7/29/2019 Que Otes

http://slidepdf.com/reader/full/que-otes 1/35

"Truth is one, the wise call it by various names." (Rig Veda).

If dharma is destroyed,it destroyes its destroyer.If dharma is protected, it protects its protector.(Manusmruthi ch.8-Shlok15)

PRAYER TO THE GREAT SPIRIT

by newtempledayton in AJAH, kundalini, Ritual, Scripture, teachings, UncategorizedTa

gs: Ajah, all I need is love, be healthy ,  buddhist, dattatreya, dialectual monism, eat

right, enlightenment, enviromentalism, free spirit, ganja, guru, handfasting, hindu, holy 

herb, kali weed, native american, om mani padme hum, om namo

shivaya, peace, weheguru

Om Great Spirit, whose voice I hear in the winds

 And whose breath gives life to everyone,

Hear me.I come to you as one of your many children;

I am weak… I am small…I need your wisdom

and your strength.

Let me walk in beauty, and make my eyes ever

 behold the red and purple sunsets.

Make my hands respect the things you have made,

and make my ears sharp so I may hear your voice.

Make me wise, so that I may understand what you

have taught my people andThe lessons you have hidden in each leaf and each rock.

I ask for wisdom and strength,

Not to be superior to my brothers, but to be able

to fight my greatest enemy, myself.

Make me ever ready to come before you with

clean hands and a straight eye,

So as life fades away as a fading sunset, so

My spirit may become one with you without shame.

…OM…

avadhuta upanishadby newtempledayton in Scripture 

Om ! That (Brahman) is infinite, and this (universe) is infinite.

The infinite proceeds from the infinite.

(Then) taking the infinitude of the infinite (universe),

7/29/2019 Que Otes

http://slidepdf.com/reader/full/que-otes 2/35

It remains as the infinite (Brahman) alone.

Om ! Let there be Peace in me !

Let there be Peace in my environment !

Let there be Peace in the forces that act on me !

1. Now the grandfather of all people (the god Brahma) respectfully approaching his

father, Adinarayana (Lord Vishnu) said, ‘What is the path of the Avadhutas after the

Turiyatita stage, and what is their standing ?’ To him replied the Lord Narayana:

 Wise sages consider that one who remains in the path of the Avadhuta is very rare in

the world and (such sages) are not many; if one becomes (an Avadhuta) he is ever

pure, he is indeed the embodiment of dispassion; he is indeed the visible form of 

 wisdom and he is indeed the personification of the Veda (Vedapurusha). He is a(truly) great man, as his mind abides in me alone. Indeed I too abide in him. In due

order, having been first a hut-dwelling ascetic (Kutichaka), he reaches the stage of a

mendicant monk (Bahudaka); the mendicant monk attains to the stage of a Hamsa

ascetic; the Hamsa ascetic (then) becomes the highest kind of ascetic

(Paramahamsa). (In this stage) by introspection he realizes the entire world (as non-

different from his Self); renouncing all personal possessions in (a reservoir of)

 waters, (such things as) his emblematic staff, water pot, waist band, loincloth that

covers (his privities) and all ritualistic duties enjoined on him (in a previous stage);

 becoming unclad (lit. clothed by the points of the compass); abandoning even theacceptance of a discoloured, worn out bark garment or (deer) skin; behaving

thereafter (after the stage of the Paramahamsa) as one subject to no mantras (i.e.

performing no rituals) and gives up shaving, oil bath, the perpendicular mark of 

sandal paste on the forehead, etc.

2. He is one terminating all religious and secular duties; free of religious merit or

otherwise in all situations; giving up both knowledge and ignorance; conquering (the

influence of) cold and heat, happiness and misery, honour and dishonour; having

 burnt up in advance, with the latent influence (vasana) of the body, etc., censure,praise, pride, rivalry, ostentation, haughtiness, desire, hatred, love, anger,

covetousness, delusion, (gloating) joy, intolerance, envy, clinging to life, etc.; viewing

his body as a corpse, as it were; becoming equanimous effortlessly and

unrestrainedly in gain or loss; sustaining his life (with food placed in the mouth) like

a cow; (satisfied) with (food) as it comes without ardently longing for it; reducing to

ashes the host of learning and scholarship; guarding his conduct (without vaunting

7/29/2019 Que Otes

http://slidepdf.com/reader/full/que-otes 3/35

his noble way of life); disowning the superiority or inferiority (of any one); (firmly)

established in non-duality (of the Self) which is the highest (principle) of all and

 which comprises all within itself; cherishing the conviction, ‘There is nought else

distinct from me’; absorbing in the Self the fuel (of concept) other than the secret

known only by the gods; untouched by sorrow; unresponsive to (worldly) happiness;free of desire for affection; unattached everywhere to the auspicious or the

inauspicious; with (the functioning of) all senses at standstill; unmindful of the

superiority of his conduct, learning and moral merit (dharma) acquired in the

previous stages of his life; giving up the conduct befitting caste and stage of life

(Vanaprastha); dreamless, as night and day are the same to him; ever on the move

everywhere; remaining with the body alone left to him; his water-pot being the

 watering-place (only); ever sensible (but) wandering alone as though he were a child,

madman or ghost; always observing silence and deeply meditating on his Self, he has

for his support the propless (Brahman); forgetting everything (else) in consonance with the absorption in his Self; this Turiyatita sage reaching the state of the Avadhuta

ascetic and completely absorbed in non-duality (of the Atman) (finally) gives up his

 body as he has become one with Om (the Pranava): such an ascetic is an Avadhuta;

he has accomplished his life’s purpose. Thus (ends) the Upanishad.

Om ! That (Brahman) is infinite, and this (universe) is infinite.

The infinite proceeds from the infinite.

(Then) taking the infinitude of the infinite (universe),

It remains as the infinite (Brahman) alone.

Om ! Let there be Peace in me !

Let there be Peace in my environment !

Let there be Peace in the forces that act on me !

Om Shanti ! Shanti ! Shanti !

Here ends the Turiyatita Avadhuta Upanishad, as contained in the

Shukla Paksha Yajur-Veda.

SIVA sutras

7/29/2019 Que Otes

http://slidepdf.com/reader/full/que-otes 4/35

 

 He became the original form of every form It is his form that is

everywhere to be seen.-Rigveda 6.47.18The SutrasThis section presents my new English translation. For earlier translations see Jaideva

Singh (1979) and Dyczkowski (1992). Note that Jaideva Singh has 77 sutras whereas

Dyczkowski has 79; for the reason why the canonical text is likely to have had 78

sutras see Kak (1994).

1- śāmbhavopāya – Universal consciousness

1-1 caitanyamātmā:

Consciousness is the self.1-2 jñānam bandhah

(Ordinary) knowledge consists of associations.

1-3 yonivarga kalāśarīram

Sets of axioms generate structures.

1-4 jñānādhisthāna mātrikā

The ground of knowledge is matrika.

1-5 udyamo bhairavah

The upsurge (of consciousness) is Bhairava.

1-6 śakticakrasandhāne viśvasamhārahBy union with the energy centers one withdraws from the universe.

1-7 jāgratsvapnasusuptabhede turyābhogasambhavah

Even during waking, sleep, and deep sleep one can experience the fourth state

(transcending consciousness).

1-8 jñānam jāgrat

(Sensory) knowledge is obtained in the waking state.

1-9 svapno vikalpāh

Dreaming is free ranging of thoughts.

1-10 aviveko māyāsausuptam

Deep sleep is maya, the irrational.

1-11 tritayabhoktā vīreśah

The experiencer of the three states is the lord of the senses

1-12 vismayo yogabhūmikāh

The domain of the union is an astonishment.

1-13 icchā śaktirumā kumārī

7/29/2019 Que Otes

http://slidepdf.com/reader/full/que-otes 5/35

The power of the will is the playful uma.

1-14 drśyam śarīram

The observed has a structure.

1-15 hrdaye cittasamghattād drśyasvāpnadarśanam

By fixing the mind on its core one can comprehendperceivable emptiness.

1-16 śuddhatattvasandhānād vā apaśuśaktih

Or by contemplating the pure principle one is free of the power that binds (to

associations).

1-17 vitarka ātmajñānam

Right discernment is the knowledge of the self.

1-18 lokānandah samādhisukham

The bliss of the sight is the joy of samadhi.

1-19 śaktisandhāne śarīrotpattihThe body emerges when the energies unite.

1-20 bhūtasandhāna bhūtaprthaktva viśvasamghattāh

Elements unite, elements separate, and the universe is gathered.

1-21 śuddhavidyodayāccakreśatva siddhih

Pure knowledge leads to a mastery of the wheel (of energies).

1-22 mahāhradānusandhānānmantravīryānubhavah

The great lake (of space-time) is experienced through the power of mantra.

2- śāktopāya – The emergence of innate knowledge

2-1 cittah mantrah

The mind is mantra.

2-2 prayatnah sādhakah

Effort leads to attainment.

2-3 vidyāśarīrasattā mantrarahasyam

The secret of mantra is the being of the body of knowledge.

2-4 garbhe cittavikāso’viśista vidyāsvapnah

The emergence of the mind in the womb is the forgetting of common knowledge.

2-5 vidyāsamutthāne svābhāvike khecarī śivāvasthā

 When the knowledge of one’s self arises one moves in the sky of consciousness—the

Shiva’s state.

2-6 gururupāyah

The guru is the means.

2-7 mātrkācakrasambodhah

The awakening of the wheel of mat\drka (the elemental

energies).

7/29/2019 Que Otes

http://slidepdf.com/reader/full/que-otes 6/35

2-8 śarīram havih

The body is the oblation.

2-9 jñānam annam

The food is knowledge.

2-10 vidyāsamhāre taduttha svapna darśanam With the extinction of knowledge emerges the vision of 

emptiness.

3- ānavopāya -The transformations of the individual

3-1 ātmā cittam

The mind is the self.

3-2 jñānam bandhah

(Material) knowledge is bondage (association).

3-3 kalādīnām tattvānām aviveko māyā

Maya is the lack of discernment of the principlesof transformation.

3-4 śarīre samhārah kalānām

The transformation is stopped in the body.

3-5 nādī samhāra bhūtajaya bhūtakaivalya bhūtappthaktvāni

The quieting of the vital channels, the mastery of the

elements, the withdrawal from the elements, and the separation of the elements.

3-6 mohāvaranāt siddhih

Perfection is through the veil of delusion.

3-7 mohajayād anantābhogāt sahajavidyājayah

Overcoming delusion and by boundless extension innate

knowledge is achieved.

3-8 jāgrad dvitīyakarah

 Waking is the second ray (of consciousness).

3-9 nartaka ātmā

The self is the actor.

3-10 rango’ntarātmā

The inner self is the stage.

3-11 prekśakānīndriyāni

The senses are the spectators.

3-12 dhīvaśāt sattvasiddhih

The pure state is achieved by the power of the intellect.

3-13 siddhah svatantrabhāvah

Freedom (creativity) is achieved.

3-14 yathā tatra tathānyatra

7/29/2019 Que Otes

http://slidepdf.com/reader/full/que-otes 7/35

 As here so elsewhere.

3-15 visargasvābhāvyād abahih sthitestatsthitih

Emission (of consciousness) is the way of nature and so

 what is not external is seen as external.

3-16 bījāvadhānam Attention to the seed.

3-17 āsanasthah sukham hrade nimajjati

Seated one sinks effortlessly into the lake (of consciousness).

3-18 svamātrā nirmānam āpādayati

The measure of consciousness fashions the world.

3-19 vidyā avināśe janma vināśah

 As (limited) knowledge is transcended, birth is transcended.

3-20 kavargādisu māheśvaryādyāh paśumātarah

Maheshvari and other mothers (sources) of beingsreside in the sound elements.

3-21 trisu caturtham tailavadāsecyam

The fourth (state of consciousness) should be used to

oil the (other) three (states of consciousness).

3-22 magnah svacittena praviśet

 Absorbed (in his nature), one must penetrate (the phonemes) with one’s mind.

3-23 prāna samācāre samadarśanam

The lower plane arises in the center (of the phoneme).

3-24 madhye’vara prasavah

 A balanced breathing leads to a balanced vision.

3-25 mātrāsvapratyaya sandhāne nastasya punarutthānam

 What was destroyed rises again by the joining of perceptions with the objects of 

experience.

3-26 śivatulyo jāyate

He becomes like Shiva.

3-27 śarīravrttirvratam

The activity of the body is the vow.

3-28 kathā japah

The recitation of the mantras is the discourse.

3-29 dānam ātmajñānam

Self-knowledge is the boon.

3-30 yo’vipastho jñāhetuśca

He who is established is the means and knowledge.

7/29/2019 Que Otes

http://slidepdf.com/reader/full/que-otes 8/35

3-31 svaśakti pracayo’sya viśvam

The universe is the aggregate of his powers.

3-32 stithilayau

Persistence and absorption.

3-33 tat pravrttāvapyanirāsah samvettrbhāvātEven when this (maintenance and dissolution) there is no break (in awareness) due

to the perceiving subjectivity.

3-34 sukha duhkhayorbahirmananam

The feeling of pleasure and pain is external.

3-35 tadvimuktastu kevalī

The one who is free of that is alone (with consciousness).

3-36 mohapratisamhatastu karmātmā

 A mass of delusion the mind is subject to activity.

3-37 bheda tiraskāre sargāntara karmatvam When separateness is gone, action can lead to creation.

3-38 karanaśaktih svato’nubhavāt

The power to create is based on one’s own experience.

3-39 tripadādyanuprānanam

That which precedes the three (states of consciousness)

 vitalizes them.

3-40 cittasthitivat śarīra karana bāhyesu

The same stability of mind (should permeate) the body,

senses and external world.

3-41 abhilāsādbahirgatih samvāhyasya

Craving leads to the extroversion of the inner process.

3-42 tadārūdhapramitestatkśayājjīvasamkśayah

 When established in pure awareness, (the craving) is

destroyed and the (empirical) individual ceases to exist.

3-43 bhūtakañcukī tadā vimukto bhūyah patisamah parah

 Although cloaked in the elements one is not free, but,

like the lord, one is supreme.

3-44 naisargikah prānasambandhah

The link with the vital breath is natural.

3-45 nāsikāntarmadhya samyamāt kimatra savyāpasavya sausumnesu

Concentrating on the center within the nose, what use

are the left and the right channels or susumna?

7/29/2019 Que Otes

http://slidepdf.com/reader/full/que-otes 9/35

3-46 bhūyah syāt pratimīlanam

May (the individual) merge (in the lord) once again.

om tat sat

 Avadhuta Gita

chapter 11. By the grace of God the Brahmins above all men are inspired with the disposition

to non-duality (unity of the Self with God), which relieves them of the great fear.

2. How can I salute the Self, which is indestructible, which is all Bliss, which in Itself 

and by Itself pervades everything, and which is inseparable from Itself?

3. I alone am, ever free from all taint. The world exists like a mirage within me. To

 whom shall I bow?

4. Verily the one Self is all, free from differentiation and non-differentiation. Neither

can it be said, “It is” nor “It is not.” What a great mystery.5. This is the whole substance of Vedanta; this is the essence of all knowledge,

theoretical and intuitional. I am the Atman, by nature impersonal and all-pervasive.

6. That God who is the Self in all, impersonal and changeless, like unto space, by 

nature purity itself, verily, verily, that I am.

7. I am pure knowledge, imperishable, infinite. I know neither joy nor pain; whom

can they touch?

8. The actions of the mind, good and evil, the actions of the body, good and evil, the

actions of the voice, good and evil, exist not in me (Atman). I am the nectar which is

knowledge absolute; beyond the range of the senses I am.

9. The mind is as space, embracing all. I am beyond mind. In Reality the mind has no

independent existence.

10. How can it be said that the Self is manifest? How can it be said that the self is

limited? I alone am existence; all this objective world am I. More subtle than space

itself am I.

11. Know the Self to be infinite consciousness, self-evident, beyond destruction,

enlightening all bodies equally, ever shining. In It is neither day nor night.

12. Know Atman to be one, ever the same, changeless. How canst though say: “I am

the meditator, and this is the object of meditation?” How can perfection be divided?

13. Thou, O Atman, wast never born, nor didst thou ever die. The body was never

thine. The Shruti (revealed Scriptures) has often said: “This is all Brahman.”

14. Thou art all Brahman, free from all change, the same within and without,

absolute bliss. Run not to and from like a ghost.

15. Neither unity nor separation exist in thee nor in me. All is Atman alone. “I” and

“thou” and the world have no real being.

7/29/2019 Que Otes

http://slidepdf.com/reader/full/que-otes 10/35

16. The subtle faculties of touch, taste, smell, form and sound which constitute the

 world without are not thyself, nor are they within thee. Thou art the great all-

transcending Reality.

17. Birth and death exist in the mind, not in thee, as do also bondage and liberation.

Good and evil are in the mind, and not in thee. O Beloved, why dost thou cry? Nameand form are neither in thee nor in me.

18. Oh my mind, why dost thou range in delusion like a ghost? Know Atman to be

above duality and be happy.

19. Thou art the essence of knowledge, indomitable, eternal, ever free from

modifications. Neither is there in thee attachment nor indifference. Let not thyself 

suffer from desires.

20. All the Shrutis speak of Atman as without attributes, ever pure, imperishable,

 without a body, the eternal Truth. That know to be thyself.

21. Know all forms, physical and subtle, as illusion. The Reality underlying them iseternal. By living this Truth one passes beyond birth and death.

22. The sages call Atman the “ever-same.” By giving up attachment the mind sees

neither duality nor unity.

23. Concentration is not possible either on perishable objects, on account of their

mutability, nor on Atman. “Is” and “is not” do not apply to Atman either. In Atman,

freedom absolute, how is Samadhi1 possible?

24. Birthless, pure, bodiless, equable, imperishable Atman thou knowest thyself to

 be. How then canst thou say: “I know Atman,” or “I know not Atman.”

25. Thus has the Shruti spoken of Atman; “That Thou art.” Of the illusory world,

 born of the five physical elements, the Shruti says: “Neti, neti” (not this, not this).

26. All this is ever pervaded by thee as Atman. In thee is neither the meditator nor

the object of meditation. Why, O mind, dost thou shamelessly meditate”

27. I know not Shiva1, How can I speak of Him? Who Shiva is I know not, How can I

 worship Him?

28. I am Shiva, the only reality, Like unto space absolute is my nature. In me is

neither unity nor variety, The cause of imagination also is absent in me.

29. Free from subject and object am I, How can I be self-realizable? Endless is my 

nature, naught else exists. Truth absolute is my nature, naught else exists.

30. Atman by nature, the supreme Reality am I, Neither am I slayer nor the slain

31. On the destruction of a jar, the space therein unites with all space. In myself and

Shiva I see no difference when the mind is purified.

32. Brahman alone is, as pure consciousness. In truth there is no jar, and no jar-

space, no embodied soul, nor its nature.

33. There are no worlds, no Vedas, no Devas, no sacrifices, no castes, no family 

7/29/2019 Que Otes

http://slidepdf.com/reader/full/que-otes 11/35

tribes, no nationalities, no smoke-path, no shining-path.

34. Some there are that prize non-dualism, others hold to dualism. They know not

the Truth, which is above both.

35. How can the supreme Reality be described, since It is neither white nor any other

colour, has no qualities such as sound, and is beyond voice and mind?36. “I eat,” “I give,” “I act”; such statements do not apply to Atman, which is purity,

 birthless and imperishable.

37. Where the one Brahman alone is, how can it be said “this is Maya2″, or “this is

not Maya”, “this is shadow” or “this is not shadow”?

38. I am without beginning and without end. Never was I bound. By nature pure,

taintless is my Self. This know I of a surety.

1. Samadhi – A high state of consciousness.

39. From subtle substance (mahat) down to formed creation, there is nothing but

Brahman; most clearly do I see this. Where then is the division of caste?40. The absolute void and its opposite, all am I everlastingly.

41. Atman is not male or female, nor is It neuter; neither is It happiness or suffering.

How dare ye pervert It?

42. Atman is not purified by the six methods of Yoga. Absence of the mind makes It

no clearer. The teachings of a Guru reveal It not. It is all purity, in Itself, by Itself.

43. I am neither bound nor free. I am not separate from Brahman.

44. Neither the doer nor the enjoyer of the fruits of karma am I. The pervader or the

pervaded I am not.

45. As a volume of water poured into water is inseparably united with water, so, I

perceive, matter and spirit are one.

46. Why callest thou Atman personal and impersonal. Since thou art neither bound

nor free?

47. Pure, pure thou art, without a body, unrelated to the mind, beyond maya; why art

thou ashamed to declare: “I am Atman, the supreme Reality”?

48. O my mind, why dost thou cry? Realize thy Atman, o Beloved; drink the timeless

great nectar of non-duality.

49. Knowledge born of the intellect am I not. By nature Truth eternal am I. I am

perpetual immutability.

50. Neither formless nor with form, described by the Vedas as “Not this, not this,”

free from separation and unity, the true Self reigns supreme.

51. There is no father, no mother, no kinsman, no son, no wife, no friend, no

prejudice, no doctrine. Why art thou disquiet, o my mind?

52. Why do the wise imagine the bodiless Brahman to be a body? In It there is

neither day nor night, neither rising nor setting.

7/29/2019 Que Otes

http://slidepdf.com/reader/full/que-otes 12/35

1. Shiva – a name for Brahman

2. Maya is the creative power of the Lord, the means by which the

 phenomenal world has been brought into existence.

53. Since the imperfections of attachment and the like are not in me, I am above the

suffering of the body. Know me to be infinite, like unto space, one Atman.54. O my mind, my friend, many words are not needful, and the world comprehends

not reason. In a word, I have told thee the essence of truth: “thou art Truth, thou art

as space.”

55. In whatever place and in whatever state the Yogi dies, his spirit is absorbed into

That, as, on the destruction of the jar, the space in the jar is united with absolute

space.

56. Whether he dies conscious or in coma, in a holy temple or in the house of an

untouchable, he obtains liberation, becoming the all-pervading Brahman.

57. The Yogis regard righteousness, prosperity, desire for Paradise and liberation,and also the moving and fixed objects, as mere will-o’-the-wisps.

58. The Avadhut in unshakable equanimity, living in the holy temple of nothingness,

 walks naked, knowing all to be Brahman.

59. Where there is no “Third” or “Fourth1″, where all is known as Atman, where

there is neither righteousness nor unrighteousness, how can there be either bondage

or liberation?

1. These are states of consciousness. There are waking, dreaming and 

dreamless sleep. The “Fourth” is the substratum of these three, also

called Turya, beyond this is the absolute, beyond words and experience,

Turyatita.

Chapter II

The Avadhut said:

1. Hold not the immature, the credulous, the foolish, the slow, the layman and the

fallen to have nothing good in them. They all teach something. Learn from them.

Surely we do not give up a game although we have mastered it?

2. Think not lightly of thy Guru should he lack letters and learning. Take the Truth he

teaches and ignore the rest. Know well that a boat, painted and adorned, will carry 

 you across the river; so also will one that is plain and simple.

3. The higher intelligence which without effort pervades the movable and the

immovable, and which by nature is all peace and consciousness, that am I.

7/29/2019 Que Otes

http://slidepdf.com/reader/full/que-otes 13/35

4. How can the one supreme consciousness which without effort rules the living and

the inert and is all-pervasive, be other than I?

5. I am more subtle than primordial substance, beyond elements and compounds,

free from birth and death, above duality and unity.

6. The modifications of the inner organ (antahkarana) have no part in me. Like bubbles rising and falling in a river, thoughts and volitions rise and disappear in the

inner organ.

7. As softness is not perceived apart from soft objects, as sweetness is not known

apart from honey, as bitterness is not known apart from the Nim tree1, as fluidity 

and coolness are the nature of water, so the primordial form of matter called mahat2

is no other than the Self (Atman). As the rays of the sun differ not from the sun, so

matter does not differ from God.

8. How can “I” or “thou” be said of Brahman which is more subtle than mahat, free

from all attributes, greater than all, above the range of mind and emotion, withoutmedium or limitation, lord of the universe? It can neither be called static or dynamic.

9. As space cannot be compared with another space, so Brahman being above

duality, cannot be compared with any object. Brahman alone is perfection, taintless,

all knowledge.

10. It walks not on the earth, the wind cannot move It, the water cannot cover It, It

stands in the midst of Light.

11. It pervades space-time. Nothing pervades It. From limitations ever free, eternally 

the same, with nothing outside It and nothing within, It abides.

1. Nim tree – a tropical Indian tree whose leaves have an extremely

bitter taste.

2. Mahat – Cosmic Mind.

12. Atman, of which the high Yogis speak, most subtle, beyond perception, without

attributes, must be realized step by step, and not by sudden violence.

13. Ever practicing Yoga1, not depending on any object, the Yogi merges his

consciousness in Brahman, and becomes Brahman.

14. There is but one antidote to the poison of passions, which beget infatuation and

are highly dangerous, and that is to return to the state of Atman. Atman is

unapproachable by the emotions, is ever formless and independent.

15. Hidden in the realm of eternal consciousness lies the world’s cause, which is

prakriti. Within this cause is Brahman. The husk of a coconut is the world, the pulp is

prakriti, and the sweet cool water encased in the pulp is Brahman.

16. Like the full moon is Atman. See It in all. Duality is the product of defective

 vision. As there is only one moon so there is only one Atman in all.

17. No duality can touch the conception of Brahman, because It is all-pervasive. The

7/29/2019 Que Otes

http://slidepdf.com/reader/full/que-otes 14/35

7/29/2019 Que Otes

http://slidepdf.com/reader/full/que-otes 15/35

Chapter III

1. How shall I worship that Atman great Which is neither personal nor impersonal.

Taintless, above love and aversion, uncreated, All pervasive, of the form of theuniverse, Having no attributes, yet not attributeless That all-bliss Shiva, my Self.

2. How shall I bow down to mine own Self In my own Self and by my Self? I have no

colours, white or yellow; Eternal Shiva am I.

3. I am rootless, and without root, Free from smoke, and smokeless am I, Without a

lamp, and lightless am I, Equanimity am I, like a sun ever risen.

4. How can I name the passionless, desireless One As having desires? The Absolute

cannot Be described in terms of conditions; How can I speak of myself? I am neither

 with an essence, Nor am I without an essence. Space-like all equanimity am I.

5. How shall I say that non-duality Is all this creation, or that, or that? Even if it beduality, then too I cannot Attribute creation or dissolution to It. How can the Eternal,

the All Be expressed in any way? Space-like, all-bliss am I.

6. Neither gross nor subtle is my Atman; It comes not, and It goes not; Without a

 beginning and without an end; Neither higher nor lower is It; That Truth absolute,

space-like, Immortality-giving knowledge am I.

7. Know well that all the senses Are as space, and so also their objects. Know that the

One is taintless, The One is neither bound nor free. That all-pervasive ever-blissful

Shiva, Immortality-giving knowledge am I.

8. The knowledge of the Self, hard to obtain, Which is experienced, is not Atman; The

object of meditation, Hard to concentrate upon, is not Atman; That which is near,

and that which is far, far away, Is not Atman. Space-like, all-bliss Shiva am I, Shiva

am I.

9. Without karma am I, I burn up karmas; Without pain am I, I burn up sufferings;

Bodiless, homeless am I, and yet I burn up these, All equanimity, space-like am I.

10. The seed of the plant of the world exists not in me, Contentment and pleasures

exist not in me; Bondage and ignorance are not in me; Space-like, absolute Shiva am

I.

11. Atman is not the Knower Nor is It the known. It is not accessible to inference.

 Words cannot describe

This Consciousness Absolute. The mind is lost in Its majesty. How can It be

explained to thee? Space-like immortality-giving knowledge am I.

12. There is no separation and no unity in It. Neither is It inner nor outer. It is Truth

transcendental. It cannot be said “It was all before.” Verily nothing exists but Atman.

 And that space-like immortality-giving Knowledge am I.

7/29/2019 Que Otes

http://slidepdf.com/reader/full/que-otes 16/35

13. I am the eternal principle. Free from attachment and aversion, Free from

imperfections am I, Fate and providence exist not in me. Eternally free from the

sufferings of the world, Verily, space-like immortality-giving Knowledge am I.

14. As the three states of consciousness

Exist not in Atman, How can It be the Fourth? Free from past, present and futureHow can the cardinal points exist in IT? Eternal peace, space-like transcendental

Truth am I.

15. Neither father nor mother have I, Neither wife nor child. Birth and death I do not

know. The mind is not my own. Eternal peace, space-like transcendental Peace am I.

16. Devas and Gods, like Indra and Brahma, Have no place in Atman. Neither

Paradise nor Heaven exist in Atman. The one taintless transcendental Truth am I.

17. The saying of the Shruti “not this, not this” Does not apply to Atman. How can it

 be said “When all is subtracted Atman alone remains”? It is symbolical but not a

symbol; Yet even this cannot be said of Atman. Space-like, the water of immortality am I.

18. Maya is not my modification. Nor is its glamour mine. Deceit and hypocrisy,

truth and untruth Have no place in me. Space-like, immortality-giving knowledge am

I.

Chapter IV 

1. Nothing can be added or taken away from the Universal Consciousness. It cannot

 be invoked or worshipped with flowers and leaves. Meditations and Mantrams

cannot reach It. How could It be worshipped as Shiva for in It there are neither

distinctions nor unity?

2. In the One there is neither bondage nor salvation, neither purity nor impurity.

From union and separation the One is free. That space-like Truth am I.

3. As in reality I am Nirvana, thoughts as to the reality and unreality of the world

trouble me not at all.

4. Eternally free from the taint of ignorance as I am, knowledge or illusion never had

 birth in me. How can I say whether I am bound or free?

5. Neither sin nor virtue ever existed in me; by nature I am Nirvana. Neither the

 worshiper nor the worshipped am I. No instructions and no rituals are there for me.

Knowledge also am I not. By nature I am Nirvana.

6. Taintless Nirvana am I; I am neither the comprehender nor the comprehended.

Neither the cause nor the effect exist in me.

7/29/2019 Que Otes

http://slidepdf.com/reader/full/que-otes 17/35

7. Neither am I a body, nor am I bodiless. The buddhi1, the mind and the senses are

not mine. How can I talk of attachment and detachment, since I am taintless

Nirvana?

8. In me exist not birth, death, purity, impurity, poison or the water of immortality.

 Verily I am free even from the taint of Nirvana. I cannot speak of the “Third” or the“Fourth”.

9. Neither a fool nor a pundit am I, neither silent nor of many words; how can I

speak of reasoning or argument since I am free even from the taint of Nirvana?

10. Giving up all meditations, all good and evil karma, drinking the water of 

immortality, the heros know that I from the taint of Nirvana am free.

11. No ritualist injunction is binding on me; mind, the seat of anxieties, does not exist

in me. Far, far from me also is egotism. Space-like, immortality-giving knowledge

absolute am I.

1. Buddhi – The higher mind which includes the discriminative facultyand intuitive reason.

12. I cannot say whether the world is nothingness or if it is partly real and partly 

unreal, or, if like a flowing river though ever changing, it is in fact real as a whole.

Space-like immortality-giving knowledge absolute am I.

13. There is not the least shadow of name or form in the Infinite, nor is there unity or

diversity in me. O my shameless mind, why createst thou a confusion? Space-like

immortality-giving knowledge absolute am I.

14. O my friend, there is no cause for disquietude since thou art not the body. Thou

art imperishable and eternal, then why criest thou? Rest in peace. Space-like,

immortality-giving knowledge absolute am I.

15. Why art thou troubled, O friend, since avarice, lust, attachment, are not in thee?

Space-like, immortality-giving knowledge absolute am I.

16. Why this craving for power, O companion, when in truth wealth is not thine.

“Mine” and “thine” are not in thee.

17. In thy heart there is no meditator, there is no Samadhi, nor is there any 

possibility of meditation in Atman. Time and causation never existed in thee.

18. I have told the, o disciple, the essence of Truth. There is no “thou” nor “I”, no

 world, no Guru, or disciple. Know that by nature I am freedom absolute. I am

transcendental Truth.

19. When Atman, the absolute existence, alone is, and It is I, then where is

transcendental Truth, where is bliss, where is knowledge, secular or spiritual?

20. Unknown to fire, water and earth, motionless, all-pervasive as space, knowledge

absolute know thy Atman to be.

21 Renounce, renounce the world, and also renounce renunciation, and even give up

7/29/2019 Que Otes

http://slidepdf.com/reader/full/que-otes 18/35

the absence of renunciation. By nature all-pervasive as space, knowledge absolute art

thou.

Chapter V 

1. The syllable OM spoken is the essence of the lower and the higher knowledge. It is

Brahman, space-like. There is neither existence nor non-existence in this world.

Brahman is ever free from duality.

2. Thou art that Atman of which the Shruti says, “Tat Twam Asi1.” Know that thou

art free from maya. Cry not, o mind, verily thou art all.

3. There is neither higher nor lower in thee. Thou pervadest all equally, and there is

neither inner nor outer. Then why mournest thou, O mind? All, all is Brahman.

4. Neither that which is imagined, nor the imagination exist in thee; know that cause

and effect touch thee not. Free from words and all expressions art thou, eternally the

same. O mind, cry not.

5. To know that there is neither higher nor lower in Atman is Samadhi; to know that

 Atman is ever free from time and space is Samadhi. Cry not, O mind, all is Brahman.

6. As there is no jar, there is no jar space. As there is no jiva body, no conditioning

medium2, there is no jiva. The cause and effect which produce conditions do not

exist in Atman. Why then dost thou cry, O my mind?

7. It is all one whether we live in a hut in retirement, or in a house with many kinfolk,

for Atman is free from the multitude as from solitude. Free also is It from knowledge,

theoretical and practical, Atman being All, O my mind, cry not.

1. Tat Twam Asi – That thou Art.

2. The conditioning of consciousness to form the individual soul (jiva)

encased in the human body is compared to the apparent enclosure of 

 space in a jar. As jars do not really limit space, so the conditioning 

medium of body and mind cannot limit Atman.

Chapter VI

1. The whole universe is a projection of the mind; therefore it is a mode of the mind.

The true nature of the mind is bliss, and when the mind is stilled, bliss absolute is

revealed.

2. Consciousness absolute, being unknowable by the mind, how can speech explain

7/29/2019 Que Otes

http://slidepdf.com/reader/full/que-otes 19/35

it?

3. The Self is free from day and night, and therefore the conception of its pilgrimage

in time and space is no true one.

4. No sun illumines Atman; the fire and the moon cannot shine therein. It is not

equanimity or even desirelessness; how then can action exist in it?5. Neither can it be said that It is to be known by the absence of action. It is neither

 within or without. It is naught but bliss absolute.

6. How can it be said that It is the first or that It is the last, since It is neither element

or compound, nor emptiness nor fullness? Eternal, ever the same, the essence of all

is Shiva.

7. The statement that Atman is describable or indescribable cannot stand. Neither is

It the knower nor the known. It cannot be imagined or defined. How can we say that

It has a mind or any of the senses?

8. Space, time, water, fire, earth, constituting the world, are a mere mirage. In truththe One, imperishable, ever blissful, alone exists. There is neither cloud nor water in

It.

9. As there is no possibility of birth and death in It, so no conception of duty nor

dereliction of duty can be applied to It. That undifferentiated, eternal, all-pervasive

Shiva alone is.

10. The modifications of primordial matter and of individualized consciousness are

in the realm of cause and effect. When there is eternal all-pervasive Shiva alone, how 

can there be matter or spirit therein?

11. There is in It no suffering, and no possibility of suffering, because It is free from

all attributes.

12. There is no duality in It. How can there be age, or youth, or childhood in that One

eternal principle?

13. Atman is dependent on nothing and is unlimited. The law of cause and effect

touches It not. How can the buddhi, which operates only in duality, and which is

perishable, discern It?

14. It grasps not, nor is It grasped. It is not born nor does It bring forth. We can only 

say that in It there is no destruction.

15. In Atman there is neither manhood nor womanhood, because such conceptions

cannot exist in eternity.

16. There is no pleasure in It, and no faculty of enjoying pleasure, since It is free from

such defects as attachment. Equally free from doubts and suffering, one and eternal

is Shiva; thus the conception of “I” and “mine” do not apply to It.

17. Neither is there Brahman in It, nor the absence of Brahman. Since It alone exists

and is eternity, it must follow that It is free from pain, and also from freedom from

7/29/2019 Que Otes

http://slidepdf.com/reader/full/que-otes 20/35

pain.

18. There is no gain and there is no loss. Infatuation and worldly wisdom have no

place therein. When the eternal consciousness alone exists, how can discrimination

or wisdom, or any such thing be contained in It?

19. In It there is no “thou” and no “I”, therefore family and caste exist not therein. Itis neither true nor untrue. Neither is It of this world nor of the next. How then can

one pray to It?

20. Illusory is the connection of the learner and the teacher. Teaching and

contemplation, when thus beheld, are not admissible. “Verily, I am Shiva.” This alone

is the whole Truth. How then can I pray to It, or worship It?

21. The body itself is imagined in Atman, as is the whole universe. Atman is free from

all differentiations. Then since I am Shiva, there can be no idea of prayer or worship.

22. Consciousness absolute has no body. It cannot be said that It is without a body or

attributes. All that can be said is that It is bliss absolute, and that bliss am I. This isthe height of worship, and this is the culmination of all prayer.

23. The Avadhut who has realized this mystery of all mysteries, and has risen to the

state of unceasing and perfect bliss, moves about in the crowds unconcerned,

radiating bliss and higher knowledge.

24. He is clothed in a habit of old and worn. He walks in a path that is free from

religious merit or sin. He lives in the temple of absolute emptiness. His soul is naked,

and free from all taints and modifications of maya.

25. The Avadhut has no ideal, neither strives he after the attainment of an ideal.

Having lost his identity in Atman, free from the limitations of maya, free also from

the perfections of Yoga, thus walks the Avadhut. He argues with no one, he is not

concerned with any object or person.

26. Free from the snares of expectations and hopes, he has cast off the worn-out

garments of purity, righteousness, and all ideals. His path is free from any such

consideration. It can only be said about him that he is purity absolute, and is far, far

above the clouds of maya and ignorance.

27. He has no such thoughts as “I am not in the body,” or “I am not the body.” He has

no aversion, attachment or infatuation towards any object or person. Pure as space

he walks, immersed in the immaculate bliss of his natural state.

28. The Avadhut may be compared to immeasurable space. He is eternity. In him is

neither purity nor impurity. There is no variety nor unity in him; no bondage nor

absence of bondage.

29. Free from separation and union, free from enjoyment or absence of enjoyment,

he moves calm and unhurried through the world. Having given up all activity of the

mind, he is in his normal state of indescribable bliss.

7/29/2019 Que Otes

http://slidepdf.com/reader/full/que-otes 21/35

30. Atman, with which the Avadhut has found natural unity, is limitless and

inconceivable. It is unknowable by the mind. It is neither a part nor is It divided. It

cannot be said, “So far is its province and no farther.” Verily, it is hard to describe

and hard to obtain.

31. The Avadhut is not concerned with the things of the world, because the naturalstate of Self-realization renders all else insignificant. Death and birth have no

meaning; he meditates not, neither does he worship.

32. All this world is a magic show, like a mirage in the desert. Concentrated bliss,

alone and secondless, is Shiva and that is the Avadhut.

33. The wise man strives not for anything, not even for Dharma1 or liberation. He is

free from all actions and movements, and also from desire and renunciation.

34. What do they, the pundits, know of him? Even the Vedas cannot speak of him

perfectly. That bliss absolute, ever indestructible, but a source of bliss to all, is the

 Avadhut.1. The law of unity and righteousness.

Chapter VII

1. When as a pilgrim, I began to journey towards Thee, then my little notions of all-

pervasiveness of Atman died.

2. When my mind began to meditate on Thee, it lost all interest in objects. When my 

tongue began to praise Thee it lost the power of praising others. I forgot my three

great sins.

3. He whose buddhi is no longer attracted towards desires and pleasures, whose

nature has become joyful and compassionate, he who, even in his heart, has no idea

of possessions, who is ever peaceful and most temperate in all things and is not

moved by any happenings and events – that Muni1 takes refuge in Atman. Ever

 watchful, solemn as the ocean and full of patience.

4. He who has conquered the feelings of pleasure, wrath, avarice, attachment, vanity 

and aversion, this one is peace itself, and free from all pride.

5. Efficient in his undertakings, full of compassion is the sadhu2; he gives pity to all,

has enmity towards no one.

6. He bears patiently heat and cold, seeing the one Self enlightening all bodies. He

 walks solitary as a rhinoceros3. He has become an ocean of Truth and is ever

engaged in the work of mercy. Such is the Avadhut, free from birth and death.

7. The knowers of God will know the meaning of the word AVADHUT by the four

7/29/2019 Que Otes

http://slidepdf.com/reader/full/que-otes 22/35

letters which form it, A, V, Dh, T.

8. A stands for freedom from the snares of hopes and expectations, pure in the

 beginning, in the middle and the end, merged in Self-bliss.

9. V stands for the rooting out of all desires after pleasure, subtle or material, and for

life in the present as all-sufficient, the present being eternity.10. Dh is the physical body, covered with dirt and dust, but with the mind ever pure,

and the heart ever still, above contemplation and meditation.

11. T is the unceasing contemplation of the eternal Truth, and indifference to the

activities of the mind and senses. It also bespeaks freedom from egoism and pride.

1. Muni – A sage.

2. Sadhu – A holy man.

3. In the East the rhinoceros is a symbol of detachment, solemnity and 

 peace.

12. Woe to them that give up this knowledge of the wisdom of Atman, which in itself constitutes eternal freedom and joy throughout all worlds, and turn to the realms of 

limited pleasure and of ignorance.

13. Those who are desirous of acquiring this eternal bliss and of communicating it to

others through their teaching, must give up all sensuous pleasures, more especially 

those which arise from sex union.

14. The body is made up of impure elements, of blood, flesh, bones and the like. Woe

to those who are attached to it, and indifferent to the ever blissful Atman.

15. There are three kinds of wine, produced from syrup, grain and honey. But there is

a fourth, the darkest of all, the wine of sex, which has intoxicated the whole world.

16. When the mind is uncontrolled, then the body, which is the object of affection to

the ignorant, also suffers, and when the mind is controlled, then the body also

remains in good estate.

17. Wherefore, all ye lovers of wisdom, protect your minds from feelings of pleasure,

and engage them in spiritual wisdom.

18. This is the song of the great Dattatreya Avadhut. Those who read it and hear it

 with respectful attention, they are not reborn on this earth.

“Blessed am I; in freedom am I.

I am the infinite in my soul;

I can find no beginning, no end.

 All is my Self…”

translated by: Hari Prasad Shastri

the 24 gurus

7/29/2019 Que Otes

http://slidepdf.com/reader/full/que-otes 23/35

When Guru Dattatreya was a child, a king visited the ashram. Because his parents were

away, Dattatreya greeted the king and the king saw an inner joy radiating from the boy.

The king immediately realized that the boy was gifted with great wisdom and startedtalking to him.

(Source: Book – The Himalayan Masters: A Living Tradition by Pandit RajmaniTigunait, PhD)

King: You have been studying with your parents?

Dattatreya: There is much to learn from everyone and everything, not only from my

 parents.

King: Then you have a teacher? Who is it?

Dattatreya: I have 24 gurus.

King: Twenty-four gurus at such a tender age? Who are they?

Dattatreya: Mother earth is my first guru. She taught me to hold those who trample me,

scratch me, and hurt me lovingly in my heart, just as she does. She taught me to give

them my best, remembering that their acts are normal and natural from their standpoint.

King: Who is your second guru?

Dattatreya: Water it is a force that contains life and purity. It cleanses whatever it touches

and provides life to whoever drinks it. Water flows unceasingly. If it stops, it becomes

stagnant. Keep moving is the lesson I learned from water.

King: Your third guru?

Dattatreya: Fire. It burns everything, transforming it into flame. By consuming dead logs,

it produces warmth and light. Thus, I learnt how to absorb everything that life brings and

how to turn it into flame. This flame enlightens my life and in that light, others can walk safely.

King: Who is your fourth guru, sir?

Dattatreya: Wind is my fourth guru. The wind moves unceasingly, touching flowers andthorns alike, but never attaches itself to the objects it touches. Like the wind, I learned not

to prefer flowers over thorns or friends over foes. Like the wind, my goal is to providefreshness to all without becoming attached.

King: The fifth guru, sir?

7/29/2019 Que Otes

http://slidepdf.com/reader/full/que-otes 24/35

Dattatreya: This all-pervading and all-embracing space is my fifth guru. Space has room

for the sun, moon, and stars and yet, it remains untouched and unconfined. I, too, must

have room for all the diversities, and still remain unaffected by what I contain. All visibleand invisible objects may have their rightful place within me, but they have no power to

confine my consciousness.

King: Who is your sixth guru, sir?

Dattatreya: The moon. The moon waxes and wanes and yet never loses its essence,totality, or shape. From watching the moon, I learned that waxing and waning-rising and

falling, pleasure and pain, loss and gain-are simply phases of life. While passing through

these phases, I never lose awareness of my true Self.

King: Who is your seventh guru?

Dattatreya: The sun is my seventh guru. With its bright rays, the sun draws water from

everything, transforms it into clouds, and then distributes it as rain without favor. Rainfalls on forests, mountains, valleys, deserts, oceans, and cities. Like the sun, I learnedhow to gather knowledge from all sources, transform that knowledge into practical

wisdom, and share it with all without preferring some recipients and excluding others.

King: And your eighth guru?

Dattatreya: My eighth guru is a flock of pigeons. One pigeon fell into a hunter’s net andcried in despair. Other pigeons tried to rescue it and got caught, too. From these pigeons,

I learned that even a positive reaction, if it springs from attachment and emotion, can

entangle and ensure.

King: Your ninth guru, sir?

Dattatreya: My ninth guru is the python who catches and eats its prey, and then doesn’t

hunt again for a long time. It taught me that once my need has been met, I must be

satisfied and not make myself miserable running after the objects of my desire.

King: Who is your tenth guru?

Dattatreya: The ocean, which is the abode of the waters. It receives and assimilates water 

from all the rivers in the world and never overflows its boundaries. It taught me that no

matter what experiences I go through in life, no matter how many kicks and blows Ireceive, I must maintain my discipline.

King: Who is your eleventh guru, oh wise one?

Dattatreya: The moth is my eleventh guru. Drawn by light, it flies from its dwelling to

sacrifice itself in the flame. It taught me that once I see the dawn, I must overcome my

7/29/2019 Que Otes

http://slidepdf.com/reader/full/que-otes 25/35

fear, soar at full speed, and plunge into the flame of knowledge to be consumed and

transformed.

King: The twelfth?

Dattatreya: My twelfth guru is a bumblebee who takes only the tiniest drops of nectar from the flowers. Before accepting even that much, it hums and hovers and dances,

creating an atmosphere of joy around the flower. It not only sings the song of 

cheerfulness; it also gives more to the flowers than it takes. It pollinates the plants andhelps them prosper by flying from one flower to another. I learned from the bumblebee

that I should take only a little from nature and that I should do so cheerfully, enriching

the source from which I receive sustenance.

King: Your thirteenth guru?

Dattatreya: My thirteenth guru is the honeybee who collects more nectar than it needs. It

gathers nectar from different sources, swallows it, transforms it into honey, and brings itto the hive. It consumes only a bit of what it gathers, sharing the rest with others. Thus Ishould gather wisdom from the teachers of all disciplines and process the knowledge that

I gain. I must apply the knowledge that is conducive to my growth, but I must be ready to

share everything I know with others.

King: The fourteenth guru, oh wise seeker?

Dattatreya: Once I saw a wild elephant being trapped. A tame female elephant in season

was the bait. Sensing her presence, the wild male emerged from its domain and fell into a

 pit that had been cleverly concealed with branches and heaps of leaves. Once caught, the

wild elephant was tamed to be used by others. This elephant is my fourteenth guru because he taught me to be careful with my passions and desires. Worldly charms arouse

our sensory impulses and, while chasing after the sense cravings, the mind gets trapped

and enslaved, even thought it is powerful.

King: Who is your fifteenth guru, sir?

Dattatreya: The deer, with its keen sense of hearing. It listens intently and is wary of all

noises, but is lured to its doom by the melody of the deer hunter’s flute. Like the deer, we

keep our ears alert for every bit of news, rumor, and gossip, and are skeptical about muchthat we hear. But we become spellbound by certain words, which, due to our desires,

attachments, cravings, and vasanas (subtle impressions from the past), we delight to hear.This tendency creates misery for others and ourselves.

King: And who is your sixteenth guru?

Dattatreya: The fish who swallows a baited hook and is caught by the fisherman. This

world is like bait. As long as I remember the episode of the fish, I remain free of the

hook.

7/29/2019 Que Otes

http://slidepdf.com/reader/full/que-otes 26/35

King: Who is your seventeenth guru?

Dattatreya: A prostitute who knows that she doesn’t love her customers, nor do they love

her. Yet she waits for them and, when they come, enacts the drama of love. She isn’tsatisfied with the artificial love she gives and receives, nor with the payment she is given.

I realized that all humans are like prostitutes and the world, like the customers, isenjoying us. The payment is always inadequate and we feel dissatisfied. Thus, I becamedetermined not to live like a prostitute. Instead, I will live with dignity and self-respect,

not expecting this world to give me either material or internal satisfaction, but to find it

myself by going within.

King: Who is your eighteenth guru?

Dattatreya: My eighteenth guru is a little bird who was flying with a worm in its beak.

Larger birds flew after him and began pecking him. They stopped only when the little

 bird dropped the worm. Thus, I learned that the secret of survival lies in renunciation, not

in possession.

King: Who is your nineteenth guru, sir?

Dattatreya: My nineteenth guru is the baby that cries when it is hungry and stops when it

suckles at its mother’s breast. When the baby is full, it stops feeding and nothing its

mother does can induce it to take more milk. I learned from this baby to demand onlywhen I really need. When it’s provided, I must take only what I require and then turn my

face away.

King: And your twentieth guru?

Dattatreya: A young woman whom I met when I was begging for alms. She told me towait while she prepared a meal. Her bracelets jangled as she cooked, so she removed one.

But the noise continued, so she took off all her bracelets, one by one, until only one

remained. Then there was silence. Thus, I learned that wherever there is a crowed, thereis noise, disagreement, and dissension. Peace can be expected only in solitude.

King: And your twenty-first guru?

Dattatreya: A snake that makes no hole for itself, but who rests in holes other creatures

have abandoned, or curls up in the hollow of a tree for a while, and then moves on. From

this snake, I learned to adjust myself to my environment and enjoy the resources of naturewithout encumbering myself with a permanent home. Creatures in nature move

constantly, continually abandoning their previous dwellings. Therefore, while floating

along the current of nature, I find plenty of places to rest. Once I am rested, I move on.

King: And your twenty-second guru?

7/29/2019 Que Otes

http://slidepdf.com/reader/full/que-otes 27/35

Dattatreya: My twenty-second guru is an arrow maker who was so absorbed in shaping

his arrowheads that the king and his entire army passed without attracting his attention.

Thus I learned from the arrow makes to be absorbed in the task at hand, no matter how big or small. The more one-pointed my focus, the greater my absorption, and the greater 

my absorption, the more subtle my awareness. The goal is subtle, and can only be

grasped by subtle awareness.

King: Your twenty-third guru?

Dattatreya: My twenty-third guru is a little spider who built itself a nice cozy web. When

a larger spider chased it, it rushed to take refuge in its web. But it ran so fast that it got

entangled and was swallowed by the bigger spider. Thus, I learned that we create websfor ourselves by trying to build a safe haven, and as we race along the threads of these

webs, we become entangled and are consumed. There is no safety to be found in the

complicated webs of our actions.

King: And who is your twenty-fourth guru?

Dattatreya: My twenty-fourth guru is a worm who was caught by a songbird and placed

in its nest. As the bird began singing, the worm became so absorbed in the song that it

lost all awareness of its peril. Watching this little creature become absorbed in a song inthe face of death reminded me that I, too, must develop the art of listening so that I my

 become absorbed in the eternal sound, nada, that is always within me.

Listening to Dattatreya, the king realized that the wisdom of this sage flowed from his

determination to keep the goal of life firmly fixed in his awareness and from his ability tofind the teachings everywhere he turned.

Shiva ritualShiva Opening Rite

This basic opening rite establishes aspects of Shiva in each of the 4 cardinal points, the

Upperworld, and the Netherworld, and proceeds to awaken the indwelling divinity bymeans of Nyasa and meditation. It can be used as a daily rite, as a preliminary to further 

magical work, and this basic format can be developed much further – one example being

that it could be used to open puja on any of the aspects of Shiva as given below.

Format:

0. Salutation to Ganesha

1. Establishing the directions of Space

2. Nyasa3. Self as Shiva

4. Suggested closing

The celebrant should begin the rite seated in a comfortable asana, having regulated breath

7/29/2019 Que Otes

http://slidepdf.com/reader/full/que-otes 28/35

and mind by any preferred method. The rite should begin in the East, and continue deosil,

returning to the East for Nyasa and Meditation.

0. Opening Salutation to Ganesha

Om I bow to Ganesha

Om Ganapati Namah1.Establishing The Directions of SpaceEast

East is the direction of beauty and the Sun. Bhava means “Existence” – he is the origin of 

all things. He protects the Vratyas (the wanderers, the excommunicated).

I bow to Shiva as Bhava, Existence. He is the nature of the life of the seven worlds. He isthe one protector of the seven worlds. His consort is called Uma, the Peace-of-the-Night

 by Sages.

South

South is the direction of Sharva (The Archer) –The direction of death and the ancestors.

He rules the infernal regions, and is Lord of the ghosts.

I bow to Shiva as Sarva, the Archer, the support of all life. The Nourisher who brings

food. His arrows are the five senses. Aum is the bow. Atman is the arrow. Brahman is the

target. Carefully should it be pierced.

West

West is the direction of Pashupati (Lord of Animals). God of Forests. He rules the powersof night and magic.

I bow to Shiva as Pashupati, the Lord of Animals, God of the Forests, the Herdsman, the

giver of life. To the Yogi, he grants freedom from that-which-binds.

 North

 North is the direction ruled by Ugra (The Terrible), the direction of the Moon, where the

intoxicating cup of soma is to be found. He is the god of wine.

I bow to Shiva as Ugra, the Terrible, the devourer of offerings, the self of the sacrificer,the great and fearful god known to the wise. He is lord of intoxication; the one who

enjoys meat and wine.

 Netherworld

Below – Rudra (Lord of Tears) – ruler of the nether regions, home of Titans and Demons.

7/29/2019 Que Otes

http://slidepdf.com/reader/full/que-otes 29/35

I bow to Shiva as Rudra, the Lord of Tears, the Pervader, the life breath, the fire of 

destruction. To Sages, he is the Great Fear, the upraised Thunderbolt, the Howler. He is

all that burns. He who sweeps away all beings.

Celestial World

Above – Ishvana – The Supreme Sovereign, ruler of the gods and the heavens.

Ishvana is sometimes copper-coloured. He is master of all knowledge.

I bow to Siva as Ishvana, the Ruler, who has five faces. Followed by the She-Goat he

holds in his hands the scriptures, a goad, a noose, a hatchet, a skull, a drum, a rosary, atrident, and he shows the gestures of removing fear and granting boons.

2. Nyasa(Placing)

Clap the hands together, three times loudly. Place the hands on the respective parts of the body, saying:

Aum, I salute Shiva in my heart

 Na, I salute Shiva on the crown of my head

Mo, I salute Shiva on the top of my foreheadShi, I salute Shiva in my mouth

Va, I salute Shiva in my eyes

Ya, I salute Shiva in my lingam/yoni

Om Nama Shiva Ya3. Union with Shiva

The celebrant should then meditate on her/himself as Shiva as the Mahadeva (Great God)for a space, until s/he decides to continue with whatever magical work he desires to perform. I would suggest that, if using the rite as a complete working in itself, or, as a

transition to other acts of magic, the celebrant meditate upon her/himself as Shiva The

Lord of Yoga – body is still as a rock, mind floating freely, like a leaf blown on the wind.Sitting calmly, at the centre of the Universe.

4. A Suggested Closing

Meditate for a period upon yourself as the Lord of Yoga. Then, facing East, bow and say:

I close this circleMay all experience peace, freedom and happinessOm Shiva Shanti.

KALI

 

The black goddess appears for the first time in the Durga Saptasati from the Marcandeya

Purana. The devotion to Kali,, the goddess that more expresses the archetype of the great

7/29/2019 Que Otes

http://slidepdf.com/reader/full/que-otes 30/35

mother, has its fulcrum in the tantrism. Her form so terrible symbolizes the power, the

strength, the good that defeats the evil, and is the demonstration of the divine power.

Black because it is the color where everything disappears, also called Digambari (dressedof sky), Naked and with great breasts as the Primordial goddess.

Shiva describes Kali thus:

As white, yellow, and other colours all disappear in black, in the same way all beings

enter Kali.

Therefore it is that by those who have attained the knowledge of the means of final

liberation, the attributeless, formless, and beneficent Kalashakti is endowed with the

colour of blackness.

As the eternal and inexhaustible One image of Kala and soul of beneficence is nectar itself, therefore the sign of the Moon is placed on her forehead. As She surveys the entire

universe, which is the product of time, with Her three eyes – the Moon, the Sun, and Fire – therefore she is endowed with three eyes.

As She devours all existence, as She chews all things existing with her fierce teeth,therefore a mass of blood is imagined to be the apparel of the Queen of the Devas (at the

final dissolution).

As time after time She protects all beings from danger, and as She directs them in the paths of duty, her hands are lifted up to dispel fear and grant blessings.

As She encompasses the universe, which is the product of Rajoguna, she is spoken of, as

the Devi who is seated on the red lotus, gazing at Kala drunk with intoxicating wine and playing with the universe. The Devi also, whose substance is intelligence, witnesseth allthings .

Share this:

Law of attraction

Law of attractionThe law of attraction is the law of “like attracts like,” and that by focusing on positive or 

negative thoughts, one can bring about positive or negative results. Thoughts CreateThings, and Positive Emotional Attitudes are helpful and necessary to manifest

objectives.

All is energy, energy is God.

Everything in our universe is energy,

7/29/2019 Que Otes

http://slidepdf.com/reader/full/que-otes 31/35

everything you perceive, including sight, feeling, hearing, etc.

Everything within and beyond our perceptions is energy as well.

Everything. Energy always moves. In fact even you are energy, so you are one with God,

you are the creator, preserver and destroyer.

Energy cannot stop and cannot disappear. It can only change it’s form. Energy always

flows.

Our thoughts are energy.

What we now see, feel and touch has only

existed in the form of thought just a little while ago.

As soon as you conceive and entertain a thought, any thought,

it immediately flows into the endless universe and attracts like thoughts.

They in turn attract material manifestations of the similar energies.

Miserable thought manifest more misery,

abundant thoughts adds more abundance

to the creator of it and to the world around.

the only way to manifest new and improved version of 

the outer world is to change the vision within your inner world,

your inner vibrations, your inner thoughts and,

as a consequence, your inner emotional state.

So here’s what you’d want to do – and in this specific order:

1. create Intention and Make Decision to start moving toward it. making

commitment to yourself to create a life of joy and freedom, a life of your ownchoosing.

2. Get your Ego ready for the trip. Without love everything else will be

manifested to match your non-loving inner state.

3. Let go of Resistance. Resistance, caused by the ego-mind is the one and onlyreason people are getting what they don’t want and not getting what they want in their 

lives.

7/29/2019 Que Otes

http://slidepdf.com/reader/full/que-otes 32/35

4. Enter and Maintain, keep going and don’t ever look back. You want

something because the ego knows that you’ll feel good after obtaining it. But to

get it – you’ll have to make yourself feel emotionally NOW as if you already have

what you want. This will allow your dream to manifest.

Share this:

Durga ChalisaNAMO NAMO DURGE SUKH KARANI – NAMO NAMO AMBE DUKH HARANI

I bow to You Oh Goddess Durga, the bestower of happiness! I bow to You Oh

Goddess Amba, who ends all miseries.

NIRAKAR HAI JYOTI TUMHARI – TIHOUN LOK PHAILI OUJIYARI

The radiance of your light is limitless and all pervading and all the three realms

(Earth, Heaven and the Nether World) are enlightened by Thee.

SHASHI LALAT MUKH MAHA VISHALA – NETRA LAL BHRIKOUTEE VIKARALA  Your face is like the moon and mouth very huge. Your eyes shine with a red glow and

 You have a Frightening frown.

ROOP MATOU KO ADHIK SOUHAVE – DARSHA KARATA JANA ATI SOUKH

PAVE

Oh Mother, your look is enchanting, the very sight of which ensures welfare of the

devout.

TOUM SANSAR SHAKTI LAYA KEENA – PALANA HEYTU ANNA DHAN DEENA 

 All the powers of the World repose in Thee and it is You who provides food and

 wealth for the world’s survival. ANNAPOORNA HOUI JAG PALA – TUMHI ADI SUNDARI BALA 

Like the feeding Mother Annapoorna, You nurture the whole universe and You are

the one who appears like the timeless Bala Sundari (young girl of extreme beauty).

PRALAYAKALA SAB NASHANA HARI – TOUM GOWRI SHIV SHANKAR PYARI

 At the time of dissolution, it is You, Oh Mother, who destroys everything. You are the

 beloved consort of Lord Shiva, Gori (Parvati).

SHIV YOGI TUMHRE GUN GAVEIN – BRAHMA VISHNU TUMHEIN NIT

DHYAVEIN

Lord Shiva and all yogis always chant your praise. Brahma, Vishnu and all otherGods ever meditate on You.

ROOP SARASWATI KO TOUM DHARA – DEY SUBUDDHI RISHI MUNINA 

UBARA 

 You appear in the form of Goddess Saraswati too, to grant wisdom to the sages and

thus ensure their welfare.

7/29/2019 Que Otes

http://slidepdf.com/reader/full/que-otes 33/35

DHARYO ROOP NARSIMHA KO AMBA – PRAGAT BHAYI PHAR KAR KHAMBA 

Oh Mother Amba! It was You who appeared in the form of Narsimha, sundering the

pillar.

RAKSHA KARI PRAHLAD BACHAYO – HIRANYAYKSH KO SWARGA PATHAYO

Thus You saved Prahlad and Hiranyakashyap also went to Heaven as he was killed by  your hands.

LAKSHMI ROOP DHARO JAG MAHIN – SHREE NARAYAN ANGA SAMAHIN

In the form of Goddess Lakshmi, Oh Mother, you appear in this world and repose by 

the side of Shree Narayan.

KSHEER SINDHU MEIN KARAT VILASA – DAYA SINDHU DEEJEY MAN ASA 

Dwelling in the ocean of milk, Oh Goddess, with Lord Vishnu, please fulfill my 

desires.

HINGALAJA MEIN TOUMHI BHAVANI – MAHIMA AMIT NA JAT BAKHANI

Oh Bhavani, the famous Goddess of Hingalaja is no one else but You Yourself.Illimitable is your Glory, defying description.

MATANGI DHOOMAWATI MATA – BHUVANESHWARI BAGALA SUKHDATA 

 You are yourself Matangi and Dhoomavati Mata. It is You who appear as

Bhuvaneshwari and Bagalamukhi Devi to bestow happiness to all.

SHREE BHAIRAV TARA JAG TARANI – CHHINNA BHALA BHAVA DUKH

NIVARINI

It is You who redeem the world, appearing in the form of Shree Bhairavi, Taradevi

and Chhinnamasta Devi, and end its sorrows.

KEHARI VAHAN SOHA BHAVANI – LANGOUR VEER CHALATA AGAVANI

Reposing gracefully upon your vehicle, Oh Goddess Bhavani, You are welcome by the

 brave Langour (Lord Hanuman).

KAR MEIN KHAPPAR KHADGA VIRAJEY – JAKO DEKH KAL DAR BHAJEY 

 When You appear in the form of Goddess Kali, with sword in one hand and

a Khappar (a bowl made of half the portion of coco-de-la-mer, the coconut of the

sea) in the other, even Time flees in panic.

SOHE ASTRA AUR TRISHULA – JASE OUTHATA SHATRU HIYA SHOOLA 

Beholding You, well armed, with a Trident in your hand, the enemy’s heart aches

 with the sting of fear.

NAGARKOT MEIN TOUMHI VIRAJAT – TIHOUN LOK MEIN DANKA BAJAT

 You also repose in the form of Devi at Nagarkot in Kangara. Thus all the three realms

shudder in the might of your glory.

SHUMBH NISHUMBH DANUJ TOUM MARE – RAKTA BEEJ SHANKHANA 

SANGHARE

7/29/2019 Que Otes

http://slidepdf.com/reader/full/que-otes 34/35

 You slayed the demons like Shumbh & Nishumb and massacred the thousand forms

of the dreaded Demon Raktabeej.

MAHISHASUR NRIP ATI ABHIMANI – JEHI AGH BHAR MAHI AKOULANI

 When the earth was severely distressed bearing the load of the sins of the arrogant

Mahishasur.ROOP KARAL KALIKA DHARA – SEN SAHITA TOUM TIN SAMHARA 

 You assumed the dreadful form of Goddess Kali and massacred him along with his

army.

PARI GARH SANTANA PAR JAB JAB – BHAYI SAHAY MATOU TOUM TAB TAB

Thus, whenever the noble saints were distressed, it is You Oh Mother, who came to

their rescue.

 AMARPURI ARU BASAV LOKA – TAB MAHIMA SAB RAHEY ASHOKA 

 All the realms including the Amarpuri (divine realm) remain sorrowless and happy 

 by Your Grace. Oh Goddess!JWALA MEIN HAI JYOTI TOUMHARI – TOUMHEIN SADA POOJEY NAR NARI

It is the symbol of Your glory that is burning brightly at Shree JwalaJi. All men and

 women ever worship You, Oh Mother!

PREM BHAKTI SE JO YASH GAVE – DUKH DARIDRA NIKAT NAHIN AVE

He who sings Your glory with devotion, love, and sincerity remains beyond the reach

of grief and poverty.

DHYAVE TOUMHEIN JO NAR MAN LAYI – JANMA MARAN TAKO CHHOUTI

JAYI

He who meditates upon Your form with concentration goes beyond the cycle of 

 births and deaths.

JOGI SUR MUNI KAHAT POUKARI – JOG NA HO BINA SHAKTI TOUMHARI

 All the yogis, gods and sages openly declare that without your favor one can’t

establish communion with God.

SHANKARA ACHARAJ TAP ATI KEENHO – KAM KRODH JEET SAB LEENHO

Shankaracharya had performed once a special penance called Acharaj and by virtue

of which he had subdued his anger and desire.

NISHIDIN DHYAN DHARO SHANKAR KO – KAHOU KAL NAHIN SOUMIRO

TOUMKO

He ever worshipped Lord Shankar and never for a moment concentrated his mind on

 You.

SHAKTI ROOP KO MARAM NA PAYO – SHAKTI GAYI TAB MAN PACHITAYO

Since He did not realize your immense glory, all His powers waned and then He

repented hitherto.

7/29/2019 Que Otes

http://slidepdf.com/reader/full/que-otes 35/35

SHARNAGAT HOUYI KIRTI BAKHANI – JAY JAY JAY JAGADAMBA BHAVANI

Then He sought refuge in You, chanted Your glory: “victory, victory, victory to Thee,

Oh Jagadamba Bhavani”.

BHAYI PRASANNA ADI JAGADAMBA – DAYI SHAKTI NAHIN KEEN VILAMBA 

Then, Oh Primal Goddess Jagadamba, You were propitiated and in no time You bestowed Him with his lost powers.

MAUKON MATOU KASHTA ATI GHERO – TOUM BIN KAUN HAREY DUKH

MERO

Oh Mother! Severe afflictions distress me and no one except Your Honored Self can

provide relief please end my afflictions.

 ASHA TRISHNA NIPAT SATAVEIN – MOHA MADADIK SAB BINSHAVEIN

Hopes and longings ever torture me. All sorts of passions and lust ever torment my 

heart.

SHATRU NASH KIJEY MAHARANI – SOUMIRON IKCHIT TOUMHEIN BHAVANIOh Goddess Bhavani! I meditate only upon You please kill my enemies, Oh Queen!

KARO KRIPA HEY MATOU DAYALA – RIDDHI SIDDHI DEY KARAHOU NIHALA 

Oh Merciful Mother! Show me your favor and make me feel happy by bestowing me

 with all sorts of riches and powers.

JAB LAGI JIYOUN DAYA PHAL PAOUN – TOUMHRO YASH MEIN SADA 

SOUNAOUN

Oh Mother! May I be respectable of Your grace as long as I live, ever recounting the

feats of Your Glory to all.

DURGA CHALISSA JO NAR GAVEY – SAB SOUKH BHOG PARAMPAD PAVEY 

This way, whoever sings this Durga Chalisa shall ever enjoy all sorts of pleasures and

shall attain the highest state in the end.

DEVIDAS SHARAN NIJ JANI – KARAHOUN KRIPA JAGADAMBA BHAVANI

Deeming Devidas to have sought Your shelter, Oh Bhavani, grant me Your favor.