...................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.
“When will the wave of thought in me cease so that I may reach Thee, the most minute as well as the most great?”
– ‘Arunachala Aksharamanamalai’ - Verse 57.
“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.”
“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
.............’ (Ananya Bhakti) is one who has the Full Love (Sampoorna Bhakti).
The final state of refinement of the feeling of Love will be experienced as the unshakable Self-abidance.
A state of love less than that, is not at all either Supreme Love (Para Bhakti) or the Fullness of Love (Sampoorna Bhakti),
and this Love is Self and this Love is Shiva.
When love abides as itself, it is the full and perfect Love. When the Love takes the form of movement, it is fragmented and becomes desire which springs upon other objects.
It is Love when it is in the form of unbroken Existence; it is desire when it is in the form of movement or fragmentation.
“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
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.”
.............’ (Ananya Bhakti) is one who has the Full Love (Sampoorna Bhakti).
The final state of refinement of the feeling of Love will be experienced as the unshakable Self-abidance.
A state of love less than that, is not at all either Supreme Love (Para Bhakti) or the Fullness of Love (Sampoorna Bhakti),
and this Love is Self and this Love is Shiva.
When love abides as itself, it is the full and perfect Love. When the Love takes the form of movement, it is fragmented and becomes desire which springs upon other objects.
It is Love when it is in the form of unbroken Existence; it is desire when it is in the form of movement or fragmentation.
“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
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
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).
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.
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
...................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
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).
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.
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
...................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”.
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,
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”.
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.
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.
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.
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.
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 Self attention.
................
236. For those who listen and pay heed to what Sri Ramana Bhagavan has said, the path of Self inquiry 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).”
.................
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 unshakeable 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 Self abidance, by gaining such one-pointedness and such unequalled 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.
....
III-26. He who is always able to keep the inward faculties of senses within and the outward objects of sense outside (without any reaction) resides in the stage (leading to) final beatitude.
He (the ascetic) should move about (as a mendicant monk) with the Self alone as his companion
He becomes fit for immortality by subduing the senses
I am the body = Kalasutra
= trap for Mahavichi
III-50. Even if total ruin faces one, this
(identifying the body with the Self)
should be abandoned by every effort;
it should not be touched (accepted) by a nobly-born person
just as a (low born) tribal woman carrying dog’s meat.
III-60. In solitude he shall contemplate on Brahman (whole heartedly) in thought, word and deed.
III-62. A mendicant monk gets liberation when he possesses the following six characteristics:
he is tongueless (in relishing food and speech),
a eunuch (in sex),
lame (in push),
blind (in seeing sense objects),
deaf (in hearing praise or curse)
and innocent (like a child).
There is no doubt about it.
..........the (real) cause of his liberation is his spiritual knowledge alone.
If an ascetic practises lores other than (Self-realization) it is like adorning a corpse.
V-42. Departing (from human habitations) and resorting to a forest, possessing true knowledge and senses subdued, moving about awaiting the time (of death),
(the ascetic) becomes fit for absorption into Brahman.
considering everything other than the ‘I’ (i.e. the Self) to be false and transitory, he shall always speak of himself as Brahman.
There is nothing else for him to know other than his Self. Being thus ‘liberated while living’ (jivanmukta) he lives as one who has fulfilled himself.
468
Thus realizing (that there is really no difference between the Jiva and the supreme witness) one shall abandon conscious feeling of the body; thus one becomes free of the consciousness of the body. Such a one alone is said to be Brahman.
VI-6. In solitary places alone, in caves and forests, the Yogin, ever in harmony, shall always begin well his meditation (on the Self).
VI-8. The Yogin absorbed in meditation shall so move about that the people disregard and insult him; but he shall never swerve from the path of the good.
VI-23. Free from ‘mine-ness’ and egotism, bereft of all attachment and always possessing tranquillity, etc., he visualises the Atman in his Self.
VI-25. One (truly) desiring liberation is called a Paramahamsa. (Before reaching this state) the ascetic shall practise (in his life) the wisdom of the scripture which is evidently the one means of liberation, by listening to the exposition of the Upanishads, etc.
86
35. (37) Austerity is the burning, in the fire of immediate realization of the world’s falsity
Meditation is the fixing of the mind one-pointedly on the reality, made doubtless through investigation and reflection.
Concentration, resembling a flame in a windless spot, is the thought (chitta) whose content is solely the object meditated, exclusive of the agent, and the act, of meditation
dharmamegha
III-9-10. Meditating on the Self, of the size of a thumb, in the centre (of the heart ?) like a smokeless flame, meditate on the illumining Self in the centre, immutable and immortal. The silent sage Liberated-in-life, sits meditating till sleep, till death; he is the blessed one who has performed his duty.
No duty remains for the Yogin who has had his fill of the ambrosia of knowledge. If duty be there, he is no knower of Truth.
People in whom there are no faults see realistic object of self shine in their own body.
Others do not see it
By mental discipline, one gets wisdom.
Step by step. the problems in the mind are solved.
By the knowledge of the form of Brahman when the world becomes that which should be enjoyed, he eats the form which is he himself.
There is nothing else except oneself.
The savant who knows Brahman, whenever he sees the world does not see it as something different from himself.
This is the Upanishad.
31. After this, there will be never any experience of the world.
468
Thus realizing (that there is really no difference between the Jiva and the supreme witness) one shall abandon conscious feeling of the body; thus one becomes free of the consciousness of the body. Such a one alone is said to be Brahman.
VI-6. In solitary places alone, in caves and forests, the Yogin, ever in harmony, shall always begin well his meditation (on the Self).
VI-8. The Yogin absorbed in meditation shall so move about that the people disregard and insult him; but he shall never swerve from the path of the good.
VI-23. Free from ‘mine-ness’ and egotism, bereft of all attachment and always possessing tranquillity, etc., he visualises the Atman in his Self.
VI-25. One (truly) desiring liberation is called a Paramahamsa. (Before reaching this state) the ascetic shall practise (in his life) the wisdom of the scripture which is evidently the one means of liberation, by listening to the exposition of the Upanishads, etc.
86
35. (37) Austerity is the burning, in the fire of immediate realization of the world’s falsity
Meditation is the fixing of the mind one-pointedly on the reality, made doubtless through investigation and reflection.
Concentration, resembling a flame in a windless spot, is the thought (chitta) whose content is solely the object meditated, exclusive of the agent, and the act, of meditation
dharmamegha
III-9-10. Meditating on the Self, of the size of a thumb, in the centre (of the heart ?) like a smokeless flame, meditate on the illumining Self in the centre, immutable and immortal. The silent sage Liberated-in-life, sits meditating till sleep, till death; he is the blessed one who has performed his duty.
No duty remains for the Yogin who has had his fill of the ambrosia of knowledge. If duty be there, he is no knower of Truth.
People in whom there are no faults see realistic object of self shine in their own body.
Others do not see it
By mental discipline, one gets wisdom.
Step by step. the problems in the mind are solved.
By the knowledge of the form of Brahman when the world becomes that which should be enjoyed, he eats the form which is he himself.
There is nothing else except oneself.
The savant who knows Brahman, whenever he sees the world does not see it as something different from himself.
This is the Upanishad.
31. After this, there will be never any experience of the world.
Thereafter there will always be the experience of the wisdom of one’s own true nature.
One who has this known fully Atman has neither emancipation nor bondage.
32. Whoever meditates, even for one Muhurta (48 minutes) through the cognition of one’s own real form, upon Him who is dancing as the all-witness, is released from all bondage.
41. A man is said to attain Paroksha (indirect) wisdom when he knows (theoretically) that there is Brahman; but he is said to attain Sakshatkara (direct cognition) when he knows (or realises) that he is himself Brahman.
To that great man who has great devotion to God as well as similar great devotion to his teacher, all this would be understood automatically.
Similar to the fact that the fire inside the wood cannot be brought out without churning it by another wood, without practice, the lamp of wisdom can not be lit.
By directly perceiving one's nature ..true dispassion arises.
not by austerities, pilgrimages
375
one who doesn't have self control uses flowers
futile
Adoring Self as external form futile
537
company of wise
then one should water the seed of samadhi or medn by means of hearing, reflecting on and contemplating the scriptures, which brings about full Inner Wisdom and Fullness of Wisdom Nectar
nourish the precious seed of medn, samadhi by tapa etc.
538
After sometime the tree known as mdn or samdhi starts yielding it's fruit,
Which is the revelation of the supreme Self
539-imp
Being established in this extraordinary state it (the mind deer) does not entertain any worry or anxiety concening wife, children etc.
It beholds with an enlightened vision which is alone the Reality in which alone is the Infinite.
With it's vision fully concentrated, it ascends the tree of Samadhi
It engages itself in the necessary activities as if it had just been awakened for doing just that work, after which it reurns to the state of medn
But naturally it seeks to be in the state of samdhi all the time.
It is totally free from egosense, though , because it's also breathing like the others, it seems
to be alive in the ego-sense
....
it draws closer and closer to the state of moksha
lastly it abandons even buddhi or intellect and enters into uncondnd C
This is known as attainment of the highest in which one abandons the notions of the existence of the objects of one's own self.
726
when the truth concerning this tree of sansara is clearly understood, the realsn arises that I am the 3 worlds and there is libn.
When the wrong notion is dispelled and the truth realized
then that realisation so thoroughly saturates one,
that on thinks of it, speaks of it, rejoices in it
and teaches it to others.
such people are called ivanmuktas or videha muktas
64
Thinking of that alone
speaking of that
conversing of that
utter dedication to That alone. This is called abhyasaa or practise by the wise.
when thoughts like 'this is the world', 'this is mine' do not arise at all....= abyasa
When this ignorance or mental conditioning is mastered by becoming aware of its unreality, mind ceasese to be
water dried up river
As long as there does not arise a natural yearning for self knowledge, so long this igorance or mental conditioning throws up an endless stream of world appearnace
M liberated with Absolutr conviction..All is absolute bramha
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
208
Thi 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 ill 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)
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 real..unfit to be instructed
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.
The rising of thought (the rising of the first thought, ‘I am so-and-so’) itself is birth,
and the forgetfulness of Self itself is death.
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
895. Great Sages say that the state of equilibrium which is devoid of ‘I’ [the ego, ‘I am this or that’] is mouna samadhi, the summit of knowledge [jnananta].
Until that mouna-samadhi, ‘I am that [I am]’, is reached, as your aim seek the annihilation of the ego.
908. When scrutinized, among all the many qualities necessary for those who wish to attain the imperishable Liberation,
it is the attitude of a great liking to be in permanent solitude
that must be well established in their mind
958. Until the state of sleep in waking [i.e. the state of wakeful sleep or jagrat-sushupti] is attained, Self enquiry should not be given up.
958. Until the state of sleep in waking [i.e. the state of wakeful sleep or jagrat-sushupti] is attained, Self enquiry should not be given up.
The nature of those who have united with the reality,
like a honey-bee which has drunk honey,
is so great that it cannot be known by others.
This is so because they do not know otherness.
Only those who have united can know the nature of those who have united; those who have not united cannot know it.
“That [state] in which one does not see what-is-other [anya], does not hear what-is-other and does not know what-is-other, is the Infinite [bhuma],
whereas that [state] in which one sees what-is-other, hears what-is-other and knows what-is-other, is finite [alpa].
That which is infinite [bhuma], alone is immortal [eternal and hence real], whereas that which is finite [alpa] is mortal [transitory and hence unreal] ... ”.
1018. Those who are deluded, thinking ‘That which is known through the five senses is real,’ and who set aside as unreal their own state [of Self],
which is the space of consciousness on which all the many vast and crowded worlds appear [like pictures on a cinema-screen],
cannot attain the supreme benefit [of Self-knowledge].
That lustrous supreme treasure, which is difficult to attain, is the wealth which is [available] only to those who have the love to destroy [all] thought
Ramana...nondual dnyana = bhuma
what is ego?
ego, whose nature is pramada (inattentiveness to Self) and whose so-called ‘greatness’ lies only in knowing finite objects.
.........................The worship of God in name and form can only purify the mind and thereby lead one indirectly to the path of Self-enquiry
Jiva Mischief = Nama, roopa, objects
1096. No tapas is needed for those who abide [firmly in Self] devoid of the jiva-mischief of catching the world of delusive [names and] forms by the attention which springs upon the petty sense-objects [on account of] believing the world which is seen through the five senses to be real.
1132. Low creatures such as four-legged animals and birds [always] live with agitated [or wandering] minds.
[But] the enlightened one [the Jnani], whose mind lives devoid of any thought [as mere existence-consciousness ‘I am’], [alone] is the one who [really] lives.
......in which one remains without ‘I’ [the ego], alone is mauna-tapas.
1214. If by diving deep one reaches the bottom of the heart, the sense of baseness [the feeling ‘I am a petty jiva’] will leave and perish,
1239. O you [highly mature aspirants] who have intense madness for [the experience of] the greatness of non-duality [advaita]!
[The experience of] non-duality is only for those who abide in the state of reality, having attained perfect peace of mind
[which results from the complete subsidence of all the thoughts which rise in the mind].
Say, what is the benefit for backward people who do not seek direct abidance in reality.
..................
2432 Go the Intense Way and Behold Lord's Feet Even Today
You remain intent upon that state of the empire of truth which can only be non-projection and which gives all success
Nowhere is the mind seen to be without fickleness – it is the nature of mind, just as heat is that of fire. This power of pulsation existing as mind – know this to be the power which is the ostentatious world.
The mind without wavering is said to be Amrita.
The same is said to be liberation in the Shastraic doctrine.
206
As thoughts subside more and more, one-pointedness is gained, and for the mind which has thereby gained strength, Self-enquiry (atma-vichara) will easily be attained*
..........
Although tendencies towards sense-objects (vishaya-- vasanas), which have been recurring down the ages, rise in countless numbers like the waves of the ocean, they will all perish as Self-attention (swarupa-dhyana) becomes more and more intense.
Without giving room even to the doubting thought, ‘Is it possible to destroy all these tendencies (vasanas) and to remain as Self alone ?’, one should persistently cling fast to Self-attention,
The intellectual viveki knows and reasons mediately (paroksha).
His power of attention, which he had previously tried so many times to turn towards Self and which had always slipped back towards second and third persons, will now be caught under the grip of a powerful clutch which will not allow it to turn again towards any second or third person.
This clutch is the clutch of Grace. Though Grace has always been helping and guiding one, it is only when one is thus caught by its clutch that one becomes totally a prey to it.
54. If, in the name of conscious association (satsanga), you gather together all kinds of people, said “holy gathering” will consist only of a crowd of people who are skilled in oratory, or who have studied innumerable books, or who have mastered the sixty four mundane arts (apara-vidyas); all of which are unreal products of the mind’s power of imagination.
Reject all such gatherings, knowing that they are not at all true conscious company (sat-sanga).
55. Rather than associating with such people, thinking their company to be sat-sanga, it is better for you to remain alone without associating with anyone; because such solitude or non-association will help you at least gradually to gain more and more detachment.
116. Similarly, even before all the accumulated sanchita karmas have been exhausted by being experienced in the form of prarabdha,
209. Even before all the tendencies have been completely destroyed,
Then by the power and clarity of that Self-knowledge, the delusion of attachment to the body and mind will automatically be destroyed.
“On our own conviction, that sense-indulgence will impede our spiritual evolution and hurtle us towards hell, we should embrace a sadhu’s life.
........................That is why Sri Bhagavan always put the main emphasis of His teaching upon the path of Self Enquiry, which is a short-cut means that bypasses the need for all other kinds of spiritual practice.
Having come to this point, in verse 9 Sri Bhagavan declares that
to abide in one’s own true state of mere being,
which is attained by the strength of such ananyabhava
or Self-attention and which transcends meditation,
is the truth of supreme devotion or para-bhakti.
When one scrutinizes the form of the mind without forgetfulness, (it will be found that) there is no such thing as mind...
Rather than anya-bhava,
other practises ........self attention....self abidance.
By the strength of meditation [that is, by the strength of such ananya-bhava or Self-attention], abiding in the state of being, which transcends meditation, alone is the truth of supreme devotion [para-bhakti-tattva].
Tattava Darshanam
‘The mind, which is withdrawn from what-is-seen (drisya), seeing its own nature of consciousness, is the seeing of the reality (tattva-darsanam)’.
repeated:
When one scrutinizes the form of the mind without forgetfulness [that is, without pramada or slackness of attention], [it will be found that] there is no such thing as mind; this is the direct path for all.
dnyana Vichara
When one scrutinizes within thus, ‘What is the rising-place of ‘I’?’, the ‘I’ will die. This is Self enquiry [jnana-vichara].
No upadhis = God
Knowing oneself having given up [one’s own] adjuncts [upadhis], is itself knowing God, because He shines as oneself [as one’s own reality, ‘I am’].
Tanmaya nishtha
Being Self is itself knowing Self, because Self is that which is not two. This is abidance as the reality (tanmaya-nishta).
‘The soul [jiva] who attains here the supreme bliss which transcends bondage and liberation, is indeed divine [daivika]’
The best Tapa
‘What [is experienced] if one knows that which remains after ‘I’ has ceased to exist, that alone is excellent tapas’ – thus said Lord Ramana, who is Self.
“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.
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?
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).
51/210
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.
54
....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.
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).
64
...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.
65
“The world is real for those who have not realised the Self as well as for those who have realised.
For those who have not realised, the reality is of the measure (i.e, name and form) of the world:
For those who have realised, the reality shines as the nameless and formless substratum of the world.
Know that this is the only difference between these two”.
The Jnani’s Selfishness is verily the real and right kind of “Unselfishness” glorified by the people till now. On the other hand, if other’s welfare is decided with whatever amount of generosity coming through the satvic mood that may rise at times in the poor mind of the Jeeva, (no matter how marvelously brilliant his intellect is or how well versed he is in all the different branches of learning) whose knowledge is confined to the idea ‘I am the body’, it will end only in the ill-fare of the world!!
........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.
68
The true purpose of Yoga is only to remove this root-impurity.
The methods of removing the impurities vary according to the maturity of the aspirants.
If we minutely scrutinise every injunction and prohibition such as fasting, charitable deeds and other codes of conduct as enjoined by the Vedas, to be followed by people in their daily actions (Nitya-Karma anushtana), it will become clear that all these aim at making one to sacrifice at least a bit of ‘mine-ness’ and put a check on one’s craving for the worldly enjoyments.
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.
The Path is to attend to ‘I am’ and the Goal is to remain as ‘I am’!
72 chp 2 bhakti
“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.
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He who has not yet come to the School (the Vedas) where Bhakti is purified, is still a beast.
95
“Because the mind branches out into innumerable thoughts, the power of attention of each thought
becomes very weak. As thought subside more and more, the mind becomes one-pointed and thereby gains strength” ‘Who Am I?’ – Bhagavan Sri Ramana
The main point of Yoga is to collect the scattered thoughts into one and fix the mind on that one thought only.
In the Path of Love (Bhakti Marga) when such confidence in God: “God will look after everything in my life; why should I think and worry about it” increases, thousands of unnecessary thoughts will depart.
“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…”
111
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.
...he has become God mad having no thoughts for wife, children, house or work, but he remains drowned in the meditation on his Beloved Krishna
141
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.”
“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 farms of God and wonder at them.”
“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.”
145
Guru is the Self.
A state of love less than that, is not at all either Supreme Love (Para Bhakti) or the Fullness of Love (Sampoorna Bhakti),
and this Love is Self and this Love is Shiva.
When love abides as itself, it is the full and perfect Love.
“...Remaining in one’s own real Beingness is the very truth of Supreme Love”
So long as you think that your Guru’s Divine Love towards you is a love that springs from one entity to an other, certainly this love (your Guru’s love towards you) is to be taken as a divided love. Therefore, it is a lesser one than your love towards Self.
“…One who has such ‘Love for not another’ drowns in Thee, the Self the form of Bliss.”
–‘Sri Arunachala Pancharatnam’ Verse 5
If we scrutinize deeper, we will find that even the love which the individual had towards himself all this time when he was taking the body and mind as himself, even that very love becomes so trivial that it cannot stand comparison with the love which now flows towards his Guru.
Therefore, the disciple is now ready to be indifferent towards his own mind and body (which he was taking all this time as his Self) and even to sacrifice them for the sake of his Guru. Guru is really his Self.
“When the mind remains permanently absorbed in its source whence it had its rising – it is Karma, Bhakti; it is Yoga and Jnana also.”
155
The Guru Bhakti in the IVth standard is like the chastity of the wife towards her husband.
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 disciplehood 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 Guruship.
Thus should you know”
If one has ‘Bhakti one cannot but be as the Self.
So Bhakti and Jnana are not two but the Self, like the two faces of the same coin.
“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.”
That Path of Knowledge, i.e., the enquiry ‘Who am I?’ which results in the dawning of Self-Knowledge is explained as ‘The Path of Sri Ramana’ (Part One).
Now, as the love in its perfectly refined state shines as Self alone, the method of purifying the love up to Self-Love (Swatma Bhakti) is explained as ‘The Path of Sri Ramana’ (Part Two).
Unless they come to us completely disgusted with their practices and ask for a better truth, we should not interfere and disturb the course of others. Let us encourage every one of them in their own way. “One who knows the Truth should not create confusion in the minds of ignorants who are attached to karmas…” –‘Bhagavad Gita’- Chapter III – Verse 26
......................... chp 2 bhakti ends.......................
What does it mean when we say that we are perfectly free? It means that we have the Power (Shakti) to do every thing as we Will (Ichcha).
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).
dwitiya
He who once saw not another, now sees others and is either afraid of them or attracted towards them
... 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.”
Thus the Guru places in front of the disciple the path of Self-enquiry and the path of Self-surrender – the path of Knowledge and the path of Love (Jnana Marga and Bhakti Marga).
From that time onwards the devotee, who takes to either Self-enquiry or Self-surrender, is able to understand that whatever happens in his life is only favourable to lessen the activities of his mind and make him turn Self-ward.
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.
imp
Only this kind of Self-effort is called the effort of destroying karmas.
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.
..Therefore, let no one ‘depend upon Prarabdha for Liberation. Liberation is in no way connected with Prarabdha.
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.
.... let us turn Self-ward with great courage and attain Liberation through the tendency ‘Beingness-in-nature’.
‘Being’ alone is the True Knowledge and not ‘knowing’.
..........
32. Whoever meditates, even for one Muhurta (48 minutes) through the cognition of one’s own real form, upon Him who is dancing as the all-witness, is released from all bondage.
41. A man is said to attain Paroksha (indirect) wisdom when he knows (theoretically) that there is Brahman; but he is said to attain Sakshatkara (direct cognition) when he knows (or realises) that he is himself Brahman.
To that great man who has great devotion to God as well as similar great devotion to his teacher, all this would be understood automatically.
Similar to the fact that the fire inside the wood cannot be brought out without churning it by another wood, without practice, the lamp of wisdom can not be lit.
By directly perceiving one's nature ..true dispassion arises.
not by austerities, pilgrimages
375
one who doesn't have self control uses flowers
futile
Adoring Self as external form futile
537
company of wise
then one should water the seed of samadhi or medn by means of hearing, reflecting on and contemplating the scriptures, which brings about full Inner Wisdom and Fullness of Wisdom Nectar
nourish the precious seed of medn, samadhi by tapa etc.
538
After sometime the tree known as mdn or samdhi starts yielding it's fruit,
Which is the revelation of the supreme Self
539-imp
Being established in this extraordinary state it (the mind deer) does not entertain any worry or anxiety concening wife, children etc.
It beholds with an enlightened vision which is alone the Reality in which alone is the Infinite.
With it's vision fully concentrated, it ascends the tree of Samadhi
It engages itself in the necessary activities as if it had just been awakened for doing just that work, after which it reurns to the state of medn
But naturally it seeks to be in the state of samdhi all the time.
It is totally free from egosense, though , because it's also breathing like the others, it seems
to be alive in the ego-sense
....
it draws closer and closer to the state of moksha
lastly it abandons even buddhi or intellect and enters into uncondnd C
This is known as attainment of the highest in which one abandons the notions of the existence of the objects of one's own self.
726
when the truth concerning this tree of sansara is clearly understood, the realsn arises that I am the 3 worlds and there is libn.
When the wrong notion is dispelled and the truth realized
then that realisation so thoroughly saturates one,
that on thinks of it, speaks of it, rejoices in it
and teaches it to others.
such people are called ivanmuktas or videha muktas
64
Thinking of that alone
speaking of that
conversing of that
utter dedication to That alone. This is called abhyasaa or practise by the wise.
when thoughts like 'this is the world', 'this is mine' do not arise at all....= abyasa
When this ignorance or mental conditioning is mastered by becoming aware of its unreality, mind ceasese to be
water dried up river
As long as there does not arise a natural yearning for self knowledge, so long this igorance or mental conditioning throws up an endless stream of world appearnace
M liberated with Absolutr conviction..All is absolute bramha
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
208
Thi 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 ill 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)
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 real..unfit to be instructed
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
the essence of the instruction ‘That Thou Art’ uttered unceasingly
533. The bliss of the sphurana of the Supreme Self cannot be obtained by intellectual arguments, but
only by the knowledge which shines in the heart as the form of the Divine Lord who lends light to the mind.
only by the knowledge which shines in the heart as the form of the Divine Lord who lends light to the mind.
When the firm true knowledge is obtained by learning how to withdraw the mind from the five senses, which cause the madness [of desire, fear, and so on], the differences will cease to exist.
The rising of thought (the rising of the first thought, ‘I am so-and-so’) itself is birth,
and the forgetfulness of Self itself is death.
When the mind, freed from its impure state of thinking and forgetting, stands ever holding on to Self, that is called the destruction of the mind [mano-nasa], which itself is liberation.
.........it [the reality] cannot be cognised merely by the skill of the mind of the jiva.
So subtle is the reality.
So subtle is the reality.
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.
685. If the inner instruments of knowledge [the four antahkaranas, namely mind, intellect, chittam and ego] and the outer instruments of knowledge [the five bahihkaranas, namely the eyes, ears, nose, tongue and skin] have been brought under control day and night [i.e. always], the supreme Reality which shines in the inexpressible state of turiya will dawn.
706. For those who cannot dive deep within through silence, the keenest knowledge, seeking “What is the source from which the ‘I’ rises?”, it is better to scrutinize while mentally doing japa wherefrom the supreme Word [para-vak] comes.
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
..
842 dec 2019 notes
895. Great Sages say that the state of equilibrium which is devoid of ‘I’ [the ego, ‘I am this or that’] is mouna samadhi, the summit of knowledge [jnananta].
Until that mouna-samadhi, ‘I am that [I am]’, is reached, as your aim seek the annihilation of the ego.
908. When scrutinized, among all the many qualities necessary for those who wish to attain the imperishable Liberation,
it is the attitude of a great liking to be in permanent solitude
that must be well established in their mind
958. Until the state of sleep in waking [i.e. the state of wakeful sleep or jagrat-sushupti] is attained, Self enquiry should not be given up.
958. Until the state of sleep in waking [i.e. the state of wakeful sleep or jagrat-sushupti] is attained, Self enquiry should not be given up.
The nature of those who have united with the reality,
like a honey-bee which has drunk honey,
is so great that it cannot be known by others.
This is so because they do not know otherness.
Only those who have united can know the nature of those who have united; those who have not united cannot know it.
“That [state] in which one does not see what-is-other [anya], does not hear what-is-other and does not know what-is-other, is the Infinite [bhuma],
whereas that [state] in which one sees what-is-other, hears what-is-other and knows what-is-other, is finite [alpa].
That which is infinite [bhuma], alone is immortal [eternal and hence real], whereas that which is finite [alpa] is mortal [transitory and hence unreal] ... ”.
1018. Those who are deluded, thinking ‘That which is known through the five senses is real,’ and who set aside as unreal their own state [of Self],
which is the space of consciousness on which all the many vast and crowded worlds appear [like pictures on a cinema-screen],
cannot attain the supreme benefit [of Self-knowledge].
That lustrous supreme treasure, which is difficult to attain, is the wealth which is [available] only to those who have the love to destroy [all] thought
Ramana...nondual dnyana = bhuma
what is ego?
ego, whose nature is pramada (inattentiveness to Self) and whose so-called ‘greatness’ lies only in knowing finite objects.
.........................The worship of God in name and form can only purify the mind and thereby lead one indirectly to the path of Self-enquiry
Jiva Mischief = Nama, roopa, objects
1096. No tapas is needed for those who abide [firmly in Self] devoid of the jiva-mischief of catching the world of delusive [names and] forms by the attention which springs upon the petty sense-objects [on account of] believing the world which is seen through the five senses to be real.
1132. Low creatures such as four-legged animals and birds [always] live with agitated [or wandering] minds.
[But] the enlightened one [the Jnani], whose mind lives devoid of any thought [as mere existence-consciousness ‘I am’], [alone] is the one who [really] lives.
......in which one remains without ‘I’ [the ego], alone is mauna-tapas.
1214. If by diving deep one reaches the bottom of the heart, the sense of baseness [the feeling ‘I am a petty jiva’] will leave and perish,
1239. O you [highly mature aspirants] who have intense madness for [the experience of] the greatness of non-duality [advaita]!
[The experience of] non-duality is only for those who abide in the state of reality, having attained perfect peace of mind
[which results from the complete subsidence of all the thoughts which rise in the mind].
Say, what is the benefit for backward people who do not seek direct abidance in reality.
..................
2432 Go the Intense Way and Behold Lord's Feet Even Today
..................
You remain intent upon that state of the empire of truth which can only be non-projection and which gives all success
Nowhere is the mind seen to be without fickleness – it is the nature of mind, just as heat is that of fire. This power of pulsation existing as mind – know this to be the power which is the ostentatious world.
The mind without wavering is said to be Amrita.
The same is said to be liberation in the Shastraic doctrine.
..................
imp
Maharshi:
Well, briefly put, the means to attain Self-realization are these:
First, the mind should be withdrawn from its objects; the objective vision of the world must cease.
Secondly, the mind's internal operations also must be put an end to.
Thirdly, the mind must thereby be rendered characterless (nirupadhika) and must continue characterless firmly;
and lastly, it must rest in pure vichara, contemplation or realization of its nature, i.e. itself.
This is the means for pratyagdrishti or darsana, also termed antarmukham, the inward vision or inquiry.
First, the mind should be withdrawn from its objects; the objective vision of the world must cease.
Secondly, the mind's internal operations also must be put an end to.
Thirdly, the mind must thereby be rendered characterless (nirupadhika) and must continue characterless firmly;
and lastly, it must rest in pure vichara, contemplation or realization of its nature, i.e. itself.
This is the means for pratyagdrishti or darsana, also termed antarmukham, the inward vision or inquiry.
....
in Sanskrit called in descending order with the most ripe on top: Ugghatitannu, Vipancitannu, Neyya, and Padaparama.
Ugghatitannu: an individual who encounters a Buddha in person and who is capable of attaining the Noble Path and Noble Truth through the mere hearing of a short discourse.
Vipancitannu: an individual who can attain the Paths and the Fruition states only when a discourse is expounded to him at some considerable length.
Neyya: an individual who does not have the capability of attaining the Paths and the Fruition states through the hearing of either a short or a long discourse but who must make a study of the teachings and practise the provisions contained therein for days, months or years in order that he may attain the Paths and the Fruition states.
Padaparama: one whose highest attainment is the text. An individual who, though he encounters the Buddha-teaching or Buddha-doctrine (Buddha Sasana) and puts forth the utmost possible effort in both the study and practice of the Dhamma, cannot attain the Paths and the Fruition states within this lifetime. All that he can do is accumulate habits and potential. Such a person cannot obtain release from Samsara.
206
As thoughts subside more and more, one-pointedness is gained, and for the mind which has thereby gained strength, Self-enquiry (atma-vichara) will easily be attained*
..........
Although tendencies towards sense-objects (vishaya-- vasanas), which have been recurring down the ages, rise in countless numbers like the waves of the ocean, they will all perish as Self-attention (swarupa-dhyana) becomes more and more intense.
Without giving room even to the doubting thought, ‘Is it possible to destroy all these tendencies (vasanas) and to remain as Self alone ?’, one should persistently cling fast to Self-attention,
Maharshi: Mere scriptural learning is insufficient.
Certainly, practice of meditation and concentration is needed for realization.
But what does that term upasana (practice) imply?
It means that the aspirant is still conscious of his separate individuality and fancies himself to be making efforts to attain something — some Jnana, not yet known to be himself.
Certainly, practice of meditation and concentration is needed for realization.
But what does that term upasana (practice) imply?
It means that the aspirant is still conscious of his separate individuality and fancies himself to be making efforts to attain something — some Jnana, not yet known to be himself.
He ultimately arrives at the truth, the realization that all the time (including the time of practice) he has been (as he is and will be) himself the Self — beyond the concept of time. Though it is that state of realization (Sahaja Sthithi), or natural state of the Self that has been throughout all the time of practice (as nothing else exist), he calls it "upasana" or practice of meditation,
because his realization is not yet perfected; he, the thinker, or the subject, fancies he is going through a process of thinking or meditation upon an object, viz. Ishwara.
When perfected, his state is termed Jnana,
or Sahaja Sthithi, or the Atman, or Swabhava Samsthithi, or Sthitha Prajnatvam.
It may be described further as the state when vishaya dnyana, ie. knowledge of the objective world, the non self has been entirely effaced....and nothing remains , but a blaze of cosciousness of the Self as the Self
because his realization is not yet perfected; he, the thinker, or the subject, fancies he is going through a process of thinking or meditation upon an object, viz. Ishwara.
When perfected, his state is termed Jnana,
or Sahaja Sthithi, or the Atman, or Swabhava Samsthithi, or Sthitha Prajnatvam.
It may be described further as the state when vishaya dnyana, ie. knowledge of the objective world, the non self has been entirely effaced....and nothing remains , but a blaze of cosciousness of the Self as the Self
Loss of surrendership....= the right kind of action
GVk (around 475)
...................................................... Not attending to what-is-other
(anya, that is, to any second or third person object)
is non attachment (vairagya)
or desirelessness (nirasa);
not leaving Self is knowledge (jnana).
GVk (around 475)
...................................................... Not attending to what-is-other
(anya, that is, to any second or third person object)
is non attachment (vairagya)
or desirelessness (nirasa);
not leaving Self is knowledge (jnana).
In truth, these two (desirelessness and knowledge) are one and the same. Just as a pearl-diver, tying a stone to his waist, dives into the sea and takes the pearl lying at the bottom, so everyone, diving deep within himself with non-attachment (vairagya), can attain the pearl of Self.
If one resorts uninterruptedly to Self-remembrance (swarupa-smaranai, that is, remembrance of or attention to the mere feeling ‘I’) until one attains Self, that alone will be sufficient.
Remaining firmly in Self-abidance (atma-nishtha), without giving even the least room to the rising of any thought other than the thought of Self (atma-chintanai)*, is surrendering oneself to God
If one resorts uninterruptedly to Self-remembrance (swarupa-smaranai, that is, remembrance of or attention to the mere feeling ‘I’) until one attains Self, that alone will be sufficient.
Remaining firmly in Self-abidance (atma-nishtha), without giving even the least room to the rising of any thought other than the thought of Self (atma-chintanai)*, is surrendering oneself to God
The intellectual viveki knows and reasons mediately (paroksha).
The intuitive Jnani feels the truth,
the Real, directly and immediately (aparoksha). The Jnani is not like the intellectual viveki. He regards the Jagat (Visvam), i.e., the phenomenal universe, as unreal, or as in no way different from himself, the Self.
.......
The mind that attends to the true import of the word ‘I’ through jnana japa dies in Self,
losing its individuality.
The mind that embraces the name of God, who is pure consciousness (chit), with melting love (through bhakti japa) transforms itself into the unbroken form of bliss (ananda);
it cannot remain as a separate entity.
In order to qualify as an aspirant, one must have the absolute conviction that happiness, the sole aim of all living beings, can be obtained not from external objects but only from one’s own inmost Self.
When one has this qualification, an intense yearning will arise in one’s heart to try to attend to and know Self.
When one has this qualification, an intense yearning will arise in one’s heart to try to attend to and know Self.
.........................
Indeed’, for a true aspirant the desire and effort to know Self will become the most important part of his life, and all other things will be regarded as being only of secondary importance.
When such an intense yearning arises in one, success is assured, for ‘where there is a will there is a way’.
When such an intense yearning arises in one, success is assured, for ‘where there is a will there is a way’.
Moreover, since prarabdha determines only the outward activities of the body and mind, it can in no way obstruct the inward desire and yearning for Self-knowledge.
If one has an intense yearning for Self-knowledge, the Guru’s Grace will certainly help one in all ways, both from within and without, to enable one to attend to Self.
If one has an intense yearning for Self-knowledge, the Guru’s Grace will certainly help one in all ways, both from within and without, to enable one to attend to Self.
So imp-
At first one may not be able to maintain unbroken Self-attention even for a few minutes.
Due to long habit, it is only natural that the mind will start to think of some second or third person objects.
Each time the attention thus turns outwards, the aspirant again tries to turn it back towards the first person.
This process of slackening of Self-attention and then trying to regain it, will repeat itself again and again.
If the aspirant’s mind is weak due to deficiency in the love to know Self, the slackening of Self-attention will happen frequently,
in which case a struggle will ensue and the mind will soon become tired.
Instead of thus repeatedly struggling to regain Self-attention, one should relax the mind for a while as soon as the initial attempt to fix the attention on the first person becomes un-steady, and then again make a fresh attempt. If one thus makes intermittent attempts, each attempt will be found to have a fresh force and a more precise clarity of attention.
Due to long habit, it is only natural that the mind will start to think of some second or third person objects.
Each time the attention thus turns outwards, the aspirant again tries to turn it back towards the first person.
This process of slackening of Self-attention and then trying to regain it, will repeat itself again and again.
If the aspirant’s mind is weak due to deficiency in the love to know Self, the slackening of Self-attention will happen frequently,
in which case a struggle will ensue and the mind will soon become tired.
Instead of thus repeatedly struggling to regain Self-attention, one should relax the mind for a while as soon as the initial attempt to fix the attention on the first person becomes un-steady, and then again make a fresh attempt. If one thus makes intermittent attempts, each attempt will be found to have a fresh force and a more precise clarity of attention.
................Therefore, what is important is not so much the length of time one spends trying to attend to Self, but the earnestness and intensity with which one makes each fresh attempt.
So imp...
228
During the time of practice (sadhana) our attention, which is now focused on second and third person objects, has to turn back 180 degrees, so to speak to focus itself on the first person. In the beginning, however, one’s attention may be able to turn only 5, 10 or 15 degrees. This is because one’s turning is resisted by a powerful spring – the spring of one’s tendencies (vasanas) or subtle desires towards worldly objects. Every time one tries to turn towards the first person, this spring of one’s worldly tendencies will tend to pull one’s mind back again towards second and third persons.
Therefore the number of degrees one is able to turn will depend upon the firmness of one’s desirelessness (vairagya) towards worldly objects and upon the strength of one’s longing (bhakti) to know Self.
Such vairagya and bhakti will be increased in one by regularly practising Self-attention,
by earnestly praying to Sri Bhagavan and by constantly associating with such persons or books as will repeatedly remind one,
228
During the time of practice (sadhana) our attention, which is now focused on second and third person objects, has to turn back 180 degrees, so to speak to focus itself on the first person. In the beginning, however, one’s attention may be able to turn only 5, 10 or 15 degrees. This is because one’s turning is resisted by a powerful spring – the spring of one’s tendencies (vasanas) or subtle desires towards worldly objects. Every time one tries to turn towards the first person, this spring of one’s worldly tendencies will tend to pull one’s mind back again towards second and third persons.
Therefore the number of degrees one is able to turn will depend upon the firmness of one’s desirelessness (vairagya) towards worldly objects and upon the strength of one’s longing (bhakti) to know Self.
Such vairagya and bhakti will be increased in one by regularly practising Self-attention,
by earnestly praying to Sri Bhagavan and by constantly associating with such persons or books as will repeatedly remind one,
And therefore it is plain, one cannot become a yogi ‘ until one is able to regulate the connection and the disconnection of the mind and the senses.
As it is the prana that carries on the processes of connection and disconnection irrespective of one’s will, one shall be able to withdraw the mind from the senses, on one’s I developing the control of prana by the practice of pranayama.
As one’s desirelessness and longing to know Self thus increase by prayer to the Guru, by study (sravana) of and reflection (manana) upon His teachings, and by practice (nididhyasana) of Self-attention, one’s ability to turn one’s attention towards the first person will also increase, until one will be able to turn it 90, 120 or even 150 degrees at each fresh attempt.
When one’s ability to turn one’s attention Self wards thus increases, one will be able to experience a tenuous current of Self-awareness even while engaged in activity; that is, one will be able to experience an awareness of one’s being which will not be disturbed by whatever one’s mind, speech or body may be doing, in other words, one will be able to remember the feeling ‘I am’ which always underlies all one’s activities.
just after 228
However, this tenuous current of Self-awareness should not be taken to be the state of unceasing Self-attention,. because one will experience it only when one feels inclined to do so.
However, this tenuous current of Self-awareness should not be taken to be the state of unceasing Self-attention,. because one will experience it only when one feels inclined to do so.
How then can one experience the state of unceasing Self-attention, the state of unswerving Self-abidance? The Guru’s Grace will more and more help those aspirants who thus repeatedly practice Self-attention with great love (bhaktl) to know Self.
When a glowing fire and a blowing wind join together, they play wonders. Likewise, when the glowing fire of love for Self-knowledge and the blowing wind of the Guru’s Grace join together, a great wonder takes place. During one of his fresh attempts, the aspirant will be able to turn his attention a complete 180 degrees towards Self (that is, he will be able to achieve a perfect clarity of Self-awareness, completely uncontaminated by even the least awareness of any second or third person), whereupon he will feel a great change taking place spontaneously and without his effort.
His power of attention, which he had previously tried so many times to turn towards Self and which had always slipped back towards second and third persons, will now be caught under the grip of a powerful clutch which will not allow it to turn again towards any second or third person.
This clutch is the clutch of Grace. Though Grace has always been helping and guiding one, it is only when one is thus caught by its clutch that one becomes totally a prey to it.
If one once turns one’s attention a full 180 degrees towards Self, one is sure to be caught by this clutch of Grace, which will then take one as its own and will forever protect one from again turning towards second and third person objects.
This state in which the mind is thus caught by the clutch of Grace and is thereby drowned forever in its source,
is known as the experience of true knowledge (jnananubhutl),
Self-realization (atmasakshatkaram),
liberation (moksha)
and so on.
This alone can be called the state of unceasing Self-attention.
Therefore, unceasing Self-attention is possible only in the state of Self-realization and not in the state of practice (sadhana).
What one has to do during the period of sadhana is to cultivate ever-increasing love to attain Self-knowledge and to make intermittent but repeated attempts to turn one’s attention a full 180 degrees towards Self.
If one once succeeds in doing this, then unceasing Self-attention will be found to be natural and effortless.
This state in which the mind is thus caught by the clutch of Grace and is thereby drowned forever in its source,
is known as the experience of true knowledge (jnananubhutl),
Self-realization (atmasakshatkaram),
liberation (moksha)
and so on.
This alone can be called the state of unceasing Self-attention.
Therefore, unceasing Self-attention is possible only in the state of Self-realization and not in the state of practice (sadhana).
What one has to do during the period of sadhana is to cultivate ever-increasing love to attain Self-knowledge and to make intermittent but repeated attempts to turn one’s attention a full 180 degrees towards Self.
If one once succeeds in doing this, then unceasing Self-attention will be found to be natural and effortless.
...............part 1 ends.................
sadhanai saram
52. If you do not have the power to abide in Self, the reality, remain with love in the constant company of Sadhus who have known the reality.
If you do not have even the good fortune to be in their company, have contact at least with the teachings of such Sadhus by constantly studying those books that contain the words (works) they have spoken. Studying such books is also sat-sanga (conscious association).
53. What are those books, the study of which is to be considered as sat-sanga? They are only those books that will clearly impress upon you,
52. If you do not have the power to abide in Self, the reality, remain with love in the constant company of Sadhus who have known the reality.
If you do not have even the good fortune to be in their company, have contact at least with the teachings of such Sadhus by constantly studying those books that contain the words (works) they have spoken. Studying such books is also sat-sanga (conscious association).
53. What are those books, the study of which is to be considered as sat-sanga? They are only those books that will clearly impress upon you,
“Self alone is the reality, so always abide in Self.”
“In order to abide in Self, practice only Self-inquiry and do not follow any other path.”
“Practice Self-inquiry now, itself; turn and dive within.”
54. If, in the name of conscious association (satsanga), you gather together all kinds of people, said “holy gathering” will consist only of a crowd of people who are skilled in oratory, or who have studied innumerable books, or who have mastered the sixty four mundane arts (apara-vidyas); all of which are unreal products of the mind’s power of imagination.
Reject all such gatherings, knowing that they are not at all true conscious company (sat-sanga).
55. Rather than associating with such people, thinking their company to be sat-sanga, it is better for you to remain alone without associating with anyone; because such solitude or non-association will help you at least gradually to gain more and more detachment.
72. Thinking once of the name of God with a steady one-pointed mind is more valuable than doing a thousand, thousand (or crores) of repetitions (japa) with a wandering mind.
But calling intently upon God even once, with a mind surging with love for Him, is far superior even to doing a million (crore) of japa with a one-pointed mind.
But calling intently upon God even once, with a mind surging with love for Him, is far superior even to doing a million (crore) of japa with a one-pointed mind.
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;
Would it be possible to abide thus in Self if one did not have love for Self?
Love for Self-alone is bhakti;
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.
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
111...You will not take birth again only if you awaken into the true state of Self-knowledge.
Awaken thus.
115. Even before the experience of the current destiny (prarabdha karma) which caused the appearance of a dream has come to an end, if the mind is struck by intense fear, joy or suffering,
its power of attention will be driven Self wards and return to the heart, whereupon waking will result.
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 Self wards and merge in the heart;
it will turn Self wards and merge in the heart;
whereupon the true awakening of Self-knowledge will result.
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).
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).
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.
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). (Pari - Pakkva)
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.
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.
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). (Pari - Pakkva)
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.
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.
very imp 223
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.
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.
227. When the mind, our power of attention, having little by little gained the strength to turn Self-wards,
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”.
The intellect of a mature spiritual aspirant will decide that Self-alone is the greatest and most worthy thing, and hence he will have real love for Self.
......................... sadhanai saram ends.........................
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”.
The intellect of a mature spiritual aspirant will decide that Self-alone is the greatest and most worthy thing, and hence he will have real love for Self.
......................... sadhanai saram ends.........................
Tulsidas
The thirst to engage in meditation and austerities overwhelms me.
I want to remain absorbed in the bliss of the Atman.
He who neglects spiritual practices is equal to a corpse.
I want to remain absorbed in the bliss of the Atman.
He who neglects spiritual practices is equal to a corpse.
Human life is as evanescent as a bubble on the water.
I do not want to fritter away this life like an ignorant man.
Tapas is the bridge to cross the ocean of worldliness.
It is indeed tough to live a life of mind control,
which alone helps one to traverse the dark passage of bondage
and attain one’s true nature
“It is not the nature of the mind to incline towards rare bliss, but rather to wallow in the common pleasures.
Unless one courts the company of saints who are inseparable from Truth, the state of effortless abidance in the Self is unattainable.
I do not want to fritter away this life like an ignorant man.
Tapas is the bridge to cross the ocean of worldliness.
It is indeed tough to live a life of mind control,
which alone helps one to traverse the dark passage of bondage
and attain one’s true nature
“It is not the nature of the mind to incline towards rare bliss, but rather to wallow in the common pleasures.
Unless one courts the company of saints who are inseparable from Truth, the state of effortless abidance in the Self is unattainable.
When people slog even to gain the trifles of worldly and heavenly pleasures, to what lengths of self-denial and effort should one resort in order to attain the exalted state?
Rare indeed is a person in all the three worlds who is freed from worldly tangles and who experiences the magnificent glory of spiritual illumination.
Rare indeed is a person in all the three worlds who is freed from worldly tangles and who experiences the magnificent glory of spiritual illumination.
Imp point to ponder:
“On our own conviction, that sense-indulgence will impede our spiritual evolution and hurtle us towards hell, we should embrace a sadhu’s life.
When we try to resist the temptation of even one sense we fail miserably. While so, how can we resist the onslaught of the deceitful mind, which plays havoc with all senses, madly dancing to the music of external stimuli? We can hardly hope to realize God, given these imponderables. Even loss of honour and ridicule of society do not spur a man to keep his sensory life in check. How, then, will he purify the treacherous mind and devote his life to the Lord?
.................
path of ramana -2
........................That is why Sri Bhagavan always put the main emphasis of His teaching upon the path of Self Enquiry, which is a short-cut means that bypasses the need for all other kinds of spiritual practice.
Having come to this point, in verse 9 Sri Bhagavan declares that
to abide in one’s own true state of mere being,
which is attained by the strength of such ananyabhava
or Self-attention and which transcends meditation,
is the truth of supreme devotion or para-bhakti.
Rather than anya-bhava, ananya-bhava [done with the conviction] ‘He is I’ is indeed the best among all [the various kinds of meditation]. Thus in this verse Sri Bhagavan reveals how all the practices of karma yoga and bhakti yoga mentioned in the previous four verses must finally merge in the practice of Self-attention or Self- Enquiry,
and in the next verse He reveals that
by the strength of such Self-attention one will attain the state of Self-abidance,
which is the truth of supreme devotion
and in the next verse He reveals that
by the strength of such Self-attention one will attain the state of Self-abidance,
which is the truth of supreme devotion
other practises ........self attention....self abidance.
By the strength of meditation [that is, by the strength of such ananya-bhava or Self-attention],
abiding in the state of being,
which transcends meditation,
alone is the truth of supreme devotion [para-bhakti-tattva].
By the strength of meditation [that is, by the strength of such ananya-bhava or Self-attention],
abiding in the state of being,
which transcends meditation,
alone is the truth of supreme devotion [para-bhakti-tattva].
51/210
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.
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.
34/210
...After an ‘I’ rises, everything rises... - Ulladu Narpadu verse 23
...After an ‘I’ rises, everything rises... - Ulladu Narpadu verse 23
If the ego comes into existence, everything will come into existence. If the ego does not exist, everything will not exist. The ego itself is everything.
- Ulladu Narpadu verse 26
If the thought ‘I’ does not exist, no other things will exist....
– Sri Arunachala Ashtakam verse 7
39/210
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:
39/210
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.
Other than you, nothing has ever existed.
There never was any such thing as creation, sustenance or destruction. You alone exist”.
That is, while teaching the truth of ajata, the Vedas do not at all accept the existence of the world even as a false appearance.
That is, while teaching the truth of ajata, the Vedas do not at all accept the existence of the world even as a false appearance.
The reason why they finally have to deny the existence of the world so entirely is that the world could exist as a false appearance only if there were a mind to see it,
and in actual truth there is no such thing as mind at all.
When one scrutinizes the form of the mind without forgetfulness, (it will be found that) there is no such thing as mind...
– Upadesa Undiyar verse 17.
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).
............... Upadesha Undiyar....27 pgs ...............
As revealed by Sri Bhagavan in verse 30 of Upadesa Undiyar,
............... Upadesha Undiyar....27 pgs ...............
As revealed by Sri Bhagavan in verse 30 of Upadesa Undiyar,
real tapas is nothing but the complete subsidence of the ego or sense of separate individuality,
whose form is the feeling ‘I am the body’,
which gives rise to the sense of doership,
the feeling ‘I am performing karma’.
................
Knowing how gross and unrefined the minds of the ascetics had become due to their longstanding attachment to karma, Lord Siva knew that it would not be possible to bring them immediately to the path of Self-enquiry, which alone is the direct path to liberation.
................
Knowing how gross and unrefined the minds of the ascetics had become due to their longstanding attachment to karma, Lord Siva knew that it would not be possible to bring them immediately to the path of Self-enquiry, which alone is the direct path to liberation.
Therefore He had to guide them towards the path of Self-enquiry in a gradual and roundabout way. That is why in the first fifteen verses of Upadesa Undiyar it was necessary for Sri Bhagavan to summarize the paths of nishkamya karma, bhakti and yoga, which Lord Siva first had to teach to the ascetics in order to elevate their minds gradually to the level of maturity in which they could understand that liberation can ultimately be attained only through the path of Self-enquiry.
Only after summarizing those paths could Sri Bhagavan begin in verse 16 to summarize His own path of Self-enquiry, which is the true path of jnana.
............
He (shiva) had to lead them gradually from the grosser methods of spiritual practice such as puja, japa, dhyana and pranayama towards the most refined method of practice, namely Self-enquiry or Self-attention.
Though Sri Bhagavan no doubt accepted the validity of such spiritual practices as indirect and roundabout means, which if practiced with devotion and without the desire for attaining any selfish end, would gradually purify the mind and would thereby sooner or later lead an aspirant to the direct path of self-enquiry (as indicated by Sri Bhagavan in verse 3 of Upadesa Undiyar), the main purpose of His assuming a human form in our present age was not merely to give an approval to those ancient indirect practices.
............
He (shiva) had to lead them gradually from the grosser methods of spiritual practice such as puja, japa, dhyana and pranayama towards the most refined method of practice, namely Self-enquiry or Self-attention.
Though Sri Bhagavan no doubt accepted the validity of such spiritual practices as indirect and roundabout means, which if practiced with devotion and without the desire for attaining any selfish end, would gradually purify the mind and would thereby sooner or later lead an aspirant to the direct path of self-enquiry (as indicated by Sri Bhagavan in verse 3 of Upadesa Undiyar), the main purpose of His assuming a human form in our present age was not merely to give an approval to those ancient indirect practices.
The main purpose of His life was to teach to the world the correct method of practising the simple and direct path of Self-enquiry, which is not only the only path which can ultimately lead one to the goal of Self-knowledge, but which is also the spiritual path which is most suited to the rational and scientific temperament of modern man.
That is why Sri Bhagavan always put the main emphasis of His teaching upon the path of Self enquiry, which is a short-cut means that bypasses the need for all other kinds of spiritual practice.
Having come to this point, in verse 9 Sri Bhagavan declares that to abide in one’s own true state of mere being,
Having come to this point, in verse 9 Sri Bhagavan declares that to abide in one’s own true state of mere being,
which is attained by the strength of such ananyabhava or Self-attention and which transcends meditation, is the truth of supreme devotion or para-bhakti.
Rather than anya-bhava,
ananya-bhava [done with the conviction] ‘He is I’ is indeed the best among all [the various kinds of meditation].
Thus in this verse Sri Bhagavan reveals how all the practices of karma yoga and bhakti yoga mentioned in the previous four verses must finally merge in the practice of Self-attention or Self enquiry,
Thus in this verse Sri Bhagavan reveals how all the practices of karma yoga and bhakti yoga mentioned in the previous four verses must finally merge in the practice of Self-attention or Self enquiry,
and in the next verse He reveals that by the strength of such Self-attention one will attain the state of Self-abidance, which is the truth of supreme devotion
other practises ........self attention....self abidance.
By the strength of meditation [that is, by the strength of such ananya-bhava or Self-attention], abiding in the state of being, which transcends meditation, alone is the truth of supreme devotion [para-bhakti-tattva].
Tattava Darshanam
‘The mind, which is withdrawn from what-is-seen (drisya), seeing its own nature of consciousness, is the seeing of the reality (tattva-darsanam)’.
repeated:
When one scrutinizes the form of the mind without forgetfulness [that is, without pramada or slackness of attention], [it will be found that] there is no such thing as mind; this is the direct path for all.
dnyana Vichara
When one scrutinizes within thus, ‘What is the rising-place of ‘I’?’, the ‘I’ will die. This is Self enquiry [jnana-vichara].
No upadhis = God
Knowing oneself having given up [one’s own] adjuncts [upadhis], is itself knowing God, because He shines as oneself [as one’s own reality, ‘I am’].
Tanmaya nishtha
Being Self is itself knowing Self, because Self is that which is not two. This is abidance as the reality (tanmaya-nishta).
‘The soul [jiva] who attains here the supreme bliss which transcends bondage and liberation, is indeed divine [daivika]’
The best Tapa
‘What [is experienced] if one knows that which remains after ‘I’ has ceased to exist, that alone is excellent tapas’ – thus said Lord Ramana, who is Self.
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aparokshanubhuti 116:
aparokshanubhuti 116:
“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.
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
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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.
54
....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.
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).
64
...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.
65
“The world is real for those who have not realised the Self as well as for those who have realised.
For those who have not realised, the reality is of the measure (i.e, name and form) of the world:
For those who have realised, the reality shines as the nameless and formless substratum of the world.
Know that this is the only difference between these two”.
The Jnani’s Selfishness is verily the real and right kind of “Unselfishness” glorified by the people till now. On the other hand, if other’s welfare is decided with whatever amount of generosity coming through the satvic mood that may rise at times in the poor mind of the Jeeva, (no matter how marvelously brilliant his intellect is or how well versed he is in all the different branches of learning) whose knowledge is confined to the idea ‘I am the body’, it will end only in the ill-fare of the world!!
........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.
68
The true purpose of Yoga is only to remove this root-impurity.
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.
Just as a dirty cloth becomes purer and purer as it is beaten and squeezed more and more** so also every unselfish activity of his, serves the purpose of dealing a blow upon his ‘mine-ness’ and thereby makes his mind purer and purer.
Just as a dirty cloth becomes purer and purer as it is beaten and squeezed more and more** so also every unselfish activity of his, serves the purpose of dealing a blow upon his ‘mine-ness’ and thereby makes his mind purer and purer.
If we minutely scrutinise every injunction and prohibition such as fasting, charitable deeds and other codes of conduct as enjoined by the Vedas, to be followed by people in their daily actions (Nitya-Karma anushtana), it will become clear that all these aim at making one to sacrifice at least a bit of ‘mine-ness’ and put a check on one’s craving for the worldly enjoyments.
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.
The Path is to attend to ‘I am’ and the Goal is to remain as ‘I am’!
72 chp 2 bhakti
“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.
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He who has not yet come to the School (the Vedas) where Bhakti is purified, is still a beast.
95
“Because the mind branches out into innumerable thoughts, the power of attention of each thought
becomes very weak. As thought subside more and more, the mind becomes one-pointed and thereby gains strength” ‘Who Am I?’ – Bhagavan Sri Ramana
The main point of Yoga is to collect the scattered thoughts into one and fix the mind on that one thought only.
In the Path of Love (Bhakti Marga) when such confidence in God: “God will look after everything in my life; why should I think and worry about it” increases, thousands of unnecessary thoughts will depart.
“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.
“Shouldst Thou forsake me, I will be miserable. So, do bless me that when I leave the body I do not lose hold of Thee”.
“Shouldst Thou forsake me, I will be miserable. So, do bless me that when I leave the body I do not lose hold of Thee”.
– ‘Arunachala Aksharamanamalai’ - Verse 96.
“When will the wave of thought in me cease so that I may reach Thee, the most minute as well as the most great?”
“When will the wave of thought in me cease so that I may reach Thee, the most minute as well as the most great?”
– ‘Arunachala Aksharamanamalai’ - Verse 57.
111
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.
...he has become God mad having no thoughts for wife, children, house or work, but he remains drowned in the meditation on his Beloved Krishna
141
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
“The dissolving of the ice - the ego sense ‘I am the body’ into the ocean – the Guru-Awareness – that is the same as the oneness of Self-Awareness, is the true worship of the Guru.”
“The dissolving of the ice - the ego sense ‘I am the body’ into the ocean – the Guru-Awareness – that is the same as the oneness of Self-Awareness, is the true worship of the Guru.”
– ‘Guru Vachaka Kovai’ - Verse 315
“After submitting oneself – the ego, as a prey to the Guru who is the source of the Silence of Perfection, experiencing what remains in the heart - Awareness, is receiving the consecrated food (prasad) from the Guru.” – ‘Guru Vachaka Kovai’ - Verse 302
“Only when you know your Self, no harm can befall you….” -‘Kaivalyam’ - Chapter I - Verse 13
“After submitting oneself – the ego, as a prey to the Guru who is the source of the Silence of Perfection, experiencing what remains in the heart - Awareness, is receiving the consecrated food (prasad) from the Guru.” – ‘Guru Vachaka Kovai’ - Verse 302
“Only when you know your Self, no harm can befall you….” -‘Kaivalyam’ - Chapter I - Verse 13
“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 farms 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
145
Guru is the Self.
Attaining the Self alone is to attain God or Guru.
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.
(one who sees seperateness, multiplicity...death to death...fear)_katha up
If you want to be free from fear (the state of fearlessness) be in the state of otherlessness, 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.
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.
.............’ (Ananya Bhakti) is one who has the Full Love (Sampoorna Bhakti).
The final state of refinement of the feeling of Love will be experienced as the unshakeable Self-abidance.
“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.
.............’ (Ananya Bhakti) is one who has the Full Love (Sampoorna Bhakti).
The final state of refinement of the feeling of Love will be experienced as the unshakeable Self-abidance.
A state of love less than that, is not at all either Supreme Love (Para Bhakti) or the Fullness of Love (Sampoorna Bhakti),
and this Love is Self and this Love is Shiva.
When love abides as itself, it is the full and perfect Love.
When the Love takes the form of movement, it is fragmented and becomes desire which springs upon other objects.
It is Love when it is in the form of unbroken Existence;
it is desire when it is in the form of movement or fragmentation.
As second and third person objects are fragments, your love towards them will be in the form of a mere desire – even towards such a loved one as your Guru.
But, when the Love abides in the unbroken being of the first person – the Self, It is full and perfect.
This state of Love of Self (Swatma Bhakti) is the final state of refinement of love and is called Supreme Love (Para Bhakti), Non-dual Love (Ananya Bhakti).
As second and third person objects are fragments, your love towards them will be in the form of a mere desire – even towards such a loved one as your Guru.
But, when the Love abides in the unbroken being of the first person – the Self, It is full and perfect.
This state of Love of Self (Swatma Bhakti) is the final state of refinement of love and is called Supreme Love (Para Bhakti), Non-dual Love (Ananya Bhakti).
“...Remaining in one’s own real Beingness is the very truth of Supreme Love”
–‘Upadesha Undiyar’ - Verse 9
So long as you think that your Guru’s Divine Love towards you is a love that springs from one entity to an other, certainly this love (your Guru’s love towards you) is to be taken as a divided love. Therefore, it is a lesser one than your love towards Self.
“…One who has such ‘Love for not another’ drowns in Thee, the Self the form of Bliss.”
–‘Sri Arunachala Pancharatnam’ Verse 5
If we scrutinize deeper, we will find that even the love which the individual had towards himself all this time when he was taking the body and mind as himself, even that very love becomes so trivial that it cannot stand comparison with the love which now flows towards his Guru.
Therefore, the disciple is now ready to be indifferent towards his own mind and body (which he was taking all this time as his Self) and even to sacrifice them for the sake of his Guru. Guru is really his Self.
“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
155
The Guru Bhakti in the IVth standard is like the chastity of the wife towards her husband.
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 disciplehood 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 Guruship.
Thus should you know”
–‘Guruvachaka Kovai’- Verse 269
If one has ‘Bhakti one cannot but be as the Self.
So Bhakti and Jnana are not two but the Self, like the two faces of the same coin.
“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’
That Path of Knowledge, i.e., the enquiry ‘Who am I?’ which results in the dawning of Self-Knowledge is explained as ‘The Path of Sri Ramana’ (Part One).
Now, as the love in its perfectly refined state shines as Self alone, the method of purifying the love up to Self-Love (Swatma Bhakti) is explained as ‘The Path of Sri Ramana’ (Part Two).
Unless they come to us completely disgusted with their practices and ask for a better truth, we should not interfere and disturb the course of others. Let us encourage every one of them in their own way. “One who knows the Truth should not create confusion in the minds of ignorants who are attached to karmas…” –‘Bhagavad Gita’- Chapter III – Verse 26
......................... chp 2 bhakti ends.......................
What does it mean when we say that we are perfectly free? It means that we have the Power (Shakti) to do every thing as we Will (Ichcha).
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).
dwitiya
He who once saw not another, now sees others and is either afraid of them or attracted towards them
... 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.”
Thus the Guru places in front of the disciple the path of Self-enquiry and the path of Self-surrender – the path of Knowledge and the path of Love (Jnana Marga and Bhakti Marga).
From that time onwards the devotee, who takes to either Self-enquiry or Self-surrender, is able to understand that whatever happens in his life is only favourable to lessen the activities of his mind and make him turn Self-ward.
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.
imp
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.
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!
...Therefore, let no one ‘depend upon Prarabdha for Liberation. Liberation is in no way connected with Prarabdha.
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!
...Therefore, let no one ‘depend upon Prarabdha for Liberation. Liberation is in no way connected with Prarabdha.
..Therefore, let no one ‘depend upon Prarabdha for Liberation. Liberation is in no way connected with Prarabdha.
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.
.... let us turn Self-ward with great courage and attain Liberation through the tendency ‘Beingness-in-nature’.
‘Being’ alone is the True Knowledge and not ‘knowing’.
Self-Knowledge is subjective and not objective. “Even such knowing the Self is nothing but Being the Self” says Shri Bhagavan in verse No. 26 of ‘Upadesha Undiyar’.
This ‘Being the Self’ is the Pure Awareness ‘I AM’.
...In the last two lines of this verse (verse 3) Shri Bhagavan gives His is own experience that the individuality does not exist when the Knowledge of the Supreme – Self, dawns
...In the last two lines of this verse (verse 3) Shri Bhagavan gives His is own experience that the individuality does not exist when the Knowledge of the Supreme – Self, dawns
..........
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