#upadesa

[doingthedirtydishes]

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[eyeoftheheart]

Ramana Maharshi's Upadesa Saram (The Essence of Instruction)

[shinymoonbird]

Om Namo Bhagavate Sri Arunachalaramanaya

🕉️

True love is giving, not taking. If we truly love someone, we will not be concerned about what we can take or gain from them for ourself but only about what we can give to them. So long as we seek to gain anything from God for ourself, our love for him is still impure. If our love for him is pure, we will want nothing but to give ourself entirely to him. Therefore pure bhakti is heart-melting and all-consuming love to give ourself completely and unreservedly to God. Few of us have such bhakti in its fullest form, but if we are following the spiritual path this is what we should be aspiring for and working towards. Complete surrender of ourself to God, the one infinite and eternal reality that always exists and shines in our heart as our own being, ‘I am’, alone is the true and ultimate goal of bhakti.

When we start on the path of bhakti, God seems to be something other than ourself, so we try to express our love for him through actions of body, speech and mind, namely pūjā (worship of him), stōtra (singing his praises) or japa (repetition of his name) and dhyāna (meditation on him) respectively, and by the love with which we do such actions our mind is gradually purified, meaning that it is cleansed of all its inclinations to seek happiness in anything other than love for God, as Bhagavan explains in verses 3, 4-5-6-7 of Upadēśa Undiyār. As our mind is thereby purified, we gain the clarity to recognise that we cannot actually be anything other than God, the one infinite whole, the fullness of being, the only thing that actually exists, so since we have thereby come to understand that he alone is what we actually are, we cease seeking him outside ourself and instead begin to seek him only in the depth of our own heart. That is, instead of meditating on him as something other than ourself, as we were doing previously, we start to meditate on him as none other than ourself, with the clear understanding that he is I.

Since the nature of ourself as ego is to rise, stand and flourish by attending to things other than ourself, we will subside and sink back into the depth of our heart only to the extent to which we attend to ourself alone, as Bhagavan makes clear in verse 25 of Uḷḷadu Nāṟpadu, so by meditating on ourself we are surrendering ourself to God, and hence in verse 8 of Upadēśa Undiyār he says that ananyabhāva, meditating on nothing other than ourself, is ‘அதனத்தினும் உத்தமம்’ (aṉaittiṉum uttamam), ‘best among all’, implying that it is not only the best practice of bhakti and most effective means to purify the mind but also the only means by which we can eradicate ego and thereby surrender ourself completely to God. Since we as ego will subside back into our being to the extent to which we attend to ourself, when by persistent practice our self-attentiveness becomes strong and stable enough, we will thereby be firmly fixed in our true state of being (sat-bhāva), which transcends all mental activity, so being in this state is para-bhakti tattva, the true state of supreme devotion, as Bhagavan says in verse 9 of Upadēśa Undiyār, because it is the state in which we have given ourself wholly to God and therefore do not rise as ego to know anything other than ourself.

The path of bhakti is therefore a gradual progression towards this state of complete self-surrender, as also is the path of jñāna, so the goal of both these paths is identical, even though the followers of each may describe it in different terms. What is called complete self surrender in the path of bhakti is what is called eradication of ego and consequent removal of avidyā in the path of jñāna. If we go deep in following either of these paths, the superficial differences that others see between them will dissolve and disappear, and we will clearly recognise that they are one and inseparable, not only in their ultimate goal but also at deeper levels in their practice.

~ Michael James, in ✨Ramana Maharshi’s Forty Verses on What Is✨ ✨- The ultimate truth on being as you actually are -✨ A compilation of the writings and talks on 𝖴ḷḷ𝖺𝖽𝗎 𝖭āṟ𝗉𝖺𝖽𝗎 by Michael James. Compiled and edited by Sandra Derksen ✨🔱✨

[kingmabry]

G.V. SUBBARAMAYYA,

part 2

My first pilgrimage to Sri Ramanasramam was on 8th June 1933. From Kanchipuram, where I had accompanied my mother to attend a function, I travelled alone to Tiruvannamalai. I was at that time in great sorrow, having suffered my first bereavement the previous December when my two-year-old son died from what the doctors could only describe as heart failure.

For over two years I had been reading the works of Sri Bhagavan and other ashram literature. My main interest had been literary rather than philosophical. I had been struck with wonder at the style of the Telugu Upadesa Saram that, in its simplicity, felicity and classic finish, equaled that of the greatest Telugu poet Tikkana. I had felt convinced that a Tamilian who could compose such Telugu verse must be divinely inspired. I wanted very much to see him. However, in view of my recent bereavement, my immediate quest at that time was for peace and solace.

I had my first darshan of Sri Bhagavan on the morning of my arrival. As our eyes met, there was a miraculous effect upon my mind. I felt as if I had plunged into a pool of peace. With closed eyes, I sat in a state of ecstasy for nearly an hour. When I came back to normal consciousness, I found someone spraying the hall to keep off insects, and Sri Bhagavan mildly objecting with a silent shake of his head.

Sri Bhagavan was speaking to someone. Since he seemed to be in a mood to talk, I boldly asked him my first question: The Bhagavad Gita says that mortals cast off their worn-out bodies and acquire new bodies just as one casts away worn-out clothes and wears new garments. How does this apply to the death of infants whose bodies are new and fresh?'

Sri Bhagavan promptly replied, 'How do you know that the body of the dead child is not worn out? It may not be apparent, but unless it is worn out, it will not die. That is the law of nature.'

This was the extent of my interaction with Sri Bhagavan on this first visit. Immediately after lunch, I left the ashram without even taking leave of Sri Bhagavan. I came and went incognito as an utter stranger.

As I write these words more than twenty years after this first meeting, I still feel the glow of joy that was revealed to me in that first darshan. But to capture the untrammeled exhilaration of that meeting and the transforming effect it had on my life, I have to go back to an ecstatic poem I wrote not long afterwards:

Eureka! I've found it! I've found it!

the missing link of this well-knit chain,

the keystone of this unending arch,

the correct solution of this cross-world's puzzle,

the only way out of this vicious circle, the pass to heaven's banquet,

the patent for immortality,

the armor against fate,

the death destroyer.

I've found it! I've found it!

the meeting point of matter and spirit,

the spell of beauty, the enchantment of love,

the magic touch that makes all beings one,

the fountainhead of joy,

the true philosopher's stone,

the secret of secrets,

the grand mystery,

I've found it! I've found it! Eureka!

- The Power of the Presence, III

[dimensional-tourist]

Therefore, in order to subside permanently, the thinking mind (the first thought 'I') must not only cease thinking of any other thing, but must also vigilantly focus its attention upon its own essential consciousness of being, 'I am'. As Sri Ramana says in verse 16 of Upadesa Undiyar: The mind knowing its own form of light [its essential light of self-consciousness, 'I am'], having given up [knowing] external visayas [objects or experiences], alone is true knowledge.

That is, since this mind, our primal thought 'I', is an illusion, a false form of consciousness, it can be destroyed only by true knowledge of our real T, so to destroy it permanently we must focus our entire attention upon ourself — our true 'form of light' or self-luminous consciousness, 'I am' — thereby withdrawing it completely from all other things (which are only thoughts or figments of its imagination).

Therefore keen and vigilant self-attentiveness is the only effective means by which we can truly abide in silence, our natural state of 'just being', shikantaza or summa iruppadu.

Happiness of Being: Teachings of Bhagavan Sri Ramana

[radical-revolution]

TILOPA

The followers of Tantra, the Prajnaparamita,

The Vinaya, the Sutras, and other religions-

All these, by their texts and philosophical dogmas,

Will not see the luminous mahamudra.

Having no mind, without desires,

Self-quieted, self-existing,

It is like a wave of water.

Luminosity is veiled only by the rising of desire.

The real vow of samaya is broken by thinking in terms of precepts.

If you neither dwell, perceive, nor stray from the ultimate,

Then you are a holy practitioner, the torch which illuminates darkness.

If you are without desire, if you do not dwell in extremes,

You will see the dharmas of all the teachings.

If you strive in this endeavor, you will free yourself from samsaric imprisonment.

If you meditate in this way, you will burn the veil of karmic impurities.

Therefore, you are known as "The Torch of the Doctrine."

Even ignorant people who are not devoted to this teaching

Could be saved by you from constantly drowning in the river of samsara.

***Excerpts from The Mahamudra Upadesa

[mahayanapilgrim]

TILOPA

The followers of Tantra, the Prajnaparamita, The Vinaya, the Sutras, and other religions-

All these, by their texts and philosophical dogmas,

Will not see the luminous mahamudra.

Having no mind, without desires,

Self-quieted, self-existing,

It is like a wave of water.

Luminosity is veiled only by the rising of desire.

The real vow of samaya is broken by thinking in terms of precepts.

If you neither dwell, perceive, nor stray from the ultimate,

Then you are a holy practitioner, the torch which illuminates darkness.

If you are without desire, if you do not dwell in extremes,

You will see the dharmas of all the teachings.

If you strive in this endeavor, you will free yourself from samsaric imprisonment.

If you meditate in this way, you will burn the veil of karmic impurities.

Therefore, you are known as "The Torch of the Doctrine."

Even ignorant people who are not devoted to this teaching

Could be saved by you from constantly drowning in the river of samsara.

***Excerpts from The Mahamudra Upadesa

[pure-land]

Passaggi sui due aspetti della direzione della virtù del Tathagata

Il  Gatha dell'aspirazione alla nascita: un Upadesa sul Sutra del Buddha dalla vita incommensurabile  afferma:

Come si realizza la direzione della virtù? È non abbandonare mai nessun essere senziente nella sofferenza, ma aspirare costantemente nel cuore a soddisfare la mente di grande compassione, dando la priorità alla direzione della virtù.

Per quanto riguarda la direzione della virtù attraverso il potere del Voto Primordiale, la direzione della virtù del Tathagata ha due aspetti: la direzione della virtù nell'aspetto per la nostra uscita verso la Terra Pura e la direzione della virtù nell'aspetto per il nostro ritorno a questa mondo.

Per quanto riguarda la direzione della virtù nell'aspetto del nostro andare verso la Terra Pura, c'è la pratica vera e reale, il vero e reale shinjin e la vera e reale realizzazione. La pratica vera e reale è espressa nel Voto compassionevole con cui tutti i Buddha pronunciano il Nome. Questo voto compassionevole di pronunciare il Nome è affermato nel  Sutra Più Grande del Buddha della Vita Incommensurabile :

Se, quando otterrò la Buddità, gli innumerevoli Budda sparsi per i mondi nelle dieci direzioni non loderanno e non diranno tutti il ​​mio Nome, possa io non raggiungere l’illuminazione suprema.

Il vero e proprio shinjin si esprime nel compassionevole Voto di nascita attraverso il nembutsu. Questo voto compassionevole di shinjin* è affermato nel  Sutra più grande :

Se, quando otterrò la Buddità, gli esseri senzienti delle dieci direzioni, con mente sincera che si affidano, aspirando a nascere nella mia terra e pronunciando il mio Nome forse anche dieci volte, non dovessero nascere lì, possa io non raggiungere la suprema illuminazione. Sono esclusi coloro che commettono le cinque offese gravi e coloro che diffamano il giusto dharma.

La vera e reale realizzazione è espressa nel compassionevole Voto del necessario raggiungimento del nirvana. Questo compassionevole Voto di realizzazione è affermato nel  Sutra più grande :

Se, quando otterrò la Buddità, gli esseri umani e i deva nella mia terra non dimoreranno tra gli stanziali e raggiungeranno necessariamente il nirvana, possa io non raggiungere l'illuminazione suprema.

Questi voti primari di compassione sono chiamati i “voti primari selezionati”.

Stabilendo il grande Voto del necessario raggiungimento del nirvana, [Amida Buddha] ha promesso che la persona che ha realizzato questo vero e reale shinjin* verrà immediatamente a dimorare nello stadio di chi è veramente stabilizzato.

Nel  Sutra del Tathagata dalla Vita Incommensurabile , un'altra traduzione dello stesso sutra, si afferma questo Voto:

Se, quando diventerò Buddha, gli esseri senzienti nella mia terra non raggiungono decisamente l’equivalente della perfetta illuminazione, così da realizzare il grande nirvana, possa io non raggiungere l’illuminazione.

In questo Voto compassionevole è stato promesso che la persona che ha realizzato il vero e reale shinjin* sarà decisamente portata a raggiungere l'equivalente della perfetta illuminazione. L’equivalente della perfetta illuminazione è lo stadio di chi è veramente stabilizzato. Per quanto riguarda l'uguaglianza della perfetta illuminazione, si fa voto di diventare uguale al Bodhisattva Maitreya, che è nel grado di successione alla Buddità. Questi Voti Primari selezionati sono i Voti universali del Bodhisattva Dharmakara che superano la comprensione concettuale. Pertanto, nel  Sutra più grande , si dice che il praticante nembutsu del vero e reale shinjin sia “prossimo [all’illuminazione], come Maitreya”. Si insegna che questi sono i grandi Voti di direzione della virtù in vista della nostra uscita verso la Terra Pura. Gli  Scritti Lung-shu sulla Terra Pura  affermano che viene insegnato a essere come il Bodhisattva Maitreya.

Per quanto riguarda il secondo aspetto dell'orientamento della virtù, quello per il nostro ritorno in questo mondo, si afferma nel  Trattato della Terra Pura :

[Il nostro ritorno] è determinato dalla direzione della virtù attraverso il potere del Voto Primordiale; è chiamata “la quinta porta dell’emersione”.

Questa è la direzione della virtù per il nostro ritorno in questo mondo.

Il significato è espresso nel grande Voto di raggiungimento del rango di “successione alla Buddità dopo una vita”. Questo Voto di grande amore e grande compassione è affermato nel  Sutra più grande :

Quando otterrò la Buddità, i bodhisattva delle altre terre di Budda che verranno e nasceranno nella mia terra alla fine ed infallibilmente otterranno [il rango di] “successione alla Buddità dopo una vita” – ad eccezione di coloro che, in accordo con la propria Buddità originale giura di guidare liberamente gli altri verso l'illuminazione, indossare l'armatura dei voti universali per il bene degli esseri senzienti, accumulare radici di virtù, emancipare tutti gli esseri, viaggiare nelle terre del Buddha per eseguire pratiche del bodhisattva, fare offerte a tutti i Buddha e Tathagata in tutto il mondo dieci quarti, risveglia esseri senzienti innumerevoli come le sabbie del Gange e portali a dimorare saldamente nella via insuperata, giusta, vera. Tali bodhisattva superano quelli ordinari, manifestano le pratiche di tutti gli stadi del bodhisattva e si disciplinano nella virtù di Samantabhadra. Se così non fosse, possa io non raggiungere la suprema illuminazione.

Questo è il Voto del Tathagata che dirige la virtù per il nostro ritorno in questo mondo. Poiché questo è indirizzare la virtù per il ritorno a questo mondo che è Altro Potere, né il beneficio personale né il beneficio degli altri derivano dall'aspirazione del praticante; sono l'opera dei voti del Bodhisattva Dharmakara. Il grande maestro [Honen] disse: “Nell’Altro Potere, nessun lavoro è vero lavoro”.

Dovresti comprendere appieno questi voti di compassione selezionati.

Shoka copiato [1257] fuoco/serpente Terzo mese intercalario, 21° giorno

[baliportalnews]

Pemkot Denpasar Ngaturang Bhakti Siwaratri di Pura Agung Jagatnatha Denpasar

BALIPORTALNEWS.COM, DENPASAR - Hari Suci Siwaratri diperingati setiap Purwananing Tilem Sasih Kapitu oleh Umat Hindu di Bali. Hari suci yang identik sebagai wahana penyucian diri, mulat sarira atau introspeksi diri ini diperingati Pemerintah Kota Denapsar dengan menggelar persembahyangan Hari Suci Siwaratri di Pura Agung Jagatnatha Denpasar, Selasa (9/1/2024). Hadir dalam kesempatan tersebut Wali Kota Denpasar, I Gusti Ngurah Jaya Negara, Wakil Wali Kota Denpasar, I Kadek Agus Arya Wibawa, Ketua DPRD Kota Denpasar, I Gusti Ngurah Gede, Sekda Kota Denpasar, I.B Alit Wiradana, Perwakilan Forkopimda Kota Denpasar, Ketua PHDI Kota Denpasar, I Made Arka, Ketua Sabha Upadesa Kota Denpasar, I Wayan Butuantara, serta Pimpinan OPD serta pemedek masyarakat Kota Denpasar. Diringi suara kidung dan gambelan Bali, rangkaian persembahyangan Hari Suci Siwaratri di Kota Denpasar diawali dengan pangilen Tari Rejang Renteng dan Tari Rejang Sari. Dilanjutkan dengan persembahyangan bersama yang dipuput oleh Ide Pedanda Gede Putra Alangkajeng, Griya Taman Sanur. Persembahyangan Hari Suci Siwaratri di Kota Denpasar akan dilaksanakam tiga kali. Yakni Pukul 18.00 WITA saat sandikala, Pukul 00.00 Tengah Malam, dan Pukul 06.00 Pagi keesokan harinya. Selama rentang waktu tersebut juga akan dipentaskan pangilen Wayang dan Geguritan. Kabag Kesra Kota Denpasar, I.B Alit Surya Antara mengatakan, bahwa Hari Suci Siwaratri merupakan momentum penting bagi umat Hindu sebagai ajang mulat sarira atau instrospeksi. Tentunya dalam setiap perayaan rutin dilaksanakan guna memberikan edukasi dan pemahaman bagi masyarakat. Khususnya tentang makna dan tujuan perayaan Hari Suci Siwaratri. "Dari pelaksanaan persembahyangan yang dilanjutkan dengan beragam kegiatan keagamaan seperti Makekawin, Mageguritan dan Dharma Tula diharapkan memberikan pehamaman bagi masyarakat," jelasnya. Wali Kota Denpasar, I Gusti Ngurah Jaya Negara menekankan bahwa Hari Suci Siwaratri merupakan momen untuk memuja Ida Sang Hyang Widi Wasa dalam prabawanya sebagai Dewa Siwa. Sehingga pada hari ini sangat baik merenungi segala perbuatan yang telah dilaksanakan atau lebih dikenal dengan malam peleburan dosa. Momentum Hari Siwartari hendaknya dilakukan dengan mulat sasira dan introspeksi untuk menjadi lebih baik ke depannya. Jaya Negara mengatakan, jika dilihat dari dua suku kata yakni Siwa dan Ratri, maka dapat diartikan sebagai upaya penyucian terhadap kegelapan diri. Dengan demikian umat manusia dapat menjalani swadarma kewajibannya dengan baik dan selalu dalam lindungan Ida Sang Hyang Widhi Wasa Tuhan Yang Maha Esa. "Tentunya Hari Siwaratri harus diisi dengan kegiatan yang positif dengan kesadaran, seperti Dharma Tula, Monobrata, Jagra, Upawasa, Mulat Sarira dan mengendalikan Panca Indra sebagai wujud wiweka umat Hindu, sehingga mampu merenungi perjalanan diri untuk lebih baik lagi kedepannya," imbuh Jaya Negara.(bpn) Read the full article

[pooma-satsangam]

தமிழ்

Two stories

If anyone feels sorry for not being able to read Gita, Vedas and Upanishads in Sanskrit, they should read Ramakrishna Upadesa Manjari. He will tell all through stories and parables!

Ramakrishna Paramahamsa says in a story:

“A disciple, who had firm faith in the infinite power of his Guru, walked over the river by simply uttering his name. Seeing this, the Guru thought,” Well, is there such a power in my mere name?

Then how great and powerful must I be”. The next day, the Guru also tried to walk over the river uttering “I, I ,I”, but no sooner did he step into the water than he sank down and was soon drowned; for the poor man did not know how to swim even.

Faith can achieve miracles while vanity or egotism brings about the destruction of man”.

Another story he told:

“After reading some books, some people get ahamkara (yaan, my self). One day I was discussing God with Kalikrishna Tagore. Immediately he said, "That's it, I know." I immediately said to him: Will the one who has gone to Delhi give a damn about it? Does a good dreamer claim that I am a great dreamer?

“Oh God! If a person is arrogant, he will be confused! If life comes to the poor, he will hold an umbrella in the night! In Dakshineswaram there was a lady who used to clean the temple garden. She got some jewelry. That's it! Do not understand head-toe! One day some people were passing by the lady in the garden. This woman went to them in pain and said: Hey! Can't see the eye? Don't go away - she said. If a woman who cultivates a garden is so arrogant, what about others?”

(Source Stories told by Sri Ramakrishna. English Book).

Source: Tales and Parables of Sri Ramakrishna.

இரண்டு கதைகள்

யாருக்காவது சம்ஸ்கிருதத்தில் உள்ள கீதை, வேதம��, உபநிஷத்துக்களைப் படிக்க முடியவில்லையே என்ற வருத்தம் இருந்தால் அவர்கள் ராமகிருஷ்ண உபதேச மஞ்சரியைப் படித்தால் போதும். கதைகள், உவமைகள் மூலம் அத்தனையும் சொல்லிக் கொடுத்து விடுவார்!.

இதோ அவர் சொல்லும் கதை:

“ஒரு சீடனுக்கு அவனுடைய குரு மீது அபார பக்தி.. அவர் கூப்பிட்ட உடனே, இருவருக்கும் இடையில் இருந்த நதியைக் கடக்கவேண்டி இருந்தது.

குருவின் பெயரைச் சொல்லிக் கொண்டே தண்ணீரில் நடந்து வந்து குருவை நமஸ்கரித்தார். குருவுக்கு அகந்தை வந்து விட்டது.

என் பெயருக்கே இவ்வளவு சக்தி இருந்தால் அதைத் தரித்து இருக்கும் எனக்கு எவ்வளவு சக்தி இருக்கும் என்று எண்ணீனார். அவரது சக்தியைச் சோதித்துப் பார்க்க மறு நாள் நதியில் இறங்கினார். “நான், நான், நான்”– எவ்வளவு சக்தி உடையவன் என்று எண்ணிய மாத்திரத்தில் அவர் நதிக்கடியில் போய்ச்சேர்ந்தார். பாவம் நீந்தக் கூடத் தெரியாது!

நம்பிக்கை மகத்தான அற்புதங்களைச் சாதிக்கும். அகந்தை மனிதனை அழித்து விடும்”.

அவர் சொன்ன இன்னொரு கதை:

“சில புத்தகங்களைப் படித்து விட்டவுடனே சிலருக்கு அஹம்காரம் (யான், எனது என்னும் செருக்கு) தலைக்கு ஏறி விடுகிறது. ஒரு நாள் நான் காளிகிருஷ்ண தாகூருடன் கடவுள் பற்றி விவாதித்துக் கொண்டிருந்தேன். உடனே அவர் சொன்னார், “ அதான், எனக்குத் தெரியுமே” என்று. நான் உடனே அவரிடம் சொன்னேன்: டில்லிக்குப் போய்விட்டு வந்தவன் அதைப் பற்றித் தம்பட்டம் அடித்துக் கொள்வானா? ஒரு நல்ல கனவான் நான் தான் பெரிய கனவான் – என்று கூறிக் கொள்கிறாரா?

“கடவுளே! ஒருவனுக்கு அகந்தை வந்து விட்டால் தலைக் கிறுக்கு வந்து விடுகிறது! அற்பனுக்கு வாழ்வு வந்தால் அர்த்த ராத்திரியில் குடை பிடிப்பான் அன்றோ! தட்சிணேஸ்வரத்தில் கோவில் தோட்டத்தைக் கூட்டிச் சுத்தம் செய்யும் ஒரு பெண்மணி இருந்தார். அவளுக்கு கொஞ்சம் நகைகள் கிடைத்துவிட்டன. அவ்வளவுதான்! தலை–கால் புரியவில்லை! ஒரு நாள் தோட்டத்தில் சிலர் அந்தப் பெண்மணியைக் கடந்து போய்க் கொண்டு இருந்தார்கள். இந்தப் பெண் அவர்களிடம் வலியப் போய், : ஏய்! கண் தெரிய��ில்லையா? விலகிப் போங்கடா— என்றாள். தோட்டத்தைக் கூட்டிப் பெருக்கும் பெண்ணுக்கே இவ்வளவு திமிர் என்றால் மற்றவர்களைப் பற்றி என்ன சொல்வது?”

(ஆதாரம் ஸ்ரீ ராமகிருஷ்ணர் சொன்ன கதைகள். ஆங்கிலப் புத்தகம்).

[vajranam]

Mahamudra

The Mahamudra Upadesa of Tilopa (translated by Chogyam Trungpa Rinpoche)

Homage to the Co-emergent Wisdom!

Mahamudra cannot be shown;

But for you who are devoted to the guru, who have mastered the ascetic practices

And are forbearant in suffering, intelligent Naropa,

Take this to heart, my fortunate student.

Kye-ho!

Look at the nature of the world,

Impermanent like a mirage or dream;

Even the mirage or dream does not exist.

Therefore, develop renunciation and abandon worldly activities.

Renounce servants and kin, causes of passion and aggression.

Meditate alone in the forest, in retreats, in solitary places.

Remain in the state of non-meditation.

If you attain non-attainment, then you have attained mahamudra.

The dharma of samsara is petty, causing passion and aggression.

The things we have created have no substance; therefore, seek the substance of the ultimate.

The dharma of mind cannot see the meaning of transcendent mind.

The dharma of action cannot discover the meaning of non-action.

If you would attain the realization of transcendent mind and non-action,

Then cut the root of mind and let consciousness remain naked.

Let the polluted waters of mental activities clear.

Do not seek to stop projections, but let them come to rest of themselves.

If there is no rejection or accepting, then you are liberated in the mahamudra.

When trees grow leaves and branches,

If you cut the roots, the many leaves and branches wither.

Likewise, if you cut the root of mind,

The various mental activities will subside.

The darkness that has collected in thousands of kalpas

One torch will dispel.

Likewise, one moment’s experience of luminous mind

Will dissolve the veil of karmic impurities.

Men of lesser intelligence who cannot grasp this,

Concentrate your awareness and focus on the breath.

Through different eye-gazes and concentration practices,

Discipline your mind until it rests naturally.

If you perceive space,

The fixed ideas of center and boundary dissolve.

Likewise, if mind perceives mind,

All mental activities will cease, you will remain in a state of non-thought,

And you will realize the supreme bodhi-citta.

Vapors arising from the earth become clouds and then vanish into the sky;

It is not known where the clouds go when they have dissolved.

Likewise, the waves of thoughts derived from the mind

Dissolve when mind perceives mind.

Space has neither color nor shape;

It is changeless, it is not tinged by black or white.

Likewise, luminous mind has neither color nor shape;

It is not tinged by black or white, virtue or vice.

The sun’s pure and brilliant essence

Cannot be dimmed by the darkness that endures for a thousand kalpas.

Likewise, the luminous essence of mind

Cannot be dimmed by the long kalpas of samsara.

Though it may be said that space is empty,

Space cannot be described.

Likewise, though it may be said that mind is luminous,

Naming it does not prove that is exists.

Space is completely without locality.

Likewise, mahamudra mind dwells nowhere.

Without change, rest loose in the primordial state;

There is no doubt that your bonds will loosen.

The essence of mind is like space;

Therefore, there is nothing which it does not encompass.

Let the movements of the body ease into genuineness,

Cease your idle chatter, let your speech become an echo,

Have no mind, but see the dharma of the leap.

The body, like a hollow bamboo, has no substance.

Mind is like the essence of space, having no place for thoughts.

Rest loose your mind; neither hold it nor permit it to wander.

If mind has no aim, it is mahamudra.

Accomplishing this is the attainment of supreme enlightenment.

The nature of mind is luminous, without object of perception.

You will discover the path of Buddha when there is no path of meditation.

By meditating on non-meditation you will attain the supreme bodhi.

This is the king of views-it transcends fixing and holding.

This is the king of meditations-without wandering mind.

This is the king of actions-without effort.

When there is no hope or fear, you have realized the goal.

The unborn alaya is without habits and veils.

Rest mind in the unborn essence; make no distinctions between meditation and post-meditation.

When projections exhaust the dharma of mind,

One attains the king of views, free from all limitations.

Boundless and deep is the supreme king of meditations.

Effortless self-existence is the supreme king of actions.

Hopeless self-existence is the supreme king of the fruition.

In the beginning mind is like a turbulent river.

In the middle it is like the River Ganges, flowing slowly.

In the end it is like the confluence of all rivers, like the meeting of mother and son.

The followers of Tantra, the Prajnaparamita,

The Vinaya, the Sutras, and other religions-

All these, by their texts and philosophical dogmas,

Will not see the luminous mahamudra.

Having no mind, without desires,

Self-quieted, self-existing,

It is like a wave of water.

Luminosity is veiled only by the rising of desire.

The real vow of samaya is broken by thinking in terms of precepts.

If you neither dwell, perceive, nor stray from the ultimate,

Then you are a holy practitioner, the torch which illuminates darkness.

If you are without desire, if you do not dwell in extremes,

You will see the dharmas of all the teachings.

If you strive in this endeavor, you will free yourself from samsaric imprisonment.

If you meditate in this way, you will burn the veil of karmic impurities.

Therefore, you are known as "The Torch of the Doctrine."

Even ignorant people who are not devoted to this teaching

Could be saved by you from constantly drowning in the river of samsara.

It is a pity that beings endure such suffering in the lower realms.

Those who would free themselves from suffering should seek a wise guru.

Being possessed by the adhishthana [blessing], one’s mind will be freed.

If you seek a karma mudra, then the wisdom of the joy of union and emptiness will arise.

The union of skillful means and knowledge brings blessings.

Bring it down and give rise to the mandala.

Deliver it to the places and distribute it throughout the body.

If there is no desire involved, then the union of joy and emptiness will arise.

Gain long life, without white hairs, and you will wax like the moon.

Become radiant, and your strength will be perfect.

Having speedily achieved the relative siddhis, one should seek the absolute siddhis.

May this pointed instruction in mahamudra remain in the hearts of fortunate beings.

Oral instructions on mahamudra given by Sri Tilopa to Naropa at the banks of the Ganges River.

Translated from the Sanskrit into Tibetan by Chokyi Lodro Marpa the Translator.

English translation by Chogyam Trungpa Rinpoche in The Myth of Freedom.

[shinymoonbird]

Om Namo Bhagavate Sri Arunachalaramanaya

🕉️

O verdadeiro amor é dar, não receber. Se realmente amamos alguém, não nos preocuparemos com o que podemos tirar ou ganhar dessa pessoa para nós mesmos, mas apenas com o que podemos dar-lhe. Enquanto procurarmos ganhar alguma coisa de Deus para nós mesmos, o nosso amor por ele ainda será impuro. Se o nosso amor por ele for puro, não desejaremos nada além de nos entregarmos inteiramente a ele. Portanto, pura bhakti, devoção, é um amor que derrete o coração e que tudo consome, por nos entregarmos completamente e sem reservas a Deus. Poucos de nós temos tal bhakti em sua forma mais completa, mas se estamos a seguir o caminho espiritual é por isso que devemos aspirar e trabalhar. A entrega completa de nós mesmos a Deus, a única realidade infinita e eterna que sempre existe e brilha em nosso coração como nosso próprio ser, ‘eu sou’, é o único e verdadeiro objetivo de bhakti.

Quando iniciamos o caminho de bhakti, Deus parece ser algo diferente de nós mesmos, então tentamos expressar o nosso amor por ele através de ações de corpo, fala e mente, nomeadamente pūjā (ritual de adoração), stōtra (cantar seus louvores) ou japa (repetição do seu nome) e dhyāna (meditação sobre ele), respectivamente, e pelo amor com que realizamos tais ações, a nossa mente é gradualmente purificada, o que significa que ela é purificada de todas as suas inclinações para buscar a felicidade em qualquer coisa que não seja o amor por Deus, como Bhagavan explica nos versículos 3, 4-5-6-7 de Upadēśa Undiyār. À medida que a nossa mente é assim purificada, ganhamos clareza para reconhecer que não podemos realmente ser outra coisa senão Deus, o único todo infinito, a plenitude do ser, a única coisa que realmente existe, então, uma vez que passamos a compreender que ele é o que realmente somos, deixamos de buscá-lo fora de nós mesmos e começamos a buscá-lo apenas no fundo do nosso coração. Ou seja, em vez de meditar nele como algo diferente de nós mesmos, como fazíamos anteriormente, passamos a meditar nele como alguém não diferente de nós mesmos, com a clara compreensão de que ele é eu.

Visto que a natureza de nós mesmos como ego é surgir, permanecer e florescer através da atenção a outras coisas além de nós mesmos, nós decresceremos e nos afundaremos de volta nas profundezas do nosso coração apenas na medida em que prestarmos atenção apenas a nós mesmos, como Bhagavan deixa claro no versículo 25 de Uḷḷadu Nāṟpadu, então, ao meditar no nosso ser, estamos a render-nos a Deus e, assim, no versículo 8 de Upadēśa Undiyār ele diz que ananyabhāva, meditar em nada além de nós mesmos, é ‘அதனத்தினும் உத்தமம்’ (aṉaittiṉum uttamam), ‘a melhor entre todas’, o que implica que não só é a melhor prática de bhakti e o meio mais eficaz para purificar a mente, mas também o único meio pelo qual podemos erradicar o ego e, assim, rendermo-nos completamente a Deus. Visto que nós, como ego, retornaremos e nos afundaremos no nosso ser na medida em que prestarmos atenção a nós mesmos, quando pela prática persistente a nossa auto-atenção se tornar forte e estável o suficiente, estaremos assim firmemente fixados no nosso verdadeiro estado de ser (sat-bhāva), que transcende toda a atividade mental, portanto, estar neste estado é para-bhakti tattva, o verdadeiro estado de devoção suprema, como diz Bhagavan no verso 9 de Upadēśa Undiyār, porque é o estado em que nos entregamos totalmente a Deus e, portanto, não nos elevamos como ego para conhecer outra coisa diferente de nós mesmos.

O caminho de bhakti é, portanto, uma progressão gradual em direção a este estado de completa auto-entrega, assim como é o caminho de jñāna, de modo que o objetivo de ambos os caminhos é idêntico, embora os seguidores de cada um possam descrevê-lo em termos diferentes. O que é chamado de auto-rendição completa no caminho de bhakti é o que é chamado de erradicação do ego e consequente remoção de avidyā no caminho de jñāna. Se nos aprofundarmos em seguir qualquer um destes caminhos, as diferenças superficiais que os outros vêem entre eles se dissolverão e desaparecerão, e reconheceremos claramente que eles são um e inseparáveis, não apenas em seu objetivo final, mas também em níveis mais profundos da sua prática.

~ Michael James, in ✨Ramana Maharshi’s Forty Verses on What Is✨ ✨- The ultimate truth on being as you actually are -✨ A compilation of the writings and talks on 𝖴ḷḷ𝖺𝖽𝗎 𝖭āṟ𝗉𝖺𝖽𝗎 by Michael James. Compiled and edited by Sandra Derksen ✨🔱✨

[kingmabry]

Shut your eyes. Turn your attention towards awareness and relax into awareness itself. Concentrate in a relaxed manner without effort. If thoughts are noticed, turn your attention away from the thoughts and back towards relaxing into awareness itself.

- Michael Langford, Practice Instructions, edited

For knowing That which Is

There is no other knower.

Hence Being is Awareness

And we are all Awareness.

- Upadesa Saram, v. 23

[burlveneer-music]

Rada - Tropical Cosmic Sounds From Space - compilation of Angel Rada’s electronic music from the 80s (El Palmas Music)

Angel Rada, pioneer of experimental electronic music in Venezuela, has always been a restless mind, an experimentalist with his feet firmly planted on the ground of the art, his particular mix of sound design, cultural avant-garde attitude and spiritual inquiry led him to explore an impressively rich sound universe throughout his more than 20 productions (one of the most extensive in his country) making him the cult musician he is today. El Palmas Music, an independent record label in Barcelona, pays tribute to this visionary venezuelan musician in its upcoming release entitled Rada: Tropical Cosmic Sounds from Space, a double LP compilation with 15 carefully selected tracks from Angel Rada's extraordinary first period, coveted by experimental and cult electronics collectors around the globe. The main focus of the compilation is between 1980 to 1989, the time when Rada released cosmic-tropical experimental jewels such as Upadesa, Viveka, Continuvm, Armagedon & the Third Wave Revolution and Ethnosonic Impressions. Tropical Cosmic Sounds will also be also available in digital platforms and it comes with a code to download 7 additional songs, certainly a delight for music lovers.

[nurtureoneslife]

UPADESESA UNDIYAR :

V. 26. To be the Self that is to know the Self,

As there is no duality in Self.

This is Tanmaya-Nistha, or the state

Of absolutely being That in truth.

V. 27. That knowledge is true knowledge which transcends

Knowledge and ignorance both equally.

And this alone is truth. For there is no

Subject or object there that can be known.

V.28. If one can only realise at Heart

What one’s true nature is, one then will findThat it is Infinite Wisdom, Truth and Bliss,Without beginning and without an end.

V.29. Remaining in this state of Supreme Bliss,

Devoid of bondage and of freedom too,

Is found to be a state in which one is

Rapt in perpetual service of the Lord.

~Bhagavan Sri Ramana,Upadesa Undiyar,

Arunachala Ramana,p.189.

[colectivofuturo]

Colectivo Futuro on Soho Radio April 19th. 

Miguel & Oliver returned to Soho Radio this Sunday April 19th with new music from BADBADNOTGOOD’s Matthew A. Tavares & Leland Whitty, Conjunto Papa Upa, Ricardo Richaid, Emanative, L'Eclair and more besides. Plus a few dedications to those we have recently lost, namely Bill Withers, McCoy Tyner, Ryo Kawasaki and Andy González. The first hour was recorded at Oliver’s home, the second at Miguel’s. Listen back and peep the tracklist below.  

Tarika Blue - Dreamflower [AOTN] Chip Wickham - Blue to Red [Lovemonk] Awkward Corners w/ Sarathy Korwar - Just Around The Corner [Shapes of Rhythm] Emanative w/ Tamar Collocutor - Energy [Emanative] Maxado & Alex Figueira - Quando Será [Music With Soul] Jaime Roos & Estela Magnone - Tras Tus Ojos [Vampi Soul] Kit Sebastian - Kozmos [Mr. Bongo] L’Eclair - Dallas [Les Disques Bongo Joe] Jneiro Jarel w/ Masauko Chipembere - Banana Peel (Cáscara De Plátano) [Far Out Recordings] Etuk Ubong - Etuk’s Ritual [Night Dreamer] Conjunto Papa Upa  - El Chichero [Names you Can Trust] Baharat - The Egyptian [Batov Records] Death Robot Jungle - Robot Invasion [Games Omnivorous / Exalted Funeral] Sivuca - Ain’t No Sunshine [Soul Jazz Records] McCoy Tyner - Nubia [Milestone] Matthew A. Tavares & Leland Whitty - Blue [Mr. Bongo] Ricardo Richaid - Ave Apoena [Far Out Recordings] Priscilla Ermel - Meditaçao [Music From Memory] La Escuelita - Llamada Insólita [Vampi Soul] Angel Rada - Upadesa [El Palmas Music] Insólito UniVerso - Tonada del Guante [Olindo Records] The Heliocentrics - Elephant Walk [Madlib Invazion] Sefi Zisling - Flip Mode [Tru Thoughts] Bobby Paunetto - Osiris [Pathfinder] Manny Oquendo y su Conjunto Libre - Little Sunflower [Montuno]