Sadhanai Saram

Also, more in;

Swarupa Saram. ellam ondre...


https://www.happinessofbeing.com/Sadhanai_Saram.pdf

Author: Swami Sadhu Om

291 verses total 127 pgs


Also, in this pdf file :

Atma Vichara patikama (11 verses)

40 verses on renunciation (turavu narpadu)

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The deep spiritual insight shown in this book, and in his other books, clearly proves that Swami Sadhu Om does not fall into the category of ordinary seekers, those that Sri Muruganar, Sri Bhagavan's chief disciple referred to in verse 101 or his "Garland of Guru's Sayings": "…who stay unmoving near the Master of consummate knowledge, age and die while their ego's darkness tarries like the steady shadow lurking at the lamppost's foot. Such is perhaps their rawness, still from former births persisting."

5 years? 5 seconds enough

When one such person once asked Sri Sadhu Om Swami in a slightly disparaging manner, "You lived with Sri Ramana for only five years; are there not many who lived with Him for many more years than you did?" he replied, "Yes, I am indeed ashamed about it, because when even five seconds were more than sufficient for the divine Power shinning in the Presence of Sri Bhagavan to quench the spiritual thirst of mature souls, if five years were necessary in my case, does it not show my state of immaturity?".

pt 56 note:

Note: Compare verse 2 of Supplement to Reality in Forty Verses, in which Sri Bhagavan says, “that supreme state (of liberation) that is praised (by all the scriptures) and that is attained here (in this very life) by the clear Inquiry (vichara) that arises in the heart when one gains association with a sage (Sadhu), is impossible to attain by (listening to) preachers, by (studying and learning) the meaning of the scriptures, by (doing) virtuous deeds or by any other means”.

57. Though your mind lacks the strength of discrimination or dispassion (viveka and vairagya) required to withdraw itself from the false attraction of the pleasures of this unreal world, your mind will naturally and spontaneously become mature to the extent to which you humbly and lovingly come very close and associate with enlightened sages (Jnanis), who abide as the reality (sat).

58. If you ask how, just as even a fresh plantain tree will become dry and catch fire when it comes in close proximity to a raging forest fire, so the minds of those who associate with Jnanis will, unknown to themselves, be made by that association to attain great love to attend to and abide in Self.

60. We should not believe that we have by our own efforts and practice (sadhana) brought about the rising of such pure devotion and clear discrimination that we are thus able to experience in our hearts. This true devotion and discrimination are spontaneously and naturally kindled in our hearts, not by our own efforts, but only by the power of the Grace of that Sat-purusha who is living close to us, and who appears as if he is someone other than us.

61. Just like a mother who feeds her sleeping child even without the child knowing that he is being fed, the Grace of the Sat-purusha enters our hearts in a manner that cannot be known by us even if we have the most subtle and powerful of intellects, and thereby His Grace reforms us and brings about the destruction of our mind. Ah! His Grace is beyond all limits and cannot be gauged by anyone.

63. Only those who abide firmly in the reality (sat) are Sages (Sadhus); those pure Sages are not other than Self, whose nature is reality-consciousness-bliss (sat-chit-ananda). Knowing the truth, that Arunachala is manifest here as the peerless gross form of the reality, remain here in order to associate with the reality.

64. If due to its wavering nature one’s mind is confounded and bewildered, being unable to cling fast to the practice of Self-abidance, or to the path of devotion, or to the eightfold path of raja yoga, and if one is therefore seeking some good form of austere spiritual practice (tapas) as an effective and easy path along which he can make further effort, let him repeatedly and perseveringly come round this divine Hill Arunachala.

68. The fact that the mind of a devotee who does pradakshina around Arunachala will attain great love to abide attending to Self within, is a great truth clearly known by direct experience. Arunachala (Annamalai) is the blazing fire of jnana, which burns to ashes all the desires that give rise to future births.

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copied from swarupa saram, ellam ondere....

82. The state of abiding firmly in Self-alone is wisdom (jnana).

 Would it be possible to abide thus in Self if one did not have love for Self?

Love for Self-alone is bhakti;

 abiding firmly in Self on account of that love alone is jnana.

 What difference is there between these two?

Discriminate and know this truth. (Maharshi’s Gospel p.24)



87. When, having wept and wept with intense yearning for a long time, 

unceasingly thinking of and adoring the Gracious Feet (of the Lord),

 the mind which rises (as “I am so-and-so”) dissolves and becomes pure, 

the blemishless Self-inquiry (jnanatmavichara) will become firmly settled (in the heart) 

and the experience of Self (swarupa-anubhava) will of its own accord arise very easily indeed

. – Sri Muruganar



89. Since the ego itself is everything (as revealed by Sri Bhagavan in verse 26 of Reality in Forth Verses), giving up the ego, the feeling “I am this body,” by surrendering it to God, is lovingly surrendering everything to Him.

Having once surrendered the ego to God, abiding in Self without taking it back again (that is, without again identifying the body as “I” or “mine”) is true tapas.

105. Until the root-tendency (mula-vasana) to identify a body as “I” ceases to exist, the appearances of the waking and dream states that arise due to delusion (maya) will not come to an end. If you, with a one-pointed mind keenly and incessantly attend to the consciousness of your existence, which shines as pure “I am,” the root-tendency “I am the body,” and all its products and other tendencies, will cease to exist. sadhanai saram audiobook

116. Similarly, even before all the accumulated sanchita karmas have been exhausted by being experienced in the form of prarabdha, if in this present life, which was started by prarabdha, the mind either gains firm dispassion (vairagya), being unable to bear the severe sufferings of life, or experiences intense fear of death, it will turn Selfwards and merge in the heart; whereupon the true awakening of Selfknowledge will result.

117. When such intense fear or suffering are experienced, if the mind with mature discrimination (viveka) at once earnestly scrutinizes, “To whom does this fear or suffering arise?” then the extroverted power of attention, which was till then being dragged out towards objects other than itself, will turn inwards to face itself, whereupon the truly awakened life of Self-abidance will immediately be attained.

119. As soon as the inwardly awakened state of Self-abidance is attained, all the adjuncts in the form of the wrong identification that the actions of the body are one’s own actions will become devoid of reality, being found to be mere super-impositions upon one’s nameless and formless nature, just like the blue color superimposed upon the colorless sky; and the truth, that one is only the adjunct-free Self, will clearly shine forth.


120. Only in this real waking state of Self-abidance will true knowledge blossom in the form of the ajata experience,

 “No mundane dual activity such as birth and death has ever touched me; I am Self, the existence-consciousness which is ever devoid of the body and the senses.”

121. The pure consciousness “I,” which exists in sleep devoid of all adjuncts, is the Supreme Reality (Brahman). If we do not slip down from that state of pure consciousness due to attachment to the body (dehabhimana), that itself is the Supreme Abode (parandhama).

If we remain, without leaving Self, that itself is liberation.

............

Repetition reqd. because knowledge does not become clear at once.

............

.....i will not die now...Know that the ego feels thus only because its nature is to superimpose upon itself the qualities of the deathless Self.

.................

asuri bhav...this body ...im finite


other than advaita bramha ...evrything is painful...nothing will solce your problem.


paraptasya prapti....dnyan
apraptasya prapti...karma

sva bodha pari shudhyartham

samyak dnyana .aashukshahani..atmanaha mohana...dandanihi...then anyatha grahana will go.

anartha hetu = sansara

dnyana = purushartha hetu..not karma

agama shabda pramana for knowledge..no other way

fire of knowledge.. clear doubtless error free knowledge.

libn not possible without clear understanding of aham bramha asmi

karmas are there to give me bramha jidnyasa and vairagya...then its role is over

Dnyana removes all dvaita
...........



.........yet his mind will have died due to the dawn of true knowledge.

151. Thinking of anything other than “I” is alone birth; not thinking of anything other than “I” is liberation (mukti).

Will those who have learnt well the art of not thinking, and who thereby abide firmly in the thought-free state, come again under the sway of thought?

The practice of refraining from seeing oneself as the many objects of this world is alone perfect practice (sadhana). 

If one achieves success in this sadhana, then there will be no more birth or death.

152. In order not to experience either birth or death, let us arrive at the exalted practice (sadhana) of abiding in the natural state, which is devoid of thinking and forgetting.

If we learn correctly how to abide thus, then for what reason will we take birth or die?

The art of abiding without doubt in the state of Self is alone worthy for us to learn.


156. Know that the world, soul and God have all seemingly come into existence only because of our pramada or slackness in Self-attention.


159. If we attain the otherness-free knowledge (ananya jnana), that this world is nothing but our own Self, seen wrongly in our self by our self through our power of imagination, then the delusion of desire for or fear of the world (the objects we see in front of us), will never rise again; and we will merge in and become one with Self. This alone is our natural state.

163. If this “I,” the self-rising ego-appearance, is destroyed by the inquiry “Who am I?”, then everything else, which till then appeared only in him (in the mind) but which was seen as if existing outside of him, will cease to exist.

The ever-existing Whole or purna, which then shines forth as “I-I,” the blissful existence which neither appears nor disappears, is the real Self, the true import of the word “I.”

...............

aporaksha dnyan will destroy avidya

continously aham brmhasmi should go on in the background


sphatika sheela kavacham..mind ready for shravana, manana


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164. The “I” which is the Whole, which is the true import of “I”, which shines by its own light

without appearing due to the functioning of the five sense-knowledge (and disappearing when they cease to function);

which is the exalted and (everunleaving?) experience of Self,

 and which is the true nature of everyone,

alone is the one non-dual reality;

 it alone is true knowledge.




....the mind merging and abiding firmly in Self is alone the true state of supreme power.

 Note: The supreme and truly divine power is not the power of the mind (maya), which creates and sustains the false appearance of the universe, but is only the power of Self-abidance, which reveals the truth that illusion (maya) is ever non-existent.

173. If you first attend to yourself, by investigating within yourself “To whom has this illusory appearance of the world (maya) come? To whom does it exist?” then in the mind that has merged in the state of Silence due to such Self-attention, the truth that you exist as the mere consciousness “I am,” devoid of any differentiation, diversity or imagination (vikalpa), will spontaneously reveal itself to you.

............Therefore, the one path of Self-attention, which puts an end to the mind, is alone the means...

...........

because of his purity was not identified with body etc.....

...............

183. Until this first doubt “Who am I?” is cleared, giving replies to the other doubts raised by you, would be just like plucking the leaves that grow on the branches of a tree, because they will sprout again and again. If you cut the root of the tree, they will not sprout again. (Similarly, if you root out the ego by scrutinizing “Who am I?” no doubt will arise thereafter).

184. Doubts arise about the reality of the world and God only because of one’s error of not knowing the reality of oneself. When one’s own reality shines as Self, the real “I” that is devoid of any other thing, what doubt can rise?

35. The Learning That Should be Learnt

189. One’s learning to abide as the indestructible existence-consciousness “I am,” having known it to be different from the existence of the body, is alone true learning, (the supreme science or paravidya). Abiding thus, having clearly known this existence-consciousness, and having thereby subsided in Self, is alone the state of true knowledge (jnana)

190. Even though one’s mouth is dumb, (that may be an obstacle to one’s speaking but) how can that dumbness of mouth be an obstacle to one’s eating and filling one’s stomach? Similarly, even though one has not at all studied and learnt the scriptures, (that may be an obstacle to one’s delivering long and learned lectures, but it cannot be an obstacle to one’s enjoying the true happiness of Self, because) to abide permanently in Self is easy.

191. The greatness which one attains by learning all the arts and sciences (the sixty-four kinds of mundane knowledge, or apara-vidya) is only like a very valuable gem which one has acquired in dream.

 In the true awakening, .............the state of absolute oneness (kaivalya), which is like one’s awakening from dream, ........all that mundane learning will be found to be useless and unreal like the blueness of the sky.



192. All the knowledge which one learns (by studying countless scriptures) is nothing but a great store of thoughts and tendencies (vasanas).

 The pure (adjunctless and contentless) knowledge “I am”, which remains as Silence when one has completely discarded all those thoughts and tendencies (vasanas), is alone true knowledge (mey-jnana). Therefore, know that all one’s learning more and more is only ignorance (ajnana).


 Self-knowledge will shine forth spontaneously only when the mind subsides.


193. The knowledge of one’s own Self, “I am”, alone is true knowledge (jnana).

Whatever knowledge one has acquired of anything other than oneself, is only ignorance (ajnana).

Know that all that is seen by one who has first known himself, will not appear to him as different from himself.

194. Know that making effort to achieve an inward-facing attention, which will increase the clarity of Self-awareness, instead of driving the mind outwards with great force in order to acquire the useless learning (of mundane knowledge or aparavidya), which will cloud and destroy that clarity, is the truest and highest learning (para-vidya).

reworded:

inward facing attention.....will increase the clarity of self awareness.

outward....blurred...will destroy clarity.

196. Self-knowledge will shine forth spontaneously only when the mind subsides.

But if the mind that subsides is full of wicked and inauspicious tendencies (asubha vasanas), Self-knowledge will not shine forth, and hence the mind will once again rise and become extroverted.

If on the other hand the mind that subsides is pure, being endowed with good qualities (sattva gunas) and the tendency to simply be (sat-vasana), it will merge within with one-pointed Self-attention and unsleeping vigilance, and hence it will not rise again; but will attain unwavering abidance in the state of Self-knowledge.

197. If the mind, having subsided and becoming one with Self, clearly knows that Being (as it really is) is alone real happiness, and that rising as “I” (a separate individual or ego) is nothing but misery, it will gain the fondness to subside in Self without ever rising again, having completely destroyed the duality of likes and dislikes. 

199/Note: Compare Vichara Sangraham, ch. 8, paragraph 3, where Sri Bhagavan says, “Just as it is impossible to separate the threads of a fine silk cloth with a very gross (and blunt) crow-bar, and just as it is impossible to determine the nature of very subtle objects with a lamp which is very much wavering due to the wind, so it is impossible to experience the reality with a mind which, being under the sway of inertia and activity (tamo- and rajo-gunas) and thus is gross and wavering, because the reality is extremely subtle and motionless”. 


200. If the liking to attain true knowledge really rises with one, it will be easy for one to experience Self-knowledge, the state of perfect emancipation, as clearly as an amalaka (crystal, or goose berry) fruit in the hand. 

But so long as even an iota of the liking to enjoy the pleasures of this unreal world remains unsubsided in one’s heart, the real thirst to know Self will not rise within one



201. To the extent in which the conviction grows stronger in us that all the extroverted activity of the mind is only misery,

to that extent the desire and love to turn within will also increase.

 And to the extent to which the strength to attend to Self alone increases in us, to that extent the conviction will grow.

that attending to anything other than Self is useless. 

Thus, each one of these two (namely vairagya or desirelessness towards external objects and bhakti or the love to attend to Self) is an aid to increase the other.




Spiritually mature aspirant

202. Know that he who likes to remain steadfastly attending to Self, knowing that Self-attention is far more important than any action that he has to do, 
than any word that he has to speak, 
or than any thought that he has to think, 
alone is a true mature spiritual aspirant (pakvi).

203. Though many crores (millions) of very important thoughts rise in one’s heart, bliss can be enjoyed only when one rejects all of them and remains still,

 knowing that to be still is far more important than to continue attending to any thought whatsoever. 

Only by those earnest aspirants who have clearly understood this truth, can real austere practice (tapas) be possible. 

38. Intense Earnestness is Required

204. Just as a pearl-diver ties a stone to his waist, dives and takes the fine pearl lying in the depths of the ocean, one should fasten upon the mind a stone girdle of firm desirelesness (vairagya) and dive within oneself to take the ancient pearl of Self, the original consciousness.

205. If a pearl-diver remains on the shore of the ocean waiting for the roaring waves to subside, will he ever succeed in gathering pearls? If he plunges through the waves on the surface and dives deep into the ocean with a heavy stone tied to his waist,


what waves will he find there in the depths? (Similarly, if we steadfastly dive beneath the waves of thoughts into the depths of our heart, by keenly attending to the consciousness “I”, we will find that there are no thoughts there to disturb us).


207. Having dived deep into the heart, which is the consciousness “I”, and having thereby rectified all kinds of sense-knowledge, which are distortions of the one real consciousness, and which rise like bubbles on the surface of the ocean, we should abide only as this existence-consciousness, which shines as “I am”, without knowing anything through the senses.


208. When we thus abide more and more in the natural state of Self, all the innumerable tendencies (vasanas) will be destroyed. Other than this practice of Self-abidance, there is no effective means that will destroy the tendencies so easily and so quickly.

209. Even before all the tendencies have been completely destroyed, by one’s own desirelesness (vairagya) and by the Grace of God, it is possible for one to attain the blemishless light of Self-knowledge. Then by the power and clarity of that Self-knowledge, the delusion of attachment to the body and mind will automatically be destroyed.

210. Those aspirants who have attained purity of mind due to the strength of the good qualities that they have gradually cultivated, and acquired through so many births, will easily learn how to abide in this state of Self-knowledge as soon as they come into the presence of the Sadguru who has manifested Himself in human form.

216. The tendencies (vasanas) are the seeds, and the thoughts that rise are the plants. The Grace of God or Guru is the water that makes the vasanas sprout in the form of thoughts. Then in order to destroy those thoughts, which exist in the form of desires, that same Grace crushes them by the power of the clear discrimination that it bestows upon us. 

Therefore, until you achieve victory in this war of Grace, do not become disheartened and give up your meditation.


217 Note: Compare Who am I? (Nan Yar?), paragraph 10, where Sri Bhagavan says, “Although tendencies toward sense-objects (vishaya-vasanas), which have been coming from the ancient past, rise without limit like the waves of the ocean, they will all be destroyed when Self-attention (swarupa-dhyana) becomes more and more intense.”


221. The tendency to identify this gross body as “I” (in the waking state) alone is the root which paves the path for ignorance to subsist as the subtle body (in dream) and to hide as the casual body (in sleep). Therefore, if we abide as Self, having repeatedly practiced Self-attention and having thereby put an end to this root-tendency to identify the gross body as “I,” the tendency to identify with the other two bodies will also be destroyed automatically.

222. So long as any one of the three bodies is identified as “I,” it will be impossible to put an end to all the tendencies or vasanas, which are the seed-forms of thoughts. Know that in order to put an end to all tendencies, any kind of effort other than the elevated practice (sadhana) of turning and attending to Self will be of no avail.




223. The state in which our power of attention, which now sees the objects that exist in front of our eyes, sees its own existence “I am”, having suddenly become introverted by giving up all objective attention and turning towards “I,”

 is alone the state of true austerity (tapas) or yoga.

If our power of attention is used in any other way, that is only an objective attention that is opposed to true tapas or yoga

Intermittent attempts

224. Know that a vichari (a person practicing Self-inquiry) who makes effort with the liking always to turn inwards to see the “I” with the inner eye, will not be able to experience the pure Self consciousness merely by the process of sitting majestically with closed eyes for a long period of time at one stretch.

225. If at one single attempt you strive persistently for long hours without limit, to pull Selfwards and restrain the running mind without leaving your hold on Self-attention, you will find that you are not able to maintain a steady intensity of Self-attention.

Therefore, after making one attempt for a few minutes, relax your effort for a while, and then again make a fresh attempt with renewed effort. 



226. If you continue incessantly to struggle for many hours at a stretch to turn your power of attention towards Self, your effort will become slack and the intensity of your Self-attention will decrease.

On the other hand, if you take rest as and when each attempt becomes slack, and then if you repeatedly make fresh efforts to turn Selfwards, with each fresh attempt your Self-attention will gain an increased vigor and intensity.


Note: If we press our hand on a weighing-scale and if we try to maintain the pressure continuously for a long time by not removing our hand, as time passes the dial will indicate that the pressure is gradually decreasing. But if instead we relax by removing our hand for a while, and if we then again apply the pressure, the dial will indicate that with each fresh attempt the pressure is increasing. Similarly, instead of struggling to maintain the intensity of Self-attention for a long time, if we make intermittent attempts to turn our attention keenly towards Self, with each fresh attempt our Self-attention will gain a greater degree of intensity and clarity.


227. When the mind, our power of attention, having little by little gained the strength to turn Selfwards, finally at one time reaches the heart due to the intensity and clarity of its Self-attention, it will drown in Self, having been caught in the clutch of the Grace of God who has ever been waiting without the least forgetfulness to catch it, and hence it will never again turn outwards to know objects other than “I”. 





228. Knowing that this is indeed the peerless divine marriage of Grace, the power of attention will become settled and will attain firm abidance in Self. To remain steadily established in Self-abidance, being firmly bound by Self in Self, having known oneself to be that Self, is alone the state of supreme bliss.

42. Watching the Breath

 229. If one takes to Self-attention, the practice of keenly observing only the consciousness “I,” then one need not perform any other practice (sadhana). But let those who cannot take to this practice of Selfattention from the very outset, practice for a short while either repetition of mantras (japa) or watching of the movement of the breath, and then let them give up all such practices and cling only to Selfattention.


232. If you fix your attention upon the one power within you, which is experienced in the form of the effort that draws the breath within and then pushes it out, then retention of the breath (kumbhaka) will be attained without difficulty or strain.

233. But if you think that effort of yours to be something other than “I,” no benefit will be gained from the retention kumbhaka. And even though you understand this effort of yours to be only yourself, if your attention does not cling to that first person consciousness “I,” know that even this practice will only be a buffoonery.

43. Self-Inquiry and Other Methods of Practice (Sadhana) 

236. For those who listen and pay heed to what Sri Ramana Bhagavan has said, the path of Selfinquiry is very easy.

Only to those who ask, “What is this path? What is that path?”, having already confused their mind by learning so much, does it become necessary to teach all the other superficial and extroverted methods of sadhana saying, “First subdue the breath (by practicing pranayama), subdue the tongue (by observing silence), and subdue the mischief of the mind (by practicing meditation).”


239. The state in which the mind, by the strength of practice (abhyasa-bala), abides or immerses itself in the attention to any second person object, however exalted that object may be, is only a state of temporary absorption of the mind (manolaya). On the other hand, by abiding in the state of Self-attention, the natural state of true awakening, the state of destruction of the mind (mano-nasa) will be attained. Since this natural state of Selfknowledge alone is our goal, cling firmly only to this flawless practice (sadhana), or incessantly thinking “I, I”.


240. The one-pointedness of mind, which is gained by the practice of repetition of a mantra (japa) or meditation (dhyana), will also be gained by practicing Self-inquiry;
but in a very easy manner without the need of any restriction or restraint,
such as those that are to be observed while practicing other methods of practice (sadhana). Rather than the common existence-consciousness “I am,” which is always experienced by all people, what more worthy and easy target of attention (dhyana-lakshana) is now needed?

248. (When will the intellect decide that Self alone is the greatest thing?)

The intellect will esteem something as the greatest according to its decision as to what is eternal and what is ephemeral.

What can be correctly decided by the intellect to be eternal?

Only that thing, which can be decided to be real, is unquestionably eternal; other things are only ephemeral objects that are fit to be discarded.

257. Therefore, knowing that you, the Self, alone are real, drown in your own non-dual blissful existence-consciousness and experience the state of Self-abidance, which is completely devoid of the unreal body and mind.

To experience this state is alone the real duty of all good and cultured people.

258. Know that those people who have discriminated and clearly understood that Self is thus greater and more real than any other thing, will surely gain true love for Self, and even through forgetfulness they will never have desire for any other thing.




259. Those people who have a clear and unshakable understanding of their own reality, having thus discriminated and concluded that Self, the existence-consciousness “I am,” alone is real and eternal, will gain unlimited love to abide as Self and will thus attain the state of one-pointed Self-attention.




260. When you attain the non-dual state of Selfabidance, by gaining such one-pointedness and such unequaled love for Self, you will experience the state of true spiritual discipline (tapas) in which you alone blissfully exist as the direct knowledge of Self.  


47. To Heed While in Inquiry

261. Being worried on seeing that sleep is brought about during the practice of Self-inquiry, do not give up Self-inquiry. This sleep is one among the experiences that will arise during the initial stages of Self-inquiry. Have no doubt about this.

263. When you practice abiding more and more in the experience of this existence-consciousness, which shines between sleep and waking, the sleep that formerly appeared to overcome you will be dispersed, and the waking state in which you identify with the body and cognize external objects will not arise and engulf you again.

 Therefore, abide in this existence-consciousness repeatedly and untiringly.



265. Why is it said, “Abide in this existence consciousness repeatedly” and “Abide in this state with great love?” Because until all the tendencies (vasanas) which drive us out of this state have ceased to exist, this state will seem to come and go. 

Therefore, until those vasanas have been completely destroyed, it is necessary to have love and to make repeated efforts to abide in this state.


266. When by this practice of abiding in the state of existence-consciousness, this existence consciousness is always experienced to be effortless and inescapably natural, then no harm will result even if sleep, dream and waking appear to come and go.

48. The Manner of the Dawn of Knowledge (Janodaya Vidham) 

268. Death happens in a split second. Awakening from sleep happens in a split second.
 Similarly, the destruction of the delusion of individuality happens in just a split second.
True knowledge is not something that can be gained and then lost. 

If a person feels that true knowledge is coming and going, he is still only in the state of practice (or abhyasa). It cannot be said that such a person has attained true Self-knowledge.



The perfect awakening into the state of Self knowledge happens in just a split second.

 That state is not attained gradually over a long period of time. All the sadhanas that are practiced over a period of many years are meant only for attaining blemishless maturity. Listen to an apt illustration. After people have placed gunpowder in the iron barrel of a temple-cannon, after they have added broken pieces of brick, after they have packed it tight with a ramrod, after they have placed a wick in contact with the powder, and after they have plastered the open end of the barrel with clay, as soon as the charge is ignited it will explode in a split second with a blast that sounds like thunder.

 Similarly, after one has learnt the truth about the real Self through hearing and reading, after one has practiced sadhana for a long time, after one has wept and prayed with heart-melting devotion, and after one has thereby attained purity of mind, the knowledge of the reality will instantaneously shine forth in a split second as “I am I”. As soon as the dawn of Self-knowledge thus takes place, due to the clear shining of the reality of this state, which is an empty space devoid of objective knowledge, will be spontaneously realized to be the state of true knowledge, which is our beginningless real nature. When even the effort of attending to Self thereby merges in Silence, that state of mere Being, in which there is nothing further to do and nothing further to attain at any time, alone is the real state.




49. Self-Knowledge

 269. One’s lying, having forgotten one’s existence consciousness, “I am,” and having drooped, is sleep. One’s being confused, mistaking one’s existence-consciousness, “I am,” to be the alien feeling “I am this body,” is dream; which is of two kinds, known as the waking state and the dream state. One’s experiencing one’s existence-consciousness, “I am,” without any forgetfulness (pramada), is the true waking. The former two are unreal, the latter alone is real.

273. Therefore, one’s lying, having forgotten one’s existence-consciousness, “I am,” and having drooped, is not (something which ever truly happened). One’s being confused, mistaking one’s existence-consciousness, “I am,” to be the alien feeling “I am the body,” is not (something which ever truly happened). One’s newly experiencing one’s existence-consciousness, “I am,” is not (something which ever truly happens). Such is the nature of the experience of true knowledge (jnana).


289. If someone is a Jnani, what is that to us? So long as we do not know ourself, that will be of no benefit to us.
 On scrutiny, Jnana alone is the Jnani; the Jnani is not a human form; he is only the supreme space of pure consciousness.
That supreme space is our true nature.

 Seeing the Jnani thus by Silence (the thought-free state which remains after the mind has been destroyed) is alone seeing him correctly.



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asanga shastrena drudena chittva

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Simpler translation of purity is vairagya.

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maya durataya...very difficult to cross.

maam evam prapadyate..placing hand under leg
,,,only those will be able to cross maya

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