tripura rahasya, tukaram, anu gita, upanishads
upadesha sahasri, talks with ramana
also,
haribhajana vin
https://www.aathavanitli-gani.com/Song/Hari_Bhajanavin_Kaal
Tripura rahasya
4/98
'Meditate, O Man, on the Self, the Absolute Consciousness devoid of objects! There is naught else to know besides pure consciousness; it is like a self-luminous mirror reflecting objects within.
101. "'Therefore, O Man, throw off delusion! Think of that consciousness which is alone, illuminating all and pervading all. Be of clear vision.
This state of dispassion only arises in one with whose continued devotion Tripura inherent in the Heart as the Self, is well pleased."
A purblind man cannot have his eye-sight restored by merely hearing the prescription read.
7/..
2-5. "Dearest, listen to me attentively. What is known as the mind is, after all, always like a restless monkey. So the ordinary man is always afflicted with troubles. Everybody knows that a restless mind is the channel of endless troubles; whereas one is happy in sleep in the absence of such restlessness. Therefore keep your mind steady when you listen to what I say. Hearing with a distracted mind is as good as not hearing, for the words serve no useful purpose, resembling the fruit-laden tree seen in a painting.
2-5. "Dearest, listen to me attentively. What is known as the mind is, after all, always like a restless monkey. So the ordinary man is always afflicted with troubles. Everybody knows that a restless mind is the channel of endless troubles; whereas one is happy in sleep in the absence of such restlessness. Therefore keep your mind steady when you listen to what I say. Hearing with a distracted mind is as good as not hearing, for the words serve no useful purpose, resembling the fruit-laden tree seen in a painting.
No Grace, No Maya crossed
67. "Therefore, eschew high vanity and take refuge in Him. He will spontaneously take you to the Highest State.
68. "This is the first rung in the ladder to the pedestal of Bliss. Nothing else is worth while.
Though She is undivided whole the universe manifests in all its variety in Her, being reflected as it were, in a self-luminous mirror. The reflection cannot be apart from the mirror and is therefore one with it.
94. "If unable to comprehend this pure state, one should worship God in the concrete form which is most agreeable to him; in this way, too, one is sure to reach the goal, though gradually.
95. "Though one attempted it in millions of births, one would not advance except in one of these two ways."
The mind engaged in practical search for truth is the surest means of emancipation.
Countless aids will not give emancipation if an earnest search for truth is not made.
It is the criterion of God's Grace that the mind should be rapt in the quest for truth, after becoming detached from sensual pleasures.
The consummation of the discerning faculty is Samadhi. My admission into my mother's chamber is final emancipation."
34. "Such is in brief the tale of my life. Yours is likewise. Think well and be absolved."
However, realise the Self within you, for it abides in unblemished intellect.
You know the mother only if you know the Self.
13. "As long as you contaminated with notions of me or mine (e.g., my home, my body, my mind, my intellect), the Self will not be found, for it lies beyond cognition and cannot be realised as 'my Self'.
14. "Retire into solitude, analyse and see what those things are which are cognised as mine; discard them all and transcending them, look for the Real Self.
16. "Analyse everything in this way and discard it. What remains over, transcending at all, beyond conception, appropriation, or relinquishment - know That to be the Self. That knowledge is final emancipation."
23-30. "Truly all these people are deluded! No one of them knows even the fringe of the Self! But all are active for the sake of their own selves.
Some of them recite the scriptures, a few study them and their commentaries; some are busy accumulating wealth; others are ruling the land; some are fighting the enemy; others are seeking the luxuries of life. When engaged in all this selfish activity they never question what exactly the Self may be; now why is there all this confusion?
Oh! When the Self is not known, all is in vain and as if done in a dream. So I will now investigate the matter.
Now I shall not imagine them - They cannot appear without my mental imagery of them and they cannot obstruct the glory of the Self, without appearing.
39. Thinking thus, he forcibly arrested his thoughts.
39. Thinking thus, he forcibly arrested his thoughts.
40-41. Instantaneously blank superseded. He, at the same time, decided that it was the Self, so became very happy and once again he began to meditate. "I will do it again," he said and plunged within.
42. The restlessness of the mind being thus resolutely checked, he saw in an instant a blazing light with no circumference.
42. The restlessness of the mind being thus resolutely checked, he saw in an instant a blazing light with no circumference.
75. "So also the control of your mind is not the cause of your Self-realisation; though the Self is always there, it is not recognised by you even with a controlled mind
because you are not conversant with it.
76. "Just as a yokel unacquainted with the system cannot understand the dazzling lights of the royal audience-chamber at night and so ignores its magnificence at first sight, so it is that you miss the Self.
77. "Attend dear! Blank darkness was visible after you controlled your thoughts. In the short interval before its appearance and after the control of mind there remains a state free from the effort to control and the perception of darkness.
78. "Always remember that state as the one of perfect and transcendental happiness. All are deceived in that state because their minds are accustomed to be turned outward.
79. "Though people may be learned, skilful and keen, still they search and search, only to be thwarted and they do not abide in that holy state.
80. "They grieve day and night, without knowing this state. Mere theoretical knowledge of sculpture can never make a man a sculptor.
81. "Though he be a pandit well grounded in the theory and the discussion of the philosophy of the Self, he cannot realise the Self because it is not realisable but already realised. Realisation is not attained by going far, but only by staying still not by thought (intellection) but by cessation of thought.
78. "Always remember that state as the one of perfect and transcendental happiness. All are deceived in that state because their minds are accustomed to be turned outward.
79. "Though people may be learned, skilful and keen, still they search and search, only to be thwarted and they do not abide in that holy state.
80. "They grieve day and night, without knowing this state. Mere theoretical knowledge of sculpture can never make a man a sculptor.
81. "Though he be a pandit well grounded in the theory and the discussion of the philosophy of the Self, he cannot realise the Self because it is not realisable but already realised. Realisation is not attained by going far, but only by staying still not by thought (intellection) but by cessation of thought.
83-85. "Effort towards Realisation is like the attempt to stamp with one's foot on the shadow cast by one's head. Effort will always make it recede.
"Just as an infant tries to take hold of his own reflection being unaware of the mirror, so also common people are taken in by their mental reflections on the mirror of the pure, luminous Self and are not aware of the mirror, because they have no acquaintance with the Self.
"Although people understand space, they are not aware of it because they are taken up by the objects in space
86-88. "They understand the universe in space but have no regard for space itself. Similarly, it is with them in regard to the Self.
"Just as an infant tries to take hold of his own reflection being unaware of the mirror, so also common people are taken in by their mental reflections on the mirror of the pure, luminous Self and are not aware of the mirror, because they have no acquaintance with the Self.
"Although people understand space, they are not aware of it because they are taken up by the objects in space
86-88. "They understand the universe in space but have no regard for space itself. Similarly, it is with them in regard to the Self.
92. "Therefore, Prince, realise with a still mind your own true nature which is the one pure, undivided Consciousness underlying the restless mind which is composed of the whole universe in all its diversity.
93. "If one is fixed in that fundamental basis of the universe (ie., the Self), one becomes the All-doer. I shall tell you how to inhere thus. I assure you - you will be That.
94. "Realise with a still mind the state between sleep and wakefulness, the interval between the recognition of one object after another or gap between two perceptions.
Note. - The commentator compares the rays of light proceeding from the Sun before they impinge on materials. They are themselves invisible, but capable of illumining objects. This explains the third statement above. He also says that consciousness is like water flowing through a channel and later assuming the shape of the beds watered.
95. "This is the real Self, inhering in which one is no longer deluded. Unaware of this Truth, people have become inheritors of sorrow.
94. "Realise with a still mind the state between sleep and wakefulness, the interval between the recognition of one object after another or gap between two perceptions.
Note. - The commentator compares the rays of light proceeding from the Sun before they impinge on materials. They are themselves invisible, but capable of illumining objects. This explains the third statement above. He also says that consciousness is like water flowing through a channel and later assuming the shape of the beds watered.
95. "This is the real Self, inhering in which one is no longer deluded. Unaware of this Truth, people have become inheritors of sorrow.
98. "Now let not your mind be outgoing; turn it inward; control it just a little and watch for the Self, always remembering that the investigator is himself the essence of being and the Self of Self.
When the mind is controlled a little, a state will be evident at the end of the effort in which the Self can be realised as pure being, underlying all phenomena but undivided by them, similar to the baby sense.
99. "Be also free from the thought 'I see'; remain still like a blind man seeing. What transcends sight and no sight that you are. Be quick."
Note. - Here the commentary says: The Self transcends also the feeling 'I see'. Adherence to that sensation divorces one from the Self. Therefore, let that feeling also vanish, for that state is absolutely unstained by will, sensation or thought. Otherwise, there will be no perfection in spite of innumerable efforts.
'My lord, you do not yet know the highest state of sanctity (which is not besmirched by duality), reaching which the wise transcend duality and are never perplexed.
That state is as far from you as the sky is from the earth.
Your small measure of wisdom is as good as no wisdom,
That state is as far from you as the sky is from the earth.
Your small measure of wisdom is as good as no wisdom,
identification of the body with the Self, (1st knot)
The second knot is the differentiation of the world from the Self
They have originated from time immemorial and recur with unbroken ignorance.
The man is not finally redeemed until he has extricated himself from these numberless knots of ignorance.
The man is not finally redeemed until he has extricated himself from these numberless knots of ignorance.
28-38. "The state which is the result of your closing the eyes, cannot be enough, for it is pure intelligence and eternal truth transcending anything else yet serving as the magnificent mirror to reflect the phenomena arising in itself.
Similarly also the fire of realisation will burn away all your sense of duty so that there will be nothing left for you to do.
Be strong, root out your thoughts and cut off the deep-rooted knots from your heart, namely, 'I will see', 'I am not this', 'This is non-Self', and such like.
"Find wherever you turn the one undivided, eternal blissful Self; also watch the whole universe reflected as it arises and subsides in the Self.
See the Self both within and without you; yet do not confound the seeing Self within as the Seer of the universal Self without, for both are the same.
Inhere in the peace of your true internal Self, devoid of all phenomena."
Be strong, root out your thoughts and cut off the deep-rooted knots from your heart, namely, 'I will see', 'I am not this', 'This is non-Self', and such like.
"Find wherever you turn the one undivided, eternal blissful Self; also watch the whole universe reflected as it arises and subsides in the Self.
See the Self both within and without you; yet do not confound the seeing Self within as the Seer of the universal Self without, for both are the same.
Inhere in the peace of your true internal Self, devoid of all phenomena."
'Consider the Self as pure intelligence bereft of objective knowledge.'
69. Dattatreya continued: "Thus, you see, Parasurama, the primary cause of emancipation is association with the wise. Therefore, follow that advice first and foremost."
75. "Since the Universe is only a projection from and in the mirror of consciousness, its unreal nature can become clear only on investigation, and not otherwise.
13/....
People are deluded by the illusion cast by Her Divine Majesty. They partake of misery that is due to the ignorance of their selves. Their misery is meaningless.
50. "As long as the ignorance of the self lasts, so long will there be misery.
51-52. "Just as a dreamer is foolishly alarmed at his own dreams or as a fool is deluded by the serpents created in a magic performance, so also the man ignorant of the Self is terrified.
People are deluded by the illusion cast by Her Divine Majesty. They partake of misery that is due to the ignorance of their selves. Their misery is meaningless.
50. "As long as the ignorance of the self lasts, so long will there be misery.
51-52. "Just as a dreamer is foolishly alarmed at his own dreams or as a fool is deluded by the serpents created in a magic performance, so also the man ignorant of the Self is terrified.
53-55. "Just as the dreamer awakened from his fearful dream or the man attending the magic performance informed of the unreal nature of the magic creations, no longer fears them but ridicules another who does, so also one aware of the Self not only does not grieve but also laughs at another's grief.
Therefore, O valiant hero, batter down this impregnable fortress of illusion and conquer your misery by realisation of the Self. In the meantime be discriminating and not so foolish."
Therefore, O valiant hero, batter down this impregnable fortress of illusion and conquer your misery by realisation of the Self. In the meantime be discriminating and not so foolish."
90. "Just as the dream creations are pictures moving on the mind screens, so also this world including yourself is the obverse of the picture depicted by pure intelligence and it is nothing more than an image in a mirror. See how you will feel after this conviction. Will you be elated by the accession of a dominion or depressed by the death of a relative in your dream?
91. "Realise that the Self is the self-contained mirror projecting and manifesting this world. The Self is pure unblemished consciousness. Be quick! Realise it quickly and gain transcendental happiness!"
14./...
46. "She holds everything by Her prowess as a mirror does its images. She is the illuminant in relation to the illumined.
47-49. "The object is sunk in illumination like the image of a city in a mirror. Just as the city is not apart from the mirror, so also the universe is not apart from consciousness. Just as the image is part and parcel of the clear, smooth, compact and one mirror, so also the universe as part and parcel of the perfect, solid and unitary consciousness, namely the Self.
52. "Just as a mirror, though, dense and impenetrable, contains the image, so also pure consciousness is dense and impenetrable and yet displays the universe by virtue of its self-sufficiency.
61. "That consciousness which illumines the 'exterior' is called Sivatattva, whereas the individual feeling as 'I' is Saktitattva.
Note. - Siva is awareness of the 'exterior'; Sakti is the dynamic force operating the potential tendencies in the individual self.
Sada-shiva tattwa
62. "When the awareness of the 'exterior', combined with the 'I', encompasses the entire imagined space as 'I' it is called Sada-Siva-tattva.
Note. - Siva is awareness of the 'exterior'; Sakti is the dynamic force operating the potential tendencies in the individual self.
Sada-shiva tattwa
62. "When the awareness of the 'exterior', combined with the 'I', encompasses the entire imagined space as 'I' it is called Sada-Siva-tattva.
63. "When, later, discarding the abstraction of the Self and the exterior, clear identification with the insentient space takes place, it is called Isvara-tattva. The investigation of the last two steps is pure vidya (knowledge).
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23. "The beneficent work of the self-inhering divine Grace is finished when the inward turning of one's mind increases in strength day by day
23. "The beneficent work of the self-inhering divine Grace is finished when the inward turning of one's mind increases in strength day by day
24-25. "What you have said so far is quite true; you have rightly understood the nature of consciousness but have not realised it. A knowledge of the property of a thing without actual experience of the thing itself is as useless as no knowledge.
26. "True experience of the Self is the unawareness of even 'I am'. Can the world persist after such unawareness? Second-hand knowledge is no better than the recollection of a dream.
27. "Just as the accession of treasure in a dream is useless, so also is secondhand knowledge
26. "True experience of the Self is the unawareness of even 'I am'. Can the world persist after such unawareness? Second-hand knowledge is no better than the recollection of a dream.
27. "Just as the accession of treasure in a dream is useless, so also is secondhand knowledge
"Think now - your words amount to this - you have a personal knowledge of the images but not of the mirror. How can that be?
"'Child, there are many who being ignorant of this sublime truth, live in a state of delusion. Dry polemics will not help one to Reality for it is well guarded on all sides
"'Child, there are many who being ignorant of this sublime truth, live in a state of delusion. Dry polemics will not help one to Reality for it is well guarded on all sides
Hearing it a thousand times over will be useless unless one verifies the teachings by means of investigation into the Self with a concentrated mind.
Just as a prince labours under a misapprehension that the string of pearls still clinging to his neck has been stolen away by another and is not persuaded to the contrary by mere words but only believes when he finds it around his neck by his own effort so also, O youth, however clever a man may be, he will never know his own self by the mere teaching of others unless he realises it for himself. Otherwise he can never realise the Self if his mind is turned outward.
As long as thoughts crop up, so long has the turning inward of the mind not been accomplished. As long as the mind is not inward, so long the Self cannot be realised. Turning inward means absence of desire. How can the mind be fixed within if desires are not given up?
"Therefore become dispassionate and inhere as the Self. Such inherence is spontaneous (no effort is needed to inhere as the Self). It is realised after thoughts are eliminated and investigation ceases. Recapitulate your state after you break off from it, and then will know all and the significance of its being knowable and unknowable at the same time. Thus realising the unknowable, one abides in immortality for ever and ever.
"If you infer its eternal light, then closely investigate whether the light is of itself or not.
Everybody falls in this investigation however learned and proficient he may be, because his mind is not bent inward but restlessly moves outward.
Everybody falls in this investigation however learned and proficient he may be, because his mind is not bent inward but restlessly moves outward.
As long as thoughts crop up, so long has the turning inward of the mind not been accomplished.
As long as the mind is not inward, so long the Self cannot be realised.
Turning inward means absence of desire.
How can the mind be fixed within if desires are not given up?
"Therefore become dispassionate and inhere as the Self.
Such inherence is spontaneous (no effort is needed to inhere as the Self).
It is realised after thoughts are eliminated and investigation ceases.
Recapitulate your state after you break off from it, and then will know all and the significance of its being knowable and unknowable at the same time. Thus realising the unknowable, one abides in immortality for ever and ever.
"I have now finished. Salutations to you! Farewell!
"But you have not yet understood my words because this is the first time you hear the truth.
As long as the mind is not inward, so long the Self cannot be realised.
Turning inward means absence of desire.
How can the mind be fixed within if desires are not given up?
"Therefore become dispassionate and inhere as the Self.
Such inherence is spontaneous (no effort is needed to inhere as the Self).
It is realised after thoughts are eliminated and investigation ceases.
Recapitulate your state after you break off from it, and then will know all and the significance of its being knowable and unknowable at the same time. Thus realising the unknowable, one abides in immortality for ever and ever.
"I have now finished. Salutations to you! Farewell!
"But you have not yet understood my words because this is the first time you hear the truth.
26. "Realise it yourself by turning your sight inward. You are only pure abstract Consciousness. Realise it this instant, for procrastination is not worthy of a good disciple. He should realise the Self at the moment of instruction.
33. "The other perceptions require the two conditions, namely, elimination of others and concentration on the one. But Self-Realisation differs from them in that it requires only one condition: elimination of all perceptions.
33. "The other perceptions require the two conditions, namely, elimination of others and concentration on the one. But Self-Realisation differs from them in that it requires only one condition: elimination of all perceptions.
But since consciousness is the Self and not apart from the mind, concentration on it is not necessary for its realisation. It is enough that other perceptions (namely, thoughts) should be eliminated from the mind and then the Self will be realized.
Diversion of attention from other items is all that is necessary for Self-Realisation
Diversion of attention from other items is all that is necessary for Self-Realisation
46. "There can indeed be no moment or spot from which consciousness is absent. Its absence means their absence also. Therefore consciousness of the Self becomes manifest by mere diversion of attention from things or thoughts
47. "Realisation of Self requires absolute purity only and no concentration of mind. For this reason, the Self is said to be unknowable (meaning not objectively knowable).
48. "Therefore it was also said that the sole necessity for Self-Realisation is purity of mind. The only impurity of the mind is thought. To make it thought-free is to keep it pure.
47. "Realisation of Self requires absolute purity only and no concentration of mind. For this reason, the Self is said to be unknowable (meaning not objectively knowable).
48. "Therefore it was also said that the sole necessity for Self-Realisation is purity of mind. The only impurity of the mind is thought. To make it thought-free is to keep it pure.
49. "It must now be clear to you why purity of mind is insisted upon for Realisation of Self. How can the Self be realised in its absence?
50-51. "Or, how is it possible for the Self not to be found gleaming in the pure mind? All the injunctions in the scriptures are directed towards this end alone. For instance, unselfish action, devotion, and dispassion have no other purpose in view.
52. "Because, transcendental consciousness, viz., the Self, is manifest only in the stain-free mind."
50-51. "Or, how is it possible for the Self not to be found gleaming in the pure mind? All the injunctions in the scriptures are directed towards this end alone. For instance, unselfish action, devotion, and dispassion have no other purpose in view.
52. "Because, transcendental consciousness, viz., the Self, is manifest only in the stain-free mind."
Therefore a blessed few worship Thee as the endless series of waves of bliss, as the underlying basis of all that is, as the Supreme Force, maintaining the Universe, and as the Consort of Transcendence.'
Thus the identity of Siva and Sakti with each other or with Transcendence is evident.
Thus the identity of Siva and Sakti with each other or with Transcendence is evident.
Their true significance lies in the fact that the universe exists, but not separately from the primal Reality - God. Wisdom lies in realising everything as Siva and not in treating it as void.
"The truth is that there is one Reality which is consciousness in the abstract and also transcendental, irradiating the whole universe in all its diversity from its own being, by virtue of its self-sufficiency, which we call Maya or Sakti or Energy.
Ignorance lies in the feeling of differentiation of the creatures from the Creator. The individuals are only details in the same Reality.
"The truth is that there is one Reality which is consciousness in the abstract and also transcendental, irradiating the whole universe in all its diversity from its own being, by virtue of its self-sufficiency, which we call Maya or Sakti or Energy.
Ignorance lies in the feeling of differentiation of the creatures from the Creator. The individuals are only details in the same Reality.
80. "Absolute Reality is manifest in Samadhi; a void or unmanifest condition distinguishes sleep and diversity is the characteristic of cognition in wakefulness.
85-86. "But fleeting Samadhi goes undetected
because people are not so conversant with it.
because people are not so conversant with it.
"But in Samadhi, Brahman, the Supreme Consciousness, is continuously glowing. She is the engulfer of time and space, the destroyer of void, and the pure being
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"Therefore the great founders of different systems of philosophy have said that the difference between the Self (i.e., abstract intelligence) and intellect (individualistic) lies only in their continuity.
Liberation is the direct result of unqualified Samadhi.
The Self being pure intelligence, why does it not recognise itself and remain always liberated?
"Ignorance is dispelled by pure intelligence, which is Samadhi, and this is the immediate cause of salvation.
"Therefore the great founders of different systems of philosophy have said that the difference between the Self (i.e., abstract intelligence) and intellect (individualistic) lies only in their continuity.
Liberation is the direct result of unqualified Samadhi.
The Self being pure intelligence, why does it not recognise itself and remain always liberated?
"Ignorance is dispelled by pure intelligence, which is Samadhi, and this is the immediate cause of salvation.
An aspirant for wisdom first turns away from the pleasures of life and absorbs himself in the search for knowledge, which he learns from a master.
This is hearsay knowledge.
In order to experience it, he ponders over it and clears his doubts.
Then he applies the knowledge to himself and tries to feel his immortal being transcending the body, mind, etc., he succeeds in feeling his Self within.
Later he remembers the Vedic teaching imparted by his Guru that the Self being unqualified, cannot be differentiated from God and experiences his unity with the Universal Self.
This is in short the course of wisdom and liberation.
The cycle of births and deaths does not end unless ignorance is put an end to.
This can happen only with a perfect knowledge of the self, not otherwise.
This is hearsay knowledge.
In order to experience it, he ponders over it and clears his doubts.
Then he applies the knowledge to himself and tries to feel his immortal being transcending the body, mind, etc., he succeeds in feeling his Self within.
Later he remembers the Vedic teaching imparted by his Guru that the Self being unqualified, cannot be differentiated from God and experiences his unity with the Universal Self.
This is in short the course of wisdom and liberation.
The cycle of births and deaths does not end unless ignorance is put an end to.
This can happen only with a perfect knowledge of the self, not otherwise.
Because theoretical knowledge alone does not bear fruit; practical knowledge is necessary which comes through Samadhi alone.
Knowledge born of Nirvikalpa Samadhi generates wisdom by the eradication of ignorance and objective knowledge.
Knowledge born of Nirvikalpa Samadhi generates wisdom by the eradication of ignorance and objective knowledge.
39-47. "Similarly, experience of casual Samadhi in the absence of theoretical knowledge does not serve the purpose either. Just as a man, ignorant of the qualities of an emerald, cannot recognise it by the mere sight of it in the treasury, nor can another recognise it if he has not seen it before, although he is full of theoretical knowledge on the subject, in the same way must theory be supplemented with practice in order that a man might become an expert. Ignorance cannot be eradicated by mere theory or by the casual Samadhi of an ignorant man.
"Again want of attention is a serious obstacle; for a man looking up to the sky cannot identify the individual constellations.
Even a learned scholar is no better than a fool, if he does not pay attention when a thing is explained to him.
On the other hand, a man though not a scholar but yet attentive having heard all about the planet Venus, goes out in confidence to look for it, knowing how to identify it, and finally discovers it, and so is able to recognise the same whenever he sees it again.
Inattentive people are simply fools who cannot understand the ever-recurring Samadhis in their lives.
They are like a man ignorant of the treasure under the floor of his house who begs for his daily food
Even a learned scholar is no better than a fool, if he does not pay attention when a thing is explained to him.
On the other hand, a man though not a scholar but yet attentive having heard all about the planet Venus, goes out in confidence to look for it, knowing how to identify it, and finally discovers it, and so is able to recognise the same whenever he sees it again.
Inattentive people are simply fools who cannot understand the ever-recurring Samadhis in their lives.
They are like a man ignorant of the treasure under the floor of his house who begs for his daily food
49. "Nirvikalpa Samadhi clearly will never eradicate ignorance. Therefore in order to destroy it Savikalpa Samadhi must be sought.
50-52. "This alone can do it. God inherent as the Self is pleased by meritorious actions which are continued through several births after which the desire for liberation dawns and not otherwise, even though millions of births may be experienced.
Of all things in creation, to be born a sentient being requires good luck; even so to acquire a human body requires considerable merit; while it is out of the ordinary for human beings to be endowed with both virtuous tendencies and sharp intellect.
How can these poor folk, held in the grip of Maya, extend their weak sight to the sublime Truth of Oneness?
People blinded by Maya cannot see this truth.
Even when some people rise so high in the scale as to understand the theory, misfortune prevents their being convinced of it (for their desires sway them to and fro with force greater than the acquired, puny, theoretical knowledge, which if strictly followed should put an end to such desires, which nourish on the denial of oneness.)
They try to justify their practical actions by fallacious arguments which are simply a waste of time.
"Inscrutable are the ways of Maya which denies the highest Realisation to them, it is as if they threw away the live gem in their hands thinking it to be a mere pebble.
61. "Only those transcend Maya with whose devotion the Goddess of the Self is pleased; such can discern well and happily.
62. "Being by the grace of God endowed with proper discernment and right-earnestness, they become established in transcendental Oneness and become absorbed.
People blinded by Maya cannot see this truth.
Even when some people rise so high in the scale as to understand the theory, misfortune prevents their being convinced of it (for their desires sway them to and fro with force greater than the acquired, puny, theoretical knowledge, which if strictly followed should put an end to such desires, which nourish on the denial of oneness.)
They try to justify their practical actions by fallacious arguments which are simply a waste of time.
"Inscrutable are the ways of Maya which denies the highest Realisation to them, it is as if they threw away the live gem in their hands thinking it to be a mere pebble.
61. "Only those transcend Maya with whose devotion the Goddess of the Self is pleased; such can discern well and happily.
62. "Being by the grace of God endowed with proper discernment and right-earnestness, they become established in transcendental Oneness and become absorbed.
"I shall now tell you the scheme of liberation. :
63. "One learns true devotion to God after a meritorious life continued in several births, and then worships Him for a long time with intense devotion.
64. "Dispassion for the pleasures of life arises in a devotee who gradually begins to long for knowledge of the truth and becomes absorbed in the search for it.
65. "He then finds his gracious Master and learns from him all about the transcendental state. He has now gained theoretical knowledge.
Note. - This is Sravana.
66. "After this he is impelled to revolve the whole matter in his mind until he is satisfied from his own practical knowledge with the harmony of the scriptural injunctions and the teachings of his Master. He is able to ascertain the highest truth with clearness and certitude.
Note. - This is Manana.
67. "The ascertained knowledge of the Oneness of the Self must afterwards be brought into practice, even forcibly, if necessary, until the experience of the truth occurs to him.
Note. - This is Nidhidhyasana.
68. "After experiencing the Inner Self, he will be able to identify the Self with the Supreme and thus destroy the root of ignorance. There is no doubt of it.
69. "The inner Self is realised in advanced contemptation and that state of realisation is called Nirvikalpa Samadhi.
"Memory of that realisation enables one to identify the Inner Self with the Universal Self (as "I am That").
Note. - This is Pratyabhina Jnana.
63. "One learns true devotion to God after a meritorious life continued in several births, and then worships Him for a long time with intense devotion.
64. "Dispassion for the pleasures of life arises in a devotee who gradually begins to long for knowledge of the truth and becomes absorbed in the search for it.
65. "He then finds his gracious Master and learns from him all about the transcendental state. He has now gained theoretical knowledge.
Note. - This is Sravana.
66. "After this he is impelled to revolve the whole matter in his mind until he is satisfied from his own practical knowledge with the harmony of the scriptural injunctions and the teachings of his Master. He is able to ascertain the highest truth with clearness and certitude.
Note. - This is Manana.
67. "The ascertained knowledge of the Oneness of the Self must afterwards be brought into practice, even forcibly, if necessary, until the experience of the truth occurs to him.
Note. - This is Nidhidhyasana.
68. "After experiencing the Inner Self, he will be able to identify the Self with the Supreme and thus destroy the root of ignorance. There is no doubt of it.
69. "The inner Self is realised in advanced contemptation and that state of realisation is called Nirvikalpa Samadhi.
"Memory of that realisation enables one to identify the Inner Self with the Universal Self (as "I am That").
Note. - This is Pratyabhina Jnana.
The Inner Self glows in all its purity, in the last stage.
After rising from it, the memory of the uncommon experience of the Self remains; it enables him to identify the transcendence of the one with that same One which is in all.
(This is the Sahaja State, as is often said by Sri Ramana. Tr.)
After rising from it, the memory of the uncommon experience of the Self remains; it enables him to identify the transcendence of the one with that same One which is in all.
(This is the Sahaja State, as is often said by Sri Ramana. Tr.)
70. "That is the Oneness of the Self, the same as the identification of the transcendence of the one with that same one in all the diversities of the world apparent to each individual.
This destroys the root of ignorance, instantly and completely.
This destroys the root of ignorance, instantly and completely.
71. "Dhyana has been said to develop into Nirvikalpa Samadhi. Whereas modifications signify the manysidedness of consciousness, Nirvikalpa signifies its unitary nature.
73. "When the pictures on a wall are erased, the original wall remains. No other work is necessary to restore its original condition.
3 classes:
77. "Of these, the best class realise at the very moment of hearing the truth. Their ascertainment of truth and contemplation thereon are simultaneous with their learning.
106-107. "Wisdom is achieved in the course of many births by the lowest aspirants. As for the middle class, wisdom is gained in the same birth - but slowly and gradually according to the aforesaid scheme of (1) learning the truth, (2) conviction of the same, (3) meditation - qualified Samadhi and unqualified Samadhi, and (4) finally Sahaja Samadhi (to be unattached even while engaged in the activities of the world). This last state is very rarely found
108. "Why fall into Nirvikalpa Samadhi, without gaining the fruit of its wisdom! Even if he should experience it a hundred times it will not liberate the individual. Therefore I tell you that momentary Samadhis in the waking state are fruitless.
111-112. "Abstract Intelligence is the background on which the phenomena are displayed,
and it must certainly manifest itself in all its purity,
in their absence, although its appearance may look new at first.
It remains unrecognised because it is not distinguished from the phenomena displayed by it.
On their being eliminated it becomes apparent.
"This in short is the method of Self-Realisation.
and it must certainly manifest itself in all its purity,
in their absence, although its appearance may look new at first.
It remains unrecognised because it is not distinguished from the phenomena displayed by it.
On their being eliminated it becomes apparent.
"This in short is the method of Self-Realisation.
113. "O Brahmin! Think over what you have now learnt, and you will realise. With the wisdom born of your realisation, you will inhere as the Self and be eternally free."
18/...
17. "If the body and creation are transcended and the Self realised even once, there ensues that wisdom which will eradicate ignorance and override the cycle of births and deaths.
18. "Moksha (liberation) is not to be sought in heavens or on earth or in the nether regions. It is synonymous with Self-Realisation.
46. "Janaka has said: 'Mind divested of thoughts becomes pure and is identical with the Self and further, that alone destroys ignorance.'
52. "Still again, unreal images cannot serve any useful purpose, whereas the universe is enduring and full of purpose.
17. "If the body and creation are transcended and the Self realised even once, there ensues that wisdom which will eradicate ignorance and override the cycle of births and deaths.
18. "Moksha (liberation) is not to be sought in heavens or on earth or in the nether regions. It is synonymous with Self-Realisation.
46. "Janaka has said: 'Mind divested of thoughts becomes pure and is identical with the Self and further, that alone destroys ignorance.'
52. "Still again, unreal images cannot serve any useful purpose, whereas the universe is enduring and full of purpose.
80-81. "Her Majesty, the Absolute, remains always aware of Her Perfection and Oneness. Though Herself immutable, She appears mutable to Her own creatures just as a magician beguiles the audience with his tricks but remains himself undeceived.
82. "She is light - One without a second; and yet She appears divided to Her Own creatures, because of the veil of illusion.
83. "Just as the magician's tricks delude the audience alone and not himself, so also the veiling of Maya affects the creatures and not the creator; when the individuals held in the meshes of Maya, see diversity and also discuss Maya.
84-85. "This Maya is the dynamic aspect of the latent self-sufficiency of the Supreme and is unfailing. See how yogis, charmers and magicians remain confident and sure, without revealing themselves, and yet play upon the imagination of others seeking to achieve the impossible.
86. "Division in the Absolute amounts to contraction within particular limits under the guise of the ego which is usually termed imperfection, or ignorance.
88. "Hence the identity of space with the Self is not apparent to the learned, because they are incapable of investigating the Self with a steady mind,
for that is diverted by its inherent disposition to go outward.
89-90. "Second-hand knowledge of the Self gathered from books or gurus can never emancipate a man until its truth is rightly investigated and applied to himself;
direct Realisation alone will do that.
Therefore, follow my advice and realise yourself, turning the mind inward.
89-90. "Second-hand knowledge of the Self gathered from books or gurus can never emancipate a man until its truth is rightly investigated and applied to himself;
direct Realisation alone will do that.
Therefore, follow my advice and realise yourself, turning the mind inward.
Pure Intelligence contaminated with inanimate excrescences is called Jiva or the individual,
whose faculty for discrimination is consistent with its self-imposed limitations and is called mind.
93-94. "They cannot shine by their own merit and reveal their own existence. Their imbecility and their dependence on consciousness betrays their imperfection.
"Thus in the transition from the Absolute to the individual, space is the first veil cast off. The clear, concentrated Self becomes pure, tenuous, susceptible space in which hard, dense, crowded, or slender things are conceived. They manifest as the five elements of which the body is composed. The individual then encases himself in the body like a silkworm in its cocoon. Thus the Absolute shines as awareness in the body (namely, 'I am the body') - just as a candle lights the covering globe. The individual consciousness is thus found to be only the radiance of the Self reflected in the body, which it illumines like an enclosed lamp illumining the interior of its cover.
114. "Just as the light of the lamp spreads out through holes made in the cover, so also the light of Intelligence extends from within through the senses to the external world.
114. "Just as the light of the lamp spreads out through holes made in the cover, so also the light of Intelligence extends from within through the senses to the external world.
118-120. "Realisation of the Self subdues the restless mind which is the dynamic aspect of consciousness.
124. "The strongest fetter is the certainty that one is bound. It is as false as the fearful hallucinations of a frightened child.
125. "Even the best of men cannot find release by any amount of efforts unless his sense of bondage is destroyed.
19/...
10-13. "What kind of effort can avail to disclose the eternally self-resplendent consciousness?
Being coated with a thick crust of infinite vasanas (dispositions), it is not easily perceived.
The incrustation must first be soaked in the running steam of mind control and carefully scraped off with the sharp chisel of investigation.
Then one must turn the closed urn of crystal quartz - namely, the mind cleaned in the aforesaid manner - on the grinding wheel of alertness and finally open the lid with the lever of discrimination.
"Lo! the gem enclosed within is now reached and that is all!
"Thus you see, Rama, that all efforts are directed to cleaning up the Augean stables of predispositions.
14-15. "Intellects are the cumulative effects of the predispositions acquired by karma.
Effort is necessary so long as the predispositions continue to sway the intellect.
Effort is necessary so long as the predispositions continue to sway the intellect.
"A person affected by one or more of the above-said three dispositions cannot get at the truth although it is self-evident.
30-33. "Therefore I tell you that all efforts are directed towards the eradication of these innate tendencies.
35-37. "The most important of the qualifications is the desire for emancipation.
Nothing can be achieved without it.
38-40. "Again, Rama, a casual desire for emancipation is also vain.
Such desire often manifests on learning of the magnificence of the emancipated state.
It is common to all but never brings about any abiding results.
Therefore a passing desire is worthless.
Nothing can be achieved without it.
38-40. "Again, Rama, a casual desire for emancipation is also vain.
Such desire often manifests on learning of the magnificence of the emancipated state.
It is common to all but never brings about any abiding results.
Therefore a passing desire is worthless.
"The desire must be strong and abiding, in order that it may bear fruit. The effects are in proportion to the intensity and duration of the desire
41-43. "The desire must be accompanied by efforts for the accomplishment of the purpose.
Then only will there be concerted effort.
Just as a man scalded by fire runs immediately in search of soothing unguents and does not waste his time in other pursuits, so also must the aspirant run after emancipation to the exclusion of all other pursuits.
Such an effort is fruitful and is preceded by indifference to all other attainments.
Then only will there be concerted effort.
Just as a man scalded by fire runs immediately in search of soothing unguents and does not waste his time in other pursuits, so also must the aspirant run after emancipation to the exclusion of all other pursuits.
Such an effort is fruitful and is preceded by indifference to all other attainments.
This makes a man engage in the right efforts in which he becomes thoroughly engrossed. After these stages are passed, the most unique consummation takes place."
92-94. "The last class and the least among the sages are those whose practice and discipline are not perfect enough to destroy mental predispositions. Their minds are still active and the sages are said to be associated with their minds. They are barely jnanis and not jivanmuktas as are the other two classes. They appear to share the pleasures and pains of life like any other man and will continue to do so till the end of their lives. They will be emancipated after death.
"Now the lowest order of jnanis still under the influence of their minds know that there is no truth in the objective universe. Their samadhi is not different from that of the rest.
20/...
The ignorant know me as the gross universe, whereas the wise feel me as their own pure being eternally glowing as 'I-I' within
This realisation is possible only in the deep stillness of thought-free consciousness similar to that of the deep sea free from waves
The ignorant know me as the gross universe, whereas the wise feel me as their own pure being eternally glowing as 'I-I' within
This realisation is possible only in the deep stillness of thought-free consciousness similar to that of the deep sea free from waves
people do not know ME because their intellect is shrouded in ignorance.
55. "Non-dual realisation is the same as pure Intelligence absolutely void of objective knowledge. Such realisation nullifies all objective knowledge revealing it in all its nakedness to be as harmless as a picture of a pouncing tiger or of an enraged serpent
56. "When the mind has completely resolved into the Self, that state is called Nirvikalpa Samadhi (the undifferentiated peaceful state). After waking up from it, the person is overpowered by the memory of his experience as the one, undivided, infinite, pure Self and he knows 'I am That' as opposed to the puerile I-thought of the ignorant. That is Supreme Knowledge (Vijnana or Pratyabhijna jnana).
58-62. "Supreme wisdom is that which puts an end to the sense of non-Self once for all.
82-83. "The intellect is ordinarily befouled by evil propensities and so nothing good flourishes there.
Consequently, the people are boiled in the seething cauldron of births and deaths.
Of these evil propensities,
the first is :
want of faith in the revelations made by the Guru and in the sastras;
the second is :
addiction to desires;
and the third is :
dullness (i.e., inability to understand the revealed truth). This is a brief statement of them.
The third, known as dullness resulting from innumerable wicked actions in preceding births, is the worst of the series and hardest to overcome by one's own efforts.
Concentration of mind and understanding of truth are not possible when dullness prevails.
"There is no remedy for it other than worship of the Goddess of the Self (adoration, prayer, meditation, etc.). I remove the devotee's dullness according to his worship, quickly, or gradually, or in the succeeding birth.
56. "When the mind has completely resolved into the Self, that state is called Nirvikalpa Samadhi (the undifferentiated peaceful state). After waking up from it, the person is overpowered by the memory of his experience as the one, undivided, infinite, pure Self and he knows 'I am That' as opposed to the puerile I-thought of the ignorant. That is Supreme Knowledge (Vijnana or Pratyabhijna jnana).
58-62. "Supreme wisdom is that which puts an end to the sense of non-Self once for all.
82-83. "The intellect is ordinarily befouled by evil propensities and so nothing good flourishes there.
Consequently, the people are boiled in the seething cauldron of births and deaths.
Of these evil propensities,
the first is :
want of faith in the revelations made by the Guru and in the sastras;
the second is :
addiction to desires;
and the third is :
dullness (i.e., inability to understand the revealed truth). This is a brief statement of them.
The third, known as dullness resulting from innumerable wicked actions in preceding births, is the worst of the series and hardest to overcome by one's own efforts.
Concentration of mind and understanding of truth are not possible when dullness prevails.
"There is no remedy for it other than worship of the Goddess of the Self (adoration, prayer, meditation, etc.). I remove the devotee's dullness according to his worship, quickly, or gradually, or in the succeeding birth.
The Jnanis of the lowest order behave like ignorant men in their care for their bodies.
39-54. "They have not attained Sahaja Samadhi (samadhi unbroken even while engaged in work, etc.). They are in the state of Perfection only when they are calm or composed. They have as much of the body-sense and enjoy pleasure and pain with as much zest as any animal when they are not engaged in the investigation of the Self.
39-54. "They have not attained Sahaja Samadhi (samadhi unbroken even while engaged in work, etc.). They are in the state of Perfection only when they are calm or composed. They have as much of the body-sense and enjoy pleasure and pain with as much zest as any animal when they are not engaged in the investigation of the Self.
.. ..... ..............................................
https://www.youtube.com/watch?v=9yk9Yjss1wE
Tukaram
The entire day and night ...understand that this is nothing.....and don't go the wrong way.
Never think the world is true.
For the one who is going the wrong way, only a realized person can bring him to the right path
Only a realized person gives real understanding and takes you to the right path.
Go to His feet and accept what He says
The entire day and night ...understand that this is nothing.....and don't go the wrong way.
Never think the world is true.
For the one who is going the wrong way, only a realized person can bring him to the right path
Only a realized person gives real understanding and takes you to the right path.
Go to His feet and accept what He says
He gives them understanding...to cross the ocean of falsity.
Tukaram says by going to Him ...understand and make your family understand
he is the real person in all 3 worlds who can make people understand
Tukaram says by going to Him ...understand and make your family understand
he is the real person in all 3 worlds who can make people understand
this rare person sees no duality
Only Oneness.
..And He gives this understanding to others
...making them great.
By following his guidance , you become He.
Anger vanishes from you because you know myself is everywhere.
Dirt of the mind is cleaned
you are the ganges which runs and runs cleaning everybody, taking away misunderstanding.
Your mind is like the dirt cleaning the dirt of duality.
..like the residence of he lord.
Due to His devotion (that nothing is true), He is always with Him
He sees Self everywhere and is Complete.
The realized one sees Himself everywhere, as clearly as you see your own thumb.
Those who have no understanding ....do not understand Him.
One who has Self understanding...remains in Himself.
No need to tell anybody.
So, He remains in himself.
others do not understand Him
Only other saints of His status know Him
In the vicinity of a saint....your luck will open ...and you will understand ...'Who Am I?"
Nothing is true. You yourself is true.
Since many births you have taken this world as true.....which is the real sin.
The saint is the real one.
Never leave his feet
Understand what He gives and never forget
Make yourself strong. Determine that He is the only person who can give the real truth
Be yourself He
he says 'Im not the Body. I am He'
Ignorant people do not understand this.
This will be understood only in the vicinity of the saint
Burn wrong desires
make desire for 'Self ' only
when seed is burnt...wont grow again
Make your mind clean by understanding 'That'
then you will know that you are not the body
then you will know where you stay is He
Don't be a shape. Don't touch anything.
By realizing this, you will experience Bliss
this way...you become He
Merge with all the people and then...all the people are myself
Forget the ego..you are everywhere
I am everywhere.
He is myself
this is the real sadhana
When such thinking comes in the mind, then illision/maya doesn't remain
the net of illusion doesn't remain when you have love for krishna
With knowledge see everybody and say my wish is his wish..and his wish is my wish
Have deep love for the saint and don't forget his greatness
He is lord in manifest form...shiva
Remember him. you become Shiva
Think always of Him. Contemplate 'I am He'
I'm not the body
That way you will get self understanding (sakshatkara)
Go to the reality.
He is shapeless
understand that he is in every shape
You see the shape...then troubles remain
Once you understand that nothing is true...then there are no worries for you
Inside,,,your mind is calm and quiet
You are in tune with bramha ...you are blessed
when one is completely satisfied..how does he stay?
I'll tell you a secret
with full mind
He remains as a foolish person
outside he lives like a mad man but inside he is always in tune with self
Like the bee only interested in the honey of the flower, He is always thinking of the Self
Inside and outside ...Only Self
Nobody can understand Him r his thinking ..or what He does
Only yogis know the essence in Him
Only those who have the practise of reality ..know the true identity of a saint
For others its an illusion
Saints by their presence give peace to others
the saint stays in bramha
He never goes again in illusion
When you need him the most, he protects you
Your mind has been changed
wrong thoughts go ...and He remains
Then you understand real devotion...always thinking of Him
..and not of yourself
By real devotion you will get every proof of realization
He acquires this world and the other
This is the only truth
................ ............................................ ................
Anu Gita
chp 27
As fire kindled with fuel shines forth with a great blaze, so the great self shines forth through the restraint of the senses.
When one with a tranquil self perceives all entities in one's own heart, then being self-illumined, one attains to that which is subtler than (the most) subtle (thing), and than which there is nothing higher.
Crossing the river of which the five senses are the lofty banks, the agitation of mind the mighty waters, and delusion the reservoir, one should vanquish both desire and wrath
All action ends in destruction; death is certain for whatever is born; (everything) movable or immovable in this world is ever transient. Sacrifice, gift, penance, study, observances, and regulations, all this ends in destruction. There is no end for knowledge.
Therefore one whose self is tranquil, whose senses are subjugated, who is devoid of (the idea that this or that is) mine, who is devoid of egoism, is released from all sins by pure knowledge.
chp 31
Restraining the external senses, kind, full of forgiveness, preserving his hair and moustache, performing sacrifices, addicted to sacred study, and devoted to veracity and piety, pure in body, always dexterous, always in forests, and concentrated in mind,--a forester whose senses are subdued and who is thus devoted conquers the worlds
One who understands final emancipation should seek for a livelihood without obstructing (other) creatures; and when he goes about for alms, he should not go following after another. He should not parade (his) piety, he should move about in a secluded place, free from passion. He should resort for shelter to an empty house, or a forest, or the foot of a tree, or a river likewise, or the cavern of a mountain. In summer, (he should pass) but a single night in a town; and in the rains, he may dwell in one place. He should move about the world like a worm, his path being pointed out by the sun, and he should walk with circumspection over the earth out of compassion to all beings. He should not make any accumulations; and should eschew dwelling with friends. And the man who understands final emancipation should verily do all acts which he has to do, always with clean water. A man should always bathe in clean water. And with his senses restrained, he should devote himself to these eight observances--harmlessness, life as a Brahmachârin, veracity, and also straightforwardness, freedom from anger, freedom from (the habit of) carping, restraint of the external organs, and habitual freedom from (the habit of) backbiting.
chp 35
One who has a bad understanding does not acquire knowledge even with a thousand (admonitions). And one who is possessed of knowledge enhances (his) happiness even with a fourth share.
As one who without a boat dives into the ocean with his arms only, through delusion, undoubtedly wishes for destruction; while a wise man likewise knowing distinctions and having a boat with good oars, goes in the water without fatigue, and soon crosses the reservoir, and having crossed (it) goes to the other shore, throwing aside the boat, and devoid of (the thought that this or that is) mine
Adhyatma Upanishad
1. Superimposition is the thought, ‘I am and mine are the body, the senses, etc., which are all other than the Self. Through devotion
to Brahman, the wise man should repudiate it.
2. Knowing oneself to be the subject, the witness of intellect and its operations, reject the idea of the Self being other than the
subject, identifying the ‘I’ with that (the subject).
3. Rejecting conformity with the world, the body, and the Shastras, remove superimposition on the Self.
4. The mind of the Yogin perishes as he stays without intermission in the Self alone, knowing, through reasoning, Shruti, and
experience, that one is the Self of all beings.
5. Without granting for a moment even a toe-hold for sleep, gossip, verbal exchanges, etc., and self-forgetfulness, meditate on the
Self in the Self.
39-40. When the load of innate impulses is dissolved without residue by means of this (cloud of virtues) and heaps of karmans, good
and evil, are totally eradicated, the major text, which at first shone forth immediately, now unobstructed, yields immediate
awareness as (clear) as the myrobalan in the palm (of one’s hand).
41. The non-occurrence of the impulse (to enjoy, etc.,) in regard to the objects of enjoyment marks the acme of detachment. The
highest pitch of awareness is (marked by) the non-occurrence of the egoistic sense.
42(a). The acme of withdrawal is (marked by) the non-occurrence of (even) the latent impulse (to enjoy).
42(b). He is the ascetic of steadfast wisdom who enjoys bliss for ever;
43-44(a). Whose self is merged in Brahman alone; who is immutable and quiescent. Wisdom (prajna) is defined as the unwavering
spiritual mode whose content is the unity of Brahman and Atman purged (of all adjuncts).
44(b). Whosoever possesses it (wisdom) without a break is liberated in life;
48. He who has realized the truth of Brahman no longer transmigrates, as hitherto; if he does, this truth has not been realized by
him; he is but an extrovert.
4. When the mind, with its attachment for sense-objects annihilated, is fully controlled within the heart and thus realises its own essence, then that Supreme State (is gained).
5. The mind should be controlled to that extent in which it gets merged in the heart. This is Jnana (realisation) and this is Dhyana (meditation) also, all else is argumentation and verbiage.
19. Of cows which are of diverse colours the milk is of the same colour. (the intelligent one) regards Jnana as the milk, and the many-branched Vedas as the cows.
20. Like the butter hidden in milk, the Pure Consciousness resides in every being. That ought to be constantly churned out by the churning rod of the mind.
21. Taking hold of the rope of knowledge, one should bring out, like fire, the Supreme Brahman. I am that Brahman indivisible, immutable, and calm, thus it is thought of.
I-30. The mind with attenuated latent impulses is said to be bound for the highest state. Next, the mind, without such impulses, attains the status of the non-doer.
I-31. On the other hand, the mind’s imagination of being the doer is replete with latent impulses; it causes all sufferings; therefore attenuated latent impulses.
I-41. Your mind will shed its (discursive) form and quietly win repose, once, through investigation, you comprehend your real nature.
I-42. O Brahmin, your mind, cured of its feverishness, no more sinks in empirical activities, as an elephant does not, in the hollow made by a cow’s hoof.
I-43. But a petty mind, O Brahmin, does sink in any petty affair, just as a battered mosquito does, in the water collected in the hollow made by a cow’s hoof.
I-44. O best of ascetics, to the extent all objects are readily renounced, the supreme Self, the transcendent light, alone remains.
-45. So long as all objects are not renounced, the Self is not won. What remains after the renunciation of the entire objective manifold is said to be the Self
I-46. Therefore, in order to realize the Self, renounce everything. Having cast off all (objects), assimilate yourself to that which remains.
I-48. O Brahmin, by the term Samadhi (Concentration) the wise denote transcendent understanding that is concentrated, eternally appeased, and is cognisant of things as they are.
I-49. The term Concentration denotes the stable, mountain-like, status (of the self) that is unagitated, unegoistic, and unrelated to dualities.
I-50. O Brahmin, it denotes the perfected flow of the mind that is sure, choiceless and goalless.
I-53. After liquidating the mind with the mind, that state – that supremely divine bliss-body – is automatically won.
I-54. Thence follows the obliteration of all cravings for objects; then dawns the auspicious and superbly splendid light,
and then, in the case of the very best, due to the sway of even-mindness (takes place) the ineffable transformation into the Self’s substance.
The dwindling of mind in which all desires dry up is held to be liberation.
The Self alone is to be meditated upon, for all these are unified in It
Using the mind with very sharp wisdom as knife, you have to meditate on the secret place called “prabhada” which is above the feet and cut it and go above. 10
Then this person
Only Oneness.
..And He gives this understanding to others
...making them great.
By following his guidance , you become He.
Anger vanishes from you because you know myself is everywhere.
Dirt of the mind is cleaned
you are the ganges which runs and runs cleaning everybody, taking away misunderstanding.
Your mind is like the dirt cleaning the dirt of duality.
..like the residence of he lord.
Due to His devotion (that nothing is true), He is always with Him
He sees Self everywhere and is Complete.
The realized one sees Himself everywhere, as clearly as you see your own thumb.
Those who have no understanding ....do not understand Him.
One who has Self understanding...remains in Himself.
No need to tell anybody.
So, He remains in himself.
others do not understand Him
Only other saints of His status know Him
In the vicinity of a saint....your luck will open ...and you will understand ...'Who Am I?"
Nothing is true. You yourself is true.
Since many births you have taken this world as true.....which is the real sin.
The saint is the real one.
Never leave his feet
Understand what He gives and never forget
Make yourself strong. Determine that He is the only person who can give the real truth
Be yourself He
he says 'Im not the Body. I am He'
Ignorant people do not understand this.
This will be understood only in the vicinity of the saint
Burn wrong desires
make desire for 'Self ' only
when seed is burnt...wont grow again
Make your mind clean by understanding 'That'
then you will know that you are not the body
then you will know where you stay is He
Don't be a shape. Don't touch anything.
By realizing this, you will experience Bliss
this way...you become He
Merge with all the people and then...all the people are myself
Forget the ego..you are everywhere
I am everywhere.
He is myself
this is the real sadhana
When such thinking comes in the mind, then illision/maya doesn't remain
the net of illusion doesn't remain when you have love for krishna
With knowledge see everybody and say my wish is his wish..and his wish is my wish
Have deep love for the saint and don't forget his greatness
He is lord in manifest form...shiva
Remember him. you become Shiva
Think always of Him. Contemplate 'I am He'
I'm not the body
That way you will get self understanding (sakshatkara)
Go to the reality.
He is shapeless
understand that he is in every shape
You see the shape...then troubles remain
Once you understand that nothing is true...then there are no worries for you
Inside,,,your mind is calm and quiet
You are in tune with bramha ...you are blessed
when one is completely satisfied..how does he stay?
I'll tell you a secret
with full mind
He remains as a foolish person
outside he lives like a mad man but inside he is always in tune with self
Like the bee only interested in the honey of the flower, He is always thinking of the Self
Inside and outside ...Only Self
Nobody can understand Him r his thinking ..or what He does
Only yogis know the essence in Him
Only those who have the practise of reality ..know the true identity of a saint
For others its an illusion
Saints by their presence give peace to others
the saint stays in bramha
He never goes again in illusion
When you need him the most, he protects you
Your mind has been changed
wrong thoughts go ...and He remains
Then you understand real devotion...always thinking of Him
..and not of yourself
By real devotion you will get every proof of realization
He acquires this world and the other
This is the only truth
................ ............................................ ................
Anu Gita
chp 27
As fire kindled with fuel shines forth with a great blaze, so the great self shines forth through the restraint of the senses.
When one with a tranquil self perceives all entities in one's own heart, then being self-illumined, one attains to that which is subtler than (the most) subtle (thing), and than which there is nothing higher.
Crossing the river of which the five senses are the lofty banks, the agitation of mind the mighty waters, and delusion the reservoir, one should vanquish both desire and wrath
All action ends in destruction; death is certain for whatever is born; (everything) movable or immovable in this world is ever transient. Sacrifice, gift, penance, study, observances, and regulations, all this ends in destruction. There is no end for knowledge.
Therefore one whose self is tranquil, whose senses are subjugated, who is devoid of (the idea that this or that is) mine, who is devoid of egoism, is released from all sins by pure knowledge.
chp 31
Restraining the external senses, kind, full of forgiveness, preserving his hair and moustache, performing sacrifices, addicted to sacred study, and devoted to veracity and piety, pure in body, always dexterous, always in forests, and concentrated in mind,--a forester whose senses are subdued and who is thus devoted conquers the worlds
One who understands final emancipation should seek for a livelihood without obstructing (other) creatures; and when he goes about for alms, he should not go following after another. He should not parade (his) piety, he should move about in a secluded place, free from passion. He should resort for shelter to an empty house, or a forest, or the foot of a tree, or a river likewise, or the cavern of a mountain. In summer, (he should pass) but a single night in a town; and in the rains, he may dwell in one place. He should move about the world like a worm, his path being pointed out by the sun, and he should walk with circumspection over the earth out of compassion to all beings. He should not make any accumulations; and should eschew dwelling with friends. And the man who understands final emancipation should verily do all acts which he has to do, always with clean water. A man should always bathe in clean water. And with his senses restrained, he should devote himself to these eight observances--harmlessness, life as a Brahmachârin, veracity, and also straightforwardness, freedom from anger, freedom from (the habit of) carping, restraint of the external organs, and habitual freedom from (the habit of) backbiting.
chp 35
One who has a bad understanding does not acquire knowledge even with a thousand (admonitions). And one who is possessed of knowledge enhances (his) happiness even with a fourth share.
As one who without a boat dives into the ocean with his arms only, through delusion, undoubtedly wishes for destruction; while a wise man likewise knowing distinctions and having a boat with good oars, goes in the water without fatigue, and soon crosses the reservoir, and having crossed (it) goes to the other shore, throwing aside the boat, and devoid of (the thought that this or that is) mine
Adhyatma Upanishad
1. Superimposition is the thought, ‘I am and mine are the body, the senses, etc., which are all other than the Self. Through devotion
to Brahman, the wise man should repudiate it.
2. Knowing oneself to be the subject, the witness of intellect and its operations, reject the idea of the Self being other than the
subject, identifying the ‘I’ with that (the subject).
3. Rejecting conformity with the world, the body, and the Shastras, remove superimposition on the Self.
4. The mind of the Yogin perishes as he stays without intermission in the Self alone, knowing, through reasoning, Shruti, and
experience, that one is the Self of all beings.
5. Without granting for a moment even a toe-hold for sleep, gossip, verbal exchanges, etc., and self-forgetfulness, meditate on the
Self in the Self.
39-40. When the load of innate impulses is dissolved without residue by means of this (cloud of virtues) and heaps of karmans, good
and evil, are totally eradicated, the major text, which at first shone forth immediately, now unobstructed, yields immediate
awareness as (clear) as the myrobalan in the palm (of one’s hand).
41. The non-occurrence of the impulse (to enjoy, etc.,) in regard to the objects of enjoyment marks the acme of detachment. The
highest pitch of awareness is (marked by) the non-occurrence of the egoistic sense.
42(a). The acme of withdrawal is (marked by) the non-occurrence of (even) the latent impulse (to enjoy).
42(b). He is the ascetic of steadfast wisdom who enjoys bliss for ever;
43-44(a). Whose self is merged in Brahman alone; who is immutable and quiescent. Wisdom (prajna) is defined as the unwavering
spiritual mode whose content is the unity of Brahman and Atman purged (of all adjuncts).
44(b). Whosoever possesses it (wisdom) without a break is liberated in life;
48. He who has realized the truth of Brahman no longer transmigrates, as hitherto; if he does, this truth has not been realized by
him; he is but an extrovert.
4. When the mind, with its attachment for sense-objects annihilated, is fully controlled within the heart and thus realises its own essence, then that Supreme State (is gained).
5. The mind should be controlled to that extent in which it gets merged in the heart. This is Jnana (realisation) and this is Dhyana (meditation) also, all else is argumentation and verbiage.
19. Of cows which are of diverse colours the milk is of the same colour. (the intelligent one) regards Jnana as the milk, and the many-branched Vedas as the cows.
20. Like the butter hidden in milk, the Pure Consciousness resides in every being. That ought to be constantly churned out by the churning rod of the mind.
21. Taking hold of the rope of knowledge, one should bring out, like fire, the Supreme Brahman. I am that Brahman indivisible, immutable, and calm, thus it is thought of.
I-30. The mind with attenuated latent impulses is said to be bound for the highest state. Next, the mind, without such impulses, attains the status of the non-doer.
I-31. On the other hand, the mind’s imagination of being the doer is replete with latent impulses; it causes all sufferings; therefore attenuated latent impulses.
I-41. Your mind will shed its (discursive) form and quietly win repose, once, through investigation, you comprehend your real nature.
I-42. O Brahmin, your mind, cured of its feverishness, no more sinks in empirical activities, as an elephant does not, in the hollow made by a cow’s hoof.
I-43. But a petty mind, O Brahmin, does sink in any petty affair, just as a battered mosquito does, in the water collected in the hollow made by a cow’s hoof.
I-44. O best of ascetics, to the extent all objects are readily renounced, the supreme Self, the transcendent light, alone remains.
-45. So long as all objects are not renounced, the Self is not won. What remains after the renunciation of the entire objective manifold is said to be the Self
I-46. Therefore, in order to realize the Self, renounce everything. Having cast off all (objects), assimilate yourself to that which remains.
I-48. O Brahmin, by the term Samadhi (Concentration) the wise denote transcendent understanding that is concentrated, eternally appeased, and is cognisant of things as they are.
I-49. The term Concentration denotes the stable, mountain-like, status (of the self) that is unagitated, unegoistic, and unrelated to dualities.
I-50. O Brahmin, it denotes the perfected flow of the mind that is sure, choiceless and goalless.
I-53. After liquidating the mind with the mind, that state – that supremely divine bliss-body – is automatically won.
I-54. Thence follows the obliteration of all cravings for objects; then dawns the auspicious and superbly splendid light,
and then, in the case of the very best, due to the sway of even-mindness (takes place) the ineffable transformation into the Self’s substance.
The dwindling of mind in which all desires dry up is held to be liberation.
The Self alone is to be meditated upon, for all these are unified in It
Using the mind with very sharp wisdom as knife, you have to meditate on the secret place called “prabhada” which is above the feet and cut it and go above. 10
Then this person
who has won over his mental senses
should sit in a place without any sound and become detached,
realize the philosophy of yoga,
become one with no desires
and should withdraw within himself
like the lamps getting off one by one when they are lit together.
33. Seeing everywhere the Self,
considering the Self as without a second,
enjoying the bliss of the Self,
I remain without reflections.
If you do (achieve) every moment, the avoidance of the sustained fancy and desire, then you will have reached the sacred, mindless state.
If you do (achieve) every moment, the avoidance of the sustained fancy and desire, then you will have reached the sacred, mindless state.
Samadhi is said to be the freedom of the mind from agency (activity).
That itself is oneness,
that is the highest and auspicious joy.
You should remain, like a dumb, blind and deaf person, giving up with your mind, the thought of all things as the self.
The vision got through words of (Vedanta) that you are composed, unborn, beginningless and endless, shining, taste (bliss) alone, devoid of symptoms of mind –
all this is for the (lower) knowledge and wasteful –
only Om is real.
All the visible things in the world are nothing more than the consciousness without vibration – contemplate this.
Or, with mind ever enlightened and performing worldly functions, you remain knowing the oneness of the self, like the calm ocean.
Only the knowledge of Truth is the fire to the grass of mental impressions – this is said to be Samadhi, not mere silence.
pg 319
When there arises the pure realization of all as the spirit, then shines the ‘body’ in the form of the consciousness, beyond origin, space and time.
That condition (state) is Samadhi which excludes bliss and contains the essence of detachment of Nobility and Beauty – when joy arises strongly by the realization of the falseness of the visible world and like and dislike thin away.
This realization is indeed the knowledge and its object, spiritual in nature – only that is the sole state – all else is false.
One cannot attain (realize) (truth) without desisting from bad conduct, without calmness and concentration but only through Enlightenment.
Without a good preceptor’s grace it is hard to give up objects, to see truth and (to realize) the pristine state.
The pristine state is naturally realized by a Yogin who has power generated in him and has given up all (worldly) activity.
When a man perceives even a little difference (between these) then, there will be fear for him, doubtless.
Only the knowledge of Truth is the fire to the grass of mental impressions – this is said to be Samadhi, not mere silence.
pg 319
When there arises the pure realization of all as the spirit, then shines the ‘body’ in the form of the consciousness, beyond origin, space and time.
That condition (state) is Samadhi which excludes bliss and contains the essence of detachment of Nobility and Beauty – when joy arises strongly by the realization of the falseness of the visible world and like and dislike thin away.
This realization is indeed the knowledge and its object, spiritual in nature – only that is the sole state – all else is false.
One cannot attain (realize) (truth) without desisting from bad conduct, without calmness and concentration but only through Enlightenment.
Without a good preceptor’s grace it is hard to give up objects, to see truth and (to realize) the pristine state.
The pristine state is naturally realized by a Yogin who has power generated in him and has given up all (worldly) activity.
When a man perceives even a little difference (between these) then, there will be fear for him, doubtless.
A person with wisdom as the eye sees the supreme as present everywhere – one without wisdom does not, like a blind man, the sun.
The supreme being is knowledge alone – so a mortal becomes immortal only by vision of Brahman.
When the Great beyond is seen, the knot of the heart snaps, all doubts are smashed and all (worldly) actions die away.
The auspicious path cannot be got without subduing the mind which is giving up desires and which can be achieved by one’s own effort.
When the mind is cut by the weapon of non-projection, then is achieved (realized) the Brahman, omnipresent and tranquil.
Hold yourself, unexcited, released from thought of worldly existence, having great wisdom – the swallowed (controlled) mind is the place of knowledge.
Resorting to great effort, making the mind non-mind, meditating in the heart, with the edge of the wheel of consciousness.
Kill the mind without hesitation; your (internal) enemies will not bind you.
‘I am he, this is mine’, the mind is only so much – this is cut down by the knife of non-projection.
The mind is blown away only by the wind of non-projection,
like the bank of clouds in the autumn sky.
Let the winds of deluge blow, let the oceans become one (to destroy the world), let all the twelve suns blaze; the mind is not affected. You remain intent upon that state of the empire of truth which can only be non-projection and which gives all success.
You remain intent upon that state of the empire of truth which can only be non-projection and which gives all success
Nowhere is the mind seen to be without fickleness – it is the nature of mind, just as heat is that of fire. This power of pulsation existing as mind – know this to be the power which is the ostentatious world.
The mind without wavering is said to be Amrita.
The same is said to be liberation in the Shastraic doctrine.
For those grasped by the crocodile of desire and fallen into the ocean of worldly life and carried away (tossed about) by the whirlpools, only the mind is the life-boat. Break the mind, with the mind, the rope, uplift yourself from worldly life –
which cannot be crossed by another.
Whatever propensity called the mind arises from previous (other) impulses, these a wise one is to avoid and from this there will be reduction of ignorance.
V-75. ‘Locking one arm in the other, setting one row of teeth on the other and putting some limbs against others, conquer the mind.
V-78. ‘Like no eternal spirits; latent impressions cut capers only as long as the mind remains unvanquished for lack of intense cultivation of the non-dual truth.
V-84. ‘By wholly overcoming the inimical senses, resorting to sovereign discrimination, and beholding the Truth with the intellect, cross the sea of empirical existence.
V-113. ‘He who cherishes with the (creative) and liberating imagination (the thought that) all this is spirit, that the perception of difference is nescience, should renounce this (nescience) in all possible ways.
‘Those very (empirical) experiences which, in their abundance, cause a fool to get attached (to this world) are the source, in the case of a wise man, of his dispassion.e this (nescience) has arisen.
‘So that she (maya) may not subject you again to the sufferings of birth (etc.,). ‘The sea of the Spirit shines forth in one’s Self with its splendid inner vibrations.
With certitude meditate inwardly that is homogeneous and infinite
O Brahmin ! Like an elephant stuck in the morass, is the mind consumed in the flames of worries, crushed by the python of rage, attached to the waves of the sea of lust, and oblivious of its own grand progenitor (the Spirit): -- rescue it.
V-166. ‘Give up the idle show of empirical life, a very pit of the serpents of cravings. Knowing this to be unreal, reduce them all to the status of their ground.
V-171. ‘The marks of a man of discrimination are spontaneous indifference to experiences that do not come of their own accord and hearty acceptance of those that do
V-173. ‘The intelligence of a wise and active man, free from attachment and aversion, remains untarnished like a lotus leaf unmoistened by water.
Maha narayan upanishad
The Supreme Brahman has manifested Himself as Bhuh, Bhuvah and Suvah.
Meditate upon Him. This is austerity par excellence.
That which the hermits attain is laid beyond the heaven; yet it shines brilliantly in the (purified) heart
LXXIX-4:
Persons who practise sense-control shake off their sin by that.
Perfect ascetics reached heaven gradually through sense-control.
Sense-control is inaccessible to ordinary creatures.
Everything is founded in sense-control.
Therefore they say sense-control is the supreme (means of liberation).
The supreme being is knowledge alone – so a mortal becomes immortal only by vision of Brahman.
When the Great beyond is seen, the knot of the heart snaps, all doubts are smashed and all (worldly) actions die away.
The auspicious path cannot be got without subduing the mind which is giving up desires and which can be achieved by one’s own effort.
When the mind is cut by the weapon of non-projection, then is achieved (realized) the Brahman, omnipresent and tranquil.
Hold yourself, unexcited, released from thought of worldly existence, having great wisdom – the swallowed (controlled) mind is the place of knowledge.
Resorting to great effort, making the mind non-mind, meditating in the heart, with the edge of the wheel of consciousness.
Kill the mind without hesitation; your (internal) enemies will not bind you.
‘I am he, this is mine’, the mind is only so much – this is cut down by the knife of non-projection.
The mind is blown away only by the wind of non-projection,
like the bank of clouds in the autumn sky.
Let the winds of deluge blow, let the oceans become one (to destroy the world), let all the twelve suns blaze; the mind is not affected. You remain intent upon that state of the empire of truth which can only be non-projection and which gives all success.
You remain intent upon that state of the empire of truth which can only be non-projection and which gives all success
Nowhere is the mind seen to be without fickleness – it is the nature of mind, just as heat is that of fire. This power of pulsation existing as mind – know this to be the power which is the ostentatious world.
The mind without wavering is said to be Amrita.
The same is said to be liberation in the Shastraic doctrine.
For those grasped by the crocodile of desire and fallen into the ocean of worldly life and carried away (tossed about) by the whirlpools, only the mind is the life-boat. Break the mind, with the mind, the rope, uplift yourself from worldly life –
which cannot be crossed by another.
Whatever propensity called the mind arises from previous (other) impulses, these a wise one is to avoid and from this there will be reduction of ignorance.
V-75. ‘Locking one arm in the other, setting one row of teeth on the other and putting some limbs against others, conquer the mind.
V-78. ‘Like no eternal spirits; latent impressions cut capers only as long as the mind remains unvanquished for lack of intense cultivation of the non-dual truth.
V-84. ‘By wholly overcoming the inimical senses, resorting to sovereign discrimination, and beholding the Truth with the intellect, cross the sea of empirical existence.
V-113. ‘He who cherishes with the (creative) and liberating imagination (the thought that) all this is spirit, that the perception of difference is nescience, should renounce this (nescience) in all possible ways.
‘Those very (empirical) experiences which, in their abundance, cause a fool to get attached (to this world) are the source, in the case of a wise man, of his dispassion.e this (nescience) has arisen.
‘So that she (maya) may not subject you again to the sufferings of birth (etc.,). ‘The sea of the Spirit shines forth in one’s Self with its splendid inner vibrations.
With certitude meditate inwardly that is homogeneous and infinite
O Brahmin ! Like an elephant stuck in the morass, is the mind consumed in the flames of worries, crushed by the python of rage, attached to the waves of the sea of lust, and oblivious of its own grand progenitor (the Spirit): -- rescue it.
V-166. ‘Give up the idle show of empirical life, a very pit of the serpents of cravings. Knowing this to be unreal, reduce them all to the status of their ground.
V-173. ‘The intelligence of a wise and active man, free from attachment and aversion, remains untarnished like a lotus leaf unmoistened by water.
Maha narayan upanishad
The Supreme Brahman has manifested Himself as Bhuh, Bhuvah and Suvah.
Meditate upon Him. This is austerity par excellence.
That which the hermits attain is laid beyond the heaven; yet it shines brilliantly in the (purified) heart
LXXIX-4:
Persons who practise sense-control shake off their sin by that.
Perfect ascetics reached heaven gradually through sense-control.
Sense-control is inaccessible to ordinary creatures.
Everything is founded in sense-control.
Therefore they say sense-control is the supreme (means of liberation).
Therefore they say that the power of inward concentration is the supreme means of liberation.
By conclusive experience of Truth remembrance of IT is engendered.
Remembrance produces continuous remembrance.
From continuous remembrance results unbroken direct realization of Truth
By such realization a person knows the Atman.
This, the syllable Om, verily is the substance of many great Upanishads and a secret guarded by the gods without imparting to the unfit.
He who practises meditation on the Supreme thus with the aid of Pranava after Sannyasa attains to the unlimited greatness of the Supreme.
By that he attains to the greatness of Brahman. Thus the secret knowledge has been imparted.
Remembrance produces continuous remembrance.
From continuous remembrance results unbroken direct realization of Truth
By such realization a person knows the Atman.
This, the syllable Om, verily is the substance of many great Upanishads and a secret guarded by the gods without imparting to the unfit.
He who practises meditation on the Supreme thus with the aid of Pranava after Sannyasa attains to the unlimited greatness of the Supreme.
By that he attains to the greatness of Brahman. Thus the secret knowledge has been imparted.
Maitreya Upanishad
I-6. Through penance one gets to know the inborn disposition (Sattva); from Sattva one gets (stability of) the mind; through the mind one realizes the Atman; by realizing the Self (worldly life is) prevented.
I-11. If a person’s mind, which is well attached to the region of the sense-objects, were turned towards Brahman, who will not be released from bondage ?
I-6. Through penance one gets to know the inborn disposition (Sattva); from Sattva one gets (stability of) the mind; through the mind one realizes the Atman; by realizing the Self (worldly life is) prevented.
I-11. If a person’s mind, which is well attached to the region of the sense-objects, were turned towards Brahman, who will not be released from bondage ?
I-12-14. One should feel the supreme Lord to be present in the midst of the lotus of one’s heart
as the spectator of the dance of the intellect,
as the abode of supreme love,
as beyond the range of mind and speech,
as the rescue ship scattering all worry (of those sinking in the sea of worldly life),
as of the nature of effulgent Existence alone,
as beyond thought,
as the indispensable,
as incapable of being grasped by the (active) mind,
possessing uncommon attributes,
the immobile, steady and deep, neither light nor darkness, free from all doubts and semblance,
and is consciousness consisting of the final beatitude.
I-3. True knowledge consists of seeing non-different (in all);
deep meditation consists of the mind freed from thinking on sensory objects;
bathing is the removal of impurity in the mind and
cleansing consists of controlling the senses.
deep meditation consists of the mind freed from thinking on sensory objects;
bathing is the removal of impurity in the mind and
cleansing consists of controlling the senses.
Viewing the body as ‘I’ and mine is smearing oneself with feces and urine in the place of cosmetics.
II-10. Cleansing which purifies the mind consists of the destruction of the three inborn tendencies (loka-vasana, shastra-vasana and dehavasana); (real) cleansing is said to be by washing with mud and water in the form of (true) knowledge and dispassion (Jnana and Vairagya)
II-16. The conviction, which is present from the words of the Guru that there is only one (reality) without a second, alone is the solitude (necessary for meditation) and not a monastery nor the interior of a forest
II-16. The conviction, which is present from the words of the Guru that there is only one (reality) without a second, alone is the solitude (necessary for meditation) and not a monastery nor the interior of a forest
The wisest take to contemplation on the reality (of Brahman);
the middling ones contemplate on the scripture;
low people think of the mantras;
the lowest are deluded by (the efficacy) of holy places.
the middling ones contemplate on the scripture;
low people think of the mantras;
the lowest are deluded by (the efficacy) of holy places.
“It is the source of the five elements, has the lustre of many (streaks of) lightning and has four seats having (or rising from) ‘That’ (Brahman). In its midst, there arises the manifestation of Tattva. It is very hidden and Unmanifested. It can be known (only) by one who has got into the boat of Jnana. It is the object of both Bahir and Antar (external and internal) Lakshyas. In its midst is absorbed the whole world. It is the vast partless universe beyond Nada, Bindu and Kala. Above it (viz., the sphere of Agni) is the sphere of the sun; in its midst is the sphere of the nectary moon; in its midst is the sphere of the partless Brahma-Tejas (or the spiritual effulgence of Brahman).
By practising thus, a Jyotis (light) of the form of an endless sphere is seen. This alone is Brahman, the Sachchidananda. When the mind is absorbed in bliss thus naturally produced, then does Sambhavi takes place. She (Sambhavi) alone is called Khechari. By practising it (viz., the Mudra), a man obtains firmness of mind. Through it, he obtains firmness of Vayu. T
By practising thus, a Jyotis (light) of the form of an endless sphere is seen. This alone is Brahman, the Sachchidananda. When the mind is absorbed in bliss thus naturally produced, then does Sambhavi takes place. She (Sambhavi) alone is called Khechari. By practising it (viz., the Mudra), a man obtains firmness of mind. Through it, he obtains firmness of Vayu. T
3. When the Triputi are thus dispelled, he becomes the Kaivalya Jyotis without Bhava (existence) or Abhava (non-existence), full and motionless, like the ocean without the tides or like the lamp without the wind.
He becomes a Brahmavit (knower of Brahman) by cognising the end of the sleeping state even while in the waking state.
II-38. Having perceived Truth internally and having perceived it externally,
one should become identified with Truth,
should derive delight from Truth,
and should never deviate from Truth.
V-79. Owing to fascination for unreal objects, Consciousness engages Itself in things that are equally unreal. On realisation of the nonexistence of objects, Consciousness, becoming free from attachment, abstains (from them).
IV-80. Then, there follows a state of stillness,
when the Consciousness has become free from attachment
and does not engage Itself in unreal things.
That is the object of vision to the wise.
That is the (supreme) state on non-distinction,
and that is birthless and non-dual.
IV-86. This is the humility of the Brahmanas;
this is said to be their natural control.
Since, by nature, they have conquered the senses, this is their restraint.
Having known thus, the enlightened one becomes rooted in tranquillity.
There cannot ever be any purification for those who always tread the path of duality.
The destruction of impressions, cultivation of knowledge and destruction of the mind, when practised together for long will yield fruit.
If not practised together, there will be no success even after hundreds of years, like mantras which are scattered.
When these three are practised long, the knots of the heart surely are broken, like lotus fibre and the stalk.
The false impression of worldly life is got in a hundred lives and cannot be destroyed without long practice.
When impressions die out, the mind becomes put out like a lamp.
Whoever gives up impressions and concentrates on Me without strain, he becomes Bliss.
If his mind is not freed from impressions even Samadhi and Japa cannot give fruit.
The highest place cannot be got without silence free from impressions.
The mind becomes non-mind by giving up Vasanas.
When the mind does not think, then arises mindlessness giving great peace;
so long as your mind has not fully evolved, being ignorant of the supreme reality, perform what has been laid down by the teacher,
Shastra and other sources.
Then with impurity ripened (and destroyed) and Truth understood, you should give up even the good impressions.
As long as the mind is not defeated by means of firm practice, the impressions jump in the heart like ghosts at night.
One who remains alone giving up perception as well as non-perception is himself the Brahman – A person cannot know Brahman by merely learning the four Vedas and Shastras, as the ladle cannot taste the food
III-i-8: It is not comprehended through the eye, nor through speech, nor through the other senses; nor is It attained through austerity or karma. Since one becomes purified in mind through the favourableness of the intellect,
therefore can one see that indivisible Self through meditation.
And It is to be known in the mind, which having become purified, this Self reveals Itself distinctly
III-ii-3: This Self is not attained through study, nor through the intellect, nor through much hearing.
The very Self which this one (i.e. the aspirant) seeks is attainable through that fact of seeking; this Self of his reveals Its own nature.
Having realized the all-pervasive One everywhere, these discriminating people, ever merged in contemplation, enter into the All.
There cannot ever be any purification for those who always tread the path of duality.
The destruction of impressions, cultivation of knowledge and destruction of the mind, when practised together for long will yield fruit.
If not practised together, there will be no success even after hundreds of years, like mantras which are scattered.
When these three are practised long, the knots of the heart surely are broken, like lotus fibre and the stalk.
The false impression of worldly life is got in a hundred lives and cannot be destroyed without long practice.
When impressions die out, the mind becomes put out like a lamp.
Whoever gives up impressions and concentrates on Me without strain, he becomes Bliss.
If his mind is not freed from impressions even Samadhi and Japa cannot give fruit.
The highest place cannot be got without silence free from impressions.
The mind becomes non-mind by giving up Vasanas.
When the mind does not think, then arises mindlessness giving great peace;
so long as your mind has not fully evolved, being ignorant of the supreme reality, perform what has been laid down by the teacher,
Shastra and other sources.
Then with impurity ripened (and destroyed) and Truth understood, you should give up even the good impressions.
As long as the mind is not defeated by means of firm practice, the impressions jump in the heart like ghosts at night.
One who remains alone giving up perception as well as non-perception is himself the Brahman – A person cannot know Brahman by merely learning the four Vedas and Shastras, as the ladle cannot taste the food
III-i-8: It is not comprehended through the eye, nor through speech, nor through the other senses; nor is It attained through austerity or karma. Since one becomes purified in mind through the favourableness of the intellect,
therefore can one see that indivisible Self through meditation.
And It is to be known in the mind, which having become purified, this Self reveals Itself distinctly
III-ii-3: This Self is not attained through study, nor through the intellect, nor through much hearing.
The very Self which this one (i.e. the aspirant) seeks is attainable through that fact of seeking; this Self of his reveals Its own nature.
Having realized the all-pervasive One everywhere, these discriminating people, ever merged in contemplation, enter into the All.
439 nadabindu u
19. That person always engaged in its contemplation and always absorbed in it should gradually leave off his body (or family) following the course of Yoga and avoiding all intercourse with society.
Just as the bee drinking the honey (alone) does not care for the odour, so the Chitta which is always absorbed in sound, does not long for sensual objects, as it is bound by the sweet smell of Nada and has abandoned its flitting nature.
43(b)-44(a). The serpent Chitta through listening to the Nada is entirely absorbed in it and becoming unconscious of everything concentrates itself on the sound.
44(b)-45(a). The sound serves the purpose of a sharp goad to control the maddened elephant – Chitta which roves in the pleasure-garden of the sensual objects.
. The sound proceeding from Pranava which is Brahman is of the nature of effulgence; the mind becomes absorbed in it; that is the supreme seat of Vishnu.
45(b)-46(a). It serves the purpose of a snare for binding the deer – Chitta.
It also serves the purpose of a shore to the ocean waves of Chitta.
if sound is there M is there
when sound gone mind gone....= unmani
The mind which along with Prana (Vayu) has (its) Karmic affinities destroyed by the constant concentration upon Nada is absorbed in the unstained One. There is no doubt of it.
50(b)-51(a). Many myriads of Nadas and many more of Bindus – (all) become absorbed in the Brahma-Pranava sound.
53. The body in the state of Unmani is certainly like a log and does not feel heat or cold, joy or sorrow.
56. When the (spiritual) sight becomes fixed without any object to be seen,
when the Vayu (Prana) becomes still without any effort,
and when the Chitta becomes firm without any support,
he becomes of the form of the internal sound of Brahma-Pranava. Such is the Upanishad.
One shall not return anger for anger;
when abused he shall speak gently for the welfare (of all);
he (the ascetic) should move about (as a mendicant monk) with the Self alone as his companion.
I am the body = Kalasutra
= trap for Mahavichi
III-50. Even if total ruin faces one, this
(identifying the body with the Self)
should be abandoned by every effort;
it should not be touched (accepted) by a nobly-born person
just as a (low born) tribal woman carrying dog’s meat.
He shall utter ‘Narayana’ alone as the reply always (to other’s statements).
In solitude he shall contemplate on Brahman (whole heartedly) in thought, word and deed
The Turiyatita and the Avadhuta attain final beatitude in the (individual) Self by deeply meditating on the Self according to the maxim of the wasp and the worm.
By (ritual) practices of the scripture other than investigation into the Self, he does a useless thing, like the burden borne by a camel of a load of saffron flowers.
If an ascetic practises lores other than (Self-realization) it is like adorning a corpse.
V-42. Departing (from human habitations) and resorting to a forest, possessing true knowledge and senses subdued, moving about awaiting the time (of death),
(the ascetic) becomes fit for absorption into Brahman.
considering everything other than the ‘I’ (i.e. the Self) to be false and transitory,
he shall always speak of himself as Brahman.
There is nothing else for him to know other than his Self.
Being thus ‘liberated while living’ (jivanmukta) he lives as one who has fulfilled himself.
VI-6. In solitary places alone, in caves and forests, the Yogin, ever in harmony, shall always begin well his meditation (on the Self).
The Yogin absorbed in meditation shall so move about that the people disregard and insult him; but he shall never swerve from the path of the good.
Brahman alone is real, whereas the world is unreal. The one who knows that is indeed liberated even while living
proclaims Vedanta. [ Verse 67]
if one does not know Atman in one's life time, his life is wasted. One the other hand, human life is fulfilled if one
knows Atman in one's life time. Vedanta declares that Atman is not far away from the knower (different from
knower). [ Verse 74
'When once it is known that existence-awareness-happiness is the reality and names and forms are unreal',
Vedanta demands, 'is it necessary to explore this world further?‘ 87
16. From being aware of the pure essence comes the shakti of non-duality.
Austerity is the burning, in the fire of immediate realization of the world’s falsity
To be rejected is the thought that true is the world other than one’s own Self that is perceived by the false sense organs and the intellect.
VI-6. In solitary places alone, in caves and forests, the Yogin, ever in harmony, shall always begin well his meditation (on the Self).
The Yogin absorbed in meditation shall so move about that the people disregard and insult him; but he shall never swerve from the path of the good.
Brahman alone is real, whereas the world is unreal. The one who knows that is indeed liberated even while living
proclaims Vedanta. [ Verse 67]
if one does not know Atman in one's life time, his life is wasted. One the other hand, human life is fulfilled if one
knows Atman in one's life time. Vedanta declares that Atman is not far away from the knower (different from
knower). [ Verse 74
'When once it is known that existence-awareness-happiness is the reality and names and forms are unreal',
Vedanta demands, 'is it necessary to explore this world further?‘ 87
16. From being aware of the pure essence comes the shakti of non-duality.
Austerity is the burning, in the fire of immediate realization of the world’s falsity
To be rejected is the thought that true is the world other than one’s own Self that is perceived by the false sense organs and the intellect.
Reworded: Reject the thought, the belief, the feeling that the world is real.
Only one's own Self is real. Nothing else.
The sensory world is only an illusory perception by the fleeting senses.
He is led upto it through the experiential knowledge of the contents of Major texts like: ‘There is no plurality here’; ‘All this is Brahman’; 'That Thou Art', etc.;
after renouncing all duties, sense of possession and the ego, and taking refuge in the beloved Brahman.
That ascetic is liberated; he is adorable; he is the Yogin; he is the Immense; he is the Brahmana.
42. Complete quiescence of the mind is the practice of Brahmavidya.
43. His movement is to unmani state.
45. His activity is the bliss of the waves of immortality.
III-4. ‘Hearing’ is investigation into the import of propositions like ‘That Thou art’ and ‘I am Brahman’.
Reflection is the exclusive dwelling on the content of what has been heard.
Meditation is the fixing of the mind one-pointedly on the reality, made doubtless through investigation and reflection.
Concentration, resembling a flame in a windless spot, is the thought (chitta) whose content is solely the object meditated, exclusive of the agent, and the act, of meditation.
When the body is burned by knowledge and knowledge becomes infinite in form, then the knower consumes the bondage of Karma in the fire of Brahman-Knowledge
Standing on one foot, let man do austerities for a 1000 years; but (that austerity) is less than one sixteenth of this Yoga of meditation.
What should be known is just the Imperishable; (but) life is fleeting.
Avoiding the labyrinths of Shastras, meditate on the Truth Alone.
IV-24. Action are endless – purification, mutterings, (of holy names), sacrifices, pilgrimage to holy places. These (are valid) only till Truth is won.
Just as Devadatta (i.e. any person) awakened from sleep when prodded with a stick does not go back (to sleep immediately, so also the Jiva getting wisdom from the Vedanta does not have the delusion of the three states of waking, etc.);
The outgoing tendency of all the sense-organs subsides in him who rests in the Atman alone.
Realising “I am that Brahman who is the One Infinite Knowledge-Bliss” he reaches the end of his desires, verily he reaches the end of his desires.
By mental discipline, one gets wisdom.
Step by step. the problems in the mind are solved.
The savant who knows Brahman, whenever he sees the world does not see it as something different from himself.
This is the Upanishad.
As lions, elephants and tigers are gradually tamed, so also the breath when rightly managed (comes under control); else it kills the practitioner.
33. With eyes half closed and with a firm mind, fixing his eyes on the tip of his nose and becoming absorbed in the sun and moon, he after remaining thus unshaken (becomes conscious of) the thing which is resplendent, which is the supreme truth and which is beyond. O Sandilya, know this to be Tat (That).
38. As camphor in fire and salt in water become absorbed, so also the mind becomes absorbed in the Tattva (Truth).
48-50. When the consciousness (Samvit) is merged in Prana and when through practice the Prana goes through the upper hole into the Dvadasanta (the twelfth centre) above the palate, then the fluctuations of Prana are stopped. When the eye of consciousness (viz., the spiritual or third eye) becomes calm and clear so as to be able to distinctly see in the transparent Akasa at a distance of twelve digits from the tip of his nose, then the fluctuations of Prana are stopped. When the thoughts arising in the mind are bound up in the calm contemplation of the world of Taraka (star or eye) between one’s eyebrows and are (thus) destroyed, then the fluctuations cease
The mind should not be allowed by a clever man to rest on any other thing.
The tendency of the mind is such that it tries to seek happiness outside in perishable objects. This is due to the force of Avidya.
Sattva flows from the feet of the Lord towards his mind.
Sattva flows from the feet of the Lord towards his mind.
Even if there is a mild intoxication, it will give immense strength to the devotee to face the difficulties in the battle of life. Therefore Narada says: "matto bhavati. "
"Ananyata" is single-minded devotion unto the Lord.
Perception of non-difference is knowledge, meditation the objectless mind.
Only those who know That are satisfied.
This highest mysticism, expounded in the Vedanta in a former age, should not be taught to one whose passions have not been subdued,
When Samadhi is practised, the following obstacles arise with great force – absence of right inquiry, laziness, inclination to enjoyment;
He who abandons this Vritti of Brahman, which is very purifying and supreme – that man lives in vain like a beast.
45. Those who are greatly developed through the ripening (of their past Karmas) attain the state of Brahman; others are simply reciters of words.
(The former) never remain, even for half a moment – without the Vritti of Brahman,
He who thus perceives ‘I’ as of one homogeneity (pervading everywhere) will at once be emancipated through this spiritual wisdom.
He is his own Guru with this profound spiritual wisdom.
60-69. The mantra (Aham Brahmashmi) ‘I am Brahman’ removes all the sins of sight, destroys all other mantras, destroys all the sins of body and birth, the noose of Yama, the pains of duality, the thought of difference, the pains of thought, the disease of Buddhi, the bondage of Chitta, all diseases, all grieves and passions instantaneously, the power of anger, the modifications of Chitta, Sankalpa, Crores of sins, all actions and the Ajnana of Atman.
given to the high-souled ones whose minds are purified with devotion to their gurus.
Control the mind until It quiescence reaches in the heart. This is knowledge and meditation; The rest is naught but words.
As long as illusions of words Encompass one, difference lasts;
When darkness is scattered, It is unity one sees.
As a blind man does not see the sun that is shining, so an ignorant person does not see (Brahman).
Then the state of being in one’s own self shines of its own accord in a Yogin in whom Jnana-Sakti has dawned and who has abandoned all Karmas.
Like a rope ties a bird, the minds of all living beings are tied.
Enquiries and researches do not affect the tie of this mind. So the only way to win over this mind is through victory over Prana.
and after concentrating the sight to the tip of the nose and after controlling both the hands and legs, meditate on the letter ‘Om’ with a concentrated mind. If one continuously meditates on Parameshwara, he would become an expert in yoga and the Parameshwara would appear before him. 1.4
If we sit in an asana and continuously practice, the bindu will cease from going down. Without Pooraka and Rechaka, the Prana would stand in Kumbhaka for a very long time. You would hear different types of sound. The nectar will start flowing from the place of the moon. Hunger and thirst will cease. Mind would get concentrated on the ever flowing bliss.
To that great man who has great devotion to God as well as similar great devotion to his teacher, all this would be understood automatically.
The Yogi is able to get salvation by seeing his mind with his mind. We have to see the mind with the mind and hanker for that mad state. We have to see the mind with the mind and be stable in Yoga. 6.1
Similar to the fact that the fire inside the wood cannot be brought out without churning it by another wood, without practice, the lamp of wisdom can not be lit.
Whatever he sees with his eyes, let him consider as Atman. 70. Whatever he hears with his ears, let him consider as Atman. Whatever he smells with his nose, let him consider as Atman. 71. Whatever he tastes with his tongue, let him consider as Atman. Whatever the Yogin touches with his skin, let him consider as Atman.
He who removes the knot in the heart in the form of material desire, is called Hari.
.............................................................
Swami Vivekananda used to say:- "Knowledge of the Absolute depends upon no book, nor upon anything; it is absolute in itself. No amount of study will give this knowledge; is not theory, it is realization. Cleanse the dust from the mirror, purify your own mind, and in a flash you know that you are Brahman." "The pure heart is the best mirror for the reflection of truth, so all these disciplines are for the purification of the heart. And as soon as it is pure, all truths flash upon it in a minute; all truth in the universe will manifest in your heart, if you are sufficiently pure."
................. ...upadesha sahasri ...................................
https://estudantedavedanta.net/Sri_Shankaracharya-Upadeshasahasri%20-%20Swami%20Jagadananda%20(1949)%20%5bSanskrit-English%5d.pdf
44. "One, eager to realize this right Knowledge spoken of in the Sruti, should rise above the desire for a son, wealth and this 1 .world and the next which are described in a five-fold 2 manner and are the outcome of a false reference to the Self of castes, orders of life and so on. As this reference is contradictory to right Knowledge it is intelligible why reasons are given 3 regarding the prohibition of the acceptance of (the reality of) difference. For when the Knowledge that the one non-dual Self is beyond phenomenal existence is generated by the scriptures and reasoning there cannot exist (side by side with it) a knowledge contrary to it. NCilne can think of chillness in fire or immortality and freedom from old age in regard to the (perishable) body. Onet therefore, who is eager to be established in the Knowledge of the Reality should give up all actions • with yajnopavita and the rest, their accesaories, which are the effects of ignorance."
50. The teacher said, " You are the non-transmigratory Supreme Self, but you wrongly think that you are one liable to transmigration. (Similarly), not being an agent or an experiencer you wrongly consider yourself to be so. Again, you~ are eternal but mistake yourself to be non-eternal. This is Ignorance."
As duality does not ·exist the portions of the Upani· shats regarding the oneness of the Self should be studied to a great extent.1
15. It is, therefore, not possible on the part of a man of Knowledge to have Knowledge and perform an action at the same time as they are incompatible with each other.
So, one who aspires after liberation should renounce actions.
14. The Knowledge (of one's own real nature) destroys the ideas of doership etc. (on the part of oneself like the right Knowledge of the nature of the desert which destroys) the conviction of there being water in it. When this is so how can (a man of Knowledge} accept them as true and perform actions ?
19. How can there again be the idea' that one is a doer of actions and experiencer of their results if Ignorance does not arise after there has grown the Knowledge, ' I am Brahman • ~ Knowledge, therefore, is independent of actions (in producing liberation).
20, 21 (first line). Therefore, it is said by the Sruli that the renunciation of actions including mental ones (catalogued in the NdrdyanopanishatY' is superior to their performance. Again immortality is heard of in the Brihad&ranya/eopanishat'6 which says "This 7 alone.'' Hence they should be renounced by those who aspire after liberation.
1: The aspirant cannot know that he is Brahman if It be different from the Self. (It then contradicts the Sruti.) But if he has the conviction that he, the Self, is Brahman (there is no contradiction to the Sruli). This is (right) Knowledge which destroys lgnorance.
1. just as a man (erroneously) looks upon his body placed in the sun as having the property of light in it. so, he looks upon the intellect pervaded by the reflection of Pure Consciousness as the Self, the witness.
2. The Self gets identified with whatever is seen
in the world. It is for this reason that an ignorant man
does not know himself (to be Brahman).
3. An ignorant man gets identified with objects' of knowledge and does not know the Self (which is
different from them) like the tenth ~ boy who got identified as it were with the other nine.
Pain belongs to one identifying oneself with the body. One not identifying oneself with it, as in deep sleep, is, therefore, by nature free from pain. The teaching, ' Thou art That ' is imparted in order that this identification might be removed~ from the Self.
An ignorant person 1 looks upon the intellect as the Sell, when there is the reflections of the Self in the intellect like that of a face in a mirror.
7. He who looks upon the ego, the indjscrimination that produces delusion and other mental modifications (or the reflection of the Self in them) as having no connection with the Self, is, without doubt, the dearest to the knowers of Brahman. No one else is so.
13. He who Knows that the Consciousness of the Self never ceases to exist, and that It is never an agent and also gives up the egoism that he is a Knower of
IV-24. Action are endless – purification, mutterings, (of holy names), sacrifices, pilgrimage to holy places. These (are valid) only till Truth is won.
Just as Devadatta (i.e. any person) awakened from sleep when prodded with a stick does not go back (to sleep immediately, so also the Jiva getting wisdom from the Vedanta does not have the delusion of the three states of waking, etc.);
The outgoing tendency of all the sense-organs subsides in him who rests in the Atman alone.
Realising “I am that Brahman who is the One Infinite Knowledge-Bliss” he reaches the end of his desires, verily he reaches the end of his desires.
By mental discipline, one gets wisdom.
Step by step. the problems in the mind are solved.
The savant who knows Brahman, whenever he sees the world does not see it as something different from himself.
This is the Upanishad.
As lions, elephants and tigers are gradually tamed, so also the breath when rightly managed (comes under control); else it kills the practitioner.
33. With eyes half closed and with a firm mind, fixing his eyes on the tip of his nose and becoming absorbed in the sun and moon, he after remaining thus unshaken (becomes conscious of) the thing which is resplendent, which is the supreme truth and which is beyond. O Sandilya, know this to be Tat (That).
38. As camphor in fire and salt in water become absorbed, so also the mind becomes absorbed in the Tattva (Truth).
48-50. When the consciousness (Samvit) is merged in Prana and when through practice the Prana goes through the upper hole into the Dvadasanta (the twelfth centre) above the palate, then the fluctuations of Prana are stopped. When the eye of consciousness (viz., the spiritual or third eye) becomes calm and clear so as to be able to distinctly see in the transparent Akasa at a distance of twelve digits from the tip of his nose, then the fluctuations of Prana are stopped. When the thoughts arising in the mind are bound up in the calm contemplation of the world of Taraka (star or eye) between one’s eyebrows and are (thus) destroyed, then the fluctuations cease
The mind should not be allowed by a clever man to rest on any other thing.
The tendency of the mind is such that it tries to seek happiness outside in perishable objects. This is due to the force of Avidya.
Sattva flows from the feet of the Lord towards his mind.
Sattva flows from the feet of the Lord towards his mind.
Even if there is a mild intoxication, it will give immense strength to the devotee to face the difficulties in the battle of life. Therefore Narada says: "matto bhavati. "
"Ananyata" is single-minded devotion unto the Lord.
Perception of non-difference is knowledge, meditation the objectless mind.
Only those who know That are satisfied.
This highest mysticism, expounded in the Vedanta in a former age, should not be taught to one whose passions have not been subdued,
When Samadhi is practised, the following obstacles arise with great force – absence of right inquiry, laziness, inclination to enjoyment;
He who abandons this Vritti of Brahman, which is very purifying and supreme – that man lives in vain like a beast.
45. Those who are greatly developed through the ripening (of their past Karmas) attain the state of Brahman; others are simply reciters of words.
(The former) never remain, even for half a moment – without the Vritti of Brahman,
He who thus perceives ‘I’ as of one homogeneity (pervading everywhere) will at once be emancipated through this spiritual wisdom.
He is his own Guru with this profound spiritual wisdom.
60-69. The mantra (Aham Brahmashmi) ‘I am Brahman’ removes all the sins of sight, destroys all other mantras, destroys all the sins of body and birth, the noose of Yama, the pains of duality, the thought of difference, the pains of thought, the disease of Buddhi, the bondage of Chitta, all diseases, all grieves and passions instantaneously, the power of anger, the modifications of Chitta, Sankalpa, Crores of sins, all actions and the Ajnana of Atman.
given to the high-souled ones whose minds are purified with devotion to their gurus.
Control the mind until It quiescence reaches in the heart. This is knowledge and meditation; The rest is naught but words.
As long as illusions of words Encompass one, difference lasts;
When darkness is scattered, It is unity one sees.
As a blind man does not see the sun that is shining, so an ignorant person does not see (Brahman).
Then the state of being in one’s own self shines of its own accord in a Yogin in whom Jnana-Sakti has dawned and who has abandoned all Karmas.
Like a rope ties a bird, the minds of all living beings are tied.
Enquiries and researches do not affect the tie of this mind. So the only way to win over this mind is through victory over Prana.
and after concentrating the sight to the tip of the nose and after controlling both the hands and legs, meditate on the letter ‘Om’ with a concentrated mind. If one continuously meditates on Parameshwara, he would become an expert in yoga and the Parameshwara would appear before him. 1.4
If we sit in an asana and continuously practice, the bindu will cease from going down. Without Pooraka and Rechaka, the Prana would stand in Kumbhaka for a very long time. You would hear different types of sound. The nectar will start flowing from the place of the moon. Hunger and thirst will cease. Mind would get concentrated on the ever flowing bliss.
To that great man who has great devotion to God as well as similar great devotion to his teacher, all this would be understood automatically.
The Yogi is able to get salvation by seeing his mind with his mind. We have to see the mind with the mind and hanker for that mad state. We have to see the mind with the mind and be stable in Yoga. 6.1
Similar to the fact that the fire inside the wood cannot be brought out without churning it by another wood, without practice, the lamp of wisdom can not be lit.
Whatever he sees with his eyes, let him consider as Atman. 70. Whatever he hears with his ears, let him consider as Atman. Whatever he smells with his nose, let him consider as Atman. 71. Whatever he tastes with his tongue, let him consider as Atman. Whatever the Yogin touches with his skin, let him consider as Atman.
He who removes the knot in the heart in the form of material desire, is called Hari.
.............................................................
Swami Vivekananda used to say:- "Knowledge of the Absolute depends upon no book, nor upon anything; it is absolute in itself. No amount of study will give this knowledge; is not theory, it is realization. Cleanse the dust from the mirror, purify your own mind, and in a flash you know that you are Brahman." "The pure heart is the best mirror for the reflection of truth, so all these disciplines are for the purification of the heart. And as soon as it is pure, all truths flash upon it in a minute; all truth in the universe will manifest in your heart, if you are sufficiently pure."
................. ...upadesha sahasri ...................................
https://estudantedavedanta.net/Sri_Shankaracharya-Upadeshasahasri%20-%20Swami%20Jagadananda%20(1949)%20%5bSanskrit-English%5d.pdf
44. "One, eager to realize this right Knowledge spoken of in the Sruti, should rise above the desire for a son, wealth and this 1 .world and the next which are described in a five-fold 2 manner and are the outcome of a false reference to the Self of castes, orders of life and so on. As this reference is contradictory to right Knowledge it is intelligible why reasons are given 3 regarding the prohibition of the acceptance of (the reality of) difference. For when the Knowledge that the one non-dual Self is beyond phenomenal existence is generated by the scriptures and reasoning there cannot exist (side by side with it) a knowledge contrary to it. NCilne can think of chillness in fire or immortality and freedom from old age in regard to the (perishable) body. Onet therefore, who is eager to be established in the Knowledge of the Reality should give up all actions • with yajnopavita and the rest, their accesaories, which are the effects of ignorance."
50. The teacher said, " You are the non-transmigratory Supreme Self, but you wrongly think that you are one liable to transmigration. (Similarly), not being an agent or an experiencer you wrongly consider yourself to be so. Again, you~ are eternal but mistake yourself to be non-eternal. This is Ignorance."
As duality does not ·exist the portions of the Upani· shats regarding the oneness of the Self should be studied to a great extent.1
15. It is, therefore, not possible on the part of a man of Knowledge to have Knowledge and perform an action at the same time as they are incompatible with each other.
So, one who aspires after liberation should renounce actions.
14. The Knowledge (of one's own real nature) destroys the ideas of doership etc. (on the part of oneself like the right Knowledge of the nature of the desert which destroys) the conviction of there being water in it. When this is so how can (a man of Knowledge} accept them as true and perform actions ?
19. How can there again be the idea' that one is a doer of actions and experiencer of their results if Ignorance does not arise after there has grown the Knowledge, ' I am Brahman • ~ Knowledge, therefore, is independent of actions (in producing liberation).
20, 21 (first line). Therefore, it is said by the Sruli that the renunciation of actions including mental ones (catalogued in the NdrdyanopanishatY' is superior to their performance. Again immortality is heard of in the Brihad&ranya/eopanishat'6 which says "This 7 alone.'' Hence they should be renounced by those who aspire after liberation.
1: The aspirant cannot know that he is Brahman if It be different from the Self. (It then contradicts the Sruti.) But if he has the conviction that he, the Self, is Brahman (there is no contradiction to the Sruli). This is (right) Knowledge which destroys lgnorance.
1. just as a man (erroneously) looks upon his body placed in the sun as having the property of light in it. so, he looks upon the intellect pervaded by the reflection of Pure Consciousness as the Self, the witness.
Pain belongs to one identifying oneself with the body. One not identifying oneself with it, as in deep sleep, is, therefore, by nature free from pain. The teaching, ' Thou art That ' is imparted in order that this identification might be removed~ from the Self.
An ignorant person 1 looks upon the intellect as the Sell, when there is the reflections of the Self in the intellect like that of a face in a mirror.
7. He who looks upon the ego, the indjscrimination that produces delusion and other mental modifications (or the reflection of the Self in them) as having no connection with the Self, is, without doubt, the dearest to the knowers of Brahman. No one else is so.
13. He who Knows that the Consciousness of the Self never ceases to exist, and that It is never an agent and also gives up the egoism that he is a Knower of
Brahman is a (real) knower of the Self. Others are
not so.
14. Capable by no means of being known I am the
knower and always free and pure as the discriminating knowledge is in the intellect and liable to
be destroyed on account of its being an object of Know-
• ledge.
17. Agency depends on doers hip, instruments 1 etc. but non-agency is natural. It has, therefore, been very well ascertain~d that the knowledge that one is a doer and experiencer is ~ertainly false.
9. It is through the i~discrimination between the ~self and the modifications of the mind, Knowable adjuncts to the Self that the Knowledge of the Knower 3 is wrongly conceived by the people to be impure and transitory and the Self happy or miserable.
One should, with great concentration of mind~ always know the Self to be All.1 One certainly becomes all-knowing and free when one knows Me to be residing is one's own body.~
He who thus knows the reality of the Self becomes successful in attaining the goal of his life and becomes perfect. He becomes a Knower of Brahman and one with It. One knowing the Self otherwise may be s.aid to commit suicide.
This ascertained meaning of the Vedas described briefly by me should be imparted to those who have given up worldly action and controlled their minds by one whose intellect has been trained (according to the scriptures under a teacher who has known Brahman).
Even 1 for a knower of Pr&na 2 the' world with the sun is Prdna and, therefore, there is no day 3 or night 3 for him ; how then can they be for a knower 4 of Brahman in which there is no duality ~
19. For the ideas ' me' and ' mine' are superimposed (on the Self) due to Ignorance. They do not exist when the Self is known to be one only. How can there be an effect without a cause ?
One who looks upon the Self as an agent of actions and a knower of objects is not a knower of the Self. One who knows It otherwise is a real knower of It
29. He is a Knower of the Self to whom the ideas
' me ' and ' mine ' have become quite meaningless.
The Self is changeless and all-pervading on account of Its being the witness of all the functions of the mind.. It would be of limited knowledge like the intellect etc. if It were subject to change.i
Unlike the knowledge gained through the eye etc. the Knowledge of the Knower does not cease to exist. It is said that, ' the Know ledge of the Knower does not go out of existence '. The Knower, therefore, is always of the homogeneous nature of Knowledge.
41. The sun does not require any other light in order to illumine itself : so, Knowledge does not require any othe~ knowledge except that which is its own nature in order to be known.
21. The peculiar characteristic of the mind is reflection and that of the intellect is determination, and not vice versa. Everything is superimposed on the Self.
Bondage is nothing but a delusion of the intellect ;
the removal of this delusion is liberation.
Bondage is nothing but what has been described.
Illumined by the light of the Self, Pure Consciousness, the intellect (falsely) believes that it is itself conscious and that there is no one else which is so. This is delusion. It is in the intellect.
Consciousness which is of the nature of the eternal Self is superimposed on the intellect. This indiscrimination is also beginningless (like the Ignorance to which it is due). This indiscrimination, and nothing else, is what is called transmigratory existence.
·
The removal of this indiscrimination, and nothing else, is what is called liberation as all other conceptions of it are unreasonable. It is the destruction of the Self according to those who consider··
liberation 1 to be the change of the individual Self into a different Being.~
Having attained the extremely pure, non-dual Knowledge which is Its own Witness and contrary to what is superimposed a man, perfectly convinced (of the Truth of the SelO, becomes free from Ignorance and gets eternal peace.
Having a firm grasp of this secret Knowledge,1 the Supreme Goal, and being free from defects and • vanity people should always fix their minds on Brahman which is always the same.
For no man who knows Brahman to be different from himself is a knower of Truth
When he acquire's this Knowledge, the supreme purifier;
a man becomes free from all merit and demerit produced by Ignorance and accumulated in many other lives.
He, like the ether, does not get attached to actions in this world.
This (Knowledge) should be imparted only to him whose mind has been pacified,
who has controlled his senses and is freed i from all defects,
who has practised the duties (enjoined by the scriptures)
and is possessed of good qualities,
who is always obedient (to the teacher) and aspires after liberation only.
Just as one is free from the ideas of 'me' and • mine • in respect of others' bodies, so, one becomes free • from those ideas (in respect of one's own body) when one knows the supreme Truth.
One becomes immediately liberated in all respects on attaining this very pure Knowledge.
7. The conception (of the existence) of the non-Self is Ignorance the destruction of which is known to be liberation.
This destruction is possible by means of Knowledge only which is incompatible with Ignorance.
(Compatible with Ignorance) actions cannot destroy it.
knowledge of oneness of Self to be known.
As they are inter-dependent like a painting and a description 4 of it those three are unreal.
So the whole of the universe exists only for a deluded intellect.
It is, therefore, reasonable that these three are unreal. Existence-Knowledge only is real. (Existing prior to everything) It is both the knower and the known. It is the other things (i.e. name, form arid action) only that a,;e unreal.
When the mind becomes purified like a mirror, Knowledge is revealed in it.
Care should, therefore,
be taken to purify the mind by ~q (Yama 1 ), ~" (Niyama 1 ), sacrifices 3 and religious austerities.
The best austerities regarding the body, the mind and speech should be practised in order to purify the mind. The controlling of the mind and the emaciating of the body should be undertaken.
The attainment of the one-pointedness of the mind and the senses is the best of austerities.
It is superior to all religious duties and all other austerities.
[So, it is the ignorant only that wrongly believe that Brahman is the wielder of Mdyd which is equally non- ~xistent both for men of Knowledge and for Brahman.]
It is only before the negation of the Idea of caste 3 etc. on the evidence of the Sruti, ' Not 4 large 'and before the ascertainment of the nature of the Self on the authority of the sentence, ' Thou art That ' and also before the demonstration of the Self (to one) on the part of (the knowledge portion of) the Vedas that Vedic actions are to be performed (and not afterwards).
46. The conceptions of ' me ' and ' mine 'with regard
to the non-Self, the body etc., are due to Ignorance and
should be renounced by means of Self-knowledge
One desirous of attaining Truth should withdraw into the Self the love that he has for external persons or things.
For this love, secondary~ to that for the Self, is evanescent and entails pain.
He then should take refuge in a Teacher who is tranquil, free, bereft of actions and established in Brahman as the Sruti and Smrili say " One having a Teacher knows " .and " Know that."
That teacher should immediately take the .disciple in the boat of the Knowledge of Brahman across the great ocean of the darkness which is within him -the disciple who is of a one-pointed mind and endowed with the qualities of a (true) disciple.
One merges the gross external objects experienced in the waking state in the subtle objects experienced in dream and these again in Ignorance.
One then comes to have the vision of the Consciousness of the Self. attains Brahman " and has not to follow any path (northern a or southem. )
Having thus renounced the three states of the
undifferentiated ' etc. One gets across the great ocean of
Ignorance, for one is by nature established in the Self
without qualities, pure One becomes free from fear when one knows
that one is Brahman which is Existence, Knowledge
and Infinite beyond the five sheaths consisting of food
etc. and which is described in the Sruti as not
perceivable and so on., awakened and free.
One is not born again when one knows that one is unborn, deathless, devoid of old age, free from fear, pure and all-knowing (i.e. knowing all particular things and things in general).
How can one be born again who has known the oneness of the Self and Brahman and is sure of the non-existence of the seed, called Ignorance, stated before ?
When the Witness is discriminated from the intellect etc. which are unreal It does not identify Itself again with the (gross or the subtle) body as before, just as butter raised from milk and thrown into it does not get mixed with it again.
One becomes free from fear when one knows that one is Brahman which is Existence, Knowledge and Infinite beyond the five sheaths consisting of food etc. and which is described in the Sruti as not perceivable and so on.
That knower of the Truth of the Bliss of the ._Self has no cause of fear whatsoever. For afraid of Him the organ of speech, the mind, fire and so on act regularly.·
Whom should the knower of the Self salute if he is established in his own Glory which is infinite, non-dual and beyond name etc. ? Actions then have no utility. (for him).
The Self is non-dual (and left over) by the negation of the universe according to the Sruti, • Not ·this, not this.' ·It should be known as described in the Sruti, ' Unknown knower ' and never ot'herwise.
Those are to be pitied who know the supreme Brahman to be otherwise.
Those, on the other hand ,who know It to be not different from themselves are established in the Self and are their own masters.
They have all the gods under their control.
Give up all connection with caste etc., all actions and all talk regarding the non-Self.
Always meditate on the pure Self, the all-comprehensive Principle as Aum -The Self which like a causeway...
For this Knowledge, the subject of all the Veddntas produces the conviction that the Self is Brahman. One becomes perfectly free from the bondage of this transmigratory existence when one achieves it.
This supreme and secret Knowledge should not be imparted to . one who has not controlled oneself, but should be given to a disciple who is obedient and dispassionate.
I bow down to my most adorable Teacher who is all-knowing and has, by imparting Knowledge to me, saved me from the great ocean of births and deaths filled with Ignorance.
If the conviction, , ' I am nothing but Existence and am ever free ' were impossible to be attained, why should th~ Sruti teach us that so affectionately like a mother~
just as the idea of a snake is negated from a rope (in a rope-snake), so, everything of the nature of the non-Self is negated from the eternally existing Self implied by the word ' I ', on the evidence of the Srutis. ' Thou art That ' etc. and by reasoning.
17. (Just as everywhere in the Vedas) the means to .. an end is enjoined after stating the result 1 to be achieved, so, here ~ (the result, ' Thou art That ' is stated and) the means can be nothing but this repetition which only is regarded as being capable of revealing an eternally existing thing.
18. Therefore, practising self-control etc. and renouncing everything incompatible with this end and the means ; to it one should carefully practise the said reiteration in order directly to know the Self.
just as colour is superimposed on and negated from the sky by ignorant people, so, there are the superimposition (of the ego) on the Self and its negation from It.
This negation is. not one of a reality, but of a false superimposition only ·like the prohibition of the placing of fire on the highest region of the sky ; for liberation would have surely been transitory if things · really existing were negated.
It is only to objects of knowledge and not to non-objects that a word ' or an idea ' can be applied. Brahman which is the Self of them and also of the ego is not within the scope of a word or an idea.
Words which denote the ego and the other things which reflect the innermost Self express the latter only indirectly but by no means describe It directly. For nothing that has no species etc. can be described by means of words.
The transmigratory existence consisting of agency and the experiencing (of pain and pleasure) is, according to them, a reality. They, therefore, continue to be born again and again on account of the ignorance of the nature of the Self, its reflection and the Seat of the reflection, (the intellect) between which they cannot discriminate.
pg 252 / 323
90. The teaching ' Thou art That ' will surely be useless in the absence of the knowledge, ' I am Brahman'.
This teaching is of use to those only who are acquainted with the discrimination between the Self and the non-Self.
91. ' Mine • and ' it • are ideas predicated of the non-Self and the idea ' I • of the ego.' The ideas such as, ' I am a man • are predicated of both the Self ' and the non-Self.
101. It is the indirectly expressed meaning of the word ' I ' viz., the innermost and self-luminous Self which is expressed in the teaching, ' Thou art That.' And the result is liberation.
102. It would surely be necessary to admit an injunction if right knowledge were not produced immediately when one was taught (that one was Brahman). The
Self exists in Its own nature even before one is taught (the meaning of the sentence, ' Thou art That')
105, 106. Does one understand the word ' I 'to mean Brahman, Itself or something other than It (when one is taught ' Thou art Brahman • ? ) If it is understood to mean Brahman Itself you must accept the absolute identity of the meaning of the word ' I • and that of the word Brahman. But if (the word ' I ' imply something) other than Brahman the knowledge, ' I am Brahman .. certainly becomes false. The arising of the knowledge "of their absolute identity from this sentence cannot,. therefore, be denied.
Having the reflection of the Self in them the intellect and its modifications exist for It and are non-conscious. · (Liberation,) the result is, therefore,. supposed to be in the conscious Self.
168, 169. The pain (due to one's identification with the subtle body) comes to an end like move~ents etc. on one's having the discriminating knowledge (that one is the Innermost Self), coming to an end (when one knows that one is different from the gross body. Unhappiness is seen in one when one's mind roams against one's will on account of Ignorance. But it is not seen in one when the mind is at rest. It is, therefore, not reasonable that unhappiness is in the innermost Self.
For when the meaning of the word ' thou' is discriminated by the negation of the ego subject to unhappiness from the meaning of the word ' I ' one becomes perfectly sure of the nature of the Innermost Self. And then the meaning' of the sentence viz., One Pure Consciousness, becomes manifest like an Aegle marmelos. fruit placed on one's palm.
The knowledge of the Innermost Self according to us thus becomes possible when the ego vanishes.
226, 227. That one is Brahman is the right knowledge. It is not negated by the false conceptions that one is an agent, has desires and is bound arising from fallacious evidences.
This (false) knowledge (i.e., I am an agent), like the identification of the Self with the body, becomes unreasonable when the knowledge that one is Brahman and not other than It is firmly grasped according to (the teaching of) the scriptures.
231. One does not try to attain anything in which one has lost interest. Why will a man seeking liberation make any effort at all who has lost interest in all the three worlds ?
............. .................................the end................
Talks with Ramana Maharshi
https://selfdefinition.org/ramana/Ramana-Maharshi-Talks-with-Ramana-Maharshi-2.pdf
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After the rise of the ‘I-thought’ there is the false identification of the ‘I’ with the body, the senses, the mind, etc. ‘I’ is wrongly associated with them and the true ‘I’ is lost sight of. In order to shift the pure ‘I’ from the contaminated ‘I’ this discarding is mentioned. But it does not mean exactly discarding of the nonself, but it means the finding of the real Self. The real Self is the Infinite ‘I-I’, i.e., ‘I’ is perfection. It is eternal. It has no origin and no end. The other ‘I’ is born and also dies. It is impermanent. See to whom are the changing thoughts. They will be found to arise after the ‘I-thought’. Hold the ‘I-thought’. They subside. Trace back the source of the ‘I-thought’. The Self alone will remain.
D.: It is difficult to follow. I understand the theory. But what is the practice?
M.: The other methods are meant for those who cannot take to the investigation of the Self. Even to repeat Aham Brahmasmi or think of it, a doer is necessary. Who is it? It is ‘I’. Be that ‘I’. It is the direct method. The other methods also will ultimately lead everyone to this method of the investigation of the Self.
M.: This ‘I-thought’ is not pure. It is contaminated with the association of the body and senses. See to whom the trouble is. It is to the ‘Ithought’. Hold it. Then the other thoughts vanish.
D.: Yes. How to do it? That is the whole trouble.
M.: Think ‘I’ ‘I’ ‘I’ and hold to that one thought to the exclusion of all others.
M.: Swa swarupanusandhanam bhaktirityabhidheeyate (Reflection on one’s own Self is called bhakti).
Bhakti and Self-Enquiry are one and the same.
The Self of the Advaitins is the God of the bhakta
If you see the Self - pure and simple - it is nivritti; if you see the Self with the world, it is pravritti. In other words, inward-turned mind (antarmukhi manas) is nivritti; outward-going mind (bahirmukhi manas) is pravritti. Anyway, there is nothing apart from the Self. Both are the same
: Sambandar had sung “The One who fascinated my heart or the captivator of my heart, I sing of Him in my mind”. The Heart is captivated: consequently the mind must have sunk into the Heart; and yet there is the remembrance which enables the saint to sing of God later.
Mano-nasa, jnana, and chittaikagrata (annihilation of the mind, knowledge and one-pointedness) means the same.
Sri Bhagavan said, “some are born immediately after, others after some lapse of time, a few are not reborn on this earth but eventually get salvation in some higher region, and a very few get absolved here and now.”
* * *
.......... Until this truth is realised there will always be this grief due to false values arising from wrong knowledge and wrong identity.
Get rid of the ‘I-thought’. So long as ‘I’ is alive, there is grief. When ‘I’ ceases to exist, there is no grief. Consider the state of sleep.
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If the Real Nature is known these exist not. If you realise the Self the possessions are not perceived. That is getting rid of Maya.
Maya is not objective, that it could be got rid of in any other way.
............................ ...
: Kundalini rises from any lakshya that you have. Kundalini is prana-sakti (life-current)
D.: Different deities are said to reside in different chakras. Does one see them in course of sadhana?
M.: They can be seen if desired.
D.: Does the path to Self-Realisation go through samadhi?
M.: They are synonymous.
D.: It is said that the Guru can make his disciple realise the Self by transmitting some of his own power to him? Is it true?
M.: Yes. The Guru does not bring about Self-Realisation. He simply removes the obstacles
to it. The Self is always realised
D.: Is there absolute necessity of a Guru for Self-Realisation?
M.: So long as you seek Self-Realisation the Guru is necessary.
Guru is the Self. Take Guru to be the Real Self and your self as the individual self. The disappearance of this sense of duality is removal of ignorance.
So long as duality persists in you the Guru is necessary.
Because you identify yourself with the body you think the Guru, too, to be some body. You are not the body, nor is the Guru. You are the Self and so is the Guru. This knowledge is gained by what you call Self-Realisation
Talk 283.
D.: How can one become jitasangadoshah (free from the stain of association)?
M.: By satsanga (association with the wise). “Satsangatve nissangatvam, nissangatve nirmohatvam, nirmohatve nischalatatvam, nischalatatve jivanmuktih.” Satsanga means sanga (association) with sat. Sat is only the Self. Since the Self is not now understood to be Sat, the company of the sage who has thus understood it is sought. That is Sat-sanga. Introversion results. Then Sat is revealed.
ahameko name kaschit nahamanyasya kasyachit naham pasyami yasyaham tam na pasyami yo mama (I am alone; none is mine; of none else am I, I see none whose I am, none who is mine).
All that follows is meant to refute the sense of duality.
D.: What happens to the created ego when the body dies?
M.: Ego is ‘I-thought’. In its subtle form it remains a thought, whereas in its gross aspect it embraces the mind, the senses and the body. They disappear in deep slumber along with the ego. Still the Self is there; similarly it will be in death. Ego is not an entity independent of the Self in order that it must be created or destroyed by itself. It functions as an instrument of the
Self and periodically ceases to function. That is to say, it appears and disappears; this might be considered to be birth and death.
Relative knowledge pertains to the mind and not to the Self. It is therefore illusory and not permanent. Take a scientist for instance. He formulates a theory that the Earth is round and goes on to prove it and establish it on an incontrovertible basis. When he falls asleep the whole idea vanishes; his mind is left a blank; what does it matter if the world remains round or flat when he is asleep? So you see the futility of all such relative knowledge. One should go beyond such relative knowledge and abide in the Self. Real knowledge is such experience and not apprehension by the mind.
D.: Sri Ramakrishna says that nirvikalpa samadhi cannot last longer than twenty-one days. If persisted in, the person dies. Is it so?
M.: When the prarabdha is exhausted the ego is completely dissolved without leaving any trace behind. This is final liberation. Unless prarabdha is completely exhausted the ego will be rising up in its pure form even in jivanmuktas. I still doubt the statement of the maximum duration of twenty-one days. It is said that people cannot live if they fast thirty or forty days. But there are those who have fasted longer, say a hundred days. It means that there is still prarabdha for them.
D.: How is realisation made possible?
M.: There is the absolute Self from which a spark proceeds as from fire. The spark is called the ego.
In the case of an ignorant man it identifies itself with an object simultaneously with its rise. It cannot remain independent of such association with objects.
The wrong identification with the body is dehatmabuddhi (‘I-am-the-body’ idea). This must go before good results follow.
..... ..................
Similarly, when the ego displays itself, it does so with all its paraphernalia. When it sinks, everything disappears with it
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D.: No, no, it is all theory. I have read many books. But no use. It is practically impossible to make the mind concentrate.
M.: Concentration is impossible so long as there are predispositions. They obstruct bhakti also. The interpreter advised the questioner to study Who am I? The doctor was ready with his protestations: “I have read it also. I cannot still make my mind concentrate.”
M.: By practice and dispassion — abhyasa vairagyabhyam
D.: Vairagya is necessary ...
M.: Abhyasa and vairagya are necessary. Vairagya is the absence of diffused thoughts; abhyasa is concentration on one thought only. The one is the positive and the other the negative aspect of meditation
D.: I am not able to do so by myself. I am in search of a force to help me. M.: Yes, what is called Grace. Individually we are incapable because the mind is weak. Grace is necessary. Sadhu seva is meant only for it. There is however nothing new to get. Just as a weak man comes under the control of a stronger one, the weak mind of a man comes under control easily in the presence of the strong-minded sadhus. That which is - is only Grace; there is nothing else.
....
To know that there never was ignorance is the goal of all the spiritual teachings. Ignorance must be of one who is aware. Awareness is jnana. Jnana is eternal and natural. Ajnana is unnatural and unreal.
....
D.: Having heard this truth, why does not one remain content?
M.: Because samskaras have not been destroyed. Unless the samskaras cease to exist, there will always be doubt and confusion (sandeha, viparita). All efforts are directed to destroying doubt and confusion. To do so their roots must be cut. Their roots are the samskaras. These are rendered ineffective by practice as prescribed by the Guru. The Guru leaves it to the seeker to do this much so that he might himself find out that there is no ignorance. This truth mentioned is in the stage of the hearing of the Truth (sravana). That is not drdha (firm). For making it unshaken, one has to practise reflection (manana) and onepointedness (nididhyasana). These two processes scorch the seeds of vasanas so that they are rendered ineffective. Some extraordinary persons get drdha jnana (unshaken knowledge) even on hearing the Truth only once (sakrchhravana matrena). Because they are krthopasakah (advanced seekers), whereas the akrthopasakah (raw seekers) take longer to gain drdha jnana (unshaken knowledge). People ask: “How did ignorance (avidya) arise at all?” We have to say to them: “Ignorance never arose. It has no real being. That which is, is only vidya (knowledge).”
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M.: Samskara (predisposition) is samsara (cycle of births and deaths).
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Reality is always Bliss - Ananda.
D.: Bliss is the outcome of practice. What is that practice?
M.: Sadhana is the enquiry to find out to whom all these doubts arise.
D.: Guidance is necessary to show me the way.
M.: Go within and find the route. You cannot find it from without; nor should you seek it externally.
D.: The mind is not steady in meditation.
M.: Whenever it wanders, turn it inward again and again.
D.: When duhka (misery) overpowers me, enquiry is impossible.
M.: Because the mind is too weak. Make it strong.
D.: By what means?
M.: Sat-sanga, Isvara Aradhana, Pranayama - (association with the wise, worship of God, breath control).
D.: Association with the wise may strengthen the mind. There must also be practice. What practice should be made?
M.: Yes. Practice is necessary too. Practice means removal of predispositions. Practice is not for any fresh gain; it is to kill the predispositions.
D.: Abhyasa (practice) should give me that power.
M.: Practice is power. If thoughts are reduced to a single thought the mind is said to have grown strong. When practice remains unshaken it becomes sahaja (natural).
D.: What is such practice?
M.: Enquiring into the Self. That is all. Atmanyeva vasam nayet ..... Fix the mind on the SELF.
D.: What is the aim to be kept in view? Practice requires an aim.
M.: Atman is the aim. What else can there be? All other aims are for those who are incapable of atmalakshya (having the Self for the aim). They lead you ultimately to atma-vichara (enquiry into the Self). Onepointedness is the fruit of all kinds of practice. One may get it quickly; another after a long time. Everything depends on the practice.
D.: Peace is extolled more than anything else. How shall we gain it?
M.: It is your very nature. Forgetfulness never overtakes the Self. The Self is now confounded with non-self and that makes you speak of forgetfulness of the Self, Peace, etc. Oblivion will never rear up its head if this confusion is put an end to.
17. Agency depends on doers hip, instruments 1 etc. but non-agency is natural. It has, therefore, been very well ascertain~d that the knowledge that one is a doer and experiencer is ~ertainly false.
9. It is through the i~discrimination between the ~self and the modifications of the mind, Knowable adjuncts to the Self that the Knowledge of the Knower 3 is wrongly conceived by the people to be impure and transitory and the Self happy or miserable.
One should, with great concentration of mind~ always know the Self to be All.1 One certainly becomes all-knowing and free when one knows Me to be residing is one's own body.~
He who thus knows the reality of the Self becomes successful in attaining the goal of his life and becomes perfect. He becomes a Knower of Brahman and one with It. One knowing the Self otherwise may be s.aid to commit suicide.
This ascertained meaning of the Vedas described briefly by me should be imparted to those who have given up worldly action and controlled their minds by one whose intellect has been trained (according to the scriptures under a teacher who has known Brahman).
Even 1 for a knower of Pr&na 2 the' world with the sun is Prdna and, therefore, there is no day 3 or night 3 for him ; how then can they be for a knower 4 of Brahman in which there is no duality ~
19. For the ideas ' me' and ' mine' are superimposed (on the Self) due to Ignorance. They do not exist when the Self is known to be one only. How can there be an effect without a cause ?
One who looks upon the Self as an agent of actions and a knower of objects is not a knower of the Self. One who knows It otherwise is a real knower of It
The Self is changeless and all-pervading on account of Its being the witness of all the functions of the mind.. It would be of limited knowledge like the intellect etc. if It were subject to change.i
Unlike the knowledge gained through the eye etc. the Knowledge of the Knower does not cease to exist. It is said that, ' the Know ledge of the Knower does not go out of existence '. The Knower, therefore, is always of the homogeneous nature of Knowledge.
41. The sun does not require any other light in order to illumine itself : so, Knowledge does not require any othe~ knowledge except that which is its own nature in order to be known.
21. The peculiar characteristic of the mind is reflection and that of the intellect is determination, and not vice versa. Everything is superimposed on the Self.
Bondage is nothing but a delusion of the intellect ;
the removal of this delusion is liberation.
Bondage is nothing but what has been described.
Illumined by the light of the Self, Pure Consciousness, the intellect (falsely) believes that it is itself conscious and that there is no one else which is so. This is delusion. It is in the intellect.
Consciousness which is of the nature of the eternal Self is superimposed on the intellect. This indiscrimination is also beginningless (like the Ignorance to which it is due). This indiscrimination, and nothing else, is what is called transmigratory existence.
·
The removal of this indiscrimination, and nothing else, is what is called liberation as all other conceptions of it are unreasonable. It is the destruction of the Self according to those who consider··
liberation 1 to be the change of the individual Self into a different Being.~
Having attained the extremely pure, non-dual Knowledge which is Its own Witness and contrary to what is superimposed a man, perfectly convinced (of the Truth of the SelO, becomes free from Ignorance and gets eternal peace.
Having a firm grasp of this secret Knowledge,1 the Supreme Goal, and being free from defects and • vanity people should always fix their minds on Brahman which is always the same.
For no man who knows Brahman to be different from himself is a knower of Truth
When he acquire's this Knowledge, the supreme purifier;
a man becomes free from all merit and demerit produced by Ignorance and accumulated in many other lives.
He, like the ether, does not get attached to actions in this world.
This (Knowledge) should be imparted only to him whose mind has been pacified,
who has controlled his senses and is freed i from all defects,
who has practised the duties (enjoined by the scriptures)
and is possessed of good qualities,
who is always obedient (to the teacher) and aspires after liberation only.
Just as one is free from the ideas of 'me' and • mine • in respect of others' bodies, so, one becomes free • from those ideas (in respect of one's own body) when one knows the supreme Truth.
One becomes immediately liberated in all respects on attaining this very pure Knowledge.
7. The conception (of the existence) of the non-Self is Ignorance the destruction of which is known to be liberation.
This destruction is possible by means of Knowledge only which is incompatible with Ignorance.
(Compatible with Ignorance) actions cannot destroy it.
knowledge of oneness of Self to be known.
As they are inter-dependent like a painting and a description 4 of it those three are unreal.
So the whole of the universe exists only for a deluded intellect.
It is, therefore, reasonable that these three are unreal. Existence-Knowledge only is real. (Existing prior to everything) It is both the knower and the known. It is the other things (i.e. name, form arid action) only that a,;e unreal.
Care should, therefore,
be taken to purify the mind by ~q (Yama 1 ), ~" (Niyama 1 ), sacrifices 3 and religious austerities.
The best austerities regarding the body, the mind and speech should be practised in order to purify the mind. The controlling of the mind and the emaciating of the body should be undertaken.
The attainment of the one-pointedness of the mind and the senses is the best of austerities.
It is superior to all religious duties and all other austerities.
[So, it is the ignorant only that wrongly believe that Brahman is the wielder of Mdyd which is equally non- ~xistent both for men of Knowledge and for Brahman.]
It is only before the negation of the Idea of caste 3 etc. on the evidence of the Sruti, ' Not 4 large 'and before the ascertainment of the nature of the Self on the authority of the sentence, ' Thou art That ' and also before the demonstration of the Self (to one) on the part of (the knowledge portion of) the Vedas that Vedic actions are to be performed (and not afterwards).
One desirous of attaining Truth should withdraw into the Self the love that he has for external persons or things.
For this love, secondary~ to that for the Self, is evanescent and entails pain.
He then should take refuge in a Teacher who is tranquil, free, bereft of actions and established in Brahman as the Sruti and Smrili say " One having a Teacher knows " .and " Know that."
That teacher should immediately take the .disciple in the boat of the Knowledge of Brahman across the great ocean of the darkness which is within him -the disciple who is of a one-pointed mind and endowed with the qualities of a (true) disciple.
One merges the gross external objects experienced in the waking state in the subtle objects experienced in dream and these again in Ignorance.
One then comes to have the vision of the Consciousness of the Self. attains Brahman " and has not to follow any path (northern a or southem. )
One is not born again when one knows that one is unborn, deathless, devoid of old age, free from fear, pure and all-knowing (i.e. knowing all particular things and things in general).
How can one be born again who has known the oneness of the Self and Brahman and is sure of the non-existence of the seed, called Ignorance, stated before ?
When the Witness is discriminated from the intellect etc. which are unreal It does not identify Itself again with the (gross or the subtle) body as before, just as butter raised from milk and thrown into it does not get mixed with it again.
One becomes free from fear when one knows that one is Brahman which is Existence, Knowledge and Infinite beyond the five sheaths consisting of food etc. and which is described in the Sruti as not perceivable and so on.
That knower of the Truth of the Bliss of the ._Self has no cause of fear whatsoever. For afraid of Him the organ of speech, the mind, fire and so on act regularly.·
Whom should the knower of the Self salute if he is established in his own Glory which is infinite, non-dual and beyond name etc. ? Actions then have no utility. (for him).
The Self is non-dual (and left over) by the negation of the universe according to the Sruti, • Not ·this, not this.' ·It should be known as described in the Sruti, ' Unknown knower ' and never ot'herwise.
Those are to be pitied who know the supreme Brahman to be otherwise.
Those, on the other hand ,who know It to be not different from themselves are established in the Self and are their own masters.
They have all the gods under their control.
Give up all connection with caste etc., all actions and all talk regarding the non-Self.
Always meditate on the pure Self, the all-comprehensive Principle as Aum -The Self which like a causeway...
For this Knowledge, the subject of all the Veddntas produces the conviction that the Self is Brahman. One becomes perfectly free from the bondage of this transmigratory existence when one achieves it.
This supreme and secret Knowledge should not be imparted to . one who has not controlled oneself, but should be given to a disciple who is obedient and dispassionate.
I bow down to my most adorable Teacher who is all-knowing and has, by imparting Knowledge to me, saved me from the great ocean of births and deaths filled with Ignorance.
If the conviction, , ' I am nothing but Existence and am ever free ' were impossible to be attained, why should th~ Sruti teach us that so affectionately like a mother~
just as the idea of a snake is negated from a rope (in a rope-snake), so, everything of the nature of the non-Self is negated from the eternally existing Self implied by the word ' I ', on the evidence of the Srutis. ' Thou art That ' etc. and by reasoning.
17. (Just as everywhere in the Vedas) the means to .. an end is enjoined after stating the result 1 to be achieved, so, here ~ (the result, ' Thou art That ' is stated and) the means can be nothing but this repetition which only is regarded as being capable of revealing an eternally existing thing.
18. Therefore, practising self-control etc. and renouncing everything incompatible with this end and the means ; to it one should carefully practise the said reiteration in order directly to know the Self.
just as colour is superimposed on and negated from the sky by ignorant people, so, there are the superimposition (of the ego) on the Self and its negation from It.
This negation is. not one of a reality, but of a false superimposition only ·like the prohibition of the placing of fire on the highest region of the sky ; for liberation would have surely been transitory if things · really existing were negated.
It is only to objects of knowledge and not to non-objects that a word ' or an idea ' can be applied. Brahman which is the Self of them and also of the ego is not within the scope of a word or an idea.
Words which denote the ego and the other things which reflect the innermost Self express the latter only indirectly but by no means describe It directly. For nothing that has no species etc. can be described by means of words.
The transmigratory existence consisting of agency and the experiencing (of pain and pleasure) is, according to them, a reality. They, therefore, continue to be born again and again on account of the ignorance of the nature of the Self, its reflection and the Seat of the reflection, (the intellect) between which they cannot discriminate.
pg 252 / 323
90. The teaching ' Thou art That ' will surely be useless in the absence of the knowledge, ' I am Brahman'.
This teaching is of use to those only who are acquainted with the discrimination between the Self and the non-Self.
91. ' Mine • and ' it • are ideas predicated of the non-Self and the idea ' I • of the ego.' The ideas such as, ' I am a man • are predicated of both the Self ' and the non-Self.
101. It is the indirectly expressed meaning of the word ' I ' viz., the innermost and self-luminous Self which is expressed in the teaching, ' Thou art That.' And the result is liberation.
102. It would surely be necessary to admit an injunction if right knowledge were not produced immediately when one was taught (that one was Brahman). The
Self exists in Its own nature even before one is taught (the meaning of the sentence, ' Thou art That')
105, 106. Does one understand the word ' I 'to mean Brahman, Itself or something other than It (when one is taught ' Thou art Brahman • ? ) If it is understood to mean Brahman Itself you must accept the absolute identity of the meaning of the word ' I • and that of the word Brahman. But if (the word ' I ' imply something) other than Brahman the knowledge, ' I am Brahman .. certainly becomes false. The arising of the knowledge "of their absolute identity from this sentence cannot,. therefore, be denied.
Having the reflection of the Self in them the intellect and its modifications exist for It and are non-conscious. · (Liberation,) the result is, therefore,. supposed to be in the conscious Self.
168, 169. The pain (due to one's identification with the subtle body) comes to an end like move~ents etc. on one's having the discriminating knowledge (that one is the Innermost Self), coming to an end (when one knows that one is different from the gross body. Unhappiness is seen in one when one's mind roams against one's will on account of Ignorance. But it is not seen in one when the mind is at rest. It is, therefore, not reasonable that unhappiness is in the innermost Self.
For when the meaning of the word ' thou' is discriminated by the negation of the ego subject to unhappiness from the meaning of the word ' I ' one becomes perfectly sure of the nature of the Innermost Self. And then the meaning' of the sentence viz., One Pure Consciousness, becomes manifest like an Aegle marmelos. fruit placed on one's palm.
The knowledge of the Innermost Self according to us thus becomes possible when the ego vanishes.
226, 227. That one is Brahman is the right knowledge. It is not negated by the false conceptions that one is an agent, has desires and is bound arising from fallacious evidences.
This (false) knowledge (i.e., I am an agent), like the identification of the Self with the body, becomes unreasonable when the knowledge that one is Brahman and not other than It is firmly grasped according to (the teaching of) the scriptures.
231. One does not try to attain anything in which one has lost interest. Why will a man seeking liberation make any effort at all who has lost interest in all the three worlds ?
............. .................................the end................
Talks with Ramana Maharshi
https://selfdefinition.org/ramana/Ramana-Maharshi-Talks-with-Ramana-Maharshi-2.pdf
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After the rise of the ‘I-thought’ there is the false identification of the ‘I’ with the body, the senses, the mind, etc. ‘I’ is wrongly associated with them and the true ‘I’ is lost sight of. In order to shift the pure ‘I’ from the contaminated ‘I’ this discarding is mentioned. But it does not mean exactly discarding of the nonself, but it means the finding of the real Self. The real Self is the Infinite ‘I-I’, i.e., ‘I’ is perfection. It is eternal. It has no origin and no end. The other ‘I’ is born and also dies. It is impermanent. See to whom are the changing thoughts. They will be found to arise after the ‘I-thought’. Hold the ‘I-thought’. They subside. Trace back the source of the ‘I-thought’. The Self alone will remain.
D.: It is difficult to follow. I understand the theory. But what is the practice?
M.: The other methods are meant for those who cannot take to the investigation of the Self. Even to repeat Aham Brahmasmi or think of it, a doer is necessary. Who is it? It is ‘I’. Be that ‘I’. It is the direct method. The other methods also will ultimately lead everyone to this method of the investigation of the Self.
M.: This ‘I-thought’ is not pure. It is contaminated with the association of the body and senses. See to whom the trouble is. It is to the ‘Ithought’. Hold it. Then the other thoughts vanish.
D.: Yes. How to do it? That is the whole trouble.
M.: Think ‘I’ ‘I’ ‘I’ and hold to that one thought to the exclusion of all others.
M.: Swa swarupanusandhanam bhaktirityabhidheeyate (Reflection on one’s own Self is called bhakti).
Bhakti and Self-Enquiry are one and the same.
The Self of the Advaitins is the God of the bhakta
If you see the Self - pure and simple - it is nivritti; if you see the Self with the world, it is pravritti. In other words, inward-turned mind (antarmukhi manas) is nivritti; outward-going mind (bahirmukhi manas) is pravritti. Anyway, there is nothing apart from the Self. Both are the same
: Sambandar had sung “The One who fascinated my heart or the captivator of my heart, I sing of Him in my mind”. The Heart is captivated: consequently the mind must have sunk into the Heart; and yet there is the remembrance which enables the saint to sing of God later.
Mano-nasa, jnana, and chittaikagrata (annihilation of the mind, knowledge and one-pointedness) means the same.
Sri Bhagavan said, “some are born immediately after, others after some lapse of time, a few are not reborn on this earth but eventually get salvation in some higher region, and a very few get absolved here and now.”
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.......... Until this truth is realised there will always be this grief due to false values arising from wrong knowledge and wrong identity.
Get rid of the ‘I-thought’. So long as ‘I’ is alive, there is grief. When ‘I’ ceases to exist, there is no grief. Consider the state of sleep.
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If the Real Nature is known these exist not. If you realise the Self the possessions are not perceived. That is getting rid of Maya.
Maya is not objective, that it could be got rid of in any other way.
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: Kundalini rises from any lakshya that you have. Kundalini is prana-sakti (life-current)
D.: Different deities are said to reside in different chakras. Does one see them in course of sadhana?
M.: They can be seen if desired.
D.: Does the path to Self-Realisation go through samadhi?
M.: They are synonymous.
D.: It is said that the Guru can make his disciple realise the Self by transmitting some of his own power to him? Is it true?
M.: Yes. The Guru does not bring about Self-Realisation. He simply removes the obstacles
to it. The Self is always realised
D.: Is there absolute necessity of a Guru for Self-Realisation?
M.: So long as you seek Self-Realisation the Guru is necessary.
Guru is the Self. Take Guru to be the Real Self and your self as the individual self. The disappearance of this sense of duality is removal of ignorance.
So long as duality persists in you the Guru is necessary.
Because you identify yourself with the body you think the Guru, too, to be some body. You are not the body, nor is the Guru. You are the Self and so is the Guru. This knowledge is gained by what you call Self-Realisation
Talk 283.
D.: How can one become jitasangadoshah (free from the stain of association)?
M.: By satsanga (association with the wise). “Satsangatve nissangatvam, nissangatve nirmohatvam, nirmohatve nischalatatvam, nischalatatve jivanmuktih.” Satsanga means sanga (association) with sat. Sat is only the Self. Since the Self is not now understood to be Sat, the company of the sage who has thus understood it is sought. That is Sat-sanga. Introversion results. Then Sat is revealed.
ahameko name kaschit nahamanyasya kasyachit naham pasyami yasyaham tam na pasyami yo mama (I am alone; none is mine; of none else am I, I see none whose I am, none who is mine).
All that follows is meant to refute the sense of duality.
D.: What happens to the created ego when the body dies?
M.: Ego is ‘I-thought’. In its subtle form it remains a thought, whereas in its gross aspect it embraces the mind, the senses and the body. They disappear in deep slumber along with the ego. Still the Self is there; similarly it will be in death. Ego is not an entity independent of the Self in order that it must be created or destroyed by itself. It functions as an instrument of the
Self and periodically ceases to function. That is to say, it appears and disappears; this might be considered to be birth and death.
Relative knowledge pertains to the mind and not to the Self. It is therefore illusory and not permanent. Take a scientist for instance. He formulates a theory that the Earth is round and goes on to prove it and establish it on an incontrovertible basis. When he falls asleep the whole idea vanishes; his mind is left a blank; what does it matter if the world remains round or flat when he is asleep? So you see the futility of all such relative knowledge. One should go beyond such relative knowledge and abide in the Self. Real knowledge is such experience and not apprehension by the mind.
D.: Sri Ramakrishna says that nirvikalpa samadhi cannot last longer than twenty-one days. If persisted in, the person dies. Is it so?
M.: When the prarabdha is exhausted the ego is completely dissolved without leaving any trace behind. This is final liberation. Unless prarabdha is completely exhausted the ego will be rising up in its pure form even in jivanmuktas. I still doubt the statement of the maximum duration of twenty-one days. It is said that people cannot live if they fast thirty or forty days. But there are those who have fasted longer, say a hundred days. It means that there is still prarabdha for them.
D.: How is realisation made possible?
M.: There is the absolute Self from which a spark proceeds as from fire. The spark is called the ego.
In the case of an ignorant man it identifies itself with an object simultaneously with its rise. It cannot remain independent of such association with objects.
The wrong identification with the body is dehatmabuddhi (‘I-am-the-body’ idea). This must go before good results follow.
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Similarly, when the ego displays itself, it does so with all its paraphernalia. When it sinks, everything disappears with it
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D.: No, no, it is all theory. I have read many books. But no use. It is practically impossible to make the mind concentrate.
M.: Concentration is impossible so long as there are predispositions. They obstruct bhakti also. The interpreter advised the questioner to study Who am I? The doctor was ready with his protestations: “I have read it also. I cannot still make my mind concentrate.”
M.: By practice and dispassion — abhyasa vairagyabhyam
D.: Vairagya is necessary ...
M.: Abhyasa and vairagya are necessary. Vairagya is the absence of diffused thoughts; abhyasa is concentration on one thought only. The one is the positive and the other the negative aspect of meditation
D.: I am not able to do so by myself. I am in search of a force to help me. M.: Yes, what is called Grace. Individually we are incapable because the mind is weak. Grace is necessary. Sadhu seva is meant only for it. There is however nothing new to get. Just as a weak man comes under the control of a stronger one, the weak mind of a man comes under control easily in the presence of the strong-minded sadhus. That which is - is only Grace; there is nothing else.
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To know that there never was ignorance is the goal of all the spiritual teachings. Ignorance must be of one who is aware. Awareness is jnana. Jnana is eternal and natural. Ajnana is unnatural and unreal.
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D.: Having heard this truth, why does not one remain content?
M.: Because samskaras have not been destroyed. Unless the samskaras cease to exist, there will always be doubt and confusion (sandeha, viparita). All efforts are directed to destroying doubt and confusion. To do so their roots must be cut. Their roots are the samskaras. These are rendered ineffective by practice as prescribed by the Guru. The Guru leaves it to the seeker to do this much so that he might himself find out that there is no ignorance. This truth mentioned is in the stage of the hearing of the Truth (sravana). That is not drdha (firm). For making it unshaken, one has to practise reflection (manana) and onepointedness (nididhyasana). These two processes scorch the seeds of vasanas so that they are rendered ineffective. Some extraordinary persons get drdha jnana (unshaken knowledge) even on hearing the Truth only once (sakrchhravana matrena). Because they are krthopasakah (advanced seekers), whereas the akrthopasakah (raw seekers) take longer to gain drdha jnana (unshaken knowledge). People ask: “How did ignorance (avidya) arise at all?” We have to say to them: “Ignorance never arose. It has no real being. That which is, is only vidya (knowledge).”
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M.: Samskara (predisposition) is samsara (cycle of births and deaths).
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Reality is always Bliss - Ananda.
D.: Bliss is the outcome of practice. What is that practice?
M.: Sadhana is the enquiry to find out to whom all these doubts arise.
D.: Guidance is necessary to show me the way.
M.: Go within and find the route. You cannot find it from without; nor should you seek it externally.
D.: The mind is not steady in meditation.
M.: Whenever it wanders, turn it inward again and again.
D.: When duhka (misery) overpowers me, enquiry is impossible.
M.: Because the mind is too weak. Make it strong.
D.: By what means?
M.: Sat-sanga, Isvara Aradhana, Pranayama - (association with the wise, worship of God, breath control).
D.: Association with the wise may strengthen the mind. There must also be practice. What practice should be made?
M.: Yes. Practice is necessary too. Practice means removal of predispositions. Practice is not for any fresh gain; it is to kill the predispositions.
D.: Abhyasa (practice) should give me that power.
M.: Practice is power. If thoughts are reduced to a single thought the mind is said to have grown strong. When practice remains unshaken it becomes sahaja (natural).
D.: What is such practice?
M.: Enquiring into the Self. That is all. Atmanyeva vasam nayet ..... Fix the mind on the SELF.
D.: What is the aim to be kept in view? Practice requires an aim.
M.: Atman is the aim. What else can there be? All other aims are for those who are incapable of atmalakshya (having the Self for the aim). They lead you ultimately to atma-vichara (enquiry into the Self). Onepointedness is the fruit of all kinds of practice. One may get it quickly; another after a long time. Everything depends on the practice.
D.: Peace is extolled more than anything else. How shall we gain it?
M.: It is your very nature. Forgetfulness never overtakes the Self. The Self is now confounded with non-self and that makes you speak of forgetfulness of the Self, Peace, etc. Oblivion will never rear up its head if this confusion is put an end to.
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