............................................
YV43
one who doesn't have this 'spiritual eye' of enquiry is indeed to be pitied.
Wisdom that is born of the spirit of enquiry dispels this non understanding and the undivided intelligence shines in it's own light.
At that stage even the spirit of enquiry becomes superfluous and dissolves itself.
55
Cosmic intelligence in which Univ. ceases= lord
Lord can be realised only if one is firmly established in the unreality of the universe even as the blueness of the sky is unreal.
Only when creation known to be utterly non-existent..Lord realised.
wisdom unclouded by latent tendencies...jivanmukta
100
when Mind drops percepn. of duality..there is no duality or unity.
114
When thus the real knowledge is gained by means of right enquiry and understanding, only that remains which is not expressible in words.
124
Desire, cause of confusion called world appearance
one who cuts it at the root with the axe of enquiry is freed from it.
Some understand this soon..some later
Light of C eclipsed by a firm conviction in the existence of M=M
By intense self effort it is possible to gain victory over M
then without the least effort individualised C absorbed in IC
when its individuality broken through.
Only when one severs the very root of M with the weapon of non conceptualisation, one can reach Brahma.
M deprived of restlessness = dead M
= tapa
216- imp
216
constantly endeavour to gain this Inner Light or wisdom.
Wisdom is the root when constantly nourished yields the fruit of Self knowledge.
effort, energy to gain this wisdom.
destroy dullness of wit.
..source of tree of world appearance.
by wisdom is the ocean of world appearance crossed ..not by charity, pilgrimage.
one who doesn't have this wisdom drowns in world illusion
one who has this wisdom crosses the ocean of world illusion.
He who seeks to be established in the highest state of Consciousness should first purify his mind by the cultivation of wisdom or by the kindling of the Inner Light
220
When this intelligence is not awakened it does not really know or understand anything.
And what appears to be known through thought is of course not the reality.
222
There is no mind .
that which was falsely imagined to be M comes to an end.
He who is unable to understand the true nature of the M ..unfit to be instructed to realise the truth of this scripture.
The M of such a person is unable to grasp the subtle truth of the teaching expounded in this scripture.
It seems to be satisfied with the illusory world appearance.
228
Fools=ones who haven't controlled their Minds.
231
Abandon notion of world as I
Be established in witness consciousness.
M attains fulfilment by utter dispassion
not by filling it with hopes and desires.
one cannot reach state of complete dispassion without persistent practise
only by right exertion dispassion attained.
no other means.
when filled with sattva alone qualified to listen to the highest exposition not otherwise.
constantly endeavour to educate the mind with purifying knowledge
nourish m with inner transformation brought about by the study of scriptures.
M thus transformed ..able to reflect the truth without distortion.
without delay one should endeavour to see the Self,.
By directly perceiving one's nature ..true dispassion arises.
not by austerities, pilgrimages
237
grinding one's teeth, intense self effort cultivate dispassion.
263
Foremost means of knowledge =self enquiry
grace sy
Attain mastery over senses and lead the M along the path of self enquiry.
resort to self effort
cross the ocean of world appearance ...paila teera
determined persistent self effort the best
nothing in 3 worlds can be achieved without it.
in it's absence other forms of worship (vishnu cult)
..if you cant..wild donkey.
265
If M not mastered everything in vain
even god cannot help
only by mastery of one's heart (M)
maya ceases which is otherwise interminable
271
'This I am' such a concept does not arise in the person who has self knowledge.
but only in the mind of an ignorant person.
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.
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.
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
the very moment one looks at the body as an inert substance, one attains self knowledge.
303
Libn but a synonym for pure M, correct self knowledge and truly awakened state
Until one reaches this true awakening or self knowledge, one considers oneself bound and strives for libn.
At the very instant when wickedness or foolishness comes to an end, M with all its retinue vanishes.
337
When one is ignorant, one entertains the wrong notion that the Body is the Self.
His own senses prove to be his worst enemies.
371
the fool who is devoid of wisdom who is wedded to the ego sense is dead
375
one who doesn't have self control uses flowers
futile
Adoring Self as external form futile
377
IC realised only with Inner Light
379
IC devoid of concepts, extremely subtle
In self forgetfulness entertains thoughts and experiemces percepn
387
Self not realised by any other means than medn
worship Inner intelligence with Self realsn.
391
Its only the Self that becomes aware of the Self.
391
not with, not without
scriptural knowledge, instructions of preceptor, true disciplship come together...self knowledge attained.
396
Knower of truth = no Mind= pure sattva
after a while turyatita
410
previous sanskaras, impressions, vasanas detroyed only by intense self effort.
bound to illusion..who is not free from vasana.
418
dream like nature of thought form realised only by the intense practise of yoga, not otherwise.
Realsn of its non existence is its supreme state.
is M remains absorbed even for a moment (tastes it for a second) it does not return to the worldly state.
one who has reached this is rooted in sattva (truth)
He beholds the Inner Light and rests in supreme peace.
Only when ego sense thinned does self knowledge arise
464
Only when M utterly quiet, when one has completely abandoned all desire for pleasure, when senses rid of colouring or covering ...words of preceptor rightly comprehended.
When thus one is freed from psychological condng, impurities removed
words of guru enter directly into innermost core of one's being
just as an arrow enters the stalk of the lotus.
ignorant and inert M = M
enlightened M = sattva = uncondnd M
he who sees sparks doesnt realise its fire
You are deluded because you do not recollect repeatedly and frequently the truth concerning IC,
but you partake of the poison of self limitation and the consequent psychological condng.
502
when one's intelligence doesn't get drowned in objective percepn, then one is able to cross the ocean of sansara.
503
world appearance extremely subtle
half ignorance destroyed by company of holy ones
quarter by scriptures
quarter by self effort
if one is able to remove the ego sense by means of one's awakened intelligence, he cleanses from his C the impurity known as world appearance.
511
Dnyani ignores individualised M and objects
since he is established in self knowledge
pychological condng entirely removed
I ness ceases ...then space
company of ignorant peeople..total no..no snake in a dark cave ok
their company destructive of Self
537
company of wise
then one should water the seed of samadhi or medn by means of hearing, reflecting on and contemplating the scriptures, which brings about full Inner Wisdom and Fullness of Wisdom Nectar
nourish the precious seed of medn, samadhi by tapa etc.
538
After sometime the tree known as mdn or samdhi starts yielding it's fruit,
Which is the revelation of the supreme Self
539-imp
Being established in this extraordinary state it (the mind deer) does not entertain any worry or anxiety concening wife, children etc.
It beholds with an enlightened vision which is alone the Reality in which alone is the Infinite.
With it's vision fully concentrated, it ascends the tree of Samadhi
It engages itself in the necessary activities as if it had just been awakened for doing just that work, after which it reurns to the state of medn
But naturally it seeks to be in the state of samdhi all the time.
It is totally free from ego sense, though , because it's also breathing like the others, it seems
to be alive in the ego-sense
....
it draws closer and closer to the state of moksha
lastly it abandons even buddhi or intellect and enters into uncondnd C
This is known as attainment of the highest in which one abandons the notions of the existence of the objects of one's own self.
Vajra dhan
540
When there is no craving, the Self is never abandoned
Until one attains Self knowledge there is no need to strive for Samadhi...
Vajra dhyan
\
by 1 scriptures, 2 holy company, 3 medn
ignorance not dispelled by half knowledge
sitting next to a painting of fire when cold
M which has attained the fruit of medn, which is Self knowledge, is firm like a thunderbolt.
541
Unless and until Bramha is realised, one cannot rest in the Self.
until then medn is impossible etc.
602
if one's C is not purified by right understanding or wisdom, it does not remain without the support of sansara
670
never associate with ignorant people who cannot recognise the truth
682
perfect awakening by careful investigation of this scripture constantly.
684
only by self knowledge, triputi vanishes
706
by awakening, awakening is attained
and the concept of awakening is understood
by repeatedly repeating the Truth, even an ignorant person is awakened.
726
when the truth concerning this tree of sansara is clearly understood, the realsn arises that I am the 3 worlds and there is libn.
.....................
more yv notes from estudante
When the wrong notion is dispelled and the truth realized
then that realisation so thoroughly saturates one,
that on thinks of it, speaks of it, rejoices in it
and teaches it to others.
such people are called ivanmuktas or videha muktas
64
Thinking of that alone
speaking of that
conversing of that
utter dedication to that alone.
This is called abhyasaa or practise by the wise.
when thoughts like 'this is the world', 'this is mine' do not arise at all....= abhyasa
when thoughts like 'this is the world', 'this is mine' do not arise at all....= abhyasa
89
self attained by 100 ways and means
yet when it's attained nothing really is attained
one roams in the forest of sansara or repetitive history till then
When real knowledge gained by means of right enquiry and understanding ...only that remains which is not expressible by words.
M denied its restlesness = dead mind = tapa
When this ignorance or mental conditioning is mastered by becoming aware of its unreality, mind ceases to be
water dried up river
As long as there does not arise a natural yearning for self knowledge, so long this ignorance or mental conditioning throws up an endless stream of world appearance
M liberated with Absolute conviction..All is absolute bramha
120
The only way to cross sansara - world appearance - is successful mastery of senses.
no other effort is of any use
When one is equipped with the wisdom gained by the study of scriptures ..and senses under control,
he realises the utter non existence of all object of perception
mind purified of all conditioning regains utter purity
that pure mind experiences liberation.
I have been awakened
I shall slay this thief (my mind) which has stolen my wisdom
I have been well instructed by the sages.
Now I shall gain self knowledge
One's Inner Light alone ...the means of self knowledge
..not guru, scriptures...yadnya , karma etc,
all sorrows seemingly difficult to overcome ,,,.crossed by boat of wisdom of that Inner Light
He who is devoid of this Light is bothered by even minor difficulties
All efforts and energies...whiled away in worldly activities should be directed towards gaining this wisdom
first destroy dullness of wit...cause of all sorrows and sufferings
If one's intelligence and wisdom guided by this Inner Light...reaches shore
...if not...then ... overcome by obstacles
defects desires do not approach a man whose mind is undeluded
fortune, good or bad cannot even approach a person who has such clear vision
He who seeks to be established in the highest state of Consciousness should first purify his mind
by cultivation of this wisdom
or by kindling of the Inner Light
no gods, rites, rituals ,relatives ..of any use...
only self effort as self enquiry ..capable of bringing about self knowledge
164
When this Inner Intelligence is not awakened , it does not really understand or know anything
What is known by the mind...not the truth
none can reach state of total dispassion without constant practise.
whatever brings about total equanimity and the cessation of joy and sorrow..is also called divine grace
divine grace natural order and right self exertion ..all refer to the same truth
mind is doer and whatever it conceives of, the natural order (niyati) creates and manifests
As long as there is mind, there is neither God nor natural order (niyati)
208
This state can be attained by cultivation of dispassion, study of scriptures, instructions of a guru, persistent practise of enquiry.
but, if the awakened intelligence is keen and sharp...
you will attain it even without other aids.
uncondnd M is firm..that itself is medn.
246
Realsn of Self does not happen without such repetition (or spiritual practise)
266
no self control... uses flowers/...futile
adoring Self as external form ..futile
external worship of form only for those whose intelligence has not been awakened
..and who are immature like boys
Self not realised by means other than medn
13 secs, 101 secs..etc
perpetual medn ..most purifying
after having bathed in self knowledge,
one should worship this Inner Intelligence with materials of self realsn
he who takes ego sense and mirage to be unreal..unfit to be instructed....real?
...................................
Sant Namdev :
he true Giver
The Lord alone is the Great Giver
Mankind cannot give us anything.
Whatever pleases Him, comes to pass
not recognizing this brings loss and frustration.
Many have proclaimed their sovereignty
over the kingdoms here on the earth,
but they have all departed, alone, empty handed,
dragged off with ropes through their noses.
The Lord alone is the Great Giver
Make it your goal to focus your mind on Him
Make it your calling to have faith in the true Name.
the true Name
The thundering resonance of the Word
has liberated me while living
Such is Thy service, O Lord,
rendered by Thy minister, the Saint.
How can I ever repay Thee, O my Benefactor?
Thou art my mother, Thou art my father,
Thou art my generous Lord.
Thou hast blessed me with Thy overflowing love within.
Through Thee have I experienced the glory of freedom.
Thou art the Creator, Thou alone art my Friend
Thou, O Lord, art all-pervading.
True meditation revealeth Thee in all Thy perfection
And the snares of illusion are rendered ineffective.
Vast and vicious is this mesh of illusion,
Whose intricate tentacles suck one dry.
Sing with all thy heart, the Name of the Lord
It costs thee nothing, O Nama, to repeat His Name.
The Saints are an Ocean of Mercy, says Namdev,
they bestow upon us Knowledge, Devotion, and Love
He alone is a Saint, says Namdev,
who is able to reveal God within.
How fortunate am I that I have been able to see Him
in the company of such Saints.
Without the favor of these Saints
the secret of spiritual life does not reach us.
The Names of God are various,
but unless the Saints confer favor upon us,
we'll never know how to meditate on the true Name of God
The true Name is like sandalwood
my mind absorbs its fragrance
I perform worship and adoration within my heart
I perform worship and adoration by meditating on the Naam
the Name of the Lord
without the Name, there is no worship and adoration
The Name will wash your inner heart
Your darkness will be removed
Your soul will be cleansed
and you will be free when you depart this life
Without the Naam, this mortal's life is cursed.
..........................nov 2019.......
Maitreya Up
Thru Tapa....Sattva
I-6. Through penance one gets to know the inborn disposition (Sattva); from Sattva one gets (stability of) the mind; through the mind one realizes the Atman; by realizing the Self (worldly life is) prevented.
3. When the Triputi are thus dispelled, he becomes the Kaivalya Jyotis without Bhava (existence) or Abhava (non-existence), full and motionless, like the ocean without the tides or like the lamp without the wind.
He becomes a Brahmavit (knower of Brahman) by cognising the end of the sleeping state even while in the waking state 3/32
M becomes non perceiver...owing to lack of objects to be perceived.
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.
4/45
when free from cause effect..no more transmigration
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
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.
20. Those Brahmanas who (just) know Brahman – here itself they are dissolved;
and being dissolved they exist in the Avyakta.
Having been dissolved they exist in the Avyakta – this is the secret doctrine.
III-26. He who is always able to keep the inward faculties of senses within and the outward objects of sense outside (without any reaction) resides in the stage (leading to) final beatitude.
III-44. Taking delight in the supreme light (manifested in the individual Self),
remaining quiescent,
free from desires and blessings,
seeking (supreme) bliss,
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.
III-60. In solitude he shall contemplate on Brahman (whole heartedly) in thought, word and deed.
III-62. A mendicant monk gets liberation when he possesses the following six characteristics:
he is tongueless (in relishing food and speech),
a eunuch (in sex),
lame (in push),
blind (in seeing sense objects),
deaf (in hearing praise or curse)
and innocent (like a child).
There is no doubt about it.
III-91. He shall seek the (realization of the) Self. Remaining unclad,
free from (the influence of) the pairs (of opposites), receiving no gifts, well established in the path of the reality of Brahman,
with his mind pure, eating food to sustain life at the prescribed hour with his hand or otherwise (placed in the mouth) without begging, equanimous in gain or denial (of food),
without ‘mine-ness’, deeply interested in meditating on the pure effulgence (i.e. Brahman),
devoted to the supreme spirit (manifested as the individual Self),
deeply engaged in rooting out the effect of good and bad actions,
he shall renounce (all other than the Self);
having only one thought, namely of supreme bliss,
ever recollecting Brahman in the form of Pranava (Om)
and that he is Brahman alone, he shall give up the threefold body according to the maxim of the wasp (to become one with Brahman) and abandon the body by renunciation alone.
He becomes one who has fulfilled himself (i.e. he attains liberation in the disembodied state). Thus (ends the third Upadesha of) the Upanishad.
the (real) cause of his liberation is his spiritual knowledge alone.
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.
If an ascetic practises lores other than (Self-realization) it is like adorning a corpse.
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, 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.
468
Thus realizing (that there is really no difference between the Jiva and the supreme witness) one shall abandon conscious feeling of the body; thus one becomes free of the consciousness of the body. Such a one alone is said to be Brahman.
VI-6. In solitary places alone, in caves and forests, the Yogin, ever in harmony, shall always begin well his meditation (on the Self).
VI-8. 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.
VI-23. Free from ‘mine-ness’ and egotism, bereft of all attachment and always possessing tranquillity, etc., he visualises the Atman in his Self.
VI-25. One (truly) desiring liberation is called a Paramahamsa. (Before reaching this state) the ascetic shall practise (in his life) the wisdom of the scripture which is evidently the one means of liberation, by listening to the exposition of the Upanishads, etc.
486
35. (37) Austerity is the burning, in the fire of immediate realization of the world’s falsity
Meditation is the fixing of the mind one-pointedly on the reality, made doubtless through investigation and reflection.
Concentration, resembling a flame in a windless spot, is the thought (chitta) whose content is solely the object meditated, exclusive of the agent, and the act, of meditation.
dharmamegha
III-9-10. Meditating on the Self, of the size of a thumb, in the centre (of the heart) like a smokeless flame, meditate on the illumining Self in the centre, immutable and immortal. The silent sage Liberated-in-life, sits meditating till sleep, till death; he is the blessed one who has performed his duty.
No duty remains for the Yogin who has had his fill of the ambrosia of knowledge. If duty be there, he is no knower of Truth.
People in whom there are no faults see realistic object of self shine in their own body.
Others do not see it
By mental discipline, one gets wisdom.
Step by step. the problems in the mind are solved.
By the knowledge of the form of Brahman when the world becomes that which should be enjoyed, he eats the form which is he himself.
There is nothing else except oneself.
The savant who knows Brahman, whenever he sees the world does not see it as something different from himself.
This is the Upanishad.
31. After this, there will be never any experience of the world.
Thereafter there will always be the experience of the wisdom of one’s own true nature.
One who has this known fully Atman has neither emancipation nor bondage.
32. Whoever meditates, even for one Muhurta (48 minutes) through the cognition of one’s own real form, upon Him who is dancing as the all-witness, is released from all bondage.
41. A man is said to attain Paroksha (indirect) wisdom when he knows (theoretically) that there is Brahman; but he is said to attain Sakshatkara (direct cognition) when he knows (or realises) that he is himself Brahman.
42. When a Yogin knows his Atman to be the Absolute, then he becomes a Jivanmukta
Having abandoned the universe, which is of the form of Sankalpa and having fixed your mind upon the Nirvikalpa (one which is changeless), meditate upon my abode in your heart.
727
83. The person who desires all the wealth of Yoga should, after having given up all thoughts, practise with a subdued mind concentration on Nada (spiritual sound) alone.” Thus ends the second Chapter of Varaha Upanishad.
To that great man who has great devotion to God as well as similar great devotion to his teacher, all this would be understood automatically.
similar to the fact that the fire inside the wood cannot be brought out without churning it by another wood, without practice, the lamp of wisdom can not be lit.
764
Adopting his teacher as the one who pilots the ship and by adopting his teachings as the stable ship, with the power of constant practice, one crosses the sea of this birth. Thus tells this Upanishad.
Maitreya Up
Thru Tapa....Sattva
I-6. Through penance one gets to know the inborn disposition (Sattva); from Sattva one gets (stability of) the mind; through the mind one realizes the Atman; by realizing the Self (worldly life is) prevented.
3. When the Triputi are thus dispelled, he becomes the Kaivalya Jyotis without Bhava (existence) or Abhava (non-existence), full and motionless, like the ocean without the tides or like the lamp without the wind.
He becomes a Brahmavit (knower of Brahman) by cognising the end of the sleeping state even while in the waking state 3/32
M becomes non perceiver...owing to lack of objects to be perceived.
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.
4/45
when free from cause effect..no more transmigration
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
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.
20. Those Brahmanas who (just) know Brahman – here itself they are dissolved;
and being dissolved they exist in the Avyakta.
Having been dissolved they exist in the Avyakta – this is the secret doctrine.
428 muktikopanishad
That is why even those in the Brahma-loka, get identity with Brahman after listening to the Upanishads from his mouth.
And for everyone Absolute Liberation is stated to be (attainable) only through knowledge; not through Karma rituals, not through Sankhya-Yoga or worship. Thus the Upanishad.
That is why even those in the Brahma-loka, get identity with Brahman after listening to the Upanishads from his mouth.
And for everyone Absolute Liberation is stated to be (attainable) only through knowledge; not through Karma rituals, not through Sankhya-Yoga or worship. Thus the Upanishad.
428 muktikopanishad
II-ii-10-15.
1 The destruction of impressions,
2 cultivation of knowledge and
3 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.
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.
So avoid desire of enjoyment as a distance with effort and practise the three.
II-ii-10-15.
1 The destruction of impressions,
2 cultivation of knowledge and
3 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.
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.
So avoid desire of enjoyment as a distance with effort and practise the three.
II-ii-16. The wise know that the mind is bound by the impressions, it is liberated when released well from them.
So, O Hanuman, practice the destruction of mental impression, quickly.
So, O Hanuman, practice the destruction of mental impression, quickly.
II-ii-17-18. 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.
As long as the mind is not defeated by means of firm practice, the impressions jump in the heart like ghosts at night.
One who remains alone giving up perception as well as non-perception is himself the Brahman – A person cannot know Brahman by merely learning the four Vedas and Shastras, as the ladle cannot taste the food
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.
As long as the mind is not defeated by means of firm practice, the impressions jump in the heart like ghosts at night.
One who remains alone giving up perception as well as non-perception is himself the Brahman – A person cannot know Brahman by merely learning the four Vedas and Shastras, as the ladle cannot taste the food
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.
III-ii-4: This Self is not attained by one devoid of strength, nor through delusion, nor through knowledge unassociated with monasticism. But the Self of that knower, who strives through these means, enters into the abode that is Brahman.
III-ii-4: This Self is not attained by one devoid of strength, nor through delusion, nor through knowledge unassociated with monasticism. But the Self of that knower, who strives through these means, enters into the abode that is Brahman.
III-ii-5: Having attained this, the seers become contented with their knowledge, established in the Self, freed from attachment, and composed. Having realized the all-pervasive One everywhere, these discriminating people, ever merged in contemplation, enter into the All.
III-ii-6: Those to whom the entity presented by the Vedantic knowledge has become fully ascertained, who are assiduous and have become pure in mind through the Yoga of monasticism – all of them, at the supreme moment of final departure, become identified with the supreme Immortality in the worlds that are Brahman, and they become freed on every side.
III-ii-6: Those to whom the entity presented by the Vedantic knowledge has become fully ascertained, who are assiduous and have become pure in mind through the Yoga of monasticism – all of them, at the supreme moment of final departure, become identified with the supreme Immortality in the worlds that are Brahman, and they become freed on every side.
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.
39. It (the mind) becoming insensible to the external impressions, becomes one with the sound as milk with water and then becomes rapidly absorbed in Chidakasa (the Akasa where Chit prevails).
53. The body in the state of Unmani is certainly like a log and does not feel heat or cold, joy or sorrow.
III-18. He who is attached to the supreme Self (Paramatman), is detached from things other than that (Paramatman); freed from all desires it behoves on his part to eat food given as alms
III-20. ‘I am the indestructible non-dual Brahman alone, called Vasudeva (Lord Vishnu)’ – he whose firm attitude is thus (established) becomes a (true) mendicant monk.
III-20. ‘I am the indestructible non-dual Brahman alone, called Vasudeva (Lord Vishnu)’ – he whose firm attitude is thus (established) becomes a (true) mendicant monk.
III-26. He who is always able to keep the inward faculties of senses within and the outward objects of sense outside (without any reaction) resides in the stage (leading to) final beatitude.
III-44. Taking delight in the supreme light (manifested in the individual Self),
remaining quiescent,
free from desires and blessings,
seeking (supreme) bliss,
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.
III-60. In solitude he shall contemplate on Brahman (whole heartedly) in thought, word and deed.
III-62. A mendicant monk gets liberation when he possesses the following six characteristics:
he is tongueless (in relishing food and speech),
a eunuch (in sex),
lame (in push),
blind (in seeing sense objects),
deaf (in hearing praise or curse)
and innocent (like a child).
There is no doubt about it.
III-91. He shall seek the (realization of the) Self. Remaining unclad,
free from (the influence of) the pairs (of opposites), receiving no gifts, well established in the path of the reality of Brahman,
with his mind pure, eating food to sustain life at the prescribed hour with his hand or otherwise (placed in the mouth) without begging, equanimous in gain or denial (of food),
without ‘mine-ness’, deeply interested in meditating on the pure effulgence (i.e. Brahman),
devoted to the supreme spirit (manifested as the individual Self),
deeply engaged in rooting out the effect of good and bad actions,
he shall renounce (all other than the Self);
having only one thought, namely of supreme bliss,
ever recollecting Brahman in the form of Pranava (Om)
and that he is Brahman alone, he shall give up the threefold body according to the maxim of the wasp (to become one with Brahman) and abandon the body by renunciation alone.
He becomes one who has fulfilled himself (i.e. he attains liberation in the disembodied state). Thus (ends the third Upadesha of) the Upanishad.
the (real) cause of his liberation is his spiritual knowledge alone.
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.
If an ascetic practises lores other than (Self-realization) it is like adorning a corpse.
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, 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.
468
Thus realizing (that there is really no difference between the Jiva and the supreme witness) one shall abandon conscious feeling of the body; thus one becomes free of the consciousness of the body. Such a one alone is said to be Brahman.
VI-6. In solitary places alone, in caves and forests, the Yogin, ever in harmony, shall always begin well his meditation (on the Self).
VI-8. 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.
VI-23. Free from ‘mine-ness’ and egotism, bereft of all attachment and always possessing tranquillity, etc., he visualises the Atman in his Self.
VI-25. One (truly) desiring liberation is called a Paramahamsa. (Before reaching this state) the ascetic shall practise (in his life) the wisdom of the scripture which is evidently the one means of liberation, by listening to the exposition of the Upanishads, etc.
486
35. (37) Austerity is the burning, in the fire of immediate realization of the world’s falsity
Meditation is the fixing of the mind one-pointedly on the reality, made doubtless through investigation and reflection.
Concentration, resembling a flame in a windless spot, is the thought (chitta) whose content is solely the object meditated, exclusive of the agent, and the act, of meditation.
dharmamegha
III-9-10. Meditating on the Self, of the size of a thumb, in the centre (of the heart) like a smokeless flame, meditate on the illumining Self in the centre, immutable and immortal. The silent sage Liberated-in-life, sits meditating till sleep, till death; he is the blessed one who has performed his duty.
No duty remains for the Yogin who has had his fill of the ambrosia of knowledge. If duty be there, he is no knower of Truth.
People in whom there are no faults see realistic object of self shine in their own body.
Others do not see it
By mental discipline, one gets wisdom.
Step by step. the problems in the mind are solved.
By the knowledge of the form of Brahman when the world becomes that which should be enjoyed, he eats the form which is he himself.
There is nothing else except oneself.
The savant who knows Brahman, whenever he sees the world does not see it as something different from himself.
This is the Upanishad.
31. After this, there will be never any experience of the world.
Thereafter there will always be the experience of the wisdom of one’s own true nature.
One who has this known fully Atman has neither emancipation nor bondage.
32. Whoever meditates, even for one Muhurta (48 minutes) through the cognition of one’s own real form, upon Him who is dancing as the all-witness, is released from all bondage.
41. A man is said to attain Paroksha (indirect) wisdom when he knows (theoretically) that there is Brahman; but he is said to attain Sakshatkara (direct cognition) when he knows (or realises) that he is himself Brahman.
42. When a Yogin knows his Atman to be the Absolute, then he becomes a Jivanmukta
Having abandoned the universe, which is of the form of Sankalpa and having fixed your mind upon the Nirvikalpa (one which is changeless), meditate upon my abode in your heart.
727
83. The person who desires all the wealth of Yoga should, after having given up all thoughts, practise with a subdued mind concentration on Nada (spiritual sound) alone.” Thus ends the second Chapter of Varaha Upanishad.
To that great man who has great devotion to God as well as similar great devotion to his teacher, all this would be understood automatically.
similar to the fact that the fire inside the wood cannot be brought out without churning it by another wood, without practice, the lamp of wisdom can not be lit.
764
Adopting his teacher as the one who pilots the ship and by adopting his teachings as the stable ship, with the power of constant practice, one crosses the sea of this birth. Thus tells this Upanishad.
GVK
Granthi Bheda :
942. The state in which the mind does not become heartbroken in pain,
in which the mind does not become immersed in pleasure,
and in which it remains equally indifferent and peaceful [both in pain and in pleasure],
is the sign of granthi-bheda
[the severance of the knot of identification with the body]
943. Not thinking about what has happened in the past and not thinking about what is to come [in the future],
but remaining as an unattached witness even to all that is happening
[in the present] and being blissful because of abundant peace, is the sign of granthi-bheda.
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].
sukhatita, not sukha swaroop
946. Since Self pulls inwards the first thought [the mind], the experiencer [of happiness], drowns it in the heart and does not allow its head to rise.
Its form is pure sukhatita [that which transcends happiness]; to call It sukha-swarupa [the form of happiness] is wrong.
948. Vedic injunctions which say, “You have to do this”, are not applicable to true Jnanis, in whom the dark delusion of doership is dead.
The reason why it is said [in the ‘Karma Kanda’ of the Vedas] that even Jnanis have to perform so many karmas, is only to protect the vaidika dharma [and not to compel Jnanis to perform karmas].
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.
Chitta jada granthi (again)
968. The ‘I’ of [those] true devotees who have seen the form [or nature] of Grace, will shine as the form of the supreme reality, since the ego, the unreal chittta-jada-granthi
[the knot between the conscious Self and the insentient body]
which creates the delusive mental agonies, has died and no longer rises in the heart.
Granthi Bheda :
942. The state in which the mind does not become heartbroken in pain,
in which the mind does not become immersed in pleasure,
and in which it remains equally indifferent and peaceful [both in pain and in pleasure],
is the sign of granthi-bheda
[the severance of the knot of identification with the body]
943. Not thinking about what has happened in the past and not thinking about what is to come [in the future],
but remaining as an unattached witness even to all that is happening
[in the present] and being blissful because of abundant peace, is the sign of granthi-bheda.
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].
sukhatita, not sukha swaroop
946. Since Self pulls inwards the first thought [the mind], the experiencer [of happiness], drowns it in the heart and does not allow its head to rise.
Its form is pure sukhatita [that which transcends happiness]; to call It sukha-swarupa [the form of happiness] is wrong.
948. Vedic injunctions which say, “You have to do this”, are not applicable to true Jnanis, in whom the dark delusion of doership is dead.
The reason why it is said [in the ‘Karma Kanda’ of the Vedas] that even Jnanis have to perform so many karmas, is only to protect the vaidika dharma [and not to compel Jnanis to perform karmas].
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.
Chitta jada granthi (again)
968. The ‘I’ of [those] true devotees who have seen the form [or nature] of Grace, will shine as the form of the supreme reality, since the ego, the unreal chittta-jada-granthi
[the knot between the conscious Self and the insentient body]
which creates the delusive mental agonies, has died and no longer rises in the heart.
.......
advaita makarandah
verse 17
Even so, there appears an inexplicable something, as long as enquiry into one’s life is absent. It is like a thick mist in the space of Consciousness, which lasts only until the sun of Self-enquiry rises.
22..
not my quality ...but nature ..existence = atma
Consciousness = atma
bliss = atma
25
1 na hi naanaa swaroopam syaad, To have many natures is not possible
2 ekam vastu kadaachana; at all for the one same Reality
. 3 tasmaad akhanda eva asmi, Therefore, undivided do I remain (exist),
4 vijahad jagateem bhidaam. discarding differences that belong to the world.
26
1 parokshataa paricchheda, When the conditionings of remoteness and limitations
2 shaabalya apoha nirmalam; are removed from the Immaculate One (Ishwara),
3 ‘tat asi’ iti giraa lakshyam, we get the meaning of ‘That Art’, as indicated by Srutis.
4 ‘aham-eka-rasam mahah’. That, the great Light of Consciousness, is me.
27
1 upashaanta jagat, jeeva, shishya, Negation of all ideas of world, Jiva, disciple, 2 aachaarya, eeshwara bhramam; teacher, Lord – taking them as delusion – is done. 3 swatah siddham anaadi-antam, As Self-established, without beginning and end, and 4 paripoornam aham mahah. all-full do I remain ‘the Light of Consciousness’!
...end....
Naishkarmya siddhi
Releasing my mind from pre-occupation with objects and people is called Vairagyam.
b) Mind should be naturally interested in Atma Jnanam.
Since the mind is tainted by the impurities of rajas and tamas, it is attracted by the bait of desire and is placed in the slaughter-house of countless sense-objects, but it becomes pure and tranquil like a well-washed crystal stone when it is cleansed by the performance of daily and obligatory deeds and the impurities of rajas and tamas are removed from it. Then, being free from all impurities, it is not attracted by the powerful bait of desire and aversion, which are caused by external objects, and remains like a clean mirror, inclined only towards the inward Self. Hence the following is stated. [Introduction – Verse 48]
Mind with Raaga – Dvesha is under grip of external objects and people.
Object which can pre-occupy mind is an enslaving object. • Object enslaves pure me – Chaitanyam, I become a slave of the mind under grip of sense objects.
Mind is dragged outside its Atma Home.
• Himsa Sthanam = Torture centre.
• Where is fish taken?
• Every object of attachment is cause for Anxiety, concern, pain, torture centre (Suna Sthanam)
normal mind
Interested in Sense pleasures, Human relationships, attachments, afraid of Sanyasa, contaminated, tainted. • Sense objects do not allow mind to go inside seeking Atma (Paranchi Khani – dragged outside by Kama).
katha u
Interested in Sense pleasures, Human relationships, attachments, afraid of Sanyasa, contaminated, tainted. • Sense objects do not allow mind to go inside seeking Atma (Paranchi Khani – dragged outside by Kama).
When your intellect crosses the mire of delusion, you shall attain to indifference as to what has been heard and what is yet to be heard. [Chapter 2 – Verse 52]
Karmas have complete their role once they have generated Jingyasa – interest in self knowledge.
• Karmas are obstacle for a contemplative mind, rituals make mind extrovert.
Like aged father hands over his Sandhya Vandhanam duty to son, Karma hands over to Jnana Yoga.
Actions, after producing inclination towards the Self in the intellect by purifying it and after having achieved their goal, disappear like clouds at the end of the rainy season. [Verse 49]
Once maturity comes, karmas will leave you,
normally we say, you drop Karmas
Ripe Mango falls.
Yogis, having abandoned attachment, perform actions merely by the body, mind, intellect and senses, for the purification of the self (ego). [Chapter 5 – Verse 11
The smriti text says : "For a devotee who wishes to attain to yoga, action is said to be the means. For the same [devotee], when he has attained to yoga, quiescence" alone [is the means]. [Verse 51]
For a Muni or Sage who wishes to attune to yoga, action is said to be the means; for the same Sage who has attuned to yoga, inaction (quiescence) is said to be the means. [Chapter 6 – Verse 3]
Once you have come to Jnana Yoga and have Sadhana Chatustaya Sampatti, same Karma is obstacle.
Nitya Anitya Vastu Viveka.
5) Person clearly understands nature of Samsara.
The effect of action has no scope at all in respect of liberation, and what takes place in liberation does not require the help of action. This will be explained. [Introduction – Verse 53
Karma and Jnanam can’t coexist in mind of one person. • One destroys other. • Why Jnanam will not allow Karta and Karma to coexist?
Just as a child, superimposing the notion of a [real] elephant on the clay-elephant, runs away from it, even so an ignorant man, superimposing the notions of the body, etc. on the Self, is engaged in action. [Verse 59]
Just as a person cognizing a post as a thief runs away in fear, even so a deluded person, superimposing intellect, etc. on the Self, is engaged in action. [Verse 60]
Since the sources, nature, and effects of [both] knowledge and action are opposed like light and darkness, there is no combination of them. [Verse 66]
katha u
The self-existent (Brahma) created the senses with outgoing tendencies ; therefore, man beholds the external universe and not the internal Self (Atman). But only some wise man desirous of Immortality, with eyes averted (turned within and with his senses turned away) from sensual objects, sees the Atman within.
• You require understanding “Aham Brahma Asmi”.
• Nothing else required other than understanding.
If it be the case that there is identification with the body (for the enlightened man), then he is an ignorant man. He certainly performs actions. Indeed, who can prevent an ignorant one? [Verse 76]
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