Ramana Day part 3

Liberation is only to remain aware of the Self. 

The mahavakya “I am Brahman” is its authority.
Though the ‘I’ is always experienced, yet one’s attention has to be drawn to it. 

Only then does knowledge dawn. 

K.G.S.: Is sastra charcha, the study and exploration of scripture, sufficient to attain Moksha, or should one seek the aid of a Guru and practice meditation (i.e., upasana) to attain Jnana (realization)?

Maharshi: Mere scriptural learning is insufficient. Certainly, practice of meditation and concentration is needed for realization. But what does that term upasana (practice) imply?

 It means that the aspirant is still conscious of his separate individuality and fancies himself to be making efforts to attain something 

— some Jnana not yet known to be himself.

He ultimately arrives at the truth, the realization that all the time (including the time of practice) he has been (as he is and will be) himself the Self — beyond the concept of time.

 Though it is that state of realization (Sahaja Sthithi), or natural state of the Self that has been throughout all the time of practice (as nothing else exist),

he calls it "upasana" or practice of meditation, because his realization is not yet perfected; 

he, the thinker, or the subject, fancies he is going through a process of thinking or meditation upon an object, viz. Ishwara. 

When perfected, his state is termed Jnana, or Sahaja Sthithi, or the Atman, or Swabhava Samsthithi, or Sthitha Prajnatvam. 

It may be described further as the state when vishaya dnyana ie knowledge of the objective world, the non self has been entirely effaced....and nothing remains , but a blaze of cosciousness of the Self as the Self 

K.G.S.: Does the aspirant after he attains firm Enlightenment (Sthitha Prajnatvam) retain a sense of his personality (self-consciousness)? Is he aware then that he has attained perfectly firm Enlightenment; and does he perceive that (1) from the entire effacement of his knowledge of the objective world or non-self, or

(2) from perfection of his Enlightenment (Prajnatvam)?

Maharshi: Yes, the perfectly Enlightened, the fully attained Jnani, the Self-realized, certainly realizes himself as such. 

There can be no doubt there.

Doubt or uncertainty is for the mind or intellect, and has no place in that perfection of Realization or Enlightenment. 

Perfection is seen 

(1) by a negative sign, the cessation of all vasanas, i.e., tendencies of the mind to act in consequence of previous "attached karma" (action), and

 (2) by the positive sign of his incessant consciousness (Chidatmakaratha), which is also termed "Mownam". As for perfection of Jnana, the distinction is often drawn between Jnana and Vijnana, the latter

referring to realization. 

The Jnani is said to be not merely Jnana-Swarupa, i.e., of the nature of Enlightenment, but also Swatmarama or Anandamurti, which means that he is experiencing and enjoying the Self as Jnanam or

Ananda.

.....

The mark by which perfect realization is indicated is Sarvabhuta Samattva, which means equality or sameness toward all. 

........

 understanding not difficult...but letting go very difficult.

all...just in consciousness...not apart. water lake ..all mountain, birds, sky ..in it.......................

......

atma satyanu  bodhena
na sankalpa te yadaamanastam tada yati
grahya bhavet tadagraham

when you realise yourself as ecb.the atma .then there will be nothing for M to grasp.  no more to desire...non grasping m agraham = no M ..princess of kashi story.
agrahyam .
the moment duality disappeared ...sankalpa disappeared.

grahya bhavet...no seperate reality to grasp

a- mana -stama tada yati...that is no mind
...and that is freedom.

anitya drusheshu viveka nityam
tasmin samadhista ..lila ,,,  (playing)
viveka vairagya vishuddha  chittam

understanding not difficult...but letting go very difficult.
all...just in consciousness...not apart. water lake ..all mountain, birds, sky ..in it.......................

......

When the mind does not lie low, and is not again tossed about, then that being without movement, and not presenting any appearance, culminates into Brahman. Resting in itself, calm, with Nirvana, indescribable, highest happiness, unborn and one with the unborn knowable, omniscient they say. No creature whatever is born, no origination of it exists or takes place. This is that highest truth where nothing whatever is born.

— Gaudapada Karika, 3.46-48,

chp 4 

71 No jiva ever comes into existence. There exists no cause that can produce it. The supreme truth is that nothing ever is born.