Sunday, 31 May 2020
Ramana -pdf files reference
Talks with Ramana (complete -includes part 1 and 2)
Talks 1 to talks 653
Total pdf pages 704
https://selfdefinition.org/ramana/Talks-with-Sri-Ramana-Maharshi--complete.pdf
The path of Ramana (part 1)
Total pdf pages 233
https://selfdefinition.org/ramana/The-Path-of-Sri-Ramana-Part-One--by-Sri-Sadhu-Om.pdf
The path of Ramana (part 2)
Total pdf pgs 210
https://www.happinessofbeing.com/The_Path_of_Sri_Ramana_Part_Two.pdf
Saturday, 30 May 2020
Uddalaka's Atma -Chintan/ Atma Vidya Vilas
61/125
uddalaka
Oh, my ignorant mind, of what avail are all your illusory lives ? Will the wise ever involve themselves in actions generating pains. Those who, not caring for the insatiable nectar of quiescence, long for material objects, resemble persons who give up beautiful garden with good fragrance in favour of a poisonous and hot oasis. Whether Brahma-loka or Patalaloka is reached by one, he will never be able to attain Nirvanic bliss without this supreme nectar of quiescence.
(2) Holding on to Reality with effort is savikalpa samadhi.
(3) Merging in Reality and remaining unaware of the world is nirvikalpa samadhi.
(4) Merging in Ignorance and remaining unaware of the world is sleep. (Head bends but not in samadhi).
(5) Remaining in the primal, pure natural state without effort is sahaja nirvikalpa samadhi.
D.: They say that Kundalini must be roused before Realisation and that its awakening makes the body feel hot. Is that so?
M.: The yogis call it Kundalini Sakti. It is the same as vritti 1 of the form of God (Bhagavatakara vritti) of the bhaktas and vritti of the form of Brahman (Brahmakara vritti) of the jnanis.
It must be preliminary to Realisation.
The sensation produced may be said to be hot
..............
Talk 392
Great explanation by Ramana about futility of dry polemics:
Later Sri Bhagavan continued: The intricate maze of philosophy of different schools is said to clarify matters and reveal the Truth. But in fact they create confusion where no confusion need exist
But in fact they create confusion where no confusion need exist. To understand anything there must be the Self. The Self is obvious. Why not remain as the Self? What need to explain the non-self?
...
Take the Vedanta for instance:
They say there are fifteen kinds of prana. The student is made to commit the names to memory and also their functions. The air goes up and is called prana; goes down and is called apana; operates the indriyas and is called something. Why all this? Why do you classify, give names and enumerate the functions, and so on? Is it not enough to know that one prana does the whole work?
The antahkarana thinks, desires, wills, reasons, etc., and each function is attributed to one name such as mind, intellect, etc. Has anyone seen the pranas or the antahkaranas? Have they any real existence? They are mere conceptions. When and where will such conceptions end?
Consider the following: A man sleeps. He says on waking that he slept. The question is asked: ‘Why does he not say in his sleep that he is sleeping?’ The answer is given that he is sunk in the Self and cannot speak, like a man who has dived in water to bring out something from the bottom. The diver cannot speak under water; when he has actually recovered the articles he comes out and speaks. Well, what is the explanation?
Being in water, water will flow into his mouth if he were to open the mouth for speaking. Is it not simple?
But the philosopher is not content with this simple fact. He explains, saying that fire is the deity presiding over speech; that it is inimical to water and therefore cannot function!
This is called philosophy and the learners are struggling to learn all this!
Is it not a sheer waste of time?
Again the Gods are said to preside over the limbs and senses of the individual (vyashti). They are the limbs and senses of Virat (samashti). So they go on explaining Hiranyagarbha, etc. Why should confusion be created and then explained away? Ah! Fortunate is the man who does not involve himself in this maze! I was indeed fortunate that I never took to it.
Had I taken to it, I would probably be nowhere
- always in confusion.
My purva vasanas (former tendencies) directly took me to the enquiry “Who am I?”
I was indeed fortunate!
....
.... imp .....
The mind should be made to rest in the Heart till the destruction of the `I-thought' which is of the form of ignorance, residing in the Heart.
The rest are a mere digression of words, digression of the texts.
Thus the scriptures proclaim.
Therefore, if one gains the skill of retaining the mind in one's Self through some means or other, one need not worry about other matters.
.........
The experience of Self is possible only for the mind that has become subtle and unmoving as a result of prolonged meditation.
He who is thus endowed with a mind that has become subtle, and who has the experience of the Self is called a jivanmukta.
.............
When the mind is absorbed in the Heart, the Self is realised.
Dhyana comes only step by step with the gradual weakening of the vasanas by the Grace of the Master.
...... .................
uddalaka
Oh, my ignorant mind, of what avail are all your illusory lives ? Will the wise ever involve themselves in actions generating pains. Those who, not caring for the insatiable nectar of quiescence, long for material objects, resemble persons who give up beautiful garden with good fragrance in favour of a poisonous and hot oasis. Whether Brahma-loka or Patalaloka is reached by one, he will never be able to attain Nirvanic bliss without this supreme nectar of quiescence.
All these vain actions which are of the nature of the mind within, are productive of intense pains and are never pleasurable.
Oh ignorant and idiotic mind of mine why do you subject yourself to pleasures or pains ? Why is it, you are not able to fix yourself in the state of quiescence ?
Oh my ever-expanding foolish mind, do not die. Like the deer, through associating yourself with sound, the property of the organ of hearing. Neither by running after the property of touch arising from the skin, like a male elephant. Nor should you, O mind, associate yourself with sight of the eye, like a moth in the light of a lamp. Nor should you, O mind, associate yourself with taste, like a fish caught by a bait. Nor should you, O mind, be bound by odor, like bees in quest of honey. Here the deer, elephant, moth, fishes, and bees die through their attraction to their senses of sound, touch, form, taste and odor respectively. But if you are afflicted with all the five senses combined together, then where is true bliss to you ?
Oh you stainful mind, if these Vasanas of objects are mastered, then you have scored a tremendous victory. What for do I address you here. In those wise persons in whom Atma- Knowledge enquiry is fully developed, there exists not the (lower) mind.
How is it possible for the all-pervading eternal Knowledge, subtle as it is, to exist in the mind ? Can an elephant enter a Bilva fruit ?
The ideation of I pervades every where. I shall look upon this universe as the supreme Knowledge itself, pervading all the quarters, being invisible with out fluctuation and self shining. In that Knowledge, I do not find names or forms, dualities or non-dualities, smallness or great ness or any other characteristics. As I am myself the true Knowledge, you alone, oh mind of mine, that have generated all differences in this world are the cause of pains. I shall promptly destroy you through the dint of Knowledge developed through discrimination.
This you shall presently witness. How can I be the flesh, blood, bones, Prana composed of Vayu or any other thing pertaining to this body. While so, how can it be applied to them ? How can it be applied to the eyes, skin, fat ears, nose or the moist tongue ? The I is all-pervading one. Not even in the slightest degree can I exist in objects? This is the true vision (of knowledge). There is no other path ; Oh ignorant and artful mind of mine, you hast beguiled and intimidated me in all manner of ways me who am the stainless Knowledge itself, like wild dogs frightening a cow s calf.
I have, through divine laws, now discovered that villain of Ignorance who took out of my hands the jewel of Self Knowledge. Never hereafter shall I have to do anything with him.”
The five organs, though free from Vasanas, do yet incline towards their respective external objects. The Vasanas are not the cause of ail the organs. Therefore, oh ignorant five organs, if after purging the stains within you should perform all actions, there is no pain. Oh you mind, the seat of all Indryas (organs), may you cognize the Reality of Knowledge with the Indryas perfectly under your control. May you permanently attain Knowledge of non-dual Nirvanic bliss without any attractions (towards objects).
Having without any the least stains given up all Vasanas of I which is attended by its poisonous disease of objects and having overcome re-births through the means of the Mantra of non-desires, may you, oh mind, become of the nature of the No-Mind (Supreme Lord) and reach that state of infinite consciousness from where there is no return.
Then he began (to calm himself and) meditate powerfully through his all-pervading mind now brought into subjection without any fluctuation ; seated in Padmasana with his eyes partially opened like a half-blown lotus, this supreme personage uttered Pranava (Om) without any difficulty and with its appropriate highsounding intonation. Then Muni Uddhalaka who uttered Pranava of the nature of Knowledge began to cognize Brahman.
65
.... Then he reduced through his mind, organs and objects into one and meditated upon his all-full Knowledge as still as an ocean without waves, having previously controlled the speed of PranaVayu with his body and neck erect and thrust the tip of his tongue below the base of the uvula.
.................
Atmanusandhana has been likened to churning the curd to draw forth butter,
the mind being compared to the churning rod,
the heart to the curd
and the practice of constancy in the Self to the process of churning.
Just as by churning the curd, butter is extracted and by friction fire is kindled, even so, by unswerving vigilant constancy in the Self, ceaseless like the unbroken filamentary flow of oil, is generated the natural or changeless trance or nirvikalpa samadhi,
which readily and spontaneously yields that direct, immediate, unobstructed and universal perception of Brahman,
which is at once Knowledge and Experience and which transcends time and space.
...........
Talk 372.
D.: Horripilation, sobbing voice, joyful tears, etc., are mentioned in Atma Vidya Vilasa and other works. Are these found in samadhi, or before, or after?
M.: All these are the symptoms of exceedingly subtle modes of mind (vrittis). Without duality they cannot remain. Samadhi is Perfect Peace where these cannot find place. After emerging from samadhi the remembrance of the state gives rise to these symptoms. In bhakti marga (path of devotion) these are the precursors to samadhi.
....................
http://athma-spiritualbliss.blogspot.com/2012/08/athma-vidya-vilasa-of-avadhootha.html
From Atma VidyA VILASA;
Only some exceptional
individuals who have acquired the necessary qualifications
such as total detachment etc. can attain to self knowledge.
like a blind or deaf person. 15.
....
Talk 378.
In a conversation with an Andhra visitor, Sri Bhagavan quoted:
Asamsayam mahabaho mano durnigraham chalam Abhyasena tu kaunteya vairagyena cha grhyate — Bh. Gita, Ch. VI, 35
Without doubt, O mighty-armed Hero, the mind is restless, hard to curb. Yet by constant effort, Partha, matched with detachment - curbed it is.
To explain vairagya Sri Bhagavan again quoted:
Sankalpaprabhavan kamams tyaktva sarvan aseshatah Manasaivendriyagramam viniyamya samantatah — (Ch. VI, 24)
Having cast out without remains all longing born of thought for self, Having drawn in by mind alone his team of senses from all sides
- As for practice (abhyasa):
Sanaissanairuparamet buddhya dhritigrhitaya Atmasamstham manah krtva na kinchidapi chintayet — (VI - 25)
By slow approaches let him come to rest, with patient, rock-poised Will; His mind at home in Selfhood pure, Let him create no thought at all
Again for jnana:
Yato yato nischarati manas chanchalam asthiram Tatastato niyamyaitad atmanyeva vasam nayet — (VI - 26)
Though over and over the fickle mind, all restlessness, a-wandering goes, Still over and over let his regain control, and poise it back in Self.
....
162
M.: It is also said in the same place that the mind is to be introverted and made to merge into the Self; that the practice must be long because it is slow; and must be continued until it is totally merged in the Self.
....................
namdev visoba khechar story
The moral of the story is clear. Visions of God have their place below the plane of Self-Realisation.
...............
172
Talk 391.
The same sannyasi visitor, Swami Lokesananda, asked about samadhi.
M.: (1) Holding on to Reality is samadhi.
Oh my ever-expanding foolish mind, do not die. Like the deer, through associating yourself with sound, the property of the organ of hearing. Neither by running after the property of touch arising from the skin, like a male elephant. Nor should you, O mind, associate yourself with sight of the eye, like a moth in the light of a lamp. Nor should you, O mind, associate yourself with taste, like a fish caught by a bait. Nor should you, O mind, be bound by odor, like bees in quest of honey. Here the deer, elephant, moth, fishes, and bees die through their attraction to their senses of sound, touch, form, taste and odor respectively. But if you are afflicted with all the five senses combined together, then where is true bliss to you ?
Oh you stainful mind, if these Vasanas of objects are mastered, then you have scored a tremendous victory. What for do I address you here. In those wise persons in whom Atma- Knowledge enquiry is fully developed, there exists not the (lower) mind.
How is it possible for the all-pervading eternal Knowledge, subtle as it is, to exist in the mind ? Can an elephant enter a Bilva fruit ?
The ideation of I pervades every where. I shall look upon this universe as the supreme Knowledge itself, pervading all the quarters, being invisible with out fluctuation and self shining. In that Knowledge, I do not find names or forms, dualities or non-dualities, smallness or great ness or any other characteristics. As I am myself the true Knowledge, you alone, oh mind of mine, that have generated all differences in this world are the cause of pains. I shall promptly destroy you through the dint of Knowledge developed through discrimination.
This you shall presently witness. How can I be the flesh, blood, bones, Prana composed of Vayu or any other thing pertaining to this body. While so, how can it be applied to them ? How can it be applied to the eyes, skin, fat ears, nose or the moist tongue ? The I is all-pervading one. Not even in the slightest degree can I exist in objects? This is the true vision (of knowledge). There is no other path ; Oh ignorant and artful mind of mine, you hast beguiled and intimidated me in all manner of ways me who am the stainless Knowledge itself, like wild dogs frightening a cow s calf.
I have, through divine laws, now discovered that villain of Ignorance who took out of my hands the jewel of Self Knowledge. Never hereafter shall I have to do anything with him.”
The five organs, though free from Vasanas, do yet incline towards their respective external objects. The Vasanas are not the cause of ail the organs. Therefore, oh ignorant five organs, if after purging the stains within you should perform all actions, there is no pain. Oh you mind, the seat of all Indryas (organs), may you cognize the Reality of Knowledge with the Indryas perfectly under your control. May you permanently attain Knowledge of non-dual Nirvanic bliss without any attractions (towards objects).
Having without any the least stains given up all Vasanas of I which is attended by its poisonous disease of objects and having overcome re-births through the means of the Mantra of non-desires, may you, oh mind, become of the nature of the No-Mind (Supreme Lord) and reach that state of infinite consciousness from where there is no return.
Then he began (to calm himself and) meditate powerfully through his all-pervading mind now brought into subjection without any fluctuation ; seated in Padmasana with his eyes partially opened like a half-blown lotus, this supreme personage uttered Pranava (Om) without any difficulty and with its appropriate highsounding intonation. Then Muni Uddhalaka who uttered Pranava of the nature of Knowledge began to cognize Brahman.
65
.... Then he reduced through his mind, organs and objects into one and meditated upon his all-full Knowledge as still as an ocean without waves, having previously controlled the speed of PranaVayu with his body and neck erect and thrust the tip of his tongue below the base of the uvula.
.................
Atmanusandhana has been likened to churning the curd to draw forth butter,
the mind being compared to the churning rod,
the heart to the curd
and the practice of constancy in the Self to the process of churning.
Just as by churning the curd, butter is extracted and by friction fire is kindled, even so, by unswerving vigilant constancy in the Self, ceaseless like the unbroken filamentary flow of oil, is generated the natural or changeless trance or nirvikalpa samadhi,
which readily and spontaneously yields that direct, immediate, unobstructed and universal perception of Brahman,
which is at once Knowledge and Experience and which transcends time and space.
...........
Talk 372.
D.: Horripilation, sobbing voice, joyful tears, etc., are mentioned in Atma Vidya Vilasa and other works. Are these found in samadhi, or before, or after?
M.: All these are the symptoms of exceedingly subtle modes of mind (vrittis). Without duality they cannot remain. Samadhi is Perfect Peace where these cannot find place. After emerging from samadhi the remembrance of the state gives rise to these symptoms. In bhakti marga (path of devotion) these are the precursors to samadhi.
....................
http://athma-spiritualbliss.blogspot.com/2012/08/athma-vidya-vilasa-of-avadhootha.html
From Atma VidyA VILASA;
Only some exceptional
individuals who have acquired the necessary qualifications
such as total detachment etc. can attain to self knowledge.
The wise man, having cast off his natural propensities born of prakriti, having realized his real nature as Sat,
Chith and Ananda, rejoices having attained to high
state of bliss by a mere compassionate glance of the
great teacher. 7.
great teacher. 7.
He wanders about with his desires crushed and with his pride, self-esteem and envy discarded, realising in his
mind that this universe in its entirety is unsubstantial
and of the nature of Maya alone. 12.
mind that this universe in its entirety is unsubstantial
and of the nature of Maya alone. 12.
The yogi , free of (all) burdens, rejoices in the bliss within,knowing for certain that, in reality, there is
no trace of Maya or any of it's effects in the pure Self. 13.
no trace of Maya or any of it's effects in the pure Self. 13.
He sports like a child without any idea of `I' or `you',
immersed in the ocean of pure happiness, (innocently)
delighted at the various actions of (worldly) men. 14.
immersed in the ocean of pure happiness, (innocently)
delighted at the various actions of (worldly) men. 14.
Having discarded the (illusory) bondage of karma and delighting in the Atman,the prince of sannyasies wanders
about in the outskirts of the jungle as if he were an idiot,like a blind or deaf person. 15.
Having skillfully caught the fickle deer of his mind with the net of enquiry, he, the unique one, reposes in his own abode, tired of hunting in the forests of the Vedas. 23.
....
Talk 378.
In a conversation with an Andhra visitor, Sri Bhagavan quoted:
Asamsayam mahabaho mano durnigraham chalam Abhyasena tu kaunteya vairagyena cha grhyate — Bh. Gita, Ch. VI, 35
Without doubt, O mighty-armed Hero, the mind is restless, hard to curb. Yet by constant effort, Partha, matched with detachment - curbed it is.
To explain vairagya Sri Bhagavan again quoted:
Sankalpaprabhavan kamams tyaktva sarvan aseshatah Manasaivendriyagramam viniyamya samantatah — (Ch. VI, 24)
Having cast out without remains all longing born of thought for self, Having drawn in by mind alone his team of senses from all sides
- As for practice (abhyasa):
Sanaissanairuparamet buddhya dhritigrhitaya Atmasamstham manah krtva na kinchidapi chintayet — (VI - 25)
By slow approaches let him come to rest, with patient, rock-poised Will; His mind at home in Selfhood pure, Let him create no thought at all
Again for jnana:
Yato yato nischarati manas chanchalam asthiram Tatastato niyamyaitad atmanyeva vasam nayet — (VI - 26)
Though over and over the fickle mind, all restlessness, a-wandering goes, Still over and over let his regain control, and poise it back in Self.
....
162
M.: It is also said in the same place that the mind is to be introverted and made to merge into the Self; that the practice must be long because it is slow; and must be continued until it is totally merged in the Self.
....................
namdev visoba khechar story
The moral of the story is clear. Visions of God have their place below the plane of Self-Realisation.
...............
172
Talk 391.
The same sannyasi visitor, Swami Lokesananda, asked about samadhi.
M.: (1) Holding on to Reality is samadhi.
(2) Holding on to Reality with effort is savikalpa samadhi.
(3) Merging in Reality and remaining unaware of the world is nirvikalpa samadhi.
(4) Merging in Ignorance and remaining unaware of the world is sleep. (Head bends but not in samadhi).
(5) Remaining in the primal, pure natural state without effort is sahaja nirvikalpa samadhi.
D.: They say that Kundalini must be roused before Realisation and that its awakening makes the body feel hot. Is that so?
M.: The yogis call it Kundalini Sakti. It is the same as vritti 1 of the form of God (Bhagavatakara vritti) of the bhaktas and vritti of the form of Brahman (Brahmakara vritti) of the jnanis.
It must be preliminary to Realisation.
The sensation produced may be said to be hot
..............
Talk 392
Great explanation by Ramana about futility of dry polemics:
Later Sri Bhagavan continued: The intricate maze of philosophy of different schools is said to clarify matters and reveal the Truth. But in fact they create confusion where no confusion need exist
But in fact they create confusion where no confusion need exist. To understand anything there must be the Self. The Self is obvious. Why not remain as the Self? What need to explain the non-self?
...
Take the Vedanta for instance:
They say there are fifteen kinds of prana. The student is made to commit the names to memory and also their functions. The air goes up and is called prana; goes down and is called apana; operates the indriyas and is called something. Why all this? Why do you classify, give names and enumerate the functions, and so on? Is it not enough to know that one prana does the whole work?
The antahkarana thinks, desires, wills, reasons, etc., and each function is attributed to one name such as mind, intellect, etc. Has anyone seen the pranas or the antahkaranas? Have they any real existence? They are mere conceptions. When and where will such conceptions end?
Consider the following: A man sleeps. He says on waking that he slept. The question is asked: ‘Why does he not say in his sleep that he is sleeping?’ The answer is given that he is sunk in the Self and cannot speak, like a man who has dived in water to bring out something from the bottom. The diver cannot speak under water; when he has actually recovered the articles he comes out and speaks. Well, what is the explanation?
Being in water, water will flow into his mouth if he were to open the mouth for speaking. Is it not simple?
But the philosopher is not content with this simple fact. He explains, saying that fire is the deity presiding over speech; that it is inimical to water and therefore cannot function!
This is called philosophy and the learners are struggling to learn all this!
Is it not a sheer waste of time?
Again the Gods are said to preside over the limbs and senses of the individual (vyashti). They are the limbs and senses of Virat (samashti). So they go on explaining Hiranyagarbha, etc. Why should confusion be created and then explained away? Ah! Fortunate is the man who does not involve himself in this maze! I was indeed fortunate that I never took to it.
Had I taken to it, I would probably be nowhere
- always in confusion.
My purva vasanas (former tendencies) directly took me to the enquiry “Who am I?”
I was indeed fortunate!
....
.... imp .....
The mind should be made to rest in the Heart till the destruction of the `I-thought' which is of the form of ignorance, residing in the Heart.
This itself is jnana.
This alone is dhyana also.
The rest are a mere digression of words, digression of the texts.
Thus the scriptures proclaim.
Therefore, if one gains the skill of retaining the mind in one's Self through some means or other, one need not worry about other matters.
.........
The experience of Self is possible only for the mind that has become subtle and unmoving as a result of prolonged meditation.
He who is thus endowed with a mind that has become subtle, and who has the experience of the Self is called a jivanmukta.
.............
YOGI RAMIAH’S ACCOUNT OF HIS EXPERIENCES
Talk 34. Sitting in Maharshi’s presence brings peace of mind. I used to sit in samadhi for three or four hours together. Then I felt my mind took a form and came out from within. By constant practice and meditation it entered the Heart and was merged into it. I conclude that the Heart is the resting place of mind. The result is peace.
When the mind is absorbed in the Heart, the Self is realised.
This could be felt even at the stage of concentration (dharana).
.....
..... One method of getting mind-dissolution (manolaya) is association with great ones - the yoga adepts (Yoga arudhas).
They are perfect adepts in samadhi.
Self-Realisation has been easy, natural, and perpetual to them.
Those moving with them closely and in sympathetic contact gradually absorb the samadhi habit from them.
.............
74/209
k to a
“Rather, be fixed in the Self and act according to nature without the thought of doership. Then the results of action will not affect you. That is manliness and heroism.”
Thus, ‘inherence in the Self’ is the sum and substance of Gita teaching. Finally, the Master Himself added, “If a man be established in the Self these doubts would not arise. They arise only until he is established there.”
...
D.: How long is a Guru necessary for Self-Realisation?
M.: Guru is necessary so long as there is the laghu. (Pun on Guru = heavy; laghu = light). Laghu is due to the self-imposed but wrong limitation of the Self. God, on being worshipped, bestows steadiness
in devotion which leads to surrender. On the devotee surrendering, God shows His mercy by manifesting as the Guru. The Guru, otherwise God, guides the devotee, saying that God is in you and He is the Self.
imp
This leads to introversion of the mind and finally to realisation. Effort is necessary up to the state of realisation.
Even then the Self should spontaneously become evident.
Otherwise happiness will not be complete.
Up to that state of spontaneity there must be effort in some form or another
D.: They say that a visit to Sages helps Self-Realisation?
M.: Yes. So it does.
...
D.: What if one meditates incessantly without Karma?
M.: Try and see. The vasanas will not let you do it.
....
understanding not difficult...but letting go very difficult.
all...just in consciousness...not apart. water lake ..all mountain, birds, sky ..in it....
all...just in consciousness...not apart. water lake ..all mountain, birds, sky ..in it....
....
50-51. D.: How is it that even scholars in Vedanta have not succeeded in the pursuit of enquiry?
M.: Though they always study Vedanta and give lessons to others yet in the absence of desirelesness they do not practise what they have learnt
D.: And what do they do otherwise?
M.: Like a parrot they reproduce the Vedantic jargon but do not put the teachings into practice.
D.: What does Vedanta teach?
M.: The Vedanta teaches a man to know that all but the non-dual Brahman is laden with misery.
M.: Though they always study Vedanta and give lessons to others yet in the absence of desirelesness they do not practise what they have learnt
D.: And what do they do otherwise?
M.: Like a parrot they reproduce the Vedantic jargon but do not put the teachings into practice.
D.: What does Vedanta teach?
M.: The Vedanta teaches a man to know that all but the non-dual Brahman is laden with misery.
Therefore to leave off all desires for enjoyment, to be free from love or hate, thoroughly to cut the knot of the ego appearing as ‘I’, you,
he, this, that, mine and yours, to rid himself of the notion of ‘I’ and ‘mine’, to live unconcerned with the pairs of opposites as heat and cold, pain and pleasure, etc., to remain fixed in the perfect knowledge of the equality of all and making no distinction of any kind, never to be aware of anything but Brahman, and always to be experiencing the Bliss of the non dual Self.
Though Vedanta is read and well understood, if dispassion is not practised, the desire for pleasures will not fade away. There is no dislike for pleasing things and the desire for them cannot leave the person. Because desire is not checked, love, anger, etc., the ego or the ‘false-I’ in the obnoxious body, the sense of possession represented by ‘I’ or ‘mine’ of things agreeable to the body, the pairs of opposites like pleasure and pain, and false values, will not disappear. However well read one may be, unless the teachings are put into practice, one is not really learned. Only like a parrot the man will be repeating that Brahman alone is real and all else is false.
D.: Why should he be so?
M.: The knowers say that like a dog delighting in offal, this man also delights in external pleasures. Though always busy with Vedanta, reading and teaching it, he is no better than a mean dog
...............No doubt a study of Vedanta makes one discerning. But if this is not accompanied by dispassion etc., it is useless and does not lead to enquiry.
he, this, that, mine and yours, to rid himself of the notion of ‘I’ and ‘mine’, to live unconcerned with the pairs of opposites as heat and cold, pain and pleasure, etc., to remain fixed in the perfect knowledge of the equality of all and making no distinction of any kind, never to be aware of anything but Brahman, and always to be experiencing the Bliss of the non dual Self.
Though Vedanta is read and well understood, if dispassion is not practised, the desire for pleasures will not fade away. There is no dislike for pleasing things and the desire for them cannot leave the person. Because desire is not checked, love, anger, etc., the ego or the ‘false-I’ in the obnoxious body, the sense of possession represented by ‘I’ or ‘mine’ of things agreeable to the body, the pairs of opposites like pleasure and pain, and false values, will not disappear. However well read one may be, unless the teachings are put into practice, one is not really learned. Only like a parrot the man will be repeating that Brahman alone is real and all else is false.
D.: Why should he be so?
M.: The knowers say that like a dog delighting in offal, this man also delights in external pleasures. Though always busy with Vedanta, reading and teaching it, he is no better than a mean dog
...............No doubt a study of Vedanta makes one discerning. But if this is not accompanied by dispassion etc., it is useless and does not lead to enquiry.
Thursday, 28 May 2020
Wisdom of the Upanishads, YV, GVK
from dec 2019 notes:
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.
III-44. Taking delight in the supreme light (manifested in the individual Self),
remaining quiescent,
free from desires and blessings,
seeking (supreme) bliss,
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.
486
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.
from yogavashishtha:
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.
602
if one's C is not purified by right understanding or wisdom, it does not remain without the support of sansara
670
never associate with ignorant people who cannot recognise the truth
682
perfect awakening by careful investigation of this scripture constantly.
684
only by self knowledge, triputi vanishes
706
by awakening, awakening is attained
and the concept of awakening is understood
by repeatedly repeating the Truth, even an ignorant person is awakened.
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
So imp:
64
Thinking of that alone
speaking of that
conversing of that
utter dedication to hat aloneThis 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 steram 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
164
When this Inner Intelligence is not awakened , it does not really understand or know anything
What is known b the mind...not the truth
none can reach state of total dispassion without constant practise.
whatever brings about total equanimity and the cessation of joy and sorrow..is also called divine grace
divine grace natural order and right self exertion ..all refer to the same truth
mind is doer and whetever it conceives of, the natural order (niyati) creates and manifests
As long as there is mind, there is neither God nor natural order (niyati)
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 unreal..unfit to be instructed....real?
From Guru vachak kovai:
40. How does this false and villainous vast world, that cheats and ravages the minds of all people [except the wise], come into existence? Because of no reason other than our own mistake in falling away from, instead of clinging to, Self-attention.
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.
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.
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
726. The Grace of God, whose form is eightfold, cannot be obtained without the Grace of Guru. Neither by vidyas [arts and learning] nor by any other means will Grace be obtained, but only by bhakti [towards Guru].
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.
..........
35. The Learning That Should be Learnt
189. One’s learning to abide as the indestructible existence-consciousness “I am,” having known it to be different from the existence of the body, is alone true learning, (the supreme science or paravidya). Abiding thus, having clearly known this existence-consciousness, and having thereby subsided in Self, is alone the state of true knowledge (jnana)
48. The Manner of the Dawn of Knowledge (Janodaya Vidham)
268. Death happens in a split second. Awakening from sleep happens in a split second.
Similarly, the destruction of the delusion of individuality happens in just a split second.
True knowledge is not something that can be gained and then lost.
If a person feels that true knowledge is coming and going, he is still only in the state of practice (or abhyasa). It cannot be said that such a person has attained true Self-knowledge.
The perfect awakening into the state of Self knowledge happens in just a split second.
That state is not attained gradually over a long period of time. All the sadhanas that are practiced over a period of many years are meant only for attaining blemishless maturity. Listen to an apt illustration. After people have placed gunpowder in the iron barrel of a temple-cannon, after they have added broken pieces of brick, after they have packed it tight with a ramrod, after they have placed a wick in contact with the powder, and after they have plastered the open end of the barrel with clay, as soon as the charge is ignited it will explode in a split second with a blast that sounds like thunder.
Similarly, after one has learnt the truth about the real Self through hearing and reading, after one has practiced sadhana for a long time, after one has wept and prayed with heart-melting devotion, and after one has thereby attained purity of mind, the knowledge of the reality will instantaneously shine forth in a split second as “I am I”. As soon as the dawn of Self-knowledge thus takes place, due to the clear shining of the reality of this state, which is an empty space devoid of objective knowledge, will be spontaneously realized to be the state of true knowledge, which is our beginningless real nature. When even the effort of attending to Self thereby merges in Silence, that state of mere Being, in which there is nothing further to do and nothing further to attain at any time, alone is the real state.....
Talks with Ramana
: Kundalini rises from any lakshya that you have. Kundalini is prana-sakti (life-current)
D.: Different deities are said to reside in different chakras. Does one see them in course of sadhana?
M.: They can be seen if desired.
D.: Does the path to Self-Realisation go through samadhi?
M.: They are synonymous.
D.: It is said that the Guru can make his disciple realise the Self by transmitting some of his own power to him? Is it true?
M.: Yes. The Guru does not bring about Self-Realisation. He simply removes the obstacles
to it. The Self is always realised
D.: Is there absolute necessity of a Guru for Self-Realisation?
M.: So long as you seek Self-Realisation the Guru is necessary.
Guru is the Self. Take Guru to be the Real Self and your self as the individual self. The disappearance of this sense of duality is removal of ignorance.
So long as duality persists in you the Guru is necessary.
Because you identify yourself with the body you think the Guru, too, to be some body. You are not the body, nor is the Guru. You are the Self and so is the Guru. This knowledge is gained by what you call Self-Realisation
Talk 283.
D.: How can one become jitasangadoshah (free from the stain of association)?
M.: By satsanga (association with the wise). “Satsangatve nissangatvam, nissangatve nirmohatvam, nirmohatve nischalatatvam, nischalatatve jivanmuktih.” Satsanga means sanga (association) with sat. Sat is only the Self. Since the Self is not now understood to be Sat, the company of the sage who has thus understood it is sought. That is Sat-sanga. Introversion results. Then Sat is revealed.
ahameko name kaschit nahamanyasya kasyachit naham pasyami yasyaham tam na pasyami yo mama (I am alone; none is mine; of none else am I, I see none whose I am, none who is mine).
All that follows is meant to refute the sense of duality.
....
D.: No, no, it is all theory. I have read many books. But no use. It is practically impossible to make the mind concentrate.
M.: Concentration is impossible so long as there are predispositions. They obstruct bhakti also. The interpreter advised the questioner to study Who am I? The doctor was ready with his protestations: “I have read it also. I cannot still make my mind concentrate.”
M.: By practice and dispassion — abhyasa vairagyabhyam
D.: Vairagya is necessary ...
M.: Abhyasa and vairagya are necessary. Vairagya is the absence of diffused thoughts; abhyasa is concentration on one thought only. The one is the positive and the other the negative aspect of meditation
D.: I am not able to do so by myself. I am in search of a force to help me.
M.: Yes, what is called Grace. Individually we are incapable because the mind is weak. Grace is necessary. Sadhu seva is meant only for it. There is however nothing new to get. Just as a weak man comes under the control of a stronger one, the weak mind of a man comes under control easily in the presence of the strong-minded sadhus. That which is - is only Grace; there is nothing else.
....
Atmanusandhana
Atmanusandhana has been likened to churning the curd to draw forth butter,
the mind being compared to the churning rod,
the heart to the curd
and the practice of constancy in the Self to the process of churning.
Just as by churning the curd, butter is extracted and by friction fire is kindled, even so, by unswerving vigilant constancy in the Self, ceaseless like the unbroken filamentary flow of oil, is generated the natural or changeless trance or nirvikalpa samadhi,
which readily and spontaneously yields that direct, immediate, unobstructed and universal perception of Brahman,
which is at once Knowledge and Experience and which transcends time and space.
..
talks with ramana - 1
chp 8 manonasha
1. In the previous chapter, having taught the realisation of the non-dual Brahman, the master now treats of the extinction of the mind as the sole means of realising Brahman.
3-4. M.: To give up the mind is very easy, as easy as crushing a delicate flower, or removing a hair from butter or winking your eyes. Doubt it not. For a self-possessed resolute seeker not bewitched by the senses, but by strong dispassion grown indifferent to external objects, there cannot be the least difficulty in giving up the mind.
D.: How is it so easy?
M.: The question of difficulty arises only if there is a mind to leave off. Truly speaking, there is no mind. When told ‘There is a ghost here’ an ignorant child is deluded into believing the existence of the non-existent ghost, and is subject to fear, misery and troubles, similarly in the untainted Brahman by fancying things that are not, as this and that, a false entity known as the mind arises seemingly real, functioning as this and that, and proving uncontrollable and mighty to the unwary, whereas to the self-possessed, discerning seeker who knows its nature, it is easy to relinquish. Only a fool ignorant of its nature says it is most difficult.
so long as your mind has not fully evolved, being ignorant of the supreme reality, perform what has been laid down by the teacher,
Shastra and other sources.
Then with impurity ripened (and destroyed) and Truth understood, you should give up even the good impressions.
As long as the mind is not defeated by means of firm practice, the impressions jump in the heart like ghosts at night.
One who remains alone giving up perception as well as non-perception is himself the Brahman – A person cannot know Brahman by merely learning the four Vedas and Shastras, as the ladle cannot taste the food
Shastra and other sources.
Then with impurity ripened (and destroyed) and Truth understood, you should give up even the good impressions.
As long as the mind is not defeated by means of firm practice, the impressions jump in the heart like ghosts at night.
One who remains alone giving up perception as well as non-perception is himself the Brahman – A person cannot know Brahman by merely learning the four Vedas and Shastras, as the ladle cannot taste the food
439 nadabindu u
19. That person always engaged in its contemplation and always absorbed in it should gradually leave off his body (or family) following the course of Yoga and avoiding all intercourse with society.
19. That person always engaged in its contemplation and always absorbed in it should gradually leave off his body (or family) following the course of Yoga and avoiding all intercourse with society.
39. It (the mind) becoming insensible to the external impressions, becomes one with the sound as milk with water and then becomes rapidly absorbed in Chidakasa (the Akasa where Chit prevails).
53. The body in the state of Unmani is certainly like a log and does not feel heat or cold, joy or sorrow.
III-18. He who is attached to the supreme Self (Paramatman), is detached from things other than that (Paramatman); freed from all desires it behoves on his part to eat food given as alms
III-20. ‘I am the indestructible non-dual Brahman alone, called Vasudeva (Lord Vishnu)’ – he whose firm attitude is thus (established) becomes a (true) mendicant monk.
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.
III-44. Taking delight in the supreme light (manifested in the individual Self),
remaining quiescent,
free from desires and blessings,
seeking (supreme) bliss,
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.
486
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.
from yogavashishtha:
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.
602
if one's C is not purified by right understanding or wisdom, it does not remain without the support of sansara
670
never associate with ignorant people who cannot recognise the truth
682
perfect awakening by careful investigation of this scripture constantly.
684
only by self knowledge, triputi vanishes
706
by awakening, awakening is attained
and the concept of awakening is understood
by repeatedly repeating the Truth, even an ignorant person is awakened.
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
So imp:
64
Thinking of that alone
speaking of that
conversing of that
utter dedication to hat aloneThis 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 steram 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
164
When this Inner Intelligence is not awakened , it does not really understand or know anything
What is known b the mind...not the truth
none can reach state of total dispassion without constant practise.
whatever brings about total equanimity and the cessation of joy and sorrow..is also called divine grace
divine grace natural order and right self exertion ..all refer to the same truth
mind is doer and whetever it conceives of, the natural order (niyati) creates and manifests
As long as there is mind, there is neither God nor natural order (niyati)
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 unreal..unfit to be instructed....real?
From Guru vachak kovai:
40. How does this false and villainous vast world, that cheats and ravages the minds of all people [except the wise], come into existence? Because of no reason other than our own mistake in falling away from, instead of clinging to, Self-attention.
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
504. The uninterrupted shining of Self, the life of life, as the natural consciousness ‘I-I’ in the heart is the nature of God’s giving unbroken upadesa to the worthy disciple
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.
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
726. The Grace of God, whose form is eightfold, cannot be obtained without the Grace of Guru. Neither by vidyas [arts and learning] nor by any other means will Grace be obtained, but only by bhakti [towards Guru].
756. Other than Self-enquiry, which is the best [sadhana], there is no sadhana whatsoever to make the mind subside.
796. Higher than quietude there is no achievement; higher than quietude there is no effort; higher than quietude there is no tapas; higher than quietude there is no deathless life.
Therefore, for one who has known the transitoriness of the world visible to the senses,
it is impossible to be laukika [a worldly-minded person].
834. Only those who, considering the world as worthless, have fearlessly renounced it with great courage, are the wise ones who definitely see the Supreme Reality.
Others are fools who see only what is unreal.
840. Know that, rather than one’s thinking in the heart ‘I have renounced everything’, one’s not thinking ‘I am limited to the measure of the body, and I am caught in the mean bondage of family life’, is a superior renunciation.
842. Considering ‘This is my mind, that is your mind’ is the cause of bondage. But when the mind shines as it is, [that is, as] the power of the clear supreme Selfconsciousness, it is surely only one. Know thus.
847. Know that the rarely attained supreme bliss, liberation, the greatest renunciation, the deathless death and wisdom are all one and the same – the destruction of the ignorant delusion ‘I am the body’.
892. After understanding theoretically [through sravana and manana] that Self is non-dual,
and after staggering again and again in one’s efforts to attain [through nididhyasana] the practical experience of the real Self,
when, [finally and with great dejection] all one’s mental efforts subside,
the knowledge which then shines in the heart is the nature of that reality.
895. Great Sages say that the state of equilibrium which is devoid of ‘I’ [the ego, ‘I am this or that’] is mounasamadhi, 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, Selfenquiry 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, Selfenquiry 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] ... ”.
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.
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
.........................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
796. Higher than quietude there is no achievement; higher than quietude there is no effort; higher than quietude there is no tapas; higher than quietude there is no deathless life.
Therefore, for one who has known the transitoriness of the world visible to the senses,
it is impossible to be laukika [a worldly-minded person].
834. Only those who, considering the world as worthless, have fearlessly renounced it with great courage, are the wise ones who definitely see the Supreme Reality.
Others are fools who see only what is unreal.
840. Know that, rather than one’s thinking in the heart ‘I have renounced everything’, one’s not thinking ‘I am limited to the measure of the body, and I am caught in the mean bondage of family life’, is a superior renunciation.
842. Considering ‘This is my mind, that is your mind’ is the cause of bondage. But when the mind shines as it is, [that is, as] the power of the clear supreme Selfconsciousness, it is surely only one. Know thus.
847. Know that the rarely attained supreme bliss, liberation, the greatest renunciation, the deathless death and wisdom are all one and the same – the destruction of the ignorant delusion ‘I am the body’.
892. After understanding theoretically [through sravana and manana] that Self is non-dual,
and after staggering again and again in one’s efforts to attain [through nididhyasana] the practical experience of the real Self,
when, [finally and with great dejection] all one’s mental efforts subside,
the knowledge which then shines in the heart is the nature of that reality.
895. Great Sages say that the state of equilibrium which is devoid of ‘I’ [the ego, ‘I am this or that’] is mounasamadhi, 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, Selfenquiry 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, Selfenquiry 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] ... ”.
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.
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
.........................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.
..........
35. The Learning That Should be Learnt
189. One’s learning to abide as the indestructible existence-consciousness “I am,” having known it to be different from the existence of the body, is alone true learning, (the supreme science or paravidya). Abiding thus, having clearly known this existence-consciousness, and having thereby subsided in Self, is alone the state of true knowledge (jnana)
48. The Manner of the Dawn of Knowledge (Janodaya Vidham)
268. Death happens in a split second. Awakening from sleep happens in a split second.
Similarly, the destruction of the delusion of individuality happens in just a split second.
True knowledge is not something that can be gained and then lost.
If a person feels that true knowledge is coming and going, he is still only in the state of practice (or abhyasa). It cannot be said that such a person has attained true Self-knowledge.
The perfect awakening into the state of Self knowledge happens in just a split second.
That state is not attained gradually over a long period of time. All the sadhanas that are practiced over a period of many years are meant only for attaining blemishless maturity. Listen to an apt illustration. After people have placed gunpowder in the iron barrel of a temple-cannon, after they have added broken pieces of brick, after they have packed it tight with a ramrod, after they have placed a wick in contact with the powder, and after they have plastered the open end of the barrel with clay, as soon as the charge is ignited it will explode in a split second with a blast that sounds like thunder.
Similarly, after one has learnt the truth about the real Self through hearing and reading, after one has practiced sadhana for a long time, after one has wept and prayed with heart-melting devotion, and after one has thereby attained purity of mind, the knowledge of the reality will instantaneously shine forth in a split second as “I am I”. As soon as the dawn of Self-knowledge thus takes place, due to the clear shining of the reality of this state, which is an empty space devoid of objective knowledge, will be spontaneously realized to be the state of true knowledge, which is our beginningless real nature. When even the effort of attending to Self thereby merges in Silence, that state of mere Being, in which there is nothing further to do and nothing further to attain at any time, alone is the real state.....
Talks with Ramana
: Kundalini rises from any lakshya that you have. Kundalini is prana-sakti (life-current)
D.: Different deities are said to reside in different chakras. Does one see them in course of sadhana?
M.: They can be seen if desired.
D.: Does the path to Self-Realisation go through samadhi?
M.: They are synonymous.
D.: It is said that the Guru can make his disciple realise the Self by transmitting some of his own power to him? Is it true?
M.: Yes. The Guru does not bring about Self-Realisation. He simply removes the obstacles
to it. The Self is always realised
D.: Is there absolute necessity of a Guru for Self-Realisation?
M.: So long as you seek Self-Realisation the Guru is necessary.
Guru is the Self. Take Guru to be the Real Self and your self as the individual self. The disappearance of this sense of duality is removal of ignorance.
So long as duality persists in you the Guru is necessary.
Because you identify yourself with the body you think the Guru, too, to be some body. You are not the body, nor is the Guru. You are the Self and so is the Guru. This knowledge is gained by what you call Self-Realisation
Talk 283.
D.: How can one become jitasangadoshah (free from the stain of association)?
M.: By satsanga (association with the wise). “Satsangatve nissangatvam, nissangatve nirmohatvam, nirmohatve nischalatatvam, nischalatatve jivanmuktih.” Satsanga means sanga (association) with sat. Sat is only the Self. Since the Self is not now understood to be Sat, the company of the sage who has thus understood it is sought. That is Sat-sanga. Introversion results. Then Sat is revealed.
ahameko name kaschit nahamanyasya kasyachit naham pasyami yasyaham tam na pasyami yo mama (I am alone; none is mine; of none else am I, I see none whose I am, none who is mine).
All that follows is meant to refute the sense of duality.
....
D.: No, no, it is all theory. I have read many books. But no use. It is practically impossible to make the mind concentrate.
M.: Concentration is impossible so long as there are predispositions. They obstruct bhakti also. The interpreter advised the questioner to study Who am I? The doctor was ready with his protestations: “I have read it also. I cannot still make my mind concentrate.”
M.: By practice and dispassion — abhyasa vairagyabhyam
D.: Vairagya is necessary ...
M.: Abhyasa and vairagya are necessary. Vairagya is the absence of diffused thoughts; abhyasa is concentration on one thought only. The one is the positive and the other the negative aspect of meditation
D.: I am not able to do so by myself. I am in search of a force to help me.
M.: Yes, what is called Grace. Individually we are incapable because the mind is weak. Grace is necessary. Sadhu seva is meant only for it. There is however nothing new to get. Just as a weak man comes under the control of a stronger one, the weak mind of a man comes under control easily in the presence of the strong-minded sadhus. That which is - is only Grace; there is nothing else.
....
Atmanusandhana
Atmanusandhana has been likened to churning the curd to draw forth butter,
the mind being compared to the churning rod,
the heart to the curd
and the practice of constancy in the Self to the process of churning.
Just as by churning the curd, butter is extracted and by friction fire is kindled, even so, by unswerving vigilant constancy in the Self, ceaseless like the unbroken filamentary flow of oil, is generated the natural or changeless trance or nirvikalpa samadhi,
which readily and spontaneously yields that direct, immediate, unobstructed and universal perception of Brahman,
which is at once Knowledge and Experience and which transcends time and space.
..
talks with ramana - 1
Talk 57.
Sri Bhagavan said that sushumna is the name mostly mentioned in scriptures. Other names also occur; e.g., para, atma, amrita. It is also stated that sushumna becomes leena (merged in para). So it may be said that para is the terminology of jnana, whereas sushumna is that of Yoga.
72
The meaning is that, with Self-Realization, real and incessant tapas results.
With the maturing of such tapas some jnanis can make their bodies intangible and invisible. They are known as siddhas
Later, “the greatness of the siddhas is incomprehensible. They are equal to Siva and can even grant boons.” So said Sri Bhagavan.
There is an Upanishad mantra, atmajnam hyarchayet bhutikamah (one desirous of liberation or wealth must serve a Self-realised Sage). Here is no mention of siddha for granting boons. The jnani can do so. The mantras again, swe mahimni pratishtitah (abiding in his own grandeur), anantam Brahma (Brahman is infinite), will seem confounding when read with the slokas cited above. Sarvam Khalvidam Brahma (All this is Brahman); Brahmavid Brahmaiva Bhavati (the knower of Brahman becomes Brahman Itself), show that a jnani is sarvajna (all-knower). What then is the distinction between the jnani and the siddha, and the ability of the latter to grant boons, implying the absence of it in the former?
Some people think that there are different stages in jnana. The Self is nitya aparoksha, i.e., ever-realised, knowingly or unknowingly. Sravana, they argue, should therefore be aparoksha jnana (directly experienced) and not paroksha jnana (indirect knowledge). But jnana should result in duhkha nivriti (loss of misery) whereas sravana alone does not bring it about. Therefore they say, though aparoksha, it is not unshaken; the rising of vasanas is the cause of its being weak (not unchanging); when the vasanas are removed, jnana becomes unshaken and bears fruit. Others say sravana is only paroksha jnana. By manana (reflection) it becomes aparoksha spasmodically. The obstruction to its continuity is the vasanas: they rise up with reinforced vigour after manana. They must be held in check. Such vigilance consists in remembering = “I am not the body” and adhering to the aparoksha anubhava (direct experience) which has been had in course of manana (reflection). Such practice is called nididhyasana and eradicates the vasanas. Then dawns the sahaja state. That is jnana, sure.
The aparoksha in manana cannot effect dukha nivritti (loss of misery) and cannot amount to moksha, i.e., release from bondage because the vasanas periodically overpower the jnana. Hence it is adridha (weak) and becomes firm after the vasanas have been eradicated by nididhyasana (one-pointedness).
....
1. In the previous chapter, having taught the realisation of the non-dual Brahman, the master now treats of the extinction of the mind as the sole means of realising Brahman.
3-4. M.: To give up the mind is very easy, as easy as crushing a delicate flower, or removing a hair from butter or winking your eyes. Doubt it not. For a self-possessed resolute seeker not bewitched by the senses, but by strong dispassion grown indifferent to external objects, there cannot be the least difficulty in giving up the mind.
D.: How is it so easy?
M.: The question of difficulty arises only if there is a mind to leave off. Truly speaking, there is no mind. When told ‘There is a ghost here’ an ignorant child is deluded into believing the existence of the non-existent ghost, and is subject to fear, misery and troubles, similarly in the untainted Brahman by fancying things that are not, as this and that, a false entity known as the mind arises seemingly real, functioning as this and that, and proving uncontrollable and mighty to the unwary, whereas to the self-possessed, discerning seeker who knows its nature, it is easy to relinquish. Only a fool ignorant of its nature says it is most difficult.
...........
III-ii-3: This Self is not attained through study, nor through the intellect, nor through much hearing. The very Self which this one (i.e. the aspirant) seeks is attainable through that fact of seeking; this Self of his reveals Its own nature.
III-ii-4: This Self is not attained by one devoid of strength, nor through delusion, nor through knowledge unassociated with monasticism. But the Self of that knower, who strives through these means, enters into the abode that is Brahman.
III-ii-4: This Self is not attained by one devoid of strength, nor through delusion, nor through knowledge unassociated with monasticism. But the Self of that knower, who strives through these means, enters into the abode that is Brahman.
III-ii-5: Having attained this, the seers become contented with their knowledge, established in the Self, freed from attachment, and composed. Having realized the all-pervasive One everywhere, these discriminating people, ever merged in contemplation, enter into the All.
....
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.
764
Adopting his teacher as the one who pilots the ship and by adopting his teachings as the stable ship, with the power of constant practice, one crosses the sea of this birth. Thus tells this Upanishad.
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.
764
Adopting his teacher as the one who pilots the ship and by adopting his teachings as the stable ship, with the power of constant practice, one crosses the sea of this birth. Thus tells this Upanishad.
....
208
This state can be attained by cultivation of dispassion, study of scriptures, instructions of a guru, persistent practise of enquiry.
but, if the awakened intelligence is keen and sharp...
you will attain it even without other aids.
This state can be attained by cultivation of dispassion, study of scriptures, instructions of a guru, persistent practise of enquiry.
but, if the awakened intelligence is keen and sharp...
you will attain it even without other aids.
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