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I AM neither the mind, the intellect, nor the silent voice within;
Neither the eyes, the ears, the nose, nor the mouth.
I am not water, fire, earth, nor ether
I am Consciousness and Bliss. I am Shiva! I am Shiva!

I am not the life-force nor the vital airs;
Not the seven components nor the five sheaths.
I am not the tongue, hands, feet, nor organ of procreation
I am Consciousness and Bliss. I am Shiva! I am Shiva!

Neither attachment nor aversion can touch me;
Neither greed, delusion, pride, nor jealousy are mine at all.
I am not duty, nor wealth, nor happiness
I am Consciousness and Bliss. I am Shiva! I am Shiva!

I am not virtue nor vice; not pain nor pleasure;
I am neither temple nor holy word; not sacred fire nor the Vedas
I am Consciousness and Bliss. I am Shiva! I am Shiva!

I have neither death, nor doubt, nor class distinction;
Neither father nor mother, nor any birth at all.
I am not the brother, the friend, the Master, nor the disciple
I am Consciousness and Bliss. I am Shiva! I am Shiva!

I am not detachment nor salvation, nor anything reached by the senses;
I am beyond all thought and form.
I am everywhere, and nowhere at all
I am Consciousness and Bliss. I am Shiva! I am Shiva!


Hinduism
from The Inner Treasure by jonathan Star (New York: Tarcher-Putnam, 1999) 

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T HE GODDESS SPOKE:
I imagine into being the whole world, moving and unmoving, through the power of my Maya,
Yet that same Maya is not separate from me; this is the highest truth …
In me this whole world is moven in all directions, 0 Mountain.
I am the Lord and the Cosmic Soul; I am myself the Cosmic Body.
I am Brahma, Vishnu, and Rudra, as well as Gauri, Brahmi, and Vaishnavi.
I am the sun and the stars and I am the Lord of the stars.
I am the various species of beasts and birds; I am also the outcaste and thief.
I am the evil doer and the wicked deed; I am the righteous person and the virtuous deed.
I am certainly female and male, and asexual as well.
And whatever thing, anywhere, you see or hear,
That entire thing I pervade, ever abiding inside it and outside.
There is nothing at ail, moving or unmoving, that is devoid of me;
For if it were, it would be a nonentity, like the son of a barren woman.
Just as a single rope may appear variously as a serpent or wreath,
So also I may appear in the form of the Lord and the like; there is no doubt in this matter.
The world cannot appear without an underlying basis.
Accordingly, the world comes to be only through my own being and in no other way.


Hinduism
The Song of the Goddess: Translation, Annotation, and Commentary by C. Mackenzie Brown, the State University of New York Press (0 1998, State University of New York. 

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N OW BE ATTENTIVE while I explain the highest kind of devotion.
One who constantly listens to my virtues and recites my names,
Who is firmly intent on me, a treasury of auspicious qualities,
Whose concentration is ever steady like a continuous flow of oil,
Who has no ulterior motive at all in these actions,
Having no desire for liberation in any form-whether living in my presence, sharing my powers, merging into me, or dwelling in my heaven
Who knows absolutely nothing better than serving me,
Cherishing the notion of servant and master and thus not aspiring even for liberation,
Who enthusiastically thinks of me alone with supreme affection,
Knowing me truly as never separate from oneself, not acknowledging any difference,
Who thinks of beings as embodiments of myself, loving other selves as one's own Self;
Who makes no false distinctions, realizing the universality of pure consciousness,
My omnipresent essence manifested in all beings everywhere at all times,
Who honors and respects even the lowest outcaste, 0 Lord,
Discarding any sense of difference and thus wishing harm to no one,
Who is eager to see my sacred sites and to see my devotees,
And is eager to listen to scriptures that describe the mantras and rites used in worshipping me, 0 Ruler,
Whose heart is overwhelmed with love for me, whose body ever thrills with joy,
Whose eyes are filled with tears of love, and whose voice falters,
Who, with such enraptured feelings, 0 Mountain Chief, worships
Me as ruler, womb of the world, and cause of all causes,
Who performs my splendrous rites, both the regular and the occasional, always with devotion and without miserly regard for cost,
Who longs to sec my festivals and to participate in them,
Ever impelled by such desires arising spontaneously, 0 Mountain,
Who sings on high my names while dancing,
Unselfconscious and forgetful of the body,
Who accepts the fruits of past karma as what must bc,
Unconcerned with thoughts of preserving the body,
Such a person practices devotion deemed supreme,
In which there is no thought of anything except me, the Goddess.
The person in whom such supreme devotion truly arises, 0 Mountain,
Then dissolves into my essential nature of pure consciousness.


Hinduism
The Song of the Goddess: Translation, Annotation, and Commentary by C. Mackenzie Brown, the State University of New York Press (0 1998, State University of New York. 

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B e aware of me always, adore me, make every act an offering to me, and you shall come to me; this I promise;


Hinduism
translated by Eknath Easwaran, Nilgiri Press, Tomales, California 

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T hat one I love who is incapable of ill will, who is friendly and compassionate. Living beyond the reach of I and mine and of pleasure and pain, patient, contented, self-controlled, firm in faith, with all his heart and all his mind given to me-with such a one I am in love.
Not agitating the world or by it agitated, he stands above the sway of competition and fear: he is my beloved.


Hinduism
translated by Eknath Easwaran, Nilgiri Press, Tomales, California 

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S till your mind in me, still your intellect in me, and without doubt you will be united with me forever. If you cannot still your mind in me, learn to do so through the regular practice of meditation. If you lack the will for such self discipline, engage yourself in my work, for selfless service can lead you at last to complete fulfillment. If you are unable to do even this, surrender yourself to me, disciplining yourself and renouncing the results of all your actions.
Better indeed is knowledge than mechanical practice. Better than knowledge is meditation. But better still is surrender of attachment to results, because there follows immediate peace.


Hinduism
translated by Eknath Easwaran, Nilgiri Press, Tomales, California 

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O Lord, I see within your body all the gods and every kind of living creature. I see Brahma, the Creator, seated on a lotus; I see the ancient sages and the celestial serpents.

I see infinite mouths and arms, stomachs and eyes, and you are embodied in every form. I see you everywhere, without beginning, middle, or end. You are the Lord of all creation, and the cosmos is your body.


Hinduism
translated by Eknath Easwaran, Nilgiri Press, Tomales, California 

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S eeking me in your heart, you will at last be united with me.


Hinduism
translated by Eknath Easwaran, Nilgiri Press, Tomales, California 

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T herefore, having been born in this transient and formless world, give all your love to me. Fill your mind with me; love me; serve me; worship me always.


Hinduism
translated by Eknath Easwaran, Nilgiri Press, Tomales, California 

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W hatever I am offered in devotion with a pure heart-a leaf, a flower, fruit, or water I partake of that love offering. Whatever you do, make it an offering to me-the food you eat, the sacrifices you make, the help you give, even your suffering. In this way you will be freed from the bondage of karma, and from its results both pleasant and painful. Then, firm in renunciation and yoga, with your heart free, you will come to me.


Hinduism
translated by Eknath Easwaran, Nilgiri Press, Tomales, California 

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T he process of offering is Brahman; that which is offered is Brahman. Brahman offers the sacrifice in the fire of Brahman. Brahman is attained by those who see Brahman in every action.
Some aspirants offer material sacrifices to the gods. Others offer selfless service as sacrifice in the fire of Brahman. Some renounce all enjoyment of the senses, sacrificing them in the fire of sense restraint. Others partake of sense objects but offer them in service through the fire of the senses. Some offer the workings of the senses and the vital forces through the fire of self-control, kindled in the path of knowledge.

Some offer wealth; others offer sense restraint and suffering. Some take vows and offer knowledge and study of the scriptures; and some make the offering of meditation. Some offer the forces of vitality, regulating their inhalation and exhalation, and thus gain control over these forces. Others offer the forces of vitality through restraint of their senses. All these understand the meaning of service and will be cleansed of their impurities.

True sustenance is in service, and through it a man or woman reaches the eternal Brahman. But those who do not seek to serve are without a home in this world. Arjuna, how can they be at home in any world to come?

These offerings are born of work, and each guides mankind along a path to Brahman.


Hinduism
translated by Eknath Easwaran, Nilgiri Press, Tomales, California 

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T he wise see that there is action in the midst of inaction and inaction in the midst of action. Their consciousness is unified, and every act is done with complete awareness.
The awakened sages call a person wise when all his undertakings are free from anxiety about results; all his selfish desires have been consumed in the fire of knowledge. The wise, ever satisfied, have abandoned all external supports. Their security is unaffected by the results of their action; even while acting, they really do nothing at all. Free from expectations and from all sense of possession, with mind and body firmly controlled by the Self, they do not incur sin by the performance of physical action.
They live in freedom who have gone beyond the dualities of life. Competing with no one, they are alike in success and failure and content with whatever comes to them. They are free, without selfish attachments; their minds are fixed in knowledge. They perform all work in the spirit of service, and their karma is dissolved.


Hinduism
translated by Eknath Easwaran, Nilgiri Press, Tomales, California 

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T he wise unify their consciousness and abandon attachment to the fruits of action, which binds a person to continual rebirth. Thus they attain a state beyond all evil.


Hinduism
translated by Eknath Easwaran, Nilgiri Press, Tomales, California 

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A UM STANDS for the supreme Reality.
It is a symbol for what was, what is,
And what shall be. AUM represents also
What lies beyond past, present, and future.


Hinduism
Mandukya Upanishad, translated by Eknath Easwaran, 1987; Nilgiri Press, Tomales, California 

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B rahman is all, and the Self is Brahman.
This Self has four states of consciousness.

The first is called Vaishvanara, in which
One lives with all the senses turned outward,
Aware only of the external world.

Taijasa is the name of the second,
The dreaming state in which, with the senses
Turned inward, one enacts the impressions
Of past deeds and present desires.

The third state is called Prajna, of deep sleep,
In which one neither dreams nor desires.
There is no mind in Prajna, there is no
Separateness; but the sleeper is not
Conscious of this.
Let him become conscious
In Prajna and it will open the door
To the state of abiding joy.

Prajna, all-powerful and all-knowing,
Dwells in the hearts of all as the ruler.
Prajna is the source and end of all.

The fourth is the superconscious state called
Turiya, neither inward nor outward,
Beyond the senses and the intellect,
In which there is none other than the Lord.
He is the supreme goal of life.
He is Infinite peace and love. Realize him!


Hinduism
Mandukya Upanishad, translated by Eknath Easwaran, 1987; Nilgiri Press, Tomales, California 

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A s a man in the arms of his beloved is not aware of what is without and what is within, so a person in union with the Self is not aware of what is without and what is within, for in that unitive state all desires find their perfect fulfillment. There is no other desire that needs to be fulfilled, and one goes beyond sorrow.
In that unitive state there is neither father nor mother, neither worlds nor gods nor even scriptures. In that state there is neither thief nor slayer, neither low caste nor high, neither monk nor ascetic. The Self is beyond good and evil, beyond all the suffering of the human heart.

In that unitive state one sees without seeing, for there is nothing separate from him; smells without smelling, for there is nothing separate from him; tastes without tasting, for there is nothing separate from him; speaks without speaking, for there is nothing separate from him; hears without hearing, for there is nothing separate from him; touches without touching, for there is nothing separate from him; thinks without thinking, for there is nothing separate from him-, knows without knowing, for there is nothing separate from him.

Where there is separateness, one sees another, smells another, tastes another, speaks to another, hears another, touches another, thinks of another, knows another. But where there is unity, one without a second, that is the world of Brahman. This is the supreme goal of life, the supreme treasure, the supreme joy. Those who do not seek this supreme goal live on but a fraction of this joy.


Hinduism
Brihadaranyaka Upanishad, translated by Eknath Easwaran, 1987; Nilgiri Press, Tomales, California 

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T he human being has two states of consciousness: one in this world, the other in the next. But there is a third state between them, not unlike the world of dreams, in which we are aware of both worlds, with their sorrows and joys. When a person dies, it is only the physical body that dies; that person lives on in a nonphysical body, which carries the impressions of his past life. It is these impressions that determine his next life. In this intermediate state he makes and dissolves impressions by the light of the Self.


Hinduism
Brihadaranyaka Upanishad, translated by Eknath Easwaran, 1987; Nilgiri Press, Tomales, California 

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N o more questions have they to ask of life.
With self-will extinguished, they are at peace.
Seeing the Lord of Love in all around,

Serving the Lord of Love in all around,
They are united with him forever.
They have attained the summit of wisdom
By the steep path of renunciation.
They have attained to immortality
And are united with the Lord of Love.
When they leave the body, the vital force
Returns to the cosmic womb, but their work
Becomes a beneficial force in life
To bring others together in the Self.


Hinduism
Mundaka Upanishad, translated by Eknath Easwaran, 1987; Nilgiri Press, Tomales, California 

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N ot through discourse, not through the intellect,
Not even through study of the scriptures
Can the Self be realized. The Self reveals
Himself to the one who longs for the Self.
Those who long for the Self with all their heart
Are chosen by the Self as his own.

Not by the weak, not by the unearnest,
Not by those who practice wrong disciplines
Can the Self be realized. The Self reveals
Himself as the Lord of Love to the one
Who practices right disciplines.


Hinduism
Mundaka Upanishad, translated by Eknath Easwaran, 1987; Nilgiri Press, Tomales, California 

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T hose who dwell on and long for sense-pleasure
Are born in a world of separateness.
But let them realize they are the Self
And all separateness will fall away.


Hinduism
Mundaka Upanishad, translated by Eknath Easwaran, 1987; Nilgiri Press, Tomales, California 

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T HE wise have attained the unitive state,
And see only the resplendent Lord of Love.
Desiring nothing in the physical world,
They have become one with the Lord of Love.


Hinduism
Mundaka Upanishad, translated by Eknath Easwaran, 1987; Nilgiri Press, Tomales, California 

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T hose who attain the supreme goal of
Realizing the Self and passing beyond
All sorrow, shine bright as a mirror
Which has been cleansed of dust.

In the supreme climax of samadhi
They realize the presence of the Lord
Within their heart. Freed from impurities,
They pass forever beyond birth and death.


Hinduism
Shvetashvatara Upanishad, translated by Eknath Easwaran, 1987; Nilgiri Press, Tomales, California 

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I n deep meditation aspirants may
See forms like snow or smoke.
They may feel a strong wind blowing or a wave of heat.
They may see within them more and more light:
Fireflies, lightning, sun, or moon. These are signs
That one is far on the path to Brahman.

Health, a light body, freedom from cravings,
A glowing skin, sonorous voice, fragrance
Of body: these signs indicate progress
In the practice of meditation.


Hinduism
Shvetashvatara Upanishad, translated by Eknath Easwaran, 1987; Nilgiri Press, Tomales, California 

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G reat is the glory of the Lord of Life,
Infinite, omnipresent, all-knowing.
He is known by the wise who meditate
And conserve their vital energy.

Hear, 0 children of immortal bliss,
You are born to be united with the Lord.
Follow the path of the illumined ones
And be united with the Lord of Life.

Kindle the fire of kundalini deep
In meditation. Bring your mind and breath
Under control. Drink deep of divine love,
And you will attain the unitive state.

Dedicate yourself to the Lord of Life,
Who is the cause of the cosmos.
He will Remove the cause of all your suffering
And free you from the bondage of karma.

Be seated with spinal column erect
And turn your senses and mind deep within.
With the mantram echoing in your heart,
Cross over the dread sea of birth and death.

Train your senses to be obedient.
Regulate your activities to lead you
To the goal. Hold the reins of your mind
As you hold the reins of restive horses.


Hinduism
Shvetashvatara Upanishad, translated by Eknath Easwaran, 1987; Nilgiri Press, Tomales, California 

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M AY WE HARNESS body and mind to see
The Lord of Life, who dwells in everyone.
May we ever with one-pointed mind
Strive for blissful union with the Lord.
May we train our senses to serve the Lord
Through the practice of meditation.


Hinduism
Shvetashvatara Upanishad, translated by Eknath Easwaran, 1987; Nilgiri Press, Tomales, California 

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