Ishavasya Upanishad: Mantra 7

” (Vedānta-sāra, verse 20)The mind activates the senses, which in turn influence the mind. The senses are an extension, a continuation of the mind. Dama refers to the control over indriyas, or the ten external senses, which include the five jñānendriyas (senses of knowledge) and the five karmendriyas (senses of action). But more than suppressing the senses or fighting against them, the control to which dama refers involves situating them in the most appropriate place in our lives and awarding to them their true value. If you look carefully, you will see that the importance attached by society to the senses and their demands is extremely exaggerated. Thus, dama is clearly the natural consequence of wisdom, and not a result of blind repression.It is especially important to comprehend this, because the blind struggle against the senses can constitute a serious obstacle to our meditation. When emotions are irrationally repressed, they cause us to become emotionally unbalanced. Repression in the absence of understanding tends to exaggerate the importance of what is repressed, creating uncontrollable neurotic obsessions. On the other hand, one who enjoys the senses without any restrictions whatsoever clearly closes the door to all opportunities for enlightenment. True peace can only blossom when the senses remain both wholesomely balanced and awake.While śama, or mastery over the mind is mentioned as a different virtue from dama, or control over the senses, they are in fact closely related, because the mind and the senses are simply different aspects of the same phenomenon. The consequence of control over the mind will be the equilibrium of the senses.This same relation can be seen in the Bhagavad-gītā (2.60):yatato hy api kaunteyapuruṣasya vipaścitaḥindriyāṇi pramāthīniharanti prasabhaṁ manaḥ“The senses are very troublesome, O son of Kuntī, and forcibly steal the mind even of a wise person who is making an effort to control them."3c. Uparati, the renunciation of worldly desires:bāhyānālambanaṁ vṛttereṣoparatir uttamā"Uparati is inner absorption, or retreat into oneself. It is considered to be perfect when the thoughts cease to rely on external objects. The highest uparati is when the thoughts (or the vṛttis of the mind) do not take hold of anything external.

Attachment is a kind of emotional disease; it is an obsessive emotional state, a type of addiction in which our peace and happiness depends on closeness or distance from the object or person to whom we are attached.In contrast, love is the freedom of giving without hoping for anything in exchange, because love is its only reward.Love is generosity, while attachment is egoism. The ego lacks love, while love utterly lacks any ego. One who is attached is convinced that without the object of his attachment, he cannot be happy. He imposes upon himself the ridiculous belief that his happiness depends completely on the object of his attachment, while the truth is that happiness is possible only when we transcend all attachment.Attachment attributes an exaggerated and illusory value to objects, situations, or people; it totally disconnects us from reality. Any attachment is not part of reality, but an illusion whose existence is merely psychological.Attachment is the desire to receive, while love is giving and sharing. In attachment, our desire to be loved stems from the feeling of lack; we seek to receive the love of the other because we do not find love in ourselves. In contrast, love is a waterfall that pours from the heart of one who knows himself as love.Today we feel attracted to someone, tomorrow we would do anything for him, later he disgusts us, and finally we may find him intolerable. Our friend of today can be our enemy of tomorrow and vice versa. Today we are attached and tomorrow we hate, now someone seems unbearable while in the future, feelings of sympathy and attraction can arise. If we observe carefully, we will discover that attachment contains within it the essence of hate, and vice versa. Attachment is nothing more than another aspect of hate; both are merely the two sides of one and the same coin.Most people completely confuse attachment with love. Especially in the west, attachment is called love and to be “attached” is to be “in love”.Attachment makes us insensitive to others. How we relate with another is based on whether we consider him an obstacle or an aid in reaching the object of our attachment.

The simple meaning of the word Purāṇa is ancient, while by etymology the word can mean ‘purā api nava’ which means “ancient but ever new”.

Ghoṣā Kākṣīvatī (the author of the Ṛg-Veda 10.40.05 and Ṛg-Veda 39.1-14)

यस्मिन्सर्वाणि भूतान्यात्मैवाभूद्विजानतः ।

“The sages learned the Vedas with the help of their tapas (austerity) throughout the day and night. The words (of the Vedas) pronounced by the Self-existent Lord are without beginning and end, and are eternal.” Inserted

.. Surprisingly, we find that by locating ourselves in the body, our identification with it decreases; we become less a body and more a being....To enter and leave each posture slowly, consciously, attentively, and with intense observation, is an invitation to explore the presence of what we really are; to reveal the infinite in the here, and the eternity in the now, to be conscious of the Real...In the execution of every āsana, the body, which is no more than an expression of the mind, adopts a relaxed and motionless posture. It is easy to forget the body when it is calm and still...Egoism is to constantly remember an artificial center. The forgetting of the body suggests therefore the beginning of a mind that forgets itself. And, when the mind forgets, we remember who we truly are. The haṭha-yogī recognizes in the carnal a door toward the spirit; from the material he becomes established in the spiritual. In his body begins a long path that leads to the soul.Every posture, performed with complete attention, invites us to be here and now, to be conscious of this eternal union and harmony with Reality... because in our pursuit of the physical, we caress the soul... and we realize that the beyond has always been here. We rediscover the body, not as an instrument of sin, but as the temple of God.

तत्र को मोहः कः शोक एकत्वमनुपश्यतः ॥ ७॥

“The Śrī-bhāgavatam is considered the essence of the entire Vedānta. He who is pleased with the nectar of its sentiments will never feel pleasure in any other thing.”

1)dhyānādhikāraḥ samproktoyāvad vai tripuá¹­Ä« sthitiḥvilÄ«nāyāṁ ca tasyāṁ vaimahā-bhāva-samudbhavaḥ“So long as there is existence of tripuá¹­Ä« there remains a competence for dhyāna.The mahā-bhāva arises when there is an absorption of tripuá¹­Ä«.”” (Mantra-yoga-saṁhitā, 81.2)mantra-siddhyā devatāyāṁvidhāya manaso layamtripuá¹­Ä«nāśato yogÄ«samādhim adhigacchati“Along with the attainment of mantra-siddhi (ability to make a mantra efficacious) when there is absorption of mind into the deity and the tripuá¹­Ä« is destroyed then a yogi attains samādhi.” (Mantra-yoga-saṁhitā, 81.3)mano mantras tathā devojñāyate prathamaṁ pṛthaktataḥ parasparaṁ tattajjñāne lÄ«naṁ prajāyate dhyeya-dhyātṛ-dhyāna-rÅ«pa-tripuá¹­Ä«-vilayo bhavet“In the beginning there are individual and independent cognitions of the mind, mantra, and the deity, but when all these three cognitions are mutually absorbed there is also an absorption of the tripuá¹­Ä« -that is of the dhyātā (one who is performing dhyāna), dhyāna and the dhyeya (object of dhyāna).” (Mantra-yoga-saṁhitā, 81.4-5)imām avasthāṁ saṁprāpyasādhakeá¹£u prajāyateromodbhavaḥ stabdhatā catathānandāśru-varshaṇam “It is in this state that the symptoms arise of tears of joy, and that thrills, or the standing on end of the hairs of the body, develops  (romāñca). Gradually there is absorption of the mind and the state of samādhi arises.”” (Mantra-yoga-saṁhitā, 81.6)*change by Swami Tapasyanandakrameṇa ca mano-lÄ«nesamādhiḥ kila jāyatesamādhinā bhavantyāśukṛta-kṛtyā hi sādhakāḥ“Through the attainment of samādhi a sādhaka becomes fulfilled in this objectives. This is the attainment of mahā-bhāva, the supreme objective of mantra-yoga.”" (Mantra-yoga-saṁhitā, 81.7)Samādhi is the realization of God, the dissolution of tripuá¹­Ä«, or the triad of knower, knowledge and known. Samādhi is the dissolution of the mind in God. In the same way that a drop disappears into the ocean, the soul is realized as an integral part of the Whole. Mantra yoga refers to samādhi as mahābhāva or "the great state".

Jaimini expounds his vision in the Mīmāṁsā-sūtra or Jaimini-sūtra. Through the twelve books that comprise the work, the ṛṣi established the basis and fundamentals of this darśana. This text was notably commented upon by Śabara-svāmin, and later by Kumārila, who was followed by many other commentaries and treatises. Mādhavācārya wrote a compendium explaining this darśana, called the Jaiminīya-nyāya-mālā-vistara.

Aditi (the seer of the Ṛg-Veda 10.72)

yasmin sarvani bhutanyatmaivabhud vijanatahtatra ko mohah kah shokaekatvam anupashyatah

In reaching the sahasrāra there is the completion of the human evolutionary process in which the individual is revealed in the Total, and the personal functions as the universal. Only from this chakra can we speak of enlightenment, since it is a state of the complete absence of mental activity. The realization of the seventh chakra is related to the level of purity of the yogi, and the grace and divine compassion of the spiritual master.List of the properties of thesahasrāra-cakraMeaning of the name: thousand-spoked wheel, also called śūñya or “empty” and cakra-nirālambha-puri or “the city of independance” chakra.Other names of the chakra: In studying the Vedas, the Upaniṣads or the Purāṇas, we can find other names referring to this energetic center. The tantric terminology, for example, refers to thesahasrāra-cakra with the following names:adho-mukha-mahā-padma(the great lotus which is facing downwards), amlāna-padma (the bright lotus), daśa-ṣaṭa-dala-padma,sahasra-cchada-paṅkaja (the thousand-petaled lotus),sahasra-dala (the lotus petaled), paṅkaja (lotus), sahasrābja (the lotus of thousand (petals)),sahasra-dala (thousand petaled)adhomukha-padma(the lotus which is facing downwards,sahasra-dala-padma(the thousand-petaled lotus),sahasra-patra (thousand petals), sahasrāra(thousand-spoked one), sahasrārāmbuja(thousand-spoked lotus), sahasrāra-mahā-padma (thousand-spoked great lotus), sahasrāra-padma(thousand-spoked lotus), sahasrāra-saroruha, śiras-padma(the lotus of the head), Śuddha-padma(the pure lotus), vyoman- (heaven) and vyomāmbhoja(the heavenly lotus). In Vedic terminology up until the lastUpaniṣads we can encounter references to the sahasrāra-cakraunder the following names: akāśa-cakra(ether chakta), kapāla-sampuṭa(the space between the two bowls situated in the head), sahasra-dala, sahasrāra, sahasrara-kamala (-paṅkaja or -padma)-(the thousand-spoked lotus), sthāna(the place), vyoma(heaven) and vyomāmbuja(the heavenly lotus). And in thePurāṇas we encounter references to the seventh chakra with the following names: parama(supreme),sahasra-dala(thousand-petaled), sahasra-patra(thousand-leaved),sahasrāra-kamala(-parikaja or -padma), samjñātita (above our perception),sahasrāra,and samjñātita-pada.Kṣetra or location:found at the crown of the head, in the upper part of the skull.

Having an attitude of inquiry towards the master is not a matter of understanding questions of an intellectual type, because a disciple does not approach a spiritual master in search of knowledge. The spiritual process of learning is not intellectual, but transcendental. The genuine disciple is someone who is no longer interested in information, but whose heart is a question, is total receptivity. The disciple is not the mind or the intellect, he is someone capable of surrendering in the sense that he can relinquish all that he knows, because this is the only way to learn. To be accepted by a spiritual master, the main requirement is an intense desire for the Truth, without which closeness to the guru will be extremely painful. The master is a disturbance to one’s sleep; he disrupts our dreams, destroys our illusions, and interferes with our fantasies. The master is not a convenience; to the contrary, he is a hindrance. Just like an alarm clock, the master can be extremely disagreeable for all who have not understood the need to abandon our dreams and awaken. In the first years of our relationship with an authentic sannyāsa spiritual master, he will fill us with disappointment and we will feel disillusioned, because a guru will never satisfy our expectations. Only a charlatan will satisfy the wishes of his disciples. One of the first lessons that we receive from a true master is to witness the annihilation of all our dreams. Every expectation can only be satisfied in the future, it directs us towards tomorrow, where it becomes a serious problem. When we cease to hold on to our expectations we become situated in the present moment, and are no longer in any danger of disappointment.According to Vedanta, the spiritual master is not only a guide who indicates the way, according to the Maitrī Upaniṣad (1. 4) ...uddhartum arhasi andhodapānastho bheka ivāham asmin saṁsāre bhagavan no gatis tvaṁ no gatiḥ"Please agree to liberate me. In this cycle of repeated births and deaths I am like a frog in a dry pond. Your Divine Grace, you are our path, you are our path.

Although they are actually interdependent, we will explore each of these aspects separately.

Chapter 9Kuṇḍalinī-yogaI will never forget how difficult it was for my father to adapt to another country after my family emigrated from Chile, our homeland. He used to lament in those days, that it was far easier for a young tree to be transplanted and to adapt. Referring to himself, he used to say that for an old tree, the change of language, culture and place was very difficult. My father’s comparison of a human being with a tree made a deep impression on me. Looking at a great oak, we can imagine that its roots must be extensive and highly developed. We know that if its roots were the size of those of a small plant, this tree would fall before the first autumn breeze. Although hidden, the roots are a vital part of the tree’s aerial support.For this reason, if he desires strong and tall trees, heavy with fruits and flowers, a gardener must direct a large portion of his attention to the root system. Similarly, in the religious process, the strength of our roots will determine our spiritual elevation, because just as a tree’s roots are proportionate to its height, our spiritual elevation depends on our internal development. We submerge into existence and become rooted in the depths of life, and then we blossom proportionately, in the heights of consciousness. We only elevate to the degree that we penetrate the depths of our interior. Heaven is sought in the depths; it is not reached by flying, but by excavating, because the progress of the soul follows an internal evolution.The development of form is expressed as greater exteriorization; that of spirit, as greater depth. Our growth as bodies increases our extroversion, whereas in our growth as beings there is an introspective movement. As matter, our development is vertical; our bodies grow taller. However, we evolve towards the depths. While we grow upward, we develop downward. As long as we remain on the surface we merely grow older, dying a little, every moment. By unfolding within our depths we evolve and discover our eternity.

 

       The repetition of the sound "Chini"2.        The repetition of the sound "Chini bhini"3.        The sound of a bell4.        The sound of a conch5.         The melody of the lute6.        The tinkling of cymbals7.        The sounds of the flute8.        The beating of the drum9.        The rumble of the drum10.        The crack of thunder or the sound of a thunderstorm.With the aim of sharpening his internal perception, the nāda-yogī practices the á¹£aṇ-mukhÄ«-mudrā, which is a very powerful concentration technique. This mudrā helps in closing all our doors and windows to the relative and dual world of names and forms. In focusing the attention on the depths of our interior, it enormously vitalizes the body, while stimulating the awakening of the kuṇḍalinÄ«.In this marvelous exercise, begin by sitting in siddhāsana or in one of the other meditative postures. Keep the back very straight and erect. Without tension, stretch from the base of spinal column to the head. Inhale and exhale deeply three times, and on the fourth inhalation retain the breath. Then cover the ears with the thumbs, cover the eyes with the index fingers and cover and close both nostrils with the middle fingers. With the remaining fingers, that is to say, the ring finger and the pinky finger, cover the mouth. Throughout á¹£aṇ-mukhÄ«-mudrā one must try to direct and fix the attention on the anāhata-cakra and pay attention to the subtle sounds emanating from the heart.The direction of this yogic path of liberation does not lie solely in listening to the interior sounds.Various mystical powers arise as one begins to hear the different sounds. For example, upon hearing the seventh sound of the flute, the power awakens to know what is hidden. As he becomes capable of hearing the eighth sound, or the tambour, the yogi realizes the transcendental sound, or para-nāda. The divine vision of the deity is produced along with the ninth sound, or the rumbling of the drum.

It is not possible to explain God in words, in the same way that it is not possible to define existence. In order to refer to the Whole or the Totality in some way, it would be indispensable that the one who describes the Whole could situate himself outside of the Whole, with the objective of describing it, relating to it, speaking about it or at least referring to it. The problem is that if it is really the Whole, it will necessarily include whoever it is that wishes to refer to it. In other words, in order to be able to refer to the Whole it will be indispensable for me to have the possibility to situate myself outside of Whole. However, this is obviously impossible. It is also impossible, obviously, to capture the infinite or the eternal through our limited senses and mind. For this reason Hinduism, just like many other religions, offers the means to focus our attention and concentrate on the absolute, according to our own inclinations and nature. For the Adwaita, this dual world of names and forms is lacking any objective reality and forms nothing but a superimposition on reality. From the absolute perspective, this dual and relative world is false and illusory.

Oṁ śrī paramātmane namaḥ Oṁ śrī Gaṇeśāya namaḥ Oṁ śrī Gurudevāya namaḥ

Translation:

The Yoga-vasiṣṭha or Vasiṣṭha-rāmāyaṇa is a scripture of special importance to the followers of jñāna-yoga. The author of this book was the sage Vālmīki. This marvelous work is also called the Mahā-rāmāyaṇa, Uttara-rāmāyaṇa, Ārṣa-rāmāyaṇa, Jñāna-vasiṣṭha, and Vāsiṣṭha. This work complements the rāmāyaṇa. Its nearly 32,000 verses develop a dialogue between the sage Vasiṣṭha and the young prince Rāma, which expounds upon the most elevated truths of the Advaita-vedānta.

We grow old and die in the external, but we mature in the depths of our interior. If we neglect our roots, our interior, if we only grow, the slightest breeze will cast us down, and the higher we reach, the more danger we incur. The greatest danger of this immature humanity that "advances" and "progresses", that grows higher and reaches unimaginable heights in science and technology, is its complete neglect of spiritual evolution and development, on the level of consciousness..."... and action shall not restrict your freedom". Any action returns to its origin, in the form of reaction. This phenomenon occurs in the emotional, mental and physical levels. Egoistic actions bind and enslave us, because whether they are positive or negative, after all, the results of our actions constitute our bondage to saṁsāra, the wheel of successive births and deaths...In the beginning of the third chapter of the Bhagavad-gītā, Arjuna asks Lord Kṛṣṇa:arjuna uvācajyāyasī cet karmaṇas tematā buddhir janārdanatat kiṁ karmaṇi ghore māṁniyojayasi keśava"Arjuna said: O Janārdana! O Keśava! If you think intelligence is better than fruitive work, why do you wish to have me fight in this terrible war?"What Arjuna asks here is tremendously meaningful. Arjuna says: if you say knowledge and intelligence are much more elevated than action, then it would be much more appropriate for me to accept the renounced order of life and leave for the woods or a cave, or maybe I will just sit beside the road and stop fighting. In other words, I will stop doing. If action, in the form of reactions, restricts my freedom, than perhaps it would be better to stop acting... However, in chapter 3, verse 5 of the same sacred text, we read the following:na hi kaścit kṣaṇam apijātu tiṣṭhaty akarma-kṛtkāryate hy avaśaḥ karmasarvaḥ prakṛti-jair guṇaiḥ"Everyone is bound to act helplessly, according to the qualities they have acquired from the modes of the material nature. Therefore, no one can stop acting, not even for a moment".

अग्ने नय सुपथा राये अस्मान् विश्वानि देव वयुनानि विद्वान् ।युयोध्यस्मज्जुहुराणमेनो भूयिष्ठां ते नमउक्तिं विधेम ॥ २०॥ २॥agne naya supathā rāye asmānviśvāni deva vayunāni vidvānyuyodhy asmaj juhurāṇam enobhūyiṣṭhāṁ te nama-uktiṁ vidhemaTranslation:O Agni, Lord of the sacrificial fire! Guide us to wealth through the right path, oh, knower of our activities! Liberate us from the attraction to sin, we offer You our most humble and respectful reverences.Commentary:"O Agni, Lord of the sacrificial fire!" This verse consists of a devotional prayer of the Vedāntist, offered with respect and veneration to a personal aspect of the Divine, which suggests harmony between bhakti and jñāna. According to the Vedic religion, Agni is the one who accepts the offerings of the devotees and transports them to certain devas, as well as the one who leads different devas to the ceremonies. Agni, according to the Vedas, is an intermediate between celestial devas and human beings (Ṛg Veda 5.11.4). This prayer refers to Agni as "the Lord of the sacrificial fire". On the path of the soul, it is important to understand that the offering to be offered is ourselves, what we think we are, the idea that we have about what we are, our ego...The scriptures constantly remind us of the ideal of the Sanātana-dharma, which is Śaraṇāgati, or the absolute surrender to God...sarva-dharmān parityajyamām ekaṁ śaraṇaṁ vrajaahaṁ tvāṁ sarva-pāpebhyomokṣayiṣyāmi mā śucaḥ"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear".

 

oṁ pūrṇam adaḥ pūrṇam idaṁ

“I prostrate before Para-brahma-svarūpa Sad-guru Bābā Śrī Mastarāmajī Mahārāja, who is worthy of being cherished and worshipped. I prostrate before the compassionate one, who, submerged in his own bliss, dwells in the Himalayas, on the banks of the Gaṅgā. Free of desire, he has become the personification of renunciation. I prostrate before him, the abode of love, who is reached through love. I bow down before him, who is the door of liberation for seekers and the Lord of devotees.” brahma-dhyāne sthitis te veṣo’vadhūto’sti ramyaḥ brāhmīṁ prāpya sthitiṁ tāṁ nityaṁ samādhau nimagnaḥ kāruṇya-prema-gāthāṁ smṛtvā tvadīyāṁ suśiṣyāḥ brahmānandaṁ guruṁ tvāṁ nityaṁ namāmo Namaste

The Sanātana-dharma is not a masculist religion; a proof of this are the ṛṣikās saints, or female seers or saints. Some of the most important Vedic ṛṣikās are:

Dhritarashtra was aware of the elevated spiritual qualities of the five Pandava brothers who were highly virtuous, and of the influence that this sacred place, which is located in Hastinapur, to the north of the modern New Delhi, could have on the outcome of this confrontation.

What can cause misery or illusion to the enlightened one, who has realized that everything and everyone is his own Self, when wherever he looks, he only sees unity?

At a certain level of development, we quickly realize that while the original guru dwells within us, as long as we have not reached a corresponding spiritual height, the inner guru will remain nothing more than an intellectual concept, a theory or a belief. Spiritual geniuses, like the great saint of Arunachala, Sri Sri Ramana Maharshi (1879-1950), do not need a guru. However, he himself said in his famous Guru Vachaka Kovai: "An external guru is needed because the desire-filled, infatuated mind rushes out without listening with love to the truth unceasingly proclaimed in the Heart by the Self, being-consciousness." Obtaining the association, guidance and direction of a guru, accepting refuge under the lotus feet of a realized being is more than a necessity; it is divine grace, as is confirmed by Shankara in the Vivekacūḍāmaṇi (3) ...durlabhaṁ trayam evaitat daivānugraha-hetukammanuṣyatvaṁ mumukṣutvaṁ mahā-puruṣa-saṁśrayaḥ"Unusual and difficult to obtain are these three: a human birth, an ardent desire for liberation, and the capacity to completely surrender to a sage; these three are really rare and wherever they are found it must be understood that they are the result of divine grace.”In the Guru Gita (24) it is said…yajno vrataṁ tapo dānaṁjapastīrthaṁ tathaiva cagurutattvam avijnāyamūḍhāste carate janāḥ"The practice of japa, the rituals of sacrifice, vows, penance, charity and pilgrimages are all a waste of time without a proper understanding of the guru principle.”We can try to learn music on our own, but if we wish to save time, it is better to enlist the aid of a teacher. One can try to learn math and algebra alone; however, a year in a high school or college will save hours of effort and an incredible amount of energy and time. Do you believe someone would be willing to take his child or person under his care to a dentist who studied only according to the method of “do it yourself?” Would you be willing to be counseled by a lawyer who had received his degree in this way? Would you want to be cared for by a doctor whose knowledge comes from one of those books “Medicine for Idiots?” Maybe not.

“Atri, Vasiṣṭha and Kaśyapa, the great ṛṣi Gautama, Bharadvāja, Viśvāmitra, and Jamadagni, the son of Bhagavān Ṛcīka, are the seven munis of this period (vaivasvata-manvantara)”.

 

Yoga is union with reality in the sense that its system, its words, all that is found in the revealed scriptures, our words, which we are speaking today, do not have as their object to add new information or new ideas or a new concept or doctrine or philosophy; this is not the purpose of what we are doing here, this is not the purpose of religion.

*I think that to say “These are the most authoritative scriptures” may be very confusing, because the most authoritative scripture was mentioned alteady before to be the Vedas. It might be better to say that these are authoritative scriptures

Commentary:

.. El apego se origina en aquella sensación que algo nos falta, el apego busca conseguir algo, obtener a alguien... poseerle...Amar es renunciar, es realizar que el verdadero problema no es lo que falta sino lo que está de más... es ser tal y como eres...Es importante no olvidar que amar es renunciar, pero más todavía que renunciar es amar ... al adentrarnos en el sendero de la religión y aceptar la orden de vida renunciante, o sannyas, es esencial no ver superficialmente sólo el aspecto negativo o el "no" del celibato ...Lo que trato de decir es que ser sannyas no se trata sólo de quedarse soltero o no tener contacto sexual con el sexo opuesto...Sannyas es un romance divino, una relación amorosa con Dios, si una mujer casada le es fiel a su marido o si un marido comprende que debe ser fiel a su esposa, ¿cómo no va a ser fiel aquel cuya pareja es la Divinidad?...Es decir que la renunciación no será una represión si es una expresión de nuestro amor y devoción a Dios...

"... to the enlightened one, who has realized that everything and everyone is his own Self"...

" Atharva Veda (2.13.4)namaste astwashmane"My salutations to You, who inhabit the murti of stone." Atharva Veda (1.13.1)Similarly, the Ṛg Veda (1.1.3) clearly informs us:agninā rayimashnavat poshameva dive dive yashasam vishvattamam“He who daily worships the sacred murti obtains riches, prosperity, sons, grandchildren, etc."Similarly, the pūjā is highly recommended in the dharma-śāstras or "treatises on duty”. The rich and varied ritual and ceremonial aspect of bhakti-yoga is an integral part of the heritage and culture of the Sanātana- dharma religion. The first Hindu immigrants in the western world made great efforts to maintain their religion. Unfortunately, in our era of excessive materialism, the next generation of young Hindus that were born in the western countries has been distanced from their religious and spiritual roots. Many of the present generation have not learned about the great wisdom contained in these ancestral ceremonies, and are utterly disconnected from the deep esoteric explanations of Vedic rituals which can be found in the ancient writings.Technically, puja and arcana are the same. However, in practice, puja refers to a more formal ceremony which is usually performed in public. Arcana is a ceremony which is typically performed in a temple. The devotee brings his offerings, which are offered to the deity by the pujari with due ceremony, after which the devotee receives these offerings as the blessing of God, or prasadam. Frequently the words puja and arcana are used interchangeably, in order to refer to the ceremony of worshipping the deity. The definition of arcana by Rūpa Goswāmī in his Bhakti rasāmṛta sindhu (1.37.137) is the following:Śuddhi-nyāsādi-purvāṅga-karma-nirvāha-pūrvakamarcanaṁ tūpacārāṇāṁ syān mantreṇopapādanam“Arcana is defined as offering of articles of worship (upacāras) with mantras, after having performed preliminary purification activities (pūrvāṅga karmas) such as bhūta-śuddhi and nyāsas.”Because one must have knowledge of the specific mantras required for each phase of the different rituals which must each be carried out according to strict rules, knowing how to perform Vedic arcana correctly, or becoming an expert pūjārī, can involve years of intensive study.

In his Hari-bhakti-vilāsa (2. 9-10), Śrīla Sanātana Gosvāmī, refers to a verse from the Viṣṇu-yāmala-tantra which clearly defines dīkṣā:divyaṁ jnānaṁ yato dadyātkuryāt pāpasya saṅkṣayamtasmād dīkṣeti sā proktādeśikais tattva-kovidaiḥato guruṁ praṇamyaivaṁsarva-svaṁ vinivedya cagṛhṇīyād vaiṣṇavaṁ mantraṁdīkṣā-pūrvaṁ vidhānataḥ"Dikṣā awakens our transcendental wisdom and provokes the destruction of all sins. Therefore, masters who are experienced knowers of the Reality call itdikṣā. Therefore, prostrating before the guru and offering him all that you have, take a vaishnava mantra through initiation, according to the requirements of the scriptures.”And the same Sanātana Gosvāmī who by referring to the importance of initiation as the beginning of a true transformation cites the Tattva Sagara in his Hari-bhakti-vilāsa (2. 12) in the following way:yathā kāñcanatāṁ yātikāṁsyaṁ rasa-vidhānataḥtathā dīkṣā-vidhānenadvi-jatvaṁ jāyate nṛṇām"Just as in alchemy, bronze is transformed into gold, simply by the process of dīkṣā (initiation), a person, even without being pure, can be transformed into a brāhmaṇa or dvi-ja."Initiation is a phenomenon of tremendous karmic influence that must be taken seriously. Therefore, one should never change his guru, his iṣṭa-devatā, or chosen deity, or the mantra in which he has been initiated.It is advisable to pray to God for guidance, to petition the Lord to show by His causeless mercy the path to find the true guru.Only by Divine mercy it is possible to find our eternal master, or that way heaven has chosen to manifest Itself and guide us in our lives.Japa-yogaThe Sanskrit word japa comes from the verbal root jap that means “repeat, pray or implore in a low voice or murmur the name of a deity or a passage from the holy scriptures". The way of the repetition of the mantra is called japa-yoga, which is considered a very important type of meditation and an authentic invocation of God.

..Only when we understand the authentic reason for our misery we reach that state that our sadness is because of our forgetfulness of God ...

If someone threatens to shoot our belly, we don't say: "o, he wants to shoot my stomach or abdomen!" ... it doesn't matter which part of the body is being aimed at, we would say: "someone threatens to shoot me" or "someone threatens me".

In the Bhagavad-gītā (13.3), Kṛṣṇa explains clearly that jñāna is discernment between the kṣetra or the field, our peripheral aspect, and kṣetra-jña, or the knower of the field, the central core of our existence.kṣetra-jñaṁ cāpi māṁ viddhisarva-kṣetreṣu bhāratakṣetra-kṣetrajñayor jñānaṁyat taj jñānaṁ mataṁ mama "O son of Bharata! Know me as the knower of the field in each and every field. I consider wisdom to be knowledge of the field and of the knower of the field."Subsequently, Kṛṣṇa emphasizes that the authentic sage, who has truly gone beyond the duality of this relative world, is one who knows and realizes the difference between the two:kṣetra-kṣetrajñayor evamantaraṁ jñāna-cakṣuṣābhūta-prakṛti-mokṣaṁ caye vidur yānti te param“Those who know through the eye of wisdom the difference between the field and its knower, and who know liberation from material nature (prakṛti) reach the Supreme.” (Bhagavad-gītā, 13.35)Knowledge and WisdomThis path is the way of wisdom, which should not be confused with knowledge.Knowledge and wisdom seem similar, but are completely different. It is important that all seekers clearly recognize the difference between them.Knowledge proceeds always from the other, from one’s neighbor…wisdom blossoms from and within one’s own Self.Knowledge originates always from the external, from outside, from the surface…Wisdom is born in the depths of our existence.Knowledge touches the mind… Wisdom touches us.Knowledge changes our way of thinking… wisdom transforms us.Knowledge is information…. Wisdom is transformation.Knowledge is conveyed by a professor to a student. ….Wisdom belongs to the sphere of the disciple and his master.Knowledge helps to conceal our ignorance…Wisdom makes us conscious of our ignorance.With knowledge, we believe that we know. With wisdom, we know.Knowledge offers us answers. Wisdom inspires us to search for them.Knowledge is a matter of words. Wisdom is a matter of association, of silent communion.

In the same way, if you hug someone you won't say that your arms are the ones who hug... if you drink a glass of water you don't think that your hand has brought a glass of water to your mouth, and so forth...

"Podemos estar completamente seguros de que Kurukshetra es un lugar sagrado de sacrificio".

2.4 The Bhāgavad-gītā Bhagavad-gītā.

It remains closed as long as one is attached to mystical powers, spiritual experiences and the desire to attain enlightenment. It is related to the modality of benevolence, or sattva-guna. One of the major obsacles to transcending this valve is perceiving ourselves as disconnectedfrom the Whole. The rudra-granthi will not open as long as our conception about ourselves is of personalities separated from the totality and while there still remains even a shadow of the egoic phenomenon. No matter how much time we dedicate ourselves to practice, the serpentine energy will not reach the higher centers if the mentioned knots have not been transcended.The experience of the Truth requires an instrument with the appropriate endurancefor one to be the recipient of such intensity withoutthe danger of disintegration.The preservation of the attained developmentis essential to prevent the decline of the kuṇḍalinī-śakti. In this regard, after it hastranscended the granthis, there is not longer any concern that the energy will descend again, because since these valves become closed in the opposite direction, they will not allow the kuṇḍalinīto recede.The sādhana of kuṇḍalinī-yogaKuṇḍalinī-yoga is a sophisticated system dedicated to our preparation in every aspect for the awakening of the kuṇḍalinī-śakti. These practices are intended to create the necessary conditions that will produce the experience of the elevation of the serpentine power.All who wish to study kuṇḍalinī-yoga must comply with the required fundamentals that the scriptures demand: to be duly initiated by an authentic spiritual master and to practice under his expert guidance, following his teachings faithfully.As egos we live in a bustling world tightly packed with ideas, concepts, conclusions; there is no space for anything to happen.There isn’t enoughspace for any movement.Through sādhana, we create space or rather, we expand our interior space and silence.The path demands a highly elevated level of purity, both on the physical as well as the astral level. Strict vegetarianism is essential if one wants to advance on this path.

yeṣāṁ pūrveṣām aśṛṇor ṛṣīṇām

In the ordinary state of consciousness, your exsperience is that you hug and drink because the body and all its different members are considered to be manifestations of the same entity... you... We recognize that behind the different parts of the body and its various functions there is one and only being and that the different members of the body move while having you as a center...

kaurmaṁ mātsyaṁ gāruḍaṁ ca

..Tal y como lo dice una bellísima oración hindú:Twameva mata cha pita twamevatwameva bandhuscha sakha twamevatwameva vidya dravinam twamevatwameva sarvam mama deva deva"Sólo tú eres mi madre y mi padre, sólo Tú eres mi amigo y mi amada compañía, sólo Tú eres mi sabiduría y mi riqueza; oh Señor Supremo, sólo Tú lo eres todo para mi." En el más elevadísimo estado de para-bhakti, el devoto ve sólo a Dios tras este mundo de formas y nombres... Al ver joyas, aros, anillos, medallones, brazaletes y monedas sólo ve el mismo oro... Al ver platos, jarros, jarrones, vasos y tazas sólo ve la arcilla de la cual todos están confeccionados...Al observar el mundo fenoménico sólo ve a Dios... o mejor dicho ve un mundo divino... Aquí el bhakti se funde con el jñana porque se produce la realización directa que sólo Dios realmente es... sólo la vida... la realidad es...El Sanatana-dharma no es politeísta porque no acepta la existencia de más de un sólo Dios, sin embargo tampoco es monoteísta porque no acepta la existencia de un sólo Dios... de acuerdo al hinduismo sólo y únicamente Dios "es" ... Si algo desvía tu atención de la Realidad única... señal que te haz quedado dormido... que estás prestando atención a un sueño... a una fantasía... una ilusión... a algo que no es, que no existe en realidad... No luches con aquello que no es, mas bien ignóralo... sé indiferente...Por ejemplo, fantasías como tus creencias ilusorias son capaces de desviar tu atención de la realidad... Lo que crees ser o las fantasías imaginarias acerca de ti logran desviar tu atención de lo que verdaderamente eres... Dondequiera que el verdadero devoto mira, sólo ve a Dios... Por lo tanto nada puede desviar su atención de Dios... En realidad, para el auténtico bhakta, la vida y la existencia son divinas... Krishna dice el Bhagavad Gita (8.14):ananya-cetāḥ satataṁ yo māṁ smarati nityaśaḥ tasyāhaṁ sulabhaḥ pārtha nitya-yuktasya yoginaḥ"Yo soy fácilmente accesible para quien me recuerda constantemente sin desviación, ¡oh, hijo de Pṛthā, para el devoto constante!"Y

We are an adventure that begins and ends in ourselves, in our reality. We are a path that starts and finishes here.

Although the ice-cream reaches your mouth it is you who enjoys, although your knee hurts it is you who have stumbled and fallen. When we recognize that the hands, the mouth, the tongue, the legs or the knees belong to you, the attention focuses in you...

The attention cannot be distracted, it remains engaged in its ideal for extended periods of time without allowing any other stimulus to concern or disturb it. Nothing and no one can make it deviate from its aim. One who has reached this state has managed to create the fundamental favorable situation for meditation to occur, whereas without the development of the ekāgratā, meditation is impossible. 5.        Nirodha – restricted or dominated: it is a state of complete mastery in which the mind completely merges with the object of attention. It is a state of integration and total absorption in which the mind is regulated and controlled, although the mental contents are not repressed. It is a mind that has the necessary tranquility to internalize itself, the peace to disappear, the readiness to merge into the Whole, a mind suited to what Patañjali calls "yoga", that state in which “the mental activity is paused.”Vṛttis, vāsanās and saṁskārasThe vṛttis are thoughts or mental waves. They consist in modifications of the thought, or fluctuations of the mind whose origin is avidyā, or ignorance. They are prāṇa or vital force, energetic waves rising to the surface of the mental lake, or antaḥ-karaṇa. The main problem is not the vṛttis, but our identification with them. Observation leads to the transcendence of thinking; to facilitate it, it is very important to cultivate sattva. The vāsanās are desires in their subtle form, inclinations or tendencies that lie in the kāraṇa-śarÄ«ra or causal body in potential form, seeds ready to manifest themselves as vṛttis on the surface of the mind.Saṁskāras are subtle impressions engraved into the depths of the mind, habits which have become grooves on the mental record. They are produced when the vṛttis, reinforced by repetition, reach the deepest regions of the subconscious, or to be more precise, the citta or memory, a great warehouse of saṁskāras. Several saṁskāras make up a character or a personality. As they accumulate, they are transformed into a powerful force that can influence our life by giving it a certain direction.

“May we walk together, talk together and understand one another. Just as the intelligent beings unite in correct thought, let us share our reward.”

I think can be nice to put the whole verse here instead of only one line:

Similarly, in our experience of the world of names and forms we experience an infinity of entities as being completely separate from each other, however, in the transcendental state of consciousness, or enlightenment, the experience is that each and every one of us are members of the same body which is the manifestation of the only Self or God...

       Fortunately for us, he never tires of finding new ways to help us understand the intricacies of the spiritual path, and how to keep climbing, especially in the really steep parts. His way of sharing his discoveries is always fresh but the essence of his words is congruent with the Hindu scriptures that sages have been teaching for thousands upon thousands of years.       

Aṁśumān-āgama Aṁśumad-āgama

Beyond the different names and forms and the diversity, we center in the in the Self, the center of existence...

According to the way most of us usually think of it, study consists in the accumulation of information and the storing up of knowledge; therefore a good memory is very useful for this effect. However, possessing a large quantity of information does not make a person more developed, evolved, or intelligent than others, and much less a sage. Our knowledge has not been a great help to humanity: we know a great deal about war, but not how to avoid it, we know enough about science and technology to destroy the planet, and we know the exact causes of our self-destruction, but we do not know how to stop it, with our information and knowledge we can go to other planets or destroy the world but we cannot love more, we cannot be more compassionate or more generous people. The fact that I know a lot about sports does not transform me into a sports star; neither does knowing about art make me an artist. Similarly, those of us who dedicate ourselves to religion and spirituality should be careful, because the fact that we have memorized a large number of verses and ślokas of the sacred scriptures does not indicate anything with respect to our spiritual level. Information and the knowledge are superficial, they only reach our mind and our intellect, but they don’t reach us.There are those who are illiterate, but not ignorant, and there are those who are ignorant, but with a highly well-informed ignorance. Studying is of schools, high schools, universities, professors, doctors, students, note-takers, the intellect and the mind, while learning involves observation, reflection and meditation. The study of the sacred scriptures and the Self is far more related to learning than to what we ordinarily think of as studying.While learning is a matter of attention and observation, study only involves the intellect and memory. Study and instruction are the training or drilling of our minds, it is a process of programming to which we submit at a very early age with the objective of converting us into efficient and useful people, which would be excellent if we were computers or robots, instead of human beings.

” (Vedānta-sāra, verse 23)The mind, like a butterfly, constantly flies from one object to another in search of happiness; its attention wanders without stopping, and becomes scattered. Samādhāna is to cease the mind’s incessant wandering and to place the attention on attention itself, to focus it on the Self, or Brahman. As the mind concentrates, becoming fixed and absorbed in the Self, it frees itself from anxiety and suffering and becomes integrated and unified. Samādhāna manifests itself as a natural consequence of the development of śama, dama, uparati, titikṣā and śraddhā. Once our attention rests in attention itself, attractions and repulsions are transcended, which leads us to experience a state of satisfaction or accord with ourselves. When experiencing samādhāna, we feel comfortable with life and have a feeling of self-satisfaction…The student of jñāna-yoga who lacks samādhāna will continue looking for something in the world of names and forms. Only he who delights in his own being will truly devote himself to knowing instead of obtaining.4. Mumukṣutvā: the aspiration for freedomahaṅkārādi-dehāntānbandhān ajñāna-kalpitānsva-svarūpāvabodhenamoktum icchā mumukṣutā“Mumukṣutvā, or spiritual aspiration, is the yearning to break free from any bondage fabricated by ignorance, from the feeling of “I” (ego) to the fetters of the body, through the realization of our authentic nature.” (Viveka-cūḍāmaṇi, verse 27)mumukṣutvam mokṣecchā “Mumukṣutva is the yearning for liberation.” (Vedānta-sāra, verse 25)Desire enslaves, whereas aspiration liberates. The latter constitutes the sublimation of the former. Although the destruction of desire is impossible, it can be radically transformed, or sublimated, into a sincere aspiration for freedom.This yearning of the soul is necessary on the spiritual path, so much so that one would say it is decisive. It is undoubtedly due to the grace which is manifested through the spiritual master and channeled through him:manda-madhyama-rūpāpiv

Each and every one of the branches of yoga offers different practices in order to create the appropriate situation in which this awakening to the self as the center and origin of all there is, could happen... Just as it is confirmed in the Bhagavad-gita (10.8):

Her mind is pure (Śuddha-citta)” Ṣaṭ-cakra-nirūpaṇa (32)Element: The element of the forehead center is the mind, which, when looking towards the relative, is the center of knowledge, but wheninteriorizingand mergingin its source and origin,gives rise to wisdom.Power associated with this center: The possibility to enter into and take another body. Acquisition of mystic powers.Color: whiteEsoteric symbolism of the chakra:Number of petals: 2Mantras of the petals: Kṣaṁ and HaṁMantra of the chakra: OṁShape of themaṇḍala:roundThe diagram of the ājñā-cakra has two petals which represent the two eyes with which we perceive physical reality. Similarly, between both there lies a circle that represents the third eye and the eye of the soul, which is the place where all duality fuses, to be converted into integrated consciousness. The two petals of this center arealsosaid to represent the ātma and the Paramātma. The letters of these two petals are Kṣaṁ and Haṁ. These two letters are the bīja-mantras of Śaktiand Śiva. The two petals are also said to represent the iḍā and piṅgalānāḍīs which are found here in the same place and merge with the principal nāḍ īor suṣumnā-nāḍī, before ascending to the sahasrāra-cakra, where there is the experience of the fourth state or turīya, a state that lies beyondthe other three states, which are jagrat (state of vigilance) svapna (sleep with dreams) and suṣupti (deep sleep). The vibration of the heart of the center has its own mantra, which is Oṁ.Loka or plane:Tapo-loka or Tapa, the plane of austerity.Sense: the mind or the cognitive functions.Gland: pituitary, also known as the hypophysis.Sensory organ or jñanendriya: the mindMotor organ or karmendriya: mindNāḍī :iḍāandpiṅgalāVāyu: prāṇa, apāna,vyāna, samānaandudānaKoṣa: vijñana-mayaG

The sacred Ṛg-veda (10.191.2) advises coherence, both individual and collective:

” Sound is manifested by passing through different levels or stages, from the subtle to the gross, until it is perceived by human beings on the physical plane. Each one of these levels is related to a specific plane of consciousness. Therefore only a highly spiritually elevated soul orManishi perceives the complete gamut of sound.1. Para: Is transcendental sound, also called Rava Shabda, because it comprises a sound condition at a level beyond the mind, and therefore impossible for the physical senses to perceive. It is the power of the Devi or Ambika Shakti. Para represents consciousness at its trancendental level, or turiya.2. Pashyanti: The meaning of the word is “that which can be visualized.” On this level, enlightened beings perceive sound not only as sound waves, but as color and form. Pashyanti is a vehicle of Iccha Shakti, the power of the will. It belongs to the causal plane or Karana Loka, therefore it operates as telepathic communication in the causal body or Karana Sharira. Pashyanti corresponds to consciousness in the state of deep sleep or the third state called Sushupti. Its seat is the Manipura Chakra.3. Madhyama: The meaning of the word madhyama is “between” or “middle”, it refers to the expression of sound in the intermediate state. The reason why it is called intermediate is that it exists between the states of sushupti or deep sleep, and jagrat or wakefulness.Madhyama is related to consciousness at the level of sleep with dreams or swapna. It is the subtle internal conversation accompanying most people most of the time. Through this interior monologue we interpret the world that we perceive through our senses. . Madhyama is an expression of jñana śakti or the power of knowledge. It is sound at the astral level or sukshma, it manifests as clairaudience in the astral body or sukshma sharira. It corresponds to the heart center or anahata chakra.4. Vaikhari: Refers to langage on its coarsest level or sthula. It is language as we know it on our physical plane, and therefore it is expressed in the sthula sharira, or the physical body.

It is a survival mechanism that provides food, defense, protection and sex, and therefore it is very useful and advantageous in satisfying our basic necessities or in situations of danger. However, the instinctive mind can also be highly problematic in other circumstances, because when one reacts from this level, responses from memories of less-developed past lives can lead to irrational behavior. From here we derive many of our fears, territorial needs and the urge to belong to a social group, which makes us feel we are part of the herd. There are many who relate to others and everything around them from this instinctive plane. 2.        The intellectual or rational mind carries out the function of reasoning on the intellectual plane, by assembling different facts, analyzing them, and arriving at a final conclusion. This faculty of thinking and intelligence only manifests itself in the human being. The four most important processes of the intellectual plane are: belief, reasoning, knowledge and faith. Self-inquiry or ātma-vicāra also emerges from this mind, with the question “Who am I?” One begins to grasp the limitations of the mind at this level, in the sense that the enormous intellectual effort invested in trying to understand the Truth can only lead to the understanding that the mind can never transcend itself. The efforts of the rational mind can only deliver us to the threshold of intuition. Therefore, the intellect should never be accepted as the final stage of the evolutionary process, as it is only a bridge between the instinct and the intuition.3. The super-conscious or intuitive mind is not mere knowledge or information, but wisdom. Although the intuition transcends logic, it does not necessarily invalidate or contradict it. The intuition is the radiance of the light of the soul. This intuitive wisdom does not originate from our memory, or from any exterior element, but emanates directly from the cosmic intelligence; thus it is called divyā-dṛṣṭi, “divine vision, or divine wisdom.” On this level we discover that facts which had appeared real are illusory. The apparent conflict between the personal and the impersonal vanishes, and truths that are impossible to understand with the intellect become self-evident.

aham sarvasya prabhavo,

15. Dhyāna or meditation: The path of mantra-yoga offers multiple opportunities for us to sustain our attention, concentrate and meditate. The essence of dhyāna is observation without the intervention of the mind. It consists in observing all that it is possible to observe. It is to to observe what is, as it is.dhyānam iṣṭa-svarūpasyavedanaṁ manasā khaludhyānam eva hi jantūnāṁkāraṇaṁ bandha-mokṣayoḥ“The knowledge of the form of iṣṭa-devatā through one’s own mind is called dhyāna. Dhyāna alone is the cause of knowledge and emancipation of man.” (Mantra-yoga-saṁhitā, 80.30)dhyāyed yathā yathā ’’tmānaṁtat-samāptis tathā tathādhyātvaivātmani saṁsthāpyonānyathā ’’tmā ‘vaśo bhavet“As the self-concentration (ātma-dhyāna) of a person increases gradually, so he attains the samādhi. The ātmā can be subjugated only though dhyāna – there is no other way for this.” (Mantra-yoga-saṁhitā, 80.31) evam eva hi sarvatrayat-prasaktas tu yo naraḥtathā “tmā so ‘pi tatraivasamādhiṁ samavāpnuyāt“In this manner wherever the ātmā of a person becomes devoted, there the person attains samādhi.” (Mantra-yoga-saṁhitā, 80.32)abhinnatāṁ yathā gacchennadyambu jaladhi-sthitamtathā “tmā ‘bhinna evātratad-bhāvaṁ samavāpnuyāt“Just as the water of a river becomes one with seawater after falling in the sea – that is, the river water then loses its independent existence; so also after obtaining the state of tad-bhāva (becoming that) the ātmā of a person becomes one with Him.”" (Mantra-yoga-saṁhitā, 80.33)16. Samādhi or enlightenment:samādhir layayogasyamahālaya itīritaḥhaṭhasya ca mahā-bodhoyathā yoga-parayaṇaiḥtathaiva mantra-yogasyamahā-bhāvaḥ prakīrtitaḥ“Just as the samādhi of laya-yoga is called mahālaya and the samādhi of haṭha-yoga called mahā-bodha so the sāmadhi of mantra-yoga is called mahā-bhāva.”” (Mantra-yoga-saṁhitā, 81.

Collective Integration: We are not a part of human society; rather, we are society. We are this madness that we ourselves have created. Materialism, terrorism, exploitation and violence are nothing more than some of the symptoms of our division and lack of coherence. We condemn wars, delinquency and domestic violence, but we are part of what we condemn.

mattah sarvam pravartateiti matva bhajante mam,

1):śivaḥ śaktyā yukto yadibhavati śaktaḥ prabhavituṁna ced evaṁ devo na khalukuśalaḥ spanditum api“If Śiva is united with Śakti, He can be powerful. If not, Lord Śiva is even unable to move.”The tantric vision of life describes a mystic paradox: an indivisible Pure Consciousness, Brahman, that is divided and separated, giving place to He and She, the positive and the negative, the cognitive and the operative, the static and the dynamic, this and that, from which everything is understood in the context of the masculine and feminine. The dual world of relativity is nothing more than a continuous relationship of harmony and equilibrium between both aspects, which seem at first to be opposed, but are in fact complementary.According to the focus of the tantric scriptures, the creative power or capacity to create- the śakti- is specifically expressed in the sexuality of the human being and in his aspiration to reunite the two genders. It is the universal manifesting on the individual plane, the Absolute in the relative.Tantra aspires to awaken us to the truth that the origin of the illusory multiplicity is derived from a single source in which the opposites are reconciled. The tantric path points towards harmony between the principle of nature, or prakṛti, and the spiritual principle, or Puruṣa, the subject Aham, (I) and the object, Idam (This).Only this wisdom can help us create the appropriate situation that lets us observe ourselves immersed in this divine game of the relativity of the opposites, without the attitude of repression so characteristic of certain religious institutions. The search for a harmony with the body- and not a conflict with it – allows us to go beyond the opposites. What is interesting about this path is that, little by little, it is transformed into a movement that ultimately reverses the direction of the cosmic manifestation, and culminates in the fusion of Śakti -or the blessed creative energy- with her source, or Śiva, the union between the feminine (yoni) and the masculine (liṅga).T

यत्प्राप्य न किञ्चिद् वाञ्चति न शोचति न द्वेष्टि न रमते नोत्साही भवति। ५yatprāpya na kiñcid vāñchati na śocati na dveṣṭi na ramate notsāhī bhavati |Translation:Having realizad that, nothing more is desired; (he) is free from pain and hatred; (he) does not rejoice at anything; (he) does not act motivated egoistically.Commentary:na kiñcid vāñchati or "nothing more is desired"...In the Bhagavata Purana, Canto 3, chapter 29, verse 13 we read the following:sālokya-sārñṭi-sāmépya-sārūpyaikatvam apy utadéyamānaṁ na gṛhṇantivinā mat-sevanaṁ janāḥWhich means:"The authentic devotee does not accept any kind of power or liberation - sālokya, sārñṭi, sāmépya, sārūpya or ekatva, neither if they are offered to him by God himself".one of the symptoms of God realization is that nothing more is desired...It is the detention of desires...Any desire is directed to some tomorrow, any desire had its goal in the future...The desires carry you away from the reality of here and now and situate you in an imaginary and illusory tomorrow, where they will be satisfied...The desires pull you into maya...To situate yourself in God is to situate yourself in the present moment, now is only joy... and if you watch you will see that there are two states: either you are in the present and you enjoy, or you desire and are directed towards that satisfaction of your desire in some future...Man lives with an illusory sensation that something is missing, he feels incomplete and this is the sensation which leads him to constantly look for acquiring earthly things, and becoming attached to them...Our crazy pursue of mundane objects and goals is originated in a profound sensation of being incomplete.

budha bhava-samanvitah

..Religion cannot be an effort which result will be love of God, this will form a mere calculative business...Prāpya or "to acquire" does not mean that if we comply with all the suggestions of Rupa Goswami and Prahlada Maharaja, the certain result will be the purest and highest divine love...Love is not some goods that can be bought with prayers and ceremonies, it is not the result of human manipulations...All these advices that we find in the sacred scriptures are suggestions that, when put into practice, help us create the internal ambience, the propitious atmosphere, so that divine love will occur...We can irrigate our garden, extract the weeds, fertilize the soil and so on... but we cannot pull the flowers or do something, that as a direct result of this action the flowers will come out to the surface, the lawn and the flowers grow by themselves... we can only help and create a propitious situation... and wait adequately...Which is to meditate...So, it is important to put things in their place, both are important, although there is nothing we can do in order to obtain divine love or enlightenment as a result, it is of essential importance to exert ourselves in creating the propitious situation so that divine grace could descend upon us...Sadhana opens us, makes us accessible...na śocati or "is not afflicted"... affliction is a mental creation, product of the attachment to the body and to anything which is illusorily connected to it...there is not possibility of sadness for a person who is submerged in the ocean of bliss and the nectar of devotion...In the Bhagavad Gita, Chapter 2, verse 11, Krishna says:śré-bhagavān uvācaaśocyān anvaśocas tvaṁprajïā-vādāṁś ca bhāñasegatāsūn agatāsūṁś canānuśocanti paṇḍitāḥWhich means:The blessed Lord said: While speaking wise words, you are so afflicted by what is not worthy of affliction. Those who are really wise are not afflicted neither by the living not by the dead.