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Extensive Links to meditation techniques

manish — Sun, 27 Aug 2006 20:56:56 GMT

Meditation FAQ's http://spirituality.indiatimes.com/articleshow/1846260671.cms http://www.faqs.org/faqs/meditation/faq/ Physical Posture http://www.feedback.nildram.co.uk/richardebbs/meditation/posture.htm Mental Attitude http://www.feedback.nildram.co.uk/richardebbs/meditation/attitude.htm Opening and Closing a Meditation http://www.feedback.nildram.co.uk/richardebbs/meditation/openclose.htm Meditation Techniques http://www.lifepositive.com/Spirit/meditation/meditation-techniques.asp http://www.healthandyoga.com/html/meditation/meditationtechniques.html Meditation for stress relief http://www.cnn.com/HEALTH/library/HQ/01070.html Meditation for pain relief http://www.advancingwomen.com/meditation/51290.php Meditation as a therapy http://home.goulburn.net.au/~shack/therapies.htm Meditation Techniques Currently Popular In India http://www.freemeditations.com/.> Patanjali's Ashtanga Yoga (Basics of Meditative Conduct) http://www.yogapoint.com/info/ashtanga.htm Patanjali Meditation Papers http://www.heavenlygardens.org/sadhana/.> Mantra Meditation http://www.focalpointyoga.com/mantra_meditation.htm Yoga Nidra http://www.lifepositive.com/Spirit/meditation/yoga-nidra.asp http://www.geocities.com/neovedanta/a50.html http://www.swamij.com/yoga-nidra.htm Healing Meditations http://www.dhyanapeetam.org/Arogya_Meditation.asp Pdf file on Kundalini Yoga Meditation Techniques PDF] An Introduction to Kundalini Yoga Meditation Techniques That are ... File Format: PDF/Adobe Acrobat - View as HTML other disorder-specific meditation techniques are included here to help bring these ... 5000 different meditation techniques, of which many have ... meded.ucsd.edu/groups/hi-med/Shannahoff-Khalsa - Kundalni Yoga and Psychiatric Disorders.pdf - Similar pages.> .> Pdf file on Kundalini Meditation for deep healing.> http://brief-treatment.oxfordjournals.org/cgi/content/abstract/3/3/369?ijkey=64UETjOMbO68E&keytype=ref Pdf file on Kundali Meditation for healing Cancer http://ict.sagepub.com/cgi/content/abstract/4/1/87 Meditation and breathing techniques/Pranayama http://www.holisticonline.com/Yoga/hol_yoga_breath_home.htm.> Dalai Lama's Meditation Technique http://www.pioneerthinking.com/meditation.html Meditation on Impermanence http://spirituality.indiatimes.com/cms.dll/articleshow?artid=29666386 Vipassana Meditation Explained http://www.dhyanapeetam.org/Vipasana_Technique.asp http://www.realization.org/page/doc0/doc0063.htmhttp://www.realization.org/page/namedoc0/mssv/mssv_0.htm.> S N Goenka's Vipassana Meditation http://www.shambhalasun.com/index.php?option=content&task=view&id=1739 Taoist Meditation in Detail http://www.1stholistic.com/Meditation/hol_meditation_taoist_meditation.htm Metta Bhavna Meditation (Development of Loving Peace) http://www.feedback.nildram.co.uk/richardebbs/meditation/metta.htm Mindfulness Meditation http://www.feedback.nildram.co.uk/richardebbs/meditation/dzogchenmind.htm Detailed Mindfulness Meditation http://www.ohbliss.org/en/bhante_g/plain_english/index.html Meditation for developing the sixth sense http://www.higherbalance.com/meditation_step2.html Death Meditation http://www.meditationiseasy.com/mCorner/techniques/What_is_death_meditation.htm http://www.meditationiseasy.com/mCorner/techniques/Method_of_death_meditation.htm Osho's Dynamic Meditation http://www.meditationiseasy.com/mCorner/techniques/dyn.htm Free Guided Meditation through your computer Experience it now !! http://www.selfhealingexpressions.com/meditate.shtml Scientific study of meditation http://www.sol.com.au/kor/21_02.htm http://nccam.nih.gov/health/meditation/ http://www.buddhanet.net/sangha-metta/medhealth.html http://www.noetic.org/research/medbiblio/ch_intro1.htm "Our ideal is not the spirituality that withdraws from life but the conquest of life by the power of the spirit." - Aurobindo.

Oh! Stupid Mind.

manish — Tue, 23 May 2006 09:24:46 GMT

Oh stupid mind, never like harming! you are the juice of sugar for those who blend in, You see! you are above caste, creed, color and sexual orientation, for those who blend in. You will never die to never born if you are ever left with a thought that You are not a brahman(the supreme self) but, a brahmin(ISKON), shudra, vaisya hindu muslim christian, gay, black or white. You will be like a skull up the hillock of pride drying white, for thy pride to be in the cycle of repeated birth and death. aum! shanti!

Swami Vivekananda

manish — Sat, 18 Mar 2006 11:33:24 GMT

All the powers in the universe are already ours. It is we who have put our hands before our eyes and cry that it is dark. Swami Vivekananda By the study of different RELIGIONS we find that in essence they are one. Swami Vivekananda GOD is the ever-active providence, by whose power systems after systems are being evolved out of chaos, made to run for a time and again destroyed. Swami Vivekananda GOD is to be worshipped as the one beloved, dearer than everything in this and next life. Swami Vivekananda If faith in ourselves had been more extensively taught and practiced, I am sure a very large portion of the evils and miseries that we have would have vanished. Swami Vivekananda If you think about disaster, you will get it. Brood about death and you hasten your demise. Think positively and masterfully, with confidence and faith, and life becomes more secure, more fraught with action, richer in achievement and experience. Swami Vivekananda Our duty is to encourage every one in his struggle to live up to his own highest idea, and strive at the same time to make the ideal as near as possible to the Truth. Swami Vivekananda Take up one idea. Make that one idea your life - think of it, dream of it, live on idea. Let the brain, muscles, nerves, every part of your body, be full of that idea, and just leave every other idea alone. This is the way to success. Swami Vivekananda That man has reached immortality who is disturbed by nothing material. Swami Vivekananda The greatest religion is to be true to your own nature. Have faith in yourselves! Swami Vivekananda The moment I have realized God sitting in the temple of every human body, the moment I stand in reverence before every human being and see God in him - that moment I am free from bondage, everything that binds vanishes, and I am free. Swami Vivekananda The Vedanta recognizes no sin it only recognizes error. And the greatest error, says the Vedanta is to say that you are weak, that you are a sinner, a miserable creature, and that you have no power and you cannot do this and that. Swami Vivekananda The will is not free - it is a phenomenon bound by cause and effect - but there is something behind the will which is free. Swami Vivekananda The world is the great gymnasium where we come to make ourselves strong. Swami Vivekananda Truth can be stated in a thousand different ways, yet each one can be true. Swami Vivekananda We are responsible for what we are, and whatever we wish ourselves to be, we have the power to make ourselves. If what we are now has been the result of our own past actions, it certainly follows that whatever we wish to be in future can be produced by our present actions; so we have to know how to act. Swami Vivekananda We are what our thoughts have made us; so take care about what you think. Words are secondary. Thoughts live; they travel far. Swami Vivekananda When an idea exclusively occupies the mind, it is transformed into an actual physical or mental state. Swami Vivekananda You cannot believe in God until you believe in yourself. Swami Vivekananda

Why God cannot incarnate... and why people who say they are incarnations of god are cheaters don't be fooled by these dogmas....

manish — Mon, 13 Mar 2006 01:37:58 GMT

The Vedas have a number of evidences to prove that God is unborn: Rigveda 1.67.3: “The unborn (Aja) God is holding together the whole universe including the earth, the space, the sky and the luminous stars like the Sun” Rigveda 6.50.14: “God is unborn and is so great that the world is like his one footstep. O great God, listen to our prayers.” Rigveda 7.35.3: “May Unborn God be gracious to us all, may the clouds of sky shower rains for our well being.” Yajurveda 40.8: “O human being! Worship God who is Omnipotent and devoid of any kind of body i.e. Sthoola, Sukshma or Kaarana Shareera. He is free from all the bondage of nerves or veins, is Omnipresent, all knowledgeable, he punishes the sinners, is Beginningless, eternal and has bestowed the knowledge of the Vedas. He and only He is adorable.” The soul is an infinitesimal unity hence it can move from one place to another or come down from up or in any direction. In Emancipation, the emancipated soul can come down or go up anywhere in the universe with its will. Some times there is an extreme will of the imbodied soul (Godly person or Lord i.e. Bhagwan) to serve the common man even after death with grace of God. If it is embodied in the future e.g. the great soul like Lord Krishna who explains his most loveable disciple friend Arjuna in the Geeta: --- • “Yadaa Yadaa Hi Dharmasya Glanirbhavati Bhaarata, Abhyutthaanamadharmasya Tadaatmaanam Srijyaamyaham”. (Geeta: 4/7) "Whenever there is decay of righteousness, O Bharata (O Arjuna)! And a rise of Un righteousness, then manifest myself, (with the grace of God) for the protection of the good, for the destruction of the wicked and for the establishment of righteousness, I am born in every age (If God permits me). Or-- O Bharata with the grace of God, if He permits me, “whenever there is decay of righteousness and a rise of unrighteousness, (it is my extreme wish) to be born on earth to protect the good, for the destruction of the wicked and for the establishment of righteousness”. Here it is clear that Shri Krishna was a human being not God. Human beings take birth, this is their incarnation with the grace of almighty God. But ordinary simpleteous ignorant people have misunderstood the meaning of the most popular Shloka of the Geeta (the epic of Hindu community), which is being misquoted by selfish gurus who want their disciples to worship them as God If incarnation of God is assumed, many of His very important attributes automatically stand confuted. If a phase or part of God is believed to take birth, in such case God will not continue to remain wholly perfect (as all those who are born and die are subject to limitations and imperfections). If we believe in His birth naturally His death will follow. God will then be accepted as the cycle of birth and death like normal beings. If a phase or part like God takes birth, the attributes of phase or part logically exist in the whole also. It means before birth and after death He did not exist. His attribute of being Beginningless (anaadi) and infinite (annant) eternal and His All- Pervading nature will stand confuted. God is all pervading in every minutest particle and atom as such in an incarnation where from He will come and whither He will go? If by incarnation God takes a form qualified with limitation (of an animal, of a human being or of any other), His attributes of formlessness, and limitlessness or of infinity is contradicted. It is impossible to believe the argument that infinite God can be confined into the womb of a mother or in any form shape or body. It would be against all logic to believe that God does take a human or other form and still He remains formless too. It is never possible to hold such diagonally opposite attributes together simultaneously nor it is understandably acceptable to a person with open mind reasoning. All the incarnations were subjected to suffering, pain and happiness in their lives, hence, by accepting such incarnations, God cannot be proved to be free from pain and pleasure. Their lives are full of changes, so God loses the attribute to changeless (Avikaari). Further all incarnations grew old so God like ordinary man also have to be conceived as decaying. Besides all the incarnations of God met with death, as all know that Bhagwan Shri Krishna was shot by an arrow, and others also died in some way or the other. Being so how would it be possible to prove that God is immortal and imperishable. It is said that God to further the cause of righteousness, to kill the demons, to punish the wicked, to eradicate the evil and to bless His devotees, incarnates himself. Out of the four Yugas, the Satayuga is said to be the foremost in righteousness, while in the Tretaa, the Dwaapara and the Kaliyuga as righteousness tend to decrease and sins go on increasing gradually. It is but strange to uphold the necessity of 23 out of 24 incarnations in the holy ages of Satayuga, Dwaapara and Tretaa and only one out of the twenty-four incarnations in Kaliyuga, the most sinful period who is still awaited. If the purpose of incarnation is to uphold righteousness, their least number should have been in Satayuga and the largest number in Kaliyuga, but the position is reverse, Is it reasonably conceivable? The logic that God incarnates to kill demons is to underestimate the Omnipotent God. The Omnipresent, Who can create the whole universe and can only destroy the universe by deluge, cannot be believed to incarnate and to suffer all agony of the coming into the womb of a mother, just to kill Ravana, Kansa and other demons, who were not even a drop compared to the universe. The Omnipresent God was inside the body of the demons also, He could kill them from within their own bodies, then why incarnation? It is also said that God incarnates for the enactment of his sports (Lila) and His might. The whole universe with numberless stars, the Moon, the Sun, the Milky Way, the miraculous acts are so vivid and impressive proof of His might. Lila that in comparison to all this, the acts of incarnations are totally insignificant, that is not understandable to bring the Almighty, Omnipresent God to the level of animal forms or to human level, full of limitations and not devoid of errors as well. Maata Sita who was forced to face Agni-Pariksha (fire ordeal) succeeded there, but even then she was exiled while she was pregnant. Further Cheeraharana or taking away garments of ladies bathing from riverbanks. Killing all the generals of the Kauravas against the rules of war decided at the start of the Mahabharata war, killing all the innocent Kshatriyas because one Kshatriya killed the father of Shri Parshurama and Shri Rama and Parshurama both incarnations were face to face in struggle in the court of Janaka, are all such instances. The list of which could be stretched to any length. Yogis and Rishis (saints and sages) worship God for their whole life to get rid of the cycle of birth and death, the pains of birth and the horrors of death. The sad part of the concept is that the devotees of the same God have believed God Himself to come in the cycle of birth and death, when salvation is the aim of human life attainable by the grace of God Himself. Is it the gratitude of the devotees towards God? Lord Krishna took trouble to save the humiliation of one Draupadi, today millions of ladies are being humiliated. Further, to save the life of one elephant, Lord Vishnu ran barefooted, today millions of cows are slaughtered daily for meals, with the first ray of the rising sun. The righteousness, faith in God and His worship, the Vedas, the functions of religious rituals, human character with behavior, food, drinks, are today at the unimaginable and unprecedented low level, indescribable in words. The question is where is the incarnation of God now? All this proves practically the hollowness of the concept of incarnation. God is all pervading in every minutest particle and atom as such in an incarnation where from He will come and whither He will go? If by incarnation God takes a form qualified with limitation (of an animal, of a human being or of any other), His attributes of formlessness, and limitlessness or of infinity is contradicted. !! aum shanti !!

The Absolute and Love

manish — Mon, 20 Feb 2006 11:41:00 GMT

In my opinion love is a product of creation, but creation is the root cause of disturbances in the nature. The soul nature of universe is calm (void). What persist in the universe is immense peace, which is always disturbed by the creation, creation in itself is the source of disturbances into the soul nature of the absolute. Absolute is like the syllable AUM when you pronounce that syllable AUM, the sound that comes out of it is what i refer to as absolute. Creation produces disturbances in that calmness, you can see a child's birth, volcanos creating new lands, a black hole bursting into explosion, all these things produce disturbances into the water calm nature of the absolute. And what follows creation is love. !! AUM SHANTI !!

BLISS (the absolute nature of self)

manish — Mon, 20 Feb 2006 11:34:50 GMT

What is the Discerning of Reality? -- the Self is real; other than it, all is fancy. What is the Self? -- He who stands apart from the Physical, the Emotional, and the Causal Vestures; who is beyond the five Veils; who is witness of the three Modes; whose own nature is Being, Consciousness, Bliss -- this is the Self. What are the Five Veils? --the five veils are ---> The Food-formed; the Life-formed; the Emotion-formed; the Knowledge-formed; the Bliss-formed. What is the Bliss-formed? -- This verily is the Substance not quite pure because of the unwisdom that gives birth to the Causal Vesture; in it are founded all joys; this is the Bliss-formed Veil.Thus the Five Veils.By saying: "Mine are the lives; mine is emotion; mine is the soul; mine is the wisdom"; these are recognized as possessions. And just as a bracelet, a necklace, a house and such things separated from one's self, are recognized as possessions, so the Five Veils and the Vestures, recognized as possessions, are not the Self (the Possessor). What then, is the Self?-- It is that whose own-nature is Being, Consciousness, Bliss. What is Being?-- What stands through the Three Times (Present, Past, Future) -- this is Being. What is Consciousness?-- The own-nature of Perceiving. What is Bliss?-- The own-nature of Joy. What is the Longing to be free?-- It is the longing: "That Freedom may be mine." Thus let a man know that the own-nature of his own Self is Being, Consciousness, Bliss. What is non-attachment?--As thoughts arise, destroying them utterly without any residue in the very place of their origin is non-attachment. Just as the pearl-diver ties a stone to his waist, sinks to the bottom of the sea and there takes the pearls, so each one of us should be endowed with non-attachment, dive within oneself and obtain the Self-Pearl. What is the nature of the mind? --What is called 'mind' is a wondrous power residing in the Self. It causes all thoughts to arise. Apart from thoughts, there is no such thing as mind. Therefore, thought is the nature of mind. Apart from thoughts, there is no independent entity called the world. In deep sleep there are no thoughts, and there is no world. There is an image of the Eternal, which attributes itself to the vestures, and is called the Life. And this Life, through the power of Nature, regards the Lord as separate from itself. When wearing the disguise of Unwisdom, the Self is called the Life. Thus, through the difference of their disguises, there is an appearance of difference between the Life and the Lord. And as long as this appearance of difference continues, so long will the revolving world of birth and death continue. For this reason the idea of the difference between the Life and the Lord is not to be admitted. But how can the idea of unity between the self-assertive, little-knowing Life, and the selfless, all-knowing Lord, be accepted, according to the famous words, that thou art; since the genius of these two, the Life and the Lord, is so opposite? This is not really so; for 'Life attributing itself to the physical and emotional vestures' is only the verbal meaning of thou; while the real meaning of thou is 'pure Consciousness, bare of all disguises, in dreamless life.' And so 'the Lord full of omniscience and power' is but the verbal meaning of that; while the real meaning of that is 'pure Consciousness stripped of disguises.' Thus there is no contradiction in the unity of the Life and the Lord, since both are pure Consciousness. In the states of waking and dream, there are thoughts, and there is a world also. Just as the spider emits the thread (of the web) out of itself and again withdraws it into itself, likewise the mind projects the world out of itself and again resolves it into itself. When the mind comes out of the Self, the world appears. Therefore, when the world appears (to be real), the Self does not appear; and when the Self appears (shines) the world does not appear. When one persistently inquires into the nature of the mind, the mind will end leaving the Self (as the residue). What is referred to as the Self is the Atman. The mind always exists only in dependence on something gross; it cannot stay alone. It is the mind that is called the subtle body or the soul (jiva). love is just a product of creation but the soul nature is bliss, uniformity of the absolute with self. And love does not make us unique it is a product of creation uniformly present in all creation. but The wisdom to realise the self is unique among humans. And i don't tink it is wise enough to say love is life as life means many things not just love life is search of the bliss the absolute. Who is then free in life? --Just as there is the firm belief that 'I am the body, ' 'I am a man, ' 'I am a priest, ' 'I am a serf, ' so he who possesses the firm conviction that 'I am neither priest nor serf nor man, but stainless Being, Consciousness, Bliss, the Shining, the inner Master, Shining Wisdom, ' and knows this by direct perception, he is Free-in-life. ~ refrences - TATTVA BODHA by Adia Shankarachary !! AUM SHANTI !!

the relation between smokin' ganja and shiva is the the story of samudra manthan(churning of the ocean) (the mind of human consciousness) for the amrit goal of self realisation

manish — Wed, 08 Feb 2006 05:16:47 GMT

the relation between smokin' ganja and shiva is the the story of samudra manthan(churning of the ocean) (the mind of human consciousness) for the amrit goal of self realisation Symbolism of Samudra manthan(churning of the ocean) The story represents the spiritual endeavor of a person to achieve self-realisation through concentration of mind, withdrawal of senses, control of desires and practice of austerities and asceticism. * The Devas and Asuras represent the positives and negatives respectively of one's personality. The participation of both the Devas and the Asuras signifies that when one is seeking bliss through spiritual practice, one has to integrate and harmonise both the positive and negative aspects and put both the energies to work for the common goal. * The ocean of milk is the mind or the human consciousness. The mind is like an ocean while the thoughts and emotions are the waves in the ocean. * Mandhara, the mountain symbolises concentration. The word Mandhara is made up of two words Mana (mind) and Dhara (a single line) which means holding the mind in one line. This is possible only by concentration. * Mount Mandhara was upheld by Lord Vishnu as a Kurma (tortoise). The tortoise here symbolises the withdrawal of the senses into oneself (just as a tortoise withdraws its head into its shell) as one practices mental concentration and meditation or contemplation. * Vasuki symbolises desire. Vasuki used in the churning of the ocean denotes that the Devas and the demons held desire (to seek immortality) as a rope and churned the mind with the help of concentration and withdrawal of the senses. Desire, if not controlled will overpower and destroy an individual. * The Halahala poison(or ganja today) symbolises suffering and pain (counter-reaction of the mind and body) that one undergoes at the beginning of spiritual sadhana (practice). When the mind is subjected to intense concentration, the first thing that comes out of the process is intense suffering and great inner turmoil. These must be resolved otherwise further progress is not possible. ==> * Lord Shiva symbolises the ascetic principle. His role in this story as the consumer of poison suggests that one can deal with the early problems of spiritual life by cultivating the qualities of Lord Shiva, namely, courage, initiative, willingness, discipline, simplicity, austerity, detachment, compassion, pure love and asceticism. The various precious objects that come out of the ocean during the churning stand for the psychic or spiritual powers (Siddhis) which one gains as s/he progresses spiritually from stage to stage. The seeker should be careful about these powers as they can hamper her/his progress unless s/he uses them judiciously, not for selfish gains but for others' welfare. This is the reason why the Gods and demons distributed these objects as they did not want to lose sight of their original aim which was to gain immortality. * Dhanvantari symbolises health and signifies that immortality (longevity, to be correct) or spiritual success can be achieved only when the body and the mind are in a perfect state of health. * Mohini symbolises delusion of the mind in the form of (or originating from) pride. It is the pride of achievement to which the asuras or the demons succumbed and thus lost sight of their goal. Pride and egoism are the last hurdles one has to overcome in spiritual life before experiencing self-realisation. * The Amrit symbolises the ultimate achievement of the goal of self-realistion. !! AUM NAMAH SHIVAYA !!

what is a guru?

manish — Wed, 08 Feb 2006 05:10:08 GMT

i didn't know i would initiate such interesting responses in lord shiva tribe, i just wanted to know the western opinion on smoking ganja. it was very interesting discussion it is worth reading in the shiva tribe. anyways what i realised that many people have misconception about ganja 70% just smoke without knowing the significance of it but pretend that they are doing it for shiva and they forget that shiva symbolises a fight between drugs and meditation shiva symbolises self (atman and an egarness to realise atman). and the people with whome they smoke in india basically they don't know the symbolism of it themselves they just know the process of passing the chilom and will get angry if you pass it incorrectly that is good but what is wrong is that one should know what shiva means, and how we can apply the conception of shiva to ourselves. one more thing i would like to point out here that mearly by growing the beards and hair like jatadhari it is not necessary that one become a great philosopher or guru or shiva, or a true sage. there are three types of gurus 1.stone , 2. leaf , 3. wood . suppose some point in life you are in the midst of a wirlpool (wirlpool of life) and you goto the first guru (who is stone) and ask i am in darkness and there is a big wirlpool my gurudev please make me cross the river (river of life ). the first guru is stone. he says sit on me i will make u cross the river. you sit on him and as the guru enters the water both of you sink. if you goto the second guru the guru leaf and ask the same , the guru says ok sit on me i will make you cross the river. when both of you enter the water you go to some distance and both of you sink but, the guru was a leaf he was lighter than water(he was conscious but materialistic) he came up the water but you could't come up. if you goto the third guru the guru wood and ask him to make you cross you the river. what he does is that he makes a small boat himself being a wood and asks you sit on him he has firmness in his nature as well as beauty. and both of you cross the wirlpool of life the river safely... so beaware in searching a guru or believing any other jatadhari he might be a leaf or stone search for the wood guru, who has consciousness and bliss both at the same time, and who is capable of making you cross that wirlpool of life together :-) !! AUM SHANTI !!

maha-mrytunjaya mantra for lord shiva

manish — Wed, 01 Feb 2006 11:40:50 GMT

"O Omniscient Divinity, we adore you. O Lord full of excellent fragrance, you are the nourisher, the sustainer of all life. As the cucumber is freed from the stem, thus liberate us from death and grant us the nectar of Immortality." ‘AUM’ is a mystical syllable. It releases sounds that are inaudible to us but perceptible to the perfect inner Being within us. This syllable bears in itself the whole supreme divine Consciousness, that which has become manifest in the universe and which remains unrevealed and unmanifest. ‘AUM’ is indeed a revelation and expression of the divine Being, a true name of the Divine. It bears in itself body, heart and soul of the infinite Divinity. The Equation of the States with the Syllable Om it is actualy AUM it has three alphabets - omkar, ukara, makara 1. When the identity of Visva with the letter a is meant, ie., when the identity of Visva with the letter a is admitted, the common feature of being the first is seen to be obvious, as also the common feature of all-pervasiveness. 2. In the event of Taijasa being apprehended as identical with u, ie, when the identity of taijasa with the letter u is admitted, the common feature of superiority is seen clearly and so, too, is the intermediate position. 3.In the even of Prajna being apprehended as identical with m, ie, when the identity of Prajna with the letter m is admitted, the common feature of being the measure is seen to be obvious and so too is the common feature of absorption. He who knows conclusively the common similarities in the three states, becomes worthy of worship and adoration by all beings, and is also a great sage. The letter a leads to Visva and the letter u to Taijasa. Again, the letter m (leads) to Prajna. For the one who is free from letters, there is no attainment. Within the sound-body of ‘AUM’ there is a body of energy and when you say ‘AUM’, this energy purifies the atmosphere around you. Within this energy-body there is a light-body, and in this light-body there dwells the Consciousness of the Supreme Godhead. Tryambakam represents three original vedas, originally ‘Tryambakam’ means three eyes. The supreme Divinity has three eyes. The third eye is the eye of Omniscience, the eye of infinite Knowledge, unending Knowledge, knowledge of the supreme Truth, knowledge of every kind. It is an overwhelming fullness of Knowledge, indescribable Knowledge, the fire of infinite Knowledge. It sees everything at the same time, knows everything at the same time. ‘Yajaamahe’ means, we meditate, we adore, we revere. ‘Sugandhim’ is composed of ‘su’ (good) and ‘gandha’ (fragrance, odour). ‘Sugandhim’ thus means that God is most precious fragrance, the Divine is full of excellent odours, full of the fragrance of unlimited Love, a love without distortion, a love free from egoism. ‘PuSTi vardhanam’ – This wondrous, omniscient Godhead nourishes and sustains all life-forms. There is no desire or need that cannot be satiated. The omniscient, all-merciful, all-compassionate Divinity immediately responds to every call of the devotee, increasing his inner and outer wealth, providing all necessities to sustain his life. God is your caretaker. He is the true sustainer. He alone nourishes all creation and all life, for they have their source in Him. ‘Urvaarukam-iva bandhanaan’ – As the cucumber is freed from its stem by plucking it when it is ripe... ‘MR^ityor-mukshiiya’ – ...thus, O Lord, deliver me from death, liberate me from all limitations, from all darkness and unhappiness. Death is not only physical death. Spiritual ignorance is death, lack of devotion and love is death. To a person who has no eyes to perceive beauty the whole world is full of ugliness. To another person everything appears doubtful, because his thoughts, feelings and expressions are void of truth. The Divine who is the Truth of all truths is inaccessible to him. Like that there are all kinds of deaths. The god-lover asks the Divine to free him of all forms of deaths. ‘AmR^itaat’ – for immortality. ‘AmR^ita’ means immortality, deathlessness. God nourishes us with the nectar of immortality – He bestows on us health, strength and divine Qualities, divine Wisdom, eternal values that make us ripe for the Experience of God. Great patience, power of endurance, selflessness, purity and freedom from ego are essential preconditions for God-realisation. Such qualities are the nectar of immortality. AUM tryambaka.n yajaamahe sugandhiM puSTivardhanam.h | urvaarukamivabandhanaan.h mR^ityormuxiiya maamR^itaat.h AUM || !! AUM SHANTI !!

living in a mud house in GOKARNA india (PARADISE BEACH)

manish — Wed, 11 Jan 2006 12:37:34 GMT

it was a great vacation i went to anjuna vagator hilltop in goa for party it was amazing then i went to paradise beach in gokarna i stayed there for two weeks it was amazing experience i lived in a mud house on top of a small cliff near the beach with a balcony that has banana trees... in these mud houses we didn't have electricity i had to light candles in the night it was great time away from modern world of technology for self reconcilliation and meditation completly in nature , just living on your own among the mountains by the most beautiful beach taking nude bath as everybody did there ;-) ... there were many backpackers stayin there like this away from technology we had small bonefire in the night then music from different part of the world i miss it i wish i didn't have school so that i would have stayed there longer... that place was really a paradise i started missing it since the time i got into the train and remenise for the beautiful time i spent there smoking like a gypsy lol ... i am sure i will return there whenever i have time ... http://mikaidt.dk/india/images_deb/01260012paradise-beach.jpg At other times, we'd be walking high up on the cliffs. In the distance, we can see a stretch of sand which appears to be Paradise Beach. http://usandeep.tripod.com/sitebuildercontent/sitebuilderpictures/.pond/gokarna_2_paradise.jpg.w300h225.jpg way to paradise beach http://mikaidt.dk/india/images_deb/01260018paradisebeach.jpg “the promised land”: Paradise Beach. http://mikaidt.dk/india/images_deb/01260016paradise-hut.jpg The only proper bungalow on Paradise Beach. A couple here appear to be living out their own “Thor Heyerdahl on Fatihuva” dream, together with their three year old child. http://mikaidt.dk/india/images_deb/01260019omshanti-garden.jpg Om Shanti Garden: popular hang-out on Paradise Beach. Everyone there seems to be on... “something”. http://mikaidt.dk/india/images_deb/DSC03020path-2persons.jpg http://mikaidt.dk/india/images_deb/DSC03027lingam.jpg Hindu pilgrims travel to Gokarna to visit an old temple there. This lingam is more than a thousand years old. in gokarna there are 5 beaches 1.gokarna beach, 2.kudlai beach, 3.aum beach(it looks like an aum structure from up top a hill), 4 half moon beach, 5.paradise beach (paradise is the most beautiful beach ) it has small pool between two gigantic rocks the best part was living so close to nature and feeling the devine mother "mother earth" so closely... and the love that people had for each other was amaziningly beautiful and how time passed there i did not know untill an israli friend of mine(asi) told me manish you know the date it's 9th january and i was shocked i felt like i was there yesterday i wanna go back there i wish i had time... http://mikaidt.dk/india/images_deb/01260010om-beach.jpg AUM BEACH

the final teachings of bhagwad gita (uttra gita)

manish — Mon, 14 Nov 2005 22:12:28 GMT

ARJUNA, after the successful issue of the battle of Kuruksetra, amidst the pleasures of rank, riches, and prosperity, had forgotten the priceless instructions imparted to him by Sri Krishna, on the eve of that memorable battle. He now asks Kesava again to propound to him the secrets of the Brahma-jnana. Uttara Gita Ch.1(Introduction) I found this interesting; the final dialoge between Arjuna and Krishna. It expounds further the teachings of the Bhagavad Gita and should be read after the Bhagavad (they are sometimes sold as a set). That hundred millions of Jiva and thousands of Nada-Bindus are constantly destroyed and absorbed in that All-Purity, therefore the firm conviction that "I am Brahman" is known to be the only cause of Moksa for Great Souls (Mahatma). Two words bind and liberate the J?vas respectively, the firm belief of "I" and "mine" (Mama) holds fast and binds the Jiva down, and the absence or want of the same (Nirmama) liberates him from all bondage. When the Mind becomes free from all desires and passions, then only the idea of duality ceases. When there arises that state of Advaita feeling (al in One and One in all), there dwell the supreme Feet of the Brahman. Uttara Gita Ch.2.43-46

Smoothing Transitions

manish — Thu, 10 Nov 2005 21:57:41 GMT

Smoothing Transitions 10 Steps To Making Change Easier 1. Begin by making small changes or break up large-scale changes into more manageable increments. This can make you feel better about handling the changes you are about to make while making you more comfortable with change in general. 2. Mentally link changes to established daily rituals. This can make changes like taking on a new habit, starting a new job, or adapting to a new home happen much more smoothly. For example, if you want to begin meditating at home, try weaving it into your morning routine. 3. Going with the flow can help you accept change instead of resisting it. If you stay flexible, you will be able to ride out change without too much turbulence. 4. When a change feels most stressful, relief can often be found in finding the good that it brings. An illness, a financial loss, or a broken relationship can seem like the end of the world, yet they also can be blessings in disguise. 5. Remember that all change involves a degree of learning. If you find change particularly stressful, try to keep in mind that after this period of transformation has passed, you will be a wiser person for it. 6. Remember that upheaval and confusion are often natural parts of change. While we can anticipate certain elements that a change might bring, it is impossible to know everything that will happen in advance. Be prepared for unexpected surprises, and the winds of change won't easily knock you over. 7. Don't feel like you have to cope with changing circumstances or the stress of making a change on your own. Talk about what's going on for you with a friend or write about it in a journal. Sharing your feelings can give you a sense of relief while helping you find the strength to carry on. 8. Give yourself time to accept any changes that you face. And as change happens, recognize that you may need time to adjust to your new situation. Allow yourself a period of time to reconcile your feelings. This can make big changes feel less extreme. 9. No matter how large or difficult a change is, you will eventually adapt to these new circumstances. Remember that regardless of how great the change, all the new that it brings will eventually weave itself into the right places in your life. 10. If you're trying to change a pattern of behavior or navigate your way through a life change, don't assume that it has to be easy. Wanting to cry or being moody during a period of change is natural. Then again, don't assume that making a change needs to be hard. Sometimes, changes are meant to be that easy.

Sharing Your Genius

manish — Wed, 09 Nov 2005 10:28:57 GMT

Each of us is born with a specific genius that was bestowed upon us so we can do our part to make this world a better place. All of us have a role that we're uniquely suited for. Imagine our planet without trees, oceans, or clouds. In this same way, when one of us doesn't develop or use our special gift, a cosmic void takes place. This unique talent or ability may be hidden from your own sight like a golden treasure buried under shifting sands. Often, we spend so much time dazzled by the talents of others that we can overlook our own gifts. It may even be that our unique ability is something we view negatively. Perhaps we find it difficult concentrating on any one subject for long; meanwhile, others are thrilled by our ability to weave various ideas throughout our conversations. Or, you might think of yourself as "frivolous," when it's likely your charming approach to life casts a light of inspiration that others can't help but follow. It's important for all of us to try to find our special gift and discover how we can best express it. Ask others to name what they think is your most overlooked talent or character trait. Their answers may change your life. Explore these riches that are yours to express, and you may find yourself helping others discover and develop their own blessings. Acknowledge and appreciate the gifts you see in those around you. Tell your neighbor that loves to garden how much her green thumb enlivens the whole block. Thank your coworker for always greeting your days together with a smile. Tell your close friends that their ability to listen makes your world a better place. Our unique gifts are like golden rays of _expression that can encircle the world with light.

A Liberating Goodbye

manish — Wed, 09 Nov 2005 10:27:06 GMT

In every relationship, people are constantly exchanging energy that can become a chord connecting two people. This energetic cord forms just below the breastbone and can remain long after a relationship has ended. This unbroken cord may leave an open channel between you and another person, through which emotions and energy can continue to flow. If you are unaware that the chord exists, it is easy to feel the other person's emotions and mistakenly think that they are yours. Besides the fact that this can limit the amount of closure you can experience in a relationship, letting this cord remain intact can leave you with a continued sense of sadness while creating feelings of lethargy as your own energy is sapped from you. Cutting the cord can help you separate yourself from old baggage, unnecessary attachments, and release you from connections that are no longer serving you. Finding and cutting unwanted cords is a simple, gentle process that is best done alone and when you are relaxed. It is important that you are strong in your intention to release the chord between you and someone else. To begin, breathe deeply and perform a simple centering meditation. When you are ready, visualize or sense the chords that are connecting you to other people. Run your fingers through the cords to separate them until you find the cord you wish to sever. There is no need to worry, because the chord you need to sever will feel just right. When you have found it, determine where the cut should be made and then visualize the cord being cleanly cut. If you need assistance, Archangel Michael can be called upon to help you with his sword. Afterwards, if you feel that cutting the chord has left spaces in your energy field, then visualize those spaces being filled with healing sunlight. There may be times where cutting a cord can help free a relative or loved one to reach new stages of growth. You're not severing a relationship, but you are severing the chords that are no longer serving you both. At other times, a cord may simply refuse to be cut because it is still serving a higher purpose. It is also important to remember that cutting a cord with someone is not a replacement for doing your emotional work with people. It can, however, be an enactment of that work upon its completion. In any case, cutting a relationship cord should always be viewed as a positive and nurturing act. By cutting the cords that no longer need to be there, you are setting yourself and others free from the ties that bind. ~ borrowed from dailyom.com

The Equation of the States with the Syllable Om

manish — Mon, 10 Oct 2005 11:48:21 GMT

The Equation of the States with the Syllable Om 1. When the identity of Visva with the letter a is meant, ie., when the identity of Visva with the letter a is admitted, the common feature of being the first is seen to be obvious, as also the common feature of all-pervasiveness. 2. In the event of Taijasa being apprehended as identical with u, ie, when the identity of taijasa with the letter u is admitted, the common feature of superiority is seen clearly and so, too, is the intermediate position. 3. In the even of Prajna being apprehended as identical with m, ie, when the identity of Prajna with the letter m is admitted, the common feature of being the measure is seen to be obvious and so too is the common feature of absorption. 4. He who knows conclusively the common similarities in the three states, becomes worthy of worship and adoration by all beings, and is also a great sage. 5. The letter a leads to Visva and the letter u to Taijasa. Again, the letter m (leads) to Prajna. For the one who is free from letters, there is no attainment.

Maya and the Tradition of Vedic Revelation

manish — Mon, 10 Oct 2005 11:46:47 GMT

Maya and the Tradition of Vedic Revelation All aggregates (such as body) are created like dream by the Maya of the Self. Whether they be superior (to another) or equal, there is no ground to prove their reality. The individual Self of the sheaths beginning with that made of food, which have been described in the Taittiriya Upanishad, is (the same as) the supreme Self, as explained (by us already) on the analogy of ether. Just as it is taught that ether in the earth and the belly is verily the same, so also the supreme Brahman is declared to be the same with reference to every two (viz., the corporeal and superphysical), in the Madhu-Brahmana (Brihadaranyaka Upanishad). Since the non-difference of Jiva (individual soul) and the supreme Self is extolled on the basis of their identity, and since diversity is censured, therefore, that (non-duality) alone is reasonable. The separateness of the individual soul and the supreme Self which has been declared (in the sruti) prior to the discussion of creation (in the Upanishads), is in a secondary sense in view of the result of the future, for it (separateness) is not in fitness if held in its primary sense. The creation which is differently set forth by means of (the illustrations of) earth, gold, sparks etc., is (just) a means to reveal the idea (of identity). But multiplicity does not exist in any manner. There are three stages of life – low, medium, and high. This meditation is enjoined for their sake out of compassion.

How Duality Appears in Everyday Consciousness

manish — Mon, 10 Oct 2005 11:45:39 GMT

(How Duality Appears in Everyday Consciousness) That which bears semblance of birth, appears as though moving, and, similarly seems to be a thing (of attributes), is Consciousness that is birthless, unmoving and non-material, serene and non-dual. Thus Consciousness is unborn; thus the souls are regarded to be unborn. Those who realise thus certainly do not fall into misfortune. Just as the fire-brand set in motion appears as straight, crooked etc., similarly, the vibration of Consciousness appears as the perceiver and the perceived. Just as the fire-brand devoid of motion is without appearances and birth, so also Consciousness devoid of vibration is without appearances and birth. When the fire-brand is in motion, the appearances do not come from elsewhere. Neither do they, when the fire-brand is free from motion, go elsewhere, nor do they enter into it. They did not go out of the fire-brand owing to their not being of the nature of substance. In the case of Consciousness, too, the appearances must be the same, for as appearance there can be no distinction. When Consciousness is in motion, the appearances do not come from elsewhere. Neither do they, when the Consciousness is free from motion, go elsewhere, nor do they enter again into It. They did not go out of Consciousness owing to their not being of the nature of substance, for they ever remain incomprehensible on account of the absence of relation of effect and cause. A substance could be the cause of a substance and another could be the cause of any other thing. But the souls cannot be regarded either as substances or as some other thing different from all else. Thus external objects are not born of Consciousness; nor is Consciousness born of external objects. Thus have the wise settled the birthlessness of cause and effect.

hath yoga ( yogatattvopnishadh)

manish — Mon, 10 Oct 2005 11:39:52 GMT

hear (the description of) Hatha-Yoga. This Yoga is said to possess (the following) eight subservients, Yama (forbearance), Niyama (religious observance), Asana (posture), Pranayama (suppression of breath), Pratyahara (subjugation of the senses), Dharana (concentration), Dhyana, the contemplation on Hari in the middle of the eyebrows and Samadhi that is the state of equality. Maha-Mudra, Maha-Bandha and Khechari, Jalandhara, Uddiyana and Mula-Bandha, uttering without intermission Pranava (OM) for a long time and hearing the exposition of the supreme truths, Vajroli, Amaroli and Sahajoli, which form a triad ?€“ all these separately I shall give a true description of. O four-faced one (Brahma), among (the duties of) Yama moderate eating ?€“ and not others ?€“ forms the principal factor; and non-injury is most important in Niyama. (The chief postures are) four (viz.,) Siddha, Padma, Simha and Bhadra. During the early stages of practice the following obstacles take place, O four-faced one, (viz.,) laziness, idle talk, association with bad characters, acquisition of Mantras, etc., playing with metals (alchemy) and woman, etc., and mirage. A wise man having found out these should abandon them by the force of his virtues. Then assuming Padma posture, he should practise Pranayama. He should erect a beautiful monastery with a very small opening and with no crevices. It should be well pasted with cow-dung or with white cement. It should be carefully freed from bugs, mosquitoes and lice. It should be swept well every day with a broom. It should be perfumed with good odours; and fragrant resins should burn in it. Having taken his seat neither too high nor too low on a cloth, deer-skin and Kusa grass spread, one over the other, the wise man should assume the Padma posture and keeping his body erect and his hands folded in respect, should salute his tutelary deity. Then closing the right nostril with his right thumb, he should gradually draw in the air through the left nostril. Having restrained it as long as possible, he should again expel it through the right nostril slowly and not very fast. Then filling the stomach through the right nostril, he should retain it as long as he can and then expel it through the left nostril. Drawing the air through that nostril by which he expels, he should continue this in uninterrupted succession. The time taken in making a round of the knee with the palm of the hand, neither very slowly nor Drawing the air through the left nostril for about sixteen Matras and having retained it (within) for about sixty-four Matras, one should expel it again through the right nostril for about thirty-two Matras. Again fill the right nostril as before (and continue the rest). Practise cessation of breath four times daily (viz.,) at sunrise, noon, sunset and midnight, till eighty (times are reached). By a continual practice for about three months, the purification of the Nadis takes place. When the Nadis have become purified, certain external signs appear on the body of the Yogin. I shall proceed to describe them. (They are) lightness of the body, brilliancy of complexion, increase of the gastric fire, leanness of the body and along with these, absence of restlessness in the body. The proficient in Yoga should abandon the food detrimental to the practice of Yoga. He should give up salt, mustard; things sour, hot, pungent, or bitter vegetables; asafoetida, etc., worship of fire, women, walking, bathing at sunrise, emaciation of the body by fasts, etc. During the early stages of practice, food of milk and ghee is ordained; also food consisting of wheat, green pulse and red rice are said to favour the progress. Then he will be able to retain his breath as long as he likes. By thus retaining the breath as long as he likes, Kevala Kumbhaka (cessation of breath without inspiration and expiration) is attained. When Kevala Kumbhaka is attained by one and thus expiration and inspiration are dispensed with, there is nothing unattainable in the three worlds to him. In the commencement (of his practice), sweat is given out; he should wipe it off. Even after that, owing to the retaining of the breath, the person practising it gets phlegm. Then by an increased practice of Dharana, sweat arises. As a frog moves by leaps, so the Yogin sitting in the Padma posture moves on the earth. With a (further) increased practice, he is able to rise from the ground. He, while seated in Padma posture, levitates. There arises to him the power to perform extraordinary feats. He does (or should) not disclose to others his feats of great powers (in the path). Any pain small or great, does not affect the Yogin. flow, sweat and bad smell in the mouth do not arise in him. With a still further practice, he acquires great strength by which he attains Bhuchara Siddhi, which enables him to bring under his control all the creatures that tread this earth; tigers, Sarabhas (an animal with eight legs), elephants, with bulls or lions die on being struck by the palm of the Yogin. He becomes as beautiful as the god of love himself. All females being taken up with the beauty of his person will desire to have intercourse with him. If he so keeps connection, his virility will be lost; so abandoning all copulation with women, he should continue his practice with great assiduity. By the preservation of the semen, a good odour pervades the body of the Yogin. Then sitting in a secluded place, he should repeat Pranava (OM) with three Pluta-Matras (or prolonged intonation) for the destruction of his former sins. 64. The Mantra, Pranava (OM) destroys all obstacles and all sins. By practising thus he attains the Arambha (beginning or first) state. Then follows the Ghata (second State) ?€“ one which is acquired by constantly practising suppression of breath. When a perfect union takes place between Prana and Apana, Manas and Buddhi, or Jivatma and Paramatman without opposition, it is called the Ghata state. I shall describe its signs. He may now practise only for about one-fourth of the period prescribed for practice before. By day and evening, let him practise only for a Yama (3 hours). Let him practise Kevala Kumbhaka once a day. Drawing away completely the organs from the objects of sense during cessation of breath is called Pratyahara. Whatever he sees with his eyes, let him consider as Atman. Whatever he hears with his ears, let him consider as Atman. Whatever he smells with his nose, let him consider as Atman. Whatever he tastes with his tongue, let him consider as Atman. Whatever the Yogin touches with his skin, let him consider as Atman. The Yogin should thus unwearied gratify his organs of sense for a period of one Yama every day with great effort. Then various wonderful powers are attained by the Yogin, such as clairvoyance, clair-audience, ability to transport himself to great distances within a moment, great power of speech, ability to take any form, ability to become invisible and the transmutation of iron into gold when the former is smeared over with his excretion. That Yogin who is constantly practising Yoga attains the power to levitate. Then should the wise Yogin think that these powers are great obstacles to the attainment of Yoga and so he should never take delight in them. The king of Yogins should not exercise his powers before any person whatsoever. He should live in the world as a fool, an idiot, or a deaf man, in order to keep his powers concealed. His disciples would, without doubt, request him to show his powers for the gratification of their own desires. One who is actively engaged in one?€™s duties forgets to practise (Yoga); so he should practise day and night Yoga without forgetting the words of the Guru. Thus passes the Ghata state to one who is constantly engaged in Yoga practice. To one nothing is gained by useless company, since thereby he does not practise Yoga. So one should with great effort practise Yoga. Then by this constant practice is gained the Parichaya state (the third state). Vayu (or breath) through arduous practice pierces along with Agni the Kundalini through thought and enters the Susumna uninterrupted. When one?€™s Chitta enters Susumna along with Prana, it reaches the high seat (of the head probably) along with Prana.

Nirvana Upanishad

manish — Thu, 06 Oct 2005 21:05:38 GMT

Nirvana Upanishad 1. Now we shall expound the Nirvanopanishad. 2. The Paramahamsa: I am He. 3. The mendicant monks who wear marks of renunciation inwardly. [They are the ascetics entitled to study this Upanishad.] 4. (They are) the protectors of the field in which I-ness (indicative of the separateness of the Self) is destroyed. 5. Their settled conclusion is partless like ether. 6. (Their heart) is the river of immortal waves. 7. (Their heart) is imperishable and unconditioned. 8. (Their preceptor) is the (realized) sage free from doubts. 9. The divine being (they adore is) final beatitude. 10. Their activity is free of family (and other) ties. 11. Their knowledge is not isolated. 12. (They study and/or teach) the higher scripture. 13. (They constitute) the propless monastic centre. 14. Their dedication (is to reveal Brahman) to a group (of worthy disciples). 15. The instruction is the non-existence (of things other than Brahman). 16. This dedication brings joy and purification (to the disciples). 17. Their sight is (like) seeing the twelve suns. 18. Discrimination (of the real from the unreal) is (their) protection. 19. Their compassion aloe is the sport. 20. (They wear) the garland of bliss. 21. In the cave of one seat (is) their audience of happiness, free from restrictions of yoga-postures. 22. (They) subsist on food not prepared (specially for them). 23. Their conduct is in consonance with the realization of the oneness of the Self and Brahman (Hamsa). 24. They demonstrate to disciples (by their conduct) that Brahman is present in all beings. 25. True conviction is their patched garment. Non-alignment is their loin-cloth. Reflection (of the truths of the Vedanta) is their (emblematic-)staff. The vision of Brahman (as non-different from the Self) is their yoga-cloth. Sandals (consist in avoiding contact with worldly) wealth. Activity (for bare living) at the behest of others. Their bondage (is only in the desire to direct) the Kundalini (into the Susumna). Liberated while alive, as they are freed from denial of the highest (Brahman). The oneness with Siva is their sleep. True knowledge (by denying joy in Avidya) or the Khechari-mudra is their supreme bliss. 26. The (bliss of) Brahman is free from the (three) qualities (Sattva, Rajas and Tamas). 27. (Brahman) is realized by discrimination (of the real from the unreal) (and) it is beyond the reach of the mind and speech. 28. The phenomenal world is impermanent as it is produced (from Brahman which alone is real); it is similar to a world seen in a dream and an elephant in the sky (i.e. illusory): similarly the cluster of things such as the body is perceived by a network of a multitude of delusions and it is fancied to exist as a serpent in a rope (due to imperfect knowledge). 29. The (worship of) gods named Vishnu, Brahma and a hundred others culminates (in Brahman). 30. The goad is the path. 31. (The path) is not void, only conventional. 32. The strength of the supreme Lord (is the support to the aerial path). 33. The Yoga accomplished by truth is the monastery. 34. The position (heaven) of gods does not constitute its real nature. 35. The prime source Brahman is self-realization. 36. (The ascetic) shall meditate on the absence of distinction, based on the Gayatri through the Ajapa Mantra. 37. Restraint on the mind is the patched garment. 38. By Yoga (there is) the vision (experience) of the nature of everlasting bliss. 39. Bliss is the alms that he enjoys. 40. Residence even in the great cemetery is as in a pleasure garden. 41. A solitary place is the monastery. 42. Complete quiescence of the mind is the practice of Brahmavidya. 43. His movement is to unmani state. 44. His pure body is the propless seat of dignity. 45. His activity is the bliss of the waves of immortality. 46. The ether of consciousness is the great established conclusion. 47. Instruction in the emancipating mantra results in efficiency of bodily limbs and mind for possessing divine power in practising tranquillity, self-restraint, etc., and in the realization of the oneness of the (so-called) higher and lower Self. 48. The presiding deity (of the Taraka) is the everlasting bliss of non-duality. 49. The voluntary religious observance is the restraint of the inner senses. 50. Renouncing (tyaga) is the giving up of fear, delusion, sorrow and anger. 51. (Renouncing results is) the enjoyment of bliss in the identity of the higher and lower (self). 52. Unrestrainedness is pure power. 53. When the reality of Brahman shines in the self there is the annihilation of the phenomenal world which is enveloped by the power of Shiva (Maya); similarly the burning of the existence or non-existence of the aggregate of the causal, subtle and gross bodies. 54. He realizes Brahman as the prop of the ether. 55. The auspicious fourth state is the sacred thread; the tuft (too) consists of that. 56. (To him) the created world consists of consciousness; (so also) the immovable and the group of various beings. 57. Uprooting (the effect of) karman is (mere) talk; in the cemetery (Self-Brahman), illusion, ‘mine-ness’ and ego have been burnt. 58. (The realized Parivrajaka) has his body intact. 59. Meditation on the true form which is beyond the three attributes (of Sattva, Rajas and Tamas); (even this) condition (of distinction ‘I am Brahman’) is a delusion which shall be annihilated The burning of the attitude of passion, etc., (ought to be done). The loin cloth ought to be rough and tight (so that the vital energy moves upward in perpetual celibacy). Deer-skin garment for long (and later to be unclad). The unstruck mantra (the Om in the fourth state turiya) is practised by refraining from (worldly) action. Conducting himself freely (as he has reached a stage which is beyond good and bad, he realizes) his true nature which is liberation. 60. His conduct (of serving a primary Avadhuta) as a ship (to cross the ocean of worldly life and) reach the transcendent Brahman; practising celibacy till tranquillity is attained; getting instruction in the stage of a celibate student, or learning (the truth) in the stage of a dweller in the forest (Vanaprastha) he (embraces) renunciation wherein all (true) knowledge is established; at the end he becomes of the form of the indivisible Brahman, the eternal, the annihilator of all doubts. 61. This Nirvanopanishad (the secret doctrine leading to final beatitude) shall not be imparted to one other than a disciple or a son. Thus (ends) the Upanishad. Here ends the Nirvanopanishad, as contained in the Rig-Veda.

DIFFERENT TYPES OF YOGA

manish — Thu, 06 Oct 2005 21:02:27 GMT

DIFFERENT TYPES OF YOGA The sages asked Sutji as to how should a devotee meditate on Lord Triyambak following the path of Yoga. Sutji then retold the tale which Mandishwar had once narrated to Sanatkumar-- The first type of Yoga is called Mantra Yoga. In this type of yoga a devotee tries to attain deep state of meditation by chanting mantras. The chanting of mantras helps a man to concentrate his mind. The second type of Yoga is known as Sparsh Yoga. In this type of yoga, a man acquires perfection in breath-control by constantly practicing various exercises like Rechak (Exhalation), Kumbhak (retention), etc. These exercises helps to purify the nerves and blood vessels. The third type of yoga is known as Bhava Yoga. This is the state in which a person's mind is totally engrossed in the thoughts of Lord Mahadev. This state of mind can not be attained unless the two former types of yoga have been mastered. The fourth type of Yoga is called Abhava-yoga. When a man has mastered this particular yoga his ego is subdued in totality. The fifth type of yoga is called Maha yoga. It helps a man to understand his real self and get united with the supreme Almighty. The secret of Yoga should be revealed to worthy disciples--who are virtuous and religious. " This way, Sutji described the divine tales of Linga Puran and blessed the sages. The Linga Puran contains eleven thousand shlokas in it. The study of Linga Puran fulfills all the four worldly aspirations of a man-Dharma, Artha, Kaam and Moksha. It also helps a man to attain salvation.

philosophy

manish — Sat, 17 Sep 2005 12:12:17 GMT

"TO TELL YOU MY THOUGHTS IS TO LOCATE MYSELF IN A CATEGORY TO TELL YOU ABOUT MY FEELINGS IS TO TELL YOU ABOUT ME"