Tuesday, December 31, 2013
Saturday, December 28, 2013
Who am I?
Yada Mamaiccha Nothpanna Jnanam Va Kastadasmi Vai|
Tathvoham Tatha Bhoothaha Talleenastanmana Bhaveth||
In the previous verse, the exercise was to quieten the mind by drawing the desires back to its source. This verse takes the contemplation to the next step. “When my desire does not arise, nor is any thought born, then who indeed am I?” When this question is asked repeatedly, the realisation that I am the essential nature of existence dawns and merging with that source, the mind becomes that essence itself.
Meditate on fulfilment
Jhageeteecham Samutpannam Avalokya Shamam Nayeth|Yata Eva Samudbhutha Tathah Tatraiva Leeyate||
We all have desires which are like strong mind currents that are pushed by the winds of likes and dislikes. Tantra teaches us not to fight with desires or to control it. Each time a desire arises, watch it come up and immediately bring it towards peace. This means to watch the state of contentment that arises when the desire is fulfilled. Once this contentment is experienced, in that very place the mind becomes quiet and merges. – SS
Tuesday, December 24, 2013
The changes happen in the changeless self
Maya Vimohini Nama Kalayah Kalanam Sthitham|
Ithyadi Dharmam Thathwanam Kalayanna Prithagbhaveth||
Instead of trying to focus on the changeless absolute which is not easily comprehended by the mind, Lord Siva tells us to observe Maya herself. What is not, buut appears to be, is Maya. So she is called Vimohini or a special deluder. She operates in time and space as ever changing names and forms. Meditating on this transient nature of all that we see, smell, taste, touch, hear and think about, we soon understand that the perceiver of ll this is different from the perceived. Through all our years lived, only one person experiences all the changes we go through. When we move from babyhood to childhood and then to youth, it is not a different person each time who is experiencing it. The realisation of the changeless self happens this way too. – SS.
There is nothing inside to know
Chittadyantah Kritirnasti Mamantar Bhavayediti|
This is a beautiful meditative method where the seeker tries to understand that there is indeed no inner equipment called the Anthah Karana comprising the mind, memory, intellect and ego. The nature of the mind is two-fold – Sankalpa or positive thinking and Vikalpa – negative thinking. When we resolve to do a good action, it is Sankalpa and when some crazy and improbable imagination is raging, it is Vikalpa. When you realise there is no mind, Vikalpa also is gone; One becomes free of all imaginations. The four great imaginations are, “This is myself.” – of the Ahamkara. The next is, “I did this and I enjoy or suffer for it.” – This imagination is by the intellect. The third imagination is, “This is myself and everything else is different from me. I like this and I don’t like this.” The fourth imagination is the memories of the past and the anxieties of the future.
Sunday, December 22, 2013
When it hurts
Kinchidangam Vibhidyadau Teekshna Suchyadina Tataha|
Tatraiva Chetana Yuktva Bhairave Nirmala Gatihi||
This Dharana, may sound a bit too harsh to our sensitivities. It says, pierce your body a bit with a sharp object like a needle and bring your attention to the spot where you experience pain. The mind immediately gets united with consciousness.
This is not any new technique of concentration though. For ages, it has been the practice of people to observe Tapasya such as inserting sharp hooks and spears into the body and pulling chariots or piercing the tongue with small spears etc. The process gathers all the rays of the mind to that point of pain and consciousness is experienced.