Guru Vachak Kovai notes

1065. Even though one has attained abundantly and completely [all] the occult powers [siddhis] beginning with anima, which are loved [so much] by foolish worldly people,

all the learning learnt by one who has not attained the perfect gem of Self by severing the primal knot [the chit-jada-granthi or ego], 

is void.

1104. Except those who subside [and abide] in the Heart with consciousness [with remembrance of the existence-consciousness ‘I am’], no one can attain the flawless state of reality,

 [because] the reality is veiled by the mind’s forgetfulness and thinking in sleep and in waking respectively.


294. Attention to one’s own Self, which is ever shining as ‘I’, the one undivided and pure Reality, is the only raft with which the jiva, who is deluded by thinking “I am the body”, can cross the ocean of unending births. 

272. Since one does not love to listen to the teaching of the Supreme Self, 

which is ever going on in the Heart, 

one comes out with great enthusiastic delusion. 

Because of this, one needs a Guru outside.

193. When the mind [i.e., the ego’s attention] which wanders outside,
 knowing only other objects [2nd and 3rd persons] –
begins to attend to its own nature,
 all other objects will disappear,
and then, by experiencing it’s own true nature [i.e. Self], the pseudo-‘I’ will also die.

...

cling like an udumbu to Self in his heart.

..

141. After knowing that the purport at the heart of all scripture is that the mind should be subdued in order to gain Liberation, what is the use in continuously studying them? 
Who am I?

140. The divine flow of poetry can spring only from a heart which has become still, being completely freed by Self-attention from all attachment towards the five sheaths, starting with Annamaya [the body composed of food].



143. For those who are very attached to their filthy bodies, all the study of Vedanta will be as useless as the swinging of the goat’s fleshly beard unless,

with the aid of Divine Grace, their studies lead them to subdue their egos.


144. To be freed from ignorance by mere studies is as impossible as the horns of a horse,

 unless by some means the mind is killed

and the tendencies are thus completely erased 

by the blossoming of Self Knowledge

176. The truly powerful tapas is that state in which,

having lost the sense of doership, 

and knowing well that all is His Will, 

one is relieved from the delusion of the foolish ego. 
Thus should you know.


392. When mano-laya is gained by restraining the breath,
 one should keenly enquire,
 using such a peaceful mind which is now condensed from the scattered five [sense-knowledges] into the one ‘I’-consciousness,
and know that Sat-Chit which is not the body.

409. “To fix the stupid and egotistical mind as One with the pure Shiva [i.e. Self],

 by subduing it within the Heart 

so that it cannot wander out through the sense-organs,

 is alone the best tapas,” say the true Tapasvins.



atmakara vritti = tapa

410. Uninterruptedly  maintaining Atmakara-vritti 

[i.e. the flow of Self-attention],

 which swallows within itself the appearance of the universe with all its differences,

 is, when pondered over, the only mark of the unique Tapas.



414. Union with the Feet of the Lord as the form of Love [Bhakti], in which all the ego’s activities die, is the Path of Siddhanta.

The loss of the ego by abiding in Self [Atma-Nishta], which is the supreme Jnana and Bliss, is the Path of Vedanta.


446. Since the reality, the source [of ‘I’, the ego], shines so very subtle in the heart as to be known only to a very subtle attention,

it is impossible for those whose mind is as gross 

and as blunt as the head of a pestle to attain the target!

452. If you firmly fix your mind in the Heart, the true knowledge will dawn. 

503. The true knowledge [jnana] will not dawn without exploring within,

 the essence of the instruction ‘That Thou Art’ uttered unceasingly 

through the speech of His glance by the Sadguru, Self, the form of Siva [on earth], dwelling in the hearts of His devotees.

538 (a) To know Self clearly,

 rejecting all alien things [the universe] as mere nothingness [sunya] 

is the supreme knowledge [jnana] transcending time and space, 

other than which there is no worthy [or superior] knowledge.

The knowing of all times and places or the knowing of others’ minds is not worthy knowledge.


563. If the mind, which is full of ignorant delusion and which sees the worlds in dreams [in the two dreams, that is, in waking and dream] but which does not see its own truth, enquires who it itself is [in other words, ‘Who am I?’] and thereby loses its mind-nature, it will then shine as the Sun of true knowledge [jnana], remaining at the Feet of the Lord.


647...it is clear that the aim of this chapter is to expose the futility of objective attention (that is, to expose that Self cannot be attained by attention to second and third person objects)......


648. Except by the Lord’s Grace, which begins to function when one surrenders oneself completely to His Feet with sincere devotion,

it [the reality] cannot be cognised merely by the skill of the mind of the jiva. 

So subtle is the reality.


657. Worship of the formless is possible only for those who have lost the notion ‘I am this form [the body]’.


658. To worship the formless reality through thought-free thought [that is, by attending to the thought-free Self-awareness, ‘I am’] is best.

 If one is incapable of doing this formless worship of God, to worship God in form is proper.

659. Let those who have become a prey to the delusion of action [karma],

being unable to follow the original path of the light of Self, 

existence-consciousness, worship the form of their beloved God.

Then they will gradually lose their delusion [towards names and forms and action] and finally [by the Grace of God or Guru] attain the Supreme Self.


No one pointedness...then, all in vain

662. If the observances prescribed in the Vedas do not abundantly give you real and one-pointed devotion towards the Feet of God, know that all the strenuous efforts made by you to observe them strictly and unfailingly are utterly in vain.

imp-

697. For those who uninterruptedly concentrate upon the unlimited and all-pervading space of consciousness [chittambalam], there is not even an iota of fate [prarabdha]. This alone is what is meant by the scriptural saying, “Fate does not exist for those who seek heaven”.


720. Those who, with minds matured through bhakti, have fully drunk the essence of bhakti, will like to attain only the divine nectar of supreme bhakti as the fruit of [their] bhakti.


725. Unless the Lord [the God and Guru] who resides within [as Self], by the power of His Grace pulls the mind within,
 who can, by the mere power of the stealthy and mischievous mind,
prevent its out-going nature and reach the Heart and rest in peace?

Grace by Bhakti alone

726. The Grace of God, whose form is eightfold, cannot be obtained without the Grace of Guru. Neither by vidyas [arts and learning] nor by any other means will Grace be obtained, but only by bhakti [towards Guru].




728. To tell the truth, the Grace of God and the enquiry ‘Who am I?’, which is the means for abiding within, each being a great help to the other, together lead one to the state of oneness with the supreme Self.

729. Unless the supreme Reality [God or Self] Itself reveals Itself in the Heart, the delusion [maya] of this world-dream will not end.

 The enquiry ‘Who am I who sees this dream?’ is the worship [upasana] which brings forth [the Grace of the Supreme for] this revelation.


What is Dhyana?

738. Mentally imagining oneself to be the Supreme Reality, which shines as existence-consciousness-bliss  [sat-chit-ananda], is meditation [dhyana]. 


What is Enquiry?

Fixing the mind in Self so that the seed of false delusion [the ego] is destroyed is enquiry [vichara].


756. Other than Self-enquiry, which is the best [sadhana], there is no sadhana whatsoever to make the mind subside. 

If made to subside by other sadhanas, the mind will remain a while as if subsided, but will rise up again.


758. The best path to subside the activities of the mind – which springs forth externally as [the triad or triputi] the seer, the seeing and the object seen – is to train the mind to see its own nature

[in other words, to practice Self-attention].



763. Only to such a mind which has gained the inner strength of one-pointedness, Self-enquiry will be successful. 

But a weak mind will be like wet wood put into the fire of jnana-vichara.


765. So long as there is triputi-bheda [the experience of the difference between the triad – the knower, the act of knowing and the object known], sadhana is indispensable. From [the experience of] the triad [triputi], one can determine that the false delusion, the ego, has not yet been annihilated.

Michael James: From this verse it is clear that the ego is the base upon which the triads (triputis) depend for their existence



769. Self-abidance [atma-nishtha], which shines without defect, alone will destroy all bondage, which is non-Self.

 [On the other hand] discrimination [viveka] which distinguishes the real, one’s own nature, from the unreal, is only an aid to pure desirelessness.


770. If you enquire [you will find that] you are not that [the body] 
which you now take yourself to be. 

[Therefore]  enquire what you are, drown in the heart and be directly established as ‘You are That [Self]’.


771. Knowing well that there is no permanent foothold anywhere for the soul except in remaining merely as the one reality,
 destroy desires towards everything,
 but without aversion [towards anything],

and abide in the Heart as one with the supreme existence-consciousness [Sat-Chit]. 



829. Since it is impossible to know beforehand the last moment of one’s life, 

it is best for one who has a firm determination [to put an end to birth and death] to renounce at the very moment he gets disgust for the body and world.



imp-

830. Just as a fruit falls from the tree when ripe, so an  aspirant will certainly renounce his family life like saltless gruel as soon as he becomes fully mature,
unless his prarabdha interferes as an obstacle.


863. Except through the destruction of the false delusive sense ‘I’ (am the body)’, there is no experience of real Jnana.


866. When the feeling ‘I am the body’ [dehatma-buddhi] goes, the delusive confusion and anxieties will end. 

Aha! The ‘I’ shining in the heart in which enquiry is conducted, is the differenceless supreme consciousness [nirvikalpa chit-param].


867. God, who seems to be non-existent, alone is ever existing, while oneself [the individual], who seems to be existing, is ever non-existent.


The state of thus seeing one’s own non-existence [maya] can alone be said to be the supreme Jnana


881. All the benefit to be obtained by inner enquiry is only the destruction of the deceptive ‘I’-sense [the ego].

 It would be too much to say that it is to attain Self, which always shines clear and ever-attained.

Ramana Gita

https://archive.ashrama.org/docs/collected-wovkgm/sri-ramana-gita/

Jul -aug 2009 part 1
Jan -feb 2011  part 10

..........

All that is required of you is to give up the thought that you are this body and to give up all thoughts of external things or the not-Self. As often as the mind goes out towards outward objects, prevent it and fix it in the Self or 'I'. That is all the effort required on your part.

— 'Day by Day with Bhagavan'

 

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

Part 2 sep oct 2009 issue

Ramana completing the poem;

Within the cavity of the heart, pure Brahman, as "I, I" shines with immediacy as the Self (i.e. as the soul or inner core of your personality). 

Therefore either by seeking the Self or diving in it or by means of pranayama (breath control) let thy mind enter the heart. 

Take thy firm stand as Atman (i.e. be firm in Self-Realization).


part 5 jan feb 2010 issue:

Maharshi then continued: 

Men find it hard to control their minds. That is the often-heard complaint. 

Do you see the reason? Day in, day out, almost every hour and every minute, they spend their time gratifying their numerous desires; 

and they are and have been wholly engrossed in their attachment to external objects, i.e., the non-Self.

 Hence, this outgoing tendency is deeply rooted and binds them like an iron chain. 

This strong vasana, instinct or tendency, has to be overcome before they can obtain the placidity, the equilibrium on which their realization has to be based. 

So let them begin at once, i.e., as early as possible, to reverse their conduct and to gain incessant mind control.

 Let them try to ride the mind and drive it to their goal, instead of allowing it to run away with them in any and every direction, driven by desires. They may start their endeavour with various helps.

The first help for mind control that is usually suggested to an aspirant is pranayama, breath-control or breath-regulation.

The mind, like a monkey, is usually fickle, restless, fretful and unsteady. As you tie-up and restrain the monkey, or a bull, with a rope, so you may still the mind by regulating and holding the breath. When the breath is so restrained, the mind gets calm and its activities in the shape of thoughts cease. When there is no thought, the jiva's energy runs back into the source whence all its energies issue, i.e., into the center, the heart.


Next, proceeding to consider the methods of securing the retention of breath (kumbhaka), we note these various methods suggested or employed: 

The first and simplest course, the rajamarga, is simply to will the retention of the breath and rivet the attention on it. The breath then stops at once. 

At first, this riveting of attention and willing may involve strain and fatigue.

But this must be overcome by incessant practice, 

till the willing and attending become habitual.

 Then the mind is quite relaxed when it thinks of kumbhaka; and you are at once holding the breath and the mind lies narcotised and stilled like a charmed serpent.


There are perhaps some who find that the above course does not suit them. Let them try, if they choose, another method, that of Hatha Yoga, which also achieves kumbhaka though with enormous strain and struggle. Ashtanga Yoga (i.e., Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi) is common to all the methods. The chief characteristics of Hatha Yoga are its adoption of bandhanas, mudras, and shatkarmas. Details as to the practice of Hatha Yoga are found in special treatises devoted to it, such as Hathayoga-Pradipika.

In both Raja Yoga and Hatha Yoga, you find rechaka, pooraka, and kumbhaka. By rechaka you expel the used-up air from the lungs through one nostril into the external air. Then you proceed to pooraka, i.e., to fill the lungs by drawing a deep breath of pure air from outside through the other nostril, and then follows the kumbhaka, the important process of holding within the pure air (in your chest) for a gradually increasing period. If the period of rechaka is taken as one unit, usually the period of pooraka is an equal unit, and that of kumbhaka is four units. This is said to promote the purity of the nadis, that is, the subtle nerves. These and the brain are perhaps rendered more efficient for Samadhi, i.e., for concentration or meditation on that which has no characteristics or attributes. 

The purified nadis (nerves) and the brain, in turn, help breath-retention or kumbhaka. Breath-retention is styled perfect or Suddha Kumbhaka, when breath is restrained in every way and completely.

Suddha Kumbhaka is also the name given to yet another method of pranayama. Here the abhyasi or aspirant attends only to the kumbhaka, leaving the periods of rechaka and pooraka without any special attention.

Of other methods, one only needs mention here. It is strictly speaking not a method of breath regulation but the figurative application of it.

 Those who adopt the pure Jnana or Vichara Marga disdain to attend to such a trifle as mere physical breath, and declare 

that rechaka consists in expulsion from within themselves of that useless or poisonous "dehatmabudhi" or "I am the body" idea. 


Pooraka (or the filling in, or drawing in of pure air into the system) consists, according to these, in the seeking and obtaining of light when they inquire into their the Self;

 and kumbhaka (i.e. the holding of pure air within and absorbing the same) consists, in their view, in the Sahaja Sthithi, i.e., the state of realising the Self as a result of the inquiry aforementioned.

Still others adopt the method of Mantra Japa, i.e., the incessant repetition of mantras (sacred sounds), to obtain manolaya [Manolaya is a temporary absorption of the mind in the object of meditation. Manonasa, destruction of mind, can alone give liberation.-Editor]. 

As they proceed incessantly with repetition of the sacred mantras with full faith and unflinching and unbroken attention, the breath (though unattended to) gets harmonised and in due course^[2] is stilled in the rapt attention of the mind. 

The individuality of the mind is sunk in the form of the mantra. All these become one and there is Realization.

 The stage when prana (breath) is identified with or lost in the mantra is called dhyana (meditation), and Realization rests on the basis of dhyana that has become a firm habit.


Lastly, we may notice another method of getting manolaya. That is, association with great ones, the Yogarudhas, those who are themselves perfect adepts in samadhi, Self-realization, which has become easy, natural and perpetual with them. Those moving with them closely and in sympathetic contact gradually absorb the Samadhi habit from them.



part 8- imp







There are various powers manifest in the different nadis or nerves according to the function performed by each tissue or organ into which they (the nerves) enter. All such powers, however, are the various transformations of the one Chaitanya that permeates the nadis. But there is one nadi called the sushumna which is specifically the nadi prominently connected with the manifestation of the Chaitanya itself. It is also termed Atma-nadi or Amritanadi.

When man is operating through the other nadis alone, he derives the impression that the body is himself, and that the external world is different from him, and hence he is filled with abhimanam or dehabhimanam, i.e., 'I-am-the-body idea'. 

When, however, he renounces these ideas (i.e., that the body is himself and that the world is different from himself) and expels the abhimanam (I-am-the-body idea) and enters on the enquiry into the Self, Atma Vichara, with concentration, then he is said to be "churning the nerves" (nadimathanam).

 By such churning, the butter of the Atma or Self is separated from the nadis in all parts of the body and the Self shines in the Amrita or Atma-nadi. Then is the Self or Brahman realised. Then one perceives nothing but the Atman (Brahman) everywhere.


Such a person may have sense objects presented to him and yet, even when receiving those impressions, he will receive them as himself, not as different from himself, which is the view of the ignorant. 

In everything that he sees, the ignorant one perceives form. 

The wise one perceives Brahman inside and outside of everything that he sees. 

Such a person is said to be a Bhinna-granthi, i.e., the Knotless. 

For him the knot which tied up matter or body with Brahman has been severed. 

The term granthi or knot is applied both to the nadi-bandha, or physical knot in the nerves (something like the ganglia), and the abhimana or attachment to the body resulting therefrom. 

The subtle jiva operates through these knots of nadis when he perceives gross-matter. 

When the jiva retreats from all these nadis and rests in the one nadi, i.e. Atma-nadi, he is termed the Bhinna-granthi, or the Knotless; and his illumination results in his achieving Self-realization.


Let us take the case of a red-hot piece of iron. Here, what was formerly the cold, black iron is now seen suffused with and in the form of fire. Similarly, the one dull, cold and dark jiva, or even his body, when overpowered by the fire of Atma Vichara (knowledge of the Self), is perceived to be in the form of the Atman. When a man reaches that stage, all the vasanas (tendencies), derived (it may be) from many previous lives and connected with the body, disappear. 

The Atma, realising that it is not the body, realises also the idea that it is not the agent performing karma or action and that, consequently, the vasanas or fruits resulting from such (antecedent) karma do not attach to it (the Atman).

 As there is no other substance besides the Atman, no doubts can trouble that Atman.

 The Atman that has once burst its knots asunder can never again be bound. T

hat state is termed by some Parama Sakti (highest sakti) and by others Parama Santi (supreme peace).


.........


On the night of the same day (21-8-1917), Venkatesa Sastriar came to Skandasramam and requested Maharshi to explain fully the state of Jivanmukti (i.e., release from bondage while yet in the flesh).

Maharshi:: A Jivanmukta is a person who, while yet in the flesh, has realised the Atman, and continues firmly in that state of Realization unaffected by the vasanas arising either from books or contact with the world.

Realization is only one. There is no difference in it; 

and freedom from bondage is also one and the same, alike for one who casts off the body and for the one who retains the body. It is the latter, however, who is referred to by the term Jivanmukta. 

The Scriptures say that such released or blessed souls are found in Satyaloka. 

But in the matter of Realization, i.e. inner experience, there is no difference between the inhabitants of the Satyaloka and the Jivanmukta; 

nor is the experience of the Self-realised one who has cast off his body and become one with Brahman different from that of the above two. 

All these three are equally free from bondage and equal in their realization of the Self. 

Salvation (Mukti) is the same, though to one with fixed ideas of difference, the experience may appear to be different in the above three cases.

The Scriptures say that the Jivanmukta's jiva (ego) is absorbed into Brahman even on this earth. 

When the Jivanmukta continues his tapas and it becomes mature, after some time he thereby develops several siddhis. 

Some develop the power to overcome the density in their body which thereafter ceases to be a matter for touch. Their bodies cease to be of dense material and become aerial, or like a flame of light, and are known as Pranavakara (i.e., of the form of Pranava, Om). Yet others lose even that degree of substantiality and overcome even the rupa (form), rasa (taste), gandha (smell), etc. nature of the original human frame and become pure Chinmaya, thought-bodies. These siddhis may be attained very quickly in respect of their bodies by favour of the gods. 

There is no superiority or inferiority amongst the Self-realised to be inferred from the possession or non-possession of such siddhis. The Self-realised one is always free (Mukta).

Such freedom or Mukti is attained by the wise one who passes from his Sushumna-nadi in the upward path by the Archinathi Margam; 

by the light of wisdom emanating there, Mukti is attained.

 By the Grace of the Lord, the upasaka whose mind is matured by yoga, attains this excellent Nadi-dwara Gati. 

To him comes the power of traversing all worlds at pleasure, entering into any body at pleasure, and granting all boons to anyone at pleasure.

Some say that Kailasam (the Seat of Siva) is the place to which released souls go; others say it is Vaikuntam (the abode of Vishnu), yet others say it is Surya-Mandalam, the orb of the Sun. 

All these worlds to which these released souls go are as real and substantial as this world is. They are all created within the Swarupa by the wonderful power of Sakti.

.........

Aporaksha dnyan , Self illumination required ..not intellectual knowledge..'i am that'

'.........

part 10

sa paranu rikta rishweuray

“Bhakti is the unshakeable attachment to the Supreme God.”

— Shandilya Bhakti Sutras, verse 2

swa swarupa sandhanam bhakti rikta jagye parahu

Investigation into the Self is nothing other than devotion.

— Vivekachudamani, verse 32

Devotion may at the outset be by fits and starts. 

That need not depress the aspirant, for it will develop and become steadier and flow finally in an unbroken current. 

When devotion (personal) is ripe, a moment's instruction (Sravana) suffices for the next step in Jnana. 

Faith helps in the development of one's intuition and the attainment of complete illumination – Cosmic Consciousness. 

Thus, the weak aspirant's first efforts at devotion, through name and form at broken intervals, and for attaining finite or lower ends, ultimately carry him beyond all name and form, into an unbroken current of love to the Absolute. This is Salvation (Mukti).

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

The path of Ramana from pdf -2

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

by Sadhu Om

210 pgs




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

"Know Thyself. All else will be known to thee of its own accord. 

Discriminate between the undying, unchanging, all-pervading, infinite Atma and the ever-changing, phenomenal and perishable universe and body. 

Enquire, ‘Who am I?’ 

Make the mind calm.

 Free yourself from all thoughts other than the simple thought of the Self or Atma. 

Dive deep into the chambers of your heart. 

Find out the real, infinite ‘I’. 

Rest there peacefully for ever and become identical with the Supreme Self."

 This is the gist of the philosophy and teachings of Sri Ramana Maharshi.

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

....The material body dies, but the Spirit transcending it cannot be touched by death. 

I am therefore the deathless Spirit’. 

All this was not a feat of intellectual gymnastics, but came as a flash before me vividly as living Truth, which I perceived immediately, without any argument almost. I was something very real, the only real thing in that state, and all the conscious activity that was connected with my body was centred on that. The I or myself was holding the focus of attention with a powerful fascination. Fear of death vanished at once and for ever. The absorption in the Self has continued from that moment right up to now".

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

27

Therefore, if any of the people who have written heaps of books on psychology have not after all their research come to the same conclusion as that which is proclaimed by Vedanta, namely that ‘I’ alone is the absolute truth, and Turning one’s attention towards oneself in order to find out ‘Who am I, who knows the mind?’ alone is the correct first person if they have not thereby attained the true experience of Self, we will have to conclude that their research was not a scrutiny of the correct first person. All that they have done was to attend to a second person object called ‘mind’.

Turning one’s attention towards oneself in order to find out ‘Who am I, who knows the mind?’ alone is the correct first person attention. Anyone who attends to himself in this manner, whoever he may be, will certainly attain the true Knowledge of Self.

Since the eternal Self is non-dual and since there is no other path (to attain it) except (to attend to and thereby to abide as) Self, the goal to be attained is only Self and the path is only Self. Know them (the goal and the path) to be non-different. – Guru Vachaka Kovai verse 579

If the thought ‘I’ does not exist, no other things will exist.... – Sri Arunachala Ashtakam verse 7

38

Ajat vada for the most mature aspirants:

But for the most advanced and mature aspirants who possess perfect courage and clarity of intellect, the Vedas teach only the final truth known as ‘no creation’ (ajata), the import of which is as follows: “No such thing as the world has ever come into existence; what you see is not the world; it is only you, the real Self.

When the mind is thus found to be ever non - existent, the world-appearance seen by it will also be found to be non-existent. Hence ajata alone is the absolute truth (paramarthika satya).


When one scrutinizes Drishtim jnanamayin kritva pasyet brahmamayamjagat which means,

 “Making one’s outlook of the nature of knowledge (jnanamaya), one should see the world as Brahman”.

The same truth is also expressed by Sri Bhagavan in verse 52 and 54 of Guru Vachaka Kovai : Having transformed one’s outlook as of the nature of knowledge (jnanamaya), if one sees through that outlook, which is of the nature of real knowledge, the world (consisting) of the five elements beginning with space will be (seen as) real, being (found to be nothing but) the supreme reality, which is of the nature of knowledge. See thus.the form of the mind without forgetfulness, (it will be found that) there is no such thing as mind... – Upadesa Undiyar verse 17.

46

...what will finally be experienced is only ajata – the truth that creation, sustenance and destruction have no reality whatsoever.

When one always abides unswervingly in one’s own state without knowing (any differences such as) ‘oneself’ and ‘others’... who is there other than oneself?

–Ulladu Narpadu Anubandham verse 38.

There is no becoming, no destruction, no one in bondage, no one having desire to be released, no one making effort (to attain liberation) and no one who has attained Liberation. Know that this is the absolute truth (paramartha).

– Upadesa Tanippakkal verse 24.

If we turn our power of attention towards “our own” Self, our limited sense of individuality will cease to exist, and hence the appearances of the world and God will come to an end. We can understand this truth even from our experience in the ordinary state of sleep. When we are asleep, we do not have even the least knowledge or doubt about either the world or God. Why? Because in sleep we, the ego, the limited first person feeling ‘I am this body’, do not exist, and hence the other two entities, the world and God, do not exist. Thus merely by our creating ourself as a limited individual soul on account of our pramada or forgetfulness of Self, we simultaneously become the one who has created the other two entities, the world and God.

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

katha u

The self-existent (Brahma) created the senses with outgoing tendencies ; therefore, man beholds the external universe and not the internal Self (Atman). But only some wise man desirous of Immortality, with eyes averted (turned within and with his senses turned away) from sensual objects, sees the Atman within. 


• You require understanding “Aham Brahma Asmi”.

 • Nothing else required other than understanding.

If it be the case that there is identification with the body (for the enlightened man), then he is an ignorant man. He certainly performs actions. Indeed, who can prevent an ignorant one? [Verse 76]

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


advaita makarandah 

verse 17

Even so, there appears an inexplicable something,  as long as enquiry into one’s life is absent.  It is like a thick mist in the space of Consciousness,  which lasts only until the sun of Self-enquiry rises.

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


50

Could be imp-

If an aspirant truly engages himself in the practice of Self-attention, he will often feel as if the state of Self-consciousness, which is his own true nature, is clearly known for some time and as if it is afterwards obscured. On such occasion he will be able to understand very clearly from his own experience how the world-appearance vanishes and how it again comes into existence. Because of the speed of forgetfulness or pramada by which he swerve from the state of Self-attention, it may be difficult in the beginning for an aspirant to notice exactly when he loses his hold on Self-attention.

 In due course, however, because of the clarity and strength which he will gain by repeatedly practicing Self-attention, it will become possible for him to notice the exact moment when Self-attention is lost, and thus it will become possible for him to regain it immediately. 

 On all the occasions when he thus clearly cognizes the moment when Self-attention is lost and the moment when it is regained, the aspirant will be able to know very easily from his own experience how the world is created by his losing Self-attention and how it is then destroyed by his regaining Self-attention.

Thus the aspirant will come to know with absolute certainty that his giving room to slackness in Self-attention is the means by which the body and world are created, that his maintaining slackness in Self-attention on account of his lack of interest either to notice that such slackness had occurred or to put an end to it, is the means by which the world is sustained, and that his firmly abiding once again in his own real and, blissful state of pure Consciousness, which is devoid of the limitations of name and form, having vigilantly known the exact moment when slackness in Self-attention occurred and having thereby put an end to it, is the means’ by which the world is destroyed.

When the aspirant comes to know this truth from his own direct experience, he will realise himself to be the perfect Supreme Reality which transcends the three functions of creation, sustenance and destruction, and hence he will remain unshakably established in the state of absolute peace.

A person will feel no liking to take to the practice of Self-attention until he gains the proper discrimination whereby he can understand that the two states of creation and sustenance, which are merely a mixture of pleasure and pain, are not worthy to be cherished and pursued.


 So long as he continues to give importance to these two states, which are nothing but mere appearances, he will be liable to build castles in the air by imagining that he can eliminate pain from this mixture of pleasure and pain, which is one of the many dyads, and that he can thereby make pleasure alone prevail in two states of creation and sustenance

Though such a person may be very broad-minded, generous-hearted and compassionate, since he may even be deluded to the extent of believing that the miseries which we now see in the world would not have existed if, the functions of creations and sustenance had been performed in accordance with his own visionary ideas, and thus he will find fault even with God, who is now performing those functions and he will wistfully imagine that he must take responsibility for carrying out a reform in the present manner in which God is governing the world.

He will then proceed to draw up wonderful plans whereby he hopes to transform this world into a blissful heaven and remove all the miseries seen in it, even hoping to make the body of man immortal.


Such a well-intentioned but deluded person will then begin to ponder how and from where he can acquire the divine power or sakti which is necessary in order for him to carry out this wonderful unselfish plan of his, and he will begin to devise and practice many new kinds of yoga in the hopes of achieving such power.

Finally, however, he will have to come to the conclusion that he can obtain such power only from God, the almighty Supreme Lord who is at present creating and sustaining this whole world, and so he will then select the method of complete self-surrender as a means of begging and acquiring such power from Him.

Being confident that the unlimited power of God will surely be showered upon him if he adopts this method, and believing that with that power he can fulfil all the wonderful plans which he has drawn up, he will be waiting in eager expectation for the day when that power will descend from above.

54

,...But if the man described above really takes to the path of complete self-surrender in order to acquire from God the power which is necessary for him to bring about such a radical reformation in the creation, what will actually happen in the end? If and when the surrender becomes complete, the mind or ego which had risen as ‘I am so-and-so’ and which had cherished all the wonderful notions mentioned above, will surely drown and perish in Self, the source from which it had risen, thereby losing its separate individuality.

Until and unless the ego is thus annihilated, the surrender cannot be said to be complete.

Since a person therefore cannot remain as a separate individual entity after he has completely surrendered himself to God, upon whom is the divine power to descend, and who is to make use of that power to reform the world? Thus in the end all the hopes and ambitions cherished by this poor man will turn out to be completely meaningless and absurd, just like the patently fictitious story told in Kaivalya Navanitam, chapter 2, verse 89.

When Sri Bhagavan was once asked about the beliefs of a certain philosopher who cherished the strange notions mentioned above, He briefly replied, ‘Let the surrender first become complete; we can see about everything else afterwards’. 

Why did He reply in this way?

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

Maitreya Up


Thru Tapa....Sattva

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.

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

Transforming this world into a heaven devoid of misery and making man immortal are not things which have to be newly done.

 Even now the world is truly nothing other than Brahman, the blissful Supreme Reality, and man is in his true nature nothing other than Self, the immortal spirit. 

Therefore the world and man do not now need to be made either blissful or immortal. All that we need to do is to see them as they really are. That is why Sages say, 

“Making one’s outlook of the nature of knowledge, one should see the world as Brahman” 

(drishtim jnanamayin kritva pasyet brahmamayam jagat).

 The defects which we now see in the world and in man are not defects in God’s creation but are only defects in our own outlook. 

Therefore there is no use in trying to rectify God’s
creation by usurping His power; if we wish to rectify all the defects which we see, we must rectify our own outlook; there is no other way. 

Those who know the reality will declare that there is no defect in creation (srishti), but that there is a defect only in outlook (drishti). – Sri Ramana Jnana Bodham, vol. 1, verse 1696.

Whatever has appeared is bound to disappear; whatever has been created is bound to be destroyed; whatever has been born will have to die, whatever has come will have to go; whatever has been newly known by the mind at one time will have to be forgotten by it at a later time. But that which always exists without appearing or disappearing, without being coming or going, and without becoming known or being forgotten, alone is the eternal reality; that alone is our true nature. We were never born; only our body was born.

Does it not therefore stand to reason that it is the lack of the perfect knowledge of the Self, i.e., what they really are, which accounts for all their above efforts?

 Therefore, let all their efforts be channeled into the direction of rightly knowing the Self.

During the last days of His illness Sri Bhagavan Ramana once said to His devotees who were extremely worried about the condition of His body, “The body itself is a disease. If that disease gets a disease, is it not for our good?” “Only frivolous people with the venomous ego whose poison is the cause of all diseases of misery, perform ceaseless austerities (tapas) to strengthen and lengthen the life span of the body, like one who takes medicine to prolong the disease!” – Guru Vachaka Kovai, Verse 233.

If we realize, from what has been said above, the fact that the real cause of all the miseries that appear to us in the world is solely due to our defective outlook that has come into existence as a result of our contracting our limitless blissful Nature of existence into a limited body through the unlimited freedom inherent in us of using our Will, 

it will then become obvious that the only wise thing to do, is to put an end to the disease of the appearance of the world and body (through Self-attention) and be ever blissful.

Therefore, the yogic efforts of mankind to immortalise the body and heavenise the world are vain and in no way better than the activities of a blind man in a dark room who is doing something without even knowing what he is doing, The root cause for all these activities such as to usurp the power of the Almighty to carry out the aforesaid ambitions, is the wrong discrimination or the ignorance through which one feels that the two entities, world and God, are different from the Self.

This in turn is due to the lack of right knowledge of the Self, i.e., the lack of knowing Oneself to be the indivisible Whole, the Supreme Reality transcending the trinity of world, God and soul. 

Therefore, first and foremost, let the human effort be directed towards rightly knowing the Self before hastily, concluding anything about world and God. Then the truth of world and God will dawn of its own accord! 

62 so true-

To recapitulate what has been said above:

 (1) Because man does not know what he is, he cannot know what the world is.

 (2) Because man does not know what is good for himself, he cannot know what is good for others. 

(3) Because man is incapable of giving himself all help, he surely is incapable of helping the world. 

It is a matter of common knowledge that, on account of these three reasons only, all those who came forward as reformers, under the “mistaken” notion of doing good, are but to be those who have brought forth so many wrongs and evils to the world.

“For those who have not realised the Self and as well for those who have realised the Self, this body is ‘I’; but, for those who have not realised the Self, the ‘I’ is confined only to the limit of the body; and for those who have realised the Self within the body (i.e., in this very life time), the ‘I’ shines as the limitless Self. 

Know that this is the only difference between these two.”

66

..But, to really experience the universe as God (which is really worshipping it) is possible only, after
realising the true nature of the Self, where the world and God will not remain as entities other than the Self.

“In the heart at first you see Him who is everywhere; Only then that all exists as Him you’ll be aware.” - Dhyanappattu - Sadanai Saram.

But by viewing the world and the living beings in it as God, at least by mind, a great good does result namely the purification of mind.

This is the hidden aim of Karma Yoga. Karma Yoga allows a man to discriminate and decide what is good for himself and what is good for others according even to his ordinary mind and allows him to act accordingly.

Karma yoga to purify mind and point way to liberation-

 But it is to be known that the purpose of this allowance is neither the complete eradication of the miseries of the world nor the capturing of God, the inaccessible One. Sri Bhagavan Ramana gives out the method and the result of Karma Yoga in ‘Upadesha Undiyar’, verse 3: “Acts performed without attachment to the results and dedicated to the Lord, purify the mind and point the way to Liberation”. Therefore the purpose of Karma Yoga is only the purification of the mind. This purpose being the hidden aim, is enjoined in Karma Yoga.

Here the word ‘results’ not only applies to the result of the activities of the aspirant (Sadhaka) but also to the result of the practice of Karma Yoga! The Karma Yogi who is engaged in the service of humanity with an unselfish motive, expects as a result at least that those whom he serves will be relieved from their miseries and get happiness. He may think that he is making the sacrifice of any personal benefit when, in fact, it is he only who is really benefited, since such action purifies his mind. If the aspirant in the beginning of his practice does not get at least this expectation that the world will be relieved from its miseries by his service, he will lose all enthusiasm and faith towards Karma Yoga. If enthusiasm and faith are lost, the purification of the mind which is the aim and result of Karma Yoga will also be lost.

Both the purification of the mind and thereby its ability to discriminate rightly grow simultaneously in the aspirant. 

Therefore, as his mind becomes purer and purer it gets the high clarity through which his power of understanding becomes sharper and sharper. 

Now only, with this, he is able to understand the necessity of rightly knowing the Self, and how the appearance of the world and God is connected with Self-knowledge and also, how purification of the mind is the sole aim of Karma Yoga.

 Indeed, what greater benefit than this clarity of mind is worthy to be attained through Karma Yoga? For, the aspirant is now really qualified for the science of Self by which the Supreme Truth will dawn in him! It is this process that is pointed out in the verse 3 of ‘Upadesha Undiyar’ by Sri Bhagavan referred to previously.

How the purification of mind is effected by the practice of Karma Yoga?

If we know what is the impurity in the mind, the way in which it is removed by the practice of Karma Yoga will also be clearly understood; ‘I’ and ‘mine’ are the impurities in the mind or ‘Chittam’. If these impurities which form the ‘tam’ in ‘Chittam’ are removed,‘Chittam’ will remain as ‘Chit’ (Pure Consciousness) which it really ever IS.

“Just like a colourless prism appears to be red when near a red flower, Chit (Consciousness) appears to be chittam – the mind, when the impurities ‘I’ and ‘mine’ are superimposed on It. When these, which are caused by Maya, are removed it shines as ever as Chit”. - Guru Vachaka Kovai - Verse No. 244.

purpose of yoga to remove this root impurity:

‘I’ and ‘mine’ are the root-impurities of all other innumerable impurities such as lust, anger and the like. Even out of these two, the possessive form ‘mine’ can have an existence only because of ‘I’. Where there is no ‘I’, there will be no ‘mine’. Though in its pure nature ‘I’ is the Self, it is taken to be impure because of its attributes which are alien to it and experienced as ‘I’ am-this, I am-this body, ‘I am-a man or I am-so and so’. Hence, the attributes appended to ‘I AM’ alone, are the ‘root-impurity’. Till this impurities are removed, Self, Existence-Consciousness (Sat-Chit) is called ego. The true purpose of Yoga is only to remove this root-impurity.



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



Maitreya u.

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.



20. Those Brahmanas who (just) know Brahman – here itself  they are dissolved;
 and being dissolved they exist in the Avyakta. 

Having been dissolved they exist in the Avyakta – this is the secret doctrine.

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


68

The methods of removing the impurities vary according to the maturity of the aspirants. 

Consequently different Yogas had to be framed.

To the aspirants who are very intent on removing their impurities, the impurity in the form of ‘mine’ being gross rather than the impurity in the form of ‘I’ which is subtle, come first within the range of their perception.

Then, one with sincere yearning, at once starts rejecting every thing saying, “Let it not be for me”. This leads to renunciation.

Another type of aspirant kindles within himself the feeling of sacrifice saying, “Let all these (of mine) be for others and not for me”*. Karma Yoga is framed having the principle of the second type of aspirant as its base!

Thus out of the two impurities ‘I’ and ‘mine’, as ‘mine’ is easily noticeable, it is no wonder that all good people with noble aspiration generally first try to tackle only the ‘mine-ness’. For, such a mind which is thus purified through the renunciation of ‘mine-ness’ another truth also will dawn :- “This ‘mine’ is just like the leaves and branches of a tree. No matter with what effort and how many times they are cut, the leaves and branches -‘mine-ness’ – will, under favourable conditions, keep on sprouting again and again in some form or other in their own time. Therefore, the root ‘I’ should be traced out and annihilated”. Even for this truth to dawn, is it not necessary that the restless intensity of ‘mine-ness’ should be lessened to a very great extent? Until this understanding comes to an earnest seeker through the proper discrimination of the purified mind that ‘I’ is the right root-impurity and that it has to be rooted out, service to humanity, sacrifice for others and similar unselfish activities in the line of Karma Yoga will be going on in his life making up the major part of his endeavour. Then, according to his previous tendencies and tastes he steps into either the path of devotion (Bhakti Yoga) or the path of knowledge (Jnana Yoga) which alone are directly concerned with the annihilation of the ego, the root-impurity.

71
...Thus, the holy words, “I am the Path and I am the Goal” are proved. The Path is to attend to ‘I am’ and the Goal is to remain as ‘I am’!

...............end chp 1..




...

yv

Light of C eclipsed by a firm conviction in the existence of M=M

By intense self effort it is possible to gain victory over M
then without the least effort individualised C absorbed in IC
when its individuality broken through.



120

The only way to cross sansara - world appearance - is successful mastery of senses.

no other effort is of any use

When one is equipped with the wisdom gained by the study of scriptures ..and senses under control,
he realises the utter non existence of all object of perception

mind purified of all conditioning regains utter purity

that pure mind experiences liberation.


I have been awakened

I shall slay this thief (my mind) which has stolen my wisdom

I have been well instructed by the sages.
Now I shall gain self knowledge

One's Inner Light alone ...the means of self knowledge

..not guru, scriptures...yadnya , karma etc,

all sorrows seemingly difficult to overcome ,,,.crossed by boat of wisdom of that Inner Light

He who is devoid of this Light is bothered by even minor difficulties

All efforts and energies...whiled away in worldly activities should be directed towards gaining this wisdom

first destroy dullness of wit...cause of all sorrows and sufferings




If one's intelligence and wisdom guided by this Inner Light...reaches shore 

...if not...then ... overcome by obstacles

defects desires do not approach a man whose mind is undeluded

fortune, good or bad  cannot even approach a person who has such clear vision



He who seeks to be established in the highest state of Consciousness should first purify his mind

by cultivation of this wisdom

or by kindling of the Inner Light


no gods, rites, rituals ,relatives ..of any use...

only self effort as self enquiry ..capable of bringing about self knowledge




none can reach state of total dispassion without constant practise.

whatever brings about total equanimity and the cessation of joy and sorrow..is also called divine grace

divine grace natural order and right self exertion ..all refer to the same truth

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


75

Until he reaches the goal, the Supreme Thing (Sat-Chit-Ananda) which is limitless, never-decreasing, ever-brimming over, perfect Bliss, no trivial enjoyment can stop the effort seen as the struggle of life in the jeeva and make him keep still. Just as the rain water becomes motionless, effortless and is at rest as soon as it reaches the ocean, 

so also when the jeeva reaches the Supreme Thing, 

it loses its jeeva nature, becomes effortless and as one who has accomplished everything, it regains the nature of Brahman – Eternal Peace.

 “Since his mind form is thus destroyed, and since he is established in the Supreme Truth, for that great Yogi there is not even a single karma to do. For, He has attained His Natural State!”

– Upadesha Undiyar, verse 15.

78

 So also, Love or Bhakti has different degrees of superiority or inferiority according to the different degrees of the purity of the mind of jeevas.

In this manner, the love or Bhakti present in different jeevas can be classified into five classes. The fully purified love will shine as Shiva!

He who has not yet come to the School (the Vedas) where Bhakti is purified, is still a beast.

The main point of Yoga is to collect the scattered thoughts into one and fix the mind on that one thought only.

“By association with Sat – the Truth, the attachment (towards worldly objects) goes away...” – ‘Ulladu Narpadu – Supplement’ - verse 1.

“O Supreme! I am the foremost of those who do not have such excellent discrimination as to give up all worldly attachments and cling only to Thy Feet. Taking all my burden as yours, ordain the ‘mine’ in all actions to cease. What indeed can be a burden to Thee that sustaineth the whole universe? O Lord, enough of the trouble I have had by leaving Thee and by bearing the burden of this world on my head. O Arunachala, who art the Lord! Think no more of keeping me away from Thy Feet.”
– ‘Sri Arunachala Pathikam’- verse 9

imp--

“From now onwards there is no such thing for me as a need in my life. Let anything take place in my life as you will ” “… all such sorts of ups and downs, happiness or misery, prosperity or poverty, honour or dishonour, fame or ill-fame…” 

The only need is You alone; fulfill that one need of mine, my Lord!

 – Sri Ramalinga Swamy

...........

208

This state can be attained by cultivation of dispassion, study of scriptures, instructions of a guru, persistent practise of enquiry.

 but, if the awakened intelligence is keen and  sharp...
you will attain it even without other aids.

uncondnd M is firm..that itself is medn.

246

Realsn of Self does not happen without such repetition (or spiritual practise)

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


As the scattered love was transferred away from objects and directed towards his Beloved God, the love now becomes a powerful arrow which is shot out to his Beloved God. The shooting of this arrow (of love) is his promotion to the IIIrd standard

By experiencing all enjoyments as the gifts of his Beloved Krishna throughout many births, the Man now, finds out the truth that the fire of desires cannot be extinguished with the oil of objects. Thus he gets perfect dispassion (Vairagya). The discrimination to love the Giver rather than the gift now dawns in him. Thus, he gets the pure Love for God (Daiva Bhakti). He now has perfect dispassion and pure love; with these two wings he flies fast towards his Target.

Although he calls Him ever so many times, his Beloved God never appears again! When the worldly objects, which have been discarded with the rising of right discrimination in him, are no longer able to attract him, and, because of the true love that has blossomed in him, the only attracting thing is his Beloved God. What is he now to do, when even He (His Divine Form) disappears? In what state of intense restlessness and suffering will he be? Will he not feel the pang of separation ? Now his heart cries out in prayer:-

“O Beloved… if Thou, who hast already claimed me through Thy Grace, now does not show Thyself to me who am in agony in this world of cruel illusion because of the wistful longing for Thee, what will happen to me when this body dies? O Sun to the suns, can the lotus blossom without seeing the Sun?”.
 – Sri Arunachala Pathikam’ Verse 1

“For Thee I am longing, but without the true knowledge, and I am weary! Do Thou grant me the Supreme Knowledge of Thee, so That my weariness may go, O Arunachala.”

– ‘Arunachala Aksharamanamalai’ – Verse 40

Knowing that the present pangs of separation of our Man are due to his love for Him (God) and this in turn is due to not having the right knowledge of His reality, (Real Nature) and that the only remedy for this is to bestow upon him the Supreme Knowledge; God withdraws from the sight of the Man His unreal aspects, the name and form.

“… realizing one’s own truth in the truth of that True Thing (the Supreme) and being one with It, having been resolved into It, is the true Seeing (realization). Thus should you know”.

– ‘Ulladu Narpadu’ – Verse 8.

Realising the oneness of one’s own Self as the true nature of God and to merge into It without any residue of individuality, alone is the true seeing and the true attainment of God. Is it not?

“This is where you are wrong! Your ego, by thinking thus, ‘I am God’s devotee; my devotion is great; I am God’s beloved’, grows and expands. Since it was my responsibility to return love for love, it was not possible for me to correct you and teach you the True Knowledge. Thus, you were petted and spoilt by me. Just as parents send their children to others for learning, now I have to send you to your Guru to acquire humility and Knowledge. Till then, you certainly are an ‘unbaked claypot’!”

Thus was the verdict of Lord Vittal of Pandarpur, Namdev’s Beloved God.

“What! Is there one greater than You, called the Guru?”

“Yes, the baking of the clay pot i.e., acquiring Self-Knowledge cannot be done through me, I am your Beloved God, who is like a father and mother to you. It can only be done by Guru. Your Guru is there, living in a dilapidated temple in the nearby forest. Go to Him”

Visoba khechar..

...An immature mind can behave towards the Guru only in this way!

 It will even try to find fault with His (the Guru) daily activities and set them right, just as Namdev did.

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

266

no self control... uses flowers/...futile

adoring Self as external form ..futile

external worship of form only for those whose intelligence has not been awakened
..and who are immature like boys

Self not realised by means other than medn

13 secs, 101 secs..etc

perpetual medn ..most purifying

after having bathed in self knowledge,
one should worship this Inner Intelligence with materials of self realsn


he who takes ego sense and mirage to be unreal..unfit to be instructed....real?

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

117

imp-

This clearly proves the ‘teaching of Sri Bhagavan Ramana that,

unless one experiences one’s Self, the knowledge that everything is Brahman cannot be perfect and true; although one accepts that everything is Brahman and tries to see the world as such;

it will be only an imagination.


“...when the first person (ego) ceases to be, through enquiry into the truth of the first person, the second and third persons come to an end. That state of Being in which all (I, II and III persons) shine as one, is the true nature of the Self”

–Ulladu Narpadu, - Verse 14.

, can Love be another existing thing? The knowing of your Self (Sat) is spontaneously ever present, because you are Knowledge itself. So also, even any feeling of love in you cannot be but you, because you are Love itself.

“Even though one may worship the Supreme in whatever form, giving (Him) whatever name, and even though it is the way to see the Supreme in that name and form, realising one’s own Truth in the truth of that True Thing (the Supreme), and being one with It having been resolved into It, is the only true seeing. Thus should you know.”

 -‘Ulladu Narpadu’ - Verse 8*

130

The Love for Guru (Guru Bhakti) having now blossomed in him, the Man leaving everything behind returns to his Guru never to leave Him again. Thus his love towards his Beloved God, having ripened into the Love for the Guru (Guru Bhakti), the Man has been promoted to the IVth standard in our School! This Guru Bhakti (in the IVth standard) is the climax of all dualistic love (dvaita bhakti). No other form of love (bhakti) excels this.

The Self-awareness eternally shining and ever directly experienced as ‘I-I’ within you, is the real Feet of your Sad-Guru. Cling to it. That alone will lead you to the goal.

“The true form of prostration (Namaskaram) to the Guru is to remain in the Supreme Silence where, the sense of differentiation, Master-disciple, God-man, cannot rise through the delusion born of the ignorant ego.”

–‘Guru Vachaka Kovai’-Verse 310

Therefore, you must understand that diving deep within in quest of the Self (‘I’ – the Reality) is the only true way of worshipping your Guru. “Only when you know your Self, no harm can befall you….”

-‘Kaivalyam’ - Chapter I - Verse 13.

“It is only to those who are not able to know themselves as the witness, to whatever is cognized in the waking state as well as to the ignorance in sleep, that are deluded in thinking that God appeared to them and afterwards disappeared.”

 – ‘Guru Vachaka Kovai’ - Verse 1072

“Only those who do not know the Self, the eternal Truth as ‘I’, but merely know the transitory body as ‘I’, will see enthusiastically, for a short while, the different names and forms of God and wonder at them.”

- G.V.K. - Verse 1070

“Those who do not understand that the Jnana Guru is the formless Supreme Space though he appears in the human form, are the vilest of all criminals.”
 – ‘Guru Vachaka Kovai’ - Verse 274

On the other hand, so long as you see your God or Guru as different from your Self, you cannot know the Self which is the state of Perfect Freedom. So long as there is the feeling of separateness, fear is bound to be there. If you want to be free from fear (the state of fearlessness) be in the state of otherlesness, Self. But that does not mean that your Guru is no longer there.

When you dive within and are established in the heart, you will know that your Self is the true nature of your SadGuru. It is in that state alone that you are ever with your Guru. Your Love of the Self (Swatma Bhakti)

i.e., your (ego’s) merging into the Self, is verily your true Love of the Guru (Guru-Bhakti).

“Because one has no Love (Swatma Bhakti) to listen to the teaching of the Supreme Self ever going on in the heart, one comes out with great enthusiastic delusion. Because of this one needs a Guru outside.”

– ‘Guru Vachaka Kovai’ - Verse 272

Till then all your present love towards this gross name and form in the name of the Love for the Guru (Guru Bhakti) is only a divided love, a partial love. This is nothing but the defective state of love.

“...Remaining in one’s own real Beingness is the very truth of Supreme Love”

–‘Upadesha Undiyar’ - Verse 9

“…One who has such ‘Love for not an other’ drowns in Thee, the Self the form of Bliss.”
–‘Sri Arunachala Pancharatnam’ Verse 5

150

Thus, when the rain water – the Man, is fully absorbed in the vast lake of his Love for his Guru (Guru Bhakti), the Guru stirs him to break away the bank of the lake i.e., the limitation of his Love for the Guru and makes the rain water – the Man, flow into the ocean of Bliss, the Self. 

Because of his excellent fitness the Man, who was listening to the words of his Guru with rapt attention, was able, at the very time of hearing about the Truth (shravana) to complete his reflections (manana) and practices (nidhidhyasana) simultaneously.

 He becomes speechless, thoughtless and motionless; he remains drowned in the ocean of Supreme Silence. As the river – the Man reaches its source, the ocean – the Self, the motion of running – the action – effort ceases completely. 

When the feeling of love has thus been refined to perfection through the aforesaid course, the Man is promoted from the Love for the Guru (Guru Bhakti) to the Love for the Self (Swatma Bhakti) i.e., from IVth to Vth standard of our School. 

The Man, being now freed from the confusion in the form of desire, fear and delusion which he had on account of the wrong outlook of seeing his own Self as multiplicity is well established in the Self through Self-attention. This Self-abidance indeed is the acme of LOVE.

Henceforth, according to the criteria given in the work, everyone of us should examine oneself and find out into which standard one fits and try to qualify for the next. 

This examination of ourselves as to whether our love is a love for objects (vishaya bhakti) or a truly interested Love for God (Deiva Bhakti), should be very sincere, lest we deceive ourselves by overestimating our qualification and be temporarily contented.

3rd b and 4 state of bhaktas-

It is not so, since their going to different gurus is nothing but going to different names and forms, their love, not being focused on one point only, is weakened by being scattered towards so many different directions and becomes inefficient to go deep into the instructions of any of the gurus and follow them. They get no real benefit from the teachings of those gurus.

“When the mind remains permanently absorbed in its source whence it had its rising – it is Karma, Bhakti; it is Yoga and Jnana also.”

 – ‘Upadesha Undiyar’ - Verse 10

“To say the truth, he who knows the Truth (MeiJnani) is different from he who knows of the Truth in the scriptures (Vijnani). The only essential thing to do for those who want to cut the knot of the bondage of ignorance, is to quit those who know the scriptures and to join those who abide in the Self, the Knowers of Truth.”

–‘Guruvachaka Kovai’ - Verse 1158

“The only worthy disciple-hood which is the steadfast Supreme Devotion that springs up with the merging of the ego into the Light of Supreme Silence (or Self-Awareness), is verily the right Guru-ship. Thus should you know”

 –‘Guruvachaka Kovai’- Verse 269

“Without the power of gravitation, can anything remain stable on earth? So also, the pull of gravitation is Bhakti; the remaining stable is Jnana. Therefore, neither of them can remain without the other.”

– ‘Sadanai Saram’

......chp 2 bhakti ends....

chp 3 karma

“Limiting our unlimited very Being as the body and expanding the sense-knowledge through the body as the world, and seeing ourself as the world and being deluded by it, is the wondrous Maya.” – ‘Sadanai Saram’

He mistakes the nature of his unlimited non-dual, perfect Knowledge, Self, to be the mind or sense-knowledge which knows other things only (other than Self through the senses).

168/210

173

This is exactly what is proclaimed by Sage Auvaiyar when she said, “For those who surrender in Shiva (Shivaya nama) there is no possibility of danger befalling them. 

This alone is Free Will. If not surrendered, every thing will become Fate.” 

Not only can He change or arrest the Prarabdba, but He can also order the Agamya to give fruit immediately by including it in the Prarabdha.

As soon as he gets this new outlook on life, he feels ashamed to pray any longer to his God or Guru to alter his destiny (Prarabdha); because, he now finds that all the activities going on in his life are only to make him turn Self-ward. 

In short, in the eyes of such a matured disciple, the Prarabdha becomes completely non-existent. 

He does not use the word ‘Prarabdha’, but points out to it as ‘The loving Will of my Lord; 

His Will is my pleasure!’.

 Now the surrender completes itself – the life has been changed into one immense Bliss, even the greatest tortures now appear to him, [as sings Saint Appar:

* “(Where I was placed) under the shade of the Feet of my Lord, I felt as if on the cool bank of a pond in the spring full moon, under the pleasant touch of the southern breeze while the Veena is playing sweet melody”.


His mind so transformed is no longer a ‘mind’, It is Self – his very nature. 

We can say that, what was previously called ‘mind’ is now destroyed. Thus we are able to understand that the experiencer-ship
(Bhoktrutva) is destroyed along with the doership (Kartrutva). 

Having his two aspects thus destroyed, the jeeva’s keeping quite is the ‘BE STILL’ (Summa Iru). And THIS is the real teaching (Upadesha) of the Guru. 

To BE so STILL is the real service to God and to the Guru. 

And to BE so STILL is really to live in the Divine. 

And THIS is the original Natural State.

185

 For, they are expected to apply here a little reflection, i.e., since the doership and the experiencership are the two faces of the jeeva, the individual (like the two faces of a coin), how can the experiencership still live after the doership has been destroyed by the dawn of Self-Knowledge? It cannot!

When the experiencership is thus lost, who is there to experience the Prarabdha and how? No one! Will not the Prarabdha be nullified since there is no experiencer?

“Verily the Self is the Supreme Principle (Reality). Do Thou, Thyself reveal this to me, O Arunachala”.
 – Arunachala Akshramanamalai - Verse 43

....................chp 3 karma ends................


Appendix 1 self effort

stays in seed form....hence... Thus through self-effort in the form of generating karmas there is no possibility of Awakening or Liberation.

The self-effort in destroying the karmas, is attending to the Self.

We can say that Awakening or Liberation is “Being aware of the Self” (for, Self and Its Awareness are one and the same).

There are two causes:- (1) When the karma which started (to give fruit) a dream comes to an end, the dream ends either in sleep or in waking.

 (2) When, due to the shock of extreme fear, happiness or misery experienced during a dream it happens that the attention of the dreamer* is knowingly or unknowingly drawn towards himself, the first person in the dream, i. e., his mind or attention is forced to return to the Heart, i.e., towards the first person in the dream.

So also when the Prarabdha which started the present waking state (life) is exhausted, this waking state (life) comes to an end, i.e., to the state of death, like a dream ends in sleep. In this way, the ending of Prarabdha will end only this waking state but cannot give the Awakening.

In the same way, when our attention in this waking state is, through any means, turned towards the Self, not only the waking state (jagrat) which is like the dream, but also our forgetfulness of the Self which is like the state of sleep, both will end leaving us in the Natural State.

It may happen that our Prarabdha causes a shock in our life of either extreme fear, compassion, misery or joy (as our Sages had to experience to be able to turn to the spiritual). 

Making use of such favourable circumstances, the individual turns his attention back towards the Self causing thus the great Awakening.

If one turns one’s attention towards the first person (the subject) in the waking state, the waking should come to an end, leaving one in the State of Awakening. This Self-ward turn is Being only, and not doing; hence it is not a thought or karma.

Only this kind of Self-effort is called the effort of destroying karmas.

This alone will lead to Liberation.

As all other efforts of attention are towards second and third persons objects, they are only generating karmas and will not give Liberation. Such is the truth!

Yet, some of us used to say that even Jnana, the Awakening, is the result of Prarabdha. It is wrong.

Jnana is not bound by, but transcending the results of karmas.

 The aforesaid second kind of Self-effort will be known as the Natural State (Sahaja State) when it is found to be going on effortlessly. This is the state of Effortless-effort – Dynamic Stillness.



appendix 2

The results of actions are of two kinds; the fruit and the seed. Therefore, the resumption of actions has to be also of two kinds. First, the continuity in the fruits (results) of actions is the resumption of the fruits. Second, the continuity in the seeds (results) of actions is the resumption of the tendencies. The first kind of resumption concerns the face of experiencership of the jeeva while the second kind of resumption concerns the face of doership of the jeeva. Do we not hear people remarking,’ Where is his merit? His Prarabdha may be that way. That is why he enjoys good health and became wealthy and famous without any trouble. But, is it possible for all? (i.e., is it possible for those who do not have such a resumption of the fruit of action in their destiny, Prarabdha ?)”.

Prarabdha is a fruit that can be experienced only through the face of experiencership, while the tendencies can function only through the face of doership.

“Do Thou grant me Thy full union with me so that my mind which is filled with worldly tendencies, may be filled with the tendency for Perfection, Thy True Nature, O Arunachala!”

The Liberation of an individual is verily the annihilation of the individuality – the ego.

 This is a suicide to be committed with the ‘effort in destroying karmas’ ‘through the tendency ‘Beingness in-nature’. 

So long as one’s efforts are towards second and third persons (i.e., effort in generating karmas) the tendencies derived from them are ‘Doingness-in nature’, which will never yield Liberation, the annihilation of the ego!

 That tendency ‘Beingness-in nature’ derived from the ‘effort in destroying karmas’ The Liberation of an individual is verily the annihilation of the individuality – the ego. This is a suicide to be committed with the ‘effort in destroying karmas’ ‘through the tendency ‘Beingness in-nature’. So long as one’s efforts are towards second and third persons (i.e., effort in generating karmas) the tendencies derived from them are ‘Doingness-in nature’, which will never yield Liberation, the annihilation of the ego!

 That tendency ‘Beingness-in nature’ derived from the ‘effort in destroying karmas’ (i.e., Self-attention) cannot even be called a ‘tendency’, because it is really the ‘non-tendency’, ‘which has so far been described as ‘Beingness-in-nature’. This tendency alone will yield Liberation.


That is why Self-attention is said to be a suicide; in verse 7 of Appendix I of ‘The Path of Shri Ramana – Part I’. 

Therefore, let no one ‘depend upon Prarabdha for Liberation. Liberation is in no way connected with Prarabdha. Prarabdha belongs to the face of experiencership concerning the fruit of action which is in direct opposition to Self-effort as shown in the diagram.


But Liberation is solely connected with the non-tendency -”Beingness-in nature’, i.e., Liberation is possible through the resumption of the tendency’ Beingness-in-nature’ the state of Doing-lessness or Actionless - action, (i.e., doershipless-action) which is the correct spiritual practice for Liberation, the right Self-attention.


From what has been said above, we must realize the facts that Liberation is not at all bound by Prarabdha and that the strength of such spiritual practice (Atma-Sadhana) done in past births, will resume itself and help one in the present birth also. Therefore, without doubting whether there is room for Liberation in our Prarabdha and being depressed over it by trying to read the Prarabdha through astrology, palmistry, I-chin, numerology etc, (for, these arts and crafts cannot reveal it), let us turn Self-ward with great courage and attain Liberation through the tendency
‘Beingness-in-nature’.


 appendix 3


................As he was constantly experiencing the state of “Being not the body”, only now he was able to obey to the letter the order of his Guru: “Remain Ever Pure.”


Appendix 4a

‘Shri Arunachala Ashtakam’ Verse 6:

 “O Heart, the Light of Self-Awareness! Thou, the only Thing (Being), alone art. In Thee is a wondrous Power which is none other than Thee. From It rise, by the whirl of Prarabdha, series of subtle (atom-like), dark, mist-like thoughts illumined by the reflected light of the mind. These mists are seen as shadowy pictures of (subtle) world within, on the mirror of this mind-light and, as the pictures of material world outside projected though the five senses such as eyes etc., just like a cinema show projected through a lens. O Hill of Grace, let them appear or let them not appear; what does it matter? They are not apart from Thee.”

.... This ‘Being the Self’ is the Pure Awareness ‘I AM’.

Therefore, the knowing or not knowing other objects is the characteristic of the ego.

 Therefore, when asked in verse 10 of ‘Ulladu Narpadu’ “To whom are the ignorance and knowledge?” We should be able to reply that it is only for the ego.

We should also know that, if the ego is enquired into as to what it is, it will disappear, and thus seeing the non-existence of the ego, is the right understanding of the base of dyads and triads and when thus we understand; the Self-Knowledge dawns, and dyads and triads disappear. In the light of the Self the base of dyads and triads, i. e., the ego, itself is found to be non-existent and hence along with it the non-existence of the dyads and triads. When, Self, the absolute base is experienced, ego the base of dyads and triads will disappear.



Apendix 4b

‘Ulladu Narpadu’ Verse 8 :

 “If one worships the Supreme in whatever form, giving Him whatever name, it is the way to see the Supreme in that name and form; yet, realizing one’s own truth in the truth of that True Thing (the Supreme) and being one with It, having been resolved into It, is the True Seeing (Realization). Thus should you know!”