Shivaratri Message: ‘The only way out is in’

Shivaratri Message: ‘The only way out is in’

There is only one reason why everyone is not naturally enlightened, and it is simply this: people have categorised the world. They have divided it into good and bad, God and Devil, high and low, sacred and profane, heaven and hell.
Once you have fractured existence within yourself, there is no way to reach a state of ultimate union. High-low, pure-impure ­ these are parallel lines that will never meet. You have been told to love your enemy . If you first label someone your enemy and then try to love him, it’s impossible! Once you have fragmented creation like this, there is no way to arrive at a state of absolute inclusiveness.

The problem is that human beings have lost a fundamental distinction ­ between inward and outward, between one’s way of being and one’s transactions with the external world. Transactions are different, according to the nature of a situation or relationship. However remote or intimate, transactions are always governed by laws or norms.

However, when it comes to our inner nature, there is only one governing principle: borderless unity. Our physical and social worlds are governed by boundaries. Our inner world doesn’t need boundaries. To attain the ecstasy of borderless unity , our natural state, there are just two simple guidelines to follow.

First, understand that all human experience is generated from within ­ either with the support of external stimuli or without. Human experience is 100% self-created. If one establishes this absolutely , the consequences of our transactions will no longer be burdensome.

Everything in existence is happening according to a certain natural law. If you know the nature of life within you, you can completely take charge of the way it happens. Your destiny is at present written by you unconsciously. If you have mastery over your physical body , 15-20% of your life and destiny will be in your hands. If you have mastery over your mind, 50-60% of your life and destiny will be in your hands. If you have mastery over your life energies, 100% of your life and destiny will be in your hands.

This doesn’t mean you will ever be completely in control of the outside world, but you can become the sole creator and supreme architect of your inner world. Whatever the inner world. Whatever the events and situations that occur, you don’t get crushed by them; you ride them.

Second, set this golden rule: You never look up to anything, nor do you ever look down on anything. If you allow this to soak into you, you will enter into a profound state of involvement with everything around you. If you believe the `ooperwala’ is in charge of the world, remember that you are living on a round planet ­ and one that’s spinning. So, wherever you look, you are obviously looking in the wrong direction! In this vast ever-expanding cosmos, what’s up and what’s down? You have no clue.Nowhere in the cosmos is it marked `This side up’! The only distinction you do know right now is `within’ and `without’ ­ although, for the yogi, even this distinction has vanished.

This Mahashivaratri, let us remind ourselves: Up and down, good and bad, sacred and profane: these are all assumed. But inward and outward: this is the one reality we are sure of. This is the one reality we can work with.

This is Adiyogi’s most significant contribution to humankind and it is a profound and enduring one: “The only way out is in.“

Om Namah Shivay

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Impure Beings and Impure Worlds

Impure Beings and Impure Worlds

In the lower planes, shakti unveils its fivefold maya and veils the fivefold powers of Siva. This veiling creates illusory distinction between Siva and the beings and limits their awareness so that they do not know who they actually are or what their powers are. So while pure beings possess supernatural powers, impure beings are limited in their powers. While pure beings can move without moving, know without the effort to know, manifest things at will or live in a state of bliss, impure beings experience great difficulty in accomplishing them or cannot accomplish them at all. Shadows of their true selves, they are free beings in their inner worlds but bound in their external world. The following table explains which powers are concealed and what limitations arise from each concealment.

Energy of Siva Veiled or Concealed or Hidden The Veiling Aspect of Maya at Work Resulting Limitation
1 chit-shakti kaala (time) Limitations in the experience of absoluteness and unity of eternality or infinity.
2 iccha-shakti
niyati (space) Limitations in the execution and manifestation of will
3 jnana-shakti vidya (knowledge) Limitations in knowing
4 kriya-shakti kala (power) Limitations in manifestation
5 ananda-shakti raga (passion) Limitations in the experience of joy and love and sense of being.

The Grand Delusion

Maya is responsible for the delusion of souls. Ignorance is the cause of delusion and also in a way its product. Ignorance and delusion feed upon each other and keep the souls bound to their limited and deluded existence. Under its influence, souls act contrary to their true nature and suffer from an endless chain of cause and effect. Delusion manifests in several ways.

Deluded by maya beings:

Develop false notions of self
Develop attachment through senses with sense objects
Become selfish and egoistic
Fail to discriminate between truth and falsehood
Suffer from the limitations of time and space
Liberation the End of the Game

If the cyclical process of creation begins with the act of Siva and prakriti manifesting themselves in phases from source to the subtle and then to the gross, this cycle comes to an end only when they withdraw themselves from the gross into the subtle and then finally into the source itself. Individual souls have the freedom not to wait till it happens on the universal scale. They have the freedom to rid themselves of their impurities and limitations and rediscover their true nature. They can tear apart the veil of maya and set themselves free.

This happens only when a jiva recognizes its true identity. Recognition therefore (pratyabhijna) is the key to freedom. When the jiva becomes aware of its true Siva nature, it rests in the consciousness of Siva and becomes free. Intense aspiration, sincere and disciplined effort, commitment to the path, transcending the ego, guidance of the guru and divine intervention are some of the means to destroy the bonds and experience oneness with Siva.

Abhinavagupta mentions three types of liberation.
Paramuktas are the souls who become absorbed in Parasiva (formless Siva) after liberation.
Aparamuktas are the souls who experience oneness with Siva and join his world of pure beings with some of their individuality still intact.

Jivanmuktas are the souls who are liberated while still in their physical bodies. The Gorakshnatha tradition believes that once union with Siva consciousness is achieved in a state of samadhi, beings are never deluded again. They remain absorbed in their highest consciousness even while performing mundane tasks. They suffer no more from the impurities or duality. Whatever may the path they choose, for Jivanmuktas there are no more births and rebirths.

Om Namah Shivay

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प्रकृति और पुरुष‒ये दो हैं

सत्संगका प्रसाद |

प्रकृति और पुरुष‒ये दो हैं । इन दोनोंके अंशसे बना हुआ यह जीवात्मा है । अब इसका मुख जब तक प्रकृति की तरफ रहेगा, तब तक इसको शान्ति नहीं मिल सकती; और यह परमात्मा के सम्मुख हो जायगा तो अशान्ति टिकेगी नहीं‒यह पक्की बात है ।

संयोग-वियोग प्रकृति की चीज है । हमें जो कुछ मिला है, वह सब प्रकृति का है, उत्पन्न होकर होने वाला है । परन्तु परमात्मा आने-जाने वाले, मिलने-बिछुड़ने वाले नहीं हैं । परमात्मा सदा मिले हुए रहते हैं; किन्तु प्रकृति कभी मिली हुई नहीं रहती । आपको यह बात अलौकिक लगेगी कि संसार आज तक किसी को भी नहीं मिला है और परमात्मा कभी भी वियुक्त नहीं हुए हैं । संसार मेरे साथ है, शरीर मेरे साथ है, इन्द्रियाँ-मन-बुद्धि मेरे साथ हैं और परमात्मा न जाने कहाँ हैं, पता नहीं‒यह विस्मृति है, मूर्खता है ।

जो कभी हों और कभी न हों, कहीं हों और कहीं न हों,किसी के हों और किसी के न हों, वे परमात्मा हो ही नहीं सकते । सर्व समर्थ परमात्मा में यह सामर्थ्य नहीं है कि वे किसी समय में हों और किसी समय में न हों, किसी देश में हों और किसी देश में न हों, किसी वेश में हों और किसी वेश में न हों, किसी सम्प्रदाय के हों और किसी सम्प्रदाय के न हों, किसी व्यक्ति के हों और किसी व्यक्ति के न हों, किसी वर्ण-आश्रम के हों और किसी वर्ण-आश्रमके न हों । भगवान् तो प्राणिमात्रमें समान रहते हैं‒

मया ततमिदं सर्वं जगदव्यक्तमूर्तिना ।
(गीता ९ । ४)

समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः ।
(गीता ९ । २९)

आपके देखने-सुनने में जितना जगत् आता है, उस सबमें वे परमात्मा परिपूर्ण हैं‒

भूमा अचल शाश्वत अमल सम ठोस है तू सर्वदा ।

यह देह है पोला घड़ा बनता बिगड़ता है सदा ॥

परमात्मा व्यापक हैं, अचल हैं, ठोस हैं सर्वत्र ठसाठस भरे हुए हैं; परन्तु यह शरीर बिलकुल पोला है, इसमें कोरी पोल-ही-पोल है ! वहम होता है कि इतना मान मिल गया, इतना आदर मिल गया, इतना भोग मिल गया, इतना सुख मिल गया ! वास्तवमें मिला कुछ नहीं है । केवल वहम है, धोखा-है-धोखा ! कुछ नहीं रहेगा । क्या यह शरीर रहनेवाला है ? अनुकूलता रहनेवाली है ? सुख रहनेवाला है ? मान रहने वाला है ? बड़ाई रहने वाली है ? इनमें कोई रहने वाली चीज है क्या ? संसार नाम ही बहने वाले का है । जो निरन्तर बहता रहे, उसका नाम ‘संसार’ है । यह हरदम बदलता ही रहता है‒ ‘गच्छतीति जगत् ।’ कभी एक क्षण भी स्थिर नहीं रहता । परन्तु परमात्मा एक क्षण भी कहीं जाते नहीं; जायें कहाँ ? कोई खाली जगह हो तो जायें ! जहाँ जायँ, वहाँ पहले से ही परमात्मा भरे हुए हैं ।

Om Namah Shivay

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The Avadhoota Gita-28

16. Never did I have death or deathlessness – poison or poisonlessness. How can I speak of pure and impure? I am free from disease – my form has been extinguished.

17. Never have I sleep or awakening. Never do I practice concentration or hand-posture. For me there is neither day nor night. How can i speak of the transcendental and relative states? I am free from disease – my form has been extinguished.

18. Know me as free from all and form the details composing the all. I have neither illusion nor freedom from illusion.How shall I speak of such rituals as morning and evening devotions? I am free from disease – my form has been extinguished. I am free from disease – my form has been extinguished.

19. know me as endowed with all concentration. Know me as free from any relative or or ultimate aim. How shall I speak of union and separation? I am free from disease – my form has been extinguished.

20. I am neither ignorant nor learned, I observe neither silence nor absence of silence. How shall I speak of argument and counter argument? I am free from disease – my form has been extinguished.

21. Never do I have father, mother, family, caste, birth and death. How shall I speak of affection and infatuation? I am free from disease – my form has been extinguished.

22. Never do I disappear – I am ever manifest. Never so I have effulgence or absence of effulgence. How shall I speak of such rituals as morning and evening devotions? I am free from disease – my form has been extinguished.

23. Know me beyond all doubt to be boundless. Know me beyond all doubt to be undivided. Know me beyond all doubt to be stainless. I am free from disease – my form has been extinguished.

24. The wise give up all meditations; they give up all good and evil deeds and drink of the nectar of renunciation. I am free from disease – my form has been extinguished.

25. There is verily no versification where one knows nothing. The supreme and free one absorbed in the consciousness of the homogenous being and pure of thought, prattles about the truth.

Chapter 5

1. The word Om is like the sky, it is not the discernment of the essence of high or low. How can there be enunciation of the point of the word Om which annuls the manifestation of the unmanifest?

2. The srutis – such as “That thou art” – prove to thee thou art indeed “That” devoid of adjuncts and the same in all. Why dost thou, who art the identity in all, grieve in thy heart?

Om Namah Shivay

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Turning THE KARMIC TIDE

The meaning of Self and how karmic law comes into play

I would like to ask you: What is meant by Self? Is it the body we have left? Are not the samskaras carried forward? Whether Self includes them? When we die, do we transform through births or we leave a self at death and become a fresh new self when we are reborn?

Answer : In the vedic tradition there seem to be two kinds of Self, which is why you and many others find the word Self confusing. One kind of self is very familiar. It is the ego, the ‘I’ who is born, lives in the world, and eventually passes away. Under the name of jiva, this ‘I’ is said to survive death and reincarnate over and over. It carries a person’s personal karma as it moves through the cycle of this life and all other lives.

But what is the jiva made from? Is it just a bundle of karma, meaning past, present, and future actions? That wouldn’t satisfy the question, because even when there is no action, there are two things that require no individual self. One is existence, or Being. The other is consciousness, which is awareness of existence. On the basis of this fact, the vedic tradition says that there is a Self that consists purely of being and consciousness, known as Atman.

We should not, however, let tradition dictate to us. Any self, however you define it, must be tested against experience; otherwise, it remains merely a theory whose truth is abstract. Vedic seers were aware of this, and they suggested that by going within, the jiva can meet the Atman. When this happens, a new perspective starts to develop.

At first, the jiva or ego is vaguely interested in going inward; it experiences a touch of being and greater Self-awareness. But as time passes, if you keep going inward, the balance begins to shift. Being and consciousness become more and more interesting. Why? There are two reasons. First, they are appealing in themselves. To be comfortable with your own Being and to have Self-awareness, adds to one’s wellbeing, at first in a subtle way but later with increasing satisfaction.

Second, the exposure to Being and consciousness changes the jiva. Vedic sages indicate that pure Being contains three elements — sat chit ananda — or eternal bliss consciousness that uphold life and make it more creative, evolutionary, and enjoyable. As exposure to these qualities intensifies, the person undergoes a profound transformation, nothing less than a new identity. Instead of saying ‘I am SK’ or ‘I am Deepak,’ the jiva says, ‘I am That,’ where ‘That’ means eternal bliss consciousness.

There are countless other ways to describe the spiritual path, but the brief outline just provided is a description in terms of the Self. I hope this helps.

Om Namah Shivay

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The Avadhoota Gita-27

5. It has not yet happened that I, the ignorant one – have attained to knowledge, nor has it happened that I have become of the nature of Knowledge. And how can I say that I have both ignorance and knowledge? I am free from disease – my form has been extinguished.

6. It (The Self) does not appear to me as virtuous or sinful as bound or liberated, nor does it appear to me – as united or separated. I am free from disease – my form has been extinguished.

7. I never have the high, low, or middle state. I have no friend nor foe. How shall I speak of good and evil? I am free from disease – my form has been extinguished.

8. I am not the worshipper or of the form of the worshipped. I have neither instruction nor practice. How shall I speak of myself – who am of the nature of Consciousness? I am free from disease – my form has been extinguished.

9. There is nothing here which pervades or is pervaded. There is no abode nor is there the abodeless. How shall I speak of void and non-void? I am free from disease – my form has been extinguished.

10. There is no one to understand and nothing indeed, to be understood. I have no cause and no effect. How shall I say that I am conceivable or inconceivable? I am free from disease – my form has been extinguished.

11. There is nothing dividing, nothing to be divided. I have nothing to know with and nothing to be known. How shall I then speak of coming and going? I am free from disease – my form has been extinguished.

12. I have no body or bodilessness – nor have I intelligence, mind or senses. How shall I speak of attachment and detachment? I am free from disease – my form has been extinguished.

13. The Self is not separate or high – and it has not disappeared even to the extent of allusion. Friend, how can I speak of it as identical or different? I am free from disease – my form has been extinguished.

14. Neither have I conquered the senses – nor have i not conquered them. Self-restraint or discipline never occurred to me. Friend how can I speak of victory and defeat? I am free from disease – my form has been extinguished.

15. Never have I form or absence of form, Never any beginning, middle, or end. Friend how can I speak of strength and weakness? I am free from disease – my form has been extinguished.

Om Namah Shivay

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The Avadhoota Gita-26

40. Thou hast not the nature of non attachment in the slightest nor hast thou in the slightest the nature of attachment. Thou hast not even the slightest nature of desire. I am the nectar of knowledge, homogenous existence, like the sky.

41. In thy mind there is neither the meditator – meditation, nor the object of meditation. Thou hast no samadhi. There is no region outside thee – nor is there any substance of time. I am the nectar of knowledge, homogenous existence, like the sky.

42. I have told thee all that is essential. there is neither thou, nor anything for me – or for a great one. nor is there any teacher or disciple. The supreme reality is natural and exists in its own way. I am the nectar of knowledge, homogenous existence, like the sky.

43. If I, the supreme, of the nature of the sky, alone exist, how can there be here the supreme truth – which is blissful reality, how can there be here the supreme truth which is not of the nature of bliss, and how can there be here the supreme truth of the nature of knowledge and intuition?

44. Know the one who is Consciousness and devoid of fire and air. Know the one of the nature of consciousness – who is devoid of earth and water. Know the one of the nature of consciousness who is devoid of coming and going.

45. I am neither of the nature of the void – nor of the nature of non-void. I am neither of pure nature nor of impure nature. I am neither form nor formlessness. I am the supreme reality of the form of its own nature.

46. Renounce the world in every way. Renounce the poison of renunciation and non-renunciation. The self is pure, immortal, natural and immutable.

Chapter 4

1. There is neither invitation nor casting off; How can there be flowers, leaves, meditations and recitation of sacred texts, and how can there be worship of Siva – which is identity in non-difference?

2. The absolute is not liberated from bondage and obstruction. The absolute is not purified, cleansed and released. The absolute is not liberated by union or separation. I am indeed the free One, like the sky.

3. I have developed no false notion that all this reality come into existence or that all this unreality comes into existence. I am free from disease – my form has been extinguished.

4. Stained, stainless, divided, undivided – differentiated, none of these appear to me. I am free from disease – my form has been extinguished.

Om Namah Shivay

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