A man willing to die for truth will get it.
A general longing for liberation is only the beginning; to find the proper means and use them is the next step.
The seeker has only one goal in view: to find his own true being.
Of all desires it is the most ambitious, for nothing and nobody can satisfy it; the seeker and the sought are one, and the search alone matters. (223)
It is awareness, which makes experience possible.
Just like in all the colours light is the colourless factor, so in every experience awareness is present, yet it is not an experience. (403)
Experience, however sublime, is not the real thing. By its very nature it comes and goes. Self-realization is not an acquisition. It is more of the nature of understanding. Once arrived at, it cannot be lost.
On the other hand, consciousness is changeful, flowing, undergoing transformation from moment to moment. Do not hold on to consciousness and its contents. Consciousness held, ceases. To try to perpetuate a flash of insight, or a burst of happiness is destructive of what it wants to preserve. What comes must go. The permanent is beyond all comings and goings. Go to the root of all experience, to the sense of being. Beyond being and not-being lies the immensity of the real. Try and try again. (323)
The reward of self-knowledge is freedom from the personal self. You cannot know the knower, for you are the knower. The fact of knowing proves the knower. You need no other proof. The knower of the known is not knowable. Just like the light is known in colours only, so is the knower known in knowledge. (360)
Intelligence is the door to freedom, and alert attention is the mother of intelligence. (278)
Do not try to know the truth, for knowledge by the mind is not true knowledge.
But you can know what is not true, which is enough to liberate you from the false.
The idea that you know what is true is dangerous, for it keeps you imprisoned in the mind. It is when you do not know that you are free to investigate. And there can be no salvation without investigation, because
non-investigation is the main cause of bondage.
(457-8)
To know that you are neither in the body nor in the mind, though aware of both, is already self-knowledge. (518)
imp-
part 3
A level of maturity is reached when nothing external is of any value, and the heart is ready to relinquish all.
Then the real has a chance and it grasps it.
Delays, if any, are caused by the mind being unwilling to see or discard. (514)
Non-investigation is the thread on which all the states of mind are strung.
[With self-awareness] you grow more intelligent. In awareness you learn, in self-awareness you learn about yourself. Of course, you can only learn what you are not. To know what you are, you must go beyond the mind.
Awareness is the point at which the mind reaches out beyond itself into reality. In awareness you seek not what pleases, but what is true. (346)
part 4
Self-surrender is the surrender of all self-concern. It cannot be done, it happens when you realize your true nature. (478)
You need not be attached to the non-essentials. Only the necessary is good. There is peace only in the essential. (481)
As long as you are interested in your present way of living, you will not abandon it. Discovery cannot come as long as you cling to the familiar. It is only when you realize fully the immense sorrow of your life and revolt against it that a way out can be found. (509)
The Way to Self-Realization: Part Five
As self-identification with the body-mind
is the poison that brings bondage,
seek liberation by seeing that oneself is not
any thing personal or perceivable.
is the poison that brings bondage,
seek liberation by seeing that oneself is not
any thing personal or perceivable.
Nothings stops you from being a gnani here and now, except fear.
[If you are still dreaming] it is because you have not really understood that you are dreaming. This is the essence of bondage - the mixing of the real with the unreal. In your present state, only the sense "I am" refers to reality; the "what" and the "how I am" are illusions imposed by destiny, or accident. (506)
The "here" is everywhere, and the now always. Go beyond the "I-am-the-body" idea and you will find that space and time are in you and not you in space and time.
Once you have understood this, the main obstacle to realization is removed. (476)
That which makes you think that you are a human is not human. It is but a dimensionless point of consciousness, a conscious nothing. All you can say about yourself is "I am".
You are pure being-awareness-bliss. To realize that is the end of all seeking. You come to it when you see all you think yourself to be as mere imagination, and stand aloof in pure awareness of the transient as transient, imaginary as imaginary, unreal as unreal. (316)
Once you realize that the world is your own projection, you are free of it. You need not free yourself of a world that does not exist, except in your own imagination!....
...A man who knows that he is neither body nor mind cannot be selfish, for he has nothing to be selfish for...
....
In awareness , you grow.
...
tr rhsya
26. "Realise it yourself by turning your sight inward. You are only pure abstract Consciousness.
Realise it this instant, for procrastination is not worthy of a good disciple.
He should realise the Self at the moment of instruction.
.............
imp
chp 18
3-5. "Why say so much about it?
The long and short of it is this.
Objective knowledge is gained by the mind; the mind cannot be objectified.
Still it follows that there must be mind even in the absence of objects.
Such pure mind entirely divested of all objective knowledge (or thoughts) is pure intelligence.
Awareness is its nature.
Therefore it is always realised, for no other knower beside itself can ever be admitted.
15. "For the Self is always self-resplendent and one without a second, and it displays diversities of phenomena as a mirror its reflections.
16. "Therefore rule out creation as a mere thought or series of thoughts and realise the non-dual, residual, pure intelligence as the Self.
17. "If the body and creation are transcended and the Self realised even once, there ensues that wisdom which will eradicate ignorance and override the cycle of births and deaths.
18. "Moksha (liberation) is not to be sought in heavens or on earth or in the nether regions. It is synonymous with Self-Realisation.
19. "Moksha is not anything to be got afresh for it is already there only to be realised. Such realisation arises with the elimination of ignorance. Absolutely nothing more is required to achieve the aim of life.
Note. - Sri Ramana says that Moksha is another name for 'I' or 'Self'.
88. "Hence the identity of space with the Self is not apparent to the learned,
because they are incapable of investigating the Self with a steady mind,
for that is diverted by its inherent disposition to go outward.
89-90. "Second-hand knowledge of the Self gathered from books or gurus can never emancipate a man until its truth is rightly investigated and applied to himself; direct Realisation alone will do that. Therefore, follow my advice and realise yourself, turning the mind inward.
"However space implies sections. Each section of intelligence is called mind. Can it be different from the Self? Pure Intelligence contaminated with inanimate excrescences is called Jiva or the individual, whose faculty for discrimination is consistent with its self-imposed limitations and is called mind.
"Thus in the transition from the Absolute to the individual, space is the first veil cast off. The clear, concentrated Self becomes pure, tenuous, susceptible space in which hard, dense, crowded, or slender things are conceived. They manifest as the five elements of which the body is composed. The individual then encases himself in the body like a silkworm in its cocoon. Thus the Absolute shines as awareness in the body (namely, 'I am the body') - just as a candle lights the covering globe. The individual consciousness is thus found to be only the radiance of the Self reflected in the body, which it illumines like an enclosed lamp illumining the interior of its cover.
117. "Therefore, I tell you that mind is no other than consciousness. The difference lies in the fact that the mind is restless and the Self is always peaceful.
118-120. "Realisation of the Self subdues the restless mind which is the dynamic aspect of consciousness. On this being subdued, there gleams out the peace-filled, perfect, intelligent bliss which is synonymous with emancipation. Be assured of this. Do not think that an interlude of blank or veil of nescience will supervene after the cessation of thoughts. For, there is no such factor as a blank or veil of nescience. It is simply a figment of the imagination
121-22. "If in a day-dream a man imagines himself taken, harassed and beaten by an enemy he will suffer from the effects until and unless he dismisses the day-dream. Will he continue to be bound by the enemy after the dream is dismissed with the enemy and his body? So it is with the veil of nescience.
123. "O Rama! Even from the very beginning there has really been no bondage or tie to the cycle of births and deaths. Only do not be deluded by identifying yourself with insentient matter but enquire: What is this bondage?
124. "The strongest fetter is the certainty that one is bound. It is as false as the fearful hallucinations of a frightened child.
125. "Even the best of men cannot find release by any amount of efforts unless his sense of bondage is destroyed.
126. "What is this bondage? How can the pure uncontaminated Absolute Self be shackled by what look like images in the mirror of the Self?
127-130. "To imagine that the Self is shackled by mental projections is to imagine that the fire reflected in a mirror can burn it.
There is absolutely no bondage beyond the foolish certainty that you are bound and the difference of entity created by mind.
Until these two blemishes are washed away by the holy waters of investigation into the Self, neither I, nor Brahma the Creator, nor Vishnu, nor Siva, nor even Sri Tripura the Goddess of Wisdom, can help that person to be emancipated.
Therefore, Rama, surmount these two hurdles and remain eternally happy
131. "The mind will shine as the Self if the mind be denuded of those thoughts now crowding it, and then all sense of duality will cease to exist.
132. "Mind is nothing but sectional knowledge as his and that. Eliminate such, and then pure knowledge will alone remain. This is the Self.
136. "Then objectivity totally ceases, and pure knowledge alone remains. There is thus a complete annihilation of duality.
137. "The sense of duality persists because there is the conviction of the purposefulness of the objective world. But such purposefulness and even durability is experienced even in dreams.
138-144. "The difference between dreams and the wakeful state lies in the fact that in the waking state the dream is determined to be false, whereas in the dream the waking state is not so determined. Therefore the waking state is universally taken to be real. But this is wrong. For do you not experience the same extent of permanency and purposefulness in dreams as in the wakeful state?
"Wakeful consciousness does not intervene in dreams nor does dream-consciousness intervene in the wakeful state, while the two factors - enduring nature and purposefulness - are common to both.
"All knowledge is secondary and unreliable. There is no doubt about it.
156-159. "The greatest of all delusions is the conviction that knowledge is not a delusion.
"A hallucination holds the field in the interval antecedent to correct knowledge in the same way as it does where we mistake a shining mother-of-pearl for a piece of silver. So also the mistake of the reality of the universe persists until primary and basic Self-knowledge is realised. This false sense is universal like the blue colour of the sky and it will end simultaneously with the realisation of Pure Intelligence.
160. "I have now answered your questions. Do not waver but make up your mind at once.
161. "I shall enlighten you further on the point you raised with regard to the activities of jnanis (sages).
162-165. "Jnanis may be classified as (1) the best, (2) the middle class and (3) the lowest.
Of these, the last know the Self and yet are influenced by the pleasures and pains accruing to them according to their prarabdha (past karma).
Jnanis of the higher order even while reaping the fruits of their past karma are however firmer in their internal happiness like men inebriated with drink.
Jnanis of the highest order are never detached from the enjoyment of their bliss even if confronted with a million times more prarabdha; they are not surprised at the most unnatural and miraculous happenings; they are not elated by the greatest pleasures, nor depressed by the worst miseries. They are always peaceful and calm within, although they appear to act like common folk.
"These differences are due to the differences in their intellects and to the degrees of development of Jnana (wisdom).
166. "Their activities depend on their predispositions as determined by their past karma. But all their actions are like those of a drunken man.
chp 19
10-13. "What kind of effort can avail to disclose the eternally self-resplendent consciousness?
Being coated with a thick crust of infinite vasanas (dispositions), it is not easily perceived.
The incrustation must first be soaked in the running steam of mind control and carefully scraped off with the sharp chisel of investigation.
Then one must turn the closed urn of crystal quartz - namely, the mind cleaned in the aforesaid manner - on the grinding wheel of alertness and finally open the lid with the lever of discrimination.
Being coated with a thick crust of infinite vasanas (dispositions), it is not easily perceived.
The incrustation must first be soaked in the running steam of mind control and carefully scraped off with the sharp chisel of investigation.
Then one must turn the closed urn of crystal quartz - namely, the mind cleaned in the aforesaid manner - on the grinding wheel of alertness and finally open the lid with the lever of discrimination.
"Lo! the gem enclosed within is now reached and that is all!
"Thus you see, Rama, that all efforts are directed to cleaning up the Augean stables of predispositions.
14-15. "Intellects are the cumulative effects of the predispositions acquired by karma. Effort is necessary so long as the predispositions continue to sway the intellect.
16. "They are roughly classified into three groups, namely, (1) Aparaadha (fault), (2) Karma (action) and (3) Kaama (desire).
"There are many more persons who cannot, however well-taught, grasp the teachings; their minds are too much cramped with predispositions to be susceptible to subtle truths. They form the second group - the victims of past actions, unable to enter the stage of contemplation necessary for annihilating the vasanas.
"The third group is the most common, consisting of the victims of desire who are always obsessed with the sense of duty (i.e., the desire to work for some ends). Desires are too numerous to count, since they rise up endlessly like waves in the ocean. Even if the stars are numbered, desires are not.
So the world, being in the grip of this demon, behaves madly and groans with pain and misery, consequent on its own misdeeds
"A person affected by one or more of the abovesaid three dispositions cannot get at the truth although it is self-evident.
30-33. "Therefore I tell you that all efforts are directed towards the eradication of these innate tendencies.
"The first of them (i.e., fault) comes to an end on respectfully placing one's faith in holy books and the master. The second (i.e., action) may be ended only by divine grace, which may descend on the person in this birth or in any later incarnation. There is no other hope for it. The third must be gradually dealt with by dispassion, discrimination, worship of God, study of holy scriptures, learning from the wise, investigation into the Self and so on.
35-37. "The most important of the qualifications is the desire for emancipation.
Nothing can be achieved without it.
Study of philosophy and discussion on the subject with others are thoroughly useless, being no better than the study of arts.
For the matter of that, one might as well hope for salvation by a study of sculpture and the practice of that art.
The study of philosophy in the absence of a longing for salvation, is like dressing up a corpse.
38-40. "Again, Rama, a casual desire for emancipation is also vain.
Such desire often manifests on learning of the magnificence of the emancipated state. It is common to all but never brings about any abiding results. Therefore a passing desire is worthless.
"The desire must be strong and abiding, in order that it may bear fruit. The effects are in proportion to the intensity and duration of the desire.
41-43. "The desire must be accompanied by efforts for the accomplishment of the purpose. Then only will there be concerted effort.
Just as a man scalded by fire runs immediately in search of soothing unguents and does not waste his time in other pursuits, so also must the aspirant run after emancipation to the exclusion of all other pursuits.
Such an effort is fruitful and is preceded by indifference to all other attainments.
44-46. "Starting by discarding pleasures as being impediments to progress he develops dispassion and then the desire for emancipation, which grows in strength. This makes a man engage in the right efforts in which he
becomes thoroughly engrossed. After these stages are passed, the most unique consummation takes place."
becomes thoroughly engrossed. After these stages are passed, the most unique consummation takes place."
65-66. "Proportionately slight effort is enough for erasing slight vasanas. He whose mind has been made pure by good deeds in successive past incarnations, gains supreme results quite out of proportion to the little effort he may make (as with Janaka).
67-68. "The glimpse of jnana (realisation) gained by one whose mind is crowded with dense vasanas accumulated in past incarnations, does not suffice to over-ride one's deep-rooted ignorance. Such a one is obliged to practise samadhi (nidhidhyasana or control of mind and contemplation) in successive births for effective and final realisation.
"Thus there are seen to be different classes of sages.
"Thus there are seen to be different classes of sages.
79. "Of the three typical vasanas mentioned that one of action is the most potent and is said to be ignorance.
80-83. "Those are the best who are free from all of the vasanas, and particularly from the least trace of that of action. If free from the fault of mistrust of the teachings of the master, the vasana due to desire, which is not a very serious obstruction to realisation, is destroyed by the practice of contemplation. Dispassion need not be very marked in this case. Such people need not repeatedly engage in the study of Scriptures or the receiving of instructions from the Master, but straightaway pass into meditation and fall into samadhi, the consummation of the highest good. They live evermore as Jivanmuktas (emancipated even while alive).
87-90. "Rama, he whose mind clings to the ignorance of the necessity of work cannot hope for realisation even if Siva offers to instruct him. Similarly also the person who has the fault of marked indifference to or misunderstanding of the teachings cannot attain
92-94. "The last class and the least among the sages are those whose practice and discipline are not perfect enough to destroy mental predispositions. Their minds are still active and the sages are said to be associated with their minds. They are barely jnanis and not jivanmuktas as are the other two classes. They appear to share the pleasures and pains of life like any other man and will continue to do so till the end of their lives. They will be emancipated after death.
95-96. "Prarabdha (past karma) is totally powerless with the middle class, who have destroyed their minds by continued practice.
"The mind is the soil in which the seed namely prarabdha sprouts (into pleasures and pains of life). If the soil is barren, the seed loses its sprouting power by long storage, and becomes useless.
104-105. "The prarabdha of jnanis is still active and sprouts in the mind but only to be burnt up by the steady flame of jnana.
Pleasure or pain is due to the dwelling of the mind on occurrences. But if these are scorched at their source, how can there be pain or pleasure?
106-108. "Jnanis of the highest order, however, are seen to be active because they voluntarily bring out the vasanas from the depth of the mind and allow them to run out.
Their action is similar to that of a father sporting with his child, moving its dolls, laughing at the imagined success of one doll over another, and appearing to grieve over the injury to another, and so on; or like a man showing sympathy for his neighbour on the occasion of a gain or loss.
...................
Imp
113. "What is samadhi?
Samadhi is being aware of the Self, and nothing else
- that is to say - it should not be confounded with the Nirvikalpa (undifferentiated) state, for this state is very common and frequent as has been pointed out in the case of momentary samadhis.
"The blue colour of the sky is known to be an unreal phenomenon and yet it appears the same to both the knowing and the unknowing, but with this difference that the one is misled by the appearance and the other is not.
118. "Just as the false perception does not mislead the man who knows, so also all that is perceived which is known to the wise to be false will never mislead them.
120. "The mind is agitated when it assumes the shape of those objects which it mistakes for real; and unagitated otherwise. Therefore the latter state alone is supramental.
Note. - The mind of the highest order of jnanis though associated with objects, knows them to be unreal and therefore is not agitated as is the case with the ignorant.
121. "Since a jnani of the highest order can engage in several actions at the same time and yet remain unaffected, he is always many-minded and yet remains in unbroken samadhi. His is absolute knowledge free from objects.
.....
1 why do I wander in this forest of sansara?
2 enquiry
3 tanumanasi
4 established in truth.................................bramhavid
5 freedom from bondage...........................bramhavidvara
6 loss of objectivity......................................bramhavidvariya
7 Turya..........................................................Bramhavidvarishtha
.................
As long as you have the idea of influencing events, liberation is not for you: the very notion of doership, of being a cause, is bondage. (298)
Step back from action to consciousness, leave action to the body and the mind; it is their domain. Remain as pure witness, till even witnessing dissolves in the Supreme. (400-1)
Liberation is not the result of some means skilfully applied, nor of circumstances. It is beyond the causal process. Nothing can compel it, nothing can prevent it. (456)
The Self is near and the way to it is easy. All you need doing is doing nothing. (236)
Stay open and quiet, that is all. What you seek is so near you that there is no place for a way. (196)
Having realized that you cannot influence the results, pay no attention to your desire and fears. Let them come and go. Don't give them the nourishment of interest and attention. (481)
There is nothing to do. Just be. Do nothing. Be. No climbing mountains and sitting in caves. I do not even say: "be yourself", since you do not know yourself. Just be. Having seen that you are neither the "outer" world of perceivables, not the "inner" world of thinkables, that you are neither body nor mind, just be. (331)
Your needs are unreal and your efforts are meaningless. (339)
There is no place for effort in reality. It is selfishness, due to self-identification with the body, that is the main problem and the cause of other problems. And selfishness cannot be removed by effort, only by clear insight into its causes and effects. Effort is a sign of conflict between incompatible desires. They should be seen as they are - then only they dissolve. (476)
Imp-
Unless you make tremendous efforts, you will not be convinced that effort will take you nowhere. The self is so self-confident that unless it is totally discouraged it will not give up. Mere verbal conviction is not enough. Hard facts alone can show the absolute nothingness of the self-image. (523)
The people who begin their sadhana are so feverish and restless that they have to be very busy to keep themselves on the track. An absorbing routine is good for them. After some time, they quieten down and turn away from effort. In peace and silence, the skin of the "I" dissolves and the inner and the outer become one. The real sadhana is effortless. (483)
But there is a precondition: earnestness now.
All waiting is futile. To depend on time to solve our problems is self-delusion. The future, left to itself merely repeats the past. Change can only happen now, never in the future. (402)
It is not that you must be free from the "I-am-the-body" idea first, and then realize the self. It is definitely the other way round - you cling to the false because you do not know the true. Earnestness, not perfection, is a precondition to self-realization. Virtues and powers come with realization, not before. (434)
For this [self-realization], you need a well-ordered and quiet life, peace of mind and immense earnestness. (491)
Earnestness is not a yearning for the fruits of one's endeavours. It is an expression of an inner shift of interest away from the false, the unessential, the personal. (455-6)
[The person is removed] by determination. Understand that it must go and wish it to go - it shall go if you are earnest about it. (441)
It is earnestness that is indispensable, the crucial factor. Sadhana is only a vessel and it must be filled to the brim with earnestness, which is but love in action. For nothing can be done without love. (482-3)
You must find your own way. Unless you find it yourself, it will not be your own way and will take you nowhere. Earnestly live your truth as you have found it, act on the little you have understood. It is earnestness that will take you through, not cleverness - your own or another's. (499)
To find reality you must be real in the smallest daily action; there can be no deceit in the search for truth. (515)
Try. One step at a time is easy. Energy flows from earnestness. (528)
Your first task is to see the sorrow in you and around you; your next, to long intensely for liberation. The very intensity of longing will guide you; you need no other guide. (236)
It is the absolute in you that takes you to the absolute beyond you - absolute truth, love, selflessness are the decisive factors in self-realization. With earnestness these can be reached. (461)
The remedy lies in clarity and integrity of thinking. Try to understand that you live in a world of illusions, examine them and uncover their roots. The very attempt to do so will make you earnest, for there is bliss in right endeavour. (529)
Mere physical renunciation is only a token of earnestness, but earnestness alone does not liberate. There must be understanding which comes with alert perceptivity, eager enquiry and deep investigation. You must work relentlessly for your salvation from sin and sorrow. (534)
Just as every drop of the ocean carries the taste of the ocean, so does every moment carry the taste of eternity. Definitions and descriptions have their place as useful incentives for further search, but you must go beyond them into what is undefinable and indescribable, except in negative terms. (413)
As long as you are engrossed in the world, you are unable to know yourself: to know yourself, turn away your attention from the world and turn it within. (479)
Truth can be expressed only by the denial of the false -in action. For this, you must see the false as false (viveka) and reject it (vairagya).
Renunciation of the false is liberating and energizing. It lays open the road to perfection. (314)
Most of the people vegetate, but do not live. They merely gather experiences and enrich their memory. But experience is the denial of Reality, which is neither sensory nor conceptual, neither of the body nor of the mind, though it includes and transcends them both. (318)
Experience, however sublime, is not the real thing. By its very nature it comes and goes.
Self-realization is not an acquisition.
It is more of the nature of understanding.
Once arrived at, it cannot be lost.
On the other hand, consciousness is changeful, flowing, undergoing transformation from moment to moment.
Do not hold on to consciousness and its contents.
Consciousness held, ceases.
To try to perpetuate a flash of insight, or a burst of happiness is destructive of what it wants to preserve. What comes must go. The permanent is beyond all comings and goings. Go to the root of all experience, to the sense of being. Beyond being and not-being lies the immensity of the real. Try and try again. (323)
.........
.....
You learn by proximity or investigation.
.................
To know you are nothing is real liberation.
Questions arise only to an entity.
till you feel you are an entity the spiritual talk ...etc is a waste
It is the C that is liberated not the entity
can you live like the non-manifest?
im totally free because i have understood that i am
when dhyana yoga properly done, beingness gradually dissolves into non beingness.
My process is Atma Yoga which means Abidance in the self....1:28:10
Transcending the individuality, one is the manifest being only
In this process the unmanifest reveals itself.
You, the Absolute are not the body, not even the indwelling beingness.
Not identifying with he body mind sense, you will first transcend into the beingness.
And then you will transcend that beingness as well.
One who transcends the attributes, abides in the Absolute.
first transcend body, then transcend C...
you are prior to C...in that state no pleasure pain
As long as you believe you are an entity all spiritual salvation and all this talk....useless.
..........................
atmachintan:
Im not he body.
so any prapancha relate with the body is useless.
simply a waste of time.
who am i?
atma
not body not mind not name not rupa
that is my swarup. which is beyond rupa
what world what activities?
for what? there are many un-enlightened to do them
in fact they will take great delight in doing them
a-jan ajan sharma adnyan = ajana
vid. vid. jaana . palikade ja
samajata sagla...mag sodta yet nahi.
sanyasati karta yet nahi. tyag mhanje kai hyacha paramarsha kalat nahi.
tagi mhanje kai he kalat nahi.
..
association with body...heech muli bhutadki
galicha...unnoble an-arya
jo baalish..he thinks he has a body, a mind , concepts, individuality.
As long as you have the idea of influencing events, liberation is not for you: the very notion of doership, of being a cause, is bondage. (298)
Step back from action to consciousness, leave action to the body and the mind; it is their domain. Remain as pure witness, till even witnessing dissolves in the Supreme. (400-1)
Liberation is not the result of some means skilfully applied, nor of circumstances. It is beyond the causal process. Nothing can compel it, nothing can prevent it. (456)
The Self is near and the way to it is easy. All you need doing is doing nothing. (236)
Stay open and quiet, that is all. What you seek is so near you that there is no place for a way. (196)
Having realized that you cannot influence the results, pay no attention to your desire and fears. Let them come and go. Don't give them the nourishment of interest and attention. (481)
There is nothing to do. Just be. Do nothing. Be. No climbing mountains and sitting in caves. I do not even say: "be yourself", since you do not know yourself. Just be. Having seen that you are neither the "outer" world of perceivables, not the "inner" world of thinkables, that you are neither body nor mind, just be. (331)
Your needs are unreal and your efforts are meaningless. (339)
There is no place for effort in reality. It is selfishness, due to self-identification with the body, that is the main problem and the cause of other problems. And selfishness cannot be removed by effort, only by clear insight into its causes and effects. Effort is a sign of conflict between incompatible desires. They should be seen as they are - then only they dissolve. (476)
Imp-
Unless you make tremendous efforts, you will not be convinced that effort will take you nowhere. The self is so self-confident that unless it is totally discouraged it will not give up. Mere verbal conviction is not enough. Hard facts alone can show the absolute nothingness of the self-image. (523)
The people who begin their sadhana are so feverish and restless that they have to be very busy to keep themselves on the track. An absorbing routine is good for them. After some time, they quieten down and turn away from effort. In peace and silence, the skin of the "I" dissolves and the inner and the outer become one. The real sadhana is effortless. (483)
But there is a precondition: earnestness now.
All waiting is futile. To depend on time to solve our problems is self-delusion. The future, left to itself merely repeats the past. Change can only happen now, never in the future. (402)
It is not that you must be free from the "I-am-the-body" idea first, and then realize the self. It is definitely the other way round - you cling to the false because you do not know the true. Earnestness, not perfection, is a precondition to self-realization. Virtues and powers come with realization, not before. (434)
For this [self-realization], you need a well-ordered and quiet life, peace of mind and immense earnestness. (491)
Earnestness is not a yearning for the fruits of one's endeavours. It is an expression of an inner shift of interest away from the false, the unessential, the personal. (455-6)
[The person is removed] by determination. Understand that it must go and wish it to go - it shall go if you are earnest about it. (441)
It is earnestness that is indispensable, the crucial factor. Sadhana is only a vessel and it must be filled to the brim with earnestness, which is but love in action. For nothing can be done without love. (482-3)
You must find your own way. Unless you find it yourself, it will not be your own way and will take you nowhere. Earnestly live your truth as you have found it, act on the little you have understood. It is earnestness that will take you through, not cleverness - your own or another's. (499)
To find reality you must be real in the smallest daily action; there can be no deceit in the search for truth. (515)
Try. One step at a time is easy. Energy flows from earnestness. (528)
Your first task is to see the sorrow in you and around you; your next, to long intensely for liberation. The very intensity of longing will guide you; you need no other guide. (236)
It is the absolute in you that takes you to the absolute beyond you - absolute truth, love, selflessness are the decisive factors in self-realization. With earnestness these can be reached. (461)
The remedy lies in clarity and integrity of thinking. Try to understand that you live in a world of illusions, examine them and uncover their roots. The very attempt to do so will make you earnest, for there is bliss in right endeavour. (529)
Mere physical renunciation is only a token of earnestness, but earnestness alone does not liberate. There must be understanding which comes with alert perceptivity, eager enquiry and deep investigation. You must work relentlessly for your salvation from sin and sorrow. (534)
Just as every drop of the ocean carries the taste of the ocean, so does every moment carry the taste of eternity. Definitions and descriptions have their place as useful incentives for further search, but you must go beyond them into what is undefinable and indescribable, except in negative terms. (413)
As long as you are engrossed in the world, you are unable to know yourself: to know yourself, turn away your attention from the world and turn it within. (479)
Truth can be expressed only by the denial of the false -in action. For this, you must see the false as false (viveka) and reject it (vairagya).
Renunciation of the false is liberating and energizing. It lays open the road to perfection. (314)
Most of the people vegetate, but do not live. They merely gather experiences and enrich their memory. But experience is the denial of Reality, which is neither sensory nor conceptual, neither of the body nor of the mind, though it includes and transcends them both. (318)
Experience, however sublime, is not the real thing. By its very nature it comes and goes.
Self-realization is not an acquisition.
It is more of the nature of understanding.
Once arrived at, it cannot be lost.
On the other hand, consciousness is changeful, flowing, undergoing transformation from moment to moment.
Do not hold on to consciousness and its contents.
Consciousness held, ceases.
To try to perpetuate a flash of insight, or a burst of happiness is destructive of what it wants to preserve. What comes must go. The permanent is beyond all comings and goings. Go to the root of all experience, to the sense of being. Beyond being and not-being lies the immensity of the real. Try and try again. (323)
.........
Wave seen, not water.
(when) Ornament (is being) seen. gold not 'realised'.
wooden 'elephant' seen, not the 'wood' (that it is made up of wood not realised)
Naam- rupa seen. The sattva that is its real essence 'not realised'.
(when) World (is being) seen. Atma not 'realised'
...However it is our 'lives'-long disease to see the 'aakaar'. Senses are conditioned to see shape.
He needs to take help of aakar, ukaar, makar. When sense objects do not get deluded by these 3, he remains steady in the atma which is the 4th (and the only) aspect of Aum.
'Sa Atma' says Gaudapada.
That is all to be realised. (turya).
One alone exists...masquerades as 3.
Divisibility is in the immature mind (which is incapable of cognising the truth)
The spiritually mature mind sees only the Unity. (doesn't succumb to the triputi bheda)
Like a lamp in a windless place, he remains steady, says the Gita.
He has no duties to perform.
He revels in the Self.
Once the vid (wise) knows that each and every atom of this elephant is only wood, that there is no reality other than wood in this 'shape', it becomes redundant for him to explore the elephant any further. Then whatever he seeks in the elephant is only wood.
Akin to the vid exploring anything in this world as 'bramha'.
ie. pradnyanam bramha.
wherever my pradnya (=buddhi) goes, I know what I am seeing, will see, have seen ...is only bramha.
With this self realisation, mind quits the act of cognising. (A-mani bhava)
by constant dwelling in the above truth, mind realises "i am Atma' , 'Aayam Atma' which is the 3rd mahavakya (taken from the Mandukya upanishad)
aham bramhasmi, tattvamasi are the first 2, pradnyanam bramha being the 4th. N,S,E,W..The 4 mathas have each of these mahavakyas.
Takes 15 mins to understand intellectually, a lifetime or lifetimes to practise and realise.
Unless this conviction is very well established (Self -Abidance), the sense of Unity will come and go. Mano - nigraha is 'churning of the nadis'. However, only granthi-bheda will lead to annihilation of world vision, Mano-nasha, which will lead someone to be permanently established in turya. (which is the pre-requisite of Jivan mukti).
How could a person with such realisation engage in any activities in the world: study, work, have kids, be attractive to the opposite sex, date, take care of a house, car?
It becomes impossible for him to do so.
Mind becomes one-pointed and seeks the truth and Truth alone. He develops 'bhava'.An intense longing for that aspect of aum which is the fourth, (chaturtha=Turya). That is Self Abidance- Atmanubhava = bhakti = samadhi..
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You learn by proximity or investigation.
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To know you are nothing is real liberation.
Questions arise only to an entity.
till you feel you are an entity the spiritual talk ...etc is a waste
It is the C that is liberated not the entity
can you live like the non-manifest?
im totally free because i have understood that i am
when dhyana yoga properly done, beingness gradually dissolves into non beingness.
My process is Atma Yoga which means Abidance in the self....1:28:10
Transcending the individuality, one is the manifest being only
In this process the unmanifest reveals itself.
You, the Absolute are not the body, not even the indwelling beingness.
Not identifying with he body mind sense, you will first transcend into the beingness.
And then you will transcend that beingness as well.
One who transcends the attributes, abides in the Absolute.
first transcend body, then transcend C...
you are prior to C...in that state no pleasure pain
As long as you believe you are an entity all spiritual salvation and all this talk....useless.
..........................
atmachintan:
Im not he body.
so any prapancha relate with the body is useless.
simply a waste of time.
who am i?
atma
not body not mind not name not rupa
that is my swarup. which is beyond rupa
what world what activities?
for what? there are many un-enlightened to do them
in fact they will take great delight in doing them
a-jan ajan sharma adnyan = ajana
vid. vid. jaana . palikade ja
samajata sagla...mag sodta yet nahi.
sanyasati karta yet nahi. tyag mhanje kai hyacha paramarsha kalat nahi.
tagi mhanje kai he kalat nahi.
..
association with body...heech muli bhutadki
galicha...unnoble an-arya
jo baalish..he thinks he has a body, a mind , concepts, individuality.
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