Jumat, 03 September 2010

Prambanan, Candi Hindu Tercantik di Dunia

Candi Prambanan adalah bangunan luar biasa cantik yang dibangun di abad ke-10 pada masa pemerintahan dua raja, Rakai Pikatan dan Rakai Balitung. Menjulang setinggi 47 meter (5 meter lebih tinggi dari Candi Borobudur), berdirinya candi ini telah memenuhi keinginan pembuatnya, menunjukkan kejayaan Hindu di tanah Jawa. Candi ini terletak 17 kilometer dari pusat kota Yogyakarta, di tengah area yang kini dibangun taman indah.

Ada sebuah legenda yang selalu diceritakan masyarakat Jawa tentang candi ini. Alkisah, lelaki bernama Bandung Bondowoso mencintai Roro Jonggrang. Karena tak mencintai, Jonggrang meminta Bondowoso membuat candi dengan 1000 arca dalam semalam. Permintaan itu hampir terpenuhi sebelum Jonggrang meminta warga desa menumbuk padi dan membuat api besar agar terbentuk suasana seperti pagi hari. Bondowoso yang baru dapat membuat 999 arca kemudian mengutuk Jonggrang menjadi arca yang ke-1000 karena merasa dicurangi.

Kamis, 22 Juli 2010

History of Haryana - Mahabharat War

Mahabharat, (or Mahabharata as it is known in English), is the longest poem in the world, made up of 220,000 lines divided into 18 sections. It was written in Sanskrit, the ancient sacred language of India and it tells the story of a great battle that occurred about 3000 years back. It was on the banks of river Saraswati that saint Ved Vyas wrote Mahabharat, approximately in 900 BC. Lord Krishna preached 'Bhagvad Gita', the gospel of duty, to Arjun at the on set of the great battle of Mahabharat. Since then, this profound philosophy of the supremacy of duty has became the foundation of Hinduism, Indian culture and thought. The Mahabharat knows Haryana as "Bahudhhanyaka" - The land of plentiful grains, and "Bahudhana" - The land of immense riches.

Dhritarashter and Pandu were born to Bhisham's brothers. Dhritarashter was born blind and though the elder, he had to forfeit his claim to the throne due to this physical defect. Pandu became king. Of the two brothers Dhritarashter married Gandhari, whereas Pandu, the younger had two wives, Kunti and Madri. Gandhari was so devoted to her husband that she bandaged her eyes, not to enjoy anything that she could not share with her royal husband, and thus remained voluntarily blind for life. She became the mother of the Kouravs, 100 in total, whereas Kunti got three sons and Madri two.

Dasavatara: Sepuluh Avatar Dewa Vishnu

Agama Hindu menyatakan bahawa adanya Dasa Avatar yang sangat terkenal di antara avatar-avatar lainnya. Dasa Avatar adalah sepuluh Avatar yang diyakini sebagai penjelmaan material Dewa Vishnu dalam misi menyelamatkan dunia. Dari sepuluh Avatar, sembilan diantaranya diyakini sudah pernah menyelamatkan dunia, sedangkan satu di antaranya, Avatar terakhir (Kalki Avatar), masih menunggu waktu yang tepat (konon pada akhir Kali Yuga) untuk turun ke dunia. Kisah-kisah Avatar tersebut terangkum dalam sebuah kitab yang disebut Purana.

Sepuluh Avatar itu adalah:

http://ms.wikipedia.org/wiki/Avatar

Senin, 19 Juli 2010

JEJAK Tantra di INDONESIA

Mungkin sebagian dari kita masih ada yang kurang paham: apa Tantrayana itu, agama atau sekte dari sebuah agama? Lalu, adakah hubungannya dengan Buddha atau Hindu? Tentu ada karena ternyata Tantrayana merupakan perkembangan dari agama Hindu-Siwa dan Buddha itu sendiri. Maka dari itu, mari kita telusuri sekilas sejarah kemunculan Tantrayana ini.
Perpaduan Hindu Siwaisme dengan Buddha Mahayana
Dasar-dasar paham Tantra sebenarnya telah ada di India sebelum bangsa Arya datang di India, jadi sebelum kitab Weda tercipta. Pada masa itu, di peradaban lembah Sungai Sindu, cikal-bakal paham Tantra telah terbentuk dalam praktik pemujaan oleh bangsa Dravida terhadap Dewi Ibu atau Dewi Kemakmuran. Dalam salah satu seloka lagu pujaan, Dewi ini dilukiskan sebagai penjelmaan kekuatan (sakti) penyokong alam semesta. Timbullah paham Saktiisme, atau disebut jugaKalaisme, Kalamukha, atau Kalikas (Kapalikas), yang dianut oleh penduduk asli India tersebut. Karena pengikut sekte ini kebanyakan penduduk asli India, maka oleh bangsa Arya disebut Sudra Kapalikas.

GANESHYA (GANAPATI)

Vinneka Tunggal Eka

Ganeshya pada mulanya tersirat di Reg-Veda sebagai seorang dewa minor dengan sebutan Vinayaka.Di masa itu dewa pengetahuan ini belum terwujud secara keseluruhan, namun lama kelamaan Hindhu (sanatana) Dharma berevolusi secara pesat dari berbagai system ritual vedik mengarah secara pasti dan positif ke suatu pemahaman akan Tuhan Yang Maha Esa dan Abadi,Yang serba Maha Alam segala-galanya. Oleh sebab itu maka wujud Ganeshya sebagai maha-dewapun lalu tampil sebagai manifestasi ilmu pengetahuan duniawi dan spiritual, sekaligus menggantikan posisi Hyang Brahman yang makin lama makin tidak popular, demi menunjang perjalanan hidup umat dharma pada zaman kali-yuga ini. Sebagai maha-dewa, Ganeshya kemudian disejajarkan dengan orang tuanya. Berbagai candi Shiva di India, Indonesia dan berbagai tempat lainnya memposisikan Ganeshya di bagian depan candi, kemudian Durga di tengah agak ke atas, dan candi Shiwa di belakang pada posisi tertinggi, namun dalam wujud Lingga-Yoni. Semua posisi ini menunjukan bahwa untuk mencapai penyatuan atau pemahaman Moksha diperlukan dasar pengetahuan (widya) yaitu Ganeshya dengan gadingnya yang retak (shasira-widhi berbagai ritual,hal-hal yang tidak abadi) dan juga dibutuhkan widya (jalan Ilahi yang benar dan hakiki),yaitu gading yang sempurna.

Namun tanpa Bunda Penuntun (yaitu Durga, Maya, semesta, kehidupan duniawi ini), maka seorang tidak akan mungkin mencapai penyatuan dengan Brahman Yang Maha Esa (Shiva itu sendiri),yang disimbolkan dalam bentuk Lingga-Yoni (positif-negatif,dari-Nya mengalir air kehidupan ini, diayomi dan kemudian kembali di daur-ulang demi mempersiapkan kehidupan berikutnya). Proses tersebut berlaku untuk semua yang eksis, baik itu setitik debu ataupun buana agung yang semesta ini. Namun untuk menghayati semua ajaran adiluhung ini diperlukan wahana penuntun atau medium antara manusia dan para dewa, antara manusia dengan alam semesta dan sekitarnya. Medium tersebut adalah ilmu pengetahuan dalam arti seluas-luasnya.

Rabu, 07 Juli 2010

Avatars


In Hinduism, an avatar is the incarnation (bodily manifestation) of an Immortal Being, or of the Ultimate Supreme Being. It derives from the Sanskrit word Avatâra which means "descent" and usually implies a deliberate descent into mortal realms for special purposes. The term is used primarily in Hinduism, for incarnations of Vishnu the preserver, whom many Hindus worship as God. The Dasavatara (see below) are ten particular "Great" incarnations of Vishnu.

Unlike Christianity, and Shaivism, Vaishnavism believes that God takes a special human form whenever there is a decline of righteousness and rise of evil (from the Bhagavad Gita). Lord Krishna, according to Vaishnavism an avatar of Vishnu, famously said in the Gita: “For the protection of the good, for destruction of evil, and for the establishment of righteousness, I come into being from age to age.” (Bhagavad Gita, Chapter 4, verse 8.)

The word has also been used by extension by non-Hindus to refer to the incarnations of God in other religions, notably Christianity, for example Jesus.

According to Kiara Windrider, in her book "Fire from Heaven: Dawn of Golden Age" , an avatar can be referred as one who comes to earth in response to humanity’s call when there is a certain level of stagnation. Windrider writes that an avatar is the descent of higher consciousness and that it need not necessarily be a spiritual being. For instance, she asserts that Gandhi was an avatar of non-violence, and Einstein was an avatar of physics and that any higher consciousness taking birth can be called an avatar.

Contents

bullet 1 Beliefs and significance
bullet 2 The ten Avatars or Dasavatara
bullet3 The 25 Avatars of the Puranas
bullet 4 Types of avatars
bullet 5 The Ninth Avatar: Balarama or Buddha?
bullet 6 Symbolism
bullet 7 List of other avatar claimants
bullet 8 Recommended Reading

Beliefs and significance

The philosophy reflected in the Hindu epics is the doctrine of the avatar (incarnation of Vishnu or God as a human being). The two main avatars of Vishnu that appear in the epics are Rama, the hero of the Ramayana, and Krishna, the friend of the Pandavas in the Mahabharata. Unlike the superhuman devas (gods) of the Vedic Samhitas and the abstract Upanishadic concept of the all-pervading and formless Brahman, the avatars in these epics are the human intermediaries between the Supreme Being represented as Saguna Brahman and mere mortals.

This doctrine has had a great impact on Hindu religious life, for to many it means that God has manifested Himself in a form that could be appreciated even by the least sophisticated. Rama and Krishna have remained prominent as beloved and adored manifestations of the Divine for thousands of years among Hindus. The Upanishadic concept of the underlying unity Brahman is revered by many to be the pinnacle of Hindu thought, and the concept of the avatars has purveyed this concept to the average Hindu as an expression of the manifestation of the Hindu's highest single divinity as an aid to humanity in dark times. The Hindu cycle of creation and destruction contains the essence of the idea of "avatars" and indeed relies on a final avatar of Vishnu, that of Kalki, as the final destructive force at the end of the world.

Rama and Krishna are not the only divine avatars in Hindu traditions. Hinduism includes the belief that the divine has taken human (and prior to the emergence of humankind, animal) forms here on earth many times. Little is known of any appearance as an avatar by Brahma or Shiva, but emanations of Vishnu have appeared a number of times. Some Hindus, based on the Ramayana, aver that Shiva incarnated once as the monkey-god Hanuman. Hanuman is more well-known as the son of Vayu, the deva of wind or his emanation. (Hanuman lived in a the jungle often called Vaanar, which means people who live in the jungle), and was one of the greatest devotees of Vishnu.


The ten Avatars or Dasavatara

The Maha Avatara (Great Avatars) of Vishnu are usually said to be ten and this is popularly known as the Dasavatara (dasa (dasha) in Sanskrit means ten):

  1. Matsya, the fish
  2. Kurma, the tortoise
  3. Varaha, the boar
  4. Narasimha, the Man-Lion (Nara = man, simha = lion)
  5. Vamana, the Dwarf
  6. Parashurama, Rama with the axe
  7. Rama, Sri Ramachandra, the prince and king of Ayodhya
  8. Krishna (meaning dark or black; see also other meanings in the article about him.)
  9. Balarama (meaning one who holds a plough) or Buddha (see below)
  10. Kalki ("Eternity", or "time", or "The Destroyer of foulness"), who is expected to appear at the end of Kali Yuga, the time period in which we currently exist, which will end in the year AD 428899.


The 25 Avatars of the Puranas

The literature of the Puranas list twenty-five avatara of Vishnu. A description of these is found in the Bhagavata Purana, Canto 1.

1) Catursana 2) Narada 3) Varaha 4) Matsya 5) Yajna 6) Nara-Narayana 7) Kapila 8) Dattatreya 9) Hayasirsa 10) Hamsa 11) Prsnigarbha 12) Rsabha 13) Prithu 14) Narasimha 15) Kurma 16) Dhanvantari 17) Mohini 18) Vamana 19) Parasurama 20) Raghavendra 21) Vyasa 22) Balarama 23) Krishna 24) Buddha 25) Kalki

Types of avatars

bulletThere are two type of avatars, primary avatars and secondary avatars. The most common type of primary avatars are called Svarupavatars, in which He manifests Himself in His Sat-cid-ananda form. In the primary avatars, such as Narasimha, Rama and Krishna, Vishnu directly descends. The Svarupavatars are subdivided into Amsarupavatars and Purna avatars. In Amsarupavatars, Vishnu is fully present in the person of the organism but He is manifest in the person only partially. Such avatars include the first five avatars from Matsya to Vamana except for Narasimha. Narasimha, Rama and Krishna, on the other hand, are types of Purna avatars, in which all the qualities and powers of the Lord are expressed. Narasimha and Rama are also additionally considered to be Lila avatars.
bulletOther avatars are secondary avatars, such as Parashurama in which Vishnu does not directly descend. Parashurama is the only one of the traditional ten avatars that is not a direct descent of Vishnu. There are two types of secondary avatars: 1) Vishnu enters a soul with His form. (e.g., Parashurama) or 2) Vishnu does not enter a soul with His own form, but gives him extraordinary divine powers. (e.g., Veda Vyasa.) The secondary avatar class is sometimes called Saktyamsavatara or avesha avatar.
bulletNote that the secondary avatars are not worshipped. Only the direct, primary avatars are worshipped. However, in practice, the direct avatars that are worshipped today are the Purna avatars of Narasimha, Rama and Krishna. Krishna, among most Vaishnavites, is considered to be the highest kind of Purna avatar. However, followers of Chaitanya, in particular, ISKCON, and followers of Vallabhacharya differ philosophically from other Vaishnavite schools and consider Krishna to be the ultimate Godhead, and not simply as an avatar. In any event, all Hindus believe that there is no difference between worship of Vishnu and His avatars as it all leads to Him.
bulletThe Dali Lama is believed by many Buddhists (especially Tibetan Buddhists) to be an avatar or incarnation of Kuan Yin, Avalokiteshvara, Chenrezig), the Bodhisattva of compassion.
bulletA number of people in more recent times have claimed to be an avatar, for example Meher Baba. See list of other avatar claimants.

The Ninth Avatar: Balarama or Buddha?

Balarama is the ninth avatar according to Puranic tradition. Scholars believe that with the increase in popularity of Buddhism in India, some time in the latter half of the first millennium CE, a belief that Buddha is the ninth avatar gained prominence as an example of the remarkable ability of Hinduism to assimilate other ideas and cultures and it ultimately contributed to the decline of Buddhism in India. Vaishnava poet Jayadeva Gosvami (12th century) in his famous Dasavatara stotra from Gita Govinda glorifies both Balarama (as 8th avatar) and Buddha (as 9th avatar).

Buddha is therefore often referred to as Buddhadev ("Divine Buddha") by many Hindus. Buddhists, however, do not consider Buddha to be an avatar. A prominent contemporary Hindu thinker who considered Buddha an avatar was Sarvepalli Radhakrishnan.

Following Madhva, followers of Tattvavada, a/k/a Dvaita do consider Buddha to be an avatar. His preachment of heterodox views (i.e., rejecting the Vedas, etc.) is considered as intended to cause delusion to the demonic and unworthy. Balarama is considered one of the ten avatars by Gaudiyas and Srivaishnavas, but in North India and in Dvaita he is an incarnation of Vishnu's serpent Adi Sesha rather than of Vishnu himself.

A listing of the ten avatars showing Buddha rather than Balarama is available in the Mahabharata. The former is also mentioned in the Bhagavata Purana as an avatar.

Symbolism

Many claim that the ten avatars represent the evolution of life and of mankind. Matsya, the fish, represents life in water. Kurma, the tortoise, represents the next stage, amphibianism. The third animal, the boar Varaha, symbolizes life on land. Narasimha, the Man-Lion, symbolizes the commencement development of man. Vamana, the dwarf, symbolizes this incomplete development. Then, Parashurama, the forest-dweller, connotes completion of the basic development of humankind. The King Rama signals man's ability to govern nations. Krishna, an expert in the sixty-four fields of science and art according to Hinduism, indicates man's advancement to cultural concerns. Buddha, the Enlightened one, symbolizes the enlightenment and spiritual advancement of man. Note that the time of the avatars does not necessarily indicate much; kings ruled long before Rama and science was pursued long before Krishna. The avatars represent the order, and not the time, of these occurrences, according to certain Hindus. The animal development connotations bear striking resemblances to the theory of Evolution.

List of other avatar claimants

Apart from the ten traditional avatars of Hinduism some other persons claimed to be avatars or are believed to be avatars by their followers.

bulletAyya Vaikundar ,According to Akilattirattu Ammanai the religious book of Ayyavazhi,Lord Vaikundar arose from the sea as the Avatar of Narayana.
bulletBuddha accepted as an avatar by some Hindus, for example by Sarvepalli_Radhakrishnan
bulletChaitanya (1486 - 1534) is claimed to be an avatar of Krishna by the Gaudiya Vaishnavism denomination
bulletShirdi Sai Baba (18??-1918) some of his followers believed him to be an avatar of Dattatreya
bulletMeher Baba (1894- 1969)
bulletSathya Sai Baba (born circa 1926-1929) claims to be an avatar of Shiva, Shakti and Krishna
bulletAdi Da (1939- ) claims to be the Kalki avatar
bullet Ramakrishna Paramahamsa (1836-1886) claimed as an avatar of Vishnu by Vedantists
bulletSamael Aun Weor (1917 - 1977) claimed as the real Kalki Avatar and Buddha Maitreya
bulletNarayani Amma claimed as the real Narayani Avatar]
bulletMother Meera (1960-) claims to be an Avatar of Adipara- Shakti

Adapted with permission from Wikipedia.

http://www.thaiexotictreasures.com/avatars.html

Vigyan Bhairav Tantra

"Techniques of Going Beyond Consciousness"

112 Techniques of Meditation From The Ancient Indian Text

Buddhists learned from Vigyan Bhairav. Sufis also have such exercises; they are also borrowed from Vigyan Bhairav. Basically, this is the source book of all techniques which are known all over the world."
OSHO,
The Book of Secrets, p. 232



One of the most ancient texts and meditation manuals is Shiva's 5000-year-old Vigyan Bhairav Tantra, which is concerned with how to go beyond the mind, to attain glimpes of the consciousness which exists apart from the mind. It is here that one should not be identified with the mind, and this is the fallacy of the West; that we are our minds. For us not to be identified with our minds, to know that the mind is only a moving process, like walking, but not the same as our consciousness, this is the message of the Vigyan Bhairav Tantra. And all the techniques of meditation are not concerned with how the mind operates, but rather are concerned only about how to find the door outside the mind to find the open sky of consciousness.

The very setting is most amazing. Unlike the neurotic anti-sex fundamentalism of monotheism, primarily Christianity, Islam and all repressive teachings, the setting here is Shiva speaking to Diva, while she is sitting in intercourse on his lap! Tantra sex is a valley of relaxation that energizes each person, verses what we know as sex to be; a peak of energy that is to be released. The words of the
Vigyan Bhairav Tantra were originally written in a love language of depth we have yet to fully understand. And in such love, like meditation and death, there is a complete surrendering and letting go to the Tao. This is the setting of the Vigyan Bhairav Tantra.

Complete surrendering itself needs no methods, no techniques, however it is the question of how to surrender, thus the techniques.

Osho, from his commentary on the Vigyan Bhairav Tantra, in the Book of Secrets, under a section commenting on the stop techniques, writes:

"Gurdjieff made these (stop) techniques very well-known in the West, but he was not aware of Vigyan Bhairav Tantra. He learned these techniques in Tibet from Buddhist lamas. He worked on these techniques in the West, and many, many seekers came to realized the center through these techniques. He called them stop exercises, but the source of these exercises is Vigyan Bhairav Tantra.


Buddhists learned from
Vigyan Bhairav. Sufis also have such exercises; they are also borrowed from Vigyan Bhairav. Basically, this is the source book of all techniques which are known all over the world." p. 232


This is the Paul Reps' version, first printed in Zen Flesh, Zen Bones.


Devi Asks:

O Shiva, what is your reality?
What is this wonder-filled universe?
What consttutes seed?
Who centers the universal wheel?
What is this life beyond form pervading forms?
How may we enter it fully,
above space and time,
names and descriptions?
Let my doubts be cleared!

Shiva replies:

1.
Radiant One, this experience may dawn between two breaths.
After breath comes in (down)
and just before turning up (out) - the beneficence.

2.
As breath turns from down to up,
and again as breath curves up to down -
through both these turns,
realize.

3.
Or, whenever in-breath and out-breath fuse,
at this instant touch the energy-less,
energy-filled center.

4.
Or, when breath is all out (up) and stopped of itself,
or all in (down) and stopped -
in such universal pause, one's small self vanishes.
This is difficult only for the impure.

5.
Attention between Eyebrows,
let mind be before thought.
Let form fill with breath essence
to the top of the head
and there shower as light.

6.
When in worldly activities, keep attention between two breaths,
and so practicing, in a few days be born anew.

7.
With intangible breath in center of forehead,
as this reaches the heart at the moment of sleep,
have direction over dreams and over death itself.

8.
With utmost devotion,
center on the two junctions of breath
and know the knower.

9.
Lie down as dead.
Enraged in wrath, stay so.
Or stare without moving an eyelash.
Or suck something and become the sucking.

10.
While being caressed, Sweet Princess,
enter the caress as everlassting life.

11.
Stop the doors of the senses when feeling the creeping of an ant.
Then.

12.
When on a bed or a seat,
let yourself become weightless,
beyond mind.

13.
Or, imagine the five coloured circles of the peacock tail
to be your five senses in illimitable space.
Now let their beauty melt within.
Similarly, at any point in space or on the wall -
untill the point dissolves.
Then your wish for another comes true.

14.
Place your whole attention in the nerve,
delicate as the lotus thread,
in the center of your spinal column.
In such be tansformed.

15.
Closing the seven openings of the head with your hands,
a space between your eyes becomes all-inclusive.

16.
Blessed One,
as senses are absorbed in the Heart,
reach the center of the lotus.

17.
Unminding mind, keep in the middle - until.

18.
Look lovingly at some object.
Do not go to another object.
Here in the middle of the object -
the blessing.

19.
Without support for feet or hands,
sit only on the buttocks.
Suddenly the centering.

20.
In a moving vehicle, by rhythmically swaying,
experience.
Or in a still vehicle,
by letting yourself swing in slowing invisible circles.

21.
Pierce some part of you nectar filled form
with a pin,
and gently enter the piercing
and attain to the inner purity.

22.
Let attention be at a place
where you are seeing some past happening,
and even your form,
having lost its present characteristics,
is transformed.

23.
Feel an object before you.
Feel the absence of all other objects but this one.
Then leaving aside the object-feeling
And the absence-feeling,
Realize

24.
When a mood against someone or for someone arises,
Do not place it on the person in question,
But remain centered.

25.
Just as you have the impulse
To do something,
Stop.

26.
When some desire comes, consider it.
Then, suddenly, quit it.

27.
Roam about until exhausted and then,
dropping to the ground,
in this dropping be whole.

28.
Suppose you are gradually being deprived
of strength or of knowledge.
At the instant of deprivation,
transcend.

29.
Devotion frees.

30.
Eyes closed,
See your inner being in detail.
Thus see your true nature.

31.
Look upon a bowl without seeing
The sides or the material.
In a few moments become aware.

32.
See as if for the first time
A beauteous person
Or an ordinary object.

33.
Simply by looking into the blue sky
Beyond the clouds,
The serenity.

34.
Listen while the ultimate mystical teaching is imparted.
Eyes still, without blinking,
at once, become absolutely free.

35.
At the edge of a deep well
look steadily into its depths until –
the wondrousness.

36.
Look upon some object,
Then slowly withdraw your sight from it,
Then slowly withdraw your thought from it.
Then.

37.
Devi,
Imagine Sanskrit letters in these
Honey filled foci of awareness,
First as letters,
The more subtly as sounds,
Then as most subtle feeling.
Then, leaving them aside, be free.

38.
Bathe in the center of sound,
As in the continuous sound of a waterfall.
Or, by putting the fingers in the ears,
Hear the sound of sounds.

39.
Intone a sound,
As AUM ??
Slowly,
As sound enters soundfulness,
So do you.

40.
In the beginning and
gradual refinement of the sound of any letter,
Awake.

41.
While listening to stringed instruments,
Hear their composite central sound;
Thus omnipresence.

42.
Intone a sound audibly,
Then less and less audibly
As feeling deepens
Into this silent harmony.

43.
With mouth slightly open,
Keep mind in the middle of the tongue.
Or, as breath comes silently in,
Feel the sound ‘HH’.

44.
Center on the sound ‘AUM’
Without any ‘A’ or ‘M’.

45.
Silently intone a word ending in ‘AH’.
Then in the ‘HH’,
Effortlessly, the spontaneity.

46.
Stopping ears by pressing
And the rectum by contracting,
Enter the sound.

47.
Enter the sound of your name
And, through this sound,
All sounds.

48.
At the start of sexual union
Keep attentive on the fire in the beginning,
And so continuing,
Avoid the embers in the end.

49.
When in such embrace your senses are shaken as leaves,
Enter this shaking.

50.
Even remembering union,
Without the embrace,
Transformation.

51.
On joyously seeing a long-absent friend,
Permeate this joy.

52.
When eating or drinking,
Become the taste of food or drink,
And be filled.

53.
O lotus eyed one,
Sweet of touch,
When singing, seeing, tasting,
Be aware you are and discover the
Everliving.

54.
Wherever satisfaction is found,
In whatever act,
Actualize this.

55.
At the point of sleep,
When the sleep has not yet come
And the external wakefulness vanishes,
At this point Being is revealed.

56.
Illusions deceive,
Colors circumscribe,
Even divisibles are indivisible.

57.
In moods of extreme desire
Be undisturbed.

58.
This so-called universe
Appears as a juggling,
A picture show.
To be happy, look upon it so.

59.
O Beloved,
Put attention neither on pleasure nor on pain,
But between these.

60.
Objects and desires
Exist in me as in others.
So accepting,
Let them be transformed.

61.
As waves come with water
And flames with fire,
So the Universal waves with us.

62.
Wherever your mind is wandering,
Internally or externally,
At this very place, this.

63.
When vividly aware
Through some particular sense,
Keep in the awareness.

64.
At the start of sneezing, during fright,
In anxiety, above a chasm, flying in battle,
In extreme curiosity, at the beginning of hunger,
At the end of hunger,
Be uninterruptedly aware.

65.
The purity of other teachings
Is an impurity to us.
In reality,
Know nothing as pure or impure.

66.
Be the unsame same to friend
as to stranger,
in honor and dishonor.

67.
Here is the sphere of change, change, change.
Through change consume change.

68.
As a hen mothers her chicks,
mother particular knowings,
particular doings,
in reality.

69.
Since, in truth,
Bondage and freedom are relative,
These words are only for those
Terrified with the universe.
This universe is a reflection of minds.
As you see many suns in water from one sun,
So see bondage and liberation.

70.
Consider your essence as light rays
From center to center up the vertebrae,
And so rises “livingness” in you.

71.
Or in the spaces between,
Feel this as lightning.

72.
Feel the cosmos as a translucent
ever-living presence.

73.
In summer when you see the entire sky
Endlessly clear,
Enter such clarity.

74.
Shakti,
See all space as if already
Absorbed in your own head
In the brilliance.

75.
Waking, sleeping, dreaming,
Know you as light.

76.
In rain during a black night,
Enter that blackness
As the form of forms.

77.
When a moonless rainy night
is not present,
close your eyes, see blackness.
So, faults disappear forever.

78.
Whenever your attention alights,
At this very point,
Experience.

79.
Focus on fire rising through your form
From the toes up
Until the body burns to ashes
But not you.

80.
Meditate
On the make believe world
As burning to ashes,
And become being above human.

81.
As, subjectively, letters flow into words
and words into sentences,
and as, objectively,
circles flow into worlds
and worlds into principles,
find at last these converging in our being.

82.
Feel: my thought, I-ness, internal organs – me.

83.
Before desire
And before knowing,
How can I say I am?
Consider.
Dissolve in the beauty.

84.
Toss attachment for body aside,
Realizing I am everywhere.
One who is everywhere is joyous.

85.
Thinking no thing
Will limited-self unlimit.

86.
Suppose you contemplate
Something beyond perception,
Beyond grasping,
Beyond not being – you.

87.
I am existing.
This is mine.
This is this.
O, beloved, even in such know illimitably.

88.
Each thing is perceived through knowing.
The self shines in space through knowing.
Perceive one being as knower and known.

89.
Beloved,
At this moment,
Let mind, knowing, breath, form,
Be included.

90.
Touching eyeballs as a feather,
Lightness between them opens into the heart
And there permeates the cosmos.

91.
Kind Devi,
Enter etheric presence
Pervading far above and below your form.

92.
Put mindstuff in such inexpressible fineness
Above, below and in your heart.

93.
Consider any area of your present form
As limitlessly spacious.

94.
Feel your substance,
Bones, flesh, blood,
Saturated with cosmic essence.

95.
Feel the fine qualities of creativity
Permeating your breasts
And assuming delicate configurations.

96.
Abide in some place endlessly spacious,
Clear of trees, hills, habitations.
Thence comes the end of mind pressures.

97.
Consider the plenum
To be your own body of bliss.

98.
In any easy position
Gradually pervade an area between the armpits
Into great peace.

99.
Feel yourself as pervading all directions,
Far, near.

100.
The appreciation of objects and subjects
Is the same for an enlightened
As for an unenlightened person.
The former has one greatness:
He remains in the subjective mood,
Not lost in things.

101.
Believe omniscient, omnipotent, pervading.

102.
Imagine spirit simultaneously
Within and around you
Until the entire universe spiritualizes.

103.
With your entire consciousness
In the very start of desire, of knowing, know.

104.
O Shakti,
Each particular perception is limited,
Disappearing in omnipotence.

105.
In truth forms are inseparate.
Inseparate are omnipresent being
And your own form.
Realize each as made of this consciousness.

106.
Feel the consciousness of each person
As your own consciousness.
So, leaving aside concern for your self,
Become each being.

107.
This consciousness exists as each being,
And nothing else exists.

108.
This consciousness is the spirit of guidance
Of each one.
Be this one.

109.
Suppose your passive form to be an empty room
With walls of skin – empty.

110.
Gracious One, play.
The universe is an empty shell
Wherein your mind frolics infinitely.

111.
Sweet heartened One,
Meditate on knowing and not-knowing,
Existing and non-existing.
Then leave both aside that you may be.

112.
Enter space, supportless, eternal, still.

Sources : http://www.escapefromwatchtower.com/vigyan.html