Sadhanai saram 2

 https://www.sriramanateachings.org/Sadhanai_Saram.pdf

192. All the knowledge which one learns (by studying countless scriptures) is nothing but a great store of thoughts and tendencies (vasanas). The pure (adjunctless and contentless) knowledge “I am”, which remains as Silence when one has completely discarded all those thoughts and tendencies (vasanas), is alone true knowledge (mey-jnana). Therefore, know that all one’s learning more and more is only ignorance (ajnana).

193. The knowledge of one’s own Self, “I am”, alone is true knowledge (jnana). Whatever knowledge one has acquired of anything other than oneself, is only ignorance (ajnana). Know that all that is seen by one who has first known himself, will not appear to him as different from himself.

 196. Self-knowledge will shine forth spontaneously only when the mind subsides. But if the mind that subsides is full of wicked and inauspicious tendencies (asubha vasanas), Self-knowledge will not shine forth, and hence the mind will once again rise and become extroverted. If on the other hand the mind that subsides is pure, being endowed with good qualities (sattva gunas) and the tendency to simply be (sat-vasana), it will merge within with onepointed Self-attention and unsleeping vigilance, and hence it will not rise again; but will attain unwavering abidance in the state of Self-knowledge.

197. If the mind, having subsided and becoming one with Self, clearly knows that Being (as it really is) is alone real happiness, and that rising as “I” (a separate individual or ego) is nothing but misery, it will gain the fondness to subside in Self without ever rising again, having completely destroyed the duality of likes and dislikes.

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Note: Compare Vichara Sangraham, ch. 8, paragraph 3, where Sri Bhagavan says, “Just as it is impossible to separate the threads of a fine silk cloth with a very gross (and blunt) crow-bar, and just as it is impossible to determine the nature of very subtle objects with a lamp which is very much wavering due to the wind, so it is impossible to experience the reality with a mind which, being under the sway of inertia and activity (tamo- and rajo-gunas) and thus is gross and wavering, because the reality is extremely subtle and motionless”. 

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200. If the liking to attain true knowledge really rises with one, it will be easy for one to experience Self-knowledge, the state of perfect emancipation, as clearly as an amalaka (crystal, or goose berry) fruit in the hand. But so long as even an iota of the liking to enjoy the pleasures of this unreal world remains unsubsided in one’s heart, the real thirst to know Self will not rise within one. 

201. To the extent in which the conviction grows stronger in us that all the extroverted activity of the mind is only misery, to that extent the desire and love to turn within will also increase. And to the extent to which the strength to attend to Self alone increases in us, to that extent the conviction will grow 

that attending to anything other than Self is useless. Thus, each one of these two (namely vairagya or desirelessness towards external objects and bhakti or the love to attend to Self) is an aid to increase the other. 

202. Know that he who likes to remain steadfastly attending to Self, knowing that Self-attention is far more important than any action that he has to do, than any word that he has to speak, or than any thought that he has to think, alone is a true mature spiritual aspirant (pakvi).

203. Though many crores (millions) of very important thoughts rise in one’s heart, bliss can be enjoyed only when one rejects all of them and remains still, knowing that to be still is far more important than to continue attending to any thought whatsoever. Only by those earnest aspirants who have clearly understood this truth, can real austere practice (tapas) be possible. 

204. Just as a pearl-diver ties a stone to his waist, dives and takes the fine pearl lying in the depths of the ocean, one should fasten upon the mind a stone girdle of firm desirelessness (vairagya) and dive within oneself to take the ancient pearl of Self, the original consciousness. 

205. If a pearl-diver remains on the shore of the ocean waiting for the roaring waves to subside, will he ever succeed in gathering pearls? If he plunges through the waves on the surface and dives deep into the ocean with a heavy stone tied to his waist, 

what waves will he find there in the depths? (Similarly, if we steadfastly dive beneath the waves of thoughts into the depths of our heart, by keenly attending to the consciousness “I”, we will find that there are no thoughts there to disturb us). 

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206. Since a life of great peace exists deep within the ocean of our heart, we should be completely indifferent towards the many tendencies (vasanas) which are tossing like heavy waves on the surface of that ocean, and with intense desirelessness (vairagya) we should dive deep into Self, the primal consciousness of our existence. 

207. Having dived deep into the heart, which is the consciousness “I”, and having thereby rectified all kinds of sense-knowledge, which are distortions of the one real consciousness, and which rise like bubbles on the surface of the ocean, we should abide only as this existence-consciousness, which shines as “I am”, without knowing anything through the senses.

208. When we thus abide more and more in the natural state of Self, all the innumerable tendencies (vasanas) will be destroyed. Other than this practice of Self-abidance, there is no effective means that will destroy the tendencies so easily and so quickly. 

209. Even before all the tendencies have been completely destroyed, by one’s own desirelessness (vairagya) and by the Grace of God, it is possible for one to attain the blemishless light of Self-knowledge. Then by the power and clarity of that Selfknowledge, the delusion of attachment to the body and mind will automatically be destroyed.

210. Those aspirants who have attained purity of mind due to the strength of the good qualities that they have gradually cultivated, and acquired through so many births, will easily learn how to abide in this state of Self-knowledge as soon as they come into the presence of the Sadguru who has manifested Himself in human form. 

211. Do not fear. By the great power of the Grace of the Guru, who has transcended everything, you will certainly attain this Self-knowledge. If even a single tendency (vasana) remains in us, our Jnana-Guru, Lord Ramana, will not keep quiet. 

214. We should not give even the least room in our heart to the demonic ghost of forgetfulness (pramada), which deludes the mind by diverting it from Self-attention. Instead, with unhesitating and irresistible courage, we should victoriously attain Self-knowledge. 

215. Among a collection of many kinds of small seeds, it is impossible to detect and remove the thorn-seeds. Only after all the seeds have sprouted in the form of plants is it possible to detect the thornplants, and thereby to pluck them out and throw them away. Similarly, only if all the tendencies or vasanas which are hiding in the heart sprout out in the form of thoughts during the time of your meditation, will it be possible to destroy them by the practice of Self-inquiry. Hence, the rising of thoughts during the time of meditation is good. 

Note: Compare Maharshi's Gospel, Page 19, where Sri Bhagavan says, “Yes, all kinds of thoughts arise in meditation. That is only right; for what lies hidden in you is brought out. Unless it rises up, how can it be destroyed?” 

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217. All thoughts that we have cultivated due to our worldly desires in many former lives when we did not possess proper discrimination, have been accumulated in our heart in the form of very powerful tendencies (vasanas). Those vasanas exist in

the form of likes and dislikes, and they will be destroyed only to the extent to which we abide firmly in the Self. 

Note: Compare Who am I? (Nan Yar?), paragraph 10, where Sri Bhagavan says, “Although tendencies toward sense-objects (vishaya-vasanas), which have been coming from the ancient past, rise without limit like the waves of the ocean, they will all be destroyed when Self-attention (swarupa-dhyana) becomes more and more intense.” 

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218. All thoughts (vrittis) arise only because the unreal feeling “I am this body” has become well soaked and firmly established in us. All these thoughts will be destroyed only if we vigilantly practice Self-inquiry, and thereby root out the unreal feeling “I am this body.

Note: Compare verse 2 of Atma-Vidya Kirtanam, in which Sri Bhagavan says, “The thought ‘This fleshy body alone is I’ is indeed the one thread on which the various thoughts are strung. Therefore, if one goes within (by keenly scrutinizing) ‘Who am I and what is the place (from which I rise)?’ the thoughts will perish and Self-knowledge will spontaneously shine forth within the cave (of the Heart) as ‘I-I’ ”.

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 220. During sleep, when one does not rise as an individual who feels “I am this fleshy body”, do any thoughts rise either about the world or about God? Therefore, know that the tendency to identify a body as “I” alone is the cause for the appearance of the world and God.

221. The tendency to identify this gross body as “I” (in the waking state) alone is the root which paves the path for ignorance to subsist as the subtle body (in dream) and to hide as the casual body (in sleep). Therefore, if we abide as Self, having repeatedly practiced Self-attention and having thereby put an end to this root-tendency to identify the gross body as “I,” the tendency to identify with the other two bodies will also be destroyed automatically.

Note: Compare Vichara Sangraham, chapter one where Sri Bhagavan says, “All the three bodies in the form of the five sheaths are contained in the feeling ‘I am this body.’ If that (the feeling ‘I am this body’) alone is removed, all (the three bodies) will be removed automatically. Since all the other bodies (the subtle and causal bodies) subsist only by clinging to this (the feeling ‘I am this gross body’), it is not necessary to remove each (of the three bodies) individually.” See also lines 27 to 30 of Sri Ramana Vachana Saram on page 230 of the Mountain Path, October 1984.

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222. So long as any one of the three bodies is identified as “I,” it will be impossible to put an end to all the tendencies or vasanas, which are the seed-

forms of thoughts. Know that in order to put an end to all tendencies, any kind of effort other than the elevated practice (sadhana) of turning and attending to Self will be of no avail.

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223. The state in which our power of attention, which now sees the objects that exist in front of our eyes, sees its own existence “I am”, having suddenly become introverted by giving up all objective attention and turning towards “I,” is alone the state of true austerity (tapas) or yoga. If our power of attention is used in any other way, that is only an objective attention that is opposed to true tapas or yoga. 

227. When the mind, our power of attention, having little by little gained the strength to turn Selfwards, finally at one time reaches the heart due to the intensity and clarity of its Self-attention, it will drown in Self, having been caught in the clutch of the Grace of God who has ever been waiting without the least forgetfulness to catch it, and hence it will never again turn outwards to know objects other than “I”.

228. Knowing that this is indeed the peerless divine marriage of Grace, the power of attention will become settled and will attain firm abidance in Self. To remain steadily established in Self-abidance, be

ing firmly bound by Self in Self, having known oneself to be that Self, is alone the state of supreme bliss.

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229. If one takes to Self-attention, the practice of keenly observing only the consciousness “I,” then one need not perform any other practice (sadhana). But let those who cannot take to this practice of Selfattention from the very outset, practice for a short while either repetition of mantras (japa) or watching of the movement of the breath, and then let them give up all such practices and cling only to Selfattention. 

233. But if you think that effort of yours to be something other than “I,” no benefit will be gained from the retention kumbhaka. And even though you understand this effort of yours to be only yourself, if your attention does not cling to that first person consciousness “I,” know that even this practice will only be a buffoonery

235. In whatever teaching He gave, the inner aim of Sadguru Sri Ramana was only to turn our power of attention somehow or other so as to fix it firmly upon our own existence-consciousness “I am.” If you ask why this is so, the reason is that God, the original reality, exists only as the first person exis

tence, and hence He cannot be seen as a second person, an object other than “I.” 

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 236. For those who listen and pay heed to what Sri Ramana Bhagavan has said, the path of Selfinquiry 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).

238. If the mind practices any one thing incessantly, it will naturally gain one-pointedness in that one thing. However, rather than any external object, the first person consciousness “I” is alone the most worthy thing for the mind to have as the target of its attention, is it not? By taking any second person object, such as the movement of the breath, or the right side of the chest, as the target of its attention,

the mind will attain only a state of temporary absorption in that object. 

239. The state in which the mind, by the strength of practice (abhyasa-bala), abides or immerses itself in the attention to any second person object, however exalted that object may be, is only a state of temporary absorption of the mind (manolaya). On the other hand, by abiding in the state of Self-attention, the natural state of true awakening, the state of destruction of the mind (mano-nasa) will be attained. Since this natural state of Selfknowledge alone is our goal, cling firmly only to this flawless practice (sadhana), or incessantly thinking “I, I”.

240. The one-pointedness of mind, which is gained by the practice of repetition of a mantra (japa) or meditation (dhyana), will also be gained by practicing Self-inquiry; but in a very easy manner without the need of any restriction or restraint, such as those that are to be observed while practicing other methods of practice (sadhana). Rather than the common existence-consciousness “I am,” which is always experienced by all people, what more worthy and easy target of attention (dhyana-lakshana) is now needed? 

241. Whatever kind of person they may be, everyone says, “I am”; so what obstacle can there be for anyone to attend unceasingly to that Selfconsciousness “I am?” Therefore, without giving room for even an iota of doubt, attend with love and joy only to your own being. 

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 242. When we are lacking in earnestness or faith (sraddha), whatever practice (sadhana) we may take to will appear to be equally difficult. But if our earnestness is firm and one-pointed, no sadhana will be felt to be difficult, and without any aid we will be able to remain firmly established in the state of Self-abidance

243. Where there is a will, there is a way. That is, if a sincere liking to attain something arises in one’s heart, a path whereby one can attain it will also be found, and because of that liking one’s mind will unceasingly seek the goal until it is attained. Only when the liking to attain that goal does not truly arise in one’s heart, will one experience difficulty in the practice (sadhana) or means adopted to attain it. Know that this is the secret underlying all methods of practice.

246. For whatever thing a liking or love arises in you, upon that thing your mind will certainly gain one-pointedness, because such is the nature of the mind. Unless a real love for Self arises in you, you will not turn within and attend to it one-pointedly; instead you will always be telling some excuse or other for not doing so.

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247. (When will a real love for Self arise in you?) Whatever your intellect decides to be the greatest and most worthy thing, for that thing alone will a love arise in you. The intellect of a mature spiritual aspirant will decide that Self-alone is the greatest and most worthy thing, and hence he will have real love for Self. But to the intellects of immature people, the objects of this world alone will appear to be great and worthy to be attained, and hence their desire for those objects will constantly be increasing. 

248. (When will the intellect decide that Self alone is the greatest thing?) The intellect will esteem something as the greatest according to its decision as to what is eternal and what is ephemeral. What can be correctly decided by the intellect to be eternal? Only that thing, which can be decided to be real, is unquestionably eternal; other things are only ephemeral objects that are fit to be discarded. 

249. (How to decide what is real?) Whatever exists always and unceasingly, whatever exists without ever undergoing any change, and whatever shines by its own light of consciousness without depending upon the aid of any other thing, either to know it or to make it known – that alone is to be decided as real, is it not? 

Note: Compare Maharshi’s Gospel, 8th ed., page 63, where Sri Bhagavan says, “What is the standard of reality? That alone is real which exists by itself, which reveals itself by itself, and which is eternal and unchanging.” 

250. Existing always and unceasingly, means to be deathless and indestructible; existing without ever undergoing any change, means to be devoid of movement (achala), either in time or in space; shining by its own light, means to be the consciousness that itself clearly knows its own existence, and not to be an insentient object that is known only by the aid of some other thing. Knowing that the definition of reality is such, scrutinize and decide what is real. 

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257. Therefore, knowing that you, the Self, alone are real, drown in your own non-dual blissful existence-consciousness and experience the state of Self-abidance, which is completely devoid of the unreal body and mind. To experience this state is alone the real duty of all good and cultured people. 

 258. Know that those people who have discriminated and clearly understood that Self is thus greater and more real than any other thing, will surely gain true love for Self, and even through forgetfulness they will never have desire for any other thing.

259. Those people who have a clear and unshakable understanding of their own reality, having thus discriminated and concluded that Self, the existence-consciousness “I am,” alone is real and eternal, will gain unlimited love to abide as Self and will thus attain the state of one-pointed Self-attention.

260. When you attain the non-dual state of Selfabidance, by gaining such one-pointedness and such unequaled love for Self, you will experience the state of true spiritual discipline (tapas) in which you alone blissfully exist as the direct knowledge of Self. 

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Yes, sleep is a problem, initially while practising SE

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263. When you practice abiding more and more in the experience of this existence-consciousness, which shines between sleep and waking, the sleep that formerly appeared to overcome you will be dispersed, and the waking state in which you identify with the body and cognize external objects will not arise and engulf you again. Therefore, abide in this existence-consciousness repeatedly and untiringly

264. Since there is the consciousness “I am,” this state is not sleep. Since there is a complete absence of thoughts, this state is not waking. It is the state of existence-consciousness, or sat-chit, which is the undivided nature of God, or akhanda-sivaswarupa. Therefore, unceasingly abide in this state with great love. 

265. Why is it said, “Abide in this existenceconsciousness repeatedly” and “Abide in this state with great love?” Because until all the tendencies (vasanas) which drive us out of this state have ceased to exist, this state will seem to come and go. Therefore, until those vasanas have been com-

pletely destroyed, it is necessary to have love and to make repeated efforts to abide in this state. 

266. When by this practice of abiding in the state of existence-consciousness, this existenceconsciousness is always experienced to be effortless and inescapably natural, then no harm will result even if sleep, dream and waking appear to come and go. 

267. For those who firmly abide in the unending state of Self-consciousness, which pervades and transcends the three states of waking, dream and sleep, that state of existence-consciousness is the only real state. It is the unlimited Whole (or purna). That state, in which even the feeling “I am making effort to abide” does not at all rise, alone is your natural state of Being. Be thus.

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268. Death happens in a split second. Awakening from sleep happens in a split second. Similarly, the destruction of the delusion of individuality happens in just a split second. True knowledge is not something that can be gained and then lost. If a person feels that true knowledge is coming and going, he is still only in the state of practice (or ab-

hyasa). It cannot be said that such a person has attained true Self-knowledge. 

The perfect awakening into the state of Selfknowledge happens in just a split second. That state is not attained gradually over a long period of time. All the sadhanas that are practiced over a period of many years are meant only for attaining blemishless maturity. Listen to an apt illustration. After people have placed gunpowder in the iron barrel of a temple-cannon, after they have added broken pieces of brick, after they have packed it tight with a ramrod, after they have placed a wick in contact with the powder, and after they have plastered the open end of the barrel with clay, as soon as the charge is ignited it will explode in a split second with a blast that sounds like thunder. 

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Similarly, after one has learnt the truth about the real Self through hearing and reading, after one has practiced sadhana for a long time, after one has wept and prayed with heart-melting devotion, and after one has thereby attained purity of mind, the knowledge of the reality will instantaneously shine forth in a split second as “I am I”. As soon as the dawn of Self-knowledge thus takes place, due to the clear shining of the reality of this state, which is an empty space devoid of objective knowledge, will be spontaneously realized to be the state of true knowledge, which is our beginningless real nature. When even the effort of attending to Self thereby merges in Silence, that state of mere Being, in which there is nothing further to do and nothing further to attain at any time, alone is the real state

269. One’s lying, having forgotten one’s existence consciousness, “I am,” and having drooped, is sleep. One’s being confused, mistaking one’s existence-consciousness, “I am,” to be the alien feeling “I am this body,” is dream; which is of two kinds, known as the waking state and the dream state. One’s experiencing one’s existence-consciousness, “I am,” without any forgetfulness (pramada), is the true waking. The former two are unreal, the latter alone is real. 

270. One’s lying, having forgotten one’s existence-consciousness, “I am,” and having drooped, is the world. One’s being confused, “I am this body,” is the soul. One’s experiencing one’s existenceconsciousness, “I am,” without any forgetfulness, is God. The former two are unreal, the latter alone is real. 

273. Therefore, one’s lying, having forgotten one’s existence-consciousness, “I am,” and having drooped, is not (something which ever truly happened). One’s being confused, mistaking one’s existence-consciousness, “I am,” to be the alien feeling “I am the body,” is not (something which ever truly happened). One’s newly experiencing one’s existence-consciousness, “I am,” is not (something which ever truly happens). Such is the nature of the experience of true knowledge (jnana). 

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274. Only so long as it falsely appears as if we have forgotten our existence-consciousness, “I am,” can an effort arise as an effort (tapas) or practice 

(sadhana) to know and attain Self. After we have clearly known that we have never forgotten Self, and that the feeling as if we have forgotten Self is a mere imagination (kalpana), there will be no practice (sadhana) for us to do. The truth is that we ever exist only as mere Being. 

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275. To think that we have at some time lost or forgotten yourself is not true. If on the contrary it were true, then even if we were to make effort and attain Self, we may again lose it. Then what to do? 

276. This true state of Self is not a state that can undergo changes, such as being lost, or again being attained. Know that this state is that which is never lost. In front of the clear light of the sun of Selfknowledge, which is devoid of changes such as being lost or being attained, how can such changes, which are an unreal darkness, take place? 

277. This existing reality is not something that can be reached and attained like an object other than “I.” All that is to be done is only to abide as it is, having set aside the empty imagination that has risen within us that we have lost that state. Setting aside that imagination is to abide in Self, having turned our attention within, withdrawing it from all other objects. The true state is nothing other than this. 

278. Our existence and the consciousness of our existence ever remain unseparated from us; when it is so, why should the state in which we remain as we are be called a state of yoga, in which

we have approached and united (with our own existence)? We are always only one; therefore, the natural state in which we abide as we are, is not a state of our uniting with ourself, nor is it a state of our becoming ourself. Declare that that state is the state of “not touching” (asparsam); that is, the state of separation from all adjuncts such as the body and mind)

279. To talk in admiration about going and uniting hereafter with our natural state, which is nondual and which can never become two, and to glorify that this is yoga, is appropriate only for people who are deluded into believing that their ego-life (which is experienced only in the darkness of ignorance) is the real life. Know clearly that the truth is that no yoga is necessary for our real nature. 

281. You (the mind that sees others) are yourself a mere thought. Therefore, the person who is said by you to be a pure soul, or a Mahatma, is only one among the many thoughts that are thought by you, the first thought! How can such a thought, which is an illusory product of ajnana, be a supreme Knower of Self (Atma-jnani)? Reflecting in this manner, know this truth. 

282. To say, “He is a good soul, a Jnani, I know,” is untrue. Even to say, “All people are Jnanis,” is untrue, because to see as if many people are existing, is the sign of ignorance. Only one person truly exists; that is you. Know thus. 

 283. In the true outlook of the Jnani, there is no ajnani (because there is no one who is other than himself). The ajnani (pointing to a body and saying “This person is a Jnani,” gives the name “Jnani” only to a body. Due to this defective outlook, where-by the ajnani sees even the Jnani as a body, he becomes one who sees even the Jnani only as an ajnani.

284. Even though you may visit any number of Mahatmas, and even though they may exhibit all the eightfold occult powers (ashta siddhis), know that he

who turns your attention towards Self saying, “Without allowing your mind to go after these juggleries, turn within,” is alone the true pure soul (Mahatma).

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285. Let the individual (jivatma) who enters the lofty Himalayas and forests seeking Mahatmas, enter instead the heart, by turning within seeking “Where am I?” and thereby become the blissful Self (sukhatma-swarupa). Thereafter, all who were seen externally as pure souls (Mahatmas) will be experienced by him to be his own Self (atma-swarupa). This is the teaching given by Sri Ramana Bhagavan.

286. Before one knows oneself, in whatever way one may try, it is not possible for one to know the real tapasvis (the Jnanis, who ever remain in the egoless state of Self-abidance, the true state of tapas). Therefore, giving up all the futile efforts to seek externally to know pure souls (Mahatmas), cling firmly to the great and worthwhile effort of attending to Self, which will destroy the unreal feeling “I am an individual jiva.” 

287. Therefore, if any thought arises in you hereafter to seek to determine whether someone is a Jnani or an ajnani, reject that thought immediately by inquiring “Who am I who rise to determine about the state of others?” and thus merge your mind in the heart, the source from which that thought arose, by turning within and keenly fixing your attention in that source. 

288. If you give up the effort to know whether a certain person is a Jnani or an ajnani, and instead scrutinize “Who is it who feels that this person exists?” the answer will be known “It is I.” Then scruti-

nize immediately “Who is this rising I?” The true Jnani will then shine forth (being clearly known to be your own Self, “I-I”). 

289. If someone is a Jnani, what is that to us? So long as we do not know ourself, that will be of no benefit to us. On scrutiny, Jnana alone is the Jnani; the Jnani is not a human form; he is only the supreme space of pure consciousness. That supreme space is our true nature. 

290. Therefore, by Self-inquiry destroy the petty mind, which seeks to know “This person is a Jnani; that person is a Jnani.” The Jnana (the pure Selfconsciousness “I am” that remains after the mind has thus been destroyed), which shines as one (devoid of any other) and which does not rise and jump as “I am this” or “I am that”, is alone the Jnani. Seeing the Jnani thus by Silence (the thought-free state which remains after the mind has been destroyed) is alone seeing him correctly. 

52. The Ultimate Secret of Spiritual Practice (Sadhanottava Rahasya) 

291. (Among the three places or persons [the first, second and third persons], and among the three times, the present, past and future) the first person (known in Tamil as tanmai-idam or the “selfness-place”) and the present time, are the place and the time that Sadguru Sri Ramana told us to scrutinize (as our dhyana-laksha, or target for attention). If you abide, attending with subtle vigilance to either of these, investigating “Who is this first person, who shines as I?” or “What is this present time that shines as the consciousness am?“ you will experi- 

ence the supreme joy of Self (atma-parabhoga) – having accomplished yoga and having become one who has attained siddhi (the state of final liberation). See and feast upon Self, thus.

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Atma vichar patikam/ sadhanai saram-1

 https://www.sriramanateachings.org/Sadhanai_Saram.pdf

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100 onwards

1. Thinking is a vritti; being is not a vritti (thought). If we scrutinize “Who is thinking?” the thinking process will come to as standstill. Even when thoughts do not exist, do you have any doubt about your own existence as “I am”? Abiding in your own existence, which shines as “I am,” the source, from which all thoughts rise, is the state of Selfabidance. Abide thus.

2. He who thinks is the soul, or jiva. He who exists as “I am” without any thought is God. If the thinker thinks with great love of that which merely exists as “I am,” this Selfward-turned thought will become the thought-free consciousness, which will destroy all thoughts. When the thinker thus dies along with his thoughts, the state of abidance, which then remains shining as “I am,” is the state of union with God or Siva-sayujya. 

3. He who thinks, “I am so-and-so” is just a thought like all the other thoughts. But of all thoughts, this thought, “I am so-and-so” alone is the first. The soul who thinks, “I am so-and-so” is merely a reflection of our real Self. When we abide and shine only as that real Self, the thought “I am so-and-so” will not rise. 

4. In dreamless sleep, this thought “I am so-andso” does not at all exist. In the true state of Selfknowledge also, this thought “I am so-and-so” does not at all exist. But in the states of waking and dream, which rise in between the darkness of sleep

and the pure light of Self-knowledge, the thought “I am this body” seems to appear and disappear. Therefore this limited “I” is not real; this “I” is only a thought.

5. The flourishing of this “I” is only the flourishing of misery. This “I” is that which is called the ego. This ego-”I” rises and flourishes only because of non-inquiry (avichara). If we inquire “Who is this I?”, and thereby vigilantly scrutinize only the feeling “I,” without attending to the adjunct “so-and-so” with which it is mixed, this adjunct will disappear, since it is devoid of any real existence. 

6. The second and third persons, the known objects, subsist only because of the first person, the knowing subject, who is the root. If the mind, which is ever wavering because of attending to second and third persons, turns and attends to the first person, who rises as “I am so-and-so,” the adjunct “soand-so” will cease to exist and the real Self, which always exists as “I am,” will shine forth spontaneously. That real Self, which is the indestructible base of the first person, alone is true knowledge (Jnana)

7. Thinking about second and third persons is foolishness, because when we attend to second and third persons the mental activities (mano-vrittis) rise up and multiply. But the act of attending to the first person is equal to committing suicide, because only by scrutinizing the first person will the ego die of its own accord. 

8. Attending to any second or third person instead of turning and attending to this “I,” the first person feeling that is always experienced by everyone, is only ignorance (ajnana). If you ask, “The ego (the feeling ‘I am so-and-so’) is only a product of ignorance, so attending to the ego is also ignorance, is it not? Why then should we attend to this ‘I’?” Listen to what is said below: 

9. Why is the ego destroyed when we scrutinize “What am I”? Because this “I”-thought (aham-vritti) is a reflected ray of Self-consciousness; and thus unlike other thoughts, which are devoid of consciousness, it is always directly connected with its source. Therefore, when our attention dives deeper and deeper within by following this reflected ray “I,” the length of this reflected ray “I” will diminish until finally it has shrunk to nothing. When the ego, the feeling “I am so-and-so,” thus disappears, the consciousness that will remain shining as “I am I” is the true knowledge of Self. 

10. Do not do anything thinking, “It should be done only by me.” Nothing is done by you, because you are simply nothing. Knowing this truth from the beginning, if you refrain entirely from rising as “I am the doer,” all actions will happen of their own accord, and your peace will ever remain undisturbed. 

11. If we scrutinize “What is the reality that ever exists?” we will find that nothing in this world is real. Since Self alone is real, let us mentally renounce everything else and ever abide unshakably as that reality, which will remain shining alone as “I am.” This alone is the service enjoined upon us by Lord Ramana, who ever-abides as the eternal Self. 

Note: “Abiding in this state, having attained the supreme bliss which is devoid of bondage and liberation, is abiding in the service of God”, says Sri Bhagavan in verse 29 of Upadesa Undiyar. 

 

 ......................

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Note: Compare verse 2 of Supplement to Reality in Forty Verses, in which Sri Bhagavan says, “that supreme state (of liberation) that is praised (by all the scriptures) and that is attained here (in this very life) by the clear Inquiry (vichara) that arises in the heart when one gains association with a sage (Sadhu), is impossible to attain by (listening to) preachers, by (studying and learning) the meaning of the scriptures, by (doing) virtuous deeds or by any other means”.

57. Though your mind lacks the strength of discrimination or dispassion (viveka and vairagya) required to withdraw itself from the false attraction of the pleasures of this unreal world, your mind will naturally and spontaneously become mature to the extent to which you humbly and lovingly come very close and associate with enlightened sages (Jnanis), who abide as the reality (sat)

..

58. If you ask how, just as even a fresh plantain tree will become dry and catch fire when it comes in close proximity to a raging forest fire, so the minds of those who associate with Jnanis will, unknown to themselves, be made by that association to attain great love to attend to and abide in Self. 

...

59. When we gain association with a person who knows and abides as the reality (called a Satpurusha), we will be able to know very clearly that real devotion to God, and steadfast discrimination between the eternal and the ephemeral, are steadily rising up and increasing in our hearts automatically, and without our own effort. 

....

82. The state of abiding firmly in Self-alone is wisdom (jnana). Would it be possible to abide thus in Self if one did not have love for Self? Love for Self-alone is bhakti; abiding firmly in Self on account of that love alone is jnana. What difference is there between these two? Discriminate and know this truth. (Maharshi’s Gospel p.24) 

87. When, having wept and wept with intense yearning for a long time, unceasingly thinking of and adoring the Gracious Feet (of the Lord), the mind which rises (as “I am so-and-so”) dissolves and becomes pure, the blemishless Self-inquiry (jnanatmavichara) will become firmly settled (in the heart) and the experience of Self (swarupa-anubhava) will of its own accord arise very easily indeed. – Sri Muruganar  

What is TRue tApas?

89. Since the ego itself is everything (as revealed by Sri Bhagavan in verse 26 of Reality in Forth Verses), giving up the ego, the feeling “I am this body,” by surrendering it to God, is lovingly surrendering everything to Him. Having once surrendered the ego to God, abiding in Self without taking it back again (that is, without again identifying the body as “I” or “mine”) is true tapas.

 90. Having surrendered the ego to God, if one takes it back again, that is the sin of stealing back what has once been given. Therefore, in order to avoid committing such a sin, practice Self-attention unfailingly, because only if one attends to the ego vigilantly and unceasingly will it drown in the heart so as never to rise again. Garland of Guru’s Sayings verse 317)

..

91. Destroying the ego through Self-attention is alone the excellent path of self-surrender. Therefore, scrutinizing and knowing one’s own Self is alone the proper method of practicing both selfsurrender, the path of devotion, and Self-inquiry, the path of knowledge.

Note: In one of His stray verses, Garland of Guru’s Sayings (or Guru Vachaka Kovai) verse B13, Sri Bhagavan says, “Attention to Self is supreme devotion to God, because God exists as Self.”

 99. The state of our existing as “I am”, which shines in all the three states continuously and without ever coming to an end, is our exalted state of real knowledge; it is the state of purna (the Whole). Objects other than “I” do not exist in all the three states. Hence our own nature, the Self-existence “I am,” alone is the reality which ever exists.

100. Since objects other than “I,” such as the body and world, do not exist unceasingly in all the three states, but rise and appear to exist only in between in the waking and dream states, they cannot be the reality, which exists always and without being obstructed. This conclusion arrived at by scrutinizing our experience in these three states, is the foundation for the practice of Self-inquiry. 

102. That state, in which any object seen is not experienced as other than the one who sees, is alone the state of reality. If the seer, who is an unreal ego, rises, then only will all the unreal objects other than “I” rise, and seem to exist. 

105. Until the root-tendency (mula-vasana) to identify a body as “I” ceases to exist, the appearances of the waking and dream states that arise due to delusion (maya) will not come to an end. If you, with a one-pointed mind keenly and incessantly attend to the consciousness of your existence, which shines as pure “I am,” the root-tendency “I am the body,” and all its products and other tendencies, will cease to exist. 

108. Just as sleep alone is the cause for the appearance of dream, so the sleep of forgetfulness of our true Self-Knowledge is alone the cause for the appearance of this waking state. In this long sleep of Self-forgetfulness, many dreams in the form of countless births come and go.

109. Know that just like a person who without coming to the waking state, merges in deep sleep after the dream he was seeing has come to an end, if the dream of the present birth that this person has taken is brought to an end by death, before he attains the true waking state of Self-knowledge, he will merge again into the underlying ancient sleep of Self-forgetfulness. 

110. Just like a person who was seeing a dream and who then leaves that dream and falls into deep sleep without coming to the waking state, if the waking-body dies before we attain the state of Selfknowledge, we will fall into a state like deep sleep. Just as a dream appears as soon as the mind of a person immersed in sleep rises and begins to wander, so after the death of this waking-body, as soon as the mind rises and begins to wander on account of its former tendencies, a waking state will again arise in which a body will seemingly exist as if “I”

111. Taking birth again, having come out of the delusion-enfolded state of death, and living a life of whirling about in this waking state, and finally dying without attaining Self-knowledge, is just like a person rising as “I” from deep sleep, seeing a dream again, and finally once again merging in sleep. You will not take birth again only if you awaken into the true state of Self-knowledge. Awaken thus. 

112. If a person who has fallen asleep and is seeing a dream suddenly wakes up, by his awakening he will attain a state in which sleep and dream have both been dispelled. Similarly, if a person awakens from the present so-called waking state by attaining the exalted state of Self-knowledge, the

dream of birth and death and the underlying sleep of Self-forgetfulness will both be dispelled, and he will thereafter never again undergo either birth or death. The state of real awakening (turiya), which he thus attains, and which transcends the three ordinary states of waking, dream and sleep, is the state of liberation. 

113. If the power of attention, which sees the second and third person objects existing in dream, turns to attend to itself, both the first person (who sees the dream) and the dream will disappear; the sleep that is the cause for the rising of that first person will be dispersed, and the worthy state of true awaking will be experienced. 

 114. Similarly, if the power of attention, which knows the second person objects existing in the waking state, turns to attend to itself (the “I” who sees this waking state), the waking state will disappear; the long sleep of Self-forgetfulness which is the cause for the rising of the individual sense of “I” will be dispersed and the true waking state of Selfknowledge will be attained. Therefore, attend only to yourself, the first person consciousness “I.”

115. Even before the experience of the current destiny (prarabdha karma) which caused the appearance of a dream has come to an end, if the mind is struck by intense fear, joy or suffering, its power of attention will be driven Selfwards and return to the heart, whereupon waking will result.

116. Similarly, even before all the accumulated sanchita karmas have been exhausted by being experienced in the form of prarabdha, if in this present life, which was started by prarabdha, the mind either gains firm dispassion (vairagya), being unable to bear the severe sufferings of life, or experiences intense fear of death, it will turn Selfwards and merge in the heart; whereupon the true awakening of Selfknowledge will result. 

117. When such intense fear or suffering are experienced, if the mind with mature discrimination (viveka) at once earnestly scrutinizes, “To whom does this fear or suffering arise?” then the extroverted power of attention, which was till then being dragged out towards objects other than itself, will turn inwards to face itself, whereupon the truly awakened life of Self-abidance will immediately be attained.

118. Just as all that happens in dream is experienced as real so long as one is seeing that dream, so all that is now happening in this waking state is experienced as real. If the dream comes to an end, all that was seen there will be known to be unreal. Similarly, for those who have awakened from this so-called waking state by attaining Self-knowledge, all the happenings in this state are clearly known to be unreal 

 119. As soon as the inwardly awakened state of Self-abidance is attained, all the adjuncts in the form of the wrong identification that the actions of the

body are one’s own actions will become devoid of reality, being found to be mere superimpositions upon one’s nameless and formless nature, just like the blue color superimposed upon the colorless sky; and the truth, that one is only the adjunct-free Self, will clearly shine forth.

120. Only in this real waking state of Selfabidance will true knowledge blossom in the form of the ajata experience,

“No mundane dual activity such as birth and death has ever touched me; I am Self, the existence-consciousness which is ever devoid of the body and the senses.”  

 121. The pure consciousness “I,” which exists in sleep devoid of all adjuncts, is the Supreme Reality (Brahman). If we do not slip down from that state of pure consciousness due to attachment to the body (dehabhimana), that itself is the Supreme Abode (parandhama). If we remain, without leaving Self, that itself is liberation.

128. Except the knowledge of the first person singular, the existence “I am,” all the multifarious knowledge which shine in the waking state, and which pertain to names and forms, are only knowledge belonging to the unreal ego. But the knowledge of one’s own existence “I am,” is the property of Self

129. Though this insentient ego, which rises and dances like a ghost only in the waking state, cheats itself by making the Self-consciousness “I am,” which Self alone experienced previously in sleep, appear to be its own here in the waking state, know that in truth that Self-consciousness “I am” is a quality belonging only to the Self.

.......

 143. Having understood, “If death is only the destruction of the body, then it is merely the state in which I, the soul, am separated from the insentient body,” the mind of the aspirant will come to a bold determination, accepting thus, “Let me remain in the

same manner as I would be when death occurs in practice.”

144. This bold determination is dispassion (vairagya). Only when it arises will true renunciation be attained. When true renunciation is thus attained as a result of the fear of death, then and there the divine Grace of the Guru will arise and function so as to separate us as other than this body – as Self, the nature of existence-consciousness (sat-chitswarupa). Thus, the attachment to the body as “I” (dehabhimana) will perish.

145. When the power of divine Grace functions thus, the true light of Self-consciousness, the one peerless reality, will shine forth, expanding and blossoming in the heart, whereupon in front of that brilliant light this world and our life as an individual in this world will disappear, being found to be a mere false appearance, just as in front of the sun the yellow stain of turmeric disappears from a white cloth. 

146. Since the truth, “The death which comes is only for this filthy body, and is not in any way for us,” will thus shine forth as one’s own experience, the fear of death will thereafter never rise again. 

147. Then patient forbearance (udasina) or indifference to mundane happenings, absence of all base qualities, fearlessness, the steadfast power of true love, and all the six exalted divine qualities (bhagavat-gunas) divine splendor, valor, glory, pure knowledge, divine prosperity and desirelessness, will shine in one clearly and harmoniously. 

151. Thinking of anything other than “I” is alone birth; not thinking of anything other than “I” is liberation (mukti). Will those who have learnt well the art of not thinking, and who thereby abide firmly in the thought-free state, come again under the sway of thought? The practice of refraining from seeing oneself as the many objects of this world is alone perfect practice (sadhana). If one achieves success 

in this sadhana, then there will be no more birth or death. 

152. In order not to experience either birth or death, let us arrive at the exalted practice (sadhana) of abiding in the natural state, which is devoid of thinking and forgetting. If we learn correctly how to abide thus, then for what reason will we take birth or die? The art of abiding without doubt in the state of Self is alone worthy for us to learn. 

153. This vast world, God, souls, bondage and liberation all appear to exist only in the waking and dream states, in which thoughts exist; but do they exist in sleep, which is devoid of thoughts? Similarly, they do not exist in the state of Self-knowledge (turiya). If one scrutinizes, “To whom do they appear to exist in waking and dream?” they will cease to exist. 

154. Since they are known only when thoughts exist, and since they do not shine when one abides firmly in Self, the creator of the soul, God and world is only the mind, which is the aggregate of all thoughts. Is this creation a work done by Self? No. 

156. Know that the world, soul and God have all seemingly come into existence only because of our pramada or slackness in Self-attention.  

157. The entire universe composed of the five elements, earth, water, fire, air and space, appears only due to our error of mistaking as “I,” the ego that rises from Self like a spark rising from fire, and which appears as different from Self whose nature is Being, and as identical with the mind, whose nature is rising.

......

158. The entire appearance of this world that is seen, including we (the individual or jiva) who see it, is a mere false appearance like a dream. If we keenly scrutinize the source (the real “I am”) from which the seeing ego rises, and thereby enter the heart and firmly abide there, the reality will shine forth (and the appearance of the triad – the seer, seeing and object seen – will disappear). 

159. If we attain the otherness-free knowledge (ananya jnana), that this world is nothing but our own Self, seen wrongly in our self by our self through our power of imagination, then the delusion of desire for or fear of the world (the objects we see in front of us), will never rise again; and we will merge in and become one with Self. This alone is our natural state.

160. Self alone exists. Except oneself, nothing exists. But if one takes this pure consciousness, 

which exists and shines as “I,” to be the body, everything will assume a form and appear to exist. If one inquires, “Is this ‘I’ only the body, or is it something else?” and thereby sees the true nature of “I,” everything will cease to exist. See thus

162. The “I,” which cannot shine without being joined with a body-form, is alone the ghost-like ego- ”I,” the great illusion (maya). If one courageously and without fear inquires, “Who is this I?” it will become non164. The “I” which is the Whole, which is the true import of “I”, which shines by its own light without appearing due to the functioning of the five sense-knowledges (and disappearing when they cease to function); which is the exalted and everunleaving experience of Self, and which is the true nature of everyone, alone is the one non-dual reality; it alone is true knowledge. -existent, and along with it everything else will cease to exist. 

I=True knowledge

163. If this “I,” the self-rising ego-appearance, is destroyed by the inquiry “Who am I?”, then everything else, which till then appeared only in him (in the mind) but which was seen as if existing outside of him, will cease to exist. The ever-existing Whole or purna, which then shines forth as “I-I,” the blissful existence which neither appears nor disappears, is the real Self, the true import of the word “I.”

 167. After being destroyed in the ordinary destruction at the end of an eon (yuga-pralaya), the heaven and earth will appear again at the proper time. The state in which the Fire of Knowledge (Jnanagni), which blazes forth on being ignited as the churning process of investigation “Who am I?” pervades and shines everywhere, having destroyed the feeling, “I am this body” (dehatma-buddhi), is

alone the absolute destruction (maha-pralaya); because the ego, which is thus destroyed by the Fire of Knowledge (Jnana) will never appear again.

..

170. If one has the ability to deny oneself and thereby to destroy the rising of the ego in its very source, what other tapas need one perform? The real Self, the source in which the ego thus subsides and dies, alone is the state which is worth to purchase and attain by selling (or renouncing) all the three worlds.

173. If you first attend to yourself, by investigating within yourself “To whom has this illusory appearance of the world (maya) come? To whom does it exist?” then in the mind that has merged in the state of Silence due to such Self-attention, the truth that you exist as the mere consciousness “I am,” devoid of any differentiation, diversity or imagi

nation (vikalpa), will spontaneously reveal itself to you. 

178. Do you merely want an apt reply to the doubt that has come to you? Or do you wish to attain the state in which no doubt can ever rise again? Know that to become pure consciousness, in which there is no place for any doubt to rise, is alone the state that is acceptable to wise people. 

180. Doubts arise only about objects other than oneself; but no doubt can ever arise about one’s own existence, “I am,” (That is, no one can ever doubt “Do I exit or not?”). If one mistakes the body’s existence to be one’s own existence, then innumerable doubts will arise about the world and God (which appear to exist only when the wrong identification “I am the body” rises); but if one knows oneself to be Self, the one real existence, then no doubt will arise about anything

181. Before this doubt “Am I this body, or am I something else?” is removed, why should one raise doubts about other things? Know that the only inquiry that is worthy for wise people to undertake, is to turn within and scrutinize in oneself, “What am I?” 

184. Doubts arise about the reality of the world and God only because of one’s error of not knowing the reality of oneself. When one’s own reality shines as Self, the real “I” that is devoid of any other thing, what doubt can rise? 

.

189. One’s learning to abide as the indestructible existence-consciousness “I am,” having known it to be different from the existence of the body, is alone true learning, (the supreme science or paravidya). Abiding thus, having clearly known this existence-consciousness, and having thereby subsided in Self, is alone the state of true knowledge (jnana

 

Ramana sahasram-4

 https://archive.arunachala.org/docs/sadhu-om/sri-ramana-sahasram

513) Know that only when the state of Brahma Samadhi,
where there is no speech or thought becomes so
natural to me like that of breathing I shall admit
that Your debt which You have incurred by touching
me through Your eyes is cleared.

514) If You make me reach Your home, the heart why
then shall I need a house to live here? Instead
though You give the whole kingdom of heaven to
rule over, except the shade of Your Feet, it is
nothing but only Your unkindness to me!

533) Graciously think a little about me to make me as
the supreme knowledge itself, devoid of mind, the
maya by the real awakening from this waking
dream through the enquiry ‘Who am I'?

534) Graciously think a little about me to give me the
great enthusiasm to take to the unbroken Self-
Attention with love and the full conviction that
attending self alone is the highest and the best of
all human endeavours.

536) O Annamalai, the great heap of bliss and peace!
Graciously think about me so that I shall live in
Your home of bliss in the form of the supreme heart
space which results, after all the vasanas are swept away.

538) O my father, why the waves of thoughts are still
remaining in the mind of this wretched one, though
I have come across Your divine glance? Have You
not yet gladly thought by Your gracious heart to
swallow me and to make me turn inward?

540) Though You have taught me as clear as the daylight
that ones own Selfconsciousness devoid of
objective knowledge alone is Jnana, I am stumbling
and tottering due to being blinded by the 'I am the
body idea'. Therefore, graciously think to save me.

553) O Jnana Ramana Guru, who has taken the full
responsibility on me (?), if You now abandon me, on
some reasons, I will take birth again, and undergo
unnecessary sufferings. Will it fit You who has
taken me as Your own (slave)?

555) Will it fit You who rose between the two powerful
ego risings - Brahma and Vishnu, as Annamalai and
defeated them, to allow me still to rise as an
individual, different from You, as if 1 am this body?

556) O Guru Ramana, instead of my attaining Your
divine presence which shines as sat-cit-ananda
completely devoid of maya, will it fit You (?) to
allow an 'I' rising (ego-rising) which has the three
gunas (tamas, rajas, and satva)? Does it fit Your
Grace?

564) Is it not that “useful life" means that the mind
should drown into the ocean of heart and lose its
entity in the supreme silence? But You have allowed
my mind to be dragged along by the senses! Is it
only for this that You have given me this body life?

572) Make me still and remain ever as the well
established Jnana of Self-consciousness. Except
You, the Satguru who else can kill the ghostly rise
of my mind and make it never rise again?

.........

614) My mind rises to learn all these worldly arts adn
gets more and more taste. But to get to subsidein
self, the true art, (?) the mind will obey only by Your
power of Grace. It will not subside of it's own
accord.

617) You should shower Your Grace so that the desire to
attend to self changes to love (losing the form of
ego). Gracefully aim at me the Brahmastra to have
strong vichara of 'Who am I'?

622) Conquer my by Your Grace so that I shall never rise
again but drown in the heart once for all! To
complete this big task befall on both of us, kindly
look at me graciously at least for a second by Your
gracious eyes.

623) The nature of my mind bird is such that it always
tries to fly away escaping from my hold and to think
about other things only. Kindly throw - spread Your
net of silence where there is no trace of vasanas of
either name or form - catch the bird making it free
from vasanas and keep it within.

624) O the almighty, if You ordain that "Let Your mind be
pure", my mind which has become dirty due to
filthy (attachment) will glow like a diamond and
become sat-cit-swarupa. "Those who reach
Arunachala, however small the creature be, will get
liberation without any effort (sadhana)". Kindly,
prove these words of Yours by making it true in my
case.

625) Mistaking the body as self is the reason for the
appearance of the world-picture. In order to kill
this false notion put Your Feet in my heart and
dance as "I alone Am".

635) I have no strength of mind to pursue the quest of
the reality, the self. Piercing the heart where the
rising 'I am so and so' subsides and lose my self (?).
I do not know any other sadhana. That day, You had
brought me in Your presence, took over me, what
else You intend to do on me further?

639) To think of that which appears as second and third
person objects (anniya) is waste. To find the source
of the 'I', he who attends the above (objects) is
Tapas. O my Lord who dragged me to Your Feet
only to turn my extroverted nature of the mind to
attend inwards (Ahamukha), please help me to turn
inward.

673) Except by Your gift of Grace, to get the true life of
living established in Heart, to remain as self,
immersed in mouna samadhi (beyond words), fully
detached with the body - there is no other way.

686) What is the use by repeatedly thinking that this
world is a mirage, a falsedream or a trivial thing?
Such a thinking is only an effort made only after the
rising of ego 'I'. What benefit will it bring to me,
unless Your Grace is bestowed upon me.

692) The unshakably (?) strong conviction in me that the
asat (the body) is sat (real existent) does not given
room to realise the truth even a little. Therefore by
Your Grace kindly blossom my heart and reveal the
truth.

700) Only by Your almighty Grace I can achieve the
knowledge of oneness of self. For it is impossible to
attain jnana in any birth merely by the effort of my
petty intellect which is identifying the body as 'I'.

740) I the decitful one, languishing and thinking what
tapas can I do forgetting a life of tapas. Ah! I feat
whether I will spend the rest of my life in the same
useless manner I have spent in the past!

780) Just like magnet attracts iron and retains it, the day
You draw my mind without movement (chalana) by
Your gracious pull, retain in You without getting me
extroverted, is the auspicious day for me.

818) Tell me, is it in vain that all my prayer to You
begging, weeping bitterly on that day for Jnana, the
great desolation - the annihilation of 'I' - which is
the complete achievement of mouna?

819) Is it my fate to waste all the time of my life and die
without drowning and dissolving in You, the
defectless supreme whole? Is there any scarcity of
the fruit of jnana with You to bestow Your bliss
upon me? (?)

892) Is it not Your nature to wake me up from the
original sleep of the forgetfulness of self in which
the dream of this waking state is experienced by an
individual - 'I' which rises, functions ans sets?
Therefore You do the same to me.

924) Until the blossoming of supreme silence of sat-cit-
ananda in which state nothing is experienced as
another 'I', this fool (I) is always be praying to You
unceasingly as 'Give me this, fix me in that state,
unite with me' and so on, making complaint (?).

945) Since my nature is knowing only other things and
not myself. With this I am ruining my self. Make me
experience that my real nature is knowing only self
and not anything else but You ever remaining as my
real nature.

946) The knowledge of my existence is only that I am
this body. This is improper. Destroy this ego
knowledge by Your Grace and You, the one alone
exists as the existence of sahaja nirvikalpa state.

948) With the age old vasana, imagining that there is a
body and at the same time attaching (with desire)
with the body as I am, graciously do not allow the
first person to rise, root it out thoroughly and You
ever shine and be as Jnana.

950) You, the dense supreme experience of self who is
immense and all pervading like the flood of on
ocean without any limit of time and space alone
survive and shine victoriously as 'I'.

951) Ido not wish any more to remain like even a little
bit of ego-shadow, You alone exist and shine as the
real one, by Your Grace in such a manner that the
false 'I' can never rise again.

952) Except You, the one perfect whole (poorna) there is
no other thing existing. Hence, swallow and digest
me, the ego and shine as You alone in such a
manner that the ghostly ego cannot rise at all.

958) The reason for the apparent existence of the five
elements and their physical form is the rising of 'I
am the filthy body’. Be gracious in destroying the 'I'
- the ego, and let the beginning and endless 'You'
and remain as true 'I' and show my unlimited
(Akhanda) own state of bliss.

971) O my Satguru, shall I tell an example to prove the
power of Your Grace? You have named even all the
wrongs done by my petty ugly mind as Sadhanas
and are (?) venturing forward to give me Self-
realisation Your philanthropic (?) compassion is
very strange!

989) O my father who shine and attract me as an
exceptional second person object to remind to me
the first personal feeling! When I think of You as
Arunachala, You shine within me as the one great
feeling of 'T’.

990) Thinking You is nothing but thinking of 'I', thinking
of me is nothing but the state of non-thinking. Even
that is nothing but a vigilant attention of not rising
as an 'I'! Why should then be even having an effort
of attention? For my mere existence is itself
knowing myself.

............end............

Atma vichar patikam 11 verses on SE 
from sadhanai saram pdf 102/127

9. Why is the ego destroyed when we scrutinize
“What am I”? Because this “I”-thought (aham-vritti)
is a reflected ray of Self-consciousness; and thus
unlike other thoughts, which are devoid of consciousness, it is always directly connected with its
source. Therefore, when our attention dives deeper
and deeper within by following this reflected ray “I,”
the length of this reflected ray “I” will diminish until
finally it has shrunk to nothing. When the ego, the
feeling “I am so-and-so,” thus disappears, the consciousness that will remain shining as “I am I” is the
true knowledge of Self. 

Ramana sahasram -3

 https://archive.arunachala.org/docs/sadhu-om/sri-ramana-sahasram

378) Quickly set the fire of pure Jnana on the heap of
vasanas accumulated in the dangerous pit of
chittam, burn them to ashes and make me realise
the truth free from all bondages.

379) Set Your fire of Jnana so that the fire of my desires
which blazes forth and subsides only a little when
the worldly pleasures are fulfilled but flares up
again and again fierce-fully (?) will be burnt
completely.

384) Until I drown in the beauty of self and experience
it, this present life of mine cannot be understood as
a dream. Set Your fire of Jnana in me in order to
turn me selfward and thus reveal Your formless
divine dance as 'I-I'.

385) Instead of obeying Your instruction and thereby
enjoy the bliss of self, I due to laziness, I am
sleeping through the wicked senses and I am
weeping not knowing how to wake up from this
sleep. by Your Grace wake me up.

386) Nothing (no attainment) will be equal to Jnana
awakening; The happiness of Brahma Loka Life
which is experienced like dream is also to be
treated as waste. to get such Jnana awakening
there is only one path the "Who am I?", the Self-
Attention. O my Satguru who has power to wake
me up, Gracefully wake me up.

394) By Your intense union within me make firm the
consciousness of self, devoid of pramada
(inadvertence) so that I shall see the activities in
this seeming world as a mere dream, be totally
indifferent towards them and thus remain egoless.

396) Dispel the darkness of delusion which is caused by
the dirtiest and the pseudo ego (?) which rises
falsely and temporarily associating with the filthy
ugly body as 'I' because of which I do not know You
the one whole that exist (?) ever and everywhere.

398) O my Lord, by Your Grace make me unshakably
understand that whatever happens whether good or
bad is not apart from Your will and Grace and to
have the strength to abide in the consciousness of
the true awakening.

399) My useless activities, thinking that my five sense
(mind) knowledge is my real life is just like an
ignorant fool trodding (?) in a dream. Therefore tap
me and wake me from the worldly life to this real awakening.


400) When really awakened, I who lived in an empty
dream will die and the one who survives then is You,
my Lord who is the only real one in the real waking
of Jnana, where nothing as sleep will creep in Him.

.......
401) Fixing me by Your Grace in the state of Jnana
Nishta, which though (vedas) proclaim it by many words
such as, Om, life, consciousness, heart. This or that (?),
self, etc. has never been shown as an object but as the
true first person singular 'I' feeling.

407) Except the state of true Jnana where the ego 'I'
does not rise, I do not want even the life of Gods in
heavens. All such heavens are  delusive
appearances which can be seen only after the rising
of 'I'. Hence what is the use of them?

410) Make me reach Your Feet restfully, by subsiding
more and more and by merging as one in You
without rising again and thereby to remain as
neither a doer nor an experiencer (?) of any activity.

413) (a) Feed me with the strength to turn selfward and
ever remain in self, by making me know that
nothing can be done by my thinking and that only
abiding in self drowning in the heart is worthy of
attaining by Jiva Swatantra, having lost the rising
of 'T' and all individual efforts.

420) What is life? Is it wandering along with the
thoughts like this? Is it not drowning within,
without the rising of even the trace of a single
thought? Therefore, rescue me by taking me back
from the three states of fixing as me in You, where I
will not get any thought of duality

423) By Your Grace fix me on to that which shines as the
wonderful base of consciousness, so that it
becomes my Sahaja Nishta, as 'I-I', as one without a
second (advaita) and subside.

428) When the water surface moves they are called
waves, when the waves become still it is ocean, so
also if the wandering mind becomes still it is self. O
my Lord, why should I wander? Still me by Your
Grace and turn me to the self.

429) The good tapas done by body and mind are limited
and they cannot be Akhanda (unlimited). Therefore,
graciously bestow upon me, the unfit, the tapas
with which I can remain in self as Sahaja Nishta.


430) By depending upon Your powerful divine
protection, the extroverted attention is destroyed, if
I get the darshan of seeing the self, my heart and
be in such experience of nishta by Your Grace, all
my miseries will end.

431) Ordain me to drown completely and _ well
established in the ocean of bliss of the supreme
Self-knowledge where no 'I' different from the
reality will be known and where there is neither
creation not destruction.

433) First give me the supreme nishta (samadhi) without
slipping from heart, destroy the rising 'I' and shine
beautifully in my soul like a gem fixed in gold.

434) O Lord of my soul Sri Ramana, grant me the empire
of fully ripened sahaja nirvikalpa where I shall be
established in siva-yoga-nishta, remaining as the
one existence alone where all other things will
subside.


447) The enthusiasm which rises in me to think about
other things, I do not have that much to think about
You, the heart (self) (without thinking). O
Annamalai Ramana, make me reach the heart in
Your Grace.

449) Bestow upon me Your unobstructed Grace so that I
shall give up all tastes towards the external and
abide in nirvikalpa samadhi within, and thus reach
the life in heart which shines gloriously like a Sun.

454) Establish me in the life of existence in sahaja
samadhi where I will live as a true slave and remain
fit for You, having destroyed the crooked mind and
where I cannot have an individuality.

462) Make the state of the space of the self which cannot
be objectively pointed out, attainable to me by
thinking of You and forgetting the feeling "I am the
body" abide remaining in (self) the natural state
(sahaja)

466) That which exists is only You called 'I-I' no other
thing is really existing on the other hand, if the life
in this world is valued as real, what else can this
mind get but delusion?


467) Make me reach my source, the bliss of silence and
remove my meekness that "I am so and so", the ego
in me by the sahaja-jnana that 'I am that' and
graciously unite me with You as one with You.

468) The true knowledge that You are the only existing
reality - other than You there exists nothing as
world or souls, alone is the state of perfect bliss
which is devoid of miseries. Therefore, be gracious
to bestow upon me this state.

472) Though You ever reside within me the nearest and
dearest of all, due to delusion, I think that You, my
God is residing far way from me, You dispel this
delusion and shine as I-I.

473) Give me the strength of conviction that all
wonderful new things which I see here other than
the reality of self, which ever shines as one, are
false and reveal me the truth.

475) Only when I am surrendered to You and become a
prey to Your Grace I can achieve the fearless life. If
I remain even a little as a separate individual
different from You, certainly there will be fear.
Remove my distress.

476) When will You bestow Your Grace upon me so that
nothing will be known as something other than I? If
at all I have to gain a boon, it is only this boon.
Make me understand that all other achievements
either in this world or in other worlds are mere
dream achievements.

477) If I have to attain the state of detachment nothing
should exist as other than I in order to attach
myself to it. Otherwise can the state of complete
detachment be fulfilled? O my Satguru will Your
Grace come to me and destroy the delusion that 'I
am the body' responsible for external projection.

482) I, the ego have risen up and come into living
because somehow I lost my Self-awareness. I then

has concepted (?) a body and a world for me and
get attached to whatever I see in front of me and
fear. Kindly swallow me graciously as Your prey.

483) By Your valour of Grace happily make me a prey to
You, so that I may not become a waste by going
through all poisonous paths shown by the egoistic
mind which is stubborn and uncontrollable.

484) So long as there is an apparent existence for me (as
if I am this body) my worries will not cease even a
bit. Instead of that if You have swallowed me then
what worry will come and to whom?

486) Believing the power of Your Feet which is
omnipotent I am living. If You swallow my petty
dark ignorant mind by Your Grace, | will abide in
the egoless state.

487) You have provided me in so many ways the chances
of innumerable favourable circumstances and
environments to dive within. Yet I have wasted
those chances and become extroverted. Destroy me
by swallowing me as Your prey.


488) Will You not surge up and swallow me, the petty
Jiva, giving the real duty of remaining still as the
mere existence 'I am' and not to rise again as an
attribute 'I am so and so' who performs good and
bad karmas.

491) O the Achala who resides in the heart of all but
unknown to anyone. O, the reality of the whole
universe, arrest me under Your Feet so that I
cannot rebel.

492) Making me dissolve as a salt doll and to lose my
individuality in the ocean of heart, a house which
will not give room to anyone who does not subside
(with humility) is truly within your real power

494) Except those who firmly stand on the axle (?)
(centre) of the wheel, others if (?) move away even
a little, will have to whirl around on actions
(karmas). Therefore, make me never move away
from You, the axle (?) (centre) (Hill or Self)

496) Press Your Lotus Feet strongly upon me, so that I
shall become one with You drowned well at the rock
bottom of the ocean of Your Jnana, having achieved
the complete Self-denial that the foolish pramada
(forgetfulness) will not rise again.

498) Make me reach at Your Feet, my source the state of
perfection with unfailing great effort and
enthusiasm and to completely give up all external
attachments of the mind and to abide within with
unceasing Self-Attention.

500) The darkness of sleep is the base for the
appearance of dream. So also the ignorance (of not
knowing the self) is the base for the waking state.
Unite me in the heart so that all these mental
modifications (sleep, dream and waking) will cease
(in the unmanifested state)

506) Unite and revel with me so that I shall drown in the
blissful auspicious life which results when the I am
the body idea is destroyed where no knowledge as
life of this world or in the next can exist.

..........end of part 1.........

...cont as ;part 4....

Ramana sahasram-jun 2024-2

 https://archive.arunachala.org/docs/sadhu-om/sri-ramana-sahasram

243) You exist as supreme Heart without thinking. But I
am a thinking mind which is my defect. Teach me
within through the inner sense to think of You as 'I
am' as it is - without thinking, by diving deep
within.

246) Kindly rise as the Sphurana so that all my cheap
mindedness will cease and I shall remain with the
fine golden qualities of peace by making me fit to
be devoured by You through the sat-Bhakti yoga.

247) Graciously rise as 'I-I' so that the worthless ego will
not rise again by Your Grace by holding me who
pray to You, praising You, weeping and begging You
lamenting like a worm with agony. Bind me with Your Feet.

249) You kindly rise up so that the 'I' which rises and
knows good and bad will become non-existent. Give
me the state in which I shall remain as the one
without the wrong knowledge of seeing any multiplicity.

250) An 'I', the worst fellow (?) rises and dances a
meaningless ghostly dance as if he is a doer and
experiencer. He (the ego 'I') can be crushed to
pieces only when You, the divine dancer (Nataraja)
rise and dance as 'I-I', the sphurana.

253) All Your good devotees attained the state of Your
reality, but this child (of Yours) I alone is nearly
longing for it because of the delusive attachment (I
am the body) of my mind. Rise within me so that I
may drown in Your Grace and flourish.

254) Brahman the supreme space devoid of bondage and
liberation is nothing but the revelation of one's own
nature. Who else except You can reveal by Grace
that awareness of self shining in the heart.

259) You alone should prevent and stop the power
(maya) which jumpingly (?) rises up as if it is
something different from the existence -
consciousness binds itself with an attribute in the
form of 'I am this body’ and suffer.

263) When the body is sustained by prarabdha, thinking
of it day and night, like catching hold of a crocodile
as a raft why do I lose my path for salvation?
Separate me from this world and hold me.

267) Because I forgot the ever open entrance of siva
sayujya. I changed myself into a man and is bound
by the rope of virtues and sins. Severe my bondage
by Your gracious glance and again take me to You.

317) O my Lord, I do not have real love to Your Feet, my
mind is dense with wickedness. Therefore, the
responsibility of removing all my inner delusion and
of protecting me by fixing me in the supreme state
through proper means, is only Yours

318) Make my life as the one of (Nishtanubhava) the
experience of Self-abidance in which I shall forget
all other activities and love only Your Feet having
my hands raised and clapped on my head (?), the
mind melted and dissolved and the hairs on the
body stirred up.

320) Give me a rising of the true love so that I shall have
a firm determination that heart alone is the spring
of divine bliss and that I shall never give room to
the stealthy rising that 'I am the body' and wander out.

322) Why does it appear to be very difficult to withdraw
the outgoing mind and to fix it within? If the
unequal (?)true love floods up to Your Feet where
else will that mind fly fast (but to You)?

323) If I am carried away by the flood of true love, then
how can there be any breath or speech? I shall then
cease to exist and shall become limitless having
been drowned and lying at the rock-bottom (?) of
the ocean of bliss.


324) What kind of love If I obtain, the body and the mind
will be completely forgotten and my life in this
world will become a divine life devoid of pains and
pleasures. Give me such love.

329) Why does not a desire rise in me with great
enthusiasm to come into the shade of Your holy
Feet and to remain without any thought? Is it
because my head had not touched and worshipped
Your Feet?

.....

330) O Arunachala Ramana, who has come to take me as
Your own, I am not able to do prolonged meditation
upon You. Therefore, sow in me the seed of true
love to sprout it up with Your water of Grace, reap
it and eat me as Your prey.


331) When the people in the world provide me with kind
heart all my needs is it not my duty to unceasingly
meditate upon You with sincere love? Hence bestow
upon me the true love for You.

332) You have made me understand that nothing can be done
without Guru's Grace and hence mad me meltingly pray to
You, my Guru's Feet for support. Protect at least this
melting love that it will not become hippocritical.

333) Will You not give me the true love in order to think
of You with such a melting heart in which the well-
waxed (?) notion of I am the body will be crushed to
powder, dissolved and destroyed?

334) Unless the pure love sprouts out in my heart, the
ghostly ego will not leave me and the accumulated
vasanas will also not die. O Ramana Guru, be
gracious towards me.

...

340) The perfect love towards self is liberation. It alone
is silence and Bhakti. Instead of scrutinising thus
and clinging to heart, how foolish I am in thinking
that the world and its pleasures are true. Remove
my foolishness so that I shall meditate upon self.

342) From where the first thought 'I am the body' rises
loving to think of the source is the correct love to
cling to You and that alone is "Who am I? " and
“Whence am I?" forms of enquiry. O my Jnana Guru,
give me this love (Bhakti).

344) O Annamalai Ramana, enter into my heart in the
form of the supreme Jnana and graciously bestow
upon me the great liking to dive deep within and to
see self, giving up all other useless thoughts

346) Graciously give me the love to see You within so
that by the strength of knowing the truth that
abiding in self is the best of all the best virtuous
endeavours my useless mind will give up attending
to false things which are alien.

348) If my mischievous mind obtains the supreme love
towards You, who shines in the Heart as the reality
'I-I' which cannot be expressed by the words or
mind, else the mind will die. Therefore give me that true
love.

350) Bestow upon me the great one-pointed love (for
self) so that my mind cannot have love to any single
other thing except You, the gracious Ramana
seated in my heart Lotus only then the annihilation
of the sense, 'I am the body' will take place.

351) Without losing the love towards self due to
inadvertence (pramada). I must firmly abide in self.
If it not (?) only for this I was longing and
lamenting for a very long time. Graciously fulfil my
desire.

352) The firmness with which I merge and dissolve
without a second in You the reality is the supreme
Guru Bhakti. Instead, I push You out to worship as
a second or third person and thereby suffer. O I
cannot bear with this unkindness! Graciously unite
me with You within.

353) Truly worshipping You is to get dissolved in You
once for all by attending to self and by diving deep
within without giving room to the rising of an 'I'. Is
it not? This firm introversion is the best of all
devotion.

354) O Lord Sri Ramana, are You not the non-dual dense
supreme silence who is the one supreme
consciousness? Instead, my worshipping You as an
other entity (as God) is nothing but the crime of
deceiving myself.

355) O Parama Acharya, You should bestow upon me this
kind of Ramana Bhakti, give me the life of Jnana
where I shall ever shine as Sat-chit-ananda devoid
of all thoughts.

356) Ican say that the true renunciation is attained only
when the extroversion is completely eliminated.
Make me know the self, remove all my other
knowledges and lift up my life as Yours.

358) When will You graciously give me the non-dual true
darshan of Your self within so that, as soon as I see,
I shall subside permanently and cease to exist or
else, I turn outside through the delusion of the
senses, happily seeing various names and forms.

359) Ah what a fun it is! I am always praying to You to
conquer the Maya, which is verily a non-existent in
Your clear look of Jnana, but thinking it as my
enemy I want You to win over it (Maya). Well what
else
 will be the meaning of my prayer but for a real
outlook to see the non-existent as the non-existent.

360) Can I be the one who has seen You unless I get the
auspicious life of a dead mind which cannot see any
other thing. O eternal Ramana who gave me the
darshan as a gracious Guru in human form now,
give me Your real darshan as above.

361) You who have already taken me as Your own should
make me know by Your Grace that the mere
knowledge of I am (self) alone is the complete
Jnana and should make me remain ever firm in it.

...377.......cont....