Words of Wisdom

From “The Book of Life” by J. Krishnamurti

 

“The fundamental understanding of oneself does not come through knowledge or through accumulation of experiences, which is merely the cultivation of memory. The understanding of oneself is from moment to moment; if we merely accumulate knowledge of the self, that very knowledge prevents further understanding, because accumulated knowledge and experience become the center through which thought focuses and has its being. (page September 15).

“To be creative in the truest sense of that word is to be free of the past from moment to moment, because it is the past that is continually shadowing the present.” (page September 16).

“Information, the knowledge of facts, though ever increasing, is by its very nature, limited. Wisdom is infinite, it includes knowledge and the way of action; but we take hold of a branch and think it is the whole tree. Through the knowledge of the part, we can never realize the joy of the whole. Intellect can never lead to the whole, for it is only a segment, a part.” (page September 17).

 

 

Spontaneity

By J. Krishnamurti.

 

“So spontaneity can come only when the intellect is unguarded, when it is not protecting itself, when it is no longer afraid of itself; and this can happen only from within. That is, the spontaneous must be the new, the unknown, the incalculable, the creative, that which must be expressed, loved, in which the will as the process of intellect, controlling, directing, has no part. Observe your own emotional states and you will see that the moments of great joy, great ecstasy, are unpremeditated; they happen, mysteriously, darkly, unknowingly.”

 

(From J. Krishnamurti. “The Book of Life” 1995, page September 7).

 

 

 

 

अजमनिद्रमस्वप्नं प्रभातं भवति स्वयम् |

सकृद्विभातो हि एव एषः धर्मो धातुस्वभावतः ||81||

 

The Self, which is free from (the memory of) birth and (the fear of death) which is free from (the ignorance of) sleep and (the delusion of) dream reveals itself by itself; for the Self, in its very nature, is ever self-luminous.

 

From Gaudapada’s Karika on Mandukya Upanishad, translated by Swami Chinmayānanda, published by Central Chinmaya Mission Trust, Mumbai, India, 1983: page 371.

 

September 3, 2016

 

What is God-realization?

Understanding and being “Shantakaram, Vishvadharam, Gagansadrusham, Shubhangam, Bhava-bhayaharam.” Going beyond all words, memories, and descriptions. Falling in love with Life as is, and appreciating all of its timeless and limitless energy, beauty and wonder. It is a matter of direct self-experience. It is both Shunyata and Poornata. It is not even praapti. In Shankaraachaaryaa’s words, it is Kanthaabharanam yathaa. Cheers! It is just realizing the great wonder, by solving a puzzle. It is always here and now.

September 2, 2016

 

Jung on Purusha, the holistic being and the absolute presence

 

            Dr. Jung gave four lectures on “The Psychology of Kundalini Yoga” to the Psychological Club in Zurich, Switzerland, from October 12, 1932 to November 2, 1932. A book with the same title was edited by Shamdasani S., and published by the Princeton University Press in 1996. It is a fascinating book with lots of interesting information and interpretations by such a legendary figure in the history of modern Psychology. I thoroughly enjoyed reading it. Here are a few quotations from the book, which are so insightful and admirable.

 

Purusha (Atman or Being) is a symbol that expresses the impersonal process. The (real) self is something exceedingly impersonal, exceedingly objective. If you function in yourself, you are not yourself (ego) – that is what you feel. You have to do it as you were a stranger: you will buy as if you did not buy; you will sell as if you did not sell. Or, as St. Paul expressed it, “But it is not I that lives, it is Christ that liveth in me,” meaning that his life had become objective life, not his own life but the life of a greater one, the Purusha.” [p 40]. “Purusha is first seen (realized) in Anāhata: the essence of man, the supreme man, the so called primordial man, then becomes visible (understandable)…That is the first inkling of a being within your psychological or psychical existence that is not yourself (ego) – a being in which you are contained, which is greater and more important than you but which has an entirely psychical existence.” [p 45-46].

 

“The recognition that the psyche is a self-moving thing, something genuine and not yourself, is exceedingly difficult to see and to admit. For it means that the consciousness (interactive, dualistic), which you call yourself, is at an end. In your consciousness everything is as you have put it, but then you discover that you are not master in your own house, you are not living alone in your own room, and there are spooks about that play havoc with your realities, and that is the end of your monarchy. But, if you understand it rightly, and as Tantric Yoga shows you, this recognition of the psychogenic factor is merely the first recognition of the Purusha…The thing that unites them all, (and) that expresses them all, is the concept of energy.” [p 54-55].

 

“To speak about the lotus of the thousand petals above, the Sahasrāra (chakra) center, is quite superfluous because that is merely a philosophical concept with no substance to us whatever; it is beyond any possible experience. In the Ajnā (chakra) there is still the experience of the self that is apparently different from the object, God. But in Sahasrāra one understands that it is not different, and so the next conclusion would be that there is no object (no other), no God, nothing but Brahman. There is no experience because it is one, it is without a second. It is dormant, it is not, and therefore it is Nirvāṇa.” [p 57].

 

“Suppose somebody reached the Ajnā center, the state of complete consciousness, not only self-consciousness. That would be an exceedingly extended consciousness, which includes everything – energy itself – a consciousness which knows not only “That is Thou” but more than that – every tree, every stone, every breath of air, every rat’s tail – all that is yourself; there is nothing that is not yourself. In such an extended consciousness, all the chakras would be simultaneously experienced, because it is highest state of consciousness (Turiya), and it would not be the highest if it did not include all the former experiences.” [p 59].

 

“Only when we reach a standpoint that is outside the experience in question, can we wholly understand what we were experiencing before…How, then, can we put aside our personal standpoint, which represents the sthula aspect, and take another, a suprapersonal one, which will show us where we actually are in this world?…It is as if we viewed our psychology and the psychology of mankind from the standpoint of a fourth dimension, unlimited by space and time. The chakra system is created from this standpoint. It is a standpoint that transcends time and the individual…Without personal life, without the here and now, we cannot attain to the suprapersonal. Personal life must first be fulfilled in order that the process of the suprapersonal side of the psyche can be introduced.” [p 64-66].

 

“To activate the unconscious means to awaken the divine, the Devi, Kundalini – to begin the development of the suprapersonal within the individual in order to kindle the light of the gods. Kundalini, which is to be awakened in sleeping Muladhāra world, is the suprapersonal, the non-ego, the totality of the psyche, through which alone we can attain the higher chakras in a cosmic or metaphysical sense.” [p 68-69].

 

Chitta is the conscious and unconscious psychic field, collective mentality, the sphere in which the phenomenon of Kundalini takes place. Chitta is simply our organ of knowledge, the empirical ego into whose sphere Kundalini breaks. Kundalini in essence is quite different from chitta. Therefore her sudden appearance is the coming up of an element absolutely strange to chitta. If she was not entirely different from chitta, she could not be perceived.” [p 70]. “Chitta is really no more than a mirror of the Purusha. There are no Klesha (distress) at this stage. And when that happens, there is an absolute presence, the real presence of the self, and then appears the identity of the Ātman with the Paramātman.” [p 92].

 

“The metaphysical and metapsychical idea is that in the very center of the psychic organism, which is in the very center of the cosmic organism, there is a subconscious sound force (Anāhata nāda) that regulates life unconsciously, and one should realize the meaning of that sound power by meditation. It must come up into the conscious, and if one can let it work in consciousness it becomes stronger.” [p 101].

 

Vinod D Deshmukh

August 20, 2016

 

 

Einstein on the Cosmic Unity and Order

Albert Einstein has clearly expressed his views on the truth of the cosmic unity and the natural order. He succinctly stated his perspectives on his cosmic religious feelings, cosmic religion and the dignity of the cosmic being. He also expressed his feelings about the nature of god and the holistic creation. Here are a few of his quotations [25].

“It isn’t important that people understand this or that philosophical system. What they should understand is that they are endowed with a mind that has the power to unveil the mystery of life. This knowledge should make every man an individual thinker. If man becomes more aware of his dignity as a cosmic being than of his ego in the flesh, our world would then have peace.” [p 57].

“I believe that I have cosmic religious feelings. I never could grasp how one could satisfy these feelings by praying to limited objects. The tree outside is life, a statue is dead. The whole nature is life, and life, as I observe it, rejects a God resembling man. I like to experience the universe as one harmonious whole. Every cell has life…Matter too has life; it is energy solidified. Our bodies are like prisons, and I look forward to be free, but I don’t speculate on what will happen to me. I live here now, and my responsibility is in this world now.” [p 63-64].

“Tell those who sent you that the law of conservation prohibits me from saying that matter can be dissolved into mind. Whether mass is transformed into atoms, electrons, or motion, it is still a reality, a manifestation of eternal energy. This oneness of creation, to my sense, is God.” [p 69].

There is no permanence in matter, but there is in energy. Matter combined with energy is the substance of the universe.” [p 129].

From Hermanns W. Einstein and the Poet: In Search of the Cosmic Man. Branden Press, Inc., Brookline Village, MA. 1983.

 

Einstein on Energy and Matter

 

William Hermanns:     “Dr. Einstein, since we last met, I have often wondered whether we could call energy some sort of life force, or vibration.”

Einstein said, “There is no permanence in matter, but there is in energy. Matter combined with energy is the substance of the universe.” He went on, “The theory of relativity simplifies. It does away with Newton’s concept of absolute and independent space and time and, instead, stressed their unity. After many years of thinking about it, I had to discard Newton’s gravitational force. My theory of gravitation postulates a curvature of space-time unity that gives the motions of the planets a suitable background. The celestial substances – planets, nebulae, and rays of light – move according to geodesics. Within this curved space-time unity, they follow the shortest possible route, the path of least resistance, from one point to another.”

Pat asked, “Didn’t you once called this the principle of least action? I remember reading about this for my class.”

Einstein answered, “Yes, by which I mean the principle of least time and least distance.” He then mentioned the analogy of children playing with marbles.

Hermanns commented, “There is a principle in man too that moves him to obey his subconscious mind more often than his reason. It might be called the path of least mental resistance.”

Einstein added, Free will and reason will always capitulate when imagination and emotion are in control.”

From Hermanns W. “Einstein and the Poet: In Search of the Cosmic Man” Branden Press Inc., Brookline Village, MA. 1983, pp 128-129.

 

Mahatma Gandhi’s favorite prayer

20160324_125658

Nirvana

Nirvana is Perfection.

In the Perfect state

There is neither subject

Nor object.

There is nothing to see

Nothing to feel

Nothing to know.

Seeing and knowing are

The functions of the mind.

In nirvana

There is nothing but

The blissful pure consciousness

“I am.”

External samadhi is

Holding on to Reality

While witnessing the world,

Without reacting to it from within.

There is the stillness of

A waveless ocean.

Internal samadhi involves

Loss of body consciousness.

Sahaja samadhi is

Absolute and unaffected.

It is always there.

Sri Ramana Maharshi

From talk 406.

आत्मा तु सततं प्राप्तः

अपि अप्राप्तवत् अविद्यया |

तन्नाशे प्राप्तवत् भाति

स्व कण्ठाभरणं यथा ||

Atman, the Self is always with us (here and now).

But, it seems so remote/beyond (our reach) due to our self-ignorance.

When we overcome our self-ignorance (and realize the Truth),

Then, suddenly Atman is found like a (missing) golden chain around our neck.

त्वयि अनन्तं महाम्भोधौ विश्ववीचि: स्वभावतः|

उदेतु वा अस्तं आयातु न ते वृद्धिर्न वा क्षतिः

अष्टवक्र गीता

In you, who are the infinite ocean

(of energy-being-awareness),

let the waves of the (phenomenal) universe rise and fall naturally.

They do not make you, the ocean,

grow or diminish.

Ashtavakra Gita XV:11.

“The entire cosmos is suffused with sentience.

We are surrounded and immersed in consciousness;

It is in the air we breathe, the soil we tread on,

The bacteria that colonize our intestines,

And the brain that enables us to think.”

Christof Koch.

(From The Blog by Bobby Azarian,

Huff Post Science, September 23, 2015)

कूटस्थं बोधमद्वैतं आत्मानं परिभावय |

आभासोऽहं भ्रमं मुक्त्वा भावं बाह्यं अथान्तरम् ||1:13||

अष्टवक्र गीता (1:13)

Being free of all external and internal self-identifications and the illusion of one’s agency or ego, meditate upon the existential self as the immutable ground of nondual consciousness.

Ashtavakra Geeta 1:13

आनंदाचे डोही आनंद तरंग । आनन्दचि अंग आनंदाचे ।।१।।
काय सांगो झाले काहीचीयाबाही । पुढे चाली नाही आवडीने ।।२।।
गर्भाचे आवडी मातेचा डोहाळा । तेथीचा जिव्हाळा तेथे बिंबे ।।३।।
तुका म्हणे तैसा ओतलासे ठसा । अनुभव सरिसा मुखा आला ।।४।।

श्री तुकारामाची गाथा २३९८.

“I am an ocean of bliss. Because the whole ocean is bliss, the ripples are also bliss. (1)

How can I describe this rapture, since my worldly desires have vanished? (2)

Just as a desire of the fetus in the womb, becomes a desire of the mother, (3)

So is this ingrained blissful experience within me, expressed through my speech.”

says Tuka. (4)

Sri Sant Tukaram Gatha, verse 2398.

उपाधि विलयात् विष्णौ निर्विशेषं विशेत् मुनिः |
जले जलं वियत् व्योम्नि तेजस् तेजसि वा यथा ||

When one lets go of superimposed (emotional reactions of avoidance or approach out of fear and greed), one becomes all-pervasive (all-inclusive). Then, the sage enters (merges) in an impersonal (nonspecific, non-interactive) mode of being. It is like water entering water, space merging in space or a flame integrating with fire.

“Unbroken Self-Awareness is

The true bright path of devotion or love.
Knowledge of our inherent nature,
as indivisible supreme bliss,
wells up as love.”

~ Sri Ramana Maharshi
from Garland of Guru’s Sayings, Verse 974.

अखंड अंतरी सहज स्फुरण

तेथे ठेवी मन स्वामी म्हणे ।।

स्वामी स्वरूपानंद

“Dwell your mind on

The incessant, effortless, inner inspiration

Of blissful Self-awareness.”

~ Swami Swaroopānanda of Pawas.

“Awareness is primordial: it is the original state, beginningless, endless, uncaused, and unsupported, without parts, without change. Consciousness is on contact, a reflection against a surface, a state of duality. There can be no consciousness without awareness, but there can be awareness without consciousness, as in deep sleep (or Turiya). Awareness is absolute, but consciousness is relative to its content – consciousness is always about something. Consciousness is partial and changeful; awareness is total, changeless, calm and silent – it is the common matrix of every experience.”

~ Sri Nisargadatta Maharaj,

From “I AM THAT” page 28.

यमेकाक्षरं निर्मलं निर्विकल्पं
गुणातीतमानन्दमाकारशून्यं |
परम्पारमोङ्कारमाम्नायगर्भ
वदन्ति प्रगल्भं पुराणं तमीडे ||7||

I sing the praise of Him, who is considered one, indestructible, immutable, beyond all gunas (modes of existence), incarnation of joy, beyond all forms, the Supreme, and the ॐ AUM, the Source of all knowledge, the eloquent and the primal.

From Ganesh-Bhujanga-Prayãtam

Quotations on Spontaneous Self-Aware-Energy

आनन्दमयी चिदात्मशक्तिः|

अखंड अंतरी सहज स्फुरण

तेथे ठेवी मन स्वामी म्हणे ।।७१।।

स्वामी स्वरूपानंद

Dwell your mind,

On the incessant, inner, spontaneous flame (Of self-aware energy).

Says Swami Swaroopānanda of Pawas.

Śri Ramaṇa Maharṣi summarized his philosophy of Existence and the Self as the Heart or the Source of our mind as follows:

हृदय कुहर मध्ये केवलं ब्रह्ममात्रं, हिअहमहम् इति साक्षात् आत्मरूपेण भाति |

हृदि विश मनसा स्वं चिन्वता मज्जता वा, पवन चलन रोधातात्मनिष्ठो भव त्वं ||

“Within the sanctum of the heart, Brahman alone exists. “I…I”-feeling pulsates and shines as the Atman itself. Enter your “heart” yourself, by self-inquiry, or ego-mergence. By quieting breathing, (and mentation), abide blissfully in your true Being~Self.”

Śri Ramaṇa Maharṣi further explained the nature of the heart or the self as follows: “The Self is the Heart. The Heart is self-luminous. Light of consciousness arises from the Self and reaches the brain, which is the seat of the mind. The world is seen with the mind that is by the reflected light of the Self. It is perceived with the aid of the mind. When the mind is illumined, it is aware of the world. When it is not so illumined, it is not aware of the world. If the mind is turned in, toward the source of light, objective knowledge ceases and Self alone shines forth as the (luminous) Heart.”

Traditionally, the spontaneous, blissful, existential sound of the holistic silent energy-being is called Anāhata Nāda अनाहत नाद or Sadānand Nada सदानन्द नाद (my new term), which has been well described in the Hatha Yoga Pradīpikā हठयोग प्रदीपिका. Here is a quotation from that source:

अनाहतस्य शब्दस्य ध्वनिर्य उपलभ्यते |

ध्वनेर्अन्तर्गतं ज्ञेयं ज्ञेयस्यान्तर्गतं मनः |

मनस्तत्र लयं याति तद्विष्णोः परमं पदम् ||100||

The knowable exists inside the audible reverberation of the spontaneous sound. The mind unites with the knowable and dissolves in it. It is the highest seat of Vishnu.

The fact that this holistic energy flows forever, like a great river has been beautifully expressed in Vijñāna Bhairava विज्ञान भैरव:

अनाहते पात्रकर्णे अभग्न शब्दे सरिद् द्रुते |

शब्द ब्रह्मणि निष्णातः परं ब्रह्माधिगच्छति ||३८||

One who is deeply versed and steeped in Anāhat Nāda attains to Brahman. This Anāhata Nāda is Brahman in the form of sound energy. This is vibrating inside (all) spontaneously. This can be heard only by the ear that has been trained, and made competent by Yoga. This energy goes on sounding uninterruptedly, and it rushes headlong like a (rapid) river.

In Vedānta, the concept of non-duality, Advaita अद्वैत and Unity or Ekatvaṁ एकत्वं has been beautifully expressed by many sages from prehistoric times. Some of these profound statements expressing the ultimate Truth are:

एकं ज्योतिः बहुधा विभाति | (Ekaṁ Jyotiḥ Bahudhā Vibhāti).

One flame (energy~awareness) that shines in so many ways (processes and forms). Atharva Veda.

एकोऽहं बहुस्याम् | (Ekohaṁ Bahusyām).

I am One. I will become many.

आनीत अवातं स्वधया तदेकम् | (Ānīta Avātaṁ Swadhayā Tadekam).

(In the beginning), the One was breathing by itself, without any air. Nasadīya Sūkta, Ṛg Veda.

एकं सत्विप्राः बहुधा वदन्ति | (Ekaṁ Sat viprāḥ bahudhā vadanti).

There is only one Truth, but, the wise express it in many different ways.

ज्योतिषामपि तत्ज्योतिःतमसः परमुच्यते |

ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य धिष्ठितम् ||13:17||

The “Light of all lights” is said to be beyond all darkness. It is the Self-Knowledge, the One

Thing to be known, and the Goal of all knowledge. It dwells in the “hearts” of all.

Bhagavad Gita (13:17):

Quotations compiled by Vinod D Deshmukh, August 29, 2015

Words of Wisdom

Meditation on Atman (Self/Being/Reality)

 

Seated in a quiet place, free of expectations, desires, and interfering thoughts, with senses under control, one should meditate on that One Infinite Being (Atman/Self). (38)

 

Having merged the entire experiential world in the Self, the wise one should constantly meditate upon the One Being as the (empty) stainless Sky. (39)

 

A sage of complete insight perceives with an eye-of-wisdom, the entire (experiential) universe, in his/her own Being and the Self in all Reality. (47)

 

Letting go of all attachments to the transient experiences, and being contented in the bliss of just being, Self shines inwardly like an unwavering “Flame” placed in a jar. (51)

 

On eliminating the restrictive (dualistic) superimpositions, the sage becomes “One” with the Existential Reality (Vishnu), just as water merges with Water, space with Space and light with Light. (53)

 

Realize “That” to be Sacred (Brahman), which is across, above, below, all-pervading, nondual, infinite, timeless, and holistic Being-Awareness-Bliss. (56)

 

Realize “That” to be Brahman, by whose “Light” the Sun etc. are illuminated, but “That” is not illuminated by any other light, and by which all “This” (Experiential Existence) is illuminated. (61)

 

Selections from “Atma Bodha” by Adi Shankaracharya.

 

Translated from Sanskrit to English by Vinod D Deshmukh.

August 6, 2015

 

आत्मध्यानम् |

 

विविक्तदेश आसीनो विरागो विजितेन्द्रियः |

भावयेत् एकं आत्मानं तं अनन्तं अनन्यधीः ||38||

 

आत्मनि एव अखिलं दृश्यं प्रविलाप्य धिया सुधीः |

भावयेत् एकं आत्मानं निर्मल आकाशवत् सदा ||39||

 

सम्यक् विज्ञानवान् योगी स्वात्मनि एव अखिलं जगत् |

एकं च सर्व आत्मानं ईक्षते ज्ञान चक्षुषा ||47||

 

बाह्य अनित्य सुखासक्तिं हित्वा आत्मसुख निर्वृतः |

घटस्थ दीपवत् स्वस्थह् स्व अन्तरेव प्रकाशते ||51||

 

उपाधि विलयात् विष्णौ निर्विशेषं विशेत् मुनिः |

जले जलं वियत् व्योम्नि तेजस् तेजसि वा यथा ||53||

 

तिर्यक् ऊर्ध्वम् अधः पूर्णः सत् चित् आनन्दं अद्वयम् |

अनन्तं नित्यं एकं यत् तत् ब्रह्म इति अवधारयेत् ||56||

 

यद्भासा भास्यते अर्कादि भास्यैः यः तु न भास्यते |

येन सर्वं इदं भाति तत् ब्रह्म इति अवधारयेत् ||61||

“आत्मबोध” आदि शकराचार्य

 

Brief Meditations

 

  1. Inhale deeply.
  2. Exhale slowly.
  3. Pause and be aware of what is happening.
  4. Let your selfless presence be.

 

Do this frequently throughout the day.

Insightful bliss will dawn and develop naturally.

 

Vinod D Deshmukh

July 29, 2015

Silence

The practice of mindfulness is very simple.

You stop, you breathe, and you still your mind.

You come home to yourself so that you can enjoy the here and now in every moment.

All the wonders of life are already here. They are calling you. If you can listen to them,

you will be able to stop running.

What we need, what we all need, is silence. Stop the noise in your mind in order for the wondrous sounds of life to be heard. Then you can begin to live your life

authentically and deeply.

Quotations from “Silence: The power of quiet in a world full of noise”

By Thich Nhat Hanh (HarperCollins Publishers, 2015)

Ten Aphorisms from Shiva-Sutra

1            चैतन्यमात्मा ||1||

Ātmā is foundational consciousness.

(Characterized by absolute freedom of knowing and acting.)

2            दृश्यं शरीरम् ||14||

All that is observed is like one’s body.

(Whether an external or internal object)

3            बीजावधानम् ||15||

Attentiveness is the seed.

(The source of all experience)

4            मग्नः स्वचित्ते प्रविशेत् ||21||

One should get absorbed into one’s essential self.

5            शिवतुल्यो जायते ||25||

One becomes like Shiva.

6            दानमात्मज्ञानम् ||28||

Self-knowledge is the gift (the grace).

7            स्वशक्तिप्रचयोऽस्य विश्वम् ||30||

The universe (experiential) is the unfoldment (projection) of one’s (conscious) power.

8            स्थितिलयौ ||31||

Manifestation and reabsorption

[Are also due to one’s (conscious) power.]

9            नैसर्गिकः प्राणसंबन्धः ||43||

Being related by breath (the Life force) is Natural.

10          भूयः स्यात्प्रतिमीलनम् ||45||

There is holistic (integrate) awareness (presence) again and again.

Quotations from “Shiva Sutras: The Yoga of Supreme Reality” Jaideva Singh. (1982)

Translated by Vinod D Deshmukh

May 21, 2015

आकाशवदनन्तोऽहं घटवत्प्राकृतं जगत् |
इति ज्ञानं तथैतस्य न त्यागो न ग्रहो लयः ||4:1||

अष्टवक्र गीता

Janak said: “Infinite as space am I, and the phenomenal world is like a limited jar; this is “true knowledge.” There is nothing then to be renounced, nor to be accepted, nor to be destroyed.”

“It is like seeing the surface of the ocean and completely forgetting the immensity beneath. The world is but the surface of the mind and the mind is infinite. What we call ‘thoughts’ are just ripples in the mind. When the mind is quiet, it reflects reality. When it is motionless through and through, it dissolves and only reality remains. This reality is so concrete, so actual, so much more tangible than mind and matter that compared to it, even a diamond is soft like butter. This overwhelming actuality makes the world dream-like, misty, irrelevant…”

“Keep very quiet and watch what comes to the surface of the mind. Reject the known, welcome the so-far unknown, and reject it in its turn. Thus you come to state in which there is no knowledge, only being, in which being itself is knowledge. To know by being is direct knowledge. It is based on identity of the seer and seen. Indirect knowledge is based on sensation and memory, on proximity of the perceiver and his percept.”

Quotations from “I AM THAT” by Sri Nisargadatta Maharaj. Pages 422, 423.

 

A great dialogue between a Questioner and Sri Nisargadatta Maharaj.

From the book, “I AM THAT” page 349.

 

Q:       When you say, “I am in the state beyond the witness,” what is the experience that makes you say so? In what way does it differ from the stage of being a witness only?

M:       It is like washing printed cloth. First the design fades, then the background and, in the end, the cloth is plain white. The personality gives place to the witness, then the witness goes and pure awareness remains. The cloth was white in the beginning and is white in the end; the patterns and colors just happened – for a time.

Q:       Can there be awareness without an object of awareness?

M:       Awareness with an object we call witnessing. When there is also self-identification with the object, caused by desire or fear, such a state is called a person. In reality there is only one state; when distorted by self-identification it is called a person, when colored with the sense of being, it is the witness; when colorless and limitless, it is called the Supreme.

The following website is extremely useful for doing research on Bhagavad-Gita. It was developed by one of my friend, Professor Sudhir Kaicker from Canada.  In this free online Gita, one can search any individual word, wherever it appears in the Gita and also any shloka with its meaning and vocal recitation. Please explore the website and support the good cause and efforts by Sudhir and his team.
 

http://gitamritam.org/

A great quotation

And a book recommendation

          “If only we had the patience of a caterpillar in a cocoon, waiting to transform into a butterfly. If only we had the trust of a newborn child. Or if only we could let go with the wisdom of a leaf in the fall. Our lives would surely be easier.”

From Eline Snel. (2013). Sitting Still Like a Frog: Mindfulness Exercises for Kids (and their Parents). Shambhala Publications, Boston, MA. Page 87.

Second book recommendation:

Loori JD. (2007) Finding the Still Point: A Beginner’s Guide to Zen Meditation. Dharma Communications, Shambhala Publications, Boston, MA.

विश्वरुपं हरिणं जातवेदसं परायणं ज्योतिरेकं तपन्तम् |
सहस्ररश्मिः शतधा वर्तमानः प्राणः प्रजानामुदयेत्येष सूर्यः ||8||
प्रष्णोपनिषद्

(The wise know Him, who is) the Universal form, radiating light of awareness, knower of all beings, the basis of all Life, and the ever-present, Self-effulgent energy. There arises the Sun of thousand rays, who is Existence itself and the Life-breath of all living creatures.

Prashnopanishad

I am within my Self.

I am walking within my Self.

I live within my Self.

 

My Self is the great field of energy-awareness-being.

All of my experiences happen within this timeless, infinite field.

All of us are sharing the endless wonder of this ineffable present Reality,

And each of our lived moment is in the infinite now.

 

Experience

The movementless stillness, the soundless silence, the wordless speech,

The faceless smile, the tears of joy, the formless space,

The matterless energy, the selfless being, the thoughtfree awareness,

The causeless bliss, the unbiased compassion, the imperturbable peace

The experienceless experience.

 

Experience the wave-free ocean, the cloudless sky.

That is the ever-present Reality, the timeless Truth, and the deathless living.

Experience It!

 

Universality (विभुत्व, Vibhutva): Still body, Silent mind and Serene Self.

Be Ever-Present and Blissfully Self-Aware!

 

शान्तिः| शान्तिः|| शान्तिः|||  May there be Peace within me, you and All.

 

(Vinod D Deshmukh)

 

February 17th 2014

I am changeless, formless, all-pervasive, ever-present, and ever-potent. I am beyond personal attachments and freedom. I am of blissful awareness. I am Shiva; I am Shiva. Nirvana Shatkam (6)

अहं निर्विकल्पो निराकाररूपो विभुत्वात् च सर्वत्र सर्वेन्द्रियाणाम् |

न चासङ्गतं नैव मुक्तिर्न मेयश्चिदानन्दरूपः शिवोऽहं शिवोऽहं ||6||

निर्वाण षट्कम्

 

“…if I had to live my life again, I would have made a rule to read some poetry and listen to some music at least once every week; for perhaps the parts of my brain now atrophied would thus have been kept active through use. The loss of these tastes is a loss of happiness, and may possibly be injurious to the intellect, and more probably to the moral character, by enfeebling the emotional part of our nature”

 

Charles Darwin (1887)

A human being is a part of the whole, called by us the Universe, a part limited in time and space. He experiences himself, his thoughts and feelings as something separated from the rest, a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening our circles of compassion to embrace all living creatures and the whole of nature in its beauty. Nobody is able to achieve this completely, but the striving for such achievement is in itself a part of the liberation and of a foundation for inner security.

 

Albert Einstein

स्वामी म्हणे पाहे आपणा आपण ।
विश्वी दुजेपण राहे कैचे ।।

शब्दाविण ध्वनी करोनी श्रवण ।
ठेवी अनुसंधान आत्मरूपी ।।

चित्शक्तिचा गभीर सागर ।
जगद्रुप हा फेन ।।
मी स्वानुभवे सत्य नित्य ।
ह्या तत्वज्ञानि जगेन ।।

अंतरातूनी सहज ध्वनी ।
तो निघतो सोहं सोहं ।।
विना श्रवण ऐकता तोषतो ।
माझा आत्माराम ।।

मी तूपण अस्तवले ।
आले साधनेस पूर्णत्व ।।
कण कणात कोंदले एकले ।
एक नित्य सत्तत्व ।।

दिक्कालाचे तुटोन बंधन
जिथे लोपले ते मी तू पण
होऊनि स्वये चिद्घन आपण
स्वभावे साक्षित्वहि संपले

स्वामी स्वरूपानंद

Buddha was asked,

“What have you gained from meditation?”

He replied, “Nothing!”

However, Buddha further said,

“Let me tell you, what I lost:

Anger, anxiety, depression, insecurity,

Fear of old age and death.”

***

“Call it by any name, God, Self, the Heart or the seat of consciousness, it is all the same. The point to be grasped is this, that Heart means the very core of one’s being, the centre, without which there is nothing whatever. The Heart is not physical, it is spiritual. Hridayam equals hrit plus ayam; it means `this is the centre’. It is that from which thoughts arise, on which they subsist and where they are resolved. The thoughts are the content of the mind and they shape the universe. The Heart is the centre of all. That from which beings come into existence is said to be Brahman in the Upanishads. That is the Heart. Brahman is the Heart.”

Sri Raman Maharshi

***

This Day

 

Look to this day!

For it is life,

The very life of Life.

 

In its brief course

Lay all the verities

And realities of your existence;

 

The bliss of growth

The glory of action

The splendor of beauty,

 

For yesterday is but a dream

And tomorrow is only a vision,

But today well lived

Makes every yesterday a dream of happiness

And every tomorrow a vision of hope.

 

Look well therefore to this day;

Such is the salutation to the dawn!

Kavi Kalidas

***

यदा भूतपृथग्भावं एकस्थमनुपश्यति ।
तत एव च विस्तारं ब्रह्म संपद्यते तदा ।।
भगवद्गीता १३:३०

When one experiences the separate existence of all beings,

inherent in One,

and their expansion from  that One alone,

one then becomes Brahman Itself.

Bhagavad Gita 13:30

***

यथा प्रकाशयति एकः कृत्स्नं लोकमिमं रविः |
क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत || 13:33 ||
भगवद्गीता

As the One Sun illumines this whole World,

So does the One Being, the Knower of the field

Who abides in Nature and all of us,

Illumines this whole field of our experience.

Bagavad Gita 13:33

***

ज्योतिषामपि तत् ज्योतिः तमसः परमुच्यते |
ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य धिष्ठितम् ||13:17||
भगवद्गीता
That is the Light of all lights.
It is said to be beyond darkness and ignorance.
It is the Knowledge, the One to be Known, and the Knowable.
It dwells in the hearts of all.
Bhagavad Gita 13:17
***

मी अविवेकाची काजळी फेडोनि

विवेकदीप उजळी

तै योगिया पाहे दिवाळी निरंतर… !! “

-ज्ञानेश्वरी

***

“I am the vine; you are the branches.

The one who remains in me-and I in him- bears much fruit.”

The Vine and the Branches (John 15.6)

***

“Then He spoke many things to them in parables, saying: “Behold, a sower went out to sow. 4 And as he sowed, some seed fell by the wayside; and the birds came and devoured them. 5 Some fell on stony places, where they did not have much earth; they immediately sprang up because they had no depth of earth. 6 But when the sun was up they were scorched, and because they had no root they withered away. 7 And some fell among thorns, and the thorns sprang up and choked them. 8 But others fell on good ground and yielded a crop, some a hundredfold, some sixty, some thirty. 9 He who has ears to hear, let him hear.”

The Parable Of The Sower And The Seed (Matthew 13:3-9).

***

Awareness is like a mirror.

Thought-free and silent awareness

is the perfect reflector.

Constant self-awareness

is the key to self-understanding.

***

1.         Om, I bow to the primordial ātma-swaroopa (true nature of the self), as described in the Vedās. Glory and more glory to that essential self-awareness. (Sri Dnyāneshwara)

ॐ नमोजी आद्या वेदप्रतिपाद्या जय जय स्वसंवेद्या आत्मरूपा |

Om namoji ādyā veda-pratipādyā jay jay svasamvedyā ātmaroopā.

 

2.         There is a spontaneous spring (of energy-awareness) within; dwell your mind on it.

Some may be puzzled by the nature of this Universe; but for us, the nature of the self is clear and wide open. (Sri Swaroopānanda).

अखंड अंतरी सहज स्फूरण । तेथे ठेवी मन स्वामी म्हणे ।।

पडे त्यासी पडो विश्वाचे हे कोडे । आम्हासी उघडे आत्मरूप ।। स्वामी स्वरूपानंद

Akhanda antari sahaja sphoorana, tethe thevi mana swami mhane.

Pade tyasi pado vishvāche he kode, āmhasi ughade ātma-roopa.

 

3.         Within the sanctum of the heart, Brahman alone exists. “I…I”-feeling pulsates and shines as the Ātman itself. Enter your “heart” yourself, by self-inquiry, or ego-mergence. By quieting breathing, (and mentation), abide blissfully in your true Being-Self.

हृदय कुहर मध्ये केवलं ब्रह्ममात्रं, हिअहमहम् इति साक्षात् आत्मरूपेण भाति |

हृदि विश मनसा स्वं चिन्वता मज्जता वा, पवन चलन रोधातात्मनिष्ठो भव त्वं

 

That transcendental and holistic truth is welling up spontaneously in my heart.

स्फुरति हृद्स्वयं परम पूर्ण सत् |

Sphurati hridswayam parama Poorna sat. (Sri Raman Maharshi).

 

4.         Energy functioning in a pattern becomes matter. (Jiddu Krishnamurti).

 

 

5.         All this is verily Brahman. That (tat) from which the phenomenal existence emerges (ja); That in which it merges (la); and That in which it breathes (an). One should meditate on It with serenity. Chāndogya Upaniṣad (3:14:1).

सर्वं खल्विदं ब्रह्म तज्जलानिति शान्त उपासीत ||३:१४:१||

Sarvam khalu idam Brahma. Tajjalāna iti shānta upāsiita.

 

6.         Vedic maha-vakyas (Great Vedic aphorisms)

 

Truth, the Infinite Awareness is Brahman.

सत्यं ज्ञानं अनन्तं ब्रह्म |

Satyam Jñānam Anantam Brahma.

 

This Self is Brahman.

अयं आत्मा ब्रह्म |

Ayam ātmā Brahma.

 

I am Brahman

अहं ब्रह्मास्मि |

Aham Brahmāsmi.

 

You are that.

तत् त्वं असि |

Tat tvam asi.

 

त्वमर्थं प्रत्यगात्मानं पश्येदात्मानमात्मनि |

वाक्यार्थं तत आत्मानं सर्वं पश्यति केवलम् ||223|| उपदेश साहस्री, आदि शङ्कराचार्य

 

One should know the Self, the innermost One, the implied meaning of the word ‘thou’ in the combination of the body and the senses. One then knows the pure Self to be Brahman, the all-comprehensive principle. And that is the meaning of the sentence, ‘Thou art That’.

 

 

7.         One self-aware-energy manifests in infinite ways. (Atharva Veda).

एकं ज्योतिः बहुधा विभाति |

Ekam jyotih bahudhā vibhāti.

 

8.         Self-aware-energy is like an imperturbable flame. (Shrimad-Bhagavad-Gita).

निर्वात दीप इव |

Nirvāta deepa iva.

 

9.         Flame of inner awareness, outer awareness, existential awareness, transcendental awareness, and the flame of awareness of awareness, which is self-awareness; I am that self-aware Atman, the Lord Shiva. (Ādi Shankarāchrya).

अन्तर्ज्योतिः बहिर्ज्योतिः प्रत्यक्ज्योतिः परात्परः |

ज्योतिर्ज्योतिः स्वयंज्योतिः आत्मज्योतिः शिवोस्मिहम् ||

Antarjyotih bahirjyotih pratyakjyotih parātparah;

Jyotirjyotih swayam jyotih ātma jyotih Shivosmiham.

 

10.       Four virtues (Lord Buddha):

 

Joyousness, friendliness, compassion and equanimity.

मुदिता मैत्री करुणा उपेक्षा |

Muditā, maitrii, Karunā, upekshā.

 

11.       Four ways of mindfulness (Lord Buddha):

 

Persistent awareness of one’s body.

कायानुपासना |

Kāyā-anupāsanā.

 

Persistent awareness of one’s sensations and feelings.

वेदनानुपासना |

Vedanā-anupāsanā.

 

Persistent awareness of one’s thoughts and imagery.

चित्तानुपासना |

Chittā-anupāsanā.

 

Persistent awareness of cosmic laws and Buddha’s teachings.

धंमानुपासना |

Dhammā-anupāsanā.

 

12.       Lord Buddha’s gāthā or poems of wisdom:

 

All composed things are like a dream,

A phantom, a drop of dew, a flash of lightening.

That is how to meditate on them,

That is how to observe them.

 

No-thing is to be clung to

As ‘I’, ‘me’, or ‘mine’.

 

Nowhere to go;

Nothing to do;

Nothing to attain.

 

13.       I am that incomprehensible holistic energy that acts without hands or feet that can see without eyes and hear without ears. I can comprehend various forms, but, no one knows me as the timeless self-awareness. Kaivalyopaniṣad 21

अपाणि पादोः अहं अचिन्त्यशक्तिः | पश्यामि अचक्षुः स शृणेाम्यकर्ण:||

अहं विजानामि विविक्त रूपो ||| न च अस्ति वेत्ता मम चित्सदाहं ||२१||

Apāni pādoh aham achintya shaktih. Pashyāmi achakshuh sa shrunomi akarnah.

Aham vijānāmi vivikta rupo. Na cha asti vettā mama chitsadāham.

14.       Lead me from the false to Truth; from the darkness of ignorance to the Light of Self-understanding and from the fear of death to the Bliss of an enlightened, and fearless Life.

असतो मा सद्गमय | तमसो मा ज्योतिर्गमय || मृत्योर्मा अमृतंगमय |||

Asato mā sadgamaya. Tamaso mā jyotirgamaya. Mrutyormā amrutam gamaya.

 

15.         Yoga is calming the fluctuations of a (wandering, ruminative and agitated) mind. Then the self abides in its natural state of silence and serenity. At other times, the self identifies itself with the ego and its ongoing mental activity.

योगष्चित्तवृत्तिनिरोधः | तदा द्रष्टुः स्वरूपेऽवस्थानाम् || वृत्ति सारूप्यमितरत्र |||

Yogash-chitta-vritti-nirodhah. Tadā drashtus swarupe avasthānam. Vritti sārupyam itaratra.

16.       One should speak the truth. One should speak, what is pleasant to the listener. One should not speak, what is true, but hurtful. One should also not say, what is pleasant, but untrue. This is the eternal wisdom.

सत्यं ब्रूयात्प्रियं ब्रूयात्, न ब्रूयात्सत्यं अप्रियं |

प्रियं च न अनृतं ब्रूयात्, एष धर्मः सनातनः ||

Satyaṁ brūyāt, priyaṁ brūyāt, na brūyāt satyaṁ apriyaṁ |

Priyaṁ ca nānṛutaṁ brūyāt, eṣa Dharmaḥ Sanātanāḥ ||

17.       When I consider myself as the physical body, Dehabhāva, I am your servant; when I consider myself as a living person, Jīvabhāva, I am an integral part of you; but, when I consider myself as the self-existent, essential, holistic Being, Ātmabhāva, I am You. This is my firm conviction.

देहभावेन दासोऽस्मि | जीवभावेन त्वदंशक: ||

आत्मभावेन त्वमेवाहं | इति मे निश्चिता मतिः ||

Deha-bhāvena dāsosmi. Jiiva-bhāvena tvad-anshakah.

Atma-bhāvena tvamevāham. Iti me nishchitā matih.

 

18.         What is beyond is holistic, Pūrṇa. What is here is holistic. From the holistic emerges holistic. When the holistic is removed from holistic, what remains is holistic. Holistic, Pūrṇa is the infinite Reality that can be realized by direct existential experience.

पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते | पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ||

Pūrṇamadaḥ pūrṇamidaṁ, pūrṇātpūrṇamudacchyate,

Pūrṇasya pūrṇamādāya, pūrṇamevāvaśiśyate.

 

19.         All conscious experience is not separate from the conscious being. The conscious being is not different from the existential energy-being-awareness. I am that energy-being-awareness, which is my true nature. I am the energy-being-awareness, the holistic consciousness. Vijñānbhairava. Pages 127-128.

प्रकाशमानं न पृथक् प्रकाशात् स च प्रकाशो न पृथक् विमर्शात् |

नान्यो विमर्शोऽहमिति स्वरूपात् अहंविमर्शोऽस्मि चिदेकरुपः ||

Prakāshamānam na pruthak prakāshāt. Sa cha prakāsho na pruthak vimarshāt.

Nānyo vimarshoham iti swaroopāt. Aham vimarshosmi chidekaroopah.

 

 

20.       By the self-development of the Madhya (in-between, center, interval or at the edge of phenomenal time) is there a spontaneous emergence of the blissful energy-awareness-being. Pratyabhijñāhṛdayam: The Secret of Self-Recognition.

मध्य विकासात् चिदानन्द लाभः ||१७||

Madhya vikāsāt chidānanda lābhah. (17).

 

21.       The energy is not different from the person, who possesses it, because they cannot be experienced separately. Subodha Pañcadaśi.

शक्तिः शक्तात्पृथक् नास्ति | तद्वद्दृष्टेः न चाभिदा ||

Shaktih shaktāt pruthak nāsti. Tadvaddrushteh na chābhidā.

 

22.      Just as the ocean remains brimful and still, even though waters (rain, rivers and streams) enters it (from all sides), similarly, a person of wisdom remains calm (oceanic feeling), unaffected and non-deluded, even though many attractions, temptations, (desires) enter his/her mind (from all sides). The person who cherishes desires does not achieve peace. Bhagavad Gītā II: 70

आपूर्यमाणं अचलप्रतिष्ठं समुद्रं आपः प्रविशन्ति यद्वत् |

तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिं आप्नोति न कामकामी ||७०||

 

23.       Even a brief spark of light can eliminate dense darkness. Similarly, even a brief moment of insight can eliminate deep ignorance and misunderstanding. Ātmabodhopaniṣad.

स्वल्पापि दीप कणिका बहुलं नाशयेत्तमः||२:२८||

स्वल्पापि बोधो निबिडं बहुलंनाशयेत्तथा ||२:२९||

Swalpādi diipa kanikā bahulam nāshayet-tamah.

Swalpādi bodho nibidam bahulam nāshayet-tathā.

 

24.       A man should uplift himself by his own self; so let him not weaken this self. For this self is one’s friend, but this self can also become one’s enemy.

उद्धरेदात्मनात्मानं नात्मानमवसादयेत् |

आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः || (Bhagavad-Gita VI:5).

Uddharet-ātmanātmānam nātmānam-avasādayet.

Ātmaiva hyātmano bandhur-ātmaiva ripurātmanah.

 

 

25.       One should live, in the way the “Infinite Being” intended for us to live. Let the “heart” be serene always. Carrying the burden of anger, fear, conflicts and worries, makes one suffer even more. What one has to endure in life are the fruits of one’s own past actions and thoughts. Tuka says it is better to surrender and lay down the burden of this worldly life, at the feet of God.

ठेविले अनन्ते तैसेचि रहावे, चित्ती असो द्यावे समाधान, वाहिल्या उद्वेग दु:खचि केवळ, भोगणे ते फळ संचिताचे, तुका म्हणे घालू तयावरी भार, वाहू हा संसार देवापायी.

Thevile anante taisechi rahāve, chitti aso dyāve samādhāna. Vāhilyā udvega dukhachi kevala, bhogane te phala sanchitāche. Tuka mhane ghālu tayāvari bhāra, vahu hā samsāra Devā-pāyii. (Sant Tukārāma).

 

26.       I am within my Self.

I am walking within my Self.

I live within my Self.

 

My Self is the great field of energy-awareness-being.

All of my experiences happen within this timeless, infinite field.

All of us are sharing the endless wonder

Of this ineffable present Reality,

And each of our lived moment is in the infinite now.

 

Experience

The movementless stillness,

The soundless silence,

The wordless speech,

The faceless smile,

The tears of joy,

The formless space,

The matterless energy,

The selfless being,

The thoughtfree awareness,

The causeless bliss,

The unbiased compassion,

The imperturbable peace

The experienceless experience.

 

Experience

The wave-free ocean,

The cloudless sky.

That is the ever-present Reality,

The timeless Truth,

And the deathless living.

Experience It!

 

Seeds of Serenity:

Still body,

Silent mind,

Smile naturally and

Be serene!

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