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.
....
Austerity is the burning, in the fire of immediate realization of the world’s falsity
...
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.
...
By mental discipline, one gets wisdom.
Step by step. the problems in the mind are solved.
Step by step. the problems in the mind are solved.
....
By directly perceiving one's nature ..true dispassion arises.
not by austerities, pilgrimages
not by austerities, pilgrimages
...
375
one who doesn't have self control uses flowers
futile
Adoring Self as external form futile
one who doesn't have self control uses flowers
futile
Adoring Self as external form futile
........
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
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
After sometime the tree known as mdn or samdhi starts yielding it's fruit,
Which is the revelation of the supreme Self
.....
236. For those who listen and pay heed to what Sri Ramana Bhagavan has said, the path of Self inquiry is very easy.
Only to those who ask, “What is this path? What is that path?”, having already confused their mind by learning so much, does it become necessary to teach all the other superficial and extroverted methods of sadhana saying, “First subdue the breath (by practicing pranayama), subdue the tongue (by observing silence), and subdue the mischief of the mind (by practicing meditation).”
Only to those who ask, “What is this path? What is that path?”, having already confused their mind by learning so much, does it become necessary to teach all the other superficial and extroverted methods of sadhana saying, “First subdue the breath (by practicing pranayama), subdue the tongue (by observing silence), and subdue the mischief of the mind (by practicing meditation).”
...............
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.
....
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.
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 realisation arises that:
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.
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 realisation arises that:
I am the 3 worlds,
and there is liberation.
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
So imp:
64
Thinking of that alone
speaking of that
conversing of that
utter dedication to That alone.
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
So imp:
64
Thinking of that alone
speaking of that
conversing of that
utter dedication to That alone.
This is called abhyasa or practise by the wise.
when thoughts like 'this is the world', 'this is mine' do not arise at all....= abhyasa
When this ignorance or mental conditioning is mastered by becoming aware of its unreality, mind ceases to be M
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
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
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 ill 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?
.....................................
40. How does this false and villainous vast world, that cheats and ravages the minds of all people [except the wise], come into existence?
when thoughts like 'this is the world', 'this is mine' do not arise at all....= abhyasa
When this ignorance or mental conditioning is mastered by becoming aware of its unreality, mind ceases to be M
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
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
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 ill 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?
.....................................
40. How does this false and villainous vast world, that cheats and ravages the minds of all people [except the wise], come into existence?
Because of no reason other than our own mistake in falling away from, instead of clinging to, Self-attention.
446. Since the reality, the source [of ‘I’, the ego], shines so very subtle in the heart as to be known only to a very subtle attention,
it is impossible for those whose mind is as gross
and as blunt as the head of a pestle to attain the target!
446. Since the reality, the source [of ‘I’, the ego], shines so very subtle in the heart as to be known only to a very subtle attention,
it is impossible for those whose mind is as gross
and as blunt as the head of a pestle to attain the target!
452. If you firmly fix your mind in the Heart, the true knowledge will dawn.
503. True Dnyana 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
504. The uninterrupted shining of Self, the life of life, as the natural consciousness ‘I-I’ in the heart is the nature of God’s giving unbroken upadesa to the worthy disciple
533. The bliss of the sphurana of the Supreme Self cannot be obtained by intellectual arguments, but
only by the knowledge which shines in the heart as the form of the Divine Lord who lends light to the mind.
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.
The rising of thought (the rising of the first thought, ‘I am so-and-so’) itself is birth,
and the forgetfulness of Self itself is death.
When the mind, freed from its impure state of thinking and forgetting, stands ever holding on to Self, that is called the destruction of the mind [mano-nasa], which itself is liberation.
.........it [the reality] cannot be cognised merely by the skill of the mind of the jiva.
So subtle is the reality.
So subtle is the reality.
662. If the observances prescribed in the Vedas do not abundantly give you real and one-pointed devotion towards the Feet of God, know that all the strenuous efforts made by you to observe them strictly and unfailingly are utterly in vain.
685. If the inner instruments of knowledge [the four antahkaranas, namely mind, intellect, chittam and ego] and the outer instruments of knowledge [the five bahihkaranas, namely the eyes, ears, nose, tongue and skin] have been brought under control day and night [i.e. always], the supreme Reality which shines in the inexpressible state of turiya will dawn.
706. For those who cannot dive deep within through silence, the keenest knowledge, seeking “What is the source from which the ‘I’ rises?”, it is better to scrutinize while mentally doing japa where from the supreme Word [para-vak] comes.
725. Unless the Lord [the God and Guru] who resides within [as Self], by the power of His Grace pulls the mind within,
who can, by the mere power of the stealthy and mischievous mind,
prevent its out-going nature and reach the Heart and rest in peace?
Grace by Bhakti alone
726. The Grace of God, whose form is eight fold, cannot be obtained without the Grace of Guru. Neither by vidyas [arts and learning] nor by any other means will Grace be obtained, but only by bhakti [towards Guru].
756. Other than Self-enquiry, which is the best [sadhana], there is no sadhana whatsoever to make the mind subside.
796. Higher than quietude there is no achievement;
796. Higher than quietude there is no achievement;
higher than quietude there is no effort;
higher than quietude there is no tapas;
higher than quietude there is no deathless life.
Therefore, for one who has known the transitoriness of the world visible to the senses,
it is impossible to be laukika [a worldly-minded person].
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.
840. Know that, rather than one’s thinking in the heart ‘I have renounced everything’,
Therefore, for one who has known the transitoriness of the world visible to the senses,
it is impossible to be laukika [a worldly-minded person].
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.
840. Know that, rather than one’s thinking in the heart ‘I have renounced everything’,
one’s not thinking ‘I am limited to the measure of the body,
and I am caught in the mean bondage of family life’, is a superior renunciation.
842. Considering ‘This is my mind, that is your mind’ is the cause of bondage.
842. Considering ‘This is my mind, that is your mind’ is the cause of bondage.
But when the mind shines as it is, [that is, as] the power of the clear supreme Self consciousness, it is surely only one. Know thus.
847. Know that the rarely attained supreme bliss, liberation, the greatest renunciation, the deathless death and wisdom are all one and the same – the destruction of the ignorant delusion ‘I am the body’.
892. After understanding theoretically [through sravana and manana] that Self is non-dual,
and after staggering again and again in one’s efforts to attain [through nididhyasana] the practical experience of the real Self,
when, [finally and with great dejection] all one’s mental efforts subside,
the knowledge which then shines in the heart is the nature of that reality.
895. Great Sages say that the state of equilibrium which is devoid of ‘I’ [the ego, ‘I am this or that’] is mouna samadhi, the summit of knowledge [jnananta].
Until that mouna-samadhi, ‘I am that [I am]’, is reached, as your aim seek the annihilation of the ego.
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
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.
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.
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.
“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] ... ”.
Ramana...non dual dnyana = bhuma
what is ego?
ego, whose nature is pramada (inattentiveness to Self) and whose so-called ‘greatness’ lies only in knowing finite objects.
1018. Those who are deluded, thinking ‘That which is known through the five senses is real,’ and who set aside as unreal their own state [of Self],
which is the space of consciousness on which all the many vast and crowded worlds appear [like pictures on a cinema-screen],
cannot attain the supreme benefit [of Self-knowledge].
That lustrous supreme treasure, which is difficult to attain, is the wealth which is [available] only to those who have the love to destroy [all] thought
.........................The worship of God in name and form can only purify the mind and thereby lead one indirectly to the path of Self-enquiry
Jiva Mischief = Nama, roopa, objects
1096. No tapas is needed for those who abide firmly in the Self devoid of the jiva-mischief of catching the world of delusive names and forms by the attention which springs upon the petty sense-objects
847. Know that the rarely attained supreme bliss, liberation, the greatest renunciation, the deathless death and wisdom are all one and the same – the destruction of the ignorant delusion ‘I am the body’.
892. After understanding theoretically [through sravana and manana] that Self is non-dual,
and after staggering again and again in one’s efforts to attain [through nididhyasana] the practical experience of the real Self,
when, [finally and with great dejection] all one’s mental efforts subside,
the knowledge which then shines in the heart is the nature of that reality.
895. Great Sages say that the state of equilibrium which is devoid of ‘I’ [the ego, ‘I am this or that’] is mouna samadhi, the summit of knowledge [jnananta].
Until that mouna-samadhi, ‘I am that [I am]’, is reached, as your aim seek the annihilation of the ego.
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
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.
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.
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.
“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] ... ”.
Ramana...non dual dnyana = bhuma
what is ego?
ego, whose nature is pramada (inattentiveness to Self) and whose so-called ‘greatness’ lies only in knowing finite objects.
1018. Those who are deluded, thinking ‘That which is known through the five senses is real,’ and who set aside as unreal their own state [of Self],
which is the space of consciousness on which all the many vast and crowded worlds appear [like pictures on a cinema-screen],
cannot attain the supreme benefit [of Self-knowledge].
That lustrous supreme treasure, which is difficult to attain, is the wealth which is [available] only to those who have the love to destroy [all] thought
.........................The worship of God in name and form can only purify the mind and thereby lead one indirectly to the path of Self-enquiry
Jiva Mischief = Nama, roopa, objects
1096. No tapas is needed for those who abide firmly in the Self devoid of the jiva-mischief of catching the world of delusive names and forms by the attention which springs upon the petty sense-objects
on account of believing the world, which is seen through the five senses to be real.
1132. Low creatures such as four-legged animals and birds always live with agitated or wandering minds.
But the enlightened one the Jnani, whose mind lives devoid of any thought as mere existence-consciousness ‘I am’, alone is the one who [really] lives.
......in which one remains without ‘I’ ,the ego, alone is mauna-tapas.
1214. If by diving deep one reaches the bottom of the heart, the sense of baseness, the feeling ‘I am a petty jiva’ will leave and perish.
1239. O you highly mature aspirants who have intense madness for the experience of the greatness of non-duality [advaita]!
The experience of] non-duality is only for those who abide in the state of reality, having attained perfect peace of mind
which results from the complete subsidence of all the thoughts which rise in the mind.
Say, what is the benefit for backward people who do not seek direct abidance in reality.
............................
.........
1132. Low creatures such as four-legged animals and birds always live with agitated or wandering minds.
But the enlightened one the Jnani, whose mind lives devoid of any thought as mere existence-consciousness ‘I am’, alone is the one who [really] lives.
......in which one remains without ‘I’ ,the ego, alone is mauna-tapas.
1214. If by diving deep one reaches the bottom of the heart, the sense of baseness, the feeling ‘I am a petty jiva’ will leave and perish.
1239. O you highly mature aspirants who have intense madness for the experience of the greatness of non-duality [advaita]!
The experience of] non-duality is only for those who abide in the state of reality, having attained perfect peace of mind
which results from the complete subsidence of all the thoughts which rise in the mind.
Say, what is the benefit for backward people who do not seek direct abidance in reality.
............................
.........
It is not easy to reach that stage of Supreme Bliss, where All distinctions disappear, where all activity ceases.
......
Tireless industry
Deep Faith
True knowledge
Highest degree of detachment
...without the above, one cannot overcome Illusion completely.
...and rest in the final blissful state of merger with the Supreme.
.....................................................................................end.....................................................
