pieces of advice from lahiri mahasay

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  • 8/20/2019 Pieces of Advice From Lahiri Mahasay

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    108 Pieces of Advice From Lahiri Mahasay

     

    1. Kriya is Truth, and the rest is false.

    2. Practicing Kriya is the study of the Vedas. Kriya is jagya [performance of

    Vedic rituals]. All should perform this jagya.

    . All !e"atas, gods, practice these Kriyas. #ne $ho practices Kriya is a

    !e"ata.

    %. #ne should practice Pranayama "ery seriously and sincerely.

    &. Kriya practice opens the 'ye of (isdom.

    ). The Kno$ledge of *rahma, the ultimate +elf, is attained y the practice

    of Pranayama.

    -. gnorance is remo"ed automatically $hen the Kriya practice is perfect.

    /. *y the practice of Pranayama, ignorance is dispelled and Kno$ledge of the

    +elf re"eals.

    0. #ne $ho does not see Kutastha [the inner +elf et$een the eyero$s]$ith the help of urus ad"ice in this physical ody is a lind person.

    13. That $hich sa"es one from the mind [restless reath], or manasa, is

    called 4antra5 that $hich sa"es one from the attachment of ody is called

    Tantra.

    11. The transcendence of inhaling and e6haling is called Keala Kumha7a.

    12. The practice of Khecharimudra rings "ictory o"er the senses.

    1. (hen the tongue is raised, the senses are sudued.

    1%. f one attains the staili8ed state in Khecharimudra, then he attains the

    state of samadhi.

    1&. #ne $hose Khechari is successful is fortunate.

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    1). #4 is radiant 9ight. (hen this 9ight is spread throughout the ody, all is

    seen5 then, there is no desire to spea7 and to loo7.

    1-. Air [*reath] is 9ord.

    1/. (hen one continues to refine ro$n sugar, finally it ecomes $hite.

    +imilarly, continued Kriya practice rings Pranayama to perfection.

    10. f one mo"es the reath [practices Pranayama] al$ays, reath ceases and

    ecomes tran:uil, sthira.

    23. The state of +thiratt"a, Tran:uility, is called ;oga.

    21. Practice Kriya as long as possile sitting in one asana at least once a day.

    22. f one stri7es the door $ith the re"erse air then it $ill open. This is

    called re"erse japam.

    [That is, tran:uili8ing apana, the restless reath of the lo$er centers, and

    ringing up at the dorsal center and then if one stri7es

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    20. t is difficult to e6press the state $hen the reath ecomes tran:uil,

    +thira.

    3. (hen the reath is tran:uil day and night, then, one reali8es the real

    state of ama 4antra.

    1. (hen the reath is tran:uil, it is the state of Kumha7a. (hen one sees

    #neself, it is called *rahmajnana, Bthe Kno$ledge of *rahma, the ultimate

    +elf.B

    2. There is no need to reath in or out. t is a much happier state5

    tran:uility is there5 this is *rahma.

    . #ne ecomes *rahma $hen one ecomes desireless

    [9ahiri 4ahasays meditati"e life $ith Kriya $as from 1/)1 to 1/-. The

    follo$ing dates are found in his noteoo7@

    %. 4ay 1, 1/- ? (hate"er one $ants to do, he can do.

    &. Cune 20, 1/- ? entered inside [the +pinal Dord] a little it.

    ). Culy 1), 1/- ? The senses distur today. must renounce all desires and

    dissol"e myself.

    -. The senses are ostructions5 Transcending them y the practice of

    Praanam and #m7ar Kriyas, today, ha"e to dissol"e perfectly. This is the

    only $or7 for me.

    /. t does not matter, if life departs from the physical ody. must

    practice Kriya $ith all my heart.

    0. Kriya practice rings di"ine $ealth, that is, +thiratt"a, the state of

    Tran:uility.

    %3. Aug 1, 1/- ? Eo$, al$ays remain in Kumha7a. This is the form of

    4ahade"a, 9ord +i"a5 head $as al$ays hea"y, the eyes $ere dra$n ao"e5

    this state does not rea7 $hen inhaling is done5 at that time, silence is "ery

    eneficial.

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    %1. #ne can see all the deities if one $ithdra$s the restless mind and ma7es

    in$ard himself in the Kutastha.

    %2. sa$ adhaji [consort of Krishna] at the ase of the inner +ound.

    %. The sun is Kali

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    [t may e mentioned here that each rhythm of Donsciousness of the see7er

    in the process of merging $ith the ultimate +elf is a state of deity, or

    de"ata till he merges completely in #neness $ith *rahma.]

    &-. #ct , 1/- ? am the sun, the 4ahade"a, the first cause.

    &/. Eo" 12, 1/- ? myself am 4ahapurusa Purusottam, Bthe great +elf, the

    supreme *eing.B

    &0. Aug 1&, 1/-% ? t is not possile to achie"e Ahaya pada, Bthe state of

    fearlessnessB $ithout the help of uru. #ne must hold onto #neself at the

    house of Tran:uility, $ithout $hich, one cannot achie"e the Ahaya pada, the

    eternal eali8ation of the ultimate +elf.

    )3. 4y form is e"ery$here5 there is noody e6cept me, and that form is inVoid. There is no day and night there.

    )1. f you ta7e shelter in me $ith true faith, then, ha"e to come to you.

    >o$ can stay far a$ayG

    )2. remain present near one $ho practices Kriya.

    ). f you $rite in re"erse order and see it in the mirror, it loo7s straight.

    +imilarly, if you ma7e re"erse the reath of the ody, then you $ill see

    +$arupa, the form of your self.

    )%. !ualism is the root of all suffering.

    )&. estless is manifestation, and +thiratt"a, Tran:uility, is 9ord +i"a.

    )). ;ou yourself do not 7no$ $hat $ill render you good.

    )-. f the strain is generated on the lips, throat, and teeth y the practice

    of Pranayama, then the 7no$ledge is called *ha7ti, or de"otion.

    )/. (hate"er one thin7s at the time of death, accordingly one ecomes

    that5 li7e$ise, if you ecome +atchitananda at the time of lea"ing the ody,

    then, you ecome yourself, the ultimate +elf.

    )0. (ho is KairG >e is sun, and he is *rahma, myself.

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    [These names are found from his noteoo7].

    -3. n +atyayuga 9ahiri 4ahasay $as orn as +atyasu7rita, in tretayuga he

    $as 4unindra5 in d$aparayuga Karunamaya5 and in 7aliyuga he $as Kair.

    9ater, he ecame +hyama Dharan.

    -1. f one meditates al$ays on the 9ord, all his other $or7s are ta7en care

    of y the 9ord >imself.

    -2. f people $ant to go a$ay, let them go a$ay5 ut you should remain firm

    in your practice. Then, at the end, you $ill go into the house of +thiratt"a,

    Tran:uility.

    -. The mo"ement is called $orld.

    -%. Applying ody, mind, and speech in action is called Ahingsa [Eon?

    "iolence].

    -&. Animals are enchanted y music5 if man is not attracted y the sound of

    #4, then he is an ass.

    -). *eyond the fi"e senses there is mind, that is reath5 eyond the mind

    there is uddhi, that is indu, or spot [in et$een the eyero$s]5 eyond the

    indu, *rahma, the ultimate +elf, is the Pure Void, and Hormless.

    --. (oman is the destroyer of man. !o not loo7 at her, at any cost.

    [The sun of the self, that is, sound, is referred to here as man5 and the

     jyoti, light of the self, is referred to as $oman. n other $ords, do not e

    interested in the play of jyoti, or de"elop attachment to the inner "isions5

    after all, "isions are secondary and are not inner eali8ation.

    [t is sound, #m, or Eada, $hich helps the see7er to go eyond indu and

    merge into #neness $ith *rahma, the ultimate +elf].

    -/. sa$ a pure Void, that is *rahma, the ultimate +elf. The mind must e

    dissol"ed in t.

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    -0. 4ind should not e made out$ard. (hats the enefit if the mind and

    the eyes are tran:uil and not the odyG Today, the reath does not come

    out, and a lot of addictions are generated.

    /3. 4erging in pure Voidness is called +amadhi.

    /1. *eyond Purusottam, the supreme *eing, there is *rahma, the ultimate

    +elf.

    /2. (ithout eing nis7ama, that is, totally detached, there is no possiility

    to e merged in *rahma.

    [(hen the seer destroys his character as seer and ecomes one $ith the

    ultimate +elf, then dualism is dissol"ed].

    /. Voidness $hich is inside "oidness is called great Voidness, *rahma.

    /%. +atyayuga is the After?effect?poise of Kriya5 tretayuga is the

    temporary After?effect?poise of Kriya5 d$aparayuga is to practice Kriya5

    and $hen one does not practice , it is 7aliyuga for him.

    /&. (hen one transcends *asu, desires, he ecomes !e", the 9ord5 that is,

    he ecomes *asude", or 9ord Krishna.

    /). #ne ecomes *asude" $hen the asanas, the desires, are transcended.>e is the 9ord.

    /-. A liar $ho cannot 7eep his $ord is not a good man5 his father, that is, his

    9ord is also no good.

    //. The essence of ama?mantra is to place the tongue into Talaya Kriya

    and continue to listen the sound of #m.

    /0. nside this ody there is another ody $hich is some$hat lac7.

    03. Kno$ledge of the ultimate +elf is to 7no$ #neself y oneself.

    01. 9oo7ing at the middle of the forehead, $hich is ao"e the nose and

    eyero$s, is a it difficult5 if one staili8es on this, he attains the state of

    +amadhi.

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    02. Till *hishma [grandfather of Kaura"a and Panda"a], that is, fear [in the

    light of Kriya *hisma means fear of practicing Kriya], recei"es three arro$s,

    that is, ida, pingala and susumna in his head [unite in the Kutastha], ne"er

    ecomes +thira, tran:uil5 #ne should practice Kriya courageously.

    0. Eoody is a sinner5 no one is holy either5 if the mind is put into the

    Kutastha, then, there is no sin5 other$ise, if the mind is out$ard, there is

    sin5 in other $ords, $hen the mind is not in the Kutastha, it is in sin.

    0%. The old father [*aaji] is 9ord Krishna.

    0&. sa$ +aptarsi, se"en ;ogis

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    [Tasting something is possile from the state of dualism. *ut if one ecomes

    one $ith *rahma, one ecomes *rahma himself. +o there is no possiility to

    taste *rahma. As a result, *rahma remains e"er untasted, Pure].

    13). !o not e idle. Practice Kriya. !o not $ait for ad"ice to practice Kriya.

    13-. '6haust your reath in practicing Kriya. '"entually reath $ill e

    +thira, Tran:uil.

    13/. All reali8ation is possile y the practice of the Hirst Kriya. #ne is

    re:uired to practice strictly according to the instructions recei"ed from

    ones uru personally.