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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