to you or to me, neither you nor I, and neither old age nor youth nor manhood; but I am
certainly Brahman. ‘I am certainly Brahman. I am Chit, I am Chit’.
He is said to be a Jivanmukta who cognises: ‘I am Brahman alone, I am Chit
alone, I am the supreme’. No doubt need be entertained about this; ‘I am Hamsa itself, I
remain of my own will, I can see myself through myself, I reign happy in the kingdom of
Atman and enjoy in myself the bliss of my own Atman’.
He is a Jivanmukta who is himself, the foremost and the one undaunted person who is
himself the lord and rests in his own Self.
He is a Videhamukta who has become Brahman, whose Atman has attained
quiescence, who is of the nature of Brahmic bliss, who is happy, who is of a pure nature
and who is a great Mouni (observer of silence).
He is a Videhamukta who remains in Chinmatra alone without (even) thinking
thus: ‘I am all Atman, the Atman that is equal (or the same) in all, the pure, without one,
the non-dual, the all, the self only, the birthless and the deathless – I am myself the
undecaying Atman that is the object aimed at, the sporting, the silent, the blissful, the
beloved and the bondless salvation – I am Brahman alone – I am Chit alone’.
He is a Videhamukta who having abandoned the thought: ‘I alone am the Brahman’ is
filled with bliss.
He is a Videhamukta who having given up the certainty of the existence or nonexistence
of all objects is pure Chidananda (the consciousness-bliss), who having
abandoned (the thought): ‘I am Brahman’ (or) ‘I am not Brahman’ does not mingle his
Atman with anything, anywhere or at any time, who is ever silent with the silence of
Satya, who does nothing, who has gone beyond Gunas, whose Atman has become the
All, the great and the purifier of the elements, who does not cognise the change of time,
matter, place, himself or other differences, who does not see (the difference of) ‘I’,
‘thou’, ‘this’, or ‘that’, who being of the nature of time is yet without it, whose Atman is
void, subtle and universal, but yet without (them), whose Atman is divine and yet without
Devas, whose Atman is measurable and yet without measure, whose Atman is without
inertness and within every one, whose Atman is devoid of any Sankalpa, who thinks
always: ‘I am Chinmatra, I am simply Paramatman, I am only of the nature of spiritual
wisdom, I am only of the nature of Sat, I am afraid of nothing in this world’, and who is
without the conception of Devas, Vedas and sciences, ‘All this is consciousness, etc.,’
and regards all as void.
He is a Videhamukta who has realised himself to be Chaitanya alone, who is
remaining at ease in the pleasure-garden of his own Atman, whose Atman is of an
illimitable nature, who is without conception of the small and the great and who is the
fourth of the fourth state and the supreme bliss.
He is a Videhamukta whose Atman is nameless and formless, who is the great
spiritual wisdom of the nature of bliss and of the nature of the state beyond Turya, who is
neither auspicious nor inauspicious, who has Yoga as his Atman, whose Atman is
associated with Yoga, who is free from bondage or freedom, without Guna or non-Guna,
without space, time, etc., without the witnessable and the witness, without the small or
the great and without the cognition of the universe or even the cognition of the nature of
Brahman, but who finds his spiritual effulgence in his own nature, who finds bliss in
himself, whose bliss is beyond the scope of words and mind and whose thought is beyond
the beyond.
He is said to be a Videhamukta who has gone beyond (or mastered quite) the
modifications of Chitta, who illumines such modifications and whose Atman is without
any modifications at all. In that case, he is neither embodied nor disembodied. If such a
thought is entertained (even), for a moment, then he is surrounded (in thought) by all.
He is a Videhamukta whose external Atman invisible to others is the supreme
bliss aiming at the highest Vedanta, who drinks of the juice of the nectar of Brahman,
who has the nectar of Brahman as medicine, who is devoted to the juice of the nectar of
Brahman, who is immersed in that juice, who has the beneficent worship of the Brahmic
bliss, who is not satiated with the juice of the nectar of Brahman, who realises Brahmic
bliss, who cognises the Shiva bliss in Brahmic bliss, who has the effulgence of the
essence of Brahmic bliss, who has become one with it, who lives in the household of
Brahmic bliss, has mounted the car of Brahmic bliss, who has an imponderable Chit
being one with it, who is supporting (all), being full of it, who associates with me having
it, who stays in Atman having that bliss and who thinks: ‘All this is of the nature of
Atman, there is nothing else beside Atman, all is Atman, I am Atman, the great Atman,
the supreme Atman and Atman of the form of bliss’.
He who thinks: ‘My nature is full, I am the great Atman, I am the all-contented
and the permanent Atman. I am the Atman pervading the heart of all, which is not stained
by anything, but which has no Atman; I am the Atman whose nature is changeless, I am
the quiescent Atman; and I am the many Atman’. He who does not think this is Jivatma
and that is Paramatma, whose Atman is of the nature of the emancipated and the nonemancipated,
but without emancipation or bondage, whose Atman is of the nature of the
dual and the non-dual one, but without duality and non-duality; whose Atman is of the
nature of the All and the non-All, but without them; whose Atman is of the nature of the
happiness arising from objects obtained and enjoyed, but without it; and who is devoid of
any Sankalpa – such a man is a Videhamukta.
He whose Atman is partless, stainless, enlightened, Purusha, without bliss, etc.,
of the nature of the nectar, of the nature of the three periods of time, but without them;
whose Atman is entire and non-measurable, being subject to proof though without proof;
whose Atman is the eternal and the witness, but without eternality and witness; whose
Atman is of the nature of the secondless, who is the self-shining one without a second,
whose Atman cannot be measured by Vidya and Avidya but without them; whose Atman
is without conditionedness or unconditionedness, who is without this or the higher
worlds, whose Atman is without the six things beginning with Sama, who is without the
qualifications of the aspirant after salvation, whose Atman is without gross, subtle, causal
and the fourth bodies and without the Anna, Prana, Manas and Vijnana sheaths; whose
Atman is of the nature of Ananda (bliss) sheath, but without five sheaths; whose Atman is
of the nature of Nirvikalpa, is devoid of Sankalpa, without the characteristics of the
visible or the audible and of the nature of void, owing to unceasing Samadhi, who is
without beginning, middle, or end; whose Atman is devoid of the word Prajnana, who is
without the idea ‘I am Brahman’, whose Atman is devoid (of the thought) of ‘thou art’,
who is without the thought ‘this is Atman’, whose Atman is devoid of that which is
described by Om, who is above the reach of any speech or the three states and is the
indestructible and the Chidatma, whose Atman is not the one which can be known by
Atman and whose Atman has neither light nor darkness. Such a personage is a
Videhamukta.
Look only upon Atman; know It as your own. Enjoy your Atman yourself and stay
in peace. O six-faced one, be content in your own Atman, be wandering in your own
Atman and be enjoying your own Atman. Then you will attain Videhamukti”.
Thus ends the fourth chapter.

CHAPTER - V

The sage named Nidagha addressed the venerable Ribhu: “O Lord please explain to me
the discrimination of Atman from non-Atman”. The Sage replied thus:
“The furthest limit of all Vak (speech) is Brahman; the furthest limit to all
thoughts is the Guru. That which is of the nature of all causes and effects but yet without
them, that which is without Sankalpa, of the nature of all bliss and the auspicious, that
which is the great one of the nature of bliss, that which illuminates all luminaries and that
which is full of the bliss of Nada (spiritual sound), without any enjoyment and
contemplation and beyond Nadas and Kalas (parts) – that is Atman, that is ‘I’, the
indestructible.
Being devoid of all the difference of Atman and non-Atman, of heterogeneity
and homogeneity and of quiescence and non-quiescence – that is the one Jyotis at the end
of Nada.
Being remote from the conception of Maha-Vakyartha (i.e., the meaning of Maha
Vakyas) as well of ‘I am Brahman’, being devoid of or without the conception of the
word and the meaning and being devoid of the conception of the destructible and
indestructible – that is the one Jyotis at the end of Nada.
Being without the conception ‘I am the partless non-dual essence’ or ‘I am the
blissful’, and being of the nature of the one beyond all – ‘that is one‘ Jyotis at the end of
Nada.
He who is devoid of the significance of Atman (viz., motion) and devoid of
Sachchidananda – he is alone Atman, the eternal.
He who is undefinable and unreachable by the words of the Vedas, who has neither
externals nor internals and whose symbol is either the universe or Brahman – he is
undoubtedly Atman.
He who has no body, nor is a Jiva made up of the elements and their
compounds, who has neither form nor name, neither the enjoyable nor the enjoyer,
neither Sat nor Asat, neither preservation nor regeneration, neither Guna nor non-Guna –
that is undoubtedly my Atman.
He who has neither the described nor description, neither Sravana nor
Manana, neither Guru nor disciple, neither the world of the Devas nor the Devas nor the
Asuras, neither duty nor non-duty, neither the immaculate nor non-immaculate, neither
time nor non-time, neither certainty nor doubt, neither Mantra nor non-Mantra, neither
science nor non-science, neither the seer nor the sight which is subtle, nor the nectar of
time – that is Atman.
Rest assured that not-Atman is a misnomer. There is no Manas as not-
Atman. There is no world as not-Atman.
Owing to the absence of all Sankalpas and to the giving up of all actions,
Brahman alone remains and there is no not-Atman.
Being devoid of the three bodies, the three periods of time, the three Gunas of
Jiva, the three pains and the three worlds and following the saying ‘All is Brahman’,
know that there is nothing to be known through the absence of Chitta; there is no old age
through the absence of body; no motion through the absence of legs; no action through
the absence of hands; no death through the absence of creatures; no happiness through the
absence of Buddhi; no virtue, no purity, no fear, no repetition of Mantras, no Guru nor
disciple. There is no second in the absence of one. Where there is not the second, there is
not the first.
Where there is truth alone, there is no non-truth possible; where there is non-truth
alone, there is no truth possible.
If you regard a thing auspicious as inauspicious, then auspiciousness is desired (as
separate) from inauspiciousness. If you regard fear as non-fear, then fear will arise out of
non-fear.
If bondage should become emancipation, then in the absence of bondage will be no
emancipation. If birth should imply death, then in the absence of birth, there is no death.
If ‘thou’ should imply ‘I’, then in the absence of ‘thou’ there is no ‘I’. If ‘this’ should
be ‘that’, ‘this’ does not exist in the absence of ‘that’.
If being should imply non-being, then non-being will imply being. If an effect implies
a cause, then in the absence of effect, there is no cause.
If duality implies non-duality, then in the absence of duality, there is no non-duality.
If there should be the seen, then there is the eye (or sight); in the absence of the seen,
there is no eye.
In the absence of the interior, there is no exterior. If there should be fullness, then
non-fullness is possible. Therefore (all) this exists nowhere.
Neither you nor I, nor this nor these exist. There exists no (object of) comparison in
the true one.
There is no simile in the unborn. There is (in it) no mind to think. I am the supreme
Brahman. This world is Brahman only. Thou and I are Brahman only.
I am Chinmatra simply and there is no not-Atman. Rest assured of it. This universe is
not (really at all). This universe is not (really) at all. It was nowhere produced and stays
nowhere.
Some say that Chitta is the universe. Not at all. It exists not. Neither the universe nor
Chitta nor Ahankara nor Jiva exists (really).
Neither the creation of Maya nor Maya itself exists (really). Fear does not (really)
exist. Actor, action, hearing, thinking, the two Samadhis, the measurer, the measure,
Ajnana and Aviveka – none of these exists (truly) anywhere.
Therefore the four moving considerations and the three kinds of relationship exist
not. There is no Ganga, no Gaya, no Setu (bridge), no elements or anything else, no earth,
water, fire, Vayu and Akasa anywhere, no Devas, no guardians of the four quarters, no
Vedas, no Guru, no distance, no proximity, no time, no middle, no non-duality, no truth,
no untruth, no bondage, no emancipation, no Sat, no Asat, no happiness, etc., no class, no
motion, no caste and no worldly business.
All is Brahman only and nothing else – all is Brahman only and nothing else. There
exists then nothing (or Statement) as that ‘consciousness alone is’; there is (then) no
saying such as ‘Chit is I’.
The statement ‘I am Brahman’ does not exist (then); nor does exist (then) the
statement: ‘I am the eternally pure’. Whatever is uttered by the mouth, whatever is
thought by Manas, whatever is determined by Buddhi, whatever is cognised by Chitta –
all these do not exist. There is no Yogin or Yoga then. All are and are not.
Neither day nor night, neither bathing nor contemplating, neither delusion nor nondelusion
– all these do not exist then. Know that is no not-Atman.
The Vedas, Sciences, Puranas, effect and cause, Ishvara and the world and the
elements and mankind – all these are unreal. There is no doubt of it.
Bondage, salvation, happiness, relatives, meditation, Chitta, the Devas, the demons,
the secondary and the primary, the high and the low – all these are unreal. There is no
doubt of it.
Whatever is uttered by the mouth, whatever is willed by Sankalpa, whatever is
thought by Manas – all these are unreal. There is no doubt of it.
Whatever is determined by the Buddhi, whatever is cognised by Chitta, whatever
is discussed by the religious books, whatever is seen by the eye and heard by the ears and
whatever exists as Sat, as also the ear, the eye and the limbs – all these are unreal.
Whatever is described as such and such, whatever is thought as so-and-so, all
the existing thoughts such as ‘thou art I’, ‘that is this’, and ‘He is I’, and whatever
happens in Moksha, as also all Sankalpas, delusion, illusory attribution, mysteries and all
the diversities of enjoyment and sin – all these do not exist. So is also not-Atman. Mine
and thine, my and thy, for me and for thee, by me and by thee – all these are unreal.
(The statement) that Vishnu is the preserver, Brahma is the creator, Rudra is
the destroyer – know that these undoubtedly are false.
Bathing, utterings of Mantras, Japas (religious austerities) Homa (sacrifice),
study of the Vedas, worship of the Devas, Mantra, Tantra, association with the good, the
unfolding of the faults of Gunas, the working of the internal organ, the result of Avidya
and the many Crores of mundane eggs – all these are unreal.
Whatever is spoken of as true according to the verdict of all teachers, whatever
is seen in this world and whatever exists – all these are unreal.
Whatever is uttered by words, whatever is ascertained, spoken, enjoyed, given
or done by anyone, whatever action is done, good or bad, whatever is done as truth –
know all these to be unreal.
Thou alone art the transcendental Atman and the supreme Guru of the form of
Akasa, which is devoid of fitness (for it) and of the nature of all creatures. Thou art
Brahman; there is no doubt of it.
Thou art time; and thou art Brahman, that is ever and imponderable. Thou art
everywhere, of all forms and full of consciousness.
Thou art the truth. Thou art one that has mastered the Siddhis and thou art the ancient,
the emancipated, emancipation, the nectar of bliss, the God, the quiescent, the
diseaseless, Brahman the full and greater than the great.
Thou art impartial, Sat and the ancient knowledge, recognised by the words
‘Truth, etc.’. Thou art devoid of all parts. Thou art the ever-existing – thou appearest as
Brahma, Rudra, Indra, etc., -- thou art above the illusion of the universe – thou shinest in
all elements – thou art without Sankalpa in all – thou art known by means of the
underlying meaning of an scriptures; thou art ever content and ever happily seated (in
thyself); thou art without motion, etc., In all things, thou art without any characteristics;
in all things thou art contemplated by Vishnu and other Devas at all times.
Thou hast the nature of Chit, thou art Chinmatra unchecked, thou stayest in Atman
itself, thou art void of everything and without Gunas, thou art bliss, the great, the one
secondless, the state of Sat and Asat, the knower, the known, the seer, the nature of
Sachchidananda, the lord of Devas, the all-pervading, the deathless, the moving, the
motionless, the all and the non-all with quiescence and non-quiescence, Sat alone, Sat
commonly (found in all), of the form of Nitya-Siddha (the unconditioned developed one)
and yet devoid of all Siddhis.
There is not an atom which thou dost not penetrate; but yet thou art without it.
Thou art devoid of existence and non-existence as also the aim and object aimed at. Thou
art changeless, decayless, beyond all Nadas, without Kala or Kashta (divisions of time)
and without Brahma, Vishnu and Shiva. Thou lookest into the nature of each and art
above the nature of each. Thou art immersed in the bliss of Self. Thou art the monarch of
the kingdom of Self and yet without the conception of Self. Thou art of the nature of
fullness and incompleteness.
There is nothing that thou seest which is not in thyself. Thou dost not stir out of thy
nature. Thou actest according to the nature of each. Thou art nothing but the nature of
each. Have no doubt ‘thou art I’.
This universe and everything in it, whether the seer or the seen, resembles the horns
of a hare (or an illusory).
Earth, water, Agni, Vayu, Akasa, Manas, Buddhi, Ahankara, Tejas, the worlds
and the sphere of the universe, destruction, birth, truth, virtue, vice, gain, desires, passion,
anger, greed, the object of meditation, wisdom, guru, disciple, limitation, the beginning
and end, auspiciousness, the past, present and future, the aim and the object of aim,
mental restraint, inquiry, contentment, enjoyer, enjoyment, etc., the eight parts of Yoga,
Yama, etc., the going and coming (of life), the beginning, middle and end, that which can
be taken and rejected, Hari, Shiva, the organs, Manas, the three states, the twenty-four
Tattvas, the four means, one of the same class or different classes, Bhuh and other
worlds, all the castes and orders of life with the rules laid down for each, Mantras and
Tantras, science and nescience, all the Vedas, the inert and the non-inert, bondage and
salvation, spiritual wisdom and non-wisdom, the enlightened and the non-enlightened,
duality and non-duality, the conclusion of all Vedantas and Shastras, the theory of the
existence of all souls and that of one soul only, whatever is thought by Chitta, whatever is
willed by Sankalpa, whatever is determined by Buddhi, whatever one hears and sees,
whatever the guru instructs, whatever is sensed by all the organs, whatever is discussed in
Mimamsa, whatever is ascertained by Nyaya (philosophy) and by the great ones who
have reached the other side of the Vedas, the saying ‘Shiva destroys the world, Vishnu
protects it and Brahma creates it’, whatever is found in the Puranas, whatever is
ascertained by the Vedas and is the signification of all the Vedas – all these resemble the
horns of a hare.
The conception ‘I am the body’ is spoken of as the internal organ.
The conception ‘I am the body’ is spoken of as the great mundane existence; the
conception ‘I am the body’ constitutes the whole universe.
The conception ‘I am the body’ is spoken of as the knot of the heart, as nonwisdom,
as the state of Asat, as nescience, as the dual, as the true Jiva and as with parts,
is certainly the great sin and is the disease generated by the fault of thirst after desires.
That which is Sankalpa, the three pains, passion, anger, bondage, all the miseries, all
the faults and the various forms of time – know these to be the result of Manas.
Manas alone is the whole world, the ever-deluding, the mundane existence, the
three worlds, the great pains, the old age and others, death and the great sin, the Sankalpa,
the Jiva, the Chitta, the Ahankara, the bondage, the internal organ and earth, water, Agni,
Vayu and Akasa. Sound,, touch, form, taste and odour, the five sheaths, the waking, the
dreaming and dreamless sleeping states, the guardians of the eight quarters, Vasus,
Rudras, Adityas, the seen, the inert, the pairs and non-wisdom – all these are the products
of Manas.
Rest assured that there is no reality in all that is Sankalpa. The whole world, the
guru, disciple, etc., do not exist, yea, do not exist.
Thus ends the fifth chapter.

CHAPTER - VI

Ribhu continued again: “Know everything as Sachchinmaya (full of sat and
consciousness). It pervades everything. Sachchidananda is non-dual, decayless, alone and
other than all. It is ‘I’. It alone is Akasa and ‘thou’. It is I. There is (in it) no Manas, no
Buddhi, no Ahankara, no Chitta, or the collection of these – neither ‘thou’ nor I, nor
anything else nor everything. Brahman alone is. Sentence, words, Vedas, letters,
beginning, middle or end, truth, law, pleasure, pain, existence, Maya, Prakriti, body, face,
nose, tongue, palate, teeth, lip, forehead, expiration and inspiration, sweat, bone, blood,
urine, distance, proximity, limb, belly, crown, the movement of hands and feet, Shastras,
command, the knower, the known and the knowledge, the waking, dreaming and
dreamless sleeping and the fourth state – all these do not belong to me. Everything is
Sachchinmaya interwoven.
No attributes pertaining to body, elements and spirit, no root, no vision, no
taijasa, no Prajna, no Virat, no Sutratma, no Ishvara and no going or coming, neither gain
nor loss, neither the acceptable nor the rejectable, nor the censurable, neither the pure nor
the impure, neither the stout nor the lean, no sorrow, time, space, speech, all, fear,
duality, tree, grass or mountain, no meditation, no Siddhi of Yoga, no Brahmana,
Kshatriya or Vaishya, no bird or beast, or limb, no greed, delusion, pride, malice, passion,
anger or others, no woman, Sudra, castes or others, nothing that is eatable or enjoyable,
no increase or decrease, no belief in the Vedas, no speech, no worldliness or
unworldliness, no transaction, no folly, no measure or measured, no enjoyment or
enjoyed, no friends, son, etc., father, mother, or sister, no birth or death, no growth, body
or ‘I’, no emptiness or fullness, no internal organs or mundane existence, no night, no
day, no Brahma, Vishnu, or Shiva, no week, fortnight, month, or year, no unsteadiness,
no Brahmaloka, Vaikuntha, Kailasa and others, no Swarga, Indra, Agniloka, Agni,
Yamaloka, Yama, Vayuloka, guardians of the world, three worlds – Bhuh, Bhuvah, Svah,
Patala or surface of earth, no science, nescience, Maya, Prakriti, inertness, permanency,
transience, destruction, movement, running, object of meditation, bathing, Mantra or
object, no adorable object, anointment or sipping with water, no flower, fruit, sandal,
light waved before god, praise, prostrations or circumambulation, no entreaty conception
of separateness even, oblation of food, offered food, sacrifice, actions, abuse, praise,
Gayatri and Sandhi (period of junction, such as twilight, etc.,), no mental state, calamity,
evil desire, bad soul, Chandala (low caste person), Pulkasa, unbearableness,
unspeakableness, Kirata (hunter), Kaitava (demon), partiality, partisanship, ornament,
chief, or pride, no manyness, no oneness, durability, triad, tetrad, greatness, smallness,
fullness, or delusion, no Kaitava, Benares, Tapas, clan, family, Sutra, greatness, poverty,
girl, old woman or widow, no pollution, birth, introvision or illusion, no sacred sentences,
identity, or the Siddhis, Anima, etc. Everything being consciousness alone, there is no fault in anything. Everything being of the nature of Sat alone, is Sachchidananda only.
Brahman alone is everything and there is nothing else. So ‘That’ is ‘I’, ‘That’ is ‘I’, ‘That’ alone is ‘I’. ‘That’ alone is ‘I’. ‘That‘ alone is ‘I’. The eternal Brahman alone is ‘I’.
I am Brahman alone without being subject to mundane existence. I am Brahman
alone without any Manas, any Buddhi, organs or body. I am Brahman alone not
perceivable. I am Brahman alone and not Jiva. I am Brahman alone and not liable to
change.
I am Brahman alone and not inert. I am Brahman alone and have no death. I am
Brahman alone and have no Pranas. I am Brahman alone and greater than the great.
This is Brahman. Great is Brahman. Truth is Brahman. It is all-pervading. Time is
Brahman. Kala is Brahman. Happiness is Brahman. It is self-shining.
One is Brahman. Two is Brahman. Delusion is Brahman. Sama and others are
Brahman. Badness is Brahman. Goodness is Brahman. It is of the form of restraint,
quiescence, the all-pervading and the all-powerful.
The Loka (world) is Brahman. Guru is Brahman. Disciple is Brahman. It is
Sadashiva. (That which) is before is Brahman. (That which will be) hereafter is Brahman.
Purity is Brahman. Auspiciousness and inauspiciousness are Brahman.
Jiva always is Brahman. I am Sachchidananda. All are of the nature of Brahman. The
universe is said to be of the nature of Brahman.
Brahman is Itself (Svayam). There is no doubt of it. There is nothing out of itself. The
letter Om of the form of consciousness is Brahman alone. Everything is itself.
I alone am the whole universe and the highest seat, have crossed the Gunas and
am greater than the great, the supreme Brahman, Guru of Gurus, the support of all and
the bliss of bliss. There is no universe besides Atman. The universe is of the nature of
Atman.
There is nowhere (or no place) without Atman. There is not even grass different
from Atman. There is not husk different from Brahman. The whole universe is of the
nature of Atman. All this is of the nature of Brahman. Asat is not of the nature of
Brahman. There is not a grass different from Brahman. There is not a seat different from
Brahman; there is not a Guru different from Brahman; there is nor a body different from
Brahman. There is nothing different from Brahman like I-ness or you-ness.
Whatever is seen in this world, whatever is spoken of by the people, whatever
is enjoyed everywhere – all these are Asat (unreal) only. The differences arising from the
actor, action, qualities, likes, taste and gender – all these arise from Asat and are (but)
pleasurable. The differences arising from time, objects, actions, success or defeat and
whatever else – all these are simply Asat. The internal organ is Asat. The organs are Asat.
All the Pranas, the collections of all these, the five sheaths, the five deities, the six
changes, the six enemies, the six seasons and the six tastes are Asat.
I am Sachchidananda. The universe is rootless. I am Atman alone, Chit and Ananda.
The scenes of mundane existence are not different.
I am the Truth of the nature of Ananda and the nature of the imponderable Chit.
All this is of the nature of Jnana. I am the secondless, having Jnana and bliss. I am of
the nature of an illuminator of all things. I am of the nature of all non-being.
I alone shine always. Therefore how can I with such a nature become Asat ? That
which is called ‘thou’ is the great Brahman of the nature of the bliss of consciousness and
of the nature of Chit having Chidakasha and Chit alone as the great bliss. Atman alone is
‘I’. Asat is not ‘I’. I am Kutastha, the great guru and Sachchidananda alone. I am this
born universe. No time, no universe, no Maya, no Prakriti (in me).
I alone am the Hari. Personally, I alone am the Sadashiva. I am of the nature of pure
consciousness. I am the enjoyer of pure Sattva.
I am the only essence full of Chit. Everything is Brahman and Brahman alone.
Everything is Brahman and is Chit alone. I am of the nature of the all-latent and the allwitness.
I am the supreme Atman, the supreme Jyotis, the supreme wealth, the supreme
goal, the essence of all Vedantas, the subject discussed in all the Shastras the nature of
Yogic bliss, the ocean of the chief bliss, the brightness of all wisdom, of the nature of
chief wisdom, the brightness of the fourth state and the non-fourth but devoid of them,
the indestructible Chit, truth, Vasudeva, the birthless and the deathless Brahma,
Chidakasha, the unconditioned, the stainless, the immaculate, the emancipated, the utterly
emancipated, the soulless, the formless and of the nature of the non-created universe. The
universe which is assumed as truth and non-truth does not really exist.
Brahman is of the nature of eternal bliss and is even by itself. It is endless, decayless,
quiescent and of one nature only.
If anything is other than myself, then it is as unreal as the mirage in an oasis. If
one should be afraid of the son of a barren woman, or if a powerful elephant be killed by
means of the horns of a hare, then the world (really is). If one (person) can quench his
thirst by drinking the waters of the mirage, or if one should be killed by the horns of a
man, then the universe really is. The universe exists always in the true Gandharva city
(merely unreal).
When the blueness of the sky really exists in it, then the universe really is. When
the silver in mother-of pearl can be used in making an ornament, when a man is bitten by
(the conception of) a snake in a rope, when the flaming fire is quenched by means of a
golden arrow, when milky food is obtained in the (barren) forest of Vindhya (mountains),
when cooking can take place by means of the fuel of (wet) plantain trees, when a female
(baby) just born begins to cook, when curds resume the state of milk, or when the milk
(milked) goes back through the teats of a cow, then will the universe really be. When the
dust of the earth shall be produced in the ocean, when the maddened elephant is tied by
means of the hair of a tortoise, when (mountain) Meru is shaken by the thread in the stalk
of a lotus, when the ocean is bound by its rows of tides, when the fire flames downwards,
when flame shall become (really) cold, when the lotus shall grow out of flaming fire,
when Indranila (sapphire) arises in the great mountains, when Meru comes and sits in the
lotus-eye, when a mountain can become the offspring of a black bee, when Meru shall
shake, when a lion is killed by goat, when the three worlds can be found in the space of
the hollow of an atom, when the fire which burns a straw shall last for a long time, when
the objects seen in a dream shall come in the waking state, when the current of a river
shall stand still (of itself), when the delivery of a barren woman shall be fruitful, when the
crow shall walk like a swan, when the mule shall fight with a lion, when a great ass shall
walk like an elephant, when the full moon shall become a sun, when Rahu (one of the
nodes) shall abandon the sun and the moon, when a good crop shall arise out of the waste
(burnt) seeds, when the poor shall enjoy the happiness of the rich, when the lions shall be
conquered by the bravery of dogs, when the heart of Jnanis is known by fools, when the
ocean is drunk by the dogs without any remainder, when the pure Akasa shall fall upon
men, when heaven shall fall on the earth, when the flower in the sky shall emit fragrance,
when a forest appearing in pure Akasa shall move and when reflection shall arise in a
glass simply (without mercury or anything else in its back), then the world really is.
There is no universe in the womb of Aja (the unborn Brahman) – there is no universe
in the womb of Atman. Duality and non-duality, which are but the results of
differentiation, are really not.
All this is the result of Maya. Therefore, there should be Brahma-Bhavana. If misery
should arise from the conception of ‘I am the body’, then it is certain ‘I am Brahman’.
The knot of the heart is the wheel of Brahman, which cuts asunder the knot of
existence. When doubt arises in one, he should have faith in Brahman.
That non-dual Brahman, which is eternal and of the form of unconditioned bliss, is
the guard of Atman against the chief of the form of not-Atman.
Through instances like the above is established the nature of Brahman. Brahman
alone is the all-abode. Abandon the name even of the universe.
Knowing for certain ‘I am Brahman’, give up the ‘I’. Everything disappears as the
flower from the hands of a sleeping person.
There is neither body nor Karma. Everything is Brahman alone. There are neither
objects, nor actions, nor the four states.
Everything which has the three characteristics of Vijnana is Brahman alone.
Abandoning all action, contemplate:
‘I am Brahman’, ‘I am Brahman’. There is no doubt of this. I am Brahman of the
nature of Chit. I am of the nature of Sachchidananda.
This great science of Shankara should never be explained to any ordinary person, to
an atheist or to a faithless, ill-behaved or evil-minded person.
It should be, after due examination, given to the high-souled ones whose minds are
purified with devotion to their gurus. It should be taught for a year and a half.
Leaving off thoroughly and entirely the practice recommended by the (other)
Upanishads, one should study the Tejobindu Upanishad always with delight.