This faint heartedness is not worthy of thee.

Muktananda

[fullmetalyogii]

Sorry I don't like girls who leverage their fleeting looks and sexual attraction to get by in life and feel validated...

Also put some fucking pants on...

[purr-in-ink]

🐾🐾🐾🐾🤍

[fullmetalyogii]

Radical acceptance, peace, tranquility, and compassion with what already is, is the foundation for self realization.

[fullmetalyogii]

🔆

[fullmetalyogii]

🙏💐☀️

[extreeordinary]

Dundee, Scotland.

[maureen2musings]

julianradwildlife

[wolfkitten]

Timeline cleanse.

[fullmetalyogii]

To those who have purified their minds.. Have surrendered and laid down their personal desires from the phenomenal world.. Have moved into their heart space, and drawn close to the Lord.. Their prayers are swiftly answered...

As if they come to dearly need and ask for what was already coming...

And they believe that whatever happens is the Lords will.

They only want what the Lord wants..

[fullmetalyogii]

This is a very strange paradoxical philosophy. whether you know it or not, whether you accept it or not you are Rama , you are God. Absolute reality.

[fullmetalyogii]

[fullmetalyogii]

Experientially, in every moment, we have continuous, unbroken freedom to do whatever it is we will.... We can change our minds, we can choose to break a pattern and take control of the future with what we do in this moment.

Even though we only do so with total clearance from the totality of the universe that we are entirely inseparable from.

We get according to how we do, and if we want better, we do better... but we shouldnt see it as our own personal , individual, egoic movement.

God gives you your chocies and first your will to choose

Until an occasion for learning, and elevating with experience, comes about in life, you will not have the ability to make certain choices... often 'better', more healthy, more wise, more ethical and informed choices come after a time of experience of the laws of the universe.

We say "Oh if only I had known, i would have done differently to avoid this disappointment." -- and when we do, we admit we had no other option to do differently at that time..

Also... you, something that exists, and which you did not have a choice in even Being, chose.. between options you did not select.. with and according to the conditioning of that mind you were born with. and the shaping circumstances and experiences to which you were given and also did not choose. choices you did not choose to have..

You are free to choose what you will, but you do not choose what you will...

[ex0skeletal-undead]

Capricorn, traditional painting by kos1604

[xatmaa]

An overview of Meditation in Vedanta

51. The unique nature of Dhyana Yoga

(18-9-53)

Karma Yoga and Dhyāna Yoga: Outer and Inner Aids

Although the Self (Ātman) is inherently inactive (niṣkriya) in its true nature, it has already been explained that karma-yoga serves as the external aid (bāhya-sādhana) to knowledge for aspirants (mumukṣu) who still retain the notion of agency (kartṛtva-buddhi), while dhyāna-yoga serves as the internal aid (āntaraṅga-sādhana).

It has also been made clear that, in this world, beings are naturally endowed with either asura-sampatti (demonic qualities) or daiva-sampatti (divine qualities). Further, even one initially possessing asura-sampatti may, through the influence of puṇya-karma (meritorious deeds), develop daiva-sampatti. Those endowed with daiva-sampatti are eligible for the pursuit of either karma-yoga or dhyāna-yoga. Therefore, for such aspirants, the question of whether they must compulsorily perform or renounce actions (śāstra-vihita-karma) does not arise.

Until the mind is sufficiently purified (citta-śuddhi), these aspirants perform actions with the attitude of dedication to God (Īśvarārpaṇa-buddhi). Upon achieving purification, they become eligible for dhyāna-yoga.

Signs of Eligibility for Dhyāna Yoga

How does one know that the time for dhyāna-yoga has come?

• When a person no longer possesses any craving for sense-pleasures (indriya-bhoga)

• When all personal intentions (sarva-saṅkalpa) are entirely abandoned

• When the mind no longer seeks the satisfaction of the senses (indriya-tr̥pti)

Such a person is ready to ascend to dhyāna-yoga.

Analogy of the Flowing River:

Just as the water of the Ganges continues to flow and change while the river is still called "Ganga," similarly, though the senses and objects change, the deluded ego (ahaṅkāra) persists, thinking "I, I". Therefore, that which appears pleasurable at one time appears painful at another. A discerning aspirant (vivekī) does not depend on the fickle pleasures of the senses (indriyārtha), recognizing their impermanence, and instead strives for the bliss of the Self (Ānanda-Ātman) within.

Such a one becomes fit for dhyāna-yoga.

Misconceptions about Dhyāna Yoga

Today, many talk about dhyāna-yoga without actually practicing it.

It is akin to gossipy fools proclaiming, "The President spoke some secret words!"

Similarly, many elaborate on the secrets of dhyāna-yoga without any real inwardness.

Some even absurdly explain that when yogins become introverted, they somehow physically twist their faces!

Let us instead heed what the Bhagavad Gītā actually teaches:

śanaiḥ śanair uparamed buddhyā dhṛti-gṛhītayā |

ātma-saṃsthaṃ manaḥ kṛtvā na kiñcid api cintayet || (BG 6.25)

"With the intellect firmly held in resolution, one should slowly withdraw the mind; having fixed the mind in the Self, one should think of nothing else."

The Method of Merging

Thus, the seeker must:

• Gradually withdraw the senses into the mind

• Merge the mind into the intellect (buddhi)

• Merge the intellect into the ego (ahaṅkāra)

• Ultimately dissolve everything into the pure Self

Meaning of Merging:

Suppose one fixes attention on an idol made of nectar-stone (amṛta-śilā). By contemplating its substratum, the idol resolves into the stone. Similarly, contemplating that there are no independent senses apart from the mind leads to merging the gross elements into the subtler principle (sattattva).

This process of merging the external into the internal is called adhyātma-yoga in the Upaniṣads.

The ultimate culmination of dhyāna-yoga is thus: Everything dissolves into the Self.

The Self-Abiding Mind

What does it mean for the mind to become Self-abiding (ātmasaṃsthita-citta)?

• Through the teachings of śāstra and the instructions of the ācārya, one realizes that everything is the Self (sarvaṃ ātma).

• One recognizes that there is no mind, no senses, no objects separate from the Self.

This "becoming mindless of the mind" (manonāśa) is what Gauḍapāda Ācārya has described in his profound works.

Distinguishing Dhyāna Yoga from Patañjali Yoga

There is a significant distinction between the Dhyāna Yoga described in the Bhagavad Gītā and the system of Yoga taught by Patañjali. Many, failing to recognize this difference, mistakenly assume that the sixth chapter of the Gītā presents Patañjali’s Yoga.

What is the core of Patañjali Yoga? It is the restraint of the modifications of the mind (citta-vṛtti-nirodha). The mind naturally undergoes various types of modifications, and the aim of Yoga, as defined by Patañjali, is to prevent these modifications by cultivating ekāgra-vṛtti (one-pointed concentration), supported by abhyāsa (persistent practice) and vairāgya (detachment), and through disciplines like dhāraṇā, dhyāna, and samādhi. When one retains awareness—“I am not experiencing any mental modifications now”—this is termed samprajñāta-samādhi. When even this awareness dissolves, it is called asamprajñāta-samādhi. However, even then, latent impressions (saṁskāras) persist in the mind. By attaining samādhi, the aspirant comes to discern the distinction between Prakṛti and Puruṣa, which is considered the ultimate goal in Patañjali Yoga.

Like Sāṅkhya, Yoga Darśana accepts pradhāna (primordial matter) and other ontological categories. According to Yogic doctrine, the mind never fully dissolves; thus, Yoga is fundamentally a dualistic philosophy. Bondage (bandha) arises from non-discrimination between Prakṛti and Puruṣa, and liberation (mokṣa) is achieved through the clear discernment between the two. The Yogins say: "We explain Yoga so that this discrimination may be directly experienced."

The Distinct Aim of Adhyātma Yoga

However, the Adhyātma Yoga of Vedānta is of a wholly different nature. The Gītā instructs:

Ātmasaṁsthaṁ manaḥ kṛtvā na kiñcid api cintayet—

“Fixing the mind in the Self, one should not think of anything else.”

Here, the process is one of merging: the senses are to be absorbed into the mind, and the mind into the Self. Just as cloth, when analyzed, is reduced to thread, and thread in turn to cotton—revealing that the effect is not separate from its cause—similarly, the aspirant must observe the mind with subtle discernment until it is clearly understood that the mind is not distinct from the Self. This is subtle observation (sūkṣma-parīkṣaṇa).

Just as a gem expert examines a jewel with a keen and subtle eye, the Dhyāna Yogin attentively discerns that the mind and all else are fundamentally none other than the Self. Such sūkṣma-dṛṣṭi (subtle vision) is possible only when one’s senses, mind, and intellect are pure. For one who has attained steadfast focus (sthira-citta), even external suffering cannot disturb the mind’s absorption into the Self. This is the mind-control spoken of by Gauḍapāda Ācārya.

The fruit of this Yoga is the vision of Brahman everywhere—seeing no difference or superiority between Brahman and one’s own Self. The realization dawns that the Self is Brahman, and this Brahman is the Self of all beings. When this vision arises, as described in the Gītā (6.29–30), one has truly attained the fruit of Dhyāna Yoga.

Upāsanā and Dhyāna Yoga: A Key Distinction

In the eighth chapter of the Bhagavad Gītā, upāsanā (meditative worship) is described, which the Ācāryas refer to as Dhāraṇā Yoga. Texts like the Praśna Upaniṣad explain the meditative path involving contemplation on Omkāra (the sacred syllable Om) as a symbol of the Paramātman (Supreme Self).

What is a key difference between upāsanā and Dhyāna Yoga? Upāsanā involves imaginative meditation (bhāvanā), whereby the aspirant deliberately visualizes according to scriptural instructions. Dhyāna Yoga, by contrast, is direct seeing—discerning things as they truly are with subtle insight.

To illustrate: the Śruti declares, Mātṛdevo bhava—“Regard your mother as God.” Understanding one’s mother as mother is factual; thinking of her as God is a scriptural instruction that requires bhāvanā (intentional imagination).

The equipment and method for Dhāraṇā Yoga, as described in the eighth chapter, are as follows:

Sarva-dvārāṇi saṁyamya mano hṛdi nirudhya ca |

Mūrdhny-ādhāyātmanaḥ prāṇam āsthito yoga-dhāraṇām ||

Omity ekākṣaraṁ brahma vyāharan māṁ anusmaran |

Yaḥ prayāti tyajan dehaṁ sa yāti paramāṁ gatim ||verse?

“Having restrained all the sense gates, confining the mind in the heart, and fixing the life-breath at the crown of the head, one devoted to Yoga-concentration utters the single syllable Om—Brahman—and remembering Me, departs, casting off the body, to attain the supreme goal.”

Having firmly controlled all the sense gates, the mind should be steadfastly held in the heart, without allowing any mental modifications (vṛttis) to arise. Once the mind is thus mastered, one’s vital energy (prāṇa-śakti) should be directed upward, through the suṣumṇā-nāḍī, and established at the point above the middle of the forehead (nāḍu-neṭṭiya mele). Similar to what is described in Patañjali’s Yoga, focusing the mind on a fixed point and meditating upon it is here referred to as dhāraṇā.

Chanting the name of the Paramātman, symbolized by Omkāra (AUM), one should continuously remember Parameśvara (the Supreme Lord), who is its essential meaning. Through upāsanā performed in this manner—culminating in the realization of Īśvara—the aspirant, at the time of leaving the body, ascends via the arcirādi-mārga (the path of light), which is described in the verse: “agnir jyotir ahaḥ śuklaḥ...” (Gītā 8.24). Thus, he attains the Supreme Self and achieves krama-mukti (gradual liberation). This describes the path of upāsanā as set forth in the Gītā.

In contrast, the dhyāna yoga described in the sixth chapter leads to sadyo-mukti (immediate liberation) here and now. It involves an inner vision of subtle perception, wherein all external sensory activities are merged into the mind, and that mind, in turn, is merged into the Self—this is not mere conceptualization but direct experience.

Consider ordinary perception: objects appear one way to those who glance at them casually, but to those who observe intently—whether without blinking, using instruments like binoculars, or through scientific experiments—the same objects reveal new and deeper properties. Many of the discoveries in modern physics have arisen from such attentive observation. Likewise, just as physicists employ subtle observation to uncover hidden aspects of external phenomena, spiritual yogins use a purified and refined mind to inwardly perceive the ātma-tattva (the principle of the Self).

When seen through such subtle, discriminative vision, it becomes clear that the one Supreme Self alone exists in all beings, and that no action of the elements (bhūtas) occurs independently of this Self. This Self-knowledge arises as direct, immediate experience (anubhava). Since the yogin thus attains the knowledge of the essential oneness of Brahman and the Self (brahmātmaikyatva-jñāna) within this very lifetime, he need not await liberation after death—liberation (mokṣa) manifests directly and immediately.

SSSS, Universally Accepted Teachings of Shankara. draft translated transcription

[xatmaa]

The Realization of the Self through the Avasthā-Traya-Prakriyā “Mañana on the teachings of the Māṇḍūkya Upaniṣad.”

The realization of the Self begins with viveka, the discrimination between the real and the unreal, between the Self and what is not the Self. This discrimination is not a mere intellectual process, but a deep and subtle inquiry into one’s own being. It starts with the recognition that what we ordinarily take ourselves to be — the body, the mind, the intellect — are all objects of our awareness, and hence cannot be the subject, the true “I.”

The body, made of matter, is inert and ever-changing. It grows, decays, and perishes; it is subject to birth and death. Moreover, it is something that I can observe — I know “my body is healthy” or “my body is tired.” That which is known cannot be the knower. Therefore, I, the knower, am distinct from the body. The body also disappears in dream and deep sleep, yet I continue to exist. Hence, I am not the body but the one who witnesses its presence and absence.

The mind, which includes thoughts, feelings, and emotions, too is an object of my awareness. Thoughts rise and fall; they are not constant. I am the one who observes their presence and absence. The mind does not shine on its own; it borrows its light from consciousness, from me. I am aware even of the mind’s restlessness or quietude, proving that I am not the mind but the illuminator of the mind.

The intellect or buddhi, which provides decision and understanding, and the sense of individuality, the “I”-notion (ahaṅkāra), are likewise witnessed by me. The intellect says “I know,” and the ego says “I am,” but both are transient modifications within consciousness. As Śrī Śaṅkara explains in the Upadeśa Sāhasrī and as Sureśvarācārya elaborates in the Naishkarmya Siddhi, even the “I”-thought is an object to awareness. The true Self is the witness (sākṣī) of these inner instruments (antaḥkaraṇas). I am the changeless witness of all mental modifications, never the modifications themselves.

Thus, I stand apart as the witness of all the states of experience — waking, dream, and deep sleep. These states come and go, but I, the conscious witness, remain unaffected, unchanged, ever-present. The waking state reveals the external world; the dream state presents an internal world projected by the mind; and in deep sleep, both dissolve into unmanifest latency. But in all these, I, the knower of their coming and going, remain the same.

This understanding is deepened by the method of anvaya and vyatireka — observing what remains constant across states and what disappears. In waking, I experience body and world; in dream, only the mind’s projections; in deep sleep, none of these exist, yet I am still there. I know upon waking that I slept well and was unaware of anything. This recollection proves that I existed and that I was aware of the absence of everything else. The body and mind are restricted to particular states, but I, the consciousness, pervade all of them equally.

In deep sleep, there is no body, no mind, no duality — yet there is existence and awareness. This state is a direct experiential confirmation of what the Chāndogya Upaniṣad teaches: “Sat eva somya idam agra āsīt” — Existence alone was, one without a second. There, I exist as pure consciousness, unconditioned by any adjunct. The teaching of the śāstra that my true nature is saṃvit, pure consciousness, is thus not a belief but a lived verification. I am consciousness itself, self-evident, self-luminous, ever-present.

This leads to the profound recognition that what is experienced as deep sleep is not truly a “state” at all, but the very revelation of one’s own nature. Deep sleep is called suṣupti only from the standpoint of the waking mind that interprets it later. In reality, there are no such divisions as waking, dream, and sleep for the Self; they are merely conceptual distinctions seen from the vantage of ignorance. My true nature is what remains when all foreign adjuncts are discarded, when all that is not-Self is left aside. Realization is thus not an acquisition but an uncovering — an unclothing of the Self from the superimposed layers of body, mind, and intellect.

Whatever characteristics are ascribed to the Self in the waking and dream states are superimpositions (adhyāsa) alone. Even the status of being a “witness” is a temporary pedagogical device. It helps the seeker disidentify from the mind and intellect but does not ultimately belong to the Self. Witnesshood itself is a śāstrīya adhyāropa — a deliberate conceptual superimposition for the sake of instruction, to be given up once its purpose is fulfilled. When the Self is recognized as non-dual consciousness, even the idea of witnessing loses meaning, for there is no second thing to witness.

When this vision is clear, it becomes evident that there is no bondage, and hence no liberation to be attained. The Self is ever-free, ever-pure, unchanging, non-dual. All notions of limitation and suffering are only appearances within ignorance. The idea of striving for salvation itself belongs to ignorance; when knowledge dawns, it is seen that the Self was never bound, and therefore never required to be freed.

All descriptions and attributes that the scriptures apply to the Self — as existence, consciousness, bliss, or witness — are to be understood as śāstrīya adhyāropas, pedagogical superimpositions meant to guide the mind. They are not absolute truths but skillful means to point to the truth beyond all description. They must not be overextended or developed into philosophical systems, for their purpose is only to remove ignorance, not to establish new doctrines.

In the end, the Ātman is svaprakāśa, self-luminous, self-revealing. It does not depend even on the śruti for illumination. The śruti serves only as the antya-pramāṇa, the final means of knowledge, whose role is to dispel ignorance and reveal what is ever-evident. Once the Self is known, all means of knowledge, including the scriptures, are sublated. The Self stands revealed as one’s own being — pure, non-dual consciousness, free from all duality, beyond the triad of knower, known, and knowledge. The seeker is perforce bound to the following realization:

न निरोधो न चोत्पत्तिर्न बद्धो न च साधकः । न मुमुक्षुर्न वै मुक्त इत्येषा परमार्थता ॥ ३२ ॥

na nirodho na cotpattirna baddho na ca sādhakaḥ | na mumukṣurna vai mukta ityeṣā paramārthatā || 32 ||

2.32. There is no dissolution, no birth, none in bondage, none aspiring for wisdom, no seeker of liberation and none liberated. This is the absolute truth.

Such is the complete unfolding of the Vedāntic vision as revealed by Śrī Śaṅkara and expounded by Śrī Swami Sacchidānandendra Saraswati. Through the inquiry into the three states of experience, the seeker comes to know that the Self, the very essence of one’s being, was never other than the infinite reality itself — nitya-śuddha-buddha-mukta-svarūpa, ever pure, ever conscious, and ever free.

[xatmaa]

Your Questions Answered - Chapter 1

... Every atom of space has eyes. There is cosmic intelligence pervading everywhere. This cosmic intelligence which is ensouling the entire physical cosmos can be interpreted as something cosmically in relation to the intelligence pervading your personality. Dr. Rao or Krishnamurty—they are not what is visible to the eyes before a photographic camera. "Dr. Rao has come." It does not mean that a six-foot physical body has come. It does not mean that. It is a significance; it is a meaning, isn't it? Or is it a fleshy, bony individual walking—because there are many such individuals in the world. The significance is what you call "yourself." There is a meaning in you; that meaning is what you are. This meaning is the creative force behind our existence, so that we exist not because of our individual initiative which appears to be there. The so-called initiative of ours, the effort that we put forth, is an impulsion that comes from the center of the cosmos. If that center does not operate, we cannot lift a finger; it will collapse. The finger does not lift, and the legs do not walk, merely because of the food that we eat or the medicines that we take. It is because of the permission that has come from the center. If the whole body is sick, every limb of the body also is sick.

Dr. P. C. Rao: Swamiji, is this permission only to act, or to act in a particular manner?

Swamiji: To exist itself.

Dr. P. C. Rao: To exist, and to act in a particular manner, too?

Swamiji: That also. Now, why should it permit you to act in a particular manner? That also is another question. It can permit you to act in some other way also than the way in which you are working. That is conditioned by your previous incarnations. Why do mirrors reflect different kinds of light?

Dr. P. C. Rao: I want to ask a few questions. I do intellectually comprehend the message that you have given me, because I am also capable of thinking abstract thoughts. Now, the books that I have helped me at least in arriving at a hypothesis—what I think is a hypothesis. And this is the very thought every day I go through. If this is meditation, I am going through that meditation. But, before I come to the next step, if you say that I am here because of the force given to me by an external force. . .

Swamiji: Yes, yes, yes. It has formed you and conditioned you and made you what you are, including the circumstances in which you are born and even the length of your life, and the mode of your existence, and the manner of your action. Everything is conditioned by that.

Dr. P. C. Rao: If everything is conditioned by that, I become an agent.

Swamiji: You are not an agent. It itself is doing it. There is no such thing as Mr. Rao or anybody. It doesn't exist. You see, when the finger is moving, the finger is not moving. It is the whole body that is ordering it to get up like that. So, we are like fingers of this cosmic force, and it orders that you move in this particular way. If the finger had, by chance, a consciousness of its own, it would think it is moving independently.

Dr. P. C. Rao: This analogy may not hold good because if I were to order from a central point this finger to move, the finger does not act on its own. The finger does exactly what I indicate. It does not have an independent existence, Swamiji.

Swamiji: That is what I am saying. There is no independent existence for anything.

Dr. P. C. Rao: No. If that is so, then, while I go through various births and deaths, where do I evolve separately from the messages?

Swamiji: The whole point is that births and deaths should not take place, really speaking, if this consciousness is already there. But, somehow or other this takes place because this consciousness has not been implanted properly in the individuality. The ego functions as if it is outside.

Dr. P. C. Rao: But who has implanted it?

Swamiji: That, nobody can say. It is like asking who created the world.

Dr. P. C. Rao: You said that in the Canadian lawyer Larry's questions. Exactly the same answer has been given.

Swamiji: Somehow or other the spark or the part has assumed an independence; that independence is called egoism.

Dr. P. C. Rao: But you say ultimately it has not. It appears to exist, but it does not.

Swamiji: It should not be there and it is not really there also. If this personality called the ego appreciates this position, it will surrender itself to the total whole, to which it belongs, of which it is a part—why a part? It itself is That. Then the whole force of the cosmos will enter it and you will feel an inner strength which cannot be compared with any other strength that you have in this world. So why I am telling all this is, in one minute you are in a state of meditation, provided you are able to collect your thoughts and put them in the proper context. It doesn't require one hour. Immediately you are That—you are just that which you are contemplating on.

Dr. P. C. Rao: Therefore, I am thinking of me being That, or That being me, or whatever the whole thing is.

Swamiji: And also, when you say “That,” you should not imagine a distance between yourself and That. There is no distance. It is a total integration of consciousness where distance is abolished automatically.

Dr. P. C. Rao: So, you want to concentrate on the fact that there is no distance between you and That—that you are That.

Swamiji: Yes; there is no distance between anything. It is one Being. So this one Being is what people call God. There is no God outside....

[xatmaa]

Sin is a Mistake Only

By Swami Sivananda

The ignorant man only says: "I am a great sinner." This is a serious mistake. Never for a moment think that you are a sinner. You are the most holy one. You are the ever-pure Atman. Sin can not touch you. You are above vice and virtue, Dharma and Adharma. Punya and Papa are mental creations only. Sins are mistakes only. An ignorant Jiva commits these mistakes during the course of his journey in this world on account of Avidya or ignorance. Through mistakes, he gains experiences and marches forward in his path of spirituality. Every mistake is your best teacher. One has to evolve through sins and mistakes. These mistakes are inevitable. Some people become prey to thoughts of sin. They ever brood: "We are great sinners. We have committed many crimes." This is a great blunder.

Whenever thoughts of this nature worry you, you should think: 'I am doing Japa of Om. This will burn all old sinful actions. This will purify my mind. I am doing Tapas, fasting and charity. These are all great purifiers. I am becoming purer and purer. Nothing can affect me now. I am like the effulgent fire. I have become a holy person.' Assert, whenever such negative thoughts of sin trouble you: 'I am the Nitya Suddha, ever-pure Atman.'

Hear the words of assurance of Lord Krishna in the Gita: "Even if thou art the most sinful of all sinners, yet shall thou cross over all sin by the raft of wisdom. As the burning fire reduces fuel to ashes, O Arjuna, so doth the fire of wisdom reduce all action to ashes. Verily, there is no purifier in this world like wisdom; he that is perfected in Yoga finds it in the Self in due season." Ch. IV-36, 37, 38.

"Even if the most sinful worships Me with undivided heart, he too must be accounted righteous, for he hath rightly resolved. Speedily, he becometh dutiful, and goeth to eternal peace. O Kaunteya, know thou for certain that My devotee perisheth never. They who take refuge in Me, O Partha, though of the womb of sin, women, Vaishyas, even Sudras, they also tread the highest path. How much more easily, then, the holy Brahmins and devoted royal saints (attain the goal); having obtained this impermanent and unhappy world, do thou worship Me. Fix thy mind on Me, be devoted to Me, sacrifice unto Me, bow down to Me, having thus united thy whole self in Me, taking Me as the supreme goal, thou shalt come to Me." Ch. IX-30

[awarenessisnondual]

Hari Om Tat Sat