Any thought other than Hari's is a waste of time. So do not waste your time in it.
Unless you realise that the visible universe is but a super imposition of the Self, how can one even expect the holy union of Jiva and Shiva?
Always keep burning this inner light of discrimination of what exists (Sat) and what only appears to exist (Asat)
Indulge only in talks that stem out of pure discrimination. What's the use of opinions that emerge out of a non qualified Mind?
With the help of the company of evolved beings, one reaches a point of mature understanding and clear perception.
It is not possible to achieve it otherwise.
So, what's the use of nodding to signify you have understood, when there isn't even the slightest chance of you comprehending it?
Sohira says when the Inner Light is seen, the concept of day light as also it's absence, crumbles.
Batting of eyelids is in vain if you cannot gather the strength to see your blazing true inner Self.
हरिभजनाविण काळ घालवू नको रे ॥१॥ दोरीच्या सापा भिवुनी भवा । भेटी नाही जिवा-शिवा । अंतरीचा ज्ञानदिवा मालवू नको रे ॥२॥ विवेकाची ठरेल ओल । ऐसे की बोलावे बोल । आपुल्या मते उगीच चिखल कालवू नको रे ॥३॥
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.
1096.
No tapas is needed for those who abide [firmly in Self]
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.
1239. O you highly mature aspirants who have intense madness for the experience of the greatness of 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.
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.
Atmanusandhana
...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.
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.
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.
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: path of ramana pdf 2
50
Could be imp- ... yes it is!
If an aspirant truly engages himself in the practice of Self-attention, he will often feel as if the state of Self-consciousness, which is his own true nature, is clearly known for some time and as if it is afterwards obscured. On such occasion he will be able to understand very clearly from his own experience how the world-appearance vanishes and how it again comes into existence. Because of the speed of forgetfulness or pramada by which he swerve from the state of Self-attention, it may be difficult in the beginning for an aspirant to notice exactly when he loses his hold on Self-attention.
In due course, however, because of the clarity and strength which he will gain by repeatedly practicing Self-attention, it will become possible for him to notice the exact moment when Self-attention is lost, and thus it will become possible for him to regain it immediately.
On all the occasions when he thus clearly cognizes the moment when Self-attention is lost and the moment when it is regained, the aspirant will be able to know very easily from his own experience how the world is created by his losing Self-attention and how it is then destroyed by his regaining Self-attention.
Thus the aspirant will come to know with absolute certainty that his giving room to slackness in Self-attention is the means by which the body and world are created, that his maintaining slackness in Self-attention on account of his lack of interest either to notice that such slackness had occurred or to put an end to it, is the means by which the world is sustained, and that his firmly abiding once again in his own real and, blissful state of pure Consciousness, which is devoid of the limitations of name and form, having vigilantly known the exact moment when slackness in Self-attention occurred and having thereby put an end to it, is the means’ by which the world is destroyed.
When the aspirant comes to know this truth from his own direct experience, he will realise himself to be the perfect Supreme Reality which transcends the three functions of creation, sustenance and destruction, and hence he will remain unshakably established in the state of absolute peace.
A person will feel no liking to take to the practice of Self-attention until he gains the proper discrimination whereby he can understand that the two states of creation and sustenance, which are merely a mixture of pleasure and pain, are not worthy to be cherished and pursued.
So long as he continues to give importance to these two states, which are nothing but mere appearances, he will be liable to build castles in the air by imagining that he can eliminate pain from this mixture of pleasure and pain, which is one of the many dyads, and that he can thereby make pleasure alone prevail in two states of creation and sustenance
Though such a person may be very broad-minded, generous-hearted and compassionate, since he may even be deluded to the extent of believing that the miseries which we now see in the world would not have existed if, the functions of creations and sustenance had been performed in accordance with his own visionary ideas, and thus he will find fault even with God, who is now performing those functions and he will wistfully imagine that he must take responsibility for carrying out a reform in the present manner in which God is governing the world.
He will then proceed to draw up wonderful plans whereby he hopes to transform this world into a blissful heaven and remove all the miseries seen in it, even hoping to make the body of man immortal.
Such a well-intentioned but deluded person will then begin to ponder how and from where he can acquire the divine power or sakti which is necessary in order for him to carry out this wonderful unselfish plan of his, and he will begin to devise and practice many new kinds of yoga in the hopes of achieving such power.
Finally, however, he will have to come to the conclusion that he can obtain such power only from God, the almighty Supreme Lord who is at present creating and sustaining this whole world, and so he will then select the method of complete self-surrender as a means of begging and acquiring such power from Him.
Being confident that the unlimited power of God will surely be showered upon him if he adopts this method, and believing that with that power he can fulfil all the wonderful plans which he has drawn up, he will be waiting in eager expectation for the day when that power will descend from above.
54
,...But if the man described above really takes to the path of complete self-surrender in order to acquire from God the power which is necessary for him to bring about such a radical reformation in the creation, what will actually happen in the end? If and when the surrender becomes complete, the mind or ego which had risen as ‘I am so-and-so’ and which had cherished all the wonderful notions mentioned above, will surely drown and perish in Self, the source from which it had risen, thereby losing its separate individuality.
Until and unless the ego is thus annihilated, the surrender cannot be said to be complete.
Since a person therefore cannot remain as a separate individual entity after he has completely surrendered himself to God, upon whom is the divine power to descend, and who is to make use of that power to reform the world? Thus in the end all the hopes and ambitions cherished by this poor man will turn out to be completely meaningless and absurd, just like the patently fictitious story told in Kaivalya Navanitam, chapter 2, verse 89.
....
Maitreya Up
Thru Tapa....Sattva
I-6. Through penance one gets to know the inborn disposition (Sattva); from Sattva one gets (stability of) the mind; through the mind one realizes the Atman; by realizing the Self (worldly life is) prevented.
Maitreya u.
IV-80. Then, there follows a state of stillness,
when the Consciousness has become free from attachment and does not engage Itself (in unreal things).
That is the object of vision to the wise.
That is the (supreme) state on non-distinction, and that is birthless and non-dual.
20. Those Brahmanas who (just) know Brahman – here itself they are dissolved;
and being dissolved they exist in the Avyakta.
Having been dissolved they exist in the Avyakta – this is the secret doctrine.
...............
Thus out of the two impurities ‘I’ and ‘mine’, as ‘mine’ is easily noticeable, it is no wonder that all good people with noble aspiration generally first try to tackle only the ‘mine-ness’. For, such a mind which is thus purified through the renunciation of ‘mine-ness’ another truth also will dawn :- “This ‘mine’ is just like the leaves and branches of a tree. No matter with what effort and how many times they are cut, the leaves and branches -‘mine-ness’ – will, under favourable conditions, keep on sprouting again and again in some form or other in their own time. Therefore, the root ‘I’ should be traced out and annihilated”. Even for this truth to dawn, is it not necessary that the restless intensity of ‘mine-ness’ should be lessened to a very great extent? Until this understanding comes to an earnest seeker through the proper discrimination of the purified mind that ‘I’ is the right root-impurity and that it has to be rooted out, service to humanity, sacrifice for others and similar unselfish activities in the line of Karma Yoga will be going on in his life making up the major part of his endeavour. Then, according to his previous tendencies and tastes he steps into either the path of devotion (Bhakti Yoga) or the path of knowledge (Jnana Yoga) which alone are directly concerned with the annihilation of the ego, the root-impurity.
71
...Thus, the holy words, “I am the Path and I am the Goal” are proved. The Path is to attend to ‘I am’ and the Goal is to remain as ‘I am’!
.........
yv
Light of C eclipsed by a firm conviction in the existence of M=M
By intense self effort it is possible to gain victory over M
then without the least effort individualised C absorbed in IC
when its individuality broken through.
120
The only way to cross sansara - world appearance - is successful mastery of senses.
no other effort is of any use
When one is equipped with the wisdom gained by the study of scriptures ..and senses under control,
he realises the utter non existence of all object of perception
mind purified of all conditioning regains utter purity
that pure mind experiences liberation.
I have been awakened
I shall slay this thief (my mind) which has stolen my wisdom
I have been well instructed by the sages.
Now I shall gain self knowledge
One's Inner Light alone ...the means of self knowledge
..not guru, scriptures...yadnya , karma etc,
all sorrows seemingly difficult to overcome ,,,.crossed by boat of wisdom of that Inner Light
He who is devoid of this Light is bothered by even minor difficulties
All efforts and energies...whiled away in worldly activities should be directed towards gaining this wisdom
first destroy dullness of wit...cause of all sorrows and sufferings
If one's intelligence and wisdom guided by this Inner Light...reaches shore
...if not...then ... overcome by obstacles
defects desires do not approach a man whose mind is undeluded
fortune, good or bad cannot even approach a erson who has such clear vision
He who seeks to be established in the highest state of Consciousness should first purify his mind
by cultivation of this wisdom
or by kindling of the Inner Light
no gods, rites, rituals ,relatives ..of any use...
only self effort as self enquiry ..capable of bringing about self knowledge
none can reach state of total dispassion without constant practise.
whatever brings about total equanimity and the cessation of joy and sorrow..is also called divine grace
divine grace natural order and right self exertion ..all refer to the same truth
....................
imp--
“From now onwards there is no such thing for me as a need in my life. Let anything take place in my life as you will ” “… all such sorts of ups and downs, happiness or misery, prosperity or poverty, honour or dishonour, fame or ill-fame…” The only need is You alone; fulfill that one need of mine, my Lord!
– Sri Ramalinga Swamy
...........
imp
It may happen that our Prarabdha causes a shock in our life of either extreme fear, compassion, misery or joy (as our Sages had to experience to be able to turn to the spiritual). Making use of such favourable circumstances, the individual turns his attention back towards the Self causing thus the great Awakening.
If one turns one’s attention towards the first person (the subject) in the waking state, the waking should come to an end, leaving one in the State of Awakening. This Self-ward turn is Being only, and not doing; hence it is not a thought or karma.
Only this kind of Self-effort is called the effort of destroying karmas.
This alone will lead to Liberation.
....................
.....................
from: path of Ramana pdf1
from: path of ramana pdf 2
50
Could be imp- ... yes it is!
If an aspirant truly engages himself in the practice of Self-attention, he will often feel as if the state of Self-consciousness, which is his own true nature, is clearly known for some time and as if it is afterwards obscured. On such occasion he will be able to understand very clearly from his own experience how the world-appearance vanishes and how it again comes into existence. Because of the speed of forgetfulness or pramada by which he swerve from the state of Self-attention, it may be difficult in the beginning for an aspirant to notice exactly when he loses his hold on Self-attention.
In due course, however, because of the clarity and strength which he will gain by repeatedly practicing Self-attention, it will become possible for him to notice the exact moment when Self-attention is lost, and thus it will become possible for him to regain it immediately.
On all the occasions when he thus clearly cognizes the moment when Self-attention is lost and the moment when it is regained, the aspirant will be able to know very easily from his own experience how the world is created by his losing Self-attention and how it is then destroyed by his regaining Self-attention.
Thus the aspirant will come to know with absolute certainty that his giving room to slackness in Self-attention is the means by which the body and world are created, that his maintaining slackness in Self-attention on account of his lack of interest either to notice that such slackness had occurred or to put an end to it, is the means by which the world is sustained, and that his firmly abiding once again in his own real and, blissful state of pure Consciousness, which is devoid of the limitations of name and form, having vigilantly known the exact moment when slackness in Self-attention occurred and having thereby put an end to it, is the means’ by which the world is destroyed.
When the aspirant comes to know this truth from his own direct experience, he will realise himself to be the perfect Supreme Reality which transcends the three functions of creation, sustenance and destruction, and hence he will remain unshakably established in the state of absolute peace.
A person will feel no liking to take to the practice of Self-attention until he gains the proper discrimination whereby he can understand that the two states of creation and sustenance, which are merely a mixture of pleasure and pain, are not worthy to be cherished and pursued.
So long as he continues to give importance to these two states, which are nothing but mere appearances, he will be liable to build castles in the air by imagining that he can eliminate pain from this mixture of pleasure and pain, which is one of the many dyads, and that he can thereby make pleasure alone prevail in two states of creation and sustenance
Though such a person may be very broad-minded, generous-hearted and compassionate, since he may even be deluded to the extent of believing that the miseries which we now see in the world would not have existed if, the functions of creations and sustenance had been performed in accordance with his own visionary ideas, and thus he will find fault even with God, who is now performing those functions and he will wistfully imagine that he must take responsibility for carrying out a reform in the present manner in which God is governing the world.
He will then proceed to draw up wonderful plans whereby he hopes to transform this world into a blissful heaven and remove all the miseries seen in it, even hoping to make the body of man immortal.
Such a well-intentioned but deluded person will then begin to ponder how and from where he can acquire the divine power or sakti which is necessary in order for him to carry out this wonderful unselfish plan of his, and he will begin to devise and practice many new kinds of yoga in the hopes of achieving such power.
Finally, however, he will have to come to the conclusion that he can obtain such power only from God, the almighty Supreme Lord who is at present creating and sustaining this whole world, and so he will then select the method of complete self-surrender as a means of begging and acquiring such power from Him.
Being confident that the unlimited power of God will surely be showered upon him if he adopts this method, and believing that with that power he can fulfil all the wonderful plans which he has drawn up, he will be waiting in eager expectation for the day when that power will descend from above.
54
,...But if the man described above really takes to the path of complete self-surrender in order to acquire from God the power which is necessary for him to bring about such a radical reformation in the creation, what will actually happen in the end? If and when the surrender becomes complete, the mind or ego which had risen as ‘I am so-and-so’ and which had cherished all the wonderful notions mentioned above, will surely drown and perish in Self, the source from which it had risen, thereby losing its separate individuality.
Until and unless the ego is thus annihilated, the surrender cannot be said to be complete.
Since a person therefore cannot remain as a separate individual entity after he has completely surrendered himself to God, upon whom is the divine power to descend, and who is to make use of that power to reform the world? Thus in the end all the hopes and ambitions cherished by this poor man will turn out to be completely meaningless and absurd, just like the patently fictitious story told in Kaivalya Navanitam, chapter 2, verse 89.
....
Maitreya Up
Thru Tapa....Sattva
I-6. Through penance one gets to know the inborn disposition (Sattva); from Sattva one gets (stability of) the mind; through the mind one realizes the Atman; by realizing the Self (worldly life is) prevented.
Maitreya u.
IV-80. Then, there follows a state of stillness,
when the Consciousness has become free from attachment and does not engage Itself (in unreal things).
That is the object of vision to the wise.
That is the (supreme) state on non-distinction, and that is birthless and non-dual.
20. Those Brahmanas who (just) know Brahman – here itself they are dissolved;
and being dissolved they exist in the Avyakta.
Having been dissolved they exist in the Avyakta – this is the secret doctrine.
...............
Thus out of the two impurities ‘I’ and ‘mine’, as ‘mine’ is easily noticeable, it is no wonder that all good people with noble aspiration generally first try to tackle only the ‘mine-ness’. For, such a mind which is thus purified through the renunciation of ‘mine-ness’ another truth also will dawn :- “This ‘mine’ is just like the leaves and branches of a tree. No matter with what effort and how many times they are cut, the leaves and branches -‘mine-ness’ – will, under favourable conditions, keep on sprouting again and again in some form or other in their own time. Therefore, the root ‘I’ should be traced out and annihilated”. Even for this truth to dawn, is it not necessary that the restless intensity of ‘mine-ness’ should be lessened to a very great extent? Until this understanding comes to an earnest seeker through the proper discrimination of the purified mind that ‘I’ is the right root-impurity and that it has to be rooted out, service to humanity, sacrifice for others and similar unselfish activities in the line of Karma Yoga will be going on in his life making up the major part of his endeavour. Then, according to his previous tendencies and tastes he steps into either the path of devotion (Bhakti Yoga) or the path of knowledge (Jnana Yoga) which alone are directly concerned with the annihilation of the ego, the root-impurity.
71
...Thus, the holy words, “I am the Path and I am the Goal” are proved. The Path is to attend to ‘I am’ and the Goal is to remain as ‘I am’!
.........
yv
Light of C eclipsed by a firm conviction in the existence of M=M
By intense self effort it is possible to gain victory over M
then without the least effort individualised C absorbed in IC
when its individuality broken through.
120
The only way to cross sansara - world appearance - is successful mastery of senses.
no other effort is of any use
When one is equipped with the wisdom gained by the study of scriptures ..and senses under control,
he realises the utter non existence of all object of perception
mind purified of all conditioning regains utter purity
that pure mind experiences liberation.
I have been awakened
I shall slay this thief (my mind) which has stolen my wisdom
I have been well instructed by the sages.
Now I shall gain self knowledge
One's Inner Light alone ...the means of self knowledge
..not guru, scriptures...yadnya , karma etc,
all sorrows seemingly difficult to overcome ,,,.crossed by boat of wisdom of that Inner Light
He who is devoid of this Light is bothered by even minor difficulties
All efforts and energies...whiled away in worldly activities should be directed towards gaining this wisdom
first destroy dullness of wit...cause of all sorrows and sufferings
If one's intelligence and wisdom guided by this Inner Light...reaches shore
...if not...then ... overcome by obstacles
defects desires do not approach a man whose mind is undeluded
fortune, good or bad cannot even approach a erson who has such clear vision
He who seeks to be established in the highest state of Consciousness should first purify his mind
by cultivation of this wisdom
or by kindling of the Inner Light
no gods, rites, rituals ,relatives ..of any use...
only self effort as self enquiry ..capable of bringing about self knowledge
none can reach state of total dispassion without constant practise.
whatever brings about total equanimity and the cessation of joy and sorrow..is also called divine grace
divine grace natural order and right self exertion ..all refer to the same truth
....................
imp--
“From now onwards there is no such thing for me as a need in my life. Let anything take place in my life as you will ” “… all such sorts of ups and downs, happiness or misery, prosperity or poverty, honour or dishonour, fame or ill-fame…” The only need is You alone; fulfill that one need of mine, my Lord!
– Sri Ramalinga Swamy
...........
imp
It may happen that our Prarabdha causes a shock in our life of either extreme fear, compassion, misery or joy (as our Sages had to experience to be able to turn to the spiritual). Making use of such favourable circumstances, the individual turns his attention back towards the Self causing thus the great Awakening.
If one turns one’s attention towards the first person (the subject) in the waking state, the waking should come to an end, leaving one in the State of Awakening. This Self-ward turn is Being only, and not doing; hence it is not a thought or karma.
Only this kind of Self-effort is called the effort of destroying karmas.
This alone will lead to Liberation.
....................
.....................
from: path of Ramana pdf1
Read it slowly to make sense:
“Since the sastras proclaim, ‘Thou art That which is called the Supreme’, and since That itself always shines as Self, for one to meditate ‘I am That and not this (the body and so on)’,
instead of knowing oneself through the enquiry ‘What am I?’ and abiding as Self, is indeed due to lack of strength (of mind) !” Ulladhu Narpadhu verse 32
Each and ever sentence imp:
All these complaints are made only by those who do not earnestly like to do any sadhana, that’s all.
What is essential in any sadhana is to try to bring back the running mind and fix it on one thing only’.
Why then should it not be brought back and fixed in Self-attention?
That alone is Self-enquiry (alma-vichara).
That is all that is to be done!
Even in the Bhagavad Gita it is said: Sanais sanai rupa ramed buddhya dhriti grihi taya Atma samstham manah kritva nakim chidapi chinta yet which means,
‘By means of an extremely courageous intellect (power of discrimination), make the mind motionless little by little; fix the mind firmly in Self (atman) and never think of any other thing’ (chapter 6, verse 25),
and: Yato yato nis charati manas chanchalam asthi ram Tatas tato niyam yaitad atman yeva vasam nayet which means,
‘Towards whatever thing the unsteady mind wanders, from each thing pull it back, fix it always in Self and make it firmly abide there’ (chapter 6, verse 26)
Only that practice of Self-attention which Sri Bhagavan referred to in ‘Who am I?’ when He wrote, “By repeatedly practising thus, the strength of the mind to abide in its source increases”, is the right sadhana which will give the mind the real requisite strength!
............“Ah! Knowing Self is the easiest thing! Indeed, it is the easiest!”
............“Ah! Knowing Self is the easiest thing! Indeed, it is the easiest!”
129
The mind is destroyed only when it turns towards the first person
only such a firm fixing of our attention on Self is ‘Self-enquiry’ (atma-vichara). He has confirmed the same idea in the work’ Who am I’?”, where He says: “Always keeping the mind (the attention) fixed In Self (in the feeling ‘I’) alone is called Selfenquiry’... Remaining firmly in Self-abidance, without giving even the least room to the rising of any thought other thanthe thought of Self (that is, without giving even the least attention to any second or third person, but only to Self), is surrendering oneself to God (which alone is called parabhakti, the supreme devotion.
The mind is destroyed only when it turns towards the first person
only such a firm fixing of our attention on Self is ‘Self-enquiry’ (atma-vichara). He has confirmed the same idea in the work’ Who am I’?”, where He says: “Always keeping the mind (the attention) fixed In Self (in the feeling ‘I’) alone is called Selfenquiry’... Remaining firmly in Self-abidance, without giving even the least room to the rising of any thought other thanthe thought of Self (that is, without giving even the least attention to any second or third person, but only to Self), is surrendering oneself to God (which alone is called parabhakti, the supreme devotion.
This could be very imp:
Similarly, when the aspirant, on account of his diving deeper and deeper within by an intense effort of Selfattention, is so close to his source that not even an iota of rising of the ego is possible, he remains absorbed in the great dissolution of the ‘I am the body’ – feeling (dehatmabuddhi), which he had hitherto had as a target of attention, This dissolution is what Sri Bhagavan refers to when He says, ‘I’ will die”, in ‘Upadesa Undhiyar’ verse 19.
“… When the attention goes deeper and deeper within along the (reflected) ray ‘I’, its length decrease more and more, and when the ray ‘I’ dies, that which shines as ‘I’ is Jnana, “ ‘Atma Vichara Patikam’, verse 9
“… When the attention goes deeper and deeper within along the (reflected) ray ‘I’, its length decrease more and more, and when the ray ‘I’ dies, that which shines as ‘I’ is Jnana, “ ‘Atma Vichara Patikam’, verse 9
“...Attending to the first person is equal to committing suicide...” ‘Atma Vichara Patikam’, verse 7
“Yes, yes! To stay fixed thus in the Self, is the highest return you can render me.” (Arunachala’s Ramana, Vol. II)
.........
....This is nothing but the pranava itself.
If, during this time, the sakti which was static is converted to movements or becomes dynamic, trance will occur.
If the primal energy reaches the space between the eyebrows, savikalpa samadhi will occur.
If the energy rises up to the top of the head, nirvikalpa samadhi will occur, which is nothing but the Self itself.
If the primal energy reaches the space between the eyebrows, savikalpa samadhi will occur.
If the energy rises up to the top of the head, nirvikalpa samadhi will occur, which is nothing but the Self itself.
The world does not exist in the state of ultimate truth [paramartha]. Its appearance, its [apparently] existing nature in maya, is like the imagined appearance of a snake in a rope, a thief in a wooden post, and water in a mirage. Their essential nature is delusion. – Sri Ramana Maharshi
A keen effort of the mind, complete introversion of all the faculties, total absorption in the quest wherefrom the ‘I’ springs – all this is needed for success.
A keen effort of the mind, complete introversion of all the faculties, total absorption in the quest wherefrom the ‘I’ springs – all this is needed for success.
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.
...the path of Ramana part 1 ends.............
.....................
Who crosses Maya?
13. He gets across Maya who gives up all attachment, serves the great ones, lives alone, cuts the bondages of this world, goes beyond the qualities of nature, and depends upon the Lord for even his living.
14. He who gives up the fruits of work, he who gives up all work and the dualism of joy and misery, who gives up even the scriptures, gets that unbroken love for God;
15. He crosses this river and helps others to cross it.
.............
Lord Krishna lays great stress on this solitude-"Vivikta Sevi" (Gita: XVIII-52). "Vivikta-desa sevitvam" (XIII-10).
A Very Imp sentence:
For acquiring advanced stages, solitude is an indespensable requisite.
Hence the term 'anirvachaneeyam' is used here.
Just as the taste of a dumb man.
(But) It manifests by Itself in a qualified person only.
The current of Prem or spiritual aura passes by itself from the teacher to the fit disciple.
There is telepathic transference or communication between the teacher and disciple. The disciple should be a fit subject to receive the light.
The seed will sprout only in a well-prepared ground.
There is Sakti-sanchar through Sankalpa or sight by the teacher in the student.
...the path of Ramana part 1 ends.............
.....................
Who crosses Maya?
13. He gets across Maya who gives up all attachment, serves the great ones, lives alone, cuts the bondages of this world, goes beyond the qualities of nature, and depends upon the Lord for even his living.
14. He who gives up the fruits of work, he who gives up all work and the dualism of joy and misery, who gives up even the scriptures, gets that unbroken love for God;
15. He crosses this river and helps others to cross it.
.............
Lord Krishna lays great stress on this solitude-"Vivikta Sevi" (Gita: XVIII-52). "Vivikta-desa sevitvam" (XIII-10).
A Very Imp sentence:
For acquiring advanced stages, solitude is an indespensable requisite.
Hence the term 'anirvachaneeyam' is used here.
Just as the taste of a dumb man.
(But) It manifests by Itself in a qualified person only.
The current of Prem or spiritual aura passes by itself from the teacher to the fit disciple.
There is telepathic transference or communication between the teacher and disciple. The disciple should be a fit subject to receive the light.
The seed will sprout only in a well-prepared ground.
There is Sakti-sanchar through Sankalpa or sight by the teacher in the student.
............
'I Am ' is the doorway to freedom. 50:20
When C does not flow outside there is effortless meditation.
Guru's grace = Awakening of C
When body identity goes, one has experience of Self
world disappears when C becomes conscious of itself.
experience of body painful. hence dnyani talks...bladder you release
all existence = false = vairagya
your sense of being itself is painful
c = your guru
you are the nature of light which is formless
your conviction of being of light...takes away bC
in your inner core...be formless....for practical purposes...man or woman
when I vanishes what remains is truth
C is knower of prana
when it decides to remain thought free medn goes on unceasingly
when C gives attention to prana, both become silent,,,,samadhi
if you have name and form you have no direct self knowledge\
C and vital force be united...for Self realisation
one who knows he is not the body remains in constant self attentiveness
one who knows the c is a sage
one who has merged in is true nature = yogi
fear of death...then not realised the Self
you revel in concepts until realsn
dismiss everything that is not you
with sharp intellect one gets liberated just by listening
The proof of god's existence is your own C.
Meditate on it and the 5 elements will come to serve you.
'I Am ' is the doorway to freedom. 50:20
When C does not flow outside there is effortless meditation.
Guru's grace = Awakening of C
When body identity goes, one has experience of Self
world disappears when C becomes conscious of itself.
experience of body painful. hence dnyani talks...bladder you release
all existence = false = vairagya
your sense of being itself is painful
c = your guru
you are the nature of light which is formless
your conviction of being of light...takes away bC
in your inner core...be formless....for practical purposes...man or woman
when I vanishes what remains is truth
C is knower of prana
when it decides to remain thought free medn goes on unceasingly
when C gives attention to prana, both become silent,,,,samadhi
if you have name and form you have no direct self knowledge\
C and vital force be united...for Self realisation
one who knows he is not the body remains in constant self attentiveness
one who knows the c is a sage
one who has merged in is true nature = yogi
fear of death...then not realised the Self
you revel in concepts until realsn
dismiss everything that is not you
with sharp intellect one gets liberated just by listening
The proof of god's existence is your own C.
Meditate on it and the 5 elements will come to serve you.
you unnecessarily believe that you are weak and sinful.
drive out the negative by meditating on your C and realise your true nature.
first of all you should acquire God C thru medn.
someone with BC doesnt understand this
i am not an individual but im god
with transformation of intellect, the ego disappears.
when the concept that you are the body is proved false by your experience, you will know the nature of paramatma.
you must worship this knowledge which is listening to the words of the guru
no better deity than self knowledge
just thru words.....paramatma vision
this world of maya is built up of concepts only.
as long as you have that duality in you you wont understand all this.
C is illusory
prior to C is Absolute
I as Absolute do not need this C
as long as you think you are separate you have to do sadhana
as long as you hold on to personal benefit you will not get self realsn
i am = beyond M
i have no other form but C
witness of C doesnt come in the realm of C
all this spirituality is only to understand your true nature.
C should know C bereft of Bc
if you cling to concept...fear will not leave you.
recede within yourself you shall know everything that is reqd to be known
identifying with body is not self knowledge
........
c identifies with form.
c loses form once it stops isentifying with body.
.......
give full attention to C during medn
then all secrets will be revealed to you
worship the knowledge 'i am ' like a guru
books useless.
...........
if one dwells in chidakasha one knows..there is no birth death
1:04:00 same part 2 from above
treat that sense of being as the highest god ...other than sense of presence
..then whatever is needed by the way of spiritual knowledge will sprout by itself.
as long as you hold on to personal benefit you will not get self realsn
i am = beyond M
i have no other form but C
witness of C doesnt come in the realm of C
all this spirituality is only to understand your true nature.
C should know C bereft of Bc
if you cling to concept...fear will not leave you.
recede within yourself you shall know everything that is reqd to be known
identifying with body is not self knowledge
........
Consciousness And The Absolute / The Final Talks - Sri Nisargadatta Maharaj - Audiobook
- Part Two...around 25:00
c identifies with form.
c loses form once it stops isentifying with body.
.......
give full attention to C during medn
then all secrets will be revealed to you
worship the knowledge 'i am ' like a guru
books useless.
...........
if one dwells in chidakasha one knows..there is no birth death
1:04:00 same part 2 from above
treat that sense of being as the highest god ...other than sense of presence
..then whatever is needed by the way of spiritual knowledge will sprout by itself.
bc and world identical
c opens gate for you to transcend c
i abide by the state in which there is no M
1:19:00 read / listen again
..just beingness or ..
not body not beingness, not c
when i subsides it is all beingness
.......
cannot be a dnyani without knowing the Self.
libn is absence of 'i am'
c free of all tendencies=samadhi
ordinary people cannot get sr they see themselves as bodies
no diff bet c and guru..gets liberated
meditate on c..do not pay attention to things known thru c
on who merges in his true nature = yogi..which means c has realised itself.
worship c with c
only perfecn without need of beingness
all experiences are untrue
taken false appearance as true hence birth again and again
becomes stabilised in his true nature
until seeker discriminates he is not the body he cannot...
hold on to c...no other god than that
surrender yourself to c
myriad existences=manifestation of your C
should be no desire but self knowledge
k to a ...forget everything just worship me
worhip c with non dual devotion
constantly hold on to c...else light recedes
world = light of c
unwavering in his conviction that he is not the body
you are not human being...there is no time
\
c cannot be compared to any objective knowledge
sin to consider yourself as body
m purified c seen clearly
to surrender to guru= surrendering bc
non dual devotion very difficult for common man
you havent cognised that guru thats why you love body
one should abide in ones one self
meditate until you forget you are meditating
only guru can awaken you to your true self
be areal devotee of guru..then you will go beyond M
meditate on c, else body just a corpse
beingness ..quality of sattva known ...then total surrender
you will come to know that you are not the body
one who knows c = sage...not robes
contemplation of c by c = non dual devotion
be firm in your detmn that you are formless, pure c
medns with ns-2 1:22:00
when concept you are body dissolves...paramatma nature will be known.
maya blocks path to sr
i praise c and condemn it as well
i have no use of beingness
my saying and your understanding must be reconciled
im not the body cannot be understood without the guru
the highest religion is to know we are pure c
..
absolute unity with the atma essential not acrobatic samadhis
c opens gate for you to transcend c
i abide by the state in which there is no M
1:19:00 read / listen again
..just beingness or ..
not body not beingness, not c
when i subsides it is all beingness
.......
cannot be a dnyani without knowing the Self.
libn is absence of 'i am'
c free of all tendencies=samadhi
ordinary people cannot get sr they see themselves as bodies
no diff bet c and guru..gets liberated
meditate on c..do not pay attention to things known thru c
on who merges in his true nature = yogi..which means c has realised itself.
worship c with c
only perfecn without need of beingness
all experiences are untrue
taken false appearance as true hence birth again and again
becomes stabilised in his true nature
until seeker discriminates he is not the body he cannot...
hold on to c...no other god than that
surrender yourself to c
myriad existences=manifestation of your C
should be no desire but self knowledge
k to a ...forget everything just worship me
worhip c with non dual devotion
constantly hold on to c...else light recedes
world = light of c
unwavering in his conviction that he is not the body
you are not human being...there is no time
\
c cannot be compared to any objective knowledge
sin to consider yourself as body
m purified c seen clearly
to surrender to guru= surrendering bc
non dual devotion very difficult for common man
you havent cognised that guru thats why you love body
one should abide in ones one self
meditate until you forget you are meditating
only guru can awaken you to your true self
be areal devotee of guru..then you will go beyond M
meditate on c, else body just a corpse
beingness ..quality of sattva known ...then total surrender
you will come to know that you are not the body
one who knows c = sage...not robes
contemplation of c by c = non dual devotion
be firm in your detmn that you are formless, pure c
medns with ns-2 1:22:00
when concept you are body dissolves...paramatma nature will be known.
maya blocks path to sr
i praise c and condemn it as well
i have no use of beingness
my saying and your understanding must be reconciled
im not the body cannot be understood without the guru
the highest religion is to know we are pure c
..
absolute unity with the atma essential not acrobatic samadhis
