heartbeat-control domain was triggered too early. This is usually an indicator for some code in the plugin or theme running too early. Translations should be loaded at the init action or later. Please see Debugging in WordPress for more information. (This message was added in version 6.7.0.) in /home/planet5/public_html/yogitonics.com/wp-includes/functions.php on line 6260This animation movie is based on the Song of the Avadhut, an ancient Sanskrit text.
The spiritual teacher Mooji selected some verses and was recorded reading them.
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“The Avadhut Gita is a call to knowledge, the supreme knowledge of ultimate Truth. The Avadhut holds out no compromise with illusion, he offers no foothold on separation, he allows no semblance of duality at all to creep into our perception of reality. Perhaps his knowledge is, for mere man, too sublime, too austere, too simplistic; but it is the knowledge of the ultimate, indisputable Truth of existence; and it is this very Truth which has the power to make us free.”
Swami Abhayananda (translator of the original sanskrit text)
Cast as a discourse between the god Shiva and his consort Devi or Shakti. Devi, asks Shiva to reveal the essence of the way to realisation of the highest reality. In his answer Shiva describes 112 ways to enter into the universal and transcendental state of consciousness.
These include several variants of breath awareness, concentration on various centres in the body, non-dual awareness, chanting, imagination and visualisation and contemplation through each of the senses.
Devi (Ma Parvati, Lord Shiva’s consort) asks:
O Shiva, what is your reality?
What is the wonder-filled universe?
What constitutes seed?
Who centres the universal wheel?
What is the life beyond form pervading forms?
How may we enter it fully, above space and time, names and descriptions?
Let my doubts be cleared!
And Lord Shiva replies by way of 112 sutras, each one describing a particular meditation techniques to find the ultimate reality.
There are nine ways concerning breath:
“1. Lo, Radiant one, this experience may dawn between two breaths, After breath comes in (down) and just before turning up (out) the beneficence.”
“2. As a breath turns from down to up, and again as breath curves from up to down through both these turns, realise.”
“3. Or, whenever in breath and out breath fuse, at this instant touch the energy-less energy-filled centre.”
“4. Or when breath is all out (up) and stopped in such universal pause, ones small self vanishes. This is difficult only for the impure.”
“8. Attention between eyebrows, let mind be before thought. Let form fill with breath-essence to the top of the head and there shower as light.”
“27. When in worldly activity, keep attentive between the two breaths, and so practising, in a few days be born anew.”
“31. With intangible breath in centre of forehead, as this reaches heart at the moment of sleep, have direction over dreams and over death itself.”
“39. With utmost devotion, centre on the two junctions of breath and know the knower.”
“52. Lie as dead. Enraged in wrath, stay so. Or stare without moving an eyelash. Or suck something and become the sucking.”
There are eleven ways concerning syllables and their sound:
“7. Devi, imagine the Sanskrit letters in these honey filled foci of awareness, first as letters, then subtly as sounds, then as most subtle feeling. Then, leaving them aside, be free.”
“14. Bathe, in the centre of sound, as in the continuous sound of a waterfall. Or, by putting fingers in ears, hear the sound of sounds.”
“15. Intone a sound, as A-U-M, slowly. As the sound enters soundfulness, so do you.”
“16. In the beginning and gradual refinement of the sound of any letter, awake.”
“17. While listening to stringed instruments, hear their composite central sound; thus omnipresence.”
“18. Intone a sound audibly, then less and less audibly as feeling deepens into this silent harmony.”
“56. With mouth slightly open, keep mind in the middle of tongue. Or, as breath comes silently in, feel the HH.”
“65. Centre on the sound A-U-M without any A or M.”
“66. Silently intone a word ending in AH. Then in the HH effortlessly, the spontaneity.”
“89. Stopping ears by pressing and rectum by contracting, enter the sound.”
“105. Enter the sound of your name and, through this sound, all sounds.”
There are twelve ways concerning a point or centre for meditation:
“9. Or, imagine the five-coloured circles of the peacock tail to be your five senses in illimitable space. Now let their beauty melt within. Similarly, at any point in space or on a wall until the point dissolves. Then your wish for another comes true.”
“11. Place your whole attention in the nerve, delicate as the lotus thread, in the centre of your spinal column. In such be transformed.”
“12. Closing the seven openings of the head with your hands, a space between your eyes becomes all-inclusive.”
“25. Blessed one, as senses are absorbed in heart, reach the centre of the lotus.”
“26. Unminding mind, keep in the middle until.”
“37. Look lovingly on some object. Do not go on to another object. Here, in this middle object the blessing.”
“53. Without support for feet or hands, sit only on buttocks. Suddenly, the centring.”
“58. In a moving vehicle, by rhythmically swaying experience. Or in a still vehicle, by letting yourself swing in slowing invisible circles.”
“68. Pierce some part of your nectar-filled form with a pin, and gently centre the piercing.”
“94. Let attention be at a place where you are seeing some past happening, and even your form, having lost its present characteristics, is transformed.”
“97. Feel an object before you. Feel the absence of all other objects but this one. Then, leaving aside the object-feeling and absence-feeling, realise.”
“101. When a mood against someone or for someone arises, do not place it on the person in question, but remain centred.”
The are seven ways taught concerning the practice of looking:
“10. Eyes closed, see your inner being in detail. Thus see your true nature.”
“34. Look upon a bowl without seeing the sides or the material. In a few moment become aware.”
“55. See, as if for the first time, a beauteous person or an ordinary object.”
“59. Simply by looking into the blue sky beyond clouds, the serenity.”
“88. Listen while the ultimate mystical teaching is imparted. Eyes still, without winking, at once become absolutely free.”
“90. At the edge of a deep well look steadily into its depths until the wondrousness.”
“95. Look upon some object, then slowly withdraw your sight from it, then slowly withdraw your thought from it, then.”
Concerning the feeling of ease, there are three ways taught by Shiva:
“41. While being caressed, sweet princess, enter the caressing as everlasting life.”
“42. Stop the doors of senses when feeling the creeping of an ant. Then.”
“57. When on a bed or a seat, let yourself become weightless, beyond mind.”
There are nine ways that deal with light:
“5. Consider your essence as light rays from centre to centre up the vertebrae and so rises livingness in you.”
“6. Or in the spaces between, feel this as lightning.”
“38. Feel cosmos as translucent everliving presence.”
“51. In summer when you see the entire sky endlessly clear, enter such clarity.”
“60. Shakti, see all space as if already absorbed in your own head in the brilliance.”
“61. Waking, sleeping, dreaming, know you as light.”
“62. In rain during a black night, enter that blackness as the form of forms.”
“63. When a moonless raining night is now present close eyes and find blackness before you. Opening eyes and find blackness. So faults disappear forever.”
“104. Wherever your attention alights, at this very point, experience.”
There are four ways to enter into realisation by stopping in the middle of activity.
“64. Just as you have the impulse to do something, stop.”
“71. When some desire comes, consider it. Then suddenly, quit it.” “86. Roam about until exhausted and then, dropping to the ground, in this dropping be whole.”
“87. Suppose you are gradually being deprived of strength or of knowledge. At the instant of deprivation, transcend.”
Practice in regard to the relationship with several objects, desires or moods is covered in twenty three ways:
“43. At the start of sexual union, keep attentive on the fire in the beginning, and, so continuing, avoid the embers in the end.” “44. When in such embrace your senses are shaken as leaves, enter this shaking.”
“45. Even remembering union, with the embrace, the transformation.”
“46. On joyously seeing a long absent friend, permeate this joy.” “47. When eating or drinking, become the taste of the food or drink and be filled.”
“48. O ! lotus-eyed one, sweet of touch, when singing, seeing, tasting, be aware who you are and discover the ever-living.”
“49. Wherever satisfaction is found, in whatever act.”
“50. At the point of sleep when sleep has not yet come and external wakefulness vanishes, at this point being is revealed.”
“70. Illusions deceive. Colours circumscribe. Even divisibles are indivisible.”
“76. In moods of extreme desire, be undisturbed.”
“77. This so-called universe appears as a juggling, a picture show. To be happy, look upon it so.”
“78. 0 Beloved, put attention on neither pleasure nor pain but between these.”
“80. Objects and desires exist in me as in others. So accepting, let them be translated.”
“85. As waves come with water and flames with fire, so the universal waves with us.”
“91. Wherever your mind is wandering, internally or externally, at this very place, this.”
“92. When vividly aware through some particular sense, keep in the awareness flying in battle, in extreme curiosity, at the beginning of hunger, at the end of hunger, be uninterruptedly aware.”
“96. Devotion frees.”
“98. The purity of other teachings is an impurity to us. In reality know nothing as pure or impure.”
“100. Be the unsame same to friend as to stranger, in honour and dishonour.”
“108. Here is sphere of change, change, change. Through change consume change.”
“109. As a hen mother her chicks, mother particular knowings, particular doings, in reality.”
“110. Since, in truth, bondage and freedom are relative, these words are only for those terrified with the universe. This universe is a reflection of minds. As you see many suns in water from one sun. so see bondage and liberation.”
There are eleven ways that we find proof of the fact:
“28. Focus on fire rising through your form, from the toes up until the body burns to ashes but not you.”
“29. Meditate on the make-believe world as burning to ashes, and become being above human.”
“32. As subjectively, letters flow into words and words into sentences, and as objectively, circles flow into worlds, then into principles, find, at last, these converging in our being.”
“36. Sweet-hearted one, meditated on knowing and not knowing, existing. Then leave both aside that you may be.”
“69. Feel: my thought, I-ness, internal organs, me.”
“72. Before desire and before knowing, how can I say I am? Consider, dissolve in the beauty.”
“79. Toss attachment for body aside, realising I am everywhere. One who is everywhere, is joyous.”
“83. Thinking nothing, will limited-self unlimit.”
“102. Suppose you contemplate something beyond perception, beyond grasping, beyond not being, you.”
“106. I am existing. This is mine. This is this. O Beloved, even in such know illimitably.”
“112. Beloved, at this moment let mind, knowing, breath and form be included.”
There are seven ways in which it is confessed that they see consciousness as the ultimate reality:
“19. Imagine spirit simultaneously within and around you until the entire universe spiritualises.”
“73. With your entire consciousness in the very start of desire of knowing, know.”
“74. O Shakti, each particular perception is limited disappearing in omnipotence.”
“75. In truth, forms are inseparate. Inseparate are omnipresent being and your own form. Realise each as made of this consciousness.”
“82. Feel the consciousness of each person as your own consciousness.”
“99. This consciousness exists as each being and nothing else exists.”
“107. This consciousness is the spirit of guidance of each one. Be this one.”
The next and final three ways deal with emptiness which might be considered the void in the tantras:
“103. Enter space, supportless, eternal, still.”
“24. Suppose your passive form to be an empty room with walls of skinemptys.”
“33. Gracious one, play, the universe is an empty shell wherein your mind frolics infinitely.”
Further reading:
Before beginning any spiritual text it is customary to clear the mind of all distracting thoughts, to calm the breath and to purify the heart.
1.1 Now, instruction in Union.
1.2. Union is restraining the thought-streams natural to the mind.
1.3. Then the seer dwells in his own nature.
1.4. Otherwise he is of the same form as the thought-streams.
1.5. The thought-streams are five-fold, painful and not painful.
1.6. Right knowledge, wrong knowledge, fancy, sleep and memory.
1.7. Right knowledge is inference, tradition and genuine cognition.
1.8. Wrong knowledge is false, illusory, erroneous beliefs or notions.
1.9. Fancy is following after word-knowledge empty of substance.
1.10. Deep sleep is the modification of the mind which has for its substratum nothingness.
1.11. Memory is not allowing mental impressions to escape.
1.12. These thought-streams are controlled by practice and non-attachment.
1.13. Practice is the effort to secure steadiness.
1.14. This practice becomes well-grounded when continued with reverent devotion and without interruption over a long period of time.
1.15. Desirelessness towards the seen and the unseen gives the consciousness of mastery.
1.16. This is signified by an indifference to the three attributes, due to knowledge of the Indweller.
1.17. Cognitive meditation is accompanied by reasoning, discrimination, bliss and the sense of ‘I am.’
1.18. There is another meditation which is attained by the practice of alert mental suspension until only subtle impressions remain.
1.19. For those beings who are formless and for those beings who are merged in unitive consciousness, the world is the cause.
1.20. For others, clarity is preceded by faith, energy, memory and equalminded contemplation.
1.21. Equalminded contemplation is nearest to those whose desire is most ardent.
1.22. There is further distinction on account of the mild, moderate or intense means employed.
1.23. Or by surrender to God.
1.24. God is a particular yet universal indweller, untouched by afflictions, actions, impressions and their results.
1.25. In God, the seed of omniscience is unsurpassed.
1.26. Not being conditioned by time, God is the teacher of even the ancients.
1.27. God’s voice is Om.
1.28. The repetition of Om should be made with an understanding of its meaning.
1.29. From that is gained introspection and also the disappearance of obstacles.
1.30. Disease, inertia, doubt, lack of enthusiasm, laziness, sensuality, mind-wandering, missing the point, instability- these distractions of the mind are the obstacles.
1.31. Pain, despair, nervousness, and disordered inspiration and expiration are co-existent with these obstacles.
1.32. For the prevention of the obstacles, one truth should be practiced constantly.
1.33. By cultivating friendliness towards happiness and compassion towards misery, gladness towards virtue and indifference towards vice, the mind becomes pure.
1.34. Optionally, mental equanimity may be gained by the even expulsion and retention of energy.
1.35. Or activity of the higher senses causes mental steadiness.
1.36. Or the state of sorrowless Light.
1.37. Or the mind taking as an object of concentration those who are freed of compulsion.
1.38. Or depending on the knowledge of dreams and sleep.
1.39. Or by meditation as desired.
1.40. The mastery of one in Union extends from the finest atomic particle to the greatest infinity.
1.41. When the agitations of the mind are under control, the mind becomes like a transparent crystal and has the power of becoming whatever form is presented. knower, act of knowing, or what is known.
1.42. The argumentative condition is the confused mixing of the word, its right meaning, and knowledge.
1.43. When the memory is purified and the mind shines forth as the object alone, it is called non-argumentative.
1.44. In this way the meditative and the ultra-meditative having the subtle for their objects are also described.
1.45. The province of the subtle terminates with pure matter that has no pattern or distinguishing mark.
1.46. These constitute seeded contemplations.
1.47. On attaining the purity of the ultra-meditative state there is the pure flow of spiritual consciousness.
1.48. Therein is the faculty of supreme wisdom.
1.49. The wisdom obtained in the higher states of consciousness is different from that obtained by inference and testimony as it refers to particulars.
1.50. The habitual pattern of thought stands in the way of other impressions.
1.51. With the suppression of even that through the suspension of all modifications of the mind, contemplation without seed is attained.
End Part One.
2.1 Austerity, the study of sacred texts, and the dedication of action to God constitute the discipline of Mystic Union.
2.2 This discipline is practised for the purpose of acquiring fixity of mind on the Lord, free from all impurities and agitations, or on One’s Own Reality, and for attenuating the afflictions.
2.3 The five afflictions are ignorance, egoism, attachment, aversion, and the desire to cling to life.
2.4 Ignorance is the breeding place for all the others whether they are dormant or attenuated, partially overcome or fully operative.
2.5 Ignorance is taking the non-eternal for the eternal, the impure for the pure, evil for good and non-self as self.
2.6 Egoism is the identification of the power that knows with the instruments of knowing.
2.7 Attachment is that magnetic pattern which clusters in pleasure and pulls one towards such experience.
2.8 Aversion is the magnetic pattern which clusters in misery and pushes one from such experience.
2.9 Flowing by its own energy, established even in the wise and in the foolish, is the unending desire for life.
2.10 These patterns when subtle may be removed by developing their contraries.
2.11 Their active afflictions are to be destroyed by meditation.
2.12 The impressions of works have their roots in afflictions and arise as experience in the present and the future births.
2.13 When the root exists, its fruition is birth, life and experience.
2.14 They have pleasure or pain as their fruit, according as their cause be virtue or vice.
2.15 All is misery to the wise because of the pains of change, anxiety, and purificatory acts.
2.16 The grief which has not yet come may be avoided.
2.17 The cause of the avoidable is the superimposition of the external world onto the unseen world.
2.18 The experienced world consists of the elements and the senses in play. It is of the nature of cognition, activity and rest, and is for the purpose of experience and realization.
2.19 The stages of the attributes effecting the experienced world are the specialized and the unspecialized, the differentiated and the undifferentiated.
2.20 The indweller is pure consciousness only, which though pure, sees through the mind and is identified by ego as being only the mind.
2.21 The very existence of the seen is for the sake of the seer.
2.22 Although Creation is discerned as not real for the one who has achieved the goal, it is yet real in that Creation remains the common experience to others.
2.23 The association of the seer with Creation is for the distinct recognition of the objective world, as well as for the recognition of the distinct nature of the seer.
2.24 The cause of the association is ignorance.
2.25 Liberation of the seer is the result of the dissassociation of the seer and the seen, with the disappearance of ignorance.
2.26 The continuous practice of discrimination is the means of attaining liberation.
2.27 Steady wisdom manifests in seven stages.
2.28 On the destruction of impurity by the sustained practice of the limbs of Union, the light of knowledge reveals the faculty of discrimination.
2.29 The eight limbs of Union are self-restraint in actions, fixed observance, posture, regulation of energy, mind-control in sense engagements, concentration, meditation, and realization.
2.30 Self-restraint in actions includes abstention from violence, from falsehoods, from stealing, from sexual engagements, and from acceptance of gifts.
2.31 These five willing abstentions are not limited by rank, place, time or circumstance and constitute the Great Vow.
2.32 The fixed observances are cleanliness, contentment, austerity, study and persevering devotion to God.
2.33 When improper thoughts disturb the mind, there should be constant pondering over the opposites.
2.34 Improper thoughts and emotions such as those of violence- whether done, caused to be done, or even approved of- indeed, any thought originating in desire, anger or delusion, whether mild medium or intense- do all result in endless pain and misery. Overcome such distractions by pondering on the opposites.
2.35 When one is confirmed in non-violence, hostility ceases in his presence.
2.36 When one is firmly established in speaking truth, the fruits of action become subservient to him.
2.37 All jewels approach him who is confirmed in honesty.
2.38 When one is confirmed in celibacy, spiritual vigor is gained.
2.39 When one is confirmed in non-possessiveness, the knowledge of the why and how of existence is attained.
2.40 From purity follows a withdrawal from enchantment over one’s own body as well as a cessation of desire for physical contact with others.
2.41 As a result of contentment there is purity of mind, one-pointedness, control of the senses, and fitness for the vision of the self.
2.42 Supreme happiness is gained via contentment.
2.43 Through sanctification and the removal of impurities, there arise special powers in the body and senses.
2.44 By study comes communion with the Lord in the Form most admired.
2.45 Realization is experienced by making the Lord the motive of all actions.
2.46 The posture should be steady and comfortable.
2.47 In effortless relaxation, dwell mentally on the Endless with utter attention.
2.48 From that there is no disturbance from the dualities.
2.49 When that exists, control of incoming and outgoing energies is next.
2.50 It may be external, internal, or midway, regulated by time, place, or number, and of brief or long duration.
2.51 Energy-control which goes beyond the sphere of external and internal is the fourth level- the vital.
2.52 In this way, that which covers the light is destroyed.
2.53 Thus the mind becomes fit for concentration.
2.54 When the mind maintains awareness, yet does not mingle with the senses, nor the senses with sense impressions, then self-awareness blossoms.
2.55 In this way comes mastery over the senses.
End Part Two
3.1 One-pointedness is steadfastness of the mind.
3.2 Unbroken continuation of that mental ability is meditation.
3.3 That same meditation when there is only consciousness of the object of meditation and not of the mind is realization.
3.4 The three appearing together are self-control.
3.5 By mastery comes wisdom.
3.6 The application of mastery is by stages.
3.7 The three are more efficacious than the restraints.
3.8 Even that is external to the seedless realization.
3.9 The significant aspect is the union of the mind with the moment of absorption, when the outgoing thought disappears and the absorptive experience appears.
3.10 From sublimation of this union comes the peaceful flow of unbroken unitive cognition.
3.11 The contemplative transformation of this is equalmindedness, witnessing the rise and destruction of distraction as well as one-pointedness itself.
3.12 The mind becomes one-pointed when the subsiding and rising thought-waves are exactly similar.
3.13 In this state, it passes beyond the changes of inherent characteristics, properties and the conditional modifications of object or sensory recognition.
3.14 The object is that which preserves the latent characteristic, the rising characteristic or the yet-to-be-named characteristic that establishes one entity as specific.
3.15 The succession of these changes in that entity is the cause of its modification.
3.16 By self-control over these three-fold changes (of property, character and condition), knowledge of the past and the future arises.
3.17 The sound of a word, the idea behind the word, and the object the idea signfies are often taken as being one thing and may be mistaken for one another. By self-control over their distinctions, understanding of all languages of all creatures arises.
3.18 By self-control on the perception of mental impressions, knowledge of previous lives arises.
3.19 By self-control on any mark of a body, the wisdom of the mind activating that body arises.
3.20 By self-control on the form of a body, by suspending perceptibility and separating effulgence therefrom, there arises invisibility and inaudibilty.
3.21 Action is of two kinds, dormant and fruitful. By self-control on such action, one portends the time of death.
3.22 By performing self-control on friendliness, the strength to grant joy arises.
3.23 By self-control over any kind of strength, such as that of the elephant, that very strength arises.
3.24 By self-control on the primal activator comes knowledge of the hidden, the subtle, and the distant.
3.25 By self-control on the Sun comes knowledge of spatial specificities.
3.26 By self-control on the Moon comes knowledge of the heavens.
3.27 By self-control on the Polestar arises knowledge of orbits.
3.28 By self-control on the navel arises knowledge of the constitution of the body.
3.29 By self-control on the pit of the throat one subdues hunger and thirst.
3.30 By self-control on the tube within the chest one acquires absolute steadiness.
3.31 By self-control on the light in the head one envisions perfected beings.
3.32 There is knowledge of everything from intuition.
3.33 Self-control on the heart brings knowledge of the mental entity.
3.34 Experience arises due to the inability of discerning the attributes of vitality from the indweller, even though they are indeed distinct from one another. Self-control brings true knowledge of the indweller by itself.
3.35 This spontaneous enlightenment results in intuitional perception of hearing, touching, seeing and smelling.
3.36 To the outward turned mind, the sensory organs are perfections, but are obstacles to realization.
3.37 When the bonds of the mind caused by action have been loosened, one may enter the body of another by knowledge of how the nerve-currents function.
3.38 By self-control of the nerve-currents utilising the lifebreath, one may levitate, walk on water, swamps, thorns, or the like.
3.39 By self-control over the maintenance of breath, one may radiate light.
3.40 By self-control on the relation of the ear to the ether one gains distant hearing.
3.41 By self-control over the relation of the body to the ether, and maintaining at the same time the thought of the lightness of cotton, one is able to pass through space.
3.42 By self-control on the mind when it is separated from the body- the state known as the Great Transcorporeal- all coverings are removed from the Light.
3.43 Mastery over the elements arises when their gross and subtle forms,as well as their essential characteristics, and the inherent attributes and experiences they produce, is examined in self-control.
3.44 Thereby one may become as tiny as an atom as well as having many other abilities, such as perfection of the body, and non-resistence to duty.
3.45 Perfection of the body consists in beauty, grace, strength and adamantine hardness.
3.46 By self-control on the changes that the sense-organs endure when contacting objects, and on the power of the sense of identity, and of the influence of the attributes, and the experience all these produce- one masters the senses.
3.47 From that come swiftness of mind, independence of perception, and mastery over primoridal matter.
3.48 To one who recognizes the distinctive relation between vitality and indweller comes omnipotence and omniscience.
3.49 Even for the destruction of the seed of bondage by desirelessness there comes absolute independence.
3.50 When invited by invisible beings one should be neither flattered nor satisfied, for there is yet a possibility of ignorance rising up.
3.51 By self-control over single moments and their succession there is wisdom born of discrimination.
3.52 From that there is recognition of two similars when that difference cannot be distinguished by class, characteristic or position.
3.53 Intuition, which is the entire discriminative knowledge, relates to all objects at all times, and is without succession.
3.54 Liberation is attained when there is equal purity between vitality and the indweller.
End Part Three
4.1 Psychic powers arise by birth, drugs, incantations, purificatory acts or concentrated insight.
4.2 Transformation into another state is by the directed flow of creative nature.
4.3 Creative nature is not moved into action by any incidental cause, but by the removal of obstacles, as in the case of a farmer clearing his field of stones for irrigation.
4.4 Created minds arise from egoism alone.
4.5 There being difference of interest, one mind is the director of many minds.
4.6 Of these, the mind born of concentrated insight is free from the impressions.
4.7 The impressions of unitive cognition are neither good nor bad. In the case of the others, there are three kinds of impressions.
4.8 From them proceed the development of the tendencies which bring about the fruition of actions.
4.9 Because of the magnetic qualities of habitual mental patterns and memory, a relationship of cause and effect clings even though there may be a change of embodiment by class, space and time.
4.10 The desire to live is eternal, and the thought-clusters prompting a sense of identity are beginningless.
4.11 Being held together by cause and effect, substratum and object- the tendencies themselves disappear on the dissolution of these bases.
4.12 The past and the future exist in the object itself as form and expression, there being difference in the conditions of the properties.
4.13 Whether manifested or unmanifested they are of the nature of the attributes.
4.14 Things assume reality because of the unity maintained within that modification.
4.15 Even though the external object is the same, there is a difference of cognition in regard to the object because of the difference in mentality.
4.16 And if an object known only to a single mind were not cognized by that mind, would it then exist?
4.17 An object is known or not known by the mind, depending on whether or not the mind is colored by the object.
4.18 The mutations of awareness are always known on account of the changelessness of its Lord, the indweller.
4.19 Nor is the mind self-luminous, as it can be known.
4.20 It is not possible for the mind to be both the perceived and the perceiver simultaneously.
4.21 In the case of cognition of one mind by another, we would have to assume cognition of cognition, and there would be confusion of memories.
4.22 Consciousness appears to the mind itself as intellect when in that form in which it does not pass from place to place.
4.23 The mind is said to perceive when it reflects both the indweller (the knower) and the objects of perception (the known).
4.24 Though variegated by innumerable tendencies, the mind acts not for itself but for another, for the mind is of compound substance.
4.25 For one who sees the distinction, there is no further confusing of the mind with the self.
4.26 Then the awareness begins to discriminate, and gravitates towards liberation.
4.27 Distractions arise from habitual thought patterns when practice is intermittent.
4.28 The removal of the habitual thought patterns is similar to that of the afflictions already described.
4.29 To one who remains undistracted in even the highest intellection there comes the equalminded realization known as The Cloud of Virtue. This is a result of discriminative discernment.
4.30 From this there follows freedom from cause and effect and afflictions.
4.31 The infinity of knowledge available to such a mind freed of all obscuration and property makes the universe of sensory perception seem small.
4.32 Then the sequence of change in the three attributes comes to an end, for they have fulfilled their function.
4.33 The sequence of mutation occurs in every second, yet is comprehensible only at the end of a series.
4.34 When the attributes cease mutative association with awarenessness, they resolve into dormancy in Nature, and the indweller shines forth as pure consciousness. This is absolute freedom.
End Part Four
The end of the Yoga Sutras of Patanjali
Translation by BonGiovanni
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“The Avadhuta Gita is a call to knowledge, the supreme knowledge of ultimate Truth. The Avadhut holds out no compromise with illusion, he offers no foothold on separation, he allows no semblance of duality at all to creep into our perception of reality. Perhaps his knowledge is, for mere man, too sublime, too austere, too simplistic; but it is the knowledge of the ultimate, indisputable Truth of existence; and it is this very Truth which has the power to make us free.”
Swami Abhayananda (translator of the original sanskrit text)
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Brahmananda Swaroopa, Isha Jagadisha
Akhilananda Swaroopa, Isha Mahesha
Brahma refers to the creator. The creator has been described as emptiness, as boundlessness, as light, and as darkness – the ultimate reality. Whatever is the basis of creation, that’s Brahma. And Brahma is Akhila, which means he’s all-pervading.
Ananda refers to the blissfulness or ecstasy of the creator. Swaroopa is ‘an image’. So, we are talking about an image of the ecstasy of the creator.
Isha means that which rules. Jagadisha means the same thing, said in a different way. Jaga means existence. Jagadisha is the ruler of the existence.
That which is everything, the image of that, is Mahesha.
The creator is referred to in so many ways, so we’re saying everything, this whole existence is an image of the ecstasy of the creator.
Source: Sounds of Isha
]]>Lord Sri Brahma is the first member of the Brahmanical, Sri Vishnu being the second and Sri Rudra or Siva the third. Sri Brahma is the God of Creation. He is traditionally accepted as the Creator of the entire universe and all living creations, all the energy’s of dual world’s. Everything that exists is through him. All secrets of preserving Sri Vishnu’s work and the destruction work of Sri Rudra are given to them from the Creator Sri Brahma.
An individual’s subtle body is constituted of his mind and intellect, that is, his entire thoughts. Man’s subtle body is responsible for the creation of his gross body and also the world that he experiences. The thoughts of an individual determine the type of physical body he possesses. The same thoughts are also responsible for the type of world that the individual experiences around him. As the thoughts, so the world. If a man possesses good thoughts he sees a good world. If his thoughts are bad he sees a bad world.
When thoughts are absent there is no world at all. In deep sleep there are no thoughts, no world. This phenomenon is true not only of the microcosm but of the macrocosm as well. The cosmic subtle body is the aggregate of all subtle bodies of all living beings. The cosmic subtle body called the Hiranyagarbha, is said to be the creator of the entire universe. This creator is Sri Brahma.
One of the earliest iconographic descriptions of Sri Brahma is that of the four-faced god seated on a lotus. The Lord has in his four hands a water-pot (kamandalu), a manuscript (Vedas), a sacrificial implement (sruva) and a rosary (mala). He wears the hide of a black antelope and his vehicle is a swan (hamsa).
The description of Sri Brahma like those of other deities of Hinduism bears a mystic symbolism. The lotus represents the Reality. Sri Brahma sitting on the lotus indicates that he is ever-rooted in the infinite Reality. Reality is the foundation on which his personality rests. The four faces of Brahma represent the four Vedas. They also symbolise the functioning of the inner personality (antahkarana) which consists of thoughts. They are the mind (manas), the intellect (buddhi), ego (ahamkara) and conditioned-consciousness (chitta). They represent the four ways in which thoughts function. They are the manifestation of the unmanifest consciousness.
The animal hide worn by Sri Brahma stands for austerity. A seeker who desires to realise his godhead must first go through spiritual disciplines. Observing such austerities the seeker must carefully study and reflect upon the scriptural truths which are suggested by the manuscript (Vedas) held in one hand. Having acquired the knowledge of scriptures he must work in the world without ego and egocentric desires, that is to engage in dedicated and sacrificial service for the welfare of the world. This idea is suggested by the sacrificial implement held in the second hand.
When a man works in the world selflessly he drops his desires. He is no longer extroverted, materialistic, sensual. His mind is withdrawn from its preoccupation with the world of objects and beings. Such a mind is said to be in uparati. A man who has reached the state of uparati is in a spirit of renunciation. That is indicated by Sri Brahma holding the kamandalu in his hand.
Kamandalu is a water-pot used by a sanyasi – a man of renunciation. It is a symbol of sanyasa or renunciation. The mind of such a man which is withdrawn from the heat of passion of the world is available for deeper concentration and meditation. The rosary (mala) in the fourth hand is meant to be used for chanting and meditation.
Meditation is the final gateway to Realisation. Through deep and consistent meditation the mind gets annihilated and the seeker attains godhood. A god-man maintains his identity with his supreme Self while he is engaged in the world of perceptions, emotions and thoughts. He retains the concept of unity in diversity. He separates the pure unconditioned consciousness underlying this conditioned world of names and forms. Sri Brahma’s association with a swan is most appropriate in this context.
A swan is described in Hindu mysticism as possessing the unique faculty of separating pure milk from a mixture of milk and water. It is reputed to have the ability to draw the milk alone and leave the water behind. Similarly does a man of Realisation move about in the world recognising the one divinity in the pluralistic phenomena of the world.
Sri Brahma the Lord of creation. The creator must necessarily possess the knowledge to create. Without knowledge no creation is possible. Hence in mythology Sri Brahma is said to be wedded to the Goddess of knowledge, Sri Saraswati and Sri Gayatri Devi.
Life in this world is a manifestation of the three principles of creation, sustenance and destruction. In fact these three are interconnected. The apparent destruction is only an essential forerunner to creation.
Destruction and creation go hand in hand. They are like two sides of a coin. For example, the destruction of morning is creation of noon and the destruction of noon is creation of night. This chain of continuous destruction and construction maintains the day. Similarly, the destruction of childhood is the creation of youth and the destruction of youth the creation of old age. In this process of birth and death the individual is maintained. Hence the three gods of the Trinity viz. Sri Brahma, Sri Vishnu and Sri Rudra representing creation, maintenance and destruction, are essentially one and the same.
All creations arise out of vikshepa (thought disturbances). This vikshepa-shakti is Lord Sri Brahma – the total mind-intellect equipment. Man, being essentially constituted of his mind and intellect, has already invoked this vikshepa-shakti and realised Sri Brahma.
There are very few shrines dedicated to Lord Sri Brahma. He is worshiped and invoked particularly by those who have the secret knowledge of seeking the secrets and benefits of the Divine.
Scientists, Kings and very few yogis seek the truth and secrets through Lord Sri Brahma. The ruler invokes the Lord in order to surrender their ego and produce plans and schemes to serve the nation. Similarly, the research scholars invoke creative inspiration and flashes of new thoughts through cosmic waves, revealing the secrets of nature, universe and the divine.
The attempt of all spiritual seekers is to destroy existing thoughts and maintain the state of single pointed thought until the Ultimate Reality is revealed through worshipping of Lord Sri Brahma.
In fact, there are very few temples of Lord Sri Brahma. One in Rajasthan, Orissa in India and Bukit Tinggi in Malaysia compared to innumerable shrines of Sri Siva and Sri Vishnu existing all over India.
Source: Brahma Rishi Hill Temple
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