60 results for “Meditation”

No sooner did she enter within the proximity of Śiva than He came out of his meditation for a short while.

By these two processes one attains liberation, and therefore one should engage in meditation. At the end of the twelfth, on the forehead, between the eyebrows.

Leaving the fruit in his hand, he should lick his torso. From knowledge one attains meditation, and from meditation knowledge arises again.

Just as the blazing fire burns both the dry and the wet twigs, so also the fire of meditation burns in a trice both the auspicious and the inauspicious Karmans.

No holy centre is so efficacious as meditation; no penance, no sacrifice is equal to it. Hence one shall perform meditation strenuously.

Sūta said: He shall meditate on Śiva on his forehead; on Mahādeva (the great lord) in his lotus-like heart and in. the mind. The great lord is of the following description: He is devoid of impurities. He is unsullied. He is the quiescent Brahman in the form of knowledge. He has no specific characteristics. He cannot be particularly pointed out. He is minuter than the atom. He is splendid and supportless. He cannot be reflected upon. He is devoid of death and birth. He is liberation itself. He is ambrosial, imperishable and unborn. He is miraculous, the greatest and the largest bliss- He is devoid of defects and qualities. He is subtler than the subtlest, auspicious, self-cognizable, incomprehensible. He is the greatest lord identical with perfect knowledge. He is beyond the scope of sense-organs. He has no semblance. He is the greatest principle, greater than the greatest, devoid of conditioning adjuncts, comprehensible through meditation, non-dualistic, beyond all darkness and the greatest Being. The devotee should meditate in the umbilicus on Sadāśiva, the lord identical with devas.

Without transgressing the religious principles, Lord Rāmacandra, whose lotus feet are worshiped by devotees in meditation, enjoyed with all the paraphernalia of transcendental pleasure for as long as needed.

They indeed fall, those who think otherwise, for the sake of mastery; we do not enter (their) dwelling.

I perceived you with the mind, radiant among meditations, your own body born in the season of rains—may you arise, O young woman, bear offspring; be fruitful, prosper in progeny as you desire.

There is an excellent forest Dāruvana. There were many excellent sages there, great devotees of Śiva who were always engrossed in meditation on Siva.

Sūta said: By performing Homa with ghee alone all ailments are dispelled. Meditation, installation and due worship remove all ailments. This is the mode of installation of Aghora the great Ātman. Formerly this was mentioned by Nandin to the son of Brahmā[3] who was his disciple. O sages of good holy rites, by him it was mentioned to Vyāsa.

For a sage who has conquered his senses, breathing and mind, who is self-controlled and always absorbed in meditation on Me, what mystic perfection could possibly be difficult to achieve?

8.12 - 8.13 Subduing all the senses like ear etc., which constitute the 'doorways' for sense impressions, i.e., withdrawing them from their natural functions; holding the mind in Me, the imperishable 'seated within the lotus of the heart'; practising 'steady abstraction of mind (Dharana) which is called concentration or Yoga,' i.e., abiding in Me alone in a steady manner; uttering the sacred 'syllable Om,' the brahman which connotes Me; remembering Me, who am expressed by the syllable Om; and fixing his 'life-breath within the head' - whosoever abandons the body and departs in this way reaches the highest state. He reaches the pure self freed from Prakrti, which is akin to My form. From that state there is no return. Such is the meaning. Later on Sri Krsna will elucidate: 'They describe that as the highest goal of the Atman, which is not destroyed when all things are destroyed, which is unmanifest and imperishable' (8.2021). Thus, the modes of contemplation on the Lord by the aspirants after prosperity and Kaivalya (Atmann-consciousness) have been taught according to the goal they lead to. Now, Sri Krsna teaches the way of meditation on the Lord by the Jnanin and the mode of attainment by him.

15.15 Controlling everything by My will, I exist as 'the self in their hearts', namely, in the place from which springs knowledge, the root of activity and inactivity of all beings as also of the Soma and digestive fire. So the Srutis declare in the following texts: 'Entering within, He is the ruler of all things and the Self of all' (Tai. A., 3.11), 'He who, dwelling in the earth ৷৷. He who, dwelling in the self, is within the self ৷৷. who controls the earth' (Br. U. Madh., 3.7. 3. 22); 'The heart which is comparable to an inverted lotus-bud' (Ma. Na., 11.7); and 'Now, here, in the city of brahman, is an abode, a small lotus-flower' (Cha. U., 8.1.1). The Smrtis also declare thus: 'Visnu is the ruler of the whole universe, who permeates the universe' (V. P., 1.17. 20), 'He is the ruler of all, who is minutely small among those who are minutely small (Manu., 12.122); and 'He is the controller, the judge, the King, who is seated in your heart' (Ibid., 8.92). Therefore, the memory of all beings springs from Me alone. 'Memory' is knowledge springing from experience and its subtle impressions. They have for their contents past experiences. 'Knowledge' is determination of a thing through the senses, inference, the scriptures and intuitive meditation. This is also from Me. So does 'Apohana' too. 'Apohana' signifies the cessation of knowledge. 'Apohana' may also mean 'Uhana' (conjectural knowledge). Uhana is 'Uha' (conjecture). 'Uha' is that knowledge which is accessory to the actual means of knowledge (Pramana). It is done by determining whether that means of knowledge can be operative with reference to the particular subject-matter on hand, through the examination of the instruments of that means of knowledge (Pramana). This 'Uha' also comes from Me. Indeed 'I am to be known from all the Vedas,' for I am the inner ruler of Agni, Surya, Soma, Vayu, Sun and Indra and other divinities as their self. The Vedas are intent on speaking of them (i.e., the divinities). 'I am to be known from all the Vedas; for, terms like gods, men etc., signify the individual selves in them. I bring about the fruition of the Veda. 'Vedanta', here means the end, namely, the fruition, of Vedic injunctions like 'Let sacrifice be made to Indra' and 'Let sacrifice be made to Varuna.' For, all Vedas find their consummation in fruition. 'Antakrt' means grantor of fruits. The meaning is: 'I alone am the grantor of the fruition described in the Vedas.' This has been already declared in the verses beginning from, 'Whichever devotee seeks to worship with faith whatever form' and ending with, 'From that faith he gets the objects of his desire, granted in reality by Me alone' (7.21 - 22); and also 'I am the enjoyer and the only Lord of all sacrifices' (9.24). I am the knower of the Vedas; I know the Veda that speaks about Me. The sense is that he who speaks of the meaning of the Vedas as otherwise than this import, is not the knower of the Vedas. Therefore, listen from Me alone the meaning or the essene of the Vedas.

O lotus-eyed Lord, by concentrating one’s meditation on Your lotus feet, which are the reservoir of all existence, and by accepting those lotus feet as the boat by which to cross the ocean of nescience, one follows in the footsteps of mahājanas [great saints, sages and devotees]. By this simple process, one can cross the ocean of nescience as easily as one steps over the hoofprint of a calf.

Lord Kṛṣṇa, the Supreme Personality of Godhead, for whom the great masters of mystic meditation arrange a seat within their hearts, took His seat in the assembly of gopīs. His transcendental body, the exclusive abode of beauty and opulence within the three worlds, shone brilliantly as the gopīs worshiped Him.

If the vānaprastha is overtaken by old age and because of his trembling body is no longer able to execute his prescribed duties, he should place the sacrificial fire within his heart by meditation. Then, fixing his mind on Me, he should enter into the fire and give up his body.

One should logically consider the universe, which is situated within the Lord, and one’s own material body, which is composed of mind, speech and life air, to be ultimately products of the Lord’s illusory energy. Thus situated in the self, one should give up one’s faith in these things and should never again make them the object of one’s meditation.

For one who has properly realized My personal identity as the Supreme Godhead, what credit is there if his senses — mere products of the material modes — are perfectly concentrated in meditation? And on the other hand, what blame is incurred if his senses happen to become agitated? Indeed, what does it mean to the sun if the clouds come and go?

Lord Balarāma then sat down on the shore of the ocean and fixed Himself in meditation upon the Supreme Personality of Godhead. Merging Himself within Himself, He gave up this mortal world.

Without employing the mystic āgneyī meditation to burn up His transcendental body, which is the all-attractive resting place of all the worlds and the object of all contemplation and meditation, Lord Kṛṣṇa entered into His own abode.

Those who are engaged in their own dharma, austerity, meditation, and spiritual practices, are blessed by the Lord. I will remove their fears and sorrows.

Through knowledge that perceives the truth, through greater renunciation, and through intense meditation with austerity, one can attain self-realization.

Through pranayama, one can burn away impurities, and through dharana, one can eliminate sins. By practicing pratyahara, one can detach from attachments, and through meditation, one can attain divine qualities.

Due to the constant state of meditation, the qualities of illusion are turned away. One does not remember the self, as if awakened from a dream.

Then, having withdrawn from unfulfilled desires and having reached his own abode, that deity, with a mind now calm, sat in the meditation of the wood.

Through charity, austerity, sacrifices, and meditation, the highest good for men is attained by My satisfaction, as understood by the wise.

King Purūravā then left Agnisthālī in the forest and returned home, where he meditated all night upon Urvaśī. In the course of his meditation, the Tretā millennium began, and therefore the principles of the three Vedas, including the process of performing yajña to fulfill fruitive activities, appeared within his heart.

Jamadagni then ordered his youngest son, Paraśurāma, to kill his brothers, who had disobeyed this order, and his mother, who had mentally committed adultery. Lord Paraśurāma, knowing the power of his father, who was practiced in meditation and austerity, killed his mother and brothers immediately.

Of him alone is the set of lour Vāsudevas in the Vyaṣṭi form. It bestows liberation on the devotees of Viṣṇu engaged in worship through meditation.

Thus a long time elapsed. The excellent sage, sunk in great meditation did not wake up at all.

When the preceptor ank into meditation his disciples unable to get food deserted the sage, their preceptor, and went away.

On hearing it Viṣṇu performed a terrible penance, for a long time, following the path of meditation.

That Being Viṣṇu became enlightened, following the path of meditation. He was delightfully surprised. “O what is that True entity?”

That form can’t be directly expressed. It is without action and name. Without any sex-distinction it has become a liṅga. It is beyond the path of meditation.

By remembering the form of Lord Shiva, one burns away all sins. After rising from the meditation, the devotee should worship the Supreme Lord Shiva with devotion.

There is nothing superior to Dhyānayajña (meditation) which is the cause of true knowledge, since the yogin is able to see his favourite (deity) of equanimity through meditation.

Virtue or evil, sacrifice or Japa, meditation or rules regarding the same. By virtue of their learning they are free from base passions and physical changes and decays.

I invoke Lord Shiva, the one who is full of love for his devotees and brings immense bliss. After invoking him with these words, one should prepare a seat (for meditation) in reverence to Lord Sambhu.

Then I created the chief creation॥ 8॥ consisting of immobile beings with a delightful mind. At the bidding of Śiva, I continued my meditation in a detached spirit.