Poise

In this 99 dharana and 125 verse of Vigyana Bhairava Tantra, Shiva says

 

Friend Foe, Honor Insult

Know these to be one and the same

Reach the infinite Brahman state of Shiva 

 

This technique taught by Shiva is a continuation of the previous one, and the next technique too follows the same basic principle of

non-duality. In this verse, Shiva goes into specifics. Krishna says the same thing in Gita when speaking about the qualities of a yogi

who is dear to him: The one who remains the same towards friend and foe, in the face of honor and insult. in heat and cold, in pain

and pleasure. free from attachment is dear to me.  In His Atma Shatakam, describing who he is at the age of eight Adi Shankara says:

I am not moved by like and dislike; greed and illusion; pride, arrogance or envy; duties, wealth, lust or liberation; I am Shiva, the supreme

truth consciousness bliss, satchidananda.

 

Th words Krishna often uses in Bhagavad Gita are yogi and samatva, to describe the person dearest to him and that person’s state of mind.

Samatva is equanimity, undisturbed by dualities. It is the ultimate state of samadhi, the eighth state of yoga, when the mind  is disengaged and

still. Often ananda is describes as bliss in English; perhaps technically it is. However, in the context of the appellation Sat Chit Ananda with

which Shankara describes himself, as related to the ultimate Truth and Consciousness, Ananda is more than joy, happiness or bliss. I am not a good

enough Sanskrit scholar to trace its etymology, but to me Ananda is a state beyond joy; one of disengaged joy, which does not differentiate between

pain and pleasure, joy and sorrow.

 

When death no longer represents the ned of something to you, but the beginning of some thing else, or even a combination of both, what remains is

indifference to the meaning of that word itself. In return, creation and destruction become irrelevant. This is what nature is: nature is creation in the

profoundest sense of the word; it is also destruction. Does nature distinguish between an earthquake that may destroy a city of thousands and in that same

instant birth of a thousand babies elsewhere? At a deeper level, can there be births without deaths? Can there be pleasure without pain?

 

Polarities exist only when  we think of them as polarities. At the level lot one attached to the body pain does exist. Ramana Maharishi said of his cancer and pain:

This body itself is alien to me. It is to me. So, how is the pain to this body of relevance? At his level of disengagement from the body and mind, even the most

powerful of polarities disappeared. Can we all be Ramana? Perhaps not, but we can all become aware of how superficial polarities are and find a common ground,

what I referred to as the Third Truth in the last blog.

 

Understanding of that Third Truth leads to equanimity, samatva, Shiva state.

 

 

 

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