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Hatha Yoga Pradipika - on Mind and Breath
Thursday, 03 January 2008
By whom the breathing has been controlled, by him or her the activities of the mind also have been controlled; and, conversely, by whom the activities of the mind have been controlled, by him or her the breathing also has been controlled.

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Katha Upanishad
Sunday, 16 December 2007
As the same non-dual air, after it has entered the world, becomes different according to whatever it enters, so also the non-dual Atman, dwelling in all beings, becomes different according to whatever it enters. And it exists also without.

As the sun, which helps all eyes to see, is not affected by the blemishes of the eyes or of external things revealed by it, so also the one Atman, dwelling in all beings, is never contaminated by the misery of the world, being outside it.
 
Hatha Yoga Pradipika - on Samadhi
Thursday, 03 January 2008
As salt being dissolved in water becomes one with it, so when Atma and mind become one, it is called Samadhi.

When the Prana becomes lean (vigourless) and the mind becomes absorbed, then their becoming equal is called Samadhi.

This equality and oneness of the self and the ultra self, when all Samkalpas cease to exist, is called Samadhi.
 
Chandogya Upanishad
Wednesday, 05 December 2007
The Self, who is to be realized by the purified mind and the illuminated consciousness, whose form is light, whose thoughts are true; who like the ether, remains pure and unattached; from whom proceed all works, all desires, all odors, all tastes; who pervades all, who is beyond the senses, and in whom there is fullness of joy forever - he is my very Self, dwelling within the lotus of my heart.

Smaller than a grain of rice is the Self; smaller than a grain of barley, smaller than a mustard seed, smaller than a canary seed, yea, smaller even than the kernel of a canary seed. Yet again is that Self, within the lotus of my heart, greater than the earth than the heavens, yea, greater than all the worlds.

He from whom proceeds all works, all desires, all odors, all tastes; who pervades all, who is beyond the senses, and in whom there is fullenss of joy forever - he, the heart-enshrined Self, is verily Brahman. I who worship the Self within the lotus of my heart, will attain him at death. He who worships him, and puts his trust in him, shall surely attain him.
 
Shankaracharya's Vivekacudamani
Monday, 26 November 2007
Mistaking the body or not-I for the Self or I, is the cause of all misery, that is, of bondage. That bondage comes through ignorance of the cause of birth and death, for it is through ignorance that men regard these insentient bodies as real, mistaking them for the Self and sustaining them with sense objects and finally getting destroyed by them.

Since there is nothing other than Brahman, it is the supreme advaita (non duality). The pot which is made of clay, has no other form than that of the clay. No one can show the pot except by means of the clay. The pot is only a delusion of the imagination and exists only in name, since it has no other reality than that of the clay. Similarly the whole universe is a superimposition (of form) on the Brahman although it appears to be separate from it.
 
Prasna Upanisad
Monday, 26 November 2007
Prana is born of the Self. Like a man and his shaddow the Self and Prana are inseparable. Prana enters the body at birth, that the desires of the mind, continuing from past lives, may be fulfilled.
 
Mundaka Upanisad
Monday, 26 November 2007
The Self is not to be known through study of the scriptures, nor through subtlety of the intellect nor through much learning. But by him who longs for him is he known. Verily to him does the Self reveal its true nature.