Membership Requirements Have Changed (11 Apr 2020)
Please see here for more information
Hindu Wisdom for Jedi
(The Inner Ruler)
Mahatma Gandhi wrote: If all the Upanishads and all the other Scriptures happened all of a sudden to be reduced to ashes, and if only the first verse in the Ishopanishad were left in the memory of the Hindus, Hinduism would live forever.
All this is full. All that is full.
From fullness, fullness comes.
When fullness is taken from fullness,
Fullness still remains.
OM shanti shanti shanti
1. The Lord is enshrined in the hearts of all.
The Lord is the supreme Reality.
Rejoice in him through renunciation.
Covet nothing. All belongs to the Lord.
2. Thus working may you live a hundred years.
Thus alone will you work.
3. Those who deny the Self are born again
Blind to the Self, enveloped in darkness,
Utterly devoid of love for the Lord.
4. The Self is one. Ever still, the Self is
Swifter than thought, swifter than the senses.
Though motionless, he outruns all pursuit.
Without the Self, never could life exist.
5. The Self seems to move, but is ever still.
He seems far away, but is ever near.
He is within all, and he transcends all.
6. Those who see all creatures in themselves
And themselves in all creatures know no fear.
7. Those who see all creatures in themselves
And themselves in all creatures know no grief.
How can the multiplicity of life
Delude the one who sees its unity?
8. The Self is everywhere. Bright is the Self,
Indivisible, untouched by sin, wise,
Immanent and transcendent. He it is
Who holds the cosmos together.
In dark night live those for whom
The world without alone is real; in night
Darker still, for whom the world within
Alone is real. The first leads to a life
Of action, the second to a life of meditation.
But those who combine action with meditation
Cross the sea of death through action
And enter into immortality
Through the practice of meditation.
So have we heard from the wise.
In dark night live those for whom the Lord
Is transcendent only; in darker still,
For whom he is immanent only.
But those for whom he is transcendent
And immanent cross the sea of death
With the immanent and enter into
Immortality with the transcendent.
So have we heard from the wise.
15.The face of truth is hidden by your orb
Of gold, O sun. May you remove your orb
So that I, who adore the true, may see
16.The glory of truth. O nourishing sun,
Solitary traveler, controller,
Source of life for all creatures, spread your light
And subdue your dazzling splendor
So that I may see your blessed Self.
Even that very Self am I!
17.May my life merge in the Immortal
When my body is reduced to ashes.
O mind, meditate on the eternal Brahman.
Remember the deeds of the past.
Remember, O mind, remember.
18.O god of fire, lead us by the good path
To eternal joy. You know all our deeds.
Deliver us from evil, we who bow
And pray again and again.
OM shanti shanti shanti
- Translation by Eknath Easwaran
(On Reaching Being)
As the bees prepare honey by collecting the essences of different trees and reduce these essences to a unity, even so all creatures on earth, though they reach Being, know not that "We have reached Being." Like honey, that which is the finest essence--this entire world has that as its self. That is Atman. Thou that art.
These rivers flow--the eastern toward the east, the western toward the west. They go just from the ocean to the ocean. They become the ocean itself. As these rivers know not "I am this one," or "I am that one," even so all creatures here, though they have come forth from being, now not "we have come forth from Being." Whatever they are in this world, whether tiger or lion, or wolf or boar, or worm or fly or gnat--that they become. That which is the finest essence--this whole world has that as its self. That is Atman. Thou that art.
Bring here a fig. Divide it. What do you see? Now of the seeds within, divide one, what do you see now? Truly that finest essence which you do not perceive--truly from that finest essence this great sacred fig tree thus arises. Believe me. That which is the finest essence--this whole world has that as its self. That is Atman. Thou that art.
Place this salt in water. In the morning bring it to me. Where now is the salt? It is dissolved. Take a sip from the top. How is it? Salty? Using a straw, take a sip from the middle. How is it? Salty? Take a sip from the bottom. How is it? Salty? Yes, truly it is the same. You do not perceive Being here. Yet, indeed, it is here. That which is the finest essence--this whole world has that as its self. That is Atman. You that are (Thou that art).
(On the unity of opposites)
In the beginning this cosmos was self (atman) alone, in the shape of a person. He looking round saw nothing but his Self. He first said, 'This is I', therefore he became 'I' by name. Therefore even now, if a man is asked, he first says, 'This is I' and then pronounces the other name which he may have. And because before all this he burnt down all evils, therefore he was a person. Truly the one who knows this burns down every one who tries to be before him. He feared, and therefore anyone who is lonely fears. He thought, 'As there is nothing but myself, why should I fear?' Thence his fear passed away. For what should he have feared? Truly, fear arises only from a second. But he felt no delight. Therefore a man who is lonely feels no delight. He wished for a second. He was as large as man and wife together. He then made his Self fall in two, and thence arose husband and wife. That is why it is said, 'We two are thus like half a shell.'
Therefore the void which was there is filled by the wife. He embraced her, and men were born. She thought, 'How can he embrace me, after having produced me from himself? I shall hide myself.' She then became a cow, the other became a bull and embraced her, and hence cows were born. The one became a mare, the other a stallion; the one a male ass and the other a female ass. He embraced her, and hence one-hoofed animals were born. The one became a she-goat, the other a he-goat; the one became a ewe, the other a ram. He embraced her, and hence goats and sheep were born. And thus he created everything that exists in pairs down to the ants. He knew, 'I indeed am this creation, for I created all this.' Hence he became the creation, and he who knows this lives in this his creation.
From the Rig Veda (10:129)
At first was neither Being nor Nonbeing.
There was not air nor yet sky beyond.
What was wrapping? Where? In whose protection?
Was Water there, unfathomable deep?
There was no death then, nor yet deathlessness;
of night or day there was not any sign.
The One breathed without breath by its own impulse.
Other than that was nothing at all.
Darkness was there, all wrapped around by darkness,
and all was Water indiscriminate, Then
that which was hidden by Void, that One, emerging,
stirring, through power of Ardor, came to be.
In the beginning Love arose,
which was primal germ cell of mind.
The Seers, searching in their hearts with wisdom,
discovered the connection of Being in Nonbeing.
A crosswise line cut Being from Nonbeing.
What was described above it, what below?
Bearers of seed there were and mighty forces,
thrust from below and forward move above.
Who really knows? Who can presume to tell it?
Whence was it born? Whence issued this creation?
Even the Gods came after its emergence.
Then who can tell from whence it came to be?
That out of which creation has arisen,
whether it held it firm or it did not,
He who surveys it in the highest heaven,
He surely knows - or maybe He does not!
-Translation by Prof. Raimundo Panikkar
Imperishable Brahman (Chapter 8)
Arjuna said: O Krishna, what is Brahman? What is Adhyaatma? What is Karma? What is called Adhibhoota? And what is known as Adhidaiva?
O Krishna, who is Adhiyajna, and how does He dwell in the body? How can You be remembered at the time of death by the steadfast?
The Supreme Lord said: Brahman is the Supreme imperishable. The individual self (or Jeevaatma) is called Adhyaatma. The creative power that causes manifestation of beings is called Karma.
All perishable objects are called Adhibhoota, and the soul is Adhidaiva. I am Adhiyajna, the five basic elements, in the body, O Arjuna.
The One who leaves the body, at the hour of death, remembering Me attains My abode. There is no doubt about this.
Remembering whatever object one leaves the body at the end of life, one attains that object, O Arjuna, because of the constant thought of that object one remembers that object at the end of life and achieves it.
Therefore, always remember Me and do your duty. You shall certainly attain Me if your mind and intellect are fixed on Me.
By contemplating on Me with an unwavering mind, disciplined by the practice of meditation, one attains the Supreme divine spirit, O Arjuna.
The one who meditates on Brahman as the omniscient, the oldest, the controller, smaller than the smallest and bigger than the biggest, the sustainer of everything, the inconceivable, the self luminous like the sun, and as transcendental or beyond the material reality;
At the time of death with steadfast mind and devotion; making the flow of Pranic impulse rise up (to the middle of two eye brows) by the power of yoga and holding there; attains the Supreme divine spirit.
I shall briefly explain to you the process to attain that goal which the knowers of the Vedas call the imperishable; into which the ascetics, freed from attachment, enter; and desiring which people lead a life of celibacy.
Controlling all the (nine) doors of the body, the abode of consciousness; focusing the mind on the heart and Prana in the cerebrum, and engaged in yogic practice;
One who leaves the body while meditating on Brahman and uttering OM, the sacred monosyllable sound of Brahman, attains the Supreme goal.
I am easily attainable, O Arjuna, by that ever steadfast yogi who always thinks of Me and whose mind does not go elsewhere.
After attaining Me the great souls do not incur rebirth, the impermanent home of misery, because they have attained the highest perfection.
The dwellers of all the worlds including the world of Brahmaa, the creator, are subject to the miseries of repeated birth and death. But, after attaining Me, O Arjuna, one does not take birth again.
Those who know that the day of Brahmaa lasts one thousand Yugas (or 4.32 billion years) and that his night also lasts one thousand Yugas, they are the knowers of day and night.
All manifestations come out of the unmanifest state or Prakriti at the arrival of Brahmaa's day, and they again merge into the same Prakriti at the coming of Brahmaa's night.
The same multitude of beings come into existence again and again at the arrival of the day of Brahmaa, and they are annihilated, inevitably, at the arrival of Brahmaa's night.
There is another eternal unmanifest state higher than both Purusha and Prakriti that does not perish when all beings perish.
This unmanifest state is called the imperishable or Brahman. This is said to be the ultimate goal. Those who reach My Supreme abode do not return or take rebirth.
This Supreme abode, O Arjuna, is attainable by unswerving devotion to Me within which all beings exist, and by which all this universe is pervaded.
O Arjuna, now I shall describe different paths departing by which, during death, the yogis do or do not come back.
Fire, light, daytime, the bright lunar fortnight, and the six months of the northern solstice of the sun; departing by the path of these gods the yogis, who know Brahman, attain nirvana.
Smoke, night, the dark lunar fortnight, and the six months of southern solstice of the sun; departing by these paths, the righteous person attains lunar light (or heaven) and reincarnates.
The path of light -of spiritual practice of Kundalini yoga and Self-knowledge- and the path of darkness -of materialism and ignorance- are thought to be the world's two eternal paths. The former leads to nirvana and the latter leads to rebirth.
Knowing these two paths, O Arjuna, a yogi is not bewildered at all. Therefore, O Arjuna, be steadfast in yoga of meditation at all times.
The yogi who knows all this goes beyond getting the benefits of the study of the Vedas, performance of sacrifices, austerities, and charities, and attains the Supreme eternal abode.
Path of Devotion (Chapter 12)
Arjuna said: Those ever-steadfast devotees, or Bhaktas, who thus worship You as the manifest or personal God, and those who worship the eternal unmanifest Brahman, which of these has the best knowledge of yoga?
The Supreme Lord said: Those ever steadfast devotees who worship with supreme faith by fixing their mind on Me as personal God, I consider them to be the best yogis.
But those who worship the imperishable, the undefinable, the unmanifest, the omnipresent, the unthinkable, the unchanging, the immovable, and the eternal Brahman;
Restraining all the senses, even-minded under all circumstances, engaged in the welfare of all creatures, they also attain Me.
Self-realization is more difficult for those who fix their mind on the formless Brahman, because the comprehension of the unmanifest Brahman by the average embodied human being is very difficult.
But, to those who worship Me as the personal God, renouncing all actions to Me; setting Me as their supreme goal, and meditating on Me with single-minded devotion;
I swiftly become their savior, from the world that is the ocean of death and transmigration, whose thoughts are set on Me, O Arjuna.
Therefore, focus your mind on Me alone and let your intellect dwell upon Me through meditation and contemplation. Thereafter you shall certainly come to Me.
If you are unable to meditate or focus your mind steadily on Me, then seek to reach Me, O Arjuna, by practice of any other spiritual discipline or Sadhana.
If you are unable even to do any Sadhana, then be intent on performing your duty for Me. You shall attain perfection just by working for Me as an instrument, just to serve and please Me, without selfish motives.
If you are unable to work for Me then just surrender unto My will with subdued mind, and renounce the attachment to, and the anxiety for the fruits of all work by learning to accept all results, as God-given, with equanimity.
Knowledge is better than mere ritualistic practice, meditation is better than mere knowledge, renunciation of the fruit of work is better than meditation, peace immediately follows the renunciation of the fruit of work.
One who does not hate any creature, who is friendly and compassionate, free from the notion of "I" and "my", even-minded in pain and pleasure, forgiving; the yogi who is ever content, who has subdued the mind, whose resolve is firm, whose mind and intellect are engaged in dwelling upon Me; such a devotee is dear to Me.
The one by whom others are not agitated, and who is not agitated by others; who is free from joy, envy, fear, and anxiety; is also dear to Me.
One who is free from desires; who is pure, wise, impartial, and free from anxiety; who has renounced the doership in all undertakings; and who is devoted to Me, is dear to Me.
One who neither rejoices nor grieves, neither likes nor dislikes, who has renounced both the good and the evil, and who is full of devotion, such a person is dear to Me.
The one who remains the same towards friend or foe, in honor or disgrace, in heat or cold, in pleasure or pain; who is free from attachment; the one who is indifferent or silent in censure or praise, content with anything, unattached to a place, country, or house, equanimous, and full of devotion; that person is dear to Me.
But those devotees who have faith and sincerely try to develop the above mentioned immortal virtues, and set Me as their supreme goal; are very dear to Me.
The Primordial Light of Being
[...] the prakasha is the primordial light beyond and behind all manifestations [...]
The primoridal light is known by a great variety of terms in the non-dual Kashmir Shaiva tradition [...] The variety of words for light employed by the Shaiva tradition may be thought to derive from the continuous attempt to describe the essentially indescribable contents of yogic experience which include great varieties of powerful and subtle phenomena of light.
In the Paratrishika-laghuvritti Abhinavagupta explicitly identifies the Heart as the locality where one may find repose in the prakasha-vimarsha: [...] Heart is called the place where there is a repose in the pure light and pure consciousness [...] When the Heart is free of stains and a light occurs which illuminates the Supreme plane, by immersion in this shining light, one obtains identity with the Supreme Shiva, that is, with consciousness.
The gleaming light of the Heart activated by the practice of the mantra severs the knots of the Heart and true knowledge of the Self is attained. Once released, however, this light can in no way be held back: it is unconcealable and unbounded. It begins to spread out from the inner reality of the Heart and invades the entire structure of finiteness. When this happens it transforms the inertness of finitude into the vibrancy of life.