Om ! Let my limbs and speech, Prana, eyes, ears, vitality
And all the senses grow in strength.
All existence is the Brahman of the Upanishads.
May I never deny Brahman, nor Brahman deny me.
Let there be no denial at all:
Let there be no denial at least from me.
May the virtues that are proclaimed in the Upanishads be in me,
Who am devoted to the Atman; may they reside in me.
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !

I Shall set for Vajrasuchi (the diamond needle) which pierces ignorance, rebukes the ignorant and ornaments those who have wisdom as eye.
The Smritis affirm, following the Vedas that the Brahmana is the most important of the four castes. It must be asked, ‘Who is a Brahmana’ – the self, body, class, knowledge, action or virtue ?
The soul is not a Brahmana because the soul is the same in all bodies past and future. The same person takes many bodies according to karma, nor is the body Brahmana – the body is the same from the Chandala (to the highest caste) being made of the five elements and is seen to have old age, death etc., alike. There is no fixity (of colour) such as Brahmana is white, Kshatriya is red, Vaishya is yellow and Sudra is black; also when the father’s body is cremated, the son etc., may be guilty of killing a Brahmana.
Nor is the class a Brahmana. Then there would be many classes within the classes. Many are the great sages: Rishyasringa born of a deer, Kausika of reed, Jambuka of a jackal, Valmiki of an ant-hill, Vyasa of a fisher-girl, Gautama of a hare’s back, Vasistha of Urvasi, Agastya of a pot according to tradition. These are not Brahmanas by birth but by their knowledge.
Nor is knowledge Brahmana: Kshatriyas and others also have knowledge. Nor is karma: all creatures are seen to have similar karma of Prarabdha etc., and all creatures act being impelled by karma. Nor is a man of virtue: There are many givers of gold – Kshatriyas etc.
One who has directly realized, like the berry in the palm, the Atman without a second, devoid of class, quality and action and of defects like the six waves (like hunger), the states (like birth and death), of the nature of truth, knowledge and bliss, free from adjuncts, the basis of all thoughts, immanent in all creatures, present inside and outside like space. Bliss impartite, beyond (ordinary) knowledge, to be realized by experience alone – and having become successful, free from lust etc., rich in mental control, without greed etc., mind untouched by hypocrisy etc.
This is the intention of Veda etc. Otherwise the nature of Brahmana cannot be achieved.
One should contemplate one’s self as the spirit without a second, truth, knowledge and bliss.
This is the Upanishad.

Om ! Let my limbs and speech, Prana, eyes, ears, vitality
And all the senses grow in strength.
All existence is the Brahman of the Upanishads.
May I never deny Brahman, nor Brahman deny me.
Let there be no denial at all:
Let there be no denial at least from me.
May the virtues that are proclaimed in the Upanishads be in me,
Who am devoted to the Atman; may they reside in me.
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !

Here ends the Vajrasuchika Upanishad, included in the Sama-Veda.

Om ! Let my limbs and speech, Prana, eyes, ears, vitality
And all the senses grow in strength.
All existence is the Brahman of the Upanishads.
May I never deny Brahman, nor Brahman deny me.
Let there be no denial at all:
Let there be no denial at least from me.
May the virtues that are proclaimed in the Upanishads be in me,
Who am devoted to the Atman; may they reside in me.
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !

The Sage Pippalada approached Sage Jabali and asked him, "Oh God like sage, please teach me the secret of the absolute philosophy. What is Thathwa (principle)? Who is Jeeva (being)? What is Pasu? Who is Ishwara? And what is the method for salvation?" Thus asked sage Jabali explained to him everything as follows:
Jeeva (being) is nothing but God (the Lord of all beings - Pasupathi) himself who is acting the role of egoism. That Jeeva (being) is the Pasu. Pasupathi is he who knows everything, who does the five jobs like creation, and who is the Lord of all beings. Pasu (in common parlance) are those animals which eat grass, which do not have viveka (knowledge to differentiate), which are driven by others, which are made to work in jobs like agriculture and which undergo lot of sufferings. Similar to the owner of such animals is the God Pasupathi who rules over all beings.
To the question, "What trick is there to acquire such knowledge?". Jabali replied, "By wearing of the holy ash". He further told, "After taking the holy ash in hand by reciting the five Brahma mantras starting with ‘Sathyojatham’, and chanting "Agnirithi Basma (Hoy ash is fire)", mix it with water by chanting, "Manasthoke" and then wear the holy ash in head, forehead and shoulders in sets of three lines chanting the three mantras "trayayusham". Further wear these by chanting the three mantras starting with "Trayayusham" and the mantra "Tryambakam" is called Sambhava penance. Those with knowledge of Veda say that this has been told in all Vedas. For avoiding rebirth, the people with eternal wisdom, should adopt this.
Among the three lines, the first one is Garhapathya (the domestic fire), the letter Aa, the quality of Rajas, earth, Jeevathma (soul of beings), the power of creation, Rigveda, time of dawn and its God is Lord Brahma. The second line is Dakshinagni (Fire of the south), the letter Uu, the quality of Sathva, atmosphere, the soul inside the body, the power of desire, Yajurveda, the time of noon, and its God is Lord Vishnu. The third line is the Ahavaneeya agni (the fire of the Sun), the letter Ma, the quality of Thamas, the place of Gods, the Paramatma, the power of knowledge, Samaveda, the time of dusk and its God is Shiva. That individual, who wears holy ash, whether he is a Brahmachari or Sanyasi, gets rid of great as well as minor sins. He becomes fit to worship all gods; he becomes one who has taken bath in all holy waters and the one who has chanted all the Rudra mantras. He does not have rebirth. This Upanishad tells that, it is sworn that he will not have rebirth.

<br>Om ! Let my limbs and speech, Prana, eyes, ears, vitality
And all the senses grow in strength.
All existence is the Brahman of the Upanishads.
May I never deny Brahman, nor Brahman deny me.
Let there be no denial at all:
Let there be no denial at least from me.
May the virtues that are proclaimed in the Upanishads be in me,
Who am devoted to the Atman; may they reside in me.
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !

Here ends the Jabali Upanishad, included in the Sama-Veda.

May we not mutually dispute (or may we not hate any).
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !

1-19. Now we expound the Rahasya Upanishad: the divine sages, worshipping Brahma, asked: Lord, tell us the Rahasya Upanishad. He said, ‘In the past Vyasa, the treasure of all Vedas and penance asked Shiva: O Lord of great wisdom, who has vowed firmly to break the bondage (of life). The time has come to give initiation to my son Suka into the sacrament of Veda’. Shiva said, ‘When the sole Brahman is imparted by me, your son will depart by himself having got detachment’.
Vyasa said: Be it as it may; in the Upanayana, when Brahman is imparted, may my son become omniscient very quickly and get the four kinds of Moksha.
Then Shiva, hearing this sat in a divine seat to give instruction. Suka, the fortunate, came there with devotion and getting the Pranava, spoke again to Shiva.
Suka aid, ‘First among gods, all-knowing, be pleased. The supreme Brahman, inherent in Om, has been imparted; the special sense 'That Thou Art' etc., with the six limbs, I desire to hear’.
Shiva said, ‘Well said, O treasure of knowledge, you have asked for the desirable, the mystery of the Vedic texts, named Rahasyopanishad with the six parts, knowing which one shall be directly released. The texts without the six parts one should not teach. Just as Upanishads are the crown of the Vedas, so is the Rahasya of Upanishads. For the wise man who meditates upon Brahman, holy spots, Vedic rites and mantras are useless. One wins a hundred years of life, meditating the sense of major texts. The same is won, uttering this once.
20. Om, for this mantra, Hamsa is the Rishi, unmanifest Gayatri is the metre, deity is Paramahamsa, Hamsa is the seed, Sama-Veda is the power. ‘I am That’ is the pin. Its application is in the context of uttering the major text to secure the grace of the Paramahamsa. ‘Truth, knowledge, infinity is Brahman. Bow to the thumbs, ‘Eternal joy is Brahman’ - Svaha to the index fingers. ‘Brahman is eternal joy, mostly’ - Vasat to the middle fingers. ‘That which is plenitude’ - Hum to the ring fingers. ‘The lord of plenitude’ - Vasat to the little fingers. ‘One and non-dual is Brahman. Phat’ to the inside and outside of the palms. ‘Truth, knowledge, infinity is Brahman’ - Phat to the inside and outside of the palm. ‘Truth, knowledge, infinity is Brahman - bow to the heart’.
‘Eternal bliss is Brahman’ - Svaha to the head - Vasat to the braid of hair. ‘That which is plenitude’ - Hum to armour - Vausat to the three eyes. ‘One and non-dual Brahman’ - Phat to the missile. The earth, old region, heaven, Om, this is the link of space.
21-22. Meditation: I bow to the noble teacher, beyond becoming and the three Gunas, one, eternal, holy, witness of all knowledge, giver of bliss, beyond the world, sky-like, purpose of major texts.
The four major passages:
(1) Consciousness is Brahman
(2) I am Brahman
(3) That Thou Art and
(4) This self is Brahman.
Those who recite the statement of identity become liberated in Sayujya (identity).
23-24. Of the great incantation ‘Tat’, the seer is Hamsa, un-manifest Gayatri is the metre. Paramahamsa the deity; Hamsa the seed; Sama-Veda, power; So’ham is the pin; application is the meditation for my liberation. Bow to the thumbs, to that aspirant Svaha to Isana, the index fingers, Vasat to Aghora the middle fingers, to Sadyojata, the ring fingers, hum; to Vamadeva, the little fingers Vausat; to that spirit, Isana, Aghora etc. Phat.
Meditation: Meditate on that shining light as knowledge and its objects and what is beyond them both, taintless, awake, free and imperishable.
25-26. Of the chant of ‘Tvam’ Vishnu is the seer, Gayatri is the metre, supreme self the deity, ‘aim’ the seed, ‘klim’ the power, ‘sauh’ the pin, application is to the repetition for my liberation.
Bow to Vasudeva, to the thumbs: Svaha to Samkarsana, the index-fingers; Vasat to Pradyumna, the middle fingers; Hum to Aniruddha, the ring fingers; Vausat to Vasudeva, the little finger; Phat to Vasudeva and others.
Meditation: I adore the word ‘Thou’ the Jiva state, in all living things, everywhere, impartite form, controller of mind and egoism.
27. For ‘Asi’, the seer is Manah, metre Gayatri, deity Ardhanarishvara, seed is Avyaktadi, power is Nrisimha, pin is supreme Self. Application is repetition for identification of Jiva and Brahman. I bow to the thumbs, the dyad of Earth; Svaha to the index finger, the dyad of water. Vasat to the middle fingers, the dyad of fire; Hum to the ring fingers, the dyad of Air; Vausat for the little fingers, the dyad of Ether; Phat for the front and back of the hand, the dyad of Earth etc. So too the consecration of the heart. Bhuh, Bhuvah, Svah, Om. Thus the directions are enclosed.
28-29. Meditation: ‘Meditate ever on Asi, thou art. Aiming at the merger of Jiva in that, as long as the mind dwells on the purport’. Thus have been stated the six limbs of the major texts.
30-38. Now according to the classification of the mystic teachings are set forth the verses on the purport.
Prajnana is that whereby one sees, hears, smells and makes clear all objects here, pleasant and unpleasant, by which one knows. In the four-faced Brahman, Indra and Devas, men, horses, cows, etc., spirit is one Brahman - so, in me too Prajnana is Brahman. In this body being remains witness to the intellect and is called I. The Being full in itself is described as Brahman, referred to with Asmi. So, I am Brahman. The being, one without a second, without name and form before creation and even now is called That. The being called Thou here beyond the senses understood as one. Let this unity be experienced. The inner self, from ego to the body, is called this (ayam) because it is self-luminous and realizes intimately. The truth of the universe is stated of all that is seen by the word Brahman.
39. I was in the state of dream of ‘I’ and "Mine’ because of the absence of the vision of the spirit. But I was awakened when the sun of my own nature arose by means of the major texts spoken clearly by the perception.
40-42. Senses has two ways: expressed and implied. In ‘Tattvam Asi’ the expressed meaning is the senses etc., which are elemental and the implied is, ‘He’ in ‘you’ (Tvam), in the word Tat the expressed sense is lordship etc., the implied is the supreme being which is Sat, Chit and Ananda. ‘Asi’ identifies these two. Tvam and Tad mean effect and cause respectively when this is the adjunct; otherwise both are the same Sat, Chit and Ananda - separating the space and time faites the identity is got, just as in the world, in the expression, ‘This is that Devadatta’.
The Jiva is having the effect-adjunct, Isa has cause-adjunct - when both are removed, only the full knowledge remains.
43-45. First hearing from the Guru, then thought about it and meditation - this is the cause of full knowledge. Other knowledge will surely perish, while the knowledge of Brahman leads to Brahman. The Guru should instruct the words of the Upanishad with the limbs, not merely the words - These are Brahma’s words.
46-53. Ishvara said, ‘O Suka, thus being instructed by me as requested by Vyasa, you will become Jivanmukta’.
The Svara which is uttered at the start of Veda is Parameshvara. Suka being thus instructed by Shiva became one with the universe; rose, bowed to Shiva and giving up all possessions, went away as if swimming in the ocean of the supreme spirit.
Vyasa, seeing him go away as a recluse, went after him calling, affected by separation. All the world echoed him. Hearing this Vyasa was over joyed along with his son.
He who learns this through the Guru’s grace will become released from all sin and enjoy Moksha.
Thus the Upanishad.

Om ! May He protect us both together; may He nourish us both together;
May we work conjointly with great energy,
May our study be vigorous and effective;
May we not mutually dispute (or may we not hate any).
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !

Here ends the Sukarahasyopanishad belonging to the Krishna-Yajur-Veda.

According to the Sankhya (and the view of Yoga is the same) the life-monad (called purusa, "man," "atman," "self," or pums, "man") is the living entity concealed behind and within all the metamorphoses of our life in bondage. Just as in Jainism, so also here, the number of life-monads as in the universe is supposed to be infinite, and their "proper nature" (svarupa) is regarded as totally different from that of the lifeless "matter" (prakrti) in which they are engulfed. They are termed "spiritual" (cit, citi, cetana, caitanya), and are said to be "of the nature of sheer, self-effulgent light" (prabhasa.) Within each individual, the self-illuminous purusa, atman, or pums illuminates all the processes of gross and subtle matter " the processes, that is to say, of both life and consciousness " as these develop within the organism; yet this life-monad itself is without form or content. It is devoid of qualities and peculiarities, such specifications being but properties of the masking realm of matter. It is without beginning, without end, eternal and everlasting, and without parts and divisions; for what is compounded is subject to destruction. It was regarded originally as of atomic size, but later as all-pervading and infinite, without activity, changeless, and beyond the sphere of movements, "at the top, the summit" (kutastha.) The monad is unattached and without contact, absolutely indifferent, unconcerned, and uninvolved, and therefore never actually in bondage, never really released, but eternally free; for release would imply a previous state of bondage, whereas no such bondage can be said to touch the inner man. Man's problem is, simply, that his permanent, ever-present actual freedom is not realized because of the turbulent, ignorant, distracted condition of his mind."

Mananacharyya

Om ! May my speech be based on (i.e. accord with) the mind;
May my mind be based on speech.
O Self-effulgent One, reveal Thyself to me.
May you both (speech and mind) be the carriers of the Veda to me.
May not all that I have heard depart from me.
I shall join together (i.e. obliterate the difference of) day
And night through this study.
I shall utter what is verbally true;
I shall utter what is mentally true.
May that (Brahman) protect me;
May That protect the speaker (i.e. the teacher), may That protect me;
May that protect the speaker - may That protect the speaker.
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !

I-1. The innermost Brahman is A, U, M - saying this a Yogi becomes free from the cycle of birth. Om, I bow to Narayana, having Sankha, Chakra and Gada. The upasaka will go to Vaikuntha.
I-2-4. The Brahmapura is a lotus, shining like lightning and lamp. The son of Devaki is Brahmanya (a Brahmana with 44 sacraments); so are Madhusudana, Pundarikaksha, Vishnu and Achyuta. Narayana is the one, existing in all creatures, the causal person without a cause.
I-5. One does not suffer meditating upon Vishnu without misery and illusion - there is no fear; one who sees many here goes from death to death.
I-6-8. In the middle of the heart-lotus It (Brahman) exists with knowledge as the eye; the world, knowledge are established in Brahman. He, the seeker, departs from this world with this knowledge, getting all desires in the other world becomes immortal. Where there is always light and value, there the person attains immortality - Om Namah.

II-1-10. The Maya has gone away from me, I am the pure vision; my ego has gone down, so has the difference between world, god and soul. I am the inner-self, without positive and negative rules; I am the expansive Bliss; I am the witness, independent, exerting in my greatness; without old age and decay, opposing sides, pure knowledge, the ocean of liberation; I am subtle without any attributes.
I am without three qualities, all worlds exists in my belly; the changeless consciousness, beyond reason and action, I have no parts, unborn, pure reality.
I am endless knowledge, auspicious, indivisible, faultless, reality unbounded. I am to be known by Agamas, attractive to all the worlds. I am pure joy; purity, sole, ever shining, beginningless; I have ascertained the highest Truth.
I know myself without a second, with discrimination. Even then Bondage and Liberation are experienced. The world has gone away that appears to be real like serpent and rope; only Brahman exists as the basis of the world; therefore the world does not exist; like sugar pervaded by the taste of the sugarcane, I am pervaded by Bliss. All the three worlds, from Brahma to the smallest worm are imagined in me.
In the ocean there are many things, from the bubble to the wave; but the ocean does not desire these - So also, I have no desire for things of the world; I am like a rich-man not desiring poverty. A wise person abandons poison favouring Amrita. The sun which makes the pot shine is not destroyed along with the pot; so also the spirit is not destroyed with the body.
I have no bondage nor liberation, no Shastra, no Guru. I have gone beyond Maya - let life go away or let the mind be attacked - I have no misery as I am filled with joy, I know myself; Ignorance has run away somewhere - I have no doership nor duty, kula and gotra. These belong to the gross body, not to me different from it. Hunger, thirst, blindness, etc., belong to the Linga-deha only. Dullness, desire etc., belong only to the Karana-deha.
Just as to an owl the sun is dark, so also for an ignorant person there is darkness in Brahman . When vision is blocked by clouds he thinks there is no sun. Just as Amrita, different from poison is not affected by its defects, I do not touch the defects of Inertia. Even a small lamp can remove big darkness; so even a little knowledge destroys big ignorance.
Just as there is no serpent in the rope at any time, there is no world in me.
Even practising this for a muhurta (a short time) one does not return (to this world).
Here ends the Atmabodhopanishad, as contained in the Rig-Veda.

Now Angirah: The Spirit, manifests Itself, in three ways: the self, the inner Self and the supreme Self.

There are the organs - the skin, inner and outer: flesh, hair, the thumb, the fingers, the backbone, the nails, the ankles, the stomach, the navel, the penis, the hip, the thighs, the cheeks, the ears, the brows, the forehead, the hands, the flanks, the head and the eyes; these are born and these die; so they constitute the self.

Next this inner self is (indicated by the elements) earth, water, fire, air, ether, desire, aversion, pleasure, pain, desire, delusion, doubts, etc., and memory, (marked by) the high pitch and accentlessness, short, long and prolate (vowel sounds), the hearer, smeller, taster, leader, agent and self of knowledge vis-à-vis stumbling, shouting, enjoying, dancing, singing and playing on musical instruments. He is the ancient spirit that distinguishes between Nyaya, Mimamsa and the institutes of law and the specific object of listening, smelling and grasping. He is the inner Self.

Next the supreme Self, the imperishable, He is to meditated on with (the help of) the Yogic steps, breath control, withdrawal (of sense organs), fixation (of mind), contemplation and concentration, He is to be inferred by the thinkers on the Self as like unto the seed of the Banyan tree or a grain of millet or a hundredth part of a split hair. (Thus) is He won and not known. He is not born, does not die, does not dry, is not wetted, not burnt, does not tremble, is not split, does not sweat. He is beyond the gunas, is spectator, is pure, partless, alone, subtle, owning naught, blemishless, immutable, devoid of sound, touch, colour, taste, smell, is indubitable, non-grasping, omnipresent. He is unthinkable and invisible. He purifies the impure, the unhallowed. He acts not. He is not subject to empirical existence.

The good named the Atman is pure, one and non-dual always, in the form of Brahman. Brahman alone shines forth.

Even as the world with its distinctions like affirmation, negation, etc., Brahman alone shines forth.

With distinctions like teacher and disciples (also), Brahman alone appears. From the point of view of truth, pure Brahman alone is.

Neither knowledge nor ignorance, neither the world nor aught else (is there).

That sets empirical life afoot is the appearance of the world as real.

What winds up empirical life is (its) appearance as unreal.

What discipline is required to know, ‘this is a pot’, except the adequacy of the means of right knowledge ? Once it is given, the knowledge of the object (supervenes). The ever present Self shines when the means of Its cognition (is present).

Neither place nor time nor purity is required. The knowledge ‘I am Devadatta’ depends on nothing else.

Similarly, the knowledge ‘I am Brahman’ of the Knower of Brahman (is independent). Just as the whole world by the sun, by the splendour of the Knowledge of Brahman is everything illumined.

What can illumine the non-existent, and illusory, non-Self ? That which endows the Vedas, Shastras, Puranas and all other beings with import - that Knower what will illumine ?

The child ignores hunger and bodily pain and plays with things. In the same way, the happy Brahman-Knower delights (in himself) without the sense of ‘mine’ and ‘I’. Thus the silent sage, alive and alone, the embodiment of desirelessness, treats the objects of desire.

Existing as the Self of all, he is ever content abiding in his Self. Free from all wealth, he rejoices always: though companionless, he is mighty.

Though not eating, he is ever content, peerless he looks on all alike: though acting, he does nothing: though partaking of fruit, yet, he is no experiencer thereof.

Living in a body, he is still disembodied; though determinate, he is omnipresent; never is this Brahman-Knower, disembodied and ever existent, affected by the pleasant and the unpleasant or by the good and the evil. Because it appears to be encompassed by Rahu (the darkness), the unencompassed sun is said to be encompassed by deluded men, not knowing the truth. Similarly, deluded folk behold the best of Brahman-Knowers, liberated from the bondage of body, etc., as though he is embodied, since he appears to have a body. The body of the liberated one remains like the shed Slough of the snake.

Moved a little, hither and thither, by the vital breath, (that body) is borne like a piece of timber, up and down, by the flood waters.

By fate is the body borne into contexts of experiences at appropriate times. (On the contrary) he who, giving up all migrations, both knowledge and unknowable, stays as the pure unqualified Self, is himself the manifest Shiva. He is the best of all Brahman-Knowers. In life itself the foremost Brahman-Knower is the ever free, he has accomplished his End.

All adjuncts having perished, being Brahman he is assimilated to the non-dual Brahman, like a man who, with (appropriate) apparels, is an actor and without them (resumes his natural state),

In the same way the best of Brahman-Knowers is always Brahman alone and none else.

Just as space becomes space itself when the (enclosing) pot perishes, so, when particular cognitions are dissolved, the Brahman-Knower himself becomes nothing but Brahman, as milk poured into milk, oil into oil, and water into water become (milk, oil and water).

Just as, combined, they become one, so does the Atman-knowing sage in the Atman.

Thus disembodied liberation is the infinite status of Being.

Having won the status of Brahman, no longer is the Yogin reborn, for his ignorance-born bodies have all been consumed by the experimental knowledge of Being as the Self.

Because that Yogin has become Brahman, how can Brahman be reborn ? Bondage and liberation, set up by Maya, are not real in themselves in relation to the Self, just as the appearance and disappearance of the snake are not in relation to the stirless rope.

Bondage and liberation may be described as real and unreal and as due to the nescience (concealment of truth).

Brahman suffers from no concealment whatsoever. It is uncovered, there being nothing other than It (to cover It). The ideas, ‘it is’ and ‘it is not’, as regards Reality, are only ideas in the intellect. They do not pertain to the eternal Reality. So bondage and liberation are set up by Maya and do not pertain to the Self.

In the supreme Truth as in the sky, impartite, inactive, quiescent, flawless, unstained and non-dual where is room for (mental) construction ?

Neither suppression nor generation, neither the bond nor the striving: neither the liberty seeking nor the liberated - this is the metaphysical truth.

 

 

Devotee do the Meditation and goes toward SAMADHI through it.

In Hata Yoga and Dhyan Yoga they Use Tongue as Door Knocker and path maker.

 

The Parts of HEAD, where the Door of Immortality is placed

How the Khechari Mudra is done by the Devotee, and touch his tongue to its inside nostel bend and tastes and stops leaking of AMRIT. which drops from Bharama Kund

 

 

 

Love to Silence leads to Meditation

Meditation leads to Further Meditation

It leads to Infinite ......