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11
That alone is self-effort which springs from right understanding,
which manifests in one’s heart,
which has been exposed to the teachings of the scriptures and the conduct of holy ones.
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There are four gate-keepers at the entrance to the Realm of Freedom or mokṣa.
They are self-control, spirit of inquiry, contentment and good company.
When the mind is at peace and the heart leaps to the supreme truth.
When all the disturbing thought-waves in the mind-stuff have subsided and there is unbroken flow of peace and the heart is filled with the bliss of the absolute—when thus the truth has been seen in the heart, then this very world becomes an abode of bliss.
17
Only knowledge based on ignorance clings to the notion of a world.
In reality, there is no difference in the meaning of the words ‘world’, ‘Brahman or the infinite’ and ‘Self’.
Thinking of that alone, speaking of that, conversing of that with one another, utter dedication to that one alone—this is called abhyāsa or practice by the wise.
If one’s intelligence is established in this truth concerning the infinite consciousness—it reaches the supreme state of liberation.
3.61.31
Nothing has ever been created anywhere, at any time; and nothing comes to an end either. The absolute Brahman is all, the supreme peace, unborn, pure consciousness and permanent.
When one is firmly established in the oneness of the infinite consciousness, whether one is quiet or actively engaged in work—then, he is considered to be at peace with himself.
The mind that is heading towards calamity first creates delusion and wickedness—and these themselves later expand into misfortune and sorrow.
This self can be attained by a hundred ways and means; yet, when it is attained, nothing has been attained. It is the supreme self; yet it is nothing.
30
When deeply observed,
the mind is absorbed into its substratum,
and when it is thus absorbed—there is supreme felicity.
Only when one severs the very root of the mind with the weapon of non conceptualization, can one reach the absolute Brahman which is omnipresent, supreme peace
32
When the mind is deprived of its restlessness, it is referred to as the dead mind;
and that itself is penance or tapas,
as also the verification of the scriptures and liberation.
Sam: What is tapa?
A: A dead mind
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Do not become inactive, either; for what is gained by doing nothing? What has to be done has to be done. Therefore, rest in the self.
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33
3/114/23
The firm conviction that ‘I am not the absolute Brahman’ binds the mind.
The mind is liberated by the firm conviction that ‘everything is the absolute Brahman’
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Therefore, he who does not let his mind dwell on such thoughts and ideas, by striving to be conscious of the self—enjoys peace.
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chp 4
37
Hence, O Rāma, in the eyes of both the enlightened and the ignorant, the vision does not vanish:
To the enlightened this is Brahman at all times.
To the ignorant it is always the world.
Rāma, mind alone is all 'this'.
And when that is healed, this jugglery of world appearance is also healed
39
When the self is seen as an object, the seer is not seen or realized; as long as the objective universe is perceived, one does not realize the self.
A painted pot of nectar is not nectar, nor a painted flame fire, and a painting of a woman is not a woman: wise words are mere words or ignorance, not wisdom— unless they are substantiated by the absence of desire and anger.
He sees the truth who sees that all things are strung in the self as beads are strung on a thread and who knows—‘I am not the mind’.
He who is bound by the ego-sense or ‘me’ and by the conditioning of the mind, even if he is regarded as a great man or a man of great learning—can be defeated even by a child.
O Rāma, abandon this ego-sense with all the strength that lies within; and by being established in the conviction: ‘I is nothing’—be happy.
It is the pure consciousness that entertains the impure notion of ‘I am’, playfully as it were; and without ever renouncing its essential nature as consciousness, experiences the distorted image of itself within itself.
Life, honor and noble qualities blossom and attain fruition to one whose conduct and behavior are good and pleasant, who is devoted to seclusion and who does not crave for the pleasures of the world, which lead to suffering.
When it is not rightly understood, the ‘I’ appears to be an impure notion in the infinite consciousness; but, when the ‘I’ is rightly understood, its meaning is seen as the infinite consciousness.
Every zealous effort is always crowned with fruition. Hence, do not abandon right effort.
The conditioning of the mind drops away when the truth is clearly seen and realized; and when the conditioning has ceased, one’s consciousness is made supremely peaceful, as when the flame of a lamp is put out.
He who has an intelligence that has been rendered pure, by the destruction of all inner impurities, has his heart illumined by the light of the self—obtained through inquiry into the self; seeing the worthlessness of birth and death—he dwells without fear or anxiety in the city which is the body.
Consciousness reflecting in consciousness shines as consciousness and exists as consciousness; yet, to one who is ignorant, though considering oneself as wise and rational, there arises the notion that there has come into being and there exists something other than this consciousness.
O Rāma, do not inquire into, “How has this ignorance arisen”—but inquire into, “How shall I get rid of it”.
If you seek your self with the self by your own self-effort, then you will clearly find the answer to your question.
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KACA sang: What shall I do? Where shall I go? What shall I try to hold? What shall I renounce? This entire universe is permeated by the one self. Unhappiness or sorrow is the self. Happiness is the self, too. For, all desires are but empty void. Having known that all this is the self, I am freed from all travail. In this body, within and without, above and below, everywhere—here and there—is only the self and self alone and there is no non-self. The self alone is everywhere; everything exists as the self. All this, is truly the self. I exist in the self as the self. I exist as all this, as the reality in all, everywhere. I am the fullness. I am the self-bliss. I fill the entire universe like the cosmic ocean.
This unreal world has acquired substantiality on account of the persistence of the notion of its existence.
48 chp 4 ends
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chp 5
49
Ignorance of the self is the cause of your sorrow; knowledge of the self leads to delight and tranquility.
O unsteady mind, this worldly life is not conducive to your true happiness. Hence, reach the state of equanimity. It is in such equanimity that you will experience peace, bliss and the truth.
Consciousness minus conceptualization is the eternal Brahman the absolute; consciousness plus conceptualization is thought.
Though appearing to be intelligent, thought is unable to comprehend anything really, even as the granite figure of a dancer does not dance even when requested to do so.
In the middle between the self as the seer and the world as the seen, you are the seeing or sight—always remain in this realization.
The very best intelligent means by which the mind can be subdued is: complete freedom from desire, hope or expectation—in regard to all objects at all times
In whatever the mind tends to sink, retrieve it from it and direct it towards the truth.
I now recollect the truth that I am the self which is omnipresent, in which there is no conceptualization.
Just as butter exists in milk and just as liquidity exists in water, even so—as the energy of consciousness, I exist in all that exists.
57
5/34/69
I salute my own self which is the in-dweller in all beings,
which is the consciousness freed from objectivity
or conceptualization
and which is the intelligence in all beings.
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‘This is you’, ‘This is I’—such expressions are used when you yourself adore yourself or describe yourself for your own delight.
Adore the self by the self, worship the self by the self, behold the self by the self, and be firmly established by the self in the self.
O Rāma, this cycle of birth and death is an interminable one; this māyā ceases only by the mastery of one’s own heart or mind—not otherwise.
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Consciousness free from the limitations of the mind is known as the inner intelligence.
It is the essential nature of no-mind.
Therefore, it is not tainted by the impurities of concepts and precepts.
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Even as a terrible weapon is encountered and destroyed by a more powerful weapon, tranquillize the mind with the help of the mind itself.
Forever abandon every form of mental agitation.
Remain at peace within yourself like a tree, freed from the disturbance caused by monkeys.
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52
When will I, living in a cave with a mind in utter tranquility, remain like a rock in a state in which there is no movement of thought at all?
O foolish mind, all these perish being subject to just one sense-craving… (the deer by the sense of hearing, the bee by the sense of smell, the moth by the sense of sight, the elephant by the sense of touch, and the fish by the sense of taste) …but you, you are victim to all the five temptations—how can you have happiness?
I have carefully investigated, I have observed everything from the tips of my toes to the top of my head: and I have not found anything of which I could say ‘This I am’. Who is ‘I’?
There is thus nothing which can be called ‘I’ and which undergoes being and non being: when there is no ego-sense in truth—how can that ego-sense be related and to whom?
The delusion known as ego-sense is like the blueness of the sky—it is better not to entertain that notion once again, but to abandon it.
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That is known as samādhi—in which all the desires and hopes concerning the world have ceased and which is free from sorrow, fear and desire, and by which the self rests in itself.
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Not till one renounces everything is self-knowledge gained—when all points of view are abandoned, what remains is the self.
Knowledge of truth, Lord, is the fire that burns up all hopes and desires as if they are dried blades of grass: and that, is known by the word samādhi—not simply remaining silent.
They alone are friends, scriptures and days that generate in one’s heart true dispassion and also self-knowledge.
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I remained in a conditioned state as long as I was foolishly engaged in this inquiry. Now that through this inquiry, I have reached the unconditioned being—who is the inquirer?
Having been nourished by the senses, the mind grasps the very objects it has given up; and like a demented person, it runs after the very things from which it has been restrained.
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Your existence as identical with the self and non-different from it is conducive to happiness, O mind. Hence, be firmly rooted in the realization of your nonexistence. Surely it is foolish to neglect happiness.
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The very nature of the mind is stupidity.
Hence, when it dies—purity and noble qualities arise.
72
Knowledge of the self, company of holy men, abandonment of conditioning and the restraint of prāṇa—these are the means to overcome the mind.
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.......5th chp ends ..72................................................cont........
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