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Lahiri Mahasaya Mentions of the Niralamba, Amritabindu and Dhyanabindu Upanishads and the Japji

RESERVATIONS Lahiri Mahasaya Baba sayings 

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Related to the Niralamba-Upanishad

The following maxims are aligned to Lahiri Mahasaya's commentary on the Niralaba Upanishad. All stand out in the work that you find references to near the bottom.

LoYou 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)

LoAn 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].

LoTo 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]. MM

In deep knowledge is bliss hidden [cf. Great Vedic Saying 3].

The Self is Surya - all [cf. v. 7].



  1. Feel free to drop even Vedic sayings that do not suit you.
  2. The real Self is deep inside.
  3. The Self is not deceived through art and more.

IN NUCEIn deep contemplation, try to drop deep sayings, and then deceptions may fall off too.



Related to the Amritabindu Upanishad

LoSome, like Lahiri Mahasaya and others in his line of yoga, teach others to tune in to the OM sound and listen to it. However, Guru Dev, Shankarachariya Brahmananda Saraswari, says that to meditate on the mantra OM takes one toward becoming a world-renouncer, toward withdrawing a lot, and that may not be suitable for most people.

A warning: The venerated Shankaracharya of Northern India, Sri Brahmananda Saraswari does not find repetition of OM fit for all in the householder stage of life. In such cases meditation on OM "does not give good effects, it will be responsible for decline and misfortune," he says. [Mason 2009, p. 323-24].

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. [NOTE. I have seen other definitions, and repeating a fit mantra uninterruptedly over 32 times might serve as a good one, for that would in case take just a minute or so, whereas 144 kriya rounds can take well over an hour. The kriya yoga of Lahiri Mahasaya is time-consuming.] [cf. v. 23].

Vishnu is that after-effect poise of kriya [That is a kriya related definition of a god that hundreds of millions think is the all-pervading essence of all beings, the master of the past, present and future and beyond past, present, and future, one who supports, sustains and governs the Universe and originates and develops all elements within, as the preserver of the universe." See Wikipedia, s.v. "Vishnu" for more.] [cf. v. 2].

Within five months of sincere kriya practice, the practitioner willl become powerful like the gods and will get mysterious powers [Such powers could even be so mysterious that others never detect them ...] [cf. v. 29].

LoThe 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].

LoThe 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].



  1. One thing is chanting the mantra OM. Another thing is to hear it within oneself. If you hear it rather easily, don't despair. Relax and cope and grow in understanding, at least. And if you find you possess occult powers and start seeing subtle things and shapes or forms, still don't despair. Relax instead and sort out how you will work with this extraordinary potential, the powers that you sense and may learn wield. And if you cannot hear any OM sound and see any subtle light, to harmonise is not a mistake. Through meditation we may enrich ourselves anyhow and all the same. There is much research on that.
  2. The yoga states are mystic states, and far from easy to relate to outsiders, but we try -
  3. The goddess of knowledge is of the Self also.
IN NUCE 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

LoThe 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].

LoInner 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].

LoThe 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) MM



  1. The Hidden Light, the Hidden Depth, the Silent Sound - these terms make sense to accomplished yogis.
  2. Inner sounds appear and fade as you progress on the Deep Inner Way to Selfsameness.
  3. The ultimate Self is of pervading Essence too.
IN NUCE 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

LoSelf is also Beyond-Self

WISE is he who knows his Self in all beings. — Heaven and great happiness is from the Self. #74-75

The 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

LoTry 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, #75

LoWhat is imagined is hardly solidly, all real

THE CASTE is imagined. #73



  1. Everyday selves are also Mayic constructs.
  2. One should profit from deep knowledge, including great awareness of maya within the imagination and fancying.
  3. Much that is imagined holds dangers.
IN NUCE 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 Mahasaya's commentary to the Japji as found in Hidden Wisdom [Hw].


LoSo 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] ◊

LoYou 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] [NOTE: Avoid grasping at thistles if there is something better you can do. It is better to aim for seeking good fortune, for life and growth within, for getting trustworthy enough, for feasting, and also getting good fortune, and sometimes explore somewhat too - and not be ridden by bandits.]

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.

LoFar 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] MM

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.



  1. Many scriptures fail to describe Unthinkable Mind (Essence) very well. Much stemming from Padmasambhava, also called Guru Rinpoche, is an exception to that.
  2. It could be wise to analyse supreme faults in order to avoid them. Tibetan wisdom teachings seek to do that too.
  3. Far and wide the Deep Sea should be from the heart of everything.

IN NUCE Many scriptures fail to analyse the Deep Sea (Deep Mind) as Guru Rinpoche has done.

Lahiri Mahasaya Baba sayings and extracts
Lahiri Mahasaya Baba sayings - END MATTER

Lahiri Mahasaya Baba sayings and extracts, LITERATURE  

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.

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