60 results for “Meditation”

With the power of yoga, the righteous (Valmiki) saw clearly, like an amalaka fruit in the palm of the hand the entire course of events that happened in the past relating to Rama.

"Kandarpa (the god of love) once lived here in human form. He is called Kama by the learned. The wicked Kama on his way with the maruts (god of wind) insulted Siva, the god of gods, while he was absorbed in austere meditation along with his newly wedded consort. On seeing Kama Lord Siva roared at him (menacingly).

May your auspicious vows be ours; may Varuṇa, pleased, accept our praises. Like the rising cows of dawn, may the fires not age but increase their strength.

Blessings and the mind’s wisdom—those who praise in assembly—may Gnaspati grant us strength. May the dear wealth of the left join us; may Savitā’s god be propitious.

There is an excellent forest Dāruvana. There were many excellent sages there, great devotees of Śiva who were always engrossed in meditation on Siva.

Śiva became quiet after resorting to meditation again. Śiva, as before, was surrounded by His Gaṇas.

Sūta said: By performing Homa with ghee alone all ailments are dispelled. Meditation, installation and due worship remove all ailments. This is the mode of installation of Aghora the great Ātman. Formerly this was mentioned by Nandin to the son of Brahmā[3] who was his disciple. O sages of good holy rites, by him it was mentioned to Vyāsa.

Sūta said: It sees mostly and in due order on being united with Prāṇa, etc. O leading sages, each of the veins (Nāḍīs) carries the ten Prāṇas (vital airs). Altogether there are seventy-two thousand Nāḍīs. The Jagrat (waking stage) is stationed in the eyes, the Svapna (dream stage) in the neck; the suṣupta (sleeping stage) in the heart and turīya (the fourth above the three) in the head. The presiding deity in the jāgrat state is brahmā; in Svapna Viṣṇu; Īśvara in Suṣupta and in Turīya Maheśvara. Others say as follows:—when the person is in full possession of his senses and organs it is -called Jāgrat; when only the four organs, mind, intellect, ego and citta function, it is Svapna. O sages of good holy rites, when the organs and senses are merged into the Ātman it is Suṣupta. The fourth (Turīya) is different from the organs and senses. The greatest Śiva who is beyond the fourth is the prime cause.

Dusana said, "Kill him, kill him. The brahmins did not hear the words spoken by the demon The sons of Lord Śiva who loved the Vedas and were devoted to the path of meditation.

In the forest the earlier wise ones—Agni, beloved, the auspicious—beheld all things.

Lord Kṛṣṇa, the Supreme Personality of Godhead, for whom the great masters of mystic meditation arrange a seat within their hearts, took His seat in the assembly of gopīs. His transcendental body, the exclusive abode of beauty and opulence within the three worlds, shone brilliantly as the gopīs worshiped Him.

Other gopīs entirely stopped their sensory activities and became fixed in meditation on Kṛṣṇa. They lost all awareness of the external world, just like those who attain the platform of self-realization.

The demigods boast uselessly while away from the battlefield. Only where there is no fighting can they show their prowess. Therefore, from such demigods we have nothing to fear. As for Lord Viṣṇu, He is in seclusion in the core of the hearts of the yogīs. As for Lord Śiva, he has gone to the forest. And as for Lord Brahmā, he is always engaged in austerities and meditation. The other demigods, headed by Indra, are devoid of prowess. Therefore you have nothing to fear.

In brahminical culture a brāhmaṇa’s transcendental position is eternally maintained because the injunctions of the Vedas are accepted with faith, austerity, scriptural conclusions, full sense and mind control, and meditation. In this way the real goal of life is illuminated, just as one’s face is fully reflected in a clear mirror.

The great sage Vidura continued: O best of the brāhmaṇas, it is very difficult for living entities encaged within this material body to have personal contact with Lord Śiva. Even great sages who have no material attachments do not contact him, despite their always being absorbed in meditation to attain his personal contact.

Satī concentrated all her meditation on the holy lotus feet of her husband, Lord Śiva, who is the supreme spiritual master of all the world. Thus she became completely cleansed of all taints of sin and quit her body in a blazing fire by meditation on the fiery elements.

After many, many days, the great powerful sage Kaśyapa Muni arose from a trance of meditation and returned home to see the āśrama of Aditi neither jubilant nor festive.

Being situated in a meditational trance, Kaśyapa Muni, whose vision is never mistaken, could see that a plenary portion of the Supreme Personality of Godhead had entered within him.

King Purūravā then left Agnisthālī in the forest and returned home, where he meditated all night upon Urvaśī. In the course of his meditation, the Tretā millennium began, and therefore the principles of the three Vedas, including the process of performing yajña to fulfill fruitive activities, appeared within his heart.

Of him alone is the set of lour Vāsudevas in the Vyaṣṭi form. It bestows liberation on the devotees of Viṣṇu engaged in worship through meditation.

O brahmins, the sage performed meditation and contemplation wherein the realisation “I am Brahman” is generated leading to the direct perception of Brahman.

That Being Viṣṇu became enlightened, following the path of meditation. He was delightfully surprised. “O what is that True entity?”

That form can’t be directly expressed. It is without action and name. Without any sex-distinction it has become a liṅga. It is beyond the path of meditation.

By remembering the form of Lord Shiva, one burns away all sins. After rising from the meditation, the devotee should worship the Supreme Lord Shiva with devotion.

There is nothing superior to Dhyānayajña (meditation) which is the cause of true knowledge, since the yogin is able to see his favourite (deity) of equanimity through meditation.

Virtue or evil, sacrifice or Japa, meditation or rules regarding the same. By virtue of their learning they are free from base passions and physical changes and decays.

I invoke Lord Shiva, the one who is full of love for his devotees and brings immense bliss. After invoking him with these words, one should prepare a seat (for meditation) in reverence to Lord Sambhu.

Then I created the chief creation॥ 8॥ consisting of immobile beings with a delightful mind. At the bidding of Śiva, I continued my meditation in a detached spirit.

Despite my command they were not inclined to carry on the activities of creation; those scholarly sons turned their attention from worldly activities and were devoted to the exclusive meditation on Śiva.

Śiva stayed on Kailāsa, the best of all mountains, along with his Gaṇas, practising Yoga and meditation at his own sweet will.

Brahmā said: Śiva, who was thus informed by Nandin and who was extremely sympathetic, slowly reverted from His meditation and opened His eyes.

Thus meditating upon that supreme nature, he entered into deep meditation, became immersed in supreme bliss, and became the source of many creations.

Śiva was thus eulogised by the gods, Viṣṇu and me. He, the great lord, ceased His meditation due to His attachment for His devotees.

time of meditation, while all the time h should perform the japan in a way in whic 10 one hears it. The Pranava mantra with th spot is common in all the japarms.

The ministers said: O lord of Daityas, in a mountain cavern we have seen a certain sage. His eyes are closed in meditation. He is handsome. The crescent moon adorns his head. He is wearing an elephant hide round his hips.

Śiva said:— Kāla is not killed by the leading gods, Daityas, Yakṣas, Rākṣasas, serpents and human beings. But those embodied beings who are Yogins engrossed in meditation can easily kill Kāla.

Once upon a time, an intelligent ascetic, O king, of the name of Jaigishavya, devoted to Yoga and rapt in meditation and leading the life of a mendicant, came to Devala's hermitage.

I perceived you with the mind, radiant among meditations, your own body born in the season of rains—may you arise, O young woman, bear offspring; be fruitful, prosper in progeny as you desire.

For a sage who has conquered his senses, breathing and mind, who is self-controlled and always absorbed in meditation on Me, what mystic perfection could possibly be difficult to achieve?

8.12 - 8.13 Subduing all the senses like ear etc., which constitute the 'doorways' for sense impressions, i.e., withdrawing them from their natural functions; holding the mind in Me, the imperishable 'seated within the lotus of the heart'; practising 'steady abstraction of mind (Dharana) which is called concentration or Yoga,' i.e., abiding in Me alone in a steady manner; uttering the sacred 'syllable Om,' the brahman which connotes Me; remembering Me, who am expressed by the syllable Om; and fixing his 'life-breath within the head' - whosoever abandons the body and departs in this way reaches the highest state. He reaches the pure self freed from Prakrti, which is akin to My form. From that state there is no return. Such is the meaning. Later on Sri Krsna will elucidate: 'They describe that as the highest goal of the Atman, which is not destroyed when all things are destroyed, which is unmanifest and imperishable' (8.2021). Thus, the modes of contemplation on the Lord by the aspirants after prosperity and Kaivalya (Atmann-consciousness) have been taught according to the goal they lead to. Now, Sri Krsna teaches the way of meditation on the Lord by the Jnanin and the mode of attainment by him.