No jiva exists/ was ever born.

https://www.tripurashakti.com/gaudapadas-karika-with-mandukya-upanishad

From Gaudapada Karika:

Chp 4

85 What else remains to be desired by him who has attained the state of bramha—a state of complete omniscience and non duality, which is without beginning, middle, or end?
 
86 The humility (vinaya) of the brahmins is natural. Their tranquility (sama) is also natural. Further, the control of the senses (dama) comes natural to them. He who has realized Brahman attains peace.
 
87 Vedanta recognizes the ordinary state of waking, in which duality, consisting of objects and the idea of coming in contact with them, is admitted. It also recognizes a purer ordinary state i.e. the dream state, in which is experienced duality consisting of objects and the idea of coming in contact with them, though such objects do not exist.
 
88 The wise recognize another state, in which there exist neither objects nor ideas regarding them. This state is beyond all empirical experiences. They describe the three: knowledge, the objects of knowledge i.e. the three states and the supremely knowable i.e. Ultimate Reality.
 
89 Having known knowledge and the threefold knowable, one after another, the knower, endowed with supreme intellect, attains in this very life and everywhere, the state of omniscience.
 
90 One should be conversant, at the very outset, with four things. These are as follows: the things to be avoided, the goal to be realized, the disciplines to be cultivated and the tendencies to be rendered ineffective. Of these four, all except the goal to be realized i.e. the Supreme Reality exist only as products of the imagination.
 
91 All Atmans (Dharmas) are to be known, by their very nature, to be beginningless and unattached like akasa. There is not the slightest variety in there in any way or at any time.
 
92 All jivas are, by their very nature, illumined from the very beginning. There can never be any doubt about their nature. He who; having known this, rests without seeking further knowledge is alone capable of attaining Immortality.

  93 The jivas, from the very beginning and by their very nature, are all peace, unborn and completely free. They are characterized by sameness and non separateness. The unborn Atman is always established in sameness and purity.

 
94 Those who always wander in the realm of separateness cannot realize the purity of Atman. Their minds are inclined to differentiation and they assert the separateness of the Atmans. Therefore they are called narrow minded.
 
95 They alone in this world are endowed with the highest wisdom who are firm in their conviction of the sameness and birthlessness of Atman.

The ordinary man does not understand their way.

..............

96 Knowledge, which is the very essence of the unborn jivas, is itself called unborn and unrelated. This Knowledge is proclaimed to be unattached, since it is unrelated to any other object.
 
97 To those ignorant people who believe that Atman can deviate from Its true nature even in the slightest measure, Its eternally unrelated character is lost. In that case the destruction of the veil is out of the question.

98 All jivas are ever free from bondage and pure by nature. They are illumined and free from the very beginning. Yet the wise speak of the jivas as capable of knowing Ultimate Reality.

99 The Knowledge of the wise man, who is all light, is never related to any object. All the jivas, as well as Knowledge, are ever unrelated to objects. This is not the view of Buddha.
 
100 Having realized the Knowledge of the Supreme Reality, which is hard to grasp, profound, birthless, the same throughout, all light and free from multiplicity, we salute It as best we can.

............

71 No jiva ever comes into existence. There exists no cause that can produce it. The supreme truth is that nothing ever is born.
 

3/48

48 No jiva ever comes into existence. There exists no cause that can produce it. The supreme truth is that nothing ever is born.
 

chp 3

30 There is no doubt that the mind, which is in reality non dual, appears to be dual in dreams; likewise, there is no doubt that what is non dual, i.e. Atman, appears to be dual in the waking state.
 
31 All the multiple objects, comprising the movable and the immovable, are perceived by the mind alone. For duality is never perceived when the mind ceases to act.
 
32 When the mind, after realizing the knowledge that Atman alone is real, becomes free from imaginations and therefore does not cognize anything, for want of objects to he cognized, it ceases to be the mind.
 
33 Knowledge (Jnana), which is unborn and free from imagination, is described by the wise as ever inseparable from the knowable. The immutable and birthless Brahman is the goal of knowledge. The birthless is known by the birthless.
 
34 One should know the behavior of the mind which, being endowed with discrimination and free from illusions is under control. The condition of the mind in deep sleep is not like that but is of a different kind.
 
35 The mind is withdrawn in deep sleep, but it is not so when the mind is controlled. The controlled mind is verily the fearless Brahman, the light of whose omniscience is all—pervading.
 
36 Brahman is birthless, sleepless, dreamless, nameless and formless. It is ever effulgent and omniscient. No duty, in any sense, can ever be associated with It.
 
37 Atman is beyond all expression by words and beyond all acts of the mind. It is great peace, eternal effulgence and samadhi; It is unmoving and fearless.
 
38 Brahman is free from mental activity and hence from all ideas of acceptance or relinquishment. When knowledge is established in Atman it attains birthlessness and sameness.
 
39 This yoga, which is not in touch with anything, is hard for yogis in general to attain. They are afraid of it, because they see fear in that which is really fearlessness.
 
40 Yogis who are ignorant of Non—duality depend on the control of the mind for attaining fearlessness, the destruction of misery, Self—Knowledge and imperishable peace.
 
41 The mind is to be brought under Control by undepressed effort; it is like emptying the ocean, drop by drop, with the help of a blade of kusa grass.
 
42 The mind distracted by desires and enjoyments should he brought under control by proper means; so also the mind enjoying pleasure in inactivity (laya). For the state of inactivity is as harmful as the state of desires.
 
43 Turn back the mind from the enjoyment of desires, remembering that they beget only misery. Do not see the created objects, remembering that all this is the unborn Atman.
 
44 If the mind becomes inactive, arouse it from laya; if distracted, make it tranquil. Understand the nature of the mind when it contains the seed of attachment. When the mind has attained sameness, do not disturb it again.
 
45 The yogi must not taste the happiness arising from samadhi.

He should detach himself from it by the exercise of discrimination.

If his mind, after attaining steadiness, again seeks external objects, he should make it one with Atman through great effort.
 
................

46 When the mind does not lapse into inactivity and is not distracted by desires, that is to say, when it remains unshakeable and does not give rise to appearances, it verily becomes Brahman.
 
47 This Supreme Bliss abides in the Self. It is peace; it is Liberation; it is birthless and cannot be described in words. It is called the omniscient Brahman, being one with the birthless Self, which is the true object of knowledge.
 
48 No jiva ever comes into existence. There exists no cause that can produce it. The supreme truth is that nothing ever is born.

........

chp 3

38 Brahman is free from mental activity and hence from all ideas of acceptance or relinquishment. When knowledge is established in Atman it attains birthlessness and sameness.
 
39 This yoga, which is not in touch with anything, is hard for yogis in general to attain. They are afraid of it, because they see fear in that which is really fearlessness.
 
40 Yogis who are ignorant of Non—duality depend on the control of the mind for attaining fearlessness, the destruction of misery, Self—Knowledge and imperishable peace.
 
41 The mind is to be brought under Control by undepressed effort; it is like emptying the ocean, drop by drop, with the help of a blade of kusa grass.
 
42 The mind distracted by desires and enjoyments should he brought under control by proper means; so also the mind enjoying pleasure in inactivity (laya). For the state of inactivity is as harmful as the state of desires.
 
43 Turn back the mind from the enjoyment of desires, remembering that they beget only misery. Do not see the created objects, remembering that all this is the unborn Atman.
 
44 If the mind becomes inactive, arouse it from laya; if distracted, make it tranquil. Understand the nature of the mind when it contains the seed of attachment. When the mind has attained sameness, do not disturb it again.
 
45 The yogi must not taste the happiness arising from samadhi; he should detach himself from it by the exercise of discrimination. If his mind, after attaining steadiness, again seeks external objects, he should make it one with Atman through great effort.
 
46 When the mind does not lapse into inactivity and is not distracted by desires, that is to say, when it remains unshakeable and does not give rise to appearances, it verily becomes Brahman.
 
47 This Supreme Bliss abides in the Self. It is peace; it is Liberation; it is birthless and cannot be described in words. It is called the omniscient Brahman, being one with the birthless Self, which is the true object of knowledge.
 
48 No jiva ever comes into existence.

There exists no cause that can produce it.

The supreme truth is that nothing ever is born.

.....

Rather than thinking this is not me, get to the source, From where the ego , I, springs.

A lot more useful.

- 40 verses

............

Ramana Day part 3

Liberation is only to remain aware of the Self. 

The mahavakya “I am Brahman” is its authority.
Though the ‘I’ is always experienced, yet one’s attention has to be drawn to it. 

Only then does knowledge dawn. 

K.G.S.: Is sastra charcha, the study and exploration of scripture, sufficient to attain Moksha, or should one seek the aid of a Guru and practice meditation (i.e., upasana) to attain Jnana (realization)?

Maharshi: Mere scriptural learning is insufficient. Certainly, practice of meditation and concentration is needed for realization. But what does that term upasana (practice) imply?

 It means that the aspirant is still conscious of his separate individuality and fancies himself to be making efforts to attain something 

— some Jnana not yet known to be himself.

He ultimately arrives at the truth, the realization that all the time (including the time of practice) he has been (as he is and will be) himself the Self — beyond the concept of time.

 Though it is that state of realization (Sahaja Sthithi), or natural state of the Self that has been throughout all the time of practice (as nothing else exist),

he calls it "upasana" or practice of meditation, because his realization is not yet perfected; 

he, the thinker, or the subject, fancies he is going through a process of thinking or meditation upon an object, viz. Ishwara. 

When perfected, his state is termed Jnana, or Sahaja Sthithi, or the Atman, or Swabhava Samsthithi, or Sthitha Prajnatvam. 

It may be described further as the state when vishaya dnyana ie knowledge of the objective world, the non self has been entirely effaced....and nothing remains , but a blaze of cosciousness of the Self as the Self 

K.G.S.: Does the aspirant after he attains firm Enlightenment (Sthitha Prajnatvam) retain a sense of his personality (self-consciousness)? Is he aware then that he has attained perfectly firm Enlightenment; and does he perceive that (1) from the entire effacement of his knowledge of the objective world or non-self, or

(2) from perfection of his Enlightenment (Prajnatvam)?

Maharshi: Yes, the perfectly Enlightened, the fully attained Jnani, the Self-realized, certainly realizes himself as such. 

There can be no doubt there.

Doubt or uncertainty is for the mind or intellect, and has no place in that perfection of Realization or Enlightenment. 

Perfection is seen 

(1) by a negative sign, the cessation of all vasanas, i.e., tendencies of the mind to act in consequence of previous "attached karma" (action), and

 (2) by the positive sign of his incessant consciousness (Chidatmakaratha), which is also termed "Mownam". As for perfection of Jnana, the distinction is often drawn between Jnana and Vijnana, the latter

referring to realization. 

The Jnani is said to be not merely Jnana-Swarupa, i.e., of the nature of Enlightenment, but also Swatmarama or Anandamurti, which means that he is experiencing and enjoying the Self as Jnanam or

Ananda.

.....

The mark by which perfect realization is indicated is Sarvabhuta Samattva, which means equality or sameness toward all. 

........

 understanding not difficult...but letting go very difficult.

all...just in consciousness...not apart. water lake ..all mountain, birds, sky ..in it.......................

......

atma satyanu  bodhena
na sankalpa te yadaamanastam tada yati
grahya bhavet tadagraham

when you realise yourself as ecb.the atma .then there will be nothing for M to grasp.  no more to desire...non grasping m agraham = no M ..princess of kashi story.
agrahyam .
the moment duality disappeared ...sankalpa disappeared.

grahya bhavet...no seperate reality to grasp

a- mana -stama tada yati...that is no mind
...and that is freedom.

anitya drusheshu viveka nityam
tasmin samadhista ..lila ,,,  (playing)
viveka vairagya vishuddha  chittam

understanding not difficult...but letting go very difficult.
all...just in consciousness...not apart. water lake ..all mountain, birds, sky ..in it.......................

......

When the mind does not lie low, and is not again tossed about, then that being without movement, and not presenting any appearance, culminates into Brahman. Resting in itself, calm, with Nirvana, indescribable, highest happiness, unborn and one with the unborn knowable, omniscient they say. No creature whatever is born, no origination of it exists or takes place. This is that highest truth where nothing whatever is born.

— Gaudapada Karika, 3.46-48,

chp 4 

71 No jiva ever comes into existence. There exists no cause that can produce it. The supreme truth is that nothing ever is born.
 

Ramana notes Dec 2021- Part 2

From Talks with Ramana  Sep 2nd , 2019

After the rise of the ‘I-thought’ there is the false identification of the ‘I’ with the body, the senses, the mind, etc. ‘I’ is wrongly associated with them and the true ‘I’ is lost sight of. 

In order to shift the pure ‘I’ from the contaminated ‘I’ this discarding is mentioned. But it does not mean exactly discarding of the non self, but it means the finding of the real Self.

 The real Self is the Infinite ‘I-I’, i.e., ‘I’ is perfection. It is eternal. 

It has no origin and no end. The other ‘I’ is born and also dies. It is impermanent. See to whom are the changing thoughts. They will be found to arise after the ‘I-thought’. Hold the ‘I-thought’. They subside. 

Trace back the source of the ‘I-thought’. 

The Self alone will remain. 


D.: It is difficult to follow. I understand the theory. But what is the practice? 

M.: The other methods are meant for those who cannot take to the investigation of the Self. 

Even to repeat Aham Brahmasmi or think of it, a doer is necessary. Who is it? It is ‘I’.

 Be that ‘I’. It is the direct method.

 The other methods also will ultimately lead everyone to this method of the investigation of the Self.


M.: This ‘I-thought’ is not pure. It is contaminated with the association of the body and senses. See to whom the trouble is. It is to the ‘I thought’. Hold it. Then the other thoughts vanish. 

D.: Yes. How to do it? That is the whole trouble.

 M.: Think ‘I’ ‘I’ ‘I’ and hold to that one thought to the exclusion of all others.  

.........

M.: So long as you seek Self-Realisation the Guru is necessary.

 Guru is the Self. Take Guru to be the Real Self and your self as the individual self. The disappearance of this sense of duality is removal of ignorance. 

So long as duality persists in you the Guru is necessary.

 Because you identify yourself with the body.

You are not the body, nor is the Guru. 

You are the Self and so is the Guru. 

This knowledge is gained by what you call Self-Realisation.

............

36

3 grades:

Top: 

Make mind firm in the Self

mediocre: 

kevala kumbhaka

lowest: gradually through breath control

Thus the wise ones say that of the three grades of qualified aspirants, 

the highest reach the goal by making the mind firm in the Self 

through determining the nature of the real by Vedantic enquiry and by looking upon one's self and all things as of the nature of the Real;

the mediocre, 

by making the mind stay in the Heart through kevala kumbhaka  and meditating for a long time on the Real;

 and the lowest grade,

by gaining that state in a gradual manner through breath-control, etc.

....    imp    .....

The mind should be made to rest in the Heart till the destruction of

the `I-thought' which is of the form of ignorance, residing in the Heart. This itself is jnana ; this alone is dhyana also. 

The rest are a mere digression of words, digression of the texts. 

Thus the scriptures proclaim. 

Therefore, if one gains the skill of retaining the mind in one's Self through some means or other, one need not worry about other matters.

The great teachers also have taught that the devotee is greater than the yogi and that the means to release is devotion, which is of the nature of reflection on one's own Self.

37

The reflection on the Self which is thus practised constantly will destroy the mind, 

and thereafter will destroy itself like the stick that is used to kindle the cinders burning a corpse. 

37

The reflection on the Self which is thus practised constantly will destroy the mind, 

and thereafter will destroy itself like the stick that is used to kindle the cinders burning a corpse. 

It is this state that is called release.

.........

Yet, so long as his mind has not been resolved, there may arise some misery for him because of relation to objects on account of prarabdha(karma which has begun to fructify and whose result is the present body), 

and as the movement of mind has not ceased there will not be

also the experience of bliss.

 The experience of Self is possible only for the mind that has become subtle and unmoving as a result of prolonged meditation.

He who is thus endowed with a mind that has become subtle, and who has the experience of the Self is called a jivanmukta.

............

4. When will the realization of the Self be gained?


When the world which is what-is-seen has been removed, there will be realization of the Self which is the seer.

When the mind, which is the cause of all cognition and of all actions, becomes quiescent, the world will disappear.

..

Apart from thoughts, there is no such thing as mind

...

 When one persistently inquires into the nature of the mind, the mind will end leaving the Self (as the residue).

The mind always exists only in dependence on something gross; it cannot stay alone. 

As long as there are impressions of objects in the mind, so long the enquiry `Who am I?' is required. 

If one resorts to contemplation of the Self unintermittently, until the Self is gained, that alone would do.

18. Of the devotees, who is the greatest?

He who gives himself up to the Self that is God is the most excellent devotee. 

Giving one's self up to God means remaining constantly in the Self without giving room for the rise of any thoughts other than the thought of the Self.

So imp-

Desirelessness is refraining from turning the mind towards any object.

 Wisdom means the appearance of no object.

 In other words, not seeking what is other than the Self is detachment or desirelessness; 

not leaving the Self is wisdom.

.

27. What is the difference between enquiry and meditation?

Enquiry consists in retaining the mind in the Self.

Meditation consists in thinking that one's self is Brahman

Take the case of bhakti - I approach Iswara and pray to be absorbed in Him. I then surrender myself in faith and by concentration. What remains afterwards?

 In place of the original ‘I’, perfect self-surrender leaves a residuum of God in

which the ‘I’ is lost.

 This is the highest form of devotion (parabhakti), prapatti, surrender or the height of vairagya. 

imp-

M.: All thoughts are inconsistent with realisation. The correct state is to exclude thoughts of ourselves and all other thoughts. Thought is one thing and realisation is quite another.

........

When the mind is absorbed in the Heart, the Self is realised. This could be felt even at the stage of concentration (dharana).

One method of getting mind-dissolution (manolaya) is association with great ones - the yoga adepts (Yoga arudhas). They are perfect adepts in samadhi. 

Self-Realisation has been easy, natural, and perpetual to them. Those moving with them closely and in sympathetic contact gradually absorb the samadhi habit from them.

..........

Talk 57.

Sri Bhagavan said that sushumna is the name mostly mentioned in scriptures. Other names also occur; e.g., para, atma, amrita. It is also stated that sushumna becomes leena (merged in para). So it may be said that para is the terminology of jnana, whereas sushumna is that of Yoga.

.........

The meaning is that, with Self-Realization, real and incessant tapas results.

.........

With the maturing of such tapas some jnanis can make their bodies intangible and invisible. They are known as siddhas.

....

k to a 

“Rather, be fixed in the Self and act according to nature without the thought of doership. Then the results of action will not affect you. That is manliness and heroism.” 

Thus, ‘inherence in the Self’ is the sum and substance of Gita teaching.

“If a man be established in the Self these doubts would not arise. They arise only until he is established there.”

....

Later Sri Bhagavan explained: 

Vritti is often mistaken for consciousness.

It is only a phenomenon and operates in the region of abhasa (reflected consciousness). The knowledge lies beyond relative knowledge and ignorance. It is not in the shape of vritti. There are no subject and object in it.

.

M.: Guru is necessary so long as there is the laghu. (Pun on Guru = heavy; laghu = light). Laghu is due to the self-imposed but wrong limitation of the Self. God, on being worshipped, bestows steadiness

in devotion which leads to surrender. On the devotee surrendering, God shows His mercy by manifesting as the Guru. The Guru, otherwise God, guides the devotee, saying that God is in you

and he is the Self.

imp

This leads to introversion of the mind and finally to realisation. Effort is necessary up to the state of realisation. 

Even then the Self should spontaneously become evident. 

Otherwise happiness will not be complete.

 Up to that state of spontaneity there must be effort in some form or another

......

D.: What if one meditates incessantly without Karma? 

M.: Try and see. The vasanas will not let you do it. 

Dhyana comes only step by step with the gradual

weakening of the vasanas by the grace of the Guru.