/lit/ - Literature

>>14616842
That yoga which yogis attain through restraining the senses and other ascetic practices, When placed before this path, is like the moon placed before daylight. There is really no action or inaction; everything that is happening is the sport of the Self. The undivided One enters the courtyard of duality of His own accord. Unity only becomes strengthened by the expansion of diversity. Sweeter even than the bliss of liberation is the enjoyment of sense objects to one who has attained wisdom in the house of bhakti (devotional love), that lover and his God experience their sweet union. Whether he walks in the streets or remains sitting quietly, He is always in his own home. He may perform actions, but he has no goal to attain. Do not imagine that, if he did nothing, he would miss his goal. he does not allow room for either remembering or forgetting; For this reason, his behavior is not like that of others. His rule of conduct is his own sweet will. His meditation is whatever he happens to be doing.

The glory of liberation serves as an asana (seat cushion). To one in such a state, God Himself is the devotee; the goal is the path. The whole Universe is one solitary Being. It is He who becomes a God, and He who becomes a devotee in Himself, He enjoys the kingdom of Stillness. The temple itself is merged in the all-pervasive God; the motion of time and the vastness of space are no more. Everything is contained in the Being of God. Where is there any room for the Goddess? Neither are there any attendants. If a desire for the Master-disciple relationship arises, it is God alone who must supply both out of Himself. Even the devotional practices, such as japa (repetition of God’s name) faith and meditation, are not different from God. Therefore, God must worship God with God, in one way or another. The temple, the idol, and the priests all are carved out of the same stone mountain. Why, then, should there be devotional worship? [Or why should there not be devotional worship?]. A tree spreads its foliage, and produces flowers and fruits, even though it has no objective outside of itself. But what does it matter if a dumb person observes a vow of silence or not? The wise remain steadfast in their own divinity whether they worship or not. What’s the point of worshipping with rice an idol of the Goddess that’s made out of rice?

>>13165162
Will the flame of a lamp remain without light if we do not ask her to wear the garment of light? Is not the Moon bathed in light even though we do not ask her To wear the moonlight? Fire is naturally hot; why should we consider heating it? A wise person is aware that he, himself, is the Lord, Shiva; Therefore, even when he is not worshipping, he is worshipping. Now the lamps of action and inaction have both been snuffed out and worshipping and not worshipping are sitting in the same seat, and eating from the same bowl. In such a state, the sacred scriptures are the same as censure, and censure itself is the same as a sweet hymn of praise. Both praise and censure are, in fact, reduced to silence; even though there is speech, It is silence. No matter where he goes, that sage is making pilgrimage to Shiva; and, if he attains to Shiva, that attainment is non-attainment. How amazing that in such a state, moving about on foot and remaining seated in one place are the same! No matter what his eyes fall upon at any time, he always enjoys the vision of Shiva. If Shiva Himself appears before him, it is as if he has seen nothing; For God and His devotee are on the same level.

Of its own nature, a ball falls to the ground, and bounces up again, enraptured in its own bliss. If ever we could watch the play of the ball, we might be able to say something about the behavior of the sage. The spontaneous, natural devotion cannot be touched by the hand of action, nor can knowledge penetrate it. It goes on without end, in communion with itself. What bliss can be compared to this? This natural devotion is a wonderful secret; it is the place in which meditation and knowledge become merged. Hari and Hara (Vishnu and Shiva) are, of course, really the same; but now, even their names and forms have become identical. Oh, and Shiva and Shakti, who were swallowing each other, are now both swallowed up simultaneously. And even the subtlest speech, eating up all objects and drinking up gross speech, has now taken its rest in sleep. O blissful and almighty Lord! You have made us the sole sovereign in the kingdom of perfect bliss. How wonderful that You have awakened the wakeful, laid to rest those who are sleeping, and made us to realize our own Self! We are Yours entirely! Out of love, You include us as Your own, as is befitting Your greatness. You do not receive anything from anyone, nor do You give anything of Yourself to anyone else. We do not know how You enjoy Your greatness. As the Guru, you are the greatest of the great; But You are also very light, capable of buoying up your disciples, And thus saving them from drowning in the world. Only by Your grace can these dual qualities Of Yours be understood. Would the scriptures have extolled You, if, by sharing it with Your disciple, Your unity were disturbed? . O noble One! It is Your pleasure To become our nearest and dearest. By taking away from us Our sense of difference from You