Narada Bhakti Sutras

I What Bhakti is
1. Now, therefore, we shall expound Bhakti.*
* (Now, therefore):  Their two words generally form a sort of introductory formula to announce the title of Sutra works in Sanskrit. The special implication here is perhaps that realisation of Truth is not of the head but of the heart, and therefore this work is under-taken to provide a practical guide to those who wish to approach God through Bhakti, the most natural path of all.
2. It is of the nature of the highest love for This One.*
* I prefer (for This One) to the two other readings (for Him), and (for that Unknown Being), for we are thus reminded of the profound truth that God being in our very heart, is nearest to us.
3. And of the  nature of immortal bliss.*
* The Sanskrit word 'Amrita' means both nectar and immortal. Bhakti is here described as a divine nectar the wholesome effects of tasting which are set forth in the three subsequent Sutras.
4. On attaining which, a man becomes perfect, immortal, satisfied for ever.
5. On gaining which one wants nothing, laments over nothing, hates nothing, delights in nothing, and is never enthusiastic over anything earthly.
6. Experiencing which one becomes exhilarated beyond self-control, stands perfectly still, and revels in the Self.*
* The true lover of God grows into His likeness and therefore shares with Him His perfections and partakes of His infinite joy.

II Bhakti no worldly desire
7. It is no worldly desire, for it is of the nature of suppression.*
* Thirst for divine life cannot be classed among the various desires for worldly objects, for the moment Bhakti dawns all desires vanish. The true lover of God looks to no reward even from God, but loves Him for love's sake.
8. Suppression means abandoning all worldly and Vedic activities.*
* The 'suppression' of desires referred to in the previous aphorism does not imply active fight with desires, for the more you fight desires the keener they become. We have only to stop adding fuel to the fire of desires. As further activities and undertakings cease, desires lose very much of their force.
9. And exclusive devotion to Him and indifference to all things that are obstacles to it.
10. 'Exclusive devotion' is abandonment of all other supports.*
* Until the aspirant has abandoned all so-called resources, he cannot learn to live in the consciousness of the one never-failing and never-exhausting source, namely God. Desires continue to worry him till then.
11. Indifference to obstacles consists in undertaking only such activities— whether of ordinary life or those enjoined in the Vedas —as are favourable to it.*
* This Sutra serves a double purpose. In the first place, it aims at restricting the activities which are recommended (in Sutra 8) to be given up. Only selfish activities are to be abandoned in order to get rid of desires. In the second place, it explains the indifference to obstacles of Bhakti referred to in Sutra 9. It is not a life of supine unconcern that is meant, but an active co-operation with divine plan. All works in a line with Bhakti are to be regularly performed. 

III Lite before and after the realisation of Bhakti
12. Even after firm establishment in divine resolve, the Scriptures are to be respected.*
* This and the two subsequent Sutras apply to the aspirant to Bhakti as well as to one who is already rooted in Bhakti.  The Scriptures being the Word of God, are for ever the lamp of life to a true Bhakta. Walking in the light of the Shastras is for him synonymous with harmony with Divine Order. To swerve even an inch from this path is to him a trip and fall. Having entered a larger and wider life, he has now no obligations to fulfil, though apparently he continues the ordinary round of life just like others.
13. Otherwise there is apprehension of a fall.
14. Even ordinary life is only up till then, though physical activities such as taking food, continue as long as one wears this body.

IV The essence of Bhakti
15. Definitions of this Bhakti will now be stated in accordance with different views.
16. 'It is love of worship and other similar acts'-says Vyasa, the son of Parasara.
17. 'Fondness for spiritual conversation and the like'- says Garga.
18. 'These are Bhakti in so far as they do not clash with the contemplation of the: Self'-says Sandilya.
19. But Narada says "It is the offering of all acts to Him and feeling the highest pang of separation on occasions of losing remembrance of him.*
* These definitions or rather desctiptions of Bhakti are not mutually exclusive, but more and more comprehensive as we proceed.  Sutra 16 refers to devotion in works, 17 to devotion in speech, while 18 lays stress on devotion in mind.  Devotion to God in thought, word and deed is of course necessary for a truly spiritual life. But Narada goes to the very root of the matter  when he says that there cannot be real Bhakti unless there is complete self-surrender in every aspect of our life and unless we so attune ourselves to God that any separation from Him becomes utterly unthinkable.
20. So it is, so it is.
21. As, for instance, in the case of the cowherdesses of Vraja (Gokula).
22. It cannot be said that even there, is a blemish, the absence of recognition of divine glory.
23. Lacking in such appreciation is the love, for instance, of adulterers. 
24. In that sort of love, there is no idea at all of one's feeling happy in the happiness of the other.*
* Complete effacement of the self and at-one-ment with God is the crucial test of genuine Bhakti. A Bhakta is never prompted to love God by any profit-seeking motive. Puranas like the Mahabhagavata and Vishnupurana, have given a very vivid picture of selfless love for God in their account of the Gopies and Sri Krishna. Of course,the relation of Gopies with Sri Krishna is liable to be misunderstood as something physical by the sensually-minded. The author of the sutras here warns Students of Bhakti against mistaking the highest form of God-love for anything so grotesque.

V  Bhakti the best of spiritual paths
25. Now this Bhakti is greater than Kama (performance of religious works), Jnana (knowledge) and Yoga (mystic control of the mind).*
* Karma, Jnana, and Yoga are the names of different  spiritual paths. These are not really three distinct and idependent paths, but are interrelated at one or more points on the way to realisation. The goal being the same in each case, namely attainment of God, it follows that the path of Bhakti which keeps this view from the start, is more direct and natural than tha other paths which must sooner or later revert to it.
26. For it is of the nature of the fruit of all these.
27. And because God hates egotism and loves humility.* 
* The wording of this Sutra must not mislead the reader to suppose that God is Himself subject to feelings of love and hatred. It simply means that egotism is the greatest impediment to the realisation of God-love. The more one empties oneself of the ego, the more is he filled with God.

VI Bhakti its own fruit
28. Some think that knowledge is the one means to it.
29. Others are of opinion that there is mutual dependence between the two.
30. It is its own fruit, sayeth Narada, the son of Brahma.
31. For it is seen to be just so in the case of the palace, a dinner, and the like.
32. The King is not pleased by that knowledge, nor is hunger appeased by mere knowledge of food.*
* The illustrations are intended to warn students against supposing that mere intellectual knowledge is quite sufficient.
33. Hence this Bhakti alone should be chosen by those who seek liberation.

VII Accessary means to Bhakti
34. Teachers have recommended various means to this Bhakti.*
* The means here described are only accessory, for Bhakti is its own means as has been shown already.
35. It results from the renunciation of the objects of the senses and renunciation of attachment.*
* The consciousness of me and mine in everything we do and deal with, is what is called 'attachment' here.
36. From unremitting adoration. 
37. From  listening to  narration of various blessed qualities of the Lord and proclaiming them aloud even while attending to affairs of ordinary life.*
* Spiritual life and ordinary life should not be separated. All our activities may be turned into worship if only we do not forget the constant remembrance of Divine qualities.
38. In the main, however, it results through the grace of the great ones, through even a little of the grace of the Lord.*
* Self-effort is certainly needed, but before long the aspirant will know that of himself he can do nothing; the quickening influence of Bhaktas will soon convince him that everything is due to the invisible support of God Himself.

VIII Company of the Spiritually great
39. Now, association with the great, is hard to get, difficult to realise, though most invaluable.
40. Nevertheless, it is attainable, and that through His grace only.
41. For there is no distinction between Him and His devotees.*
* This is very important for the aspirant to note, because it is only these Bhaktas, the highest manifestations of God, that are first accessible to him and lead him on to a realisation of God as He is.
42. That alone should be sought out, that alone should be sought out.

IX Dangers of evil association
43. Evil association should be shunned by all manner of means.*
* Those who are not yet blessed with the company of Bhaktas, should take the initial step of overcoming attachment to objects of sense by holding thoughts of Bhakti in their mind by sustained effort. In good time, when we are ready for it, a real Bhakta will arrive and impart the kind of teaching that is best suited for us.
44. For it is the cause of desire, anger, delusion, loss of memory, loss of intellect and utter ruin.*
* 'Memory and intellect' spoken of in this Sutra refer to spiritual meditation and spiritual reason respectively.
45. These are in themselves like little waves,  but through association become a veritable sea.

X How to cross Maya
46. Who crosses, who crosses this Maya* (illusory glamour of the world )? He who gives up attachments, he who waits upon a spiritually magnanimous soul, he  who becomes free from the idea of possession.
* The world of the senses in which the unenlightened live is called Maya (illusory appearance) because from the highest standpoint of Reality it does not exist. But in so far as it affects people wbo react to it, it is by no means negligible; it is therefore like a boundless sea humanly impossible to cross.
47. He who habitually resorts to a solitary place,* he who cuts asunder all worldly bondage, he who transcends the three fundamental Gunas of nature,* he who gives up the idea of acquisition and preservation.
* 'The solitary place' need not necessarily be a cave in a. retired place or anything like that; the one condition needed is that it must be free from evil influences. For advanced seekers their own heart is the most secret Place for meditation.
* The three Gunas- Sattva (the enlightening), Rajas (the inflaming), and Tamas (the enveloping and obscuring)- are described at length in the Gita.
48. He who gives up all desire for the fruit of his actions, renounces all activities and thus passes beyond all pairs of opposites.
49. He who renounces even the Vedas, who has only incessant love for the Lord.*
* Rites and ceremonies are but the symbols of the experiences of the soul while the Vedas or Scriptures are but partial expressions of the Reality which can be known only by direct intuition.  Hence the Bhakta lays hold of the key to this direct approach, namely love of God, and transcends the limits of Vedas and Vedic ceremonies. 'The pairs of opposites' spoken of in Sutra 48 are subjective ones such as happiness and misery.
50. He crosses, he crosses this Maya, and he takes other people also across it.

XI Nature of God-love
51. The nature of Love is inexpressible in words.*
* The word 'anirvachaniyam' in the original should not be associated in any manner with the significance attached to it by Post-Sankara Vedantins. It only means that Bhakti is a realisation so profound that it is impossible to find words exactly describing it.
52. It is like a dainty dish tasted by a mute person.
53. It finds expression very rarely in some worthy soul.
54. Beyond the  fundamental Gunas, above all desires, growing intense moment by moment, incessant, most subtle, and fathomable only by intuition.*
* The significance of the epithets should be noted:
(a) 'Beyond the Gunas.' Bhakti influenced by the Gunas is not pure; even Sattwic Bhakti inspired with the ambition of knowing God is far below this true Bhakti when one loves God for love's sake.
(b) 'Free from desires.' This follows from the previous statement, but it is specifically stated here for the guidance of less advanced souls. Bhakti practised with a view to get away from ills or to attain certain unfulfilled desires is not pure Bhakti.
(c) 'Growing intense every moment.' This God-love grows as we advance in our understanding and realisation of Truth. Progressive attainment and progressive love go hand in hand till both reach their one goal when the aspirant has achieved perfect union with his Beloved.
(d) 'incessant.' It is a continuous flow of loving remembrance, for no break can possibly occur when one has tasted its incomparable sweetness.
(e) 'most subtle.'  It is impossible for the ordinary human mind to have any conception of this exalted love; so different it is from the grosser love for things of this world.
(f) 'Fathomable by intuition alone.' Though beyond speech and intellect, Bhakti is not a chimerical something, for it can be directly intuited when we make contact with God in our inmost being.
55. When one has reached it, one sees that alone, hears about that alone, talks of that alone, thinks of that alone.*
* Just as a river loses its individuality when it has emptied itself into the ocean, the Bhakta loses his egoity completely when he has attained union with his beloved Bhagavan. Then he sees himself and all the rest of the universe as an inseparable part of that Universal Love which exhibits itself in every experience of his life.

XII Secondary Bhakti
56. Secondary Bhakti is of three kinds, to be classified  either according to the difference of Gunas, or according to the difference of the afflicted and other aspirants to whom it belongs.
57. In either case each preceding one is more conducive to beatitude than the one succeeding it.*
* Rajasic Bhakti exercised with a view to obtain the goods of life is better than Tamasic Bhakti which invokes divine help to do harm to others. Sattwic love is still higher, for it only aspires to know God. According to the second classification 'aathr' (Bhakti of affliction) is the highest. Here affliction does not refer to any misery due to worldly evil, but to distress due to a conscious separation from God.

XIII Special features of the Path of Bhakti
58. Bhakti is easier!* than any other way of approach to God.
* Karma (good works), Yoga (mind-control), Jnana (knowledge) are three other paths recommended. These paths are by no means quite distinct and we shall all have necessarily to tread each of them to a greater or lesser extent. Bhakti is said to be easier than the other paths not because it offers a life of luxury and softness- for there is discipline enough here- but because it is the direct approach to the Ideal through the heart. Love is so natural to us all, that it is recognized the moment we contact it, and from that moment onward a life of peace and joy is ours evermore.
59. For it needs no external proof, being its own proof.
60. And because it is of the nature of peace and of the nature of perfect bliss-

XIV Life of a Seeker
61. One need not worry if one's affairs go wrong, for the self, worldly affairs and even the Vedas have been surrendered to the Lord.*
* This mean, a complete trust in God even when things go the wrong way apparently; really, however, neither loss nor evil can touch him, for he is under the care of a loving and omnipotent God.
62. So long as this Bhakti is not achieved, the ordinary way of life should not be given up, but renunciation of the desire for reward of actions and discipline preparatory to it, should be persistently practised.*
* Before the carefree state of complete self-surrender is attained, conscious efforts must be made steadfastly in the shape of selfless work and discipline of the soul.
63. Accounts of women, wealth and of unbelievers should not be listened to.
64. Pride, vanity and other vices should be eschewed.
65. All acts should be offered up to Him and even feelings like desire and pride should be entertained with reference to Him only.*
* This refers to the process of sublimating everyone of our emotions and directing it towards God. All our activities outward and inward, must become a holy offering to Him and then they will be transmuted and welded into pure Bhakti. 
66. The three-dimensional form of love should be destroyed, and love and love alone should be entertained-devoted love of the eternal servant and of the eternal wife.*
* Bhakti which seeks to serve and love without any motive whatsoever, which has risen above the triad of lover, love and the loved, should always be the ideal of an aspirant.

XV The Glory of Master-Bhaktas
67. Bhaktas exclusively attached to the Lord are the best of His devotees.
68. Talking of Bhakti to one another in faltering tones attended with thrill and tears of joy, they sanctify their race and the wide earth.
69. They turn ordinary bathing places into sacred places of purification, ordinary acts into pious deeds, and words of instruction into holy texts.  
70. They are full of Him.*
* They have emptied themselves so completely that they wholly live in God. The lives of God-intoxicated Bhaktas like Prahlada bear witness to this.
71. The Pitris (manes) are delighted in them, the gods dance with joy, and this earth is happy in their care.
72. Among them there is no distinction due to birth, education, colour, race, wealth, occupation and the like.*
* However widely they may differ in other respects, they are all alike in their pure and unmixed love for God.
73. For they are all His own.

XVI Advice to a would-be Bhakta
74. The aspirant should not take to disputation.
75. For it leads to endless arguments and leads to no certain conclusion.
76. Works on Bhakti should be studied and acts calculated to rouse this Bhakti should be performed.*
* Earnest seekers receive, when they are in a fit mental condition, revelations of divine love through texts and passages of scriptures.  In order that the mind may be lifted up to that condition, it is necessary that acts like worship, prayer and meditation should be steadily resorted to.
77. Time free from the sway of pleasure, pain, desire, profit or other worldly considerations, is what every one seeks ; so even half a second should not be trifled away.*
* Every one wants to live a life without strain, but this is not possible unless one turns every odd moment to account and steadily applies his mind to God.
78. Non-violence, truthfulness, purity, compassion, piety and other essentials of good life, should be maintained.
79. Free from all care, ye shall always adore Bhagavan (the Lord) alone with all your heart and soul.*
* God provides for all our needs; those who dedicate their lives to God are able to verify this. 'Bhagavan' stands for all blessed qualities that the human mind can ever assign to God.
80. If steadily praised, the Lord reveals Himself soon and blesses the Bhaktas with realisatior.*
* The original word refers perhaps to singing God's glory with intense divine feeling. This mode of waiting upon God is in time followed by what is known as 'Bhavesamadhi' the ectasy of divine feeling) which in its turn leads on to realisation of the highest Reality.

XVII Types of Bhakti-manifestations
81. For all the three divisions of time-past, present and future-Bhakti alone is preferable to other paths, Bhakti alone is preferable.
82. Though in itself one, this Bhakti manifests itself in eleven different forms: (1) attachment to the glorification of the blessed qualities of God, (2) attachment to His beautiful form, (3) attachment to His worship, (4) attachment to His remembrance, (5) attachment to His service, (6)attachment to His friendship, (7) attachment to filial love for Him, (8) attachment to wifelike love for Him, (9) attachment to self-surrender, (10) attachment to being filled with Him, and (II) attachment to an intense feeling of excruciating pain of separation from Him.*
* The Puranas are full of narratives of Bhaktas who have manifested these various types of Bhakti. One or more of these types may be seen to show themselves in one and the same Bhakta on different occasions. Witness the life of Sri Ramakrisna Paramahainsa in very recent times.

XVIII Teachers of Bhakti, Conclusion
83. So declare the teachers of Bhakti with one accord in defiance of public criticism, teachers like, (1) Sanatkumara, (2) Vyasa, (3) Suka, (4) Sandilya, (5) Garga, (6) Visnu, (7) Kaundinya, (8) Sesha, (9) Uddhava, (10) Aruni, (11) Bali, (12) Hanuman, and (13) Vibhishanaa.*
* This concluding section is meant to show (I) that Bhakti is a practical method of approaching God, which has been adopted with success by a good many aspirants placed in different stations in life, (2) that this treatise is a compendium of their views written by one who himself has practised what he preaches, and (3) that it is worth one's  while to follow and profit by the teachings of these disinterested Masters of Bhakti.
84. Whoever in this world believes and has faith in this gracious instruction offered by Narada, he becomes endowed with Bhakti, he attains the highest beatitude, aye, he attains the highest beatitude.*
* The Sanskrit word means dearest, or the most cherished end; it is here used as a synonym for the highest goal of human life.

http://www.estudantedavedanta.net/Narada-Bhakti-Sutra-Sanskrit-text-with-English-translation.pdf

Ribhu Gita

3. When one scrutinizes this variety of manifestation one realizes that it does not really exist and that everything is the undifferentiated Absolute Supreme Being which is not different from the Self and oneself. Let this knowledge become firm with you by constant practice. Then, discarding everything, become one with the Supreme Absolute Reality and, remaining as that, be happy.

5. Abide as That in which there are neither thoughts nor fancies, neither peace nor self-control, neither the mind nor the intellect, neither confusion nor certainly, neither being nor non-being, and no perception of duality - and be always happy, unshakable and absolutely free from the fear arising from duality.

7. Abide as That in which there is no work, physical, mental, verbal or of any other kind, neither sin nor virtue, neither attachment nor its consequences - and be always happy, free from all traces of thought.

9. Abide as That in which there is neither the Self-limiting Power of Illusion nor its effects, neither knowledge nor ignorance, neither separate soul nor Lord of Creation, neither being nor non-being, neither world nor God - and be always happy, free from all traces of thought.

10. Abide as That in which there are no gods and their worship, none of the three Divine aspects of Creator, Preserver and Destroyer or meditation on them no Supreme Formless God nor meditation on Him - and be always happy, without the least trace of thought.

12. Abide as That in which there is neither body nor senses nor vital forces, neither mind nor intellect nor fancy, neither ego nor ignorance, nor anyone who identifies himself with them, neither the macrocosm nor the microcosm and be always happy, free from all traces of thought.

13. Abide as That in which there is neither desire nor anger, neither greed nor delusion, neither ill-will nor pride, no impurities of mind and no false notions of bondage and liberation - and be always happy, free from all traces of thought.

14. Abide as That in which there is no beginning or end, no top or bottom or middle, no holy place or god, no gifts or pious acts, no time or space, no objects of perception - and be always happy, free from all traces of thought.

15. Abide as That in which there is no discrimination between the real and the unreal, no absence of desire, no possession of virtues, no yearning for liberation, no competent Master or disciple, no steady knowledge, no realized stage, no liberation while alive or after death, nothing whatsoever at any time - and be always happy free from all traces of thought.

16. Abide as That in which there are no Holy Scriptures or sacred books, no one who thinks, no objection or answer to it, no theory to be established, no theory to be rejected, nothing other than one Self - and be always happy, free from the least trace of thought.

18. Abide as That in which there is no need for listening, reflecting and practicing, no meditation to be practiced, no differences of sameness, otherness or internal contradictions, no words or their meanings - and be always happy, free from the least trace of thought.

19. Abide as That in which there are no fears of hell, no joys of heaven, no worlds of the Creator God or the other Gods, or any object to be gained from them, no other world, no universe of any kind - and be always happy, without the least trace of thought.

21. Abide as That in which there are none of the three kinds of bodies (gross physical, subtle internal, or formless and most subtle), dreaming and sleeping, none of the three kinds of souls (those who are fully prepared to advance spiritually, those who are not fully prepared, and those who are not prepared at all), none of the three kinds afflictions (those of the body, those caused by the elements, and those caused by subtle beings and powers), none of the five functional layers of being (gross physical, vital, emotional- psychic, mental, and that of formless bliss), no one to identify himself with them - and be always happy, without the least trace of thought.

23. Abide as That in which there are no sense organs or anyone to use them, That in which transcendent bliss is experienced, That which is absolutely immediate, That by realizing and attaining which one becomes immortal, That by becoming which one does not return to this cycle of births and deaths - and be always happy, without the least trace of thought.

24. Abide as That, on realizing and experiencing the bliss of which, all joys appear to be the joys of That, That which, when clearly known to be oneself, shows there is nothing apart from oneself, and, knowing which, all kinds of separate souls become liberated - and be always happy, without the least trace of thought.

25. Abide as That, on realizing which to be oneself, there is nothing else to be known, everything becomes already known and every purpose accomplished - and be always happy, without the least trace of thought.

26. Abide as That which is attained easily when one is convinced that one is not different from the Supreme Absolute, That which results, when that conviction becomes firm, in the experience of the Supreme Bliss of the Real, That which produces a sense of incomparable and complete satisfaction when the mind is absorbed in It - and be always happy, without the least trace of thought.

28. Abide as That in which, when the mind is absorbed in It, one remains without a second, nothing other than oneself is seen to exist and incomparable bliss is experienced - and be always happy, without the least trace of thought.

29. Abide as That which is undifferentiated Existence, undifferentiated Consciousness, undifferentiated Bliss, absolutely non-dual, the undifferentiated Absolute Reality - and with the firm conviction that you are That, be always happy.

30. Abide as That which is “I” as well as “you” as well as everyone else, is the basis of all, is one without anything else whatsoever, is extremely pure, the undifferentiated Whole - and with the firm conviction that you are That, be always happy.

31. Abide as That in which there are no concepts or anything else whatsoever, the ego ceases to exist, all desires disappear, the mind becomes extinct and all confusions come to an end - and with the firm conviction that you are That, be always happy.

32. Abide as That in which there is no awareness of the body, or the various functions of manifest existence, no perception of objects, That in which the mind is dead, the soul become one with the Reality, thoughts dissolved and even one’s convictions no longer hold - and with the firm conviction that you are That, be always happy.

38. Abide as That which is everything from the experiential point of view and nothing from the absolute point of view, Existence - Consciousness-Bliss, always tranquil, with nothing separate from It, the self-existent Being -and with the conviction that you are That be always happy.

39. I have thus, O Nidagha, clearly explained to you the state of being one with the Supreme Being. By constantly thinking that you are the undifferentiated Supreme Being you can attain that state and enjoy constant bliss. There after, having become the Supreme Absolute Reality, you will never experience the misery that comes from identification with birth and death.

40. “Everything is the Supreme Being, which is Existence-Consciousness-Bliss, and I am That” By constantly cultivating this pure thought, get rid of impure thoughts. Then, my son, discarding even that thought and always inhering in the State of Fullness, you will become the non-dual and undifferentiated Supreme Being and attain liberation.

42. By constantly thinking of the undifferentiated Supreme Being and forgetting thereby all thoughts, including the thought of the Supreme Being, you will become the all-comprehensive Supreme Being. Even a great sinner who hears and understands this teaching will get rid of all his sins and become the undifferentiated Supreme Being.

44. Therefore, attaining purity of mind by constantly thinking that everything that is known is the Supreme Being and that Supreme Being is oneself, and thereafter abiding in the state of complete identity with the Absolute Reality, liberation can be attained here and now. I have spoken the truth. In this manner, Sage Ribhu expounded the true and full state of being to Nidagha.

45. When one is convinced that one is always That which is Existence-Consciousness-Bliss and abides as That in a state of complete identity, one casts off the unreal bondage of identification with birth and death and attains liberation. This is the significance of the highly blissful mood and dance of our Supreme and undifferentiated God.
http://www.wearesentience.com/uploads/7/2/9/3/7293936/ribhu_gita_chapter_26.pdf
https://sites.google.com/site/nanyar/home/ribhugita
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Avadhoota Gita - Dattatreya Upanisad

Avadhoota Gita - from the Atharvaveda.
Chapter1
6. There is no doubt that I am that God who is the Self of all;
Pure, indivisible, like the sky.

7. I indeed am immutable and infinite - of the form of pure Intelligence.
I do not know how or in relation to whom joy and sorrow exist.

8. I have no mental activity, good of bad;
I have no bodily function, good or bad;
I have no verbal action, good or bad.
I am the nectar of Knowledge - beyond the senses, pure.

9. The mind indeed is of the form of space.
The mind indeed is omnifaced.
The mind is the past.
The mind is all.
But in reality there is no mind.
All - the phenomenal universe - including all time and space - cosmos.
In reality - In the highest realization of the Spirit there is no mind.

10. I, the One only, am all this, beyond space and continuous.
How can I see the Self as visible or hidden?

13. You are not born nor do you die.
At no time do you have a body.
The scripture declares in many different ways - the well-known dictum: "All is Brahman."

14. You are He who is exterior and interior.
You are the auspicious One existing everywhere at all times.
Why are you running hither and thither deluded, like an unclean spirit?

15. Union and separation exist in regard neither to you nor to me.
There is no you, no me, nor is there this universe.
All is verily the Self alone.

16. You do not belong to that which is composed of the five objects of sense, such as sound; nor does that belong to you.
You indeed are the supreme Reality.
Why then do you suffer?

17. For you there is no birth or death, for you there is no mind, for you there is no bondage or liberation, no good or evil.
Why do you shed tears, my child?
Neither you nor I have name and form.

20. All the scriptures say that the Truth is without attributes, pure, immutable, bodiless, and existing equally everywhere.
Know me to be That.

21. Know that which has form to be false, that which is formless to be eternal.
Through the instruction of this truth there is no longer rebirth into this world.

26. As the self is filled by the Self, so is all filled continuously by you.
There is no meditator or meditation.
Why does your mind meditate shamelessly?
Shamelessly - One should be ashamed to meditate, because meditation pre-supposes a shameful forgetfulness of one's true nature.
If one does not know The Self meditation is the way to realization.
After realization one will cease to meditate.

34. There are no Vedas, no worlds, no gods, no sacrifices.
There is certainly no caste, no stage in life, no family, no birth.
There is neither the path of smoke nor the path of light.
There is only the highest Truth, the homogeneous Brahman.

35. If you are free of the pervaded and pervader, if you are one and fulfilled, 
how can you think of yourself as directly perceptible by the senses or beyond the range of the senses?
In the highest state of realization, sense perception is no longer distinguishable from spiritual intuition.

39. Even my natural self appears to me as non-distinct from the supreme Self; 
it appears to be one and like space.
How can there be meditator and meditation?

40. What I do, what I eat, what I sacrifice, what I give - all this is not mine in the least. 
I am pure, unborn, undecaying.

41. Know all this universe to be formless.
Know all this universe to be without change.
Know all this universe to be of purified body.
Know all this universe to be of the nature of the Absolute.

44. I am free in the beginning, in the middle, and in the end.
I am never bound. This is my sure knowledge - that I am naturally spotless and pure.

48. The Self certainly does not become pure through the practice of six-limbed yoga.
It certainly is not purified by the destruction of the mind.
It certainly is not made pure by the instructions of the teacher.
It is Itself the Truth.
It is Itself the illumined One.

Six-limbed - consisting of six parts or steps, namely, posture, control of the vital force, self- withdrawal, concentration, meditation, and Samadhi.

49. There is no body made up of five elements; 
nor is there anyone who is disembodied.
All is verily the Self alone.
How can there be the three states and the fourth?

Three states, etc. - the waking state, the dream state, and the deep sleep state: the ordinary conditions of individuals when they are ignorant of their true nature, which is usually called the fourth or transcendental state.

51. As water, when water has been poured into water, has
no distinctions, so purusa and prakrti appear nondifferent to me.

Purusa, etc. - Purusa: Soul. Prakrti: Cosmos. Ordinarily considered to be opposite principles, conscious and unconscious, they are here recognized as identical in the highest spiritual experience.

52. If indeed you are never bound or liberated, how then can you think yourself with form or as formless?

With form, etc. - The Self, of course, is without form, but saying so implies recognition of form; 
therefore even the idea of the formlessness of the Self is repudiated.

58. There is no need of knowledge, reasoning, time, space, instruction from a teacher, or attainment of Samahdi.
I am naturally the perfect Consciousness, the Real, like the sky, Spontaneous and steady.

The Self, which is Consciousness Itself, can never lose consciousness of Its true nature and therefore Samahdi is superfluous.

63. You have no mother, no father, no wife, no son, no relative, no friend.
You have no likes or dislikes.
Why is this anguish in your mind?

72. This is my certain perception:
I neither perform nor enjoy past action, future action, or present action.

Chapter2 
1. Of the teacher-even if he be young illiterate, or addicted to the enjoyment of sense objects, even if he be a servant or a householder -none of these should be considered. Does anyone shun a gem that has fallen in an impure place?
Illiterate here refers to one who is not versed in the scriptures.

3. The unmoving One, who without effort possesses all that is movable and immovable, is consciousness, naturally calm, like the sky.

9. As pungency, coldness, or softness is nondifferent from water, so prakrti is nondifferent from purusa-thus it appears to me.

Prakrti-nature; relative existence.
Purusa-spirit, the Absolute.

15. One should successively take recourse to the objects of concentration, as mentioned by the yogis, in accordance with their subtlety, invisibility, and attributelessness.

Take, etc.-In order to attain to the Absolute (or dissolution in the Absolute, as is said in the next verse), one has to reach the state of infinite and undifferentiated Consciousness by eliminating all mental differentiation or movements.

But the object of concentration has to be chosen carefully.
The beginner chooses a gross object.

When he has dwelt on it continuously for some time, his consciousness becomes subtle and steady.
He then chooses a subtle object to concentrate on.

Gradually he reaches a high state of concentration, but some differentiations in his consciousness still remain-there is the consciousness of himself as the concentrator, of the object on which he is concentrating, and of the process of concentration. Next even these differentiations vanish.

For the object of concentration dissolves, and there remains only the pure, undifferentiated Consciousness, the Absolute.

16. When through constant practice one's concentration becomes objectless, then, being divested of merits and demerits, one attains the state of complete dissolution in the Absolute through the dissolution of the object of concentration, but not before then.

23. Whoever, whether he be ignorant or learned, attains to the full awareness of Truth through the grace of a teacher's wisdom, becomes detached from the ocean of worldliness.

26. It has been said that the destiny of those devoted to action is the same as their thought at the end, but it has not been said that the destiny of those established in yoga is the same as their thought at the end. 

End-the dying moment.

The belief in India, clearly expressed in the Bagavad Gita, is that the last thought in the mind of the dying person indicates the nature of his future existence.

This is not true, however, of one who has attained to the knowledge of the Self.

28. Knowing this, one never says that the yogis have any particular path. For them it is the giving up of all duality, The supreme attainment comes of itself.

Particular, etc.-Departing souls reach their destined worlds following either pitr-yana, the path of the fathers or deva-yana, the path of the gods.

The yogi, after death, does not travel along any path having already attained the Highest, which has nothing to do with any particular place or time, he has no world to reach.

31. He attains to the supreme Self, who is eternal, pure, fearless, formless, and supportless, who is without body, without desire, beyond the pairs of opposites, free from illusion and of undiminished power.

32. He attains to the supreme, eternal Self, in whom exists no Veda, no initiation, no tonsure, no teacher, no disciple, no perfection of symbolic figures, no hand-posture or anything else.

35. He attains to the supreme, eternal Self, in whom is no closing of nostril nor gazing nor posture, and in whom is neither knowledge nor ignorance nor any nerve-current.

38. He attains the supreme, eternal Self who is not mind, intelligence, body, senses, or egoism; who is neither the subtle elements nor the five gross elements nor of the nature of space.

Chapter3
2. Siva (The Absolute) is ever without white and other colors.
This effect and cause are also The Supreme Siva.
I am thus the pure Siva, Devoid of all doubt.
Oh beloved friend, how shall I bow to The Self in myself?

In that I do not exist in reality, I myself, am no Self yet there is awareness of Self as awareness in itself
I am thus nothing at all but pure consciousness existing as awareness. But the evidence of my existence is not known until there is consciousness.

The objective Cosmos, is nothing at all yet when "I", (as awareness) become aware of the consciousness
There is then the Cosmos, existing in awareness.

The known being known only in the awarenes, by Consciousness cannot otherwise be known or said to exist at all.
The known therefore depends upon the fact that awareness is aware of that of which the mind is conscious.

8. My child, I am not difficult to comprehend, nor am i hidden in consciousness.
My child, I am not difficult to perceive, nor am I hidden in the perceptible.
My child, I am not hidden in the forms immediately near me.
I am the nectar of knowledge, homogenous existence, like the sky.

9. I am the fire that burns the karma of one who is beyond all karma. 
I am the fire that burns the sorrow of one beyond all sorrow.
I am devoid of body.
I am the nectar of knowledge, homogenous existence, like the sky.

13. The creeper like growth of worldly existence is never mine. 
The joy of extended contentment is never mine. 
This bondage of ignorance is never mine.
I am the nectar of knowledge, homogenous existence, like the sky.

31. The Self devoid of life and lifelessness - shines forever. 
Devoid of seed and seedlessness - of liberation and bondage, it shines forever.
I am the nectar of knowledge, homogenous existence, like the sky.

35. Why dost weep thou friend? Thou hast no natural form.
Why dost thou weep friend? Thou hast deformity. 
Why dost thou weep friend? Thou hast no age.
I am the nectar of knowledge, homogenous existence, like the sky.

38. Why dost thou desire affluence? Thou hast no wealth. 
Why dost thou desire affluence? Thou hast no wife.
Why dost thou desire affluence? Thou hast none that is thine own.
I am the nectar of knowledge, homogenous existence, like the sky.

42. I have told thee all that is essential. there is neither thou, nor anything for me - or for a great one. nor is there any teacher or disciple.
The supreme reality is natural and exists in its own way.
I am the nectar of knowledge, homogenous existence, like the sky.

43. If I, the supreme, of the nature of the sky, alone exist, 
how can there be here the supreme truth - which is blissful reality, 
how can there be here the supreme truth which is not of the nature of bliss, 
and how can there be here the supreme truth of the nature of knowledge and intuition?

Chapter 4
1. There is neither invitation nor casting off;
How can there be flowers, leaves, meditations and recitation of sacred texts,
and how can there be worship of Siva - which is identity in non-difference?

2. The absolute is not liberated from bondage and obstruction.
The absolute is not purified, cleansed and released.
The absolute is not liberated by union or separation.
I am indeed the free One, like the sky.

4. Stained, stainless, divided, undivided - differentiated, none of these appear to me.
I am free from disease - my form has been extinguished.

6. It (The Self) does not appear to me as virtuous or sinful
as bound or liberated, nor does it appear to me - as united or separated.
I am free from disease - my form has been extinguished.

10. There is no one to understand and nothing indeed, to be understood. 
I have no cause and no effect.
How shall I say that I am conceivable or inconceivable?
I am free from disease - my form has been extinguished.

13. The Self is not separate or high - and it has not disappeared even to the extent of allusion.
Friend, how can I speak of it as identical or different?
I am free from disease - my form has been extinguished.

17. Never have I sleep or awakening.
Never do I practice concentration or hand-posture.
For me there is neither day nor night.
How can i speak of the transcendental and relative states?
I am free from disease - my form has been extinguished.

19. know me as endowed with all concentration.
Know me as free from any relative or ultimate aim.
How shall I speak of union and separation?
I am free from disease - my form has been extinguished.

21. Never do I have father, mother, family, caste, birth and death.
How shall I speak of affection and infatuation?
I am free from disease - my form has been extinguished.

24. The wise give up all meditations; they give up all good and evil deeds and drink of the nectar of renunciation.
I am free from disease - my form has been extinguished.

Chapter5
6. There is no pot, no individual body or individual.
There is no distinction of cause and effect.
Why dost thou, who art the identity in all, grieve in thy heart?

9. There is no distinction - of the different and the non-different.
There is no distinction of within and without - or the junction of the two.
It is the same in all- devoid of friend and foe.
Why dost thou, who art the identity in all, grieve in thy heart?

10. It is not of the nature of disciple or non-disciple;
nor is it the discernment of the difference between the living and the non-living.
There is only the state of freedom - The All - The undifferentiated.
Why dost thou, who art the identity in all, grieve in thy heart?

12. There is no bondage - due to fetters of good and evil qualities.
How shall I perform the actions related to death and life?
There is only the pure stainless Being - the same in all.
Why dost thou, who art the identity in all, grieve in thy heart?

17. Here verily is the conscious Being who is completely the All.
Here is the conscious Being who is the all-comprehensive and undivided.
Here is the conscious Being, alone and immutable.
Why dost thou, who art the identity in all, grieve in thy heart?

27. Here is the Self - which is more than dispassionate to virtue and vice
to substance and nonsubstance - to desire and desirelessness.
Why dost thou, who art the identity in all, grieve in thy heart?

Chapter6
3. The mind is verily supreme, undivided - all-pervasive and devoid of largeness and smallness.
The mind is indeed the indivisible, all-comprehensive absolute.
How can we do anything with the mind and speech?

5. The Self is that from which the distinction of desire and desirelessness of action and inaction are gone.
If there is only one indivisible, all-comprehensive absolute 
how can there be consciousness differentiated by exterior and interior?

10. If the Self is the negation of imagined worlds,
if it is the negation of imagined gods,
If there is only one indivisible, all-comprehensive absolute
how can there be discriminating consciousness of good and evil?

12. NO such distinctions exist as prakrti and purusa.
There is no difference between cause and effect.
If there is only one indivisible, all-comprehensive absolute
how can one speak of Self and not-self?

13. There is no coming of the third kind of misery or the second kind of misery due to the gunas.
If there is only one indivisible, all-comprehensive absolute
how can there be and old man, a young man and in infant?

15. The destroyed and the undestroyed are both false.
The born and the unborn are both false.
If there is only one indivisible, all-comprehensive absolute
how can there be the perishable and the imperishable?

22. There are never any "you" and "I".
The discrimination of family and race is false.
I am indeed the Absolute and the Supreme Truth.
In that case how can I make salutation?

24. There is no imagined division of bodies.
There is no imagined division of worlds.
I am indeed the Absolute and the Supreme Truth.
In that case how can i make salutation?

26. No distinction such as body and bodilessness exists,
nor is it true that there is false action.
I am indeed the Absolute and the Supreme Truth.
In that case how can i make salutation?

27. Where one knows nothing, there is verily no versification.
The Supreme One, pure of thought, absorbed in the consciousness
of the homogenous being - prattles about the truth.

Chapter7
7. Here is only the Absolute Truth indivisible and the All.
How can there be here union, disunion, or pride?
If thus there is here only the Supreme - the indivisible and the All -
how can there be here any substance or absence of substance?

9. The enlightened one is a yogi devoid yoga and the absence of yoga. 
He is an enjoyer, devoid of enjoyment and absence of enjoyment.
Thus he wanders leisurely, filled with the spontaneous joy of his own mind.

13. All this is magic, like a mirage in the desert. 
Only the absolute Self, of indivisible and impenetrable form exists.

14. To all things - from the practice of religious laws and duties to liberation, we are completely indifferent.
How can we have anything to do with attachment or detachment?
Only the learned imagine these things.

Chapter8
2. A sage is one whose intelligence is unsmitten by lusts -
who is self-controlled, gentle and pure -
who possesses nothing, who is indifferent -
who eats moderately -is quiet and steady
and has taken refuge in me.

3. The sage is vigilant and resolute -
has a profound mind and has conquered the six bondages;
he is not proud, but gives honour to others;
he is strong, friendly to all compassionate and wise.

4. The sage is merciful, non-violent and enduring of all.
He is pure hearted and is the essence of truth;
he is the same to all and beneficent to all.

6. The significance of the letter "A"
is that the Avudhuta is free from the bondage of hopes
is pure in the beginning, middle and end and dwells ever in joy.

7. The syllable "VA" is indicative of him
by whom all desires have been renounced
whose speech is wholesome
and who dwells in the present.

8. The syllable "DHU" is a sign of him
whose limbs are grey with dust -
whose mind is purified who is free from all diseases -
and who is released from the practice of concentration and meditation.

9. The syllable "TA" is significant of him
by whom the thought of Truth has been made steady
who is devoid of all thoughts and efforts
and who is free from ignorance and egoism.

10. This Gita or song is composed by
Dattatreya Avadhuta who is the embodiment of bliss.
Whoever reads or hears it has never any rebirth.
One who has realized the Self is never reborn.

Om Tat Sat

www.holybooks.com/wp-content/uploads/Avadhoota-Gita.pdf‎

Technique:Abundance Meditation

The Orchard of Abundance Ritual
Please go through following link

http://www.soul-inspiration.com/Abundance.pdf

Technique:Healing Meditation With Dolphins

Please go through
http://www.soul-inspiration.com/Healing_Dolphins.pdf

Book:The Holy Science

The Holy Science - Paramguruji maharaj Babaji smiled and honoring Sri Yukteswar Giri with the title of Swami, imposed on him the task of this book.

All creatures, from the highest to the lowest in the link of creation, are found eager to realize three things: Existence, Conciousness, and Bliss.

No man can overcome the influence of time except him who, blessed with pure love, the heavenly gift of nature, becomes divine; being baptized in the sacred stream Pranava (the holy Aum vibration), he comprehends the Kingdom of God.

The Gospel

1.1. The Eternal Father, God, Swami Parambrahma, is the only Real Substance, Sat, and is all in all in the universe.

1.2. In It (Parambrahma) is the origin of all knowledge and love, the root of all power and joy.

1.3. Parambrahma causes creation, inert Nature (Prakriti), to emerge. From Aum (Pranava, the Word, the manifestation of the Omnipotent Force), come Kala, Time; Desa, Space; and Anu, the Atom (the vibratory structure of creation).

1.4. The cause of creation is Anu or the Atoms. En masse they are called Maya or the Lord's illusory power; each individual Anu is called Avidya, Ignorance.

1.6. The Atom, under the influence of Chit (universal knowledge) forms the Chitta or the calm state of mind, which when spiritualized is called Buddhi, Intelligence. Its opposite is Manas, Mind, in which lives the Jiva: the self with Ahamkara, Ego, the idea of separate existence.

1.7-10. Chitta, the spiritualized Atom, in which Ahamkara (the idea of separate existence of Self) appears, has five manifestations (aura electricities). They (the five aura electricities) constitute the causal body of Purusha. The five electricities, Pancha Tattwa, from their three attributes, Gunas—Sattwa (positive), Rajas (neutralizing), and Tamas (negative)—produce Jnanandriyas (organs of sense), Karmendriyas (organs of action), and Tanmatras (objects of sense). These fifteen attributes plus Mind and Intelligence constitute the seventeen "fine limbs" of the subtle body, the Lingasarira.

1.13. This universe is differentiated into fourteen spheres, seven Swargas and seven Patalas.

1.14. Purusha is covered by five koshas or sheaths.(Anandamaya kosha, Jnanamaya kosha, Manomaya kosha, Pranamaya kosha, Annamaya kosha)

1.15-16. Just as the objects seen in our dreams are found, when we awake, to be insubstantial, so our waking perceptions are likewise unreal—a matter of inference only.

1.17. What is needed is a Guru, a Savior, who will awaken us to Bhakti (devotion) and to perceptions of Truth.

1.18. Emancipation (Kaivalya) is obtained when one realizes the oneness of his Self with the Universal Self, the Supreme Reality.

The Goal

2.1. Hence there is desire for emancipation.

2.2. Liberation is stabilization of Purusha (jiva, soul) in its real Self.

2.3. Then there is cessation of all pain and the attainment of the ultimate aim (true fulfillment, God realization).
2.4. Otherwise, birth after birth, man experiences the misery of unfulfilled desires.

2.5-6. Troubles are born from Avidya, Ignorance. Ignorance is the perception of the nonexistent, and the nonperception of the Existent.

2.7-12. Avidya, Ignorance, having the twofold power of polarity, manifests as egoism, attachment, aversion, and (blind) tenacity.
The darkening power of Maya produces egoism and (blind) tenacity; the polarity power of Maya produces attachment (attraction) and aversion (repulsion).
Egoism results from a lack of discrimination between the physical body and the real Self.
Tenacity is a result of natural conditioning (belief in Nature and her laws as final, instead of belief in the all-causative powers of the Soul).
Attachment means thirst for the objects of happiness.
Aversion means desire for the removal of the objects of unhappiness.

2.13. The root of pain is egoistic actions, which (being based on delusions) lead to misery.

2.14-15. Man's purpose is complete freedom from unhappiness.
Once he has banished all pain beyond possibility of return, he has attained the highest goal.

2.16-21. Existence, consciousness, and bliss are the three longings (of the human heart).
Ananda, bliss, is the contentment of heart attained by the ways and means suggested by the Savior, the Sat-Guru.
Chit, true consciousness, brings about the complete destruction of all troubles and the rise of all virtues.
Sat, existence, is attained by realization of the permanency of the soul.
These three qualities constitute the real nature
of man.
All desires being fulfilled, and all miseries removed, the achievement of Paramartha (the highest goal) is made.

2.22. All fulfillments of his nature attained, man is not merely a reflector of divine light but becomes actively united with Spirit. This state is Kaivalya, oneness.

The Procedure

3.1-4. Yajna, sacrifice, means penance (Tapas), deep study (Swadhyaya), and the practice of meditation on Aum (Brahmanidhana).
Penance is patience or evenmindedness in all conditions (equanimity amidst the essential dualities of Maya; cold and heat, pain and pleasure, etc.).
Swadhyaya consists of reading or hearing spiritual truth, pondering it, and forming a definite conception of it.
(Meditation on) Pranava, the divine sound of Aunt, is the only way to Brahman (Spirit), salvation.

3.5-6. Aum is heard through cultivation of Sraddha (heart's natural love), Virya (moral courage), Smriti (memory of one's divinity), and Samadhi (true concentration).
Sraddha is intensification of the heart's natural love.

3.7-8. Moral courage (Virya) arises from Sraddha, directing one's love toward the guru, and from affectionately following his instructions.

3.9-11. Moral courage is strengthened by observance of Yama (morality or self-control) and Niyama (religious rules).
Yama comprises noninjury to others, truthfulness, nonstealing, continence, and noncovetousness.
Niyama means purity of body and mind, contentment in all circumstances, and obedience (following the instructions of the guru).

3.12-18. Hence bondage disappears.
The eight bondages or snares are hatred, shame, fear, grief, condemnation, race prejudice, pride of family, and smugness.
(Removal of the eight bondages) leads to magnanimity of heart.
Thus one becomes fit to practice Asana, Pranayama, and Pratyahara; and to enjoy the householder's life (by fulfilling all one's desires and so getting rid of them).
Asana means a steady and pleasant posture of the body.
Pranayama means control over prana, life force.
Pratyahara means withdrawal of the senses from external objects.

3.19-22. Smriti, true conception, leads to knowledge of all creation.
Samadhi, true concentration, enables one to abandon individuality for universality.
Hence arises Samyama ("restraint" or overcoming the egoistic self), by which one experiences the Aum vibration that reveals God.
Thus the soul (is baptized) in Bhakti Yoga (devotion). This is the state of Divinity.

3.24. In the dark state of the heart, man harbors misconceptions (about everything). This state is a result of Avidya, Ignorance, and produces a Sudra (a man of the lowest caste). He can grasp only ideas of the physical world. This state of mind is prevalent in Kali Yuga, the Dark Age of a cycle.

3.25-26. Passing beyond the first stage in Brahma's plan, man strives for enlightenment and enters the natural Kshatriya (warrior) caste.
He is propelled (by evolutionary forces) to struggle (for truth). He seeks a guru and appreciates his divine counsel. Thus a Kshatriya becomes fit to dwell in the worlds of higher understanding.

3.27. The worlds or Lokas of creation are seven: Bhu, Bhuvar, Swar, Mahar, Jana, Tapo, and Satya. (This earth, and the "earthy" stage of man's consciousness, are called Bhuloka.)

3.28. Entering Bhuvarloka ("air" or "the world of becoming") man becomes a Dwija or "twice born." He comprehends the second portion of material creation—that of finer, subtler forces. This state of mind is prevalent in Dwapara Yuga.

3.29. In Swarloka ("heaven") man is fit to understand the mysteries of Chitta, the magnetic third portion of material creation. He becomes a Vipra (nearly perfect being). This state of mind is prevalent in Treta Yuga.

3.30. Through true repentance man reaches Maharloka (the "great world"). No longer subject to the influence of ignorance, Maya, he attains a clean heart. He enters the natural caste of the Brahmanas ("knowers of Brahma"). This state of mind is prevalent in Satya Yuga.

3.31-32. Not merely reflecting but manifesting Spiritual Light, man rises to Janaloka, the kingdom of God.
Then he passes into Tapoloka, the sphere of Kutastha Chaitanya.
Abandoning the vain idea of his separate existence, he enters Satyaloka, wherein he attains the state of final release or Kaivalya, oneness with Spirit.
In this way, when the heart becomes purified, it no longer merely reflects but manifests Spirit.

The Revelation

4.1-3. Adeptship is achieved by purification of man's three bodies. It is also attainable through the grace of the guru.
Purification comes through Nature, penance, and mantras.
Through Nature there is purification of dense matter (the physical body); through penance, purification of the fine matter (the subtle body); through mantras, purification of the mind.

4.4-5. Through the holy effect of the mantra, the Pranava or Aum sound becomes audible.
The sacred sound is heard in various ways, according to the devotee's stage of advancement (in purifying his heart).

4.6. One who cultivates the heart's natural love obtains the guidance of a guru, and starts his sadhana (path of spiritual discipline). He becomes a Pravartaka, an initiate.

4.7. By the practice of Yama and Niyama, the eight meannesses of the human heart disappear and virtue arises. Man thus becomes a Sadhaka, a true disciple, fit to attain salvation.

4.8. He progresses in godliness, hears the holy Aum sound, and becomes a Siddha, divine personage.

4.9. Then he perceives the manifestations of Spirit, and passes through the seven Patala Lokas (or centers in the spine), beholding the seven rishis.

4.10. Then, because of yoga knowledge and power, man obtains supremacy over the seven Swargas (heavens). He achieves salvation by dissolving the four original ideas (the "four manus" or primal thoughts by which creation sprang into being).

4.11. Being thus victorious over the powers of Darkness and Ignorance, man becomes one with God.

4.12. Knowledge of evolution, life, and dissolution thus leads to complete emancipation from the bonds of Maya, delusion. Beholding the self in the Supreme Self, man gains eternal freedom.

Conclusion
In the words of the illumined sage, Sankaracharya:
Life is always unsafe and unstable, like a drop of water on a lotus leaf. The company of a divine personage, even for a moment, can save and redeem us.

http://www.yogananda.com.au/hs/holy_science10.html

Isopanisad / Isha Upanishad / Iśāvāsya Upaniṣad

Iso Invocation: The Personality of Godhead is perfect and complete, and because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped as complete wholes. Whatever is produced of the Complete Whole is also complete in itself. Because He is the Complete Whole, even though so many complete units emanate from Him, He remains the complete balance.

1: Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to whom they belong.

3: The killer of the soul, whoever he may be, must enter into the planets known as the worlds of the faithless, full of darkness and ignorance.

5: The Supreme Lord walks and does not walk. He is far away, but He is very near as well. He is within everything, and yet He is outside of everything.

6: He who sees everything in relation to the Supreme Lord, who sees all living entities as His parts and parcels, and who sees the Supreme Lord within everything never hates anything or any being.

7: One who always sees all living entities as spiritual sparks, in quality one with the Lord, becomes a true knower of things. What, then, can be illusion or anxiety for him?

8: Such a person must factually know the greatest of all, the Personality of Godhead, who is unembodied, omniscient, beyond reproach, without veins, pure and uncontaminated, the self-sufficient philosopher who has been fulfilling everyone's desire since time immemorial.

9: Those who engage in the culture of nescient activities shall enter into the darkest region of ignorance. Worse still are those engaged in the culture of so-called knowledge.

11: Only one who can learn the process of nescience and that of transcendental knowledge side by side can transcend the influence of repeated birth and death and enjoy the full blessings of immortality.

12: Those who are engaged in the worship of demigods enter into the darkest region of ignorance, and still more so do the worshipers of the impersonal Absolute.

14: One should know perfectly the Personality of Godhead Śrī Kṛṣṇa and His transcendental name, form, qualities and pastimes, as well as the temporary material creation with its temporary demigods, men and animals. When one knows these, he surpasses death and the ephemeral cosmic manifestation with it, and in the eternal kingdom of God he enjoys his eternal life of bliss and knowledge.

16: O my Lord, O primeval philosopher, maintainer of the universe, O regulating principle, destination of the pure devotees, well-wisher of the progenitors of mankind, please remove the effulgence of Your transcendental rays so that I can see Your form of bliss. You are the eternal Supreme Personality of Godhead, like unto the sun, as am I.

18: O my Lord, as powerful as fire, O omnipotent one, now I offer You all obeisances, falling on the ground at Your feet. O my Lord, please lead me on the right path to reach You, and since You know all that I have done in the past, please free me from the reactions to my past sins so that there will be no hindrance to my progress.

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