Therefore one whose mind has been purified by discriminatory knowledge should be careful to obtain freedom from the cycles of birth and death. This has been stated in the following verse by the author: Therefore whoever is devoted to this holy path comes to the state of siva. Contemplating on this, one should by every means strive for the supreme unit. Whoever devotedly pursues the path of self-realisation in the manner described above obtains the best results. There is no rule about who is fit to follow this superior path leading to liberation, as has been shown before.
Whoever is afflicted by the different kinds of pain arising from birth, death, and disease, and who is fully engaged with complete faith |in spiritual disciplinel leading to the achievement of discriminatory wisdom, obtains Siva-hood in a single birth, in no time at all, after destroying his worldly pains. As has been stated in the Siradharmottara Puriltia: One should aluvysl search for the juith whereby one attains liberation in this uvrld in one birth, instead of being interested in obtaining liberation over many rebirths. Reflecting that efforts made in this manner always yield good results,’ one should strive to obtain liberation by any possible means. If one is able to realise his Self without feeling any pride then he obtains the desired result. If not land he dies before achieving the highest goal he will reach the divine regions.
Hence one should not feel proud while practising the yoga leading to the supreme goal. When an individual returns from the higher divine regions, he again renews his contact with the path of yoga in the present birth as a result of his awakened memory of the yoga practices in his former birth. Thus the bestowing of beneficial fruits cannot cause any obstruction in his pursuit of the path of yoga. Thus Abhinavagupta the author of this work, after having modified the instructions given by Sesabhattaraka in the Yoga in accordance with the non-dual Saivite teaching, incorporating within it logic, spiritual experiences, and the Saivite Agamic tradition, concludes the text to his own satisfaction. Considering the instructions he’s given to be conducive to the achievement of the supreme goal, he records his own name in the next verse: Siva’s nature Sivatva quickly comes to penetrate the very heart of the individual who meditates upon the supreme Brahman whose nature has been described by Abhinavagupta.
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