from july 2020 notes
rmkrshna
..... but if you feel no longing or love, it is all futile.
. but if you have no inner restlessness for God, you have no knowledge of Him.
He has become utterly free from the consciousness that he is the body.
Prema means such love for God that it makes a man forget the world and also his body, which is so dear to him. Chaitanyadeva had prema.
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The inner consciousness must be awakened through the grace of God.
Through this awakening a man goes into samadhi.
He often forgets that he has a body.
He gets rid of his attachment to 'woman and gold' and does not enjoy any talk unless it is about God.
Worldly talk gives him pain.
Through the awakening of the inner consciousness one realizes the All-pervading Consciousness."
Through this awakening a man goes into samadhi.
He often forgets that he has a body.
He gets rid of his attachment to 'woman and gold' and does not enjoy any talk unless it is about God.
Worldly talk gives him pain.
Through the awakening of the inner consciousness one realizes the All-pervading Consciousness."
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You must renounce immediately what you feel to be standing in your way. You should not put it off till the future.
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Maitreya up
I-11. If a person’s mind, which is well attached to the region of the sense-objects, were turned towards Brahman, who will not be released from bondage ?
I-3. True knowledge consists of seeing non-different (in all);
deep meditation consists of the mind freed from thinking on sensory objects;
bathing is the removal of impurity in the mind and
cleansing consists of controlling the senses.
deep meditation consists of the mind freed from thinking on sensory objects;
bathing is the removal of impurity in the mind and
cleansing consists of controlling the senses.
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There is one reality without a second = solitude
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The wisest take to contemplation on the reality (of Brahman);
the middling ones contemplate on the scripture;
low people think of the mantras;
the lowest are deluded by (the efficacy) of holy places.
the middling ones contemplate on the scripture;
low people think of the mantras;
the lowest are deluded by (the efficacy) of holy places.
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II-38. Having perceived Truth internally and having perceived it externally, one should become identified with Truth, should derive delight from Truth, and should never deviate from Truth.
V-79. Owing to fascination for unreal objects, Consciousness engages Itself in things that are equally unreal.
On realisation of the non existence of objects, Consciousness, becoming free from attachment, abstains (from them).
.
imp-
IV-80. Then, there follows a state of stillness, when the Consciousness has become free from attachment and does not engage Itself (in unreal things).
That is the object of vision to the wise.
That is the (supreme) state on non-distinction, and that is birthless and non-dual.
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III-i-8: It is not comprehended through the eye, nor through speech, nor through the other senses; nor is It attained through austerity or karma. Since one becomes purified in mind through the favourableness of the intellect,
therefore can one see that indivisible Self through meditation.
And It is to be known in the mind, which having become purified, this Self reveals Itself distinctly
III-ii-3: This Self is not attained through study, nor through the intellect, nor through much hearing.
The very Self which this one (i.e. the aspirant) seeks is attainable through that fact of seeking; this Self of his reveals Its own nature.
Having realized the all-pervasive One everywhere, these discriminating people, ever merged in contemplation, enter into the All.
therefore can one see that indivisible Self through meditation.
And It is to be known in the mind, which having become purified, this Self reveals Itself distinctly
III-ii-3: This Self is not attained through study, nor through the intellect, nor through much hearing.
The very Self which this one (i.e. the aspirant) seeks is attainable through that fact of seeking; this Self of his reveals Its own nature.
Having realized the all-pervasive One everywhere, these discriminating people, ever merged in contemplation, enter into the All.
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439 nadabindu u
19. That person always engaged in its contemplation and always absorbed in it should gradually leave off his body (or family) following the course of Yoga and avoiding all intercourse with society.
19. That person always engaged in its contemplation and always absorbed in it should gradually leave off his body (or family) following the course of Yoga and avoiding all intercourse with society.
56. When the (spiritual) sight becomes fixed without any object to be seen,
when the Vayu (Prana) becomes still without any effort,
and when the Chitta becomes firm without any support,
when the Vayu (Prana) becomes still without any effort,
and when the Chitta becomes firm without any support,
he becomes of the form of the internal sound of Brahma-Pranava. Such is the Upanishad.
One shall not return anger for anger;
when abused he shall speak gently for the welfare (of all);
he (the ascetic) should move about (as a mendicant monk) with the Self alone as his companion
. He becomes fit for immortality by subduing the senses
I am the body = Kalasutra
= trap for Mahavichi
III-50. Even if total ruin faces one, this
(identifying the body with the Self)
should be abandoned by every effort;
it should not be touched (accepted) by a nobly-born person
just as a (low born) tribal woman carrying dog’s meat.
He shall utter ‘Narayana’ alone as the reply always (to other’s statements).
One shall not return anger for anger;
when abused he shall speak gently for the welfare (of all);
he (the ascetic) should move about (as a mendicant monk) with the Self alone as his companion
. He becomes fit for immortality by subduing the senses
I am the body = Kalasutra
= trap for Mahavichi
III-50. Even if total ruin faces one, this
(identifying the body with the Self)
should be abandoned by every effort;
it should not be touched (accepted) by a nobly-born person
just as a (low born) tribal woman carrying dog’s meat.
He shall utter ‘Narayana’ alone as the reply always (to other’s statements).
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v imp-
In solitude he shall contemplate on Brahman (whole heartedly) in thought, word and deed
The Turiyatita and the Avadhuta attain final beatitude in the (individual) Self by deeply meditating on the Self according to the maxim of the wasp and the worm.
The Turiyatita and the Avadhuta attain final beatitude in the (individual) Self by deeply meditating on the Self according to the maxim of the wasp and the worm.
By (ritual) practices of the scripture other than investigation into the Self, he does a useless thing, like the burden borne by a camel of a load of saffron flowers.
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If an ascetic practises lores other than (Self-realization) it is like adorning a corpse.
Imp==
V-42. Departing (from human habitations) and resorting to a forest, possessing true knowledge and senses subdued, moving about awaiting the time (of death),
(the ascetic) becomes fit for absorption into Brahman.
considering everything other than the ‘I’ (i.e. the Self) to be false and transitory,
(the ascetic) becomes fit for absorption into Brahman.
considering everything other than the ‘I’ (i.e. the Self) to be false and transitory,
he shall always speak of himself as Brahman.
There is nothing else for him to know other than his Self.
Being thus ‘liberated while living’ (jivanmukta) he lives as one who has fulfilled himself.
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'When once it is known that existence-awareness-happiness is the reality and names and forms are unreal',
Vedanta demands,
'is it necessary to explore this world further?‘
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16. From being aware of the pure essence comes the shakti of non-duality.
Austerity is the burning in the fire of immediate realization of the world’s falsity.
Austerity is the burning in the fire of immediate realization of the world’s falsity.
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That ascetic is liberated; he is adorable; he is the Yogin; he is the Immense; he is the Brahmana.
42. Complete quiescence of the mind is the practice of Brahmavidya.
43. His movement is to unmani state
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43. His movement is to unmani state
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The outgoing tendency of all the sense-organs subsides in him who rests in the Atman alone.
45. His activity is the bliss of the waves of immortality
48-50. When the consciousness (Samvit) is merged in Prana and when through practice the Prana goes through the upper hole into the Dvadasanta (the twelfth centre) above the palate, then the fluctuations of Prana are stopped.
When the eye of consciousness (viz., the spiritual or third eye) becomes calm and clear so as to be able to distinctly see in the transparent Akasa at a distance of twelve digits from the tip of his nose, then the fluctuations of Prana are stopped.
When the thoughts arising in the mind are bound up in the calm contemplation of the world of Taraka (star or eye) between one’s eyebrows and are (thus) destroyed, then the fluctuations cease.
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Even if there is a mild intoxication, it will give immense strength to the devotee to face the difficulties in the battle of life. Therefore Narada says: "matto bhavati. "
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V-113. ‘He who cherishes with the (creative) and liberating imagination (the thought that) all this is spirit,
that the perception of difference is nescience,
should renounce this (nescience) in all possible ways.
As the result of such Tapas, faith in scriptural truths springs into existence.
By faith mental power comes. By mental power sense-control is made possible.
By sense-control reflection is engendered.
By faith mental power comes. By mental power sense-control is made possible.
By sense-control reflection is engendered.
From reflection calmness of mind results.
Conclusive experience of Truth follows calmness.
By conclusive experience of Truth remembrance of IT is engendered.
Remembrance produces continuous remembrance.
From continuous remembrance results unbroken direct realization of Truth
By such realization a person knows the Atman.
Conclusive experience of Truth follows calmness.
By conclusive experience of Truth remembrance of IT is engendered.
Remembrance produces continuous remembrance.
From continuous remembrance results unbroken direct realization of Truth
By such realization a person knows the Atman.
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He shall seek the (realization of the) Self. Remaining unclad,
imp-
V-42. Departing (from human habitations) and resorting to a forest, possessing true knowledge and senses subdued, moving about awaiting the time (of death),
(the ascetic) becomes fit for absorption into Brahman.
(the ascetic) becomes fit for absorption into Brahman.
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272
disease of percepn of world illusion doesn't cease except thru mastery of M which is it's only remedy.
abandon all other activities like pilgrimages, daan dharma, austerities and bring M under control.
for your ultimate good.
disease of percepn of world illusion doesn't cease except thru mastery of M which is it's only remedy.
abandon all other activities like pilgrimages, daan dharma, austerities and bring M under control.
for your ultimate good.
273
In the case of those who have been awakened by the study of scriptures, company of holy men, unceasing and vigilant practise of truth,
their C has reached the pure state of non objectiveness.
freedom when M ceases to be.
God cannot be realized until one has raga-bhakti.
One must love God. In order to realize God one must be completely free from worldliness and direct all of one's mind to Him.
"But some acquire raga-bhakti directly.
One must love God. In order to realize God one must be completely free from worldliness and direct all of one's mind to Him.
"But some acquire raga-bhakti directly.
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"If a man loves God, even the slightest thing kindles spiritual feeling in him. Then, repeating the name of Rama but once, he gets the fruit of ten million sandhyas.
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The inner consciousness must be awakened through the grace of God.
Through this awakening a man goes into samadhi.
He often forgets that he has a body.
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427. That kind of mental function which cognises only the identity of the Self and Brahman,
purified of all adjuncts, which is free from duality, and which concerns itself only with
Pure Intelligence, is called illumination.
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Persons who practise sense-control shake off their sin by that.
Perfect ascetics reached heaven gradually through sense-control.
Sense-control is inaccessible to ordinary creatures.
Everything is founded in sense-control.
Therefore they say sense-control is the supreme (means of liberation).
Perfect ascetics reached heaven gradually through sense-control.
Sense-control is inaccessible to ordinary creatures.
Everything is founded in sense-control.
Therefore they say sense-control is the supreme (means of liberation).
Therefore they say that the power of inward concentration is the supreme means of liberation.
nsg (from june 2020)
One who knows he is not the body remains in constant self
attentiveness
part 3
A level of maturity is reached when nothing external is of any value, and the heart is ready to relinquish all.
Then the real has a chance and it grasps it.
Delays, if any, are caused by the mind being unwilling to see or discard. (514)
Non-investigation is the thread on which all the states of mind are strung.
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part 4
Self-surrender is the surrender of all self-concern.
Self-surrender is the surrender of all self-concern.
It cannot be done, it happens when you realize your true nature. (478)
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As self-identification with the body-mind
is the poison that brings bondage,
is the poison that brings bondage,
seek liberation by seeing that oneself is not
any thing personal or perceivable.
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Nothings stops you from being a dnyani here and now, except fear.
[If you are still dreaming] it is because you have not really understood that you are dreaming. This is the essence of bondage - the mixing of the real with the unreal.
In your present state, only the sense "I am" refers to reality; the "what" and the "how I am" are illusions imposed by destiny, or accident. (506)
tr rhsya
26. "Realise it yourself by turning your sight inward. You are only pure abstract Consciousness.
Realise it this instant, for procrastination is not worthy of a good disciple.
He should realise the Self at the moment of instruction.
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imp
chp 18
3-5. "Why say so much about it?
The long and short of it is this.
Objective knowledge is gained by the mind; the mind cannot be objectified.
Still it follows that there must be mind even in the absence of objects.
Such pure mind entirely divested of all objective knowledge (or thoughts) is pure intelligence.
Awareness is its nature.
Therefore it is always realised, for no other knower beside itself can ever be admitted.
15. "For the Self is always self-resplendent and one without a second, and it displays diversities of phenomena as a mirror its reflections.
16. "Therefore rule out creation as a mere thought or series of thoughts and realise the non-dual, residual, pure intelligence as the Self.
17. "If the body and creation are transcended and the Self realised even once, there ensues that wisdom which will eradicate ignorance and override the cycle of births and deaths.
18. "Moksha (liberation) is not to be sought in heavens or on earth or in the nether regions. It is synonymous with Self-Realisation.
88. "Hence the identity of space with the Self is not apparent to the learned,
because they are incapable of investigating the Self with a steady mind,
for that is diverted by its inherent disposition to go outward.
chp 18
3-5. "Why say so much about it?
The long and short of it is this.
Objective knowledge is gained by the mind; the mind cannot be objectified.
Still it follows that there must be mind even in the absence of objects.
Such pure mind entirely divested of all objective knowledge (or thoughts) is pure intelligence.
Awareness is its nature.
Therefore it is always realised, for no other knower beside itself can ever be admitted.
15. "For the Self is always self-resplendent and one without a second, and it displays diversities of phenomena as a mirror its reflections.
16. "Therefore rule out creation as a mere thought or series of thoughts and realise the non-dual, residual, pure intelligence as the Self.
17. "If the body and creation are transcended and the Self realised even once, there ensues that wisdom which will eradicate ignorance and override the cycle of births and deaths.
18. "Moksha (liberation) is not to be sought in heavens or on earth or in the nether regions. It is synonymous with Self-Realisation.
19. "Moksha is not anything to be got afresh for it is already there only to be realised. Such realisation arises with the elimination of ignorance. Absolutely nothing more is required to achieve the aim of life.
Note. - Sri Ramana says that Moksha is another name for 'I' or 'Self'.
88. "Hence the identity of space with the Self is not apparent to the learned,
because they are incapable of investigating the Self with a steady mind,
for that is diverted by its inherent disposition to go outward.
89-90. "Second-hand knowledge of the Self gathered from books or gurus can never emancipate a man until its truth is rightly investigated and applied to himself; direct Realisation alone will do that. Therefore, follow my advice and realise yourself, turning the mind inward.
Once you have understood this, the main obstacle to realization is removed. (476)
chp 19
10-13. "What kind of effort can avail to disclose the eternally self-resplendent consciousness?
Being coated with a thick crust of infinite vasanas (dispositions), it is not easily perceived.
The incrustation must first be soaked in the running steam of mind control and carefully scraped off with the sharp chisel of investigation.
Being coated with a thick crust of infinite vasanas (dispositions), it is not easily perceived.
The incrustation must first be soaked in the running steam of mind control and carefully scraped off with the sharp chisel of investigation.
Then one must turn the closed urn of crystal quartz - namely, the mind cleaned in the aforesaid manner - on the grinding wheel of alertness and finally open the lid with the lever of discrimination.
"Lo! the gem enclosed within is now reached and that is all!
"Thus you see, Rama, that all efforts are directed to cleaning up the Augean stables of predispositions.
The study of philosophy in the absence of a longing for salvation, is like dressing up a corpse.
38-40. "Again, Rama, a casual desire for emancipation is also vain.
As long as you have the idea of influencing events, liberation is not for you: the very notion of doership, of being a cause, is bondage. (298)
Questions arise only to an entity.
till you feel you are an entity the spiritual talk ...etc is a waste
till you feel you are an entity the spiritual talk ...etc is a waste
One who transcends the attributes, abides in the Absolute.
first transcend body, then transcend C...
you are prior to C...in that state no pleasure pain
As long as you believe you are an entity all spiritual salvation and all this talk....useless.
first transcend body, then transcend C...
you are prior to C...in that state no pleasure pain
As long as you believe you are an entity all spiritual salvation and all this talk....useless.
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Nothings stops you from being a dnyani here and now, except fear.
Nothings stops you from being a dnyani here and now, except fear.
If you are still dreaming it is because you have not really understood that you are dreaming. This is the essence of bondage - the mixing of the real with the unreal.
In your present state, only the sense "I am" refers to reality; the "what" and the "how I am" are illusions imposed by destiny, or accident. (506)
The "here" is everywhere, and the now always.
Go beyond the "I-am-the-body" idea and you will find that space and time are in you and not you in space and time.
Once you have understood this, the main obstacle to realization is removed. (476)
To know that you are neither in the body nor in the mind, though aware of both, is already self-knowledge. (518)
It is only your mind that prevents self-knowledge. (517)
[The cause of suffering is] self-identification with the limited.
A level of maturity is reached when nothing external is of any value, and the heart is ready to relinquish all.
Then the real has a chance and it grasps it.
Delays, if any, are caused by the mind being unwilling to see or discard. (514)
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Nice observation:
Reality is not the result of a process; it is an explosion.
It is definitely beyond the mind, but all you can do is to know your mind well.
Not that the mind will help you, but by knowing your mind you may avoid your mind disabling you.
You have to be alert, or else your mind will play false with you.
It is like watching a thief - not that you expect anything from a thief, but you do not want to be robbed. In the same way, you give a lot of attention to the mind without expecting anything from it. (189)
Once you have grasped the truth that the world is full of suffering, that to be born is a calamity, you will find the urge and the energy to go beyond.
As long as you take yourself to be a person, a body and a mind, separate from the stream of life, having a will of its own, pursuing its own aims,
you are living merely on the surface,
and whatever you do will be short-lived and of little value,
mere straw to feed the flames of vanity. (492)
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You cannot imagine the taste of pure water, you can only discover it by abandoning all flavourings. (509)
[Once the person is eliminated] nothing will remain, all will remain. The sense of identity will remain, but no longer identification with a particular body.
The dissolution of personality is followed always by a sense of great relief, as if a heavy burden has fallen off. (401)
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