This has been the subject of doubt with several bhaktas. Will Maharshi please enlighten us on this matter?
Maharshi: Granthi is a knot. The knot of the heart ties two things together: the Supreme Brahman or Atma, and the appearance also of the jiva connected with a body. The location or contact between the body and Brahman is styled as the granthi or knot. It is by reason of that relation (or knot) that one gets the idea of a body, and the idea that he has or is a body. The body itself is inert, but Brahman is of the nature of Consciousness. The relation between these two is inferred by the intellect.
When the body is active in the waking and dreaming states, it is so by reason of its being overshadowed or covered by the image or reflection of the pure Chaitanya, i.e., Brahman. When, however, one is asleep, or for other reasons inactive and unconscious (e.g., in faint or coma), such image or reflection is absent, and from this fact the place of the Chaitanya or Brahman in the body is ascertained or located. It is located in the heart ( 
, hrdayam), into which the soul or ego retreats in deep sleep, ceasing its conscious activity in all parts of the body. This heart is connected with a number of nadis (nerves) and the reflection of the Chaitanya on the heart spreads from the heart through these nadis or nerves into all parts of the body. The Chaitanya is subtle like electricity; and just as electricity, which in its manifest form is seen in lights, operates through solid material-like electric wires, so this Chaitanya Jyoti, or light of Brahman, moves from its subtle form through these nadis or nerves into the entire human frame. The sun, from its place in the heavens, illumines the entire solar system; so does Chaitanya Jyoti, or the light of Brahman, taking its place in the heart, illumine the entire human frame; and when such Chaitanya pervades every part of this body, then does the embodied soul, the jiva, derive all its experiences.
There are various powers manifest in the different nadis or nerves according to the function performed by each tissue or organ into which they (the nerves) enter. All such powers, however, are the various transformations of the one Chaitanya that permeates the nadis. But there is one nadi called the sushumna which is specifically the nadi prominently connected with the manifestation of the Chaitanya itself. It is also termed Atma-nadi or Amritanadi.
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Imp part :
When man is operating through the other nadis alone, he derives the impression that the body is himself, and that the external world is different from him, and hence he is filled with abhimanam or dehabhimanam, i.e., 'I-am-the-body idea'.
Renouncing 'I am the body' idea and sinking into the Self = Nadi-Manthan
When, however, he renounces these ideas (i.e., that the body is himself and that the world is different from himself) and expels the abhimanam (I-am-the-body idea) and enters on the enquiry into the Self, Atma Vichara, with concentration, then he is said to be "churning the nerves" (nadimathanam).
Due to Nadimnathan, loni of Atma seperated fom nadis
By such churning, the butter of the Atma or Self is separated from the nadis in all parts of the body and the Self shines in the Amrita or Atma-nadi.
Then is the Self or Brahman realised.
Then one perceives nothing but the Atman (Brahman) everywhere.
Such a person may have sense objects presented to him and yet, even when receiving those impressions, he will receive them as himself, not as different from himself, which is the view of the ignorant.
In everything that he sees, the ignorant one perceives form.
The wise one perceives Brahman inside and outside of everything that he sees.
Such a person is said to be a Bhinna-granthi, i.e., the Knotless.
For him the knot which tied up matter or body with Brahman has been severed.
The term granthi or knot is applied both to the nadi-bandha, or physical knot in the nerves (something like the ganglia), and the abhimana or attachment to the body resulting therefrom.
The subtle jiva operates through these knots of nadis when he perceives gross-matter.
When the jiva retreats from all these nadis and rests in the one nadi, i.e. Atma-nadi, he is termed the Bhinna-granthi, or the Knotless; and his illumination results in his achieving Self-realization.
Let us take the case of a red-hot piece of iron. Here, what was formerly the cold, black iron is now seen suffused with and in the form of fire.
Similarly, the one dull, cold and dark jiva, or even his body, when overpowered by the fire of Atma Vichara (knowledge of the Self), is perceived to be in the form of the Atman.
When a man reaches that stage, all the vasanas (tendencies), derived (it may be) from many previous lives and connected with the body, disappear.
The Atma, realising that it is not the body, realises also the idea that it is not the agent performing karma or action and that, consequently, the vasanas or fruits resulting from such (antecedent) karma do not attach to it (the Atman).
.As there is no other substance besides the Atman, no doubts can trouble that Atman.
The Atman that has once burst its knots asunder can never again be bound.
That state is termed by some Parama Sakti (highest sakti) and by others Parama Santi (supreme peace).
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Chapter XII
Kapali Sastri's questions:
K: Both the ignorant man and the man of Realization in their actual daily life perceive the experiencer, experience, and the objects experienced. How is the Realised one better off than the ignorant person?
Maharshi: Because the Self-realised sees the unity of the Real amidst the multiplicity of appearances, whereas the ignorant man only sees and succumbs to the appearance of plurality. The former sees himself, i.e., the experiencer, the objects experienced, and experience as one and the same Self, and the latter does not. To the latter, who does not see the Self, everything is different.
K: In the Real (in which these differences appear) is there energy (Sakti)?
Maharshi: Yes! The Real includes all energy (Sakti).
K: But is that energy, within the Real, active?
Maharshi: Yes. It is active in producing these worlds. The active energy needs and has a support (asraya). That support is inactive and changeless though energy is active and changing. This activity and change is termed the "indescribable illusion" (maya). Illusion is manifold. The apparent change, motion, or activity in the universe is itself an illusion. The Real cannot and does not change. The distinction between the Self and energy is an illusion. If the sense-bound person changes his angle of vision, that distinction disappears, and the One alone remains.
K: Is the energy (of the Real, the Supreme) that produces all these worlds changing and transitory or changeless and eternal?
Maharshi: The Supreme that changes by reason of His energy is yet changeless. This profound mystery, sages alone can unravel. Change is activity (vyapara) and activity is termed energy (Sakti). The Supreme created these worlds by His energy (Sakti). Activity being twofold — evolving (pravritti) and withdrawing (nivritti) — the Supreme also withdraws these worlds by His energy (Sakti), as the Brihadaranyaka Upanishad, IV.5.15 states:
yatra tvasya sarvam-aatmaivaabhuut tatkena kam pashyetWhere, for one, everything has become Atma alone, what is there to be seen, and by whom?
In this passage relating to the activity of the Supreme in withdrawing (nivritti) the universe, first the term "everything" (sarva) is used. That refers to the multiplicity of appearances which prevailed at the time when duality was experienced. The other term "became" (abhut) refers to some activity. The term "Atma alone" (Atmaiva) expresses the fact that all differentiating activity is finally withdrawn into the Supreme Self (Atma) only. Thus we have the high authority of the Vedas to show that one Atma alone exists forever and is Real and that all else is illusory and evanescent.
K: Can we know the Real (Swarupa) without its activity?
Maharshi: No, we do not know the unmanifest Real apart from its manifesting activity.
Energy (Sakti), according to Saktas, has two names, the activity (vyapara) and support (asraya). Activity is creation, maintenance, re-absorption (pralaya), etc. The support is nothing but the Real, the Supreme (Swarupa). The Real is all, underlies all and needs the support of none. Such is the truth about the Real, its energy and activity. Multiform existence is the result of activity, and activity presupposes energy with the Supreme. When the Supreme is unclothed with energy, no activity arises, nor the Universe. In the endless whirl of creation and reabsorption, when reabsorption occurs, activity merges in the Supreme.
All human experience is impossible in the absence of energy (Sakti); no creation, no knowledge, and no triad can exist then. In the language of Saktas, Sakti (energy) is the Supreme, the one Real, and takes the name of activity (vyapara) in the act of creation, etc., and the name of Self (Swarupa) by reason of its being the support or sine-qua-non of activity.
If one considers that change (chalana) is the distinguishing characteristic of energy, then it must be admitted that we posit the existence of the Supreme Substance as that on which the play of energy or change takes place. That Supreme Substance is differently styled by different sets of persons. Some call it Sakti and others Swarupa; some call it Brahman, and others Purusha.
Reality (Satya) is to be viewed in two ways: first by its description and next by its nature or constitution, i.e., as the thing in itself. By description and name, that is, through speech, one tries to approach it and get an idea of it. But the Reality, as it is in itself, can only be realised; it cannot be expressed. The description given of it in the Vedas is:
yato vaa imaani bhuutaani jaayante
yena jaataani jiivanti
yat-prayantyabhisam-vishanti
tad-vijijnaasasva tad brahmetiTo him, verily, he said: Whence indeed these beings are born; whereby, when born, they live;
wherein, when departing, they enter; That seek thou to know; That is Brahman.
That Source, the maintenance, and end of all refers to its external attribute — activity, in order to give the learner an idea of it. But the thing as it is in itself must only be immediately (directly) realised (
, aparokshaanubhuuti).
The wise (i.e., Vedantins) say that the basis or sine-qua-non of energy (Sakti) is the Self (Swarupa), and that its activity is its attribute. By inquiring into the cause or root of that activity, one reaches its basis, the Self.
Substance and attribute, that is, Self and its basis are inseparable.
Let any one try to separate them, his mind retires baffled from the task.
It is always by its attribute of activity that the Self is made known and (from this point of view) the attribute, activity, is therefore associated always with the Substance, the Self. But this activity is (in reality, from the point of view of the Self-realised) not distinct from the Eternal Self. The distinction between substance and attribute is the result of illusion. If the illusion disappears, the Self alone remains.
Chapter XIII
Women and Self-Realization
On the 21st of August, 1917, Kavyakantha Ganapati Sastri approached Maharshi to solve the following two doubts arising in the mind of Visalakshi, his wife, who had gone through Tara Vidya and Panchadasakshari Mantra Japa and other spiritual courses.
Question 1: If a woman has attained Self-realization and finds further stay as a member of a domestic circle a hindrance, can she, consistent with the Sastras, leave home and all and become a sannyasini or hamsini?
Maharshi: For those who are fully ripe in Self-realization there is no gender bar as to the assumption of sanyasa asrama in the Shastras.
Question 2: When such a lady is a Jivanmukta, i.e., released from bondage while in the flesh, and in that condition throws off her mortal coil, how should her body be dealt with, by cremation or by burial?
Maharshi: There is no difference between the sexes with respect to the attainment of Jnana, Realization, or Mukti, release from bondage. A female Jivanmukta's body should not be cremated, for a Jnani's body is a tabernacle of the Divine. Whatever objections are urged against the cremation of a male Jnani, apply with equal force to the cremation of a female Jnani's body.
Chapter XIV
Jivanmuvkti
On the night of the same day (21-8-1917), Venkatesa Sastriar came to Skandasramam and requested Maharshi to explain fully the state of Jivanmukti (i.e., release from bondage while yet in the flesh).
Maharshi:: A Jivanmukta is a person who, while yet in the flesh, has realised the Atman, and continues firmly in that state of Realization unaffected by the vasanas arising either from books or contact with the world.
Realization is only one. There is no difference in it; and freedom from bondage is also one and the same, alike for one who casts off the body and for the one who retains the body. It is the latter, however, who is referred to by the term Jivanmukta. The Scriptures say that such released or blessed souls are found in Satyaloka. But in the matter of Realization, i.e. inner experience, there is no difference between the inhabitants of the Satyaloka and the Jivanmukta; nor is the experience of the Self-realised one who has cast off his body and become one with Brahman different from that of the above two. All these three are equally free from bondage and equal in their realization of the Self. Salvation (Mukti) is the same, though to one with fixed ideas of difference, the experience may appear to be different in the above three cases.
The Scriptures say that the Jivanmukta's jiva (ego) is absorbed into Brahman even on this earth. When the Jivanmukta continues his tapas and it becomes mature, after some time he thereby develops several siddhis. Some develop the power to overcome the density in their body which thereafter ceases to be a matter for touch. Their bodies cease to be of dense material and become aerial, or like a flame of light, and are known as Pranavakara (i.e., of the form of Pranava, Om). Yet others lose even that degree of substantiality and overcome even the rupa (form), rasa (taste), gandha (smell), etc. nature of the original human frame and become pure Chinmaya, thought-bodies. These siddhis may be attained very quickly in respect of their bodies by favour of the gods. There is no superiority or inferiority amongst the Self-realised to be inferred from the possession or non-possession of such siddhis. The Self-realised one is always free (Mukta).
Such freedom or Mukti is attained by the wise one who passes from his Sushumna-nadi in the upward path by the Archinathi Margam.
By the light of wisdom emanating there, Mukti is attained.
By the Grace of the Lord, the upasaka whose mind is matured by yoga, attains this excellent Nadi-dwara Gati.
To him comes the power of traversing all worlds at pleasure, entering into any body at pleasure, and granting all boons to anyone at pleasure.
Some say that Kailasam (the Seat of Siva) is the place to which released souls go; others say it is Vaikuntam (the abode of Vishnu), yet others say it is Surya-Mandalam, the orb of the Sun.
All these worlds to which these released souls go are as real and substantial as this world is.
They are all created within the Swarupa by the wonderful power of Sakti.
Chapter XV
What are Sravana, Manana and Nididhyasana?
22-8-1912
Kavyakantha: Pray Sir, what are Sravana, Manana and Nididhyasana ?
Maharshi: These terms have several meanings – each to some extent derived from or connected with the other.
Take Sravana first: According to some, it is only the hearing of Scriptural texts (Veda vakya) with adequate explanation (Vyakhyana) from a Guru, which constitutes Sravana. But others disregard this and say even if what is taught is not the text from the Vedas or a comment thereon, but is couched in the vernacular, it is still Sravanam if (1) the Guru that imparts instruction is himself Self-realised, and (2) if his words throw light, i.e., teach Self-realization.
You may take it that (a) whether listening to the Guru's recital of scriptural texts or to the Guru's own words, or otherwise, by merit acquired in previous births, (b) or if the voice is heard within and an idea is formed in your mind that the underlying truth or root of the 'I-idea', or idea of personality, is not the body, then truly you have had Sravanam. Above all, note the fact that Sravanam is not the mere falling of sound on the ears. It involves paying attention to Atma Vichara, enquiry into the Self.
Then let us take Manana:
Some say Manana is Sastrartha Vichara, or enquiry into the import or effect of Sastras (scripture). Well, it is more correct to note what is essential and say that Manana is devoting the mind to Atma Vichara, i.e., enquiry into the Self.
Finally let us consider what is Nididhyasana:
Some say that a thorough knowledge of Brahman or Atman is Nididhyasana, provided only that that knowledge be free from doubt and not conflict with the Sastras.
This definition, however, will fit in even for a bare intellectual grasp of the subject mentioned, even though it may be unattended by Realization. Mere study of the unity of jiva and Iswara from the Sastras does not ensure Realization, even if it be free from doubt or delusions such as 'I am the body and these phenomena are real, etc.' The mere study of hundreds of Sastras will not remove doubt and delusion. No doubt these Sastras, studied with faith, do remove such doubt and delusion, but such removal is not permanent, as faith often weakens and the man begins to waver. It is only Realization that can ensure a rooting out, i.e., the permanent removal of these obstacles of doubt and delusion.
When the mind or jiva goes through various outside experiences, even by exploring hundreds of Sastras, without realising and staying in the Atman, one does not obtain what is styled Aparoksha Jnana, i.e., Self-Illumination directly realised. If, however, one has obtained such Realization, then one gets Sakshatkara, or immediate knowledge of the Self, and that is Moksha — that is the highest Nishta.
CHAPTER XVI
Bhakti (Devotion)
As the Ankola seed is attracted to its stem, the iron to the magnet, the wife to her lord, the creeper to its tree, the river to the ocean, so the soul attracted stands ever at the feet of the Lord. This attraction is termed devotion, Bhakti.
Kavyakantha: Will Maharshi please enlighten us on the subject of Devotion (Bhakti)?
Maharshi: To everyone the dearest object is himself. He loves himself always, and with the greatest love possible. Such an unbroken current of love, frequently compared in sacred books to a flowing stream of oil, is styled devotion, if it is directed towards God.
“Bhakti is the unshakeable attachment to the Supreme God.”
Ordinarily people regard God as existing outside of themselves and as having a personality like their own.
The Jnani (enlightened sage) however regards the personal God (also) as none other than himself;
and Self-love, in this case, is or becomes the love of God (personal).
In his case, devotion is defined as Self-realization.
Others, who treat the personal God as something outside themselves develop deep devotion to such a God and finally sink their personality in Him.
The love-smitten chord of Self, trembles and passes in music out of sight.
In fact, worship, nay, all intense concentrated thought or feeling, is the merging of the mind in the object worshipped or concentrated on.
Intense faith in the personal God, however, carries the devotee easily and naturally to faith in and devotion to the impersonal Absolute (Swarupa Brahman).
Mostly, the beginnings of devotion to (personal) God are traceable to a desire to avoid sorrows and attain happiness. So, with great keenness and zest people approach their God, investing Him with name and form, and attain the objects they desire. Even after such attainment, the habit of devotion continues and the mind trained to worship God with form and name develops the power to dwell on the Formless and Nameless. The evanescent objects achieved by the first flow of devotion to a personal God do not fully satisfy the aspiring soul who thirsts after enduring happiness. With this ever new impetus to seek something more than relative happiness, the progressing soul ultimately drops name and form as its object of contemplation and thus attempts to conceive of or realise the Absolute (Brahman).
Thus devotion to a personal God gets transformed or ripened gradually into devotion to the Impersonal, which is the same as Vichara (enquiry) and Realization.
Investigation into the Self is nothing other than devotion.
Devotion may at the outset be by fits and starts.
That need not depress the aspirant, for it will develop and become steadier and flow finally in an unbroken current.
When devotion (personal) is ripe, a moment's instruction (Sravana) suffices for the next step in Jnana.
Faith helps in the development of one's intuition and the attainment of complete illumination – Cosmic Consciousness.
Thus, the weak aspirant's first efforts at devotion, through name and form at broken intervals, and for attaining finite or lower ends, ultimately carry him beyond all name and form, into an unbroken current of love to the Absolute. This is Salvation (Mukti).
Where should I go?
I am happy at home.
My heart will not go with me,
My mind has become crippled.
One day, a desire welled up in my mind,
I ground up sandalwood, along with several fragrant oils.
I went to the temple, to worship Him there,
Then my Guru showed me Brahman [Ultimate Reality, God], within my heart.
Wherever I go, I find only water and stones,
But Brahman is in everything.
I have searched through all the Vedas and the Puranas,
You go there, only if Brahman were not here.
I am a sacrifice to You, O True Guru.
You have dispelled all my confusion and doubt.
Ramanand's Lord is the all-pervading Brahman,
The word of the Guru ends millions of karma.
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