 | |||
 6  3  10  |
 |
 |
 |
Kriya initiation is not a matter of public display, and kriya is done in strict secrecy.
- [Ut viii]
Wisdom of Lahiri Mahasaya - 5
 |
| Lahiri Baba's wisdom is considered - |
To see if there is something of interest to you on a page, see if there is a "T" behind an entry in the table of contents on that page, or a "Get Tao" icon at the start of the chapter in question. To take a look at the summary of each chapter before reading into the text usually helps a lot, and is part of fit study methods.
Contents
- Aligned to the Niralamba Upanishad T
- Aligned to the Amritabindu Upanishad T
- Aligned to the Dhyanabindu Upanishad T
- Wisdom Related to the Niralamba-Upanishad T
- Wisdom Inspired by Guru Nanak's Japji T
Supporting "well medleys" are presupposed
throughout:
Related to the Niralamba-Upanishad
The following maxims are aligned to Lahiri Baba's commentary on the Niralaba Upanishad. All stand out in the work that you find references to near the bottom.
You should learn to drop the
imagined caste for the sake of your individual Self
Let the individual self become the ultimate Self [cf. Great Vedic Saying 4].
The caste is something imagined [cf. v. 8]. (2)
An ego floats beyond. Inside it is
the true and real Self. That is the teaching
Heaven is to hold onto the true Self [v. 20].The great cosmic ego is floating in all kinds of reasonings [cf. v. 2].
It should be worth while paying attention to what brings benefits (i.e., righteousness) [cf. v. 27]. (4)
The Self is beyond all signs or titles [cf. v. 1].
The ultimate Self is true and real [v. 11].
To make and give gifts to the Self
is the highest art there is. You are not deceived that way.
Hell is to hold onto the not-self [v. 21].Knowledge of bondage and liberation are but the knowledge of imagination [v. 14].
Bondage consists also of making gifts with expectations of results [cf. v. 16].
Suffering is not to hold onto the Self [v. 19]. (6)
In deep knowledge is bliss hidden [cf. Great Vedic Saying 3].
The Self is Surya (the Sun God), and He is all [cf. v. 7].
Summary
- Feel free to drop even Vedic sayings that do not suit you.
- The real Self is deep inside.
- The Self is not deceived through art and more.
In deep contemplation, try to drop deep sayings, and then deceptions may fall
off too.
Illumination
At the dinner-parties which the poet and banker Samuel Rogers (1763-1855) gave, he
started the custom of having no candles on the table, and many on the walls. This novelty
created quite a buzz of comment. While Sydney Smith was dining with Rogers one evening, the
host asked him what he thought of the illumination of the table."For my part, I don't fancy it at all, Rogers," returned the guest. "It's too uncomfortably like the Day of Judgment. Here we are, a flood of light on all above, and below nothing but darkness and gnashing of teeth."
Related to the Amritabindu Upanishad
Listen to the OM sound to
improve your understanding. And then, through much regulated attention, you may start
seeing subtle things and shapes or forms. This is very typical.
IN AND through deep-going, homeward-turning prana-currents a red ruby
(chintamanya) is seen as you keep gazing upwards [cf. v. 36].By looking at the atom of the ultimate Self, the past, future and present and all who are in Brahma (God) can be known [v. 1].
And sound [OM] is heard inside like a kind of listening by the deaf [v. 14].
Sensing no individual self and no purpose, unable to understand one's own thoughts - go for it. It is a deep state of yoga (nidra) [cf. v. 31].
The door of the heart is found once the tiny star of the Third Eye is seen and later bursts [cf. v. 26].
You may reach understanding through sounds [cf. v. 5].
Impurities of mind are burnt by the practice of kriya and similar [cf. v. 7].
In anger, some fall into hell, whatever is meant by that here [One loses the hold of
the Self and moves away form the Self - so anger can be quite dangerous.] [cf. v. 27].
One is to renounce the fear of seeing something [cf. v. 27]. (2)
As the blind see forms, the seeker is advised to see the forms [v. 14].
Throw the air [prana] into the [mental] sky [your ajna centre], and then do kriya. [Focus the attention on the point between the eyebrows, and now do kriya as regulated.] [cf. v. 11].
144 pranayamas (breathing in and out is one such round) make for dharana (a stage of meditative concentration) [cf. v. 23].
Vishnu is that after-effect poise of kriya [cf. v. 2].
Within five months of sincere kriya practice, the practitioner willl become powerful
like the gods and will get mysterious powers [cf. v. 29].
The yoga states are mystic
states, and far from easy to relate to outsiders.
The perfect kriya state to attain is "I am nothing and I have nothing" [How fit for
the
hobo.] [cf. v. 14]."When the air flows in and out of the Spinal Cord tranquilly, it is Tranquillity." [Prana (here: "air") means life force, and the spinal cord is the sushumna nadi. They are yogic terms. Q.v.]. (4)
Eat as much as you feel you should to sustain the body [cf. v. 27].
At the end of the inner way of access, in the natural bliss that wells up, you renounce doing kriya [cf. v. 3].
The entry into the ultimate Self is the door of liberation [cf. v. 26].
One gets all things in the Self, without having anything [cf. v. 31].
The goddess of knowledge is
of the Self also.
Inner awareness is possible through the deeper states of kriya yoga [cf. v. 23].In the after-effect poise of kriya, the ultimate Self can be known [cf. v. 1].
Inside the spine is the goddess of knowledge and rhythms, Aing, also called Saraswati [cf. v. 30].
The Self, the body of eternal OM, has no lips [up there] [cf. v. 24].
Fill up with the OM sound and breathe out with the Om mantra [cf. v. 20].
Summary
- Listen to the OM sound - it can be a sound of "one hand clapping" too - to improve your understanding. And then, through much regulated attention, you may start seeing subtle things and shapes or forms. This is very typical.
- The yoga states are mystic states, and far from easy to relate to outsiders, but we try -
- The goddess of knowledge is of the Self also.
The way is to improve the attention. It will normally be followed by improved
understanding. And mystic states are of knowledge too.
Related to the Dhyanabindu Upanishad
The Hidden Light, the Hidden
Depth, the Silent Sound - these terms make sense to accomplished yogis.
AFTER listening to the secret sound, eventually nothing is seen or heard - one rises
beyond all — And hence a Self may turn everywhere and go (descend) everywhere ad lib
too [cf. v. 4, 10].Breathing is of Maha-maya. [cf. v. 2]. (2)
The Self is the hidden light of all lights [cf. v. 7].
The Self is the hidden depth of all too.*
A Tranquil Self may be present in beings unknown to them [cf. v. 10].
Brahma (God) is the eternal Source [cf. v. 4].
Inner sounds appear and
fade as you progress on the Deep Inner Way to Selfsameness
A YOGI may hear the sound of a ringing bell, honey-drink fly, flute, sitar, thunder,
roaring, drum, etc. in the after-effect calm of kriya or other sorts of yoga [The sounds are
linked to the secret centres called lotuses of the subtle spine] [cf. v. 5].Inner sounds can be heard [cf. v. 4].
The inner, deep sound (OM), is continuous. One of its aspects is a ringing bell [cf. v. 18 [cf. v. 18].
The inner light is a dazzling bright white light [cf. v. 13]
Eventually the divine spot (bindu) disappears and so the state of after-effect poise of kriya is reached [cf. v. 4]. (4)
When the seeker arrives, very many dazzling gods, sages, realized fellows and seers can be seen and studied - before the inner Self [cf. v. 15].
All non-living beings are on the string the ultimate Self [cf. v. 8].
The ultimate Self is of
pervading Essence too
SPIRITUALLY, "Vishnu" is the state of eternal Tranquillity [cf. v. 2]By pranayama, the ultimate Self is realised [v. 7].
Between the eyebrows, at the root of the nose in the forehead, is eternal, all-pervading nectar [cf. v. 23].
The manifested world is shown through what passes the left and right nostrils. - SS
[cf. v. 2]. (6)
Summary
- The Hidden Light, the Hidden Depth, the Silent Sound - these terms make sense to accomplished yogis.
- Inner sounds appear and fade as you progress on the Deep Inner Way to Selfsameness.
- The ultimate Self is of pervading Essence too.
Terms of accomplished yogis tend to be relevantly understood only by accomplished yogis,
whose progress in deep meditation makes terms fade, and pervasive Essence manifest.
Wisdom Related to the Niralamba-Upanishad
Self is also Beyond-Self
WISE is he who knows his Self in all beings. — Heaven and great happiness is from the Self. #74-75The individual self and the ultimate Self: One. — The world is false — The Self is true and real. #76, 74
The Self is beyond all signs and titles, and is floating inside all kinds of reasoning. —Bondage includes making gifts with expectation of results. #72, 74
The ultimate Self is all. #73 ¤
Heaven is to hold onto the true Self. ¤75
Try to get sensibly aware of maya in the imagination
THE KNOWLEDGE of bondage and liberation are but the knowledge of imagination.— It should bring benefit to pay attention to what is worthy. ¤74, #75What is imagined is hardly solidly, all real
THE CASTE is imagined. #73Summary
- Everyday selves are also Mayic constructs
- One should profit from deep knowledge, including great awareness of maya inside imagination.
- Much that is imagined holds dangers.
The everyday self should profit from deep imagination. Autosuggestion and certain Zen outlets, like judo, go for that. There is scientific evidence that funnelled imagination (visualisation) does work.
Wisdom Inspired by Guru Nanak's Japji
Based on Lahiri Baba's commentary to the Japji as found in Hidden Wisdom [Hw].So many scriptures fail to describe Unthinkable Mind (Essence)
EVERYBODY thinks of Him according to the intelligence He Himself has given them. [You can meditate to improve your understanding.] [cf 187, 188]The inexplicable may be even wonderfully compared to this and that, to be repented later. [cf 191 ]
Many individual beings (jivas) enjoy the fruits of their actions on this earth. [cf 190]
The Self is not had by a show of flowery descriptions. He is Intelligence and the Sky. All the scriptures fail to describe Him. [cf 186-87]
The highest Happiness - it is the ultimate Self - can be had on a righteous path. Do what is righteous, then. [cf 185]
The Self is not had by righteous actions – it is deep inside, is already present. Many become aware of it by getting tall inwardly. Turning on the lights in upper storeys of yourself is what you can do.
Seekers remain ignorant. [cf 182]
The ultimate Self is Unthinkable — Stick to awareness of Oneness. [cf 179, 192]
Everybody is attached to getting results of their actions — Let the seeking self merge in Oneness. [cf 191, 183]
It may be difficult to observe actions inside the deep mind. [Be astute for it.] [cf 187.]
Time (Kala) cannot swallow the realized one. [cf 181] ¤
You may or should analyse supreme faults in order to avoid them
IN INTROSPECTIVE sight, the self merges in the supreme Lord-Self. [cf 183.]One should analyse one's own faults [181]
Analyse faults in introspective sittings.
The ultimate Self observes and is joyful. In Him is the whole universe. [cf 191] ¤
The inner Self is found between the eyebrows, and lives in Superintelligence (parabuddhi) [cf 180, 181]
The end of kriya practise is something inexplicable. [cf 178]
Since the end cannot be explained, better not do it.
Far and wide the Deep Sea should be from the heart
THE SELF is a Great Donor of many kindnesses. [cf 187]The ultimate Self is like the sea. All the gems, diamonds, and powers reside in It. [cf 187]
Kindness starts the righteous fare far and wide. [cf 183]
The sea-like kindness starts deep inside and works its way out. You goodnesses should be based on a similar basis – first awakening and self-service, next concern for the dear ones and so on, but not to your deep loss, as that can be avoided.
Being righteous is above most religious convictions. [cf 191] ¤
One makes clothes clean by washing off the dirt. [186]
Iswara is in the heart. [cf 188] (7)
The ultimate Self cannot be determined by argument. [187]
Self is the essence of everything. [cf 178]
The essence of everything resides within the heart.
The fruit of achievement is the ultimate Self. [cf 188-89] (8)
To know nothing is in fact knowing. (Paradox) [184]
To know nothing [in contemplative states] is the fruit of yoga practice.
Summary
- Many scriptures fail to describe Unthinkable Mind (Essence) very well. Much stemming from Padmasambhava, also called Guru Rinpoche, is an exception to that.
- It could be wise to analyse supreme faults in order to avoid them. Tibetan wisdom teachings seek to do that too.
- Far and wide the Deep Sea should be from the heart of everything.
Many scriptures fail to analyse the Deep Sea (Deep Mind) as Guru Rinpoche has done.
|
 |
 |
 |
Adjoined
Hw: Satyeswarananda, swami, tr. The Commentaries' Series Vol. III: Hidden Wisdom. With Lahiri Mahasay's Commentaries. 2nd rev. ed. San Diego: The Sanskrit Classics, 1986.Ut: Satyeswarananda, swami, trans. Complete Works of Lahiri Mahasay Vol. III: The Upanisads: The Vedic Bibles. San Diego: The Sanskrit Classics, 1992.
| Literature | Layout | SITE MAP | First Page |
CLICK on 'Literature' for the references of about 2000 works.
ANNOTATIONS: Acronym letters in square brackets in the text refer to works. Click on 'Literature' above for examples. Page references are put right after reference letters. The abbreviation cf. means "compare". [MORE].
SEARCH THE SITE: Click on the rose in the upper left column for site searches, access to dictionaries, and further.
REFER to the page by its 'location' address (above).
PILOTING: Some pictures and texts on top of the pages are clickable, to ease navigation. [MORE]
| Model | Well's | Disclaimer | |
| © 2004, T. Kinnes — Updated in Autumn 2004 | |||