All notions are erroneous.

All notions are erroneous. The very act of conceptualization is the root of all misery. 

Cf. the Bhagavad GItA where Sri KRShna says:

sarva samkalpa sannyAsi yogArUDhah tadocyate.

He who gives up all conceptualizations is said to have ascended to Yoga.

At all times when things seem to be unpleasant...

At all times when things seem to be unpleasant to the senses and ego, or when one seems to have acted out of not properly exercising one's buddhi , or when difficult or impossible circumstances seem to confront one for no fault of one's own, remember the root cause of all problems is one's birth- not just in this body, but of the aham vAsana that has resulted in so many embodiments. 

The Yoga sutra says

Bhoga apavargArtham dRshyam. 

The Seen is for experience and liberation.

Therefore in a Stoic way as Marcus Aurelius says in Meditations, bear all that life has to bring in a calm and unperturbed manner, confident in the knowledge that 

Ishvarah yat karoti shobhanam eva karoti.

Whatever the Lord does is always auspicious.

Heaven and hell are only here!

Heaven and hell are only here in the world of thoughts. Although conceived of as descent or ascent into other worlds of perception, in fact, given any set of external conditions on bhUlokam, the attitude of the mind defines heaven and hell. If circumstances are suitable for the senses and stroke the ego, it is called heaven, and contrarily, hell. In fact neither is real. Hence, the need to transcend the senses and the ego.

Where the body is has less to do with bringing the mind to rest

Where the body is has increasingly less to do with how often and easily the mind can be brought to rest and abide in its true nature the Self.

Be not outgoing O mind! 

Do not take anything in the perceived worlds as real. Whether it be outgoing sense perceptions in the waking state or sense perceptions in the dream state; the very lords of perception themselves, or the very beginning, sustenance or end of thought. Remember one is the substratum of thought itself.

GuNas play with the guNas...

GuNas play with the guNas, that is all.

Even सत्त्व sattva is dangerous!

Even सत्त्व गुण sattva guNa is dangerous.

Recall how SItA was drawn outside LakShmaNa rekhA by rAvaNa in the guise of a sAdhu. 

[rAma is the mind immersed in Brahman. sItA is shakti, the active form of rAma just as shakti is the active form of shiva. Taking the form of manas, sItA was entranced by the golden deer. Even though possessing it was not an adhArmic desire, it led to the abandonment of buddhi, which is symbolized by rAma being asked to leave the Ashrama and go get the deer. LakShmaNa plays the part of residual buddhi, that still warns manas to not cross the line or LakShmaNa rekhA.

Nevertheless, knowingly or unknowingly (depending on whether one conceives of sItA as shakti or manas), sItA performs dharma by giving alms to the sAdhu. So she is faultless. But even this sAttvic act seems to lead to great distress because rAma as a man is puruSha ensnared by the guNas and consequently appears to suffer.]

Yet, in this play, enact dharma, actorless action for purifying the mind. Even knowing rAvaNA's true intentions sItA went out to satisfy dharma so mind could be purified. What is all of life if not this? Yet the mind does not learn and on account of ignorance pursues the passions gets deluded and suffers. 

[This is an injunction to the mind to enact dharma in this play called life.]

Actorless action is also the essence of the bhagavad gItA in the mahAbhArata.

Peace trumps Power

Peace trumps power.

sAdhakas should not get too caught up with KuNDalini awakening, visions and the cakras.

Yes, these are experienced, like so many other experiences, but they are also transient.

Kill the vAsanas rather than replace the "I am the body" idea with another "I am <something else>" idea.

I am that I am is the Truth.

Why is it not permanent? Due to vAsanas and flow of prANa. Permanently eliminate former. All effort should be directed towards that.

Let whatever siddhis come along the way. Ultimate siddhi is jnAna.

As Sri RAmakRShna says, 'One cannot permanently stay at ni note' anyway [In Indian classical music the ni note is the penultimate before the octave].

Shakti goes up to the sahasrAra only come down to the Heart. Mind is not to be permanently thrilled by shakti calana but to be made permanently empty of thought.

The creamier the milk ...

The creamier the milk the faster it boils. So it is with the mind in meditation.

All this is One ...

All this is One and I am that One. This is yoga.

Effort is needed to rest in yoga only if there is viyoga.

Cause of viyoga is avidyA.

Impure and pure mind.

Impure mind seeks God.
Pure mind can't get away from God, for God is everywhere!

Bhagavad GItA II.70

अापूर्यमाणमचलप्रतिष्ठं समुद्रमाप: प्रविशन्ति यद्वत् ।
तद्वत्कामा यं  प्रविशन्ति  सर्वे स शान्तिमाप्नोति न कामकामी ॥

As water enters the ocean, which, filled from all sides, remains unmoving; likewise, he into whom all desires enter, attains peace; but not he who desires objects.

Beauty of Brahmopadesham in Upanayanam.

Beauty of Brahmopadesham in Upanayanam.

The ceremonial drawing nigh of the spiritual aspirant to the Guru as teacher is  ritualized as the Upanayanam in the Vedic tradition and is practiced as one of the sixteen samskAras in the sanAtana dharma (also called Hinduism). A samskAra is a deep latent thought impression, and in a human life this is one of the very important impressions that was ideally performed at an early age (7, 9, or 11 and also depending on the varNa or caste of the child). In recent memory this is performed only for male children, but there is evidence that this was not the case in earlier times. Of late this practice has itself fallen off (often being performed just before the marriage ceremony samskAra), and even when performed the deeper significance of the yajnopavItam (poonal or janeyu) and dvija (twice born) are often missed. Delaying the initiation into the spiritual path through the Upanayana samskAra until just before marriage is a terrible waste of human life. Upanayana is closely related to the Upanishad, and they both involve drawing close to the spiritual Source.

The essence of the Upanayanam is Brahmopadesham. The very first Upanayana according to the MunD. Up. was Brahma's teaching Atharvan the BrahmavidyA. So the concept of Brahmopadesham is a very beautiful one for the spiritual aspirant, and in each authentic Upanayanam, God himself comes as Guru (often in the form of the father or other elder) and imparts the Truth in the form of the GAyatrI mantra. In meditation and sAdhanA, one can see Brahma in Satyaloka and have a direct 

experience of the meaning of the invocation

प्रणवस्य ऋषिर्ब्रह्म

Brahma is the RShi of PraNava (Om)

The real second birth happens when KuNDalini is awakened in the SuShumNA and She gives the jIva a second and real birth. Human embodiment is the ordinary first birth of the body in a womb.

Then the jIva is really worthy of being called a dvija (twice born). In this one's humble opinion, this awakening of KuNDalini itself requires serious sAdhanA. In earlier Yugas, it is of course easy to imagine that this was accomplished at an early age such as 7 years.

Once the second birth happens, then the true meaning of yajnopavItam (poonal or janeyu) is revealed as representing the three nADIs: iDA, pinGala and suShumNA. The knot or granthi of brahma holds the jIva in embodiment until jnAna is attained by breaking it. Until then, the karma kANDa is practiced and yajnas or sacrifices are made to the various gods for purifying the mind.

I know Myself to be I

I know Myself to be I. Can there be anything simpler and more obvious than that?

Mind as Indra hides in the lotus stalk after killing Trishiras a BrahmaNa

Significance of Indra hiding in lotus stalk after killing Trishiras a BrahmaNa is that the pure mind after denying the Self (by killing the brAhmaNA, metaphorically or otherwise) went and hid itself in the SuShumNa (lotus stalk).

In the Ishopanishad the third verse talks about the Sunless worlds (asuryA nAma te lokA ...) that are obtained by those who deny the Self (Atma hano janAh)

The jIva after having performed this brahma hatyA in time past must now resort to Yoga to vivify Indra hidden in the lotus stalk and thus re-establish itself in its true nature, the Self.

Situate yourself in buddhi, O mind!

Situate yourself in buddhi O mind!

You know in your Heart (in Truth) you don't have any real existence for your beginning is in ignorance and your end is in wisdom. Composed of three guNas, impure, you don't recognize your origin in Shakti, the Power of the One Brahman to be Many.

The world experience you create is for your own purification and eventual destruction. Impelled by rajas you rise and project the world through force of vAsanas (past habits), and when thirst for the guNa enjoyment arises you bind your true nature Purusha to the guNas and imagine pleasure and suffering.

Senses pleased and ego stroked you take for happiness and friendship, and lust for love...

Recall the BhartRhari nItishataka

निन्दन्तु नीति निपुणा: यदि वा स्तुवन्तु

लक्ष्मी: समाविशतु गच्छतु वि यथेष्टं ।

अद्यैववा मरणमस्तु युगान्तरे वा

न्याय्यात्पथ: प्रविचलन्ति पदं न धीरा: ॥

Whether those skilled in ethics praise them or deride them,

Whether the Goddess of Wealth resides with them or departs according to Her will,

Whether death comes today or after a Yuga,

The wise do not deviate from the path of righteousness.

And when wisdom dawns by the Grace of Guru you situate yourself in vijnAnamayakosha and recognize that antarmukha dRShTi (inward turned mind) is wisdom, while bahirmukha (outgoing mind) is ignorance.

Recall the LalitA sahasranAma stotram

अन्तर्मुख समाराढ्या बहिर्मुख सुदुर्लभा

To the inward turned mind She is easy to access and to the one of outgoing mind She is very hard to find.

When will you become immune to both pravRtti and nivRtti, rest in your Heart and and see the Self everywhere at all times, and not rise in ignorance any more?

Have you not tired of samsAra and attained guNavaitrShnyam (dispassion for the guNas)?

Recall the Yoga SUtra II.15

परिणाम ताप संस्कारदु:खै: गुणवृत्ति विरोधाच्च दु:खमेव सर्वं विवेकिन:

The wise see all experience as suffering arising from the transformation of samskAras to unhappiness and by the conflict between the guNas.

Where is the naimiShAraNya forest to be found other than in meditation?

Explanation of the felly of the wheel falling off in naimiShAraNya.

In the Srimad Devi BhAgavatam , Chapter II, Book I, "On the questions put forth by शौनक Shaunaka and other Rshis", there comes the reference to the place called NaimiShAraNya, which is a puNya kShetra (holy place).

Literally, NaimiShAraNya translates to 'the forest corresponding to the twinkling of an eye'. Naimish means a measure of time that corresponds to a twinkling of an eye, or the time it takes to close and open an eyelid, and AraNya is forest. Like so many other places mentioned in the PurANas, such as Triveni Sangam (junction of Ganga, Yamuna and Sarasvati which is iDA, pinGala and SushumNA), Sumeru (meru daNDa or the SushumNA nADi), Mount GandhamadanA, KailAsh, etc, this place too is to be found nowhere else but inside the jIva's mind in meditation.

The following is an excerpt from the Chapter in the Srimad Devi BhAgavatam , Chapter II, Book I.

Shaunaka said :-- “O Sûta! What are those Purânas and how many verses are contained in each? Speak all those in detail in this holy Ksettra; we, the residents of Naimisâranya are all very eager to hear this. (Why we call ourselves as the residents of Naimisâranya, hear; you will realise then that no other place exists in this Kali age for hearing the holy discourses on religion) :-- When we were afraid of the Kali age, Brahmâ gave us a Manomaya Chakra (wheel) and I said to all of us :-- Follow this wheel, go after it and the spot where the felly of the wheel will become thin (so as to break) and will not roll further, that country is the holy place; Kali will never be able to enter there; you all better remain there until the Satya age comes back. Thus, acording to the saying of Brahmâ, we have got orders to stay here. On hearing the words of Brahmâ, wo went out quickly keeping the wheel go on, our object being to determine which place is best and holiest. When we came here, the felly of the wheel become thin and shorn before my eyes; hence this Ksettra is called Naimis; it is the most sanctifying place.

The PurANa itself makes this very explicit by describing the Manomaya cakra (wheel made of the mind, or thoughts) that was given by Brahma (the originator of the First thought that Created all Creation). So when the thoughts of the mind are followed in meditation to the Source of the mind, the felly (which is the exterior rim or a segment of the rim of a wheel supported by the spokes) of the wheel falls off as the mind thins. That state in meditation is in the Tapa Loka, where the embodiments of Consciousness, the RShis, see the knower, the act of knowing and the object of knowledge as composed of the three guNas. By meditation and prANAyAma and awakening KuNDalini Shakti and conveying Her to the AjnA cakra, this Tapa Loka is attained. This is the Loka where one can find the NaimiShAraNya and encounter in direct experience the great sages such as SUta, Shuka and great householders such as Shaunaka, and understand their discourses on the PurANas. All this is the fruit of sincere sAdhanA.

Drunk to see One as Many

A drunk sees one as two. How drunk must one be to see the One as Many?

In अायुर्वेद Ayurveda there is a treatment called बहुपानम् bahupAnam that involves the consumption of alcohol to excess to induce a detoxification. Similarly, sometimes the world needs to be consumed to excess for the mind to attain वैराग्यं or dispassion for sense objects. However, the great Gurus such as Sri Adi ShankarAcArya, Sri RamaNa MahaRshi and Sri RAmakRShNa attained this dispassion at a very early age.

The similar idea of being drunk is expressed by JalAluddin Rumi in his poem

The Edge of the Roof

" I don't like it here, I want to go back.
According to the old Knowers
If you're absent from the one you love
Even for one second that ruins the whole thing!

There must be someone... just to find
One sign of the other world in this town
Would be enough.

You know the great Chinese Simurgh bird
Got caught in this net...
And what can I do? I'm only a wren.

My desire-body, don't come
Strolling over this way.
Sit where you are, that's a good place.

When you want dessert, you choose something rich.
In wine, you look for what is clear and firm.
What is the rest? The rest is mirages,
And blurry pictures, and milk mixed with water.
The rest is self hatred, and mocking other people, and bombing.

So just be quiet and sit down.
The reason is: you are drunk,
And this is the edge of the roof."

from, The Soul Is Here For Its Own Joy, Sacred Poems From Many Cultures, edited by Robert Bly

Do we control our mind?

Do we control our mind or does our mind control us?

Kenopanishad I.1

ॐ केनेषितं पतति प्रेषितं मन:

Willed by whom does the directed mind go towards its object?

Bhagavad GItA III.36

अर्जुन उवाच

अथ केन प्रयुक्तोऽयं पापं चरति पूरुषं ।

अनिच्छन्नपि वार्ष्णेय बलादिव नियोजित: ॥

Arjuna said: 

Now impelled by what does a man commit sin even involuntarily, O VArShNeya, as though impelled by a great force?

The Nondual cannot be expressed in duality

A man after reaching the surface cannot say "I am under water". The two are contradictions in terms.
The experience of the Nondual state does not admit of speech and expression.
The existence of speech or expression precludes the experience of the Nondual.

Does a true jnAni say
"I am God." ?

Nay, the experience of the Nondual, although it is that of
अहं ब्रह्मास्मि aham brahmAsmi (I am Brahman)
does not lead the true jnAni to say these things.

In the Nondual state the experience is only of mergence with Everything. Two cannot exist in that state. There can be no one else who can pay obeisance, nor anyone to pay obeisance to.

The experience on emerging from the Nondual is only "Thine is the Power and the Glory." Complete surrender. All else is falsehood.

That is why Sri RamaNa says, there are only two ways to the Self. Constant vicAra as to 'Who am I' or complete surrender to the Lord. In the dual state, only the latter can be observed. The state reached by vicAra cannot be described in words. It is beyond speech. But humility is associated with jnAna and not boastfulness and arrogance towards the wise.

In the Kenopanishad there is a verse that also shows how the disciple cannot admit to either knowing Brahman or not knowing Brahman. This is to imply that Brahman is beyond Knowledge and Ignorance. One who says he knows Brahman cannot be right (even if he has) and one who says he does not know Brahman cannot also be right because there is nothing but Brahman and it is beyond intellectual apprehension and sense-knowledge.

Ourobouros & KuNDalini

Ourobouros. शिव संहिता Shiva samhitA ४-७९

संवेष्ट्य सकलनाडी: सार्धत्रिकुटिलाकृति: ।

मुखे निवेश्य सा पुच्छं सुषुम्णाविवरे स्थिता ॥

Encircling all the nADIs, coiled three and a half times, having inserted her tail in her mouth, She is situated at the mouth of the suShumNA.

From Wikipedia:

The ouroboros or uroboros (/jʊərɵˈbɒrəs/; /ɔːˈrɒbɔrəs/, from the Greek οὐροβόρος ὄφις tail-devouring snake) is an ancient symbol depicting a serpent or dragon eating its own tail.

Shiva statues often have an Ouroboros surrounded by them in the form of a snake eating his tail.

Import: The Ourobouros is nothing but KuNDalini.

The जीव is a fool as long as he eats his own tail. Man's experience of the world as different is the same as eating one's own tail. When कुण्डलिनि KuNDalini is awakened through Yoga practice, and is conveyed to the सहस्रार चक्र sahasrAra cakra, there She unites with शिव Shiva, then all this is realized. Therefore, it makes sense that शिव Shiva statues are depicted as Him transcending the coiled कुण्डलिनि KuNDalini.

यत्र योगेश्वर: कृष्णो यत्र पार्थो धनुर्धर: yatra yogeshvarah kRShNo yatra pArtho dhanurdharah

This is the last verse in the Bhagavad GItA.

यत्र योगेश्वर: कृष्णो यत्र पार्थो धनुर्धर:
तत्र श्रीर्विजयोर्भुतिर्धृवानीतिर्मतिर्मम
yatra yogeshvarah kRShNo yatra pArtho dhanurdharah
tatra shrIh vijayo bhUtih dhruvA nItirmatirmama

Where there is the Lord of Yoga, Sri KRShNa and where there is Arjuna (son or PRtha and hence PArtha) wielding the bow, there fortune and victory are firmly established, this is my belief (says Sanjaya).

Import: Who is  KRShNa?
KRShNa is Consciousness.
Consciousness is Everywhere. KRShNa is Consciousness, the Self, Atma and is everywhere.

Recall the IshopaniShad ईशोपनिषद्: ४
अनेजदेकं मनसो जवीयो नैनद्देवा अाप्नुवन्पूर्वमर्षत्
Unmoving, this one, It is faster than the mind, the senses could not overtake It.

Who is Arjuna?
Arjuna is the mind of the pure seeker, aspirant.

What is the Bow?
The Upanishads are the Bow (recall MuNDakopanishad). II.ii.3

धनुर्गृहीत्वौपनिषदं महास्त्रं शरं ह्युपसानिशितं संधयीत
Taking up the bow of the Upanishad, fitting it with an arrow well sharpened by meditation
again in iv

प्रणवो धनु: शरो ह्यित्मा
Om is the Bow, the soul is the Arrow

Then there shRIh (LakshmI, Shakti) and vijaya (victory over senses) are definitely found.


Lord is Everywhere, but mind has to be turned towards Lord. Only then is this verse realized in truth.

You see in the world a reflection of your notion of self

If one thinks "I am this body" one sees other bodies. If one thinks "I am the mind", then one sees other minds. If one knows one is the Self, then there is no other. All is the Self.

For this to become permanent the outgoing tendency of the mind has to permanently subside. Until then sAdhanA is needed and intermittent samAdhi will be experienced.

Related: योग सूत्र १-२० श्रद्धा वीर्य स्मृति समाधि प्रज्ञा पूर्वक इतरेषाम् Yoga sUtra I.20 shraddhA vIrya smRti samAdhi prajnA pUrvaka itareshAm.
For the rest (those who are embodied), faith, energy, memory (of the Truth), samAdhi, prajnA (Gnosis, the first knowledge, obtained by meditation when the mind recedes beyond the realm of dreams to the latent impressions or samskAras) are needed first.

In other words, for embodied jIva-s the path to the Self consists of proceeding with faith, energy, memory (of the Truth), and samAdhi to prajnA.

Truth, the Upanishads & the PurANas

One and Its Power to be Many.

After seeing the Truth even the Upanishads seem to read like the PurANas- so many stories.

The mahavAkyas are their Essence. The Essence of the mahAvAkyas is Om.

Import: The wisdom of the PurANas is their ability to weave in the Truth through elaborate stories that captivate the imagination. In comparison the Upanishads appear to cut to the heart of the matter. Yet, when through practice the Truth is realized, it is so simple that even the Upanishads seem to meander through elaborate story lines. The Essence of the Upanishads is in the mahAvAkyas. And the Essence of the mahAvAkyas is Om. Knowing Om, all Knowledge is known.

Seeing "not seeing"ly, working "not working"ly

Walking to work, the thought of 'Seeing "not seeing"ly, working "not working"ly' arose.

Cf. Bhagavad GItA verse V.8-9

नैव किञ्चित् करोमीति युक्तो मन्येत तत्त्ववित् ।
पश्यञ्श्रृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन् ॥

"I do nothing at all", thus the Truth-knower thinks, although seeing, hearing, touching, smelling, eating, going, sleeping breathing.

प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि ।
इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् ॥

Speaking, letting go, grasping, opening and closing the eyes, holding that the senses move among the sense-objects.

See also post on GuNas play with the guNas.

Practice who sees?

Practice who sees?

Guru takes on effort to simplify path.

How did Shiva practice?

लिङ्ग Linga and अलिङ्ग पर्यवासनम् alinga paryavAsanam in योग सूत्र Yoga SUtra

लिङ्ग Linga means many things in Sanskrit. It can mean phallus, penis, gender, a sign, an image of god, order of the religious student, eternal procreative germ, invariable mark which proves the existence of anything in an object, etc.

The sign of Shiva as a phallus greatly intrigues those who are not intimately familiar with the imagery and allegory as well as the literalism that is inherent in this symbol that is at once exactly what it is and that also stands for the deepest principle that is known only in deep meditation. Just as creation of a human being requires the union of the male phallus with the female योनि yoni (womb), so too the Cosmic Creation in its subtlest form requires the distinction and subsequent interaction of Consciousness as Shiva with Shakti, or in Samkhya terms Purusha with PrakRti, or in Vedantic terms Brahman with Maya. But while the embodied human who ignorantly identifies the sense of I with the body thinks he is a male who is distinct from female, the Cosmic Consciousness is depicted as अर्धनारीश्वर ardhanArIshvara (half man half woman Lord) to denotes its transcendence of gender distinctions.

When through the repeated and uninterrupted practice of meditation over a a long time, subtle objects are traced back to the origin in undifferentiated nature as noted in the Yoga SUtra I.45

सूक्ष्मविषयत्वं चालिङ्गपर्यवासनम्

then Creation is reduced to the three guNas which are nothing but the Power of Consciousness or Shakti. When the guNas themselves are transcended, that is the abode of Shiva or the static aspect of Consciousness. This is the path of involution.

Reversing this process is the evolution or Creation, which requires Shiva to enter Shakti. This is symbolically represented as Linga entering Yoni. It has of course a direct literal interpretation that creation in the gross physical world is also possible only when Linga enters Yoni. Both interpretations are valid, depending on the nature of the mind perceiving the symbol.

Sati

Sati - self-immolation. All sAdhanA aims at sati. The ego-self had to be immolated so that the true Self be revealed.

Import: The PurANas speak of the story of Sati, consort of Shiva, who was the daughter of Daksha and who immolated herself when her father insulted Shiva. The allegory is revealed in meditation.

Absence of thought is Bliss

Think less, joy more. Absence of thought is Bliss.

प्रवृत्ति, निवृत्ति, शिव, शक्ति [pravRtti, nivRtti, Shiva, Shakti]

प्रवृत्ति pravRtti is शिव Shiva attracted to शक्ति Shakti. निवृत्ति nivRtti is शक्ति Shakti attracted to शिव Shiva. Since शिव Shiva and शक्ति Shakti are not different but simply the static and dynamic aspects of the same Consciousness, One and Its Power to be Many. शिव Shiva and शक्ति Shakti say to the जीवा jIva 'Why do you worry so much for your future and for the so-called preservation of some notion of body and mind? All will be well. Be a महाकर्ता mahAkartA, महाभोक्ता mahAbhokta, महात्यागी mahAtyAgi', as Shiva advised the Sage भृङ्गी bhRngI in the योग वसिष्ठ yoga vasiShTha.

One, Many, pravRtti & nivRtti

There is no end to the One appearing as Many and the Many resolving back into One; प्रवृत्ति pravRtti and निवृत्ति nivRtti continue; that Power शक्ति Shakti and the One are not different. She creates Time and Space. May I be Many is the first thought even according to the Upanishad. जीवा jIva seeks union with the परमात्मा ParamAtma, but the involution and evolution appears to continue. The fabric on which this appears is ब्रह्मन् Brahman and that alone is Real, Being Eternal.

Heart disease and Time

हृद्रोगं (hRdrogam=the disease of the Heart) (in the सूर्यनमस्कार: sUrya namaskArah=prayer to the Sun) is mind=world. विश्वमसि विश्वायु: (You are the World, You are the Temporal Extent of the World) = devi is Time itself, forgetting devi= beginning of Time.