Narada Parivrajaka Upanishad:
One desirous of bliss should dwell in this universe through the aid of Āṭmā alone, intent upon Āṭmā, free from desires, and without the desire of blessing (others).
One desirous of bliss should dwell in this universe through the aid of Āṭmā alone, intent upon Āṭmā, free from desires, and without the desire of blessing (others).
He becomes fit for salvation through the control of the organs
It is the dictate of the Veḍas that the sign (of non-identification) itself is Kaivalya."
All Āṭmic knowledge is through ṭapas (only).
That is jñāna through which one cognises (in himself) the real nature of kaivalya as the supreme seat, the stainless, the partless, and of the nature of Sachchiḍānanḍa without birth, existence and death and without motion and jñāna.
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Sanyas:
For a Viveki or a man of discrimination, this world is a ball of burning fire.
All the so-called duties of the world have to be kicked away for the sake of that glorious state of Self-realisation.
firm in truth ..whose senses obey..self control
firmly fixed in truth ...sense of seperateness obliterated..jivanmukta
..
dull holds on to illusion
he appears to be a person but is not
i rest in Self alone. rest everything useless.
...
m = unwisdom.
hence should be purified with a lot of effort
firmly fixed in truth ...sense of seperateness obliterated..jivanmukta
..
dull holds on to illusion
he appears to be a person but is not
i rest in Self alone. rest everything useless.
...
m = unwisdom.
hence should be purified with a lot of effort
.
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tuka
saintliness:
Tuka says: It is a life's bargain, and if you will not give your life to possess it, better be silent.
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...the idea of separateness of the Self from the body becomes stronger.
...
tuka
saintliness:
Tuka says: It is a life's bargain, and if you will not give your life to possess it, better be silent.
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...the idea of separateness of the Self from the body becomes stronger.
...
126. When meditation on the attributeless Brahman is mature it leads to Samadhi. This state of intense concentration at case leads on to the Nirodha state in which the distinction between subject and object is eliminated.
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absence of fickleness:
A chaste wife (with her husband living) feels abashed when she is called a widow, or when a handsome fellow suffering from leprosy feels as if he is in the throes of death or a respectable person feels the same, when he is accused of a shameful act. In the same way, he feels ashamed to live like a corpse, in the body three and half cubit long, to go through birth and death again and again or to pass his time in a womb, which is a mould of fat filled with blood and urine (176-180).
In short, he does not think anything more disgraceful than to get into such a body and assume name and form. The nausea which a sinless person feels for such a loathsome body is known as humility, but a shameless person derives great pleasure in it.
Just as the movement of a puppet comes to a stop with the snapping of the string (in the hand of the puppeteer), so his organs of action cease their activity, when he practises breath-control. Just as the rays of the sun cease after sunset, so his organs of sense cease to function with self-control.
In this way, all the ten senses become feeble and this is known as ‘absence of fickleness’ (181-185).
In short, he does not think anything more disgraceful than to get into such a body and assume name and form. The nausea which a sinless person feels for such a loathsome body is known as humility, but a shameless person derives great pleasure in it.
Just as the movement of a puppet comes to a stop with the snapping of the string (in the hand of the puppeteer), so his organs of action cease their activity, when he practises breath-control. Just as the rays of the sun cease after sunset, so his organs of sense cease to function with self-control.
In this way, all the ten senses become feeble and this is known as ‘absence of fickleness’ (181-185).
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Spiritual Vigour
When a person longs to pursue the path of knowledge for God-realisation, he does not feel the lack of strength.
There is nothing so dreadful than immolation, but a chaste wife does not hesitate to enter the pyre of her dead husband.
In the same way, a person longing to attain his Lord, the Self, rejects sensuous pleasures like poison and treads the difficult path leading to the formless Brahman.
In this journey, he is not obstructed by precepts or prohibitions nor is he lured by the miraculous powers.
In this way, his mind is directed, of its own accord, towards the Supreme Self and this is known as spiritual vigour
Spiritual Vigour
When a person longs to pursue the path of knowledge for God-realisation, he does not feel the lack of strength.
There is nothing so dreadful than immolation, but a chaste wife does not hesitate to enter the pyre of her dead husband.
In the same way, a person longing to attain his Lord, the Self, rejects sensuous pleasures like poison and treads the difficult path leading to the formless Brahman.
In this journey, he is not obstructed by precepts or prohibitions nor is he lured by the miraculous powers.
In this way, his mind is directed, of its own accord, towards the Supreme Self and this is known as spiritual vigour
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Just as one sees one’s reflection in the mirror, so one who has attained the sattvic knowledge perceives the knowable, in the form of one’s knowledge.
Just as a woman from a good family leaves the homes of her parents and parents-in-law and follows her husband, so his intellect, discarding the notion of dualism, becomes absorbed in the meditation of the Self.
He has eliminated the five sense-objects, which he had prized so long in the life, of acquiring the desired knowledge, in the same way as the withdrawal of the rays by the sun (at sunset) destroys the mirage.
Just as a woman from a good family leaves the homes of her parents and parents-in-law and follows her husband, so his intellect, discarding the notion of dualism, becomes absorbed in the meditation of the Self.
He has eliminated the five sense-objects, which he had prized so long in the life, of acquiring the desired knowledge, in the same way as the withdrawal of the rays by the sun (at sunset) destroys the mirage.
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17/16
austerity of the mind
The mouth which was used to give instruction on the scripture, does not now use the faculty of speech and observes silence. Just as the salt, when dropped in water, which is its original state, becomes merged in it, so the mind, having realised the Self, loses its essential nature. How then could emotions and other tendencies arise in such a mind? How could his mind rush along the road of the senses and reach the town of sense-objects? Then the tendencies of the mind become pure, in the way the palm of a person is free from hair (231-235). O Arjuna, when the mind reaches this state, it is said to possess the austerity of the mind.
austerity of the mind
The mouth which was used to give instruction on the scripture, does not now use the faculty of speech and observes silence. Just as the salt, when dropped in water, which is its original state, becomes merged in it, so the mind, having realised the Self, loses its essential nature. How then could emotions and other tendencies arise in such a mind? How could his mind rush along the road of the senses and reach the town of sense-objects? Then the tendencies of the mind become pure, in the way the palm of a person is free from hair (231-235). O Arjuna, when the mind reaches this state, it is said to possess the austerity of the mind.
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Just as the consumption of seeds puts a stop to further agricultural operation, so the relinquishment of the fruit of action, stops the future consequences of one’s action. Then the knowledge of Self dawns upon one, as a result of the purification of his mind and the ambrosial shower of the Guru’s grace, and it destroys the misery arising from the notion of duality.
If the sun enters a cave in search of darkness, he can never see it there, so he who has realised the Self sees no distinction between the object seen and the seer (406-410).
Just as a thing which catches fire becomes fire, obliterating any distinction between one who burns and one who is burnt, so when the notion of the action as separate from the Self and of the attribution of its agency to the Self disappears, then what remains is the pristine state of the Self
Will the Lord of this state ever think that he is the body? Will the flood of deluge identify itself with a brook? In the same way, how can one who has realised the Self identify himself with the body?
The whole world sees with reverence the self-immolation of a sati (on the pyre of her deceased husband) while she herself is unconscious of the fire, her own person and the spectators (436-440).
In the same way, he who is awakened to his real Self, and whose notion of being a seer has vanished along with the object to be seen, does not know what his senses are doing.
But the picture of false knowledge is painted on the canvas of ignorance, as a result of the famous three-fold cause (456-460). For this triad of knower, knowledge and the object of knowledge is the seed of and without doubt, the impulse to action.
Just as a thing which catches fire becomes fire, obliterating any distinction between one who burns and one who is burnt, so when the notion of the action as separate from the Self and of the attribution of its agency to the Self disappears, then what remains is the pristine state of the Self
Will the Lord of this state ever think that he is the body? Will the flood of deluge identify itself with a brook? In the same way, how can one who has realised the Self identify himself with the body?
The whole world sees with reverence the self-immolation of a sati (on the pyre of her deceased husband) while she herself is unconscious of the fire, her own person and the spectators (436-440).
In the same way, he who is awakened to his real Self, and whose notion of being a seer has vanished along with the object to be seen, does not know what his senses are doing.
But the picture of false knowledge is painted on the canvas of ignorance, as a result of the famous three-fold cause (456-460). For this triad of knower, knowledge and the object of knowledge is the seed of and without doubt, the impulse to action.
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rmkrshna
..... but if you feel no longing or love, it is all futile.
. but if you have no inner restlessness for God, you have no knowledge of Him.
He has become utterly free from the consciousness that he is the body.
Prema means such love for God that it makes a man forget the world and also his body, which is so dear to him. Chaitanyadeva had prema.
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The inner consciousness must be awakened through the grace of God.
Through this awakening a man goes into samadhi.
He often forgets that he has a body.
He gets rid of his attachment to 'woman and gold' and does not enjoy any talk unless it is about God.
Worldly talk gives him pain.
Through the awakening of the inner consciousness one realizes the All-pervading Consciousness."
Through this awakening a man goes into samadhi.
He often forgets that he has a body.
He gets rid of his attachment to 'woman and gold' and does not enjoy any talk unless it is about God.
Worldly talk gives him pain.
Through the awakening of the inner consciousness one realizes the All-pervading Consciousness."
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You must renounce immediately what you feel to be standing in your way. You should not put it off till the future.
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Maitreya up
I-11. If a person’s mind, which is well attached to the region of the sense-objects, were turned towards Brahman, who will not be released from bondage ?
I-3. True knowledge consists of seeing non-different (in all);
deep meditation consists of the mind freed from thinking on sensory objects;
bathing is the removal of impurity in the mind and
cleansing consists of controlling the senses.
deep meditation consists of the mind freed from thinking on sensory objects;
bathing is the removal of impurity in the mind and
cleansing consists of controlling the senses.
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There is one reality without a second = solitude
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The wisest take to contemplation on the reality (of Brahman);
the middling ones contemplate on the scripture;
low people think of the mantras;
he lowest are deluded by (the efficacy) of holy places.
the middling ones contemplate on the scripture;
low people think of the mantras;
he lowest are deluded by (the efficacy) of holy places.
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II-38. Having perceived Truth internally and having perceived it externally, one should become identified with Truth, should derive delight from Truth, and should never deviate from Truth.
V-79. Owing to fascination for unreal objects, Consciousness engages Itself in things that are equally unreal. On realisation of the nonexistence of objects, Consciousness, becoming free from attachment, abstains (from them).
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imp-
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.
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IV-86. This is the humility of the Brahmanas;
this is said to be their natural control.
Since, by nature, they have conquered the senses, this is their restraint.
Having known thus, the enlightened one becomes rooted in tranquillity.
There cannot ever be any purification for those who always tread the path of duality.
There cannot ever be any purification for those who always tread the path of duality.
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The destruction of impressions, cultivation of knowledge and destruction of the mind, when practised together for long will yield fruit.
If not practised together, there will be no success even after hundreds of years, like mantras which are scattered.
If not practised together, there will be no success even after hundreds of years, like mantras which are scattered.
When these three are practised long, the knots of the heart surely are broken, like lotus fibre and the stalk.
The false impression of worldly life is got in a hundred lives and cannot be destroyed without long practice.
When impressions die out, the mind becomes put out like a lamp.
Whoever gives up impressions and concentrates on Me without strain, he becomes Bliss.
If his mind is not freed from impressions even Samadhi and Japa cannot give fruit.
The highest place cannot be got without silence free from impressions.
The mind becomes non-mind by giving up Vasanas.
When the mind does not think, then arises mindlessness giving great peace;
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.
Then with impurity ripened (and destroyed) and Truth understood, you should give up even the good impressions.
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III-i-8: It is not comprehended through the eye, nor through speech, nor through the other senses; nor is It attained through austerity or karma. Since one becomes purified in mind through the favourableness of the intellect,
therefore can one see that indivisible Self through meditation.
And It is to be known in the mind, which having become purified, this Self reveals Itself distinctly
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.
Having realized the all-pervasive One everywhere, these discriminating people, ever merged in contemplation, enter into the All.
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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.
56. When the (spiritual) sight becomes fixed without any object to be seen,
when the Vayu (Prana) becomes still without any effort,
and when the Chitta becomes firm without any support,
when the Vayu (Prana) becomes still without any effort,
and when the Chitta becomes firm without any support,
he becomes of the form of the internal sound of Brahma-Pranava. Such is the Upanishad.
One shall not return anger for anger;
when abused he shall speak gently for the welfare (of all);
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.
He shall utter ‘Narayana’ alone as the reply always (to other’s statements).
One shall not return anger for anger;
when abused he shall speak gently for the welfare (of all);
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.
He shall utter ‘Narayana’ alone as the reply always (to other’s statements).
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v imp-
In solitude he shall contemplate on Brahman (whole heartedly) in thought, word and deed
The Turiyatita and the Avadhuta attain final beatitude in the (individual) Self by deeply meditating on the Self according to the maxim of the wasp and the worm.
The Turiyatita and the Avadhuta attain final beatitude in the (individual) Self by deeply meditating on the Self according to the maxim of the wasp and the worm.
By (ritual) practices of the scripture other than investigation into the Self, he does a useless thing, like the burden borne by a camel of a load of saffron flowers.
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If an ascetic practises lores other than (Self-realization) it is like adorning a corpse.
Imp==
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,
(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.
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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.
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Brahman alone is real, whereas the world is unreal.
The one who knows that is indeed liberated even while living
proclaims Vedanta.
proclaims Vedanta.
[ Verse 67]
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if one does not know Atman in one's life time, his life is wasted. One the other hand, human life is fulfilled if one
knows Atman in one's life time. Vedanta declares that Atman is not far away from the knower (different from
knower). [ Verse 74
..
'When once it is known that existence-awareness-happiness is the reality and names and forms are unreal',
Vedanta demands,
'is it necessary to explore this world further?‘
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16. From being aware of the pure essence comes the shakti of non-duality.
Austerity is the burning in the fire of immediate realization of the world’s falsity.
Austerity is the burning in the fire of immediate realization of the world’s falsity.
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39. (41) The Sannyasin (mendicant monk) is the wandering independent ascetic who has known for certain, in the indeterminate concentration (Nirvikalpa-Samadhi),
‘I am Brahman’.
He is led upto it through the experiential knowledge of the contents of Major texts like: ‘There is no plurality here’; ‘All this is Brahman’; 'That Thou Art', etc.;
after renouncing all duties, sense of possession and the ego, and taking refuge in the beloved Brahman.
That ascetic is liberated; he is adorable; he is the Yogin; he is the Immense; he is the Brahmana.
42. Complete quiescence of the mind is the practice of Brahmavidya.
43. His movement is to unmani state
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43. His movement is to unmani state
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The outgoing tendency of all the sense-organs subsides in him who rests in the Atman alone.
45. His activity is the bliss of the waves of immortality
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48-50. When the consciousness (Samvit) is merged in Prana and when through practice the Prana goes through the upper hole into the Dvadasanta (the twelfth centre) above the palate, then the fluctuations of Prana are stopped. When the eye of consciousness (viz., the spiritual or third eye) becomes calm and clear so as to be able to distinctly see in the transparent Akasa at a distance of twelve digits from the tip of his nose, then the fluctuations of Prana are stopped. When the thoughts arising in the mind are bound up in the calm contemplation of the world of Taraka (star or eye) between one’s eyebrows and are (thus) destroyed, then the fluctuations cease.
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Even if there is a mild intoxication, it will give immense strength to the devotee to face the difficulties in the battle of life. Therefore Narada says: "matto bhavati. "
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"Ananyata" is single-minded devotion unto the Lord.
Perception of non-difference is knowledge, meditation the objectless mind.
Only those who know That are satisfied.
Perception of non-difference is knowledge, meditation the objectless mind.
Only those who know That are satisfied.
He who abandons this Vritti of Brahman, which is very purifying and supreme – that man lives in vain like a beast.
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Control the mind until It quiescence reaches in the heart. This is knowledge and meditation; The rest is naught but words.
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...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.
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Upadesha sahasri
The best austerities regarding the body, the mind and speech should be practised in order to purify the mind. The controlling of the mind and the emaciating of the body should be undertaken.
The attainment of the one-pointedness of the mind and the senses is the best of austerities.
It is superior to all religious duties and all other austerities.
It is superior to all religious duties and all other austerities.
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Talks with Ramana
Mano-nasa, jnana, and chittaikagrata (annihilation of the mind, knowledge and one-pointedness) means the same.
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.
All that follows is meant to refute the sense of duality.
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D.: How is realisation made possible?
M.: There is the absolute Self from which a spark proceeds as from fire. The spark is called the ego.
In the case of an ignorant man it identifies itself with an object simultaneously with its rise. It cannot remain independent of such association with objects.
The wrong identification with the body is dehatmabuddhi (‘I-am-the-body’ idea). This must go before good results follow.
M.: There is the absolute Self from which a spark proceeds as from fire. The spark is called the ego.
In the case of an ignorant man it identifies itself with an object simultaneously with its rise. It cannot remain independent of such association with objects.
The wrong identification with the body is dehatmabuddhi (‘I-am-the-body’ idea). This must go before good results follow.
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Maitri Up.
Chitta evahi sansaram
the suggestion is to liberate oneself from the shackles of aggregate thoughts in Mind, which go to make sansara
Chitta evahi sansaram
the suggestion is to liberate oneself from the shackles of aggregate thoughts in Mind, which go to make sansara
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Only the knowledge of Truth is the fire to the grass of mental impressions – this is said to be Samadhi, not mere silence.
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You remain intent upon that state of the empire of truth which can only be non-projection and which gives all success
The mind without wavering is said to be Amrita.
The same is said to be liberation in the Shastraic doctrine
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V-113. ‘He who cherishes with the (creative) and liberating imagination (the thought that) all this is spirit,
that the perception of difference is nescience,
should renounce this (nescience) in all possible ways.
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As the result of such Tapas, faith in scriptural truths springs into existence.
By faith mental power comes. By mental power sense-control is made possible.
By sense-control reflection is engendered.
By faith mental power comes. By mental power sense-control is made possible.
By sense-control reflection is engendered.
From reflection calmness of mind results.
Conclusive experience of Truth follows calmness.
By conclusive experience of Truth remembrance of IT is engendered.
Remembrance produces continuous remembrance.
From continuous remembrance results unbroken direct realization of Truth
By such realization a person knows the Atman.
Conclusive experience of Truth follows calmness.
By conclusive experience of Truth remembrance of IT is engendered.
Remembrance produces continuous remembrance.
From continuous remembrance results unbroken direct realization of Truth
By such realization a person knows the Atman.
II-22. The wisest take to contemplation on the reality (of Brahman);
the middling ones contemplate on the scripture;
low people think of the mantras;
The lowest are deluded by (the efficacy) of holy places.
the middling ones contemplate on the scripture;
low people think of the mantras;
The lowest are deluded by (the efficacy) of holy places.
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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.
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He shall seek the (realization of the) Self. Remaining unclad,
imp-
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.
(the ascetic) becomes fit for absorption into Brahman.
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272
disease of percepn of world illusion doesn't cease except thru mastery of M which is it's only remedy.
abandon all other activities like pilgrimages, daan dharma, austerities and bring M under control.
for your ultimate good.
freedom when M ceases to be.
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272
C free from limitations of M = Inner Intelligence
the essential nature of No M
hence, not tainted by impurities of concepts and precepts
C awakened to Truth does not fall into concepts, precepts.
273
In the case of those who have been awakened by the study of scriptures, company of holy men, unceasing and vigilant practise of truth,
their C has reached the pure state of non objectiveness.
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Hence one should forcefully uplift one's M from the state of ignorance and vacillation and apply it to the study of scriptures and to the company of holy sages.
Abandon impurity of objective percepn.
remain established in self knowledge
When one firmly rooted in Self knowledge
visha to amrit
Abandon impurity of objective percepn.
remain established in self knowledge
When one firmly rooted in Self knowledge
visha to amrit
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274
To one who thus drinks the nectar of immortality ( amrit) in the form of self knowledge, the delight of sense pleasure becomes painful.
we resort to the company of only those who have attained self knowledge
rest are donkeys in human garb.
To one who thus drinks the nectar of immortality ( amrit) in the form of self knowledge, the delight of sense pleasure becomes painful.
we resort to the company of only those who have attained self knowledge
rest are donkeys in human garb.
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.
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God cannot be realized until one has raga-bhakti.
One must love God. In order to realize God one must be completely free from worldliness and direct all of one's mind to Him.
"But some acquire raga-bhakti directly.
One must love God. In order to realize God one must be completely free from worldliness and direct all of one's mind to Him.
"But some acquire raga-bhakti directly.
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"If a man loves God, even the slightest thing kindles spiritual feeling in him. Then, repeating the name of Rama but once, he gets the fruit of ten million sandhyas.
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The inner consciousness must be awakened through the grace of God.
Through this awakening a man goes into samadhi.
He often forgets that he has a body.
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"Man should possess dignity and alertness. Only he whose spiritual consciousness is awakened possesses this dignity and alertness and can be called a man. Futile is the human birth without the awakening of spiritual consciousness.
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If you think over it, you will realise that what is inessential is illusory, and what is essential is eternal by nature.
Thus a mind undisciplined by Yoga is the source of misery, and for this reason it is best to control the senses.
Thus a mind undisciplined by Yoga is the source of misery, and for this reason it is best to control the senses.
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Only when the senses become restrained through the practice of Yoga, the mind, of its own accord, realizes the Self (361-365). When the mind turns away from the senseobjects and becomes introspective, it perceives the Self and identifies itself with the Self. Thereafter it experiences the kingdom of permanent bliss and become one with the self. Then the mind abides in the self beyond which there is nothing which is beyond the senses.
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375. The extremely dispassionate man alone has Samadhi, and the man of Samadhi alone gets steady realisation; the man who has realised the Truth is alone free from bondage, and the free soul only experiences eternal Bliss.
Give up thy identification with such unreal things as the body, and fix thy mind on the Atman. For thou art really the Witness, Brahman, unshackled by the mind, the One without a second, and Supreme.
378. Fixing the mind firmly on the Ideal, Brahman, and restraining the external organs in their respective centres;
with the body held steady and taking no thought for its maintenance;
attaining identity with Brahman and being one with It – always drink joyfully of the Bliss of Brahman in thy own Self, without a break.
What is the use of other things which are entirely hollow?
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422. The result of knowledge should be the turning away from unreal things, while attachment to these is the result of ignorance.
This is observed in the case of one who knows a mirage and things of that sort, and one who does not.
Otherwise, what other tangible result do the knowers of Brahman obtain?
427. That kind of mental function which cognises only the identity of the Self and Brahman,
purified of all adjuncts, which is free from duality, and which concerns itself only with
Pure Intelligence, is called illumination.
He who has this perfectly steady is called a man of steady illumination.
.......................
MahaNarayan Upanishad
Persons who practise sense-control shake off their sin by that.
Perfect ascetics reached heaven gradually through sense-control.
Sense-control is inaccessible to ordinary creatures.
Everything is founded in sense-control.
Therefore they say sense-control is the supreme (means of liberation).
Perfect ascetics reached heaven gradually through sense-control.
Sense-control is inaccessible to ordinary creatures.
Everything is founded in sense-control.
Therefore they say sense-control is the supreme (means of liberation).
Therefore they say that the power of inward concentration is the supreme means of liberation.
By conclusive experience of Truth remembrance of IT is engendered.
Remembrance produces continuous remembrance.
From continuous remembrance results unbroken direct realization of Truth
By such realization a person knows the Atman.
Remembrance produces continuous remembrance.
From continuous remembrance results unbroken direct realization of Truth
By such realization a person knows the Atman.
...............
nsg (from june 2020)
nsg (from june 2020)
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
..............
first of all you should acquire God C thru medn.
someone with BC doesnt understand this
,,,,,,,,,,,,,,,,,
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
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
..............
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.
part 4
Self-surrender is the surrender of all self-concern. It cannot be done, it happens when you realize your true nature. (478)
Self-surrender is the surrender of all self-concern. It cannot be done, it happens when you realize your true nature. (478)
....................
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.
........................
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.
Once you have understood this, the main obstacle to realization is removed. (476)
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.
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.
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.
......................
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)
..............................
Questions arise only to an entity.
till you feel you are an entity the spiritual talk ...etc is a waste
till you feel you are an entity the spiritual talk ...etc is a waste
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.
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.
.........
Nothings stops you from being a dnyani here and now, except fear.
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"
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.
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.
,,,,,,,,,,,,,,,,,,,,
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.
All states of mind, all names and forms of existence are rooted in non-enquiry, non-investigation, in imagining and credulity
,,,,,,,,,,,
Self-surrender is the surrender of all self-concern.
It cannot be done, it happens when you realize your true nature. (478)
imp-
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)
Nothings stops you from being a dnyani 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"
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.
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.
,,,,,,,,,,,,,,,,,,,,
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.
All states of mind, all names and forms of existence are rooted in non-enquiry, non-investigation, in imagining and credulity
,,,,,,,,,,,
Self-surrender is the surrender of all self-concern.
It cannot be done, it happens when you realize your true nature. (478)
imp-
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)
You must not indulge in forecasts and plans, born of memory and anticipation. It is one of the pecularities of a gnani that he is not concerned with future. Your concern with future is due to fear of pain and desire for pleasure; to the gnani all is bliss: he is happy with whatever comes. (285)
As long as you take yourself to be a person, a body and a mind, separate from the stream of life, having a will of its own, pursuing its own aims, you are living merely on the surface, and whatever you do will be short-lived and of little value, mere straw to feed the flames of vanity. (492)
.............
In some cases death is the best cure. A life may be worse than death, which is but rarely an unpleasant experience, whatever the appearances. (283-4)
The more you know yourself, the less you are afraid [of dying]. Of course, the agony of dying is never pleasant to look at, but the dying man is rarely conscious. (469)
It [dying] needn't be so [painful and ugly]. It may be beautiful and peaceful. Once you know that death happens to the body and not to you, you just watch your body falling off like a discarded garment. Once you know that the body alone dies and not the continuity of memory and the sense of "I am" reflected in it, you are afraid no longer. (464-5)
The more you know yourself, the less you are afraid [of dying]. Of course, the agony of dying is never pleasant to look at, but the dying man is rarely conscious. (469)
It [dying] needn't be so [painful and ugly]. It may be beautiful and peaceful. Once you know that death happens to the body and not to you, you just watch your body falling off like a discarded garment. Once you know that the body alone dies and not the continuity of memory and the sense of "I am" reflected in it, you are afraid no longer. (464-5)
To be a living being is not the ultimate state; there is something beyond, much more wonderful, which is neither being nor non-being, neither living nor not-living. It is a state of pure awareness, beyond the limitations of space and time. Once the illusion that the body-mind is oneself is abandoned, death loses its terror, it becomes a part of living. (122)
There can be progress in the preparation (sadhana). Realization is sudden. The fruit ripens slowly, but falls suddenly and without return. (332)
The preparation is gradual, the change itself is sudden and complete. Gradual change does not take you to a new level of conscious being. You need courage to let go. [If you lack courage,] it is because you are not fully convinced. Complete conviction generates both desire and courage. And meditation is the art of achieving faith through understanding. In meditation you consider the teaching received, in all its aspects and repeatedly, until out of clarity confidence is born and, with confidence, action. Conviction and action are inseparable. (492)
The preparation is gradual, the change itself is sudden and complete. Gradual change does not take you to a new level of conscious being. You need courage to let go. [If you lack courage,] it is because you are not fully convinced. Complete conviction generates both desire and courage. And meditation is the art of achieving faith through understanding. In meditation you consider the teaching received, in all its aspects and repeatedly, until out of clarity confidence is born and, with confidence, action. Conviction and action are inseparable. (492)
There are no steps to self-realization. There is nothing gradual about it. It happens suddenly and is irrevocably. You rotate into a new demension, seen from which the previous ones are mere abstractions. Just like on sunrise you see things as they are, so on self-realization you see everything as it is. The world of illusion is left behind. (331)
..
You can do nothing. What time has brought about, time will take away. This is the end of yoga, to realize independence. All that happens, happens in and to the mind, not to the source of the "I am". Once you realize that all happens by itself (call it destiny, or the will of God, or mere accident), you remain as witness only, understanding and enjoying, but not perturbed. You are responsible only for what you can change. All you can change is only your attitude. There lies your responsibility. (451)
You cannot change your circumstances, but your attitudes you can change. (480-1)
Not through experiences
Most of your experiences are unconscious. The conscious ones are very few. You are unaware of the fact because to you only the conscious ones count. Become aware of the unconscious. Desire and fear are the obscuring and distorting factors. When mind is free of them the unconscious becomes accessible. (406)
To know that you are neither in the body nor in the mind, though aware of both, is already self-knowledge. (518)
It is only your mind that prevents self-knowledge. (517)
[The cause of suffering is] self-identification with the limited.
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)
.........
Reality is not the result of a process; it is an explosion.
It is definitely beyond the mind, but all you can do is to know your mind well.
Not that the mind will help you, but by knowing your mind you may avoid your mind disabling you.
You have to be alert, or else your mind will play false with you.
It is like watching a thief - not that you expect anything from a thief, but you do not want to be robbed. In the same way, you give a lot of attention to the mind without expecting anything from it. (189)
Once you have grasped the truth that the world is full of suffering, that to be born is a calamity, you will find the urge and the energy to go beyond.
..................
As long as you take yourself to be a person, a body and a mind, separate from the stream of life, having a will of its own, pursuing its own aims, you are living merely on the surface, and whatever you do will be short-lived and of little value, mere straw to feed the flames of vanity. (492)
.........
You cannot imagine the taste of pure water, you can only discover it by abandoning all flavourings. (509)
................
[Once the person is eliminated] nothing will remain, all will remain. The sense of identity will remain, but no longer identification with a particular body.
Being-awareness-love will shine in full splendour. Liberation is never of the person, it is always from the person. A vague memory [of the person] remains, like the memory of a dream, or early childhood. After all, what is there to remember? A flow of events, mostly accidental and meaningless. Is there anything worth remembering? The person is but a shell imprisoning you. Break the shell. (343)
..........
The dissolution of personality is followed always by a sense of great relief, as if a heavy burden has fallen off. (401)
..
Meditation -imp:
Meditation is a deliberate attempt to pierce into the higher states of consciousness and finally go beyond it.
The art of meditation is the art of shifting the focus of attention to ever subtler levels, without losing one's grip on the levels left behind.
The final stage of meditation is reached when the sense of identity goes beyond the "I-am-so-and-so", beyond "so-I-am", beyond "I-am-the-witness-only", beyond "there-is", beyond all ideas into the impersonally personal pure being.
But you must be energetic when you take to meditation. It is definitely not a part-time occupation.
Limit your interests and activities to what is needed for you and your dependents' barest needs.
Save all your energies and time for breaking the wall your mind had built around you.
Believe me, you will not regret. (413)
,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
imp
Just look away from all that happens in your mind and bring it to the feeling "I am". The "I am" is not a direction.
It is the negation of all direction.
Ultimately even the "I am" will have to go, for you need not keep on asserting what is obvious.
Bringing the mind to the feeling "I am" merely helps in turning the mind away from everyting else.
When the mind is kept away from its preoccupations, it becomes quiet.
If you do not disturb this quiet and stay in it, you find that it is permeated with a light and a love you have never known;
and yet you recognize it at one as your own nature.
Once you have passed through this experience, you will never be the same man again;
the unruly mind may break its peace and obliterate its vision; but it is bound to return,
provided the effort is sustained;
until the day when
all bonds are broken, delusions and attachments end, and life becomes supremely concentrated in the present. (308)
...........
imp-
What prevents the insight into one's true nature is the weakness and obtuseness of the mind and its tendency to skip the subtle and focus the gross only.
What prevents the insight into one's true nature is the weakness and obtuseness of the mind and its tendency to skip the subtle and focus the gross only.
When you follow my advice and try to keep your mind on the notion of "I am" only, you become fully aware of your mind and its vagaries.
Awareness, being lucid harmony (satva) in action, dissolves dullness and quietens the restlessness of the mind, and gently but steadily changes its very substance.
This change need not be spectacular; it may be hardly noticeable; yet it is a deep and fundamental shift from darkness into light, from inadvertence to awareness.
For this, keep steadily in the focus of consciousness the only clue you have: your certainty of being.
Be with it, play with it, ponder over it, delve deeply into it, till the shell of ignorance
breaks open and you emerge into the realm of reality. (272)
...............
Give up all and you gain all. Then life becomes what it was meant to be: pure radiation from an inexhaustible source. In that light the world appears dimly like a dream. (257)
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