478. When scrutinized well, what results from all the efforts made in Bhakti-marga is that
one’s ego-form dissolves through the strength of intense meditation
on the Feet of the Lord, and the individuality is lost at His Feet by self-surrender.
503. The true knowledge [jnana] will not dawn without exploring within,
the essence of the instruction ‘That Thou Art’ uttered unceasingly
the essence of the instruction ‘That Thou Art’ uttered unceasingly
506. For the highly mature souls who seek the supreme sat-chit-ananda in order to free themselves from the scorching heat of birth [and death], it is by the enquiry into only the word ‘Thou’, which [out of the three words ‘That’, ‘Thou’ and ‘Art’] denotes the nature of the individual soul, that the glory of Liberation is attained.
537. For those who can scrutinize [enquire into] and know the subtlest thing [Self], what benefit is there by the research on and knowledge of gross objects?
Worthier than the research done [by the mind] through the eye and so on, is the indestructible research done within [that is, Self-enquiry or Self-attention].
Worthier than the research done [by the mind] through the eye and so on, is the indestructible research done within [that is, Self-enquiry or Self-attention].
in between 575 and 587
When the firm true knowledge is obtained by learning how to withdraw the mind from the five senses, which cause the madness [of desire, fear, and so on], the differences will cease to exist.
609. Instead of keenly enquiring ‘Who am I?’ within the Heart – the rising place of thought, where the divine Thing, Siva, shines devoid of thought – and knowing It [the divine Thing], merging into It and becoming one with It as ‘I am That’,
it is foolish to slip down from the Self.
it is foolish to slip down from the Self.
657. Worship of the formless is possible only for those who have lost the notion ‘I am this form [the body]’.
658. To worship the formless reality through thought-free thought [that is, by attending to the thought-free Self-awareness, ‘I am’] is best.
If one is incapable of doing this formless worship of God, to worship God in form is proper.
659. Let those who have become a prey to the delusion of action [karma],
being unable to follow the original path of the light of Self,
existence-consciousness, worship the form of their beloved God.
Then they will gradually lose their delusion [towards names and forms and action] and finally [by the Grace of God or Guru] attain the Supreme Self.
No one pointedness...then, all in vain
If one is incapable of doing this formless worship of God, to worship God in form is proper.
659. Let those who have become a prey to the delusion of action [karma],
being unable to follow the original path of the light of Self,
existence-consciousness, worship the form of their beloved God.
Then they will gradually lose their delusion [towards names and forms and action] and finally [by the Grace of God or Guru] attain the Supreme Self.
No one pointedness...then, all in vain
665. For those first-grade sadhus who aspire only to reach the Feet of Lord Siva [God], it is better to live as an object to be pitied in the eyes of the worldly people rather than to be envied.
697. For those who uninterruptedly concentrate upon the unlimited and all-pervading space of consciousness [chitrambalam], there is not even an iota of fate [prarabdha]. This alone is what is meant by the scriptural saying, “Fate does not exist for those who seek heaven”
720. Those who, with minds matured through bhakti, have fully drunk the essence of bhakti, will like to attain only the divine nectar of supreme bhakti as the fruit of [their] bhakti.
748. Those who are firmly established in their own state [of Self-existence], never see any such thing as time, but only their own Self.
will no longer know the one whole reality [tattva] as the three different times [present, past and future].
Sri Muruganar: It is said in scriptures that one becomes whatever one thinks of at the time the life leaves the body. Therefore, in this verse it is instructed that those who want Liberation should think about Self in order to set aside other thoughts, which are the cause of rebirth. Since death can come at any time, any second of our life may be the second prior to death.
Therefore, it is Sri Bhagavan’s opinion that meditation on Self should be done every second.
will no longer know the one whole reality [tattva] as the three different times [present, past and future].
Sri Muruganar: It is said in scriptures that one becomes whatever one thinks of at the time the life leaves the body. Therefore, in this verse it is instructed that those who want Liberation should think about Self in order to set aside other thoughts, which are the cause of rebirth. Since death can come at any time, any second of our life may be the second prior to death.
Therefore, it is Sri Bhagavan’s opinion that meditation on Self should be done every second.
763. Only to such a mind which has gained the inner strength of one-pointedness, Self-enquiry will be successful.
But a weak mind will be like wet wood put into the fire of jnana-vichara
But a weak mind will be like wet wood put into the fire of jnana-vichara
769. Self-abidance [atma-nishtha], which shines without defect, alone will destroy all bondage, which is non-Self.
[On the other hand] discrimination [viveka] which distinguishes the real, one’s own nature, from the unreal, is only an aid to pure desirelessness.
770. If you enquire [you will find that] you are not that [the body]
which you now take yourself to be.
[Therefore] enquire what you are, drown in the heart and be directly established as ‘You are That [Self]’.
771. Knowing well that there is no permanent foothold anywhere for the soul except in remaining merely as the one reality,
destroy desires towards everything,
but without aversion [towards anything],
and abide in the Heart as one with the supreme existence-consciousness [Sat-Chit].
[On the other hand] discrimination [viveka] which distinguishes the real, one’s own nature, from the unreal, is only an aid to pure desirelessness.
770. If you enquire [you will find that] you are not that [the body]
which you now take yourself to be.
[Therefore] enquire what you are, drown in the heart and be directly established as ‘You are That [Self]’.
771. Knowing well that there is no permanent foothold anywhere for the soul except in remaining merely as the one reality,
destroy desires towards everything,
but without aversion [towards anything],
and abide in the Heart as one with the supreme existence-consciousness [Sat-Chit].
772. Those who have destroyed ignorance by the clarity of knowledge and who are established firmly in Self abidance [nishtha], are completely dead-minded.
They will survive as eternal Muktas, their mind having been given jiva-samadhi [i.e. having been buried alive] at the Feet of Siva.
773. What our Lord [Sri Ramana] firmly teaches us to take to as the greatest and most powerful tapas is only this much, “Summa iru” [‘Just be’ or ‘Be still’],
and not any other duty for the mind to do in the form of thoughts [such as meditation, yoga and so on].
786. When it is said that even the mere slipping down from [abidance in] the state of the pure non-dual Self is a crime
for those who have started to do their duty [namely the true tapas of Self-abidance],
will it on consideration be proper for them to interfere in the affairs of others?
for those who have started to do their duty [namely the true tapas of Self-abidance],
will it on consideration be proper for them to interfere in the affairs of others?
834. Only those who, considering the world as worthless, have fearlessly renounced it with great courage, are the wise ones who definitely see the Supreme Reality.
Others are fools who see only what is unreal.
874
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908. When scrutinized, among all the many qualities necessary for those who wish to attain the imperishable Liberation,
it is the attitude of a great liking to be in permanent solitude
that must be well established in their mind
.......................
910. Whatever and however much [good or bad] either comes [to one] or goes [away from one],
to remain as other than the knower of them
and to be unaffected by them,
unlike a straw carried away by the wind, is Jnana.
to remain as other than the knower of them
and to be unaffected by them,
unlike a straw carried away by the wind, is Jnana.
911. Unless one realizes oneself to be the unattached Self,
which is like the space that remains not even in the least attached to anything,
though it exists inside, outside and pervading everything,
one cannot remain undeluded.
which is like the space that remains not even in the least attached to anything,
though it exists inside, outside and pervading everything,
one cannot remain undeluded.
944. Whatever thoughts may come, their nature is such that they cannot exist without the indispensable Self;
therefore, not succumbing to inattentiveness [pramada] such as [will make one feel],
“Alas, the state of Self [Self-abidance or Self-attention] has been lost on the way”, is also that [i.e. is also the sign of granthi-bheda].
therefore, not succumbing to inattentiveness [pramada] such as [will make one feel],
“Alas, the state of Self [Self-abidance or Self-attention] has been lost on the way”, is also that [i.e. is also the sign of granthi-bheda].
958. Until the state of sleep in waking [i.e. the state of wakeful sleep or jagrat-sushupti] is attained, Self enquiry should not be given up.
Moreover until sleep in dream is also attained, it is essential to persist in that enquiry [i.e. to continue trying to cling to the mere feeling ‘I’]
B19. The state of sleep in waking [or jagrat-sushupti] will result by constant scrutinizing enquiry into oneself. Until sleep pervades and shines in waking and in dream, do that enquiry continuously.
Moreover until sleep in dream is also attained, it is essential to persist in that enquiry [i.e. to continue trying to cling to the mere feeling ‘I’]
B19. The state of sleep in waking [or jagrat-sushupti] will result by constant scrutinizing enquiry into oneself. Until sleep pervades and shines in waking and in dream, do that enquiry continuously.
962. Know that the bright light of fire that rises within, kindled by more and more inwardly grinding the mind, which has been made free from impurities, on the stone of heart through [the enquiry] ‘Who am I?’, is the true knowledge “Ana’l-Haq” [I am the reality].
963. Only steadfastness in non-dual knowledge [advaita jnana] is heroism.
963. Only steadfastness in non-dual knowledge [advaita jnana] is heroism.
Bhakti's fruit is Bhakti
998. [Only] those who have united [with Self] can know the nature of those who have united [with Self].
How can those who have not united [with Self] know it?
The nature of those who have united [with Self], like a honey-bee which has drunk honey, is so great that they do not know anything other than Self.
Sri Muruganar
The nature of those who have united with the reality,
like a honey-bee which has drunk honey,
is so great that it cannot be known by others.
This is so because they do not know otherness.
Only those who have united can know the nature of those who have united; those who have not united cannot know it.
The nature of those who have united with the reality,
like a honey-bee which has drunk honey,
is so great that it cannot be known by others.
This is so because they do not know otherness.
Only those who have united can know the nature of those who have united; those who have not united cannot know it.
1000. The knowledge which sees the world as if different [from itself],
the objective knowledge which is the ego [ahankara],
is merely insentient [jada].
When [this] ego dies,
the flame of pure non-duality [suddhaadvaita],
which is the knowledge of the source of the mind, will shine forth.
the objective knowledge which is the ego [ahankara],
is merely insentient [jada].
When [this] ego dies,
the flame of pure non-duality [suddhaadvaita],
which is the knowledge of the source of the mind, will shine forth.
Sanatkumara in the Chandoyga Upanishad, 7.24.1, namely,
“That [state] in which one does not see what-is-other [anya], does not hear what-is-other and does not know what-is-other, is the Infinite [bhuma],
whereas that [state] in which one sees what-is-other, hears what-is-other and knows what-is-other, is finite [alpa].
That which is infinite [bhuma], alone is immortal [eternal and hence real], whereas that which is finite [alpa] is mortal [transitory and hence unreal] ... ”.
In the same Upanishad 7.25.1 and 7.25.2, the Infinite [bhuma] is identified as being synonymous first with ‘I’ (aham) and then with Self (atma).
Therefore in this verse and the next, the word ‘Bhuma’ should be understood to mean Self or Brahman, our own true state of mere being.
“That [state] in which one does not see what-is-other [anya], does not hear what-is-other and does not know what-is-other, is the Infinite [bhuma],
whereas that [state] in which one sees what-is-other, hears what-is-other and knows what-is-other, is finite [alpa].
That which is infinite [bhuma], alone is immortal [eternal and hence real], whereas that which is finite [alpa] is mortal [transitory and hence unreal] ... ”.
In the same Upanishad 7.25.1 and 7.25.2, the Infinite [bhuma] is identified as being synonymous first with ‘I’ (aham) and then with Self (atma).
Therefore in this verse and the next, the word ‘Bhuma’ should be understood to mean Self or Brahman, our own true state of mere being.
From the present verse we have to understand,
that any state in which there is even the least knowledge of any second- or third-person object is not the true state of Self,
1027. Jnanis know that the taste of Self [atma-rasam] alone is the best taste [ati-rasam],
and hence they abide in the state of Self.
Those who do not know that the happiness of Self alone is definitely the highest, abide in the state of the world [i.e. they remain immersed in worldly life seeking only mundane pleasures].
and hence they abide in the state of Self.
Those who do not know that the happiness of Self alone is definitely the highest, abide in the state of the world [i.e. they remain immersed in worldly life seeking only mundane pleasures].
1028. Those who do not know that their own nature is happiness, will be deluded like a musk-deer,
[whereas] those who clearly know their own nature [to be existence-consciousness-bliss], will abide in their own state [of Self] without attending to the world [and without seeking happiness from worldly objects].
B20. Proclaim thus, “Whoever has conquered the senses by knowledge [jnana], being a knower of Self [atmavid]
who abides as existence-consciousness, is the fire of knowledge [jnanagni];
[He is] the wielder of the thunderbolt of knowledge [jnana-vajrayudha];
He, Kala-kalan, is the hero who has killed death.
[whereas] those who clearly know their own nature [to be existence-consciousness-bliss], will abide in their own state [of Self] without attending to the world [and without seeking happiness from worldly objects].
B20. Proclaim thus, “Whoever has conquered the senses by knowledge [jnana], being a knower of Self [atmavid]
who abides as existence-consciousness, is the fire of knowledge [jnanagni];
[He is] the wielder of the thunderbolt of knowledge [jnana-vajrayudha];
He, Kala-kalan, is the hero who has killed death.
1038. That knowledge is not a quality [guna] of Self, because the nature of Self is nirguna [devoid of qualities].
[Moreover] Self-knowledge is not an act [of knowing], because [Self is] without doership [akartritva].
[Moreover] Self-knowledge is not an act [of knowing], because [Self is] without doership [akartritva].
[Therefore] knowledge is the very nature [of Self].
...the direct path is for one to worship Self through the practice of Self-attention.
1104. Except those who subside [and abide] in the Heart with consciousness [with remembrance of the existence-consciousness ‘I am’], no one can attain the flawless state of reality,
[because] the reality is veiled by the mind’s forgetfulness and thinking in sleep and in waking respectively.
...
Sadhu Om: Atma-anusandhana, the state of attention to and abiding as Self, alone is the perfect way of praising God
[because] the reality is veiled by the mind’s forgetfulness and thinking in sleep and in waking respectively.
...
Sadhu Om: Atma-anusandhana, the state of attention to and abiding as Self, alone is the perfect way of praising God
1118. Since the Jnani has severed the knot of doership [kartritva],
He does not see [any] action which must be done [by Him].
Since in His state of Jnana not even an atom will appear to be an insentient other object [an insentient object other than Himself],
not even an atom of doubt or delusion will arise [for Him].
He does not see [any] action which must be done [by Him].
Since in His state of Jnana not even an atom will appear to be an insentient other object [an insentient object other than Himself],
not even an atom of doubt or delusion will arise [for Him].
1146. To the body, which was born because of prarabdha, that prarabdha will never fail [to give fruit].
[But] the Jivan-mukta, who has separated Himself [from the body] by severing the chit-jada-granthi, has transcended prarabdha itself.
1148. One who is blinded by drunkenness does not know whether the cloth on his body remains there or has fallen down.
[Likewise] the Siddha [i.e. Jnani] who knows [and is immersed in] the form of light [His own Self-consciousness], which is [limitless and subtle like] the space, does not know the connection [the living] or the removal [the death] of the unreal and insentient body.
[But] the Jivan-mukta, who has separated Himself [from the body] by severing the chit-jada-granthi, has transcended prarabdha itself.
1148. One who is blinded by drunkenness does not know whether the cloth on his body remains there or has fallen down.
[Likewise] the Siddha [i.e. Jnani] who knows [and is immersed in] the form of light [His own Self-consciousness], which is [limitless and subtle like] the space, does not know the connection [the living] or the removal [the death] of the unreal and insentient body.
the Siddha who knows Self does not know the body, just as one who is blinded by toddy-intoxication [does not know his] clothes.
1149. The form of the living body of the perfect Jnanamukta, who has destroyed the ego-defect, is like a [burnt] red silk cloth, which remains without losing its appearance even though it has lost its reality, having become ashes.
1149. The form of the living body of the perfect Jnanamukta, who has destroyed the ego-defect, is like a [burnt] red silk cloth, which remains without losing its appearance even though it has lost its reality, having become ashes.
For those who wish to sever the bondage of ignorance [ajnana], it is necessary to leave the scholars and to associate with those who abide as the supreme Self [atma-para-nishthar].
1184. The state of the experience of the one non-dual Silence [eka advaita mouna anubhuti],
which is attained as the experience of the unlimited true knowledge [mey-jnana],
is only the shining [of oneself] as the empty space
devoid of the false imagination which is the rising of the wicked ego-mind.
1185. Since the Silence of Self, which shines through the pure mind [the pure existence-consciousness which is devoid of all thoughts],
alone turns out to be the gateway to Liberation, even though they proceed along any path which is agreeable [to them],
that gate alone is the final refuge.
1186. Attending unceasingly and with a fully [concentrated] mind to Self, which is the non-dual perfect reality, alone is the pure supreme Silence;
on the other hand, the mere [unthinking] laziness of the dull mind is nothing but a defective [and tamasic] delusion. Know thus.
which is attained as the experience of the unlimited true knowledge [mey-jnana],
is only the shining [of oneself] as the empty space
devoid of the false imagination which is the rising of the wicked ego-mind.
1185. Since the Silence of Self, which shines through the pure mind [the pure existence-consciousness which is devoid of all thoughts],
alone turns out to be the gateway to Liberation, even though they proceed along any path which is agreeable [to them],
that gate alone is the final refuge.
1186. Attending unceasingly and with a fully [concentrated] mind to Self, which is the non-dual perfect reality, alone is the pure supreme Silence;
on the other hand, the mere [unthinking] laziness of the dull mind is nothing but a defective [and tamasic] delusion. Know thus.
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