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135

Mr. Ellappa Chettiar, a Member of the Legislative Council, from Salem, asked: “Is it enough to introvert the mind or should we meditate on ‘I am Brahman’?” 

M.: To introvert the mind is the prime thing. 

The Buddhists consider the flow of ‘I’ thought to be Liberation; whereas we say that such flow proceeds from its underlying substratum - the only - Reality. 

Why should one be meditating ‘I am Brahman’? Only the annihilation of ‘I’ is Liberation.

 But it can be gained only by keeping the ‘I-I’ always in view. 

So the need for the investigation of the ‘I’ thought.

 If the ‘I’ is not let go, no blank can result to the seeker.

 Otherwise meditation will end in sleep. 

There is only one ‘I’ all along, but what arises up from time to time is the mistaken ‘I-thought’. 

Whereas the intuitive ‘I’ always remains Self-shining, i.e. even before it becomes manifest. 

The birth of the gross body does not amount to one’s own birth, on the other hand, the birth of the ego is one’s own birth. For liberation, nothing new remains to be gained. It is the original state and continues unchanged too.

136

Talk 140. 

D.: What is reality? 

M.: Reality must be always real. It is not with forms and names. 

That which underlies these is the Reality. 

It underlies limitations, being itself limitless. 

It is not bound. It underlies unrealities, itself being real. Reality is that which is. It is as it is. It transcends speech, beyond the expressions, e.g., existence, non-existence, etc.

....

imp

Talk 141. 

The same gentleman later, after quoting a verse from Kaivalya, asked: “Can jnana be lost after being once attained?”

 M.: Jnana, once revealed, takes time to steady itself. 

The Self is certainly within the direct experience of everyone, but not as one imagines it to be. 

It is only as it is. 

This Experience is samadhi. 

Just as fire remains without scorching against incantations or other devices but scorches otherwise, so also the Self remains veiled by vasanas and reveals itself when there are no vasanas. 

Owing to the fluctuation of the vasanas, jnana takes time to steady itself. 

Unsteady jnana is not enough to check rebirths. 

Jnana cannot remain unshaken side by side with vasanas.

 True, that in the proximity of a great master, the vasanas will cease to be active, the mind becomes still and samadhi results, similar to fire not scorching because of other devices. Thus the disciple gains true knowledge and right experience in the presence of the master. 

To remain unshaken in it further efforts are necessary. 

He will know it to be his real Being and thus be liberated even while alive. Samadhi with closed eyes is certainly good, but one must go further until it is realised that actionlessness and action are not hostile to each other. 

Fear of loss of samadhi while one is active is the sign of ignorance. 

Samadhi must be the natural life of everyone. 

There is a state beyond our efforts or effortlessness. Until it is realised effort is necessary. 

After tasting such Bliss, even once one will repeatedly try to regain it. 

Having once experienced the Bliss of Peace no one would like to be out of it or engaged himself otherwise. 

It is as difficult for a Jnani to engage in thoughts as it is for an ajnani to be free from thought. 

The common man says that he does not know himself; he thinks many thoughts and cannot remain without thinking. Any kind of activity does not affect a Jnani; his mind remains ever in eternal Peace.

.......

Talk 142. Mr. Prakasa Rao from Bezwada: Does not illusion become inoperative even before identity with Brahman results  (Brahmakaravritti)? Or does it persist even afterwards? 

M.: Illusion will not persist after vasanas are annihilated. 

In the interval between the knowledge of the identity and annihilation of vasanas, there will be illusion.

..

 Maj. Chadwick: I do not know if the Self is different from the ego. 

M.: How were you in your deep sleep? 

D.: I do not know. 

M.: Who does not know? Is it not the waking Self? Do you deny your existence in your deep sleep? 

D.: I was and I am; but I do not know who was in deep sleep

 M.: Exactly. The man awake says that he did not know anything in the state of sleep. Now he sees the objects and knows that he is there; whereas in deep sleep there were no objects, no spectator, etc.

The same one who is now speaking was in deep sleep also. What is the difference between these two states? There are objects and play of senses now which were not in sleep. A new entity, the ego, has risen up in the meantime, it plays through the senses, sees the objects, confounds itself with the body and says that the Self is the ego. In reality, what was in deep sleep continues to exist now too. The Self is changeless. It is the ego that has come between. That which rises and sets is the ego; that which remains changeless is the Self.

......

140 astral bodies discussion with p brunton

......

141

Talk 146.

 In reply to Miss Leena Sarabhai, a cultured Indian lady of high rank, 

Sri Bhagavan said: The state of equanimity is the state of bliss. The declaration in the Vedas ‘I am This or That’, is only an aid to gain equanimity of mind. 

........

D.: So, it is wrong to begin with a goal: is it? 

M.: If there be a goal to be reached it cannot be permanent. The goal must already be there. We seek to reach the goal with the ego, but the goal exists before the ego. What is in the goal is even prior to our birth, i.e. to the birth of the ego. 

Because we exist the ego appears to exist too. If we look on the Self as the ego then we become the ego, if as the mind we become the mind, if as the body we become the body. 

It is the thought which builds up sheaths in so many ways. The shadow on the water is found to be shaking. Can anyone stop the shaking of the shadow? If it should cease to shake you would not notice the water but only the light. Similarly to take no notice of the ego and its activities, but see only the light behind. 

The ego is the I-thought. 

The true ‘I’ is the Self.

 D.: It is one step to realisation.

M.: Realisation is already there. The state free from thoughts is the only real state. There is no such action as Realisation. Is there anyone who is not realising the Self? Does anyone deny his own existence? Speaking of realisation, it implies two selves - the one to realise, the other to be realised. What is not already realised, is sought to be realised. Once we admit our existence, how is it that we do not know our Self?

......

D.: Because of the thoughts - the mind. 

M.: Quite so. It is the mind that stands between and veils our happiness. How do we know that we exist? If you say because of the world around us, then how do you know that you existed in deep sleep? 

D.: How to get rid of the mind? 

M.: Is it the mind that wants to kill itself? The mind cannot kill itself. So your business is to find the real nature of the mind. Then you will know that there is no mind. When the Self is sought, the mind is nowhere. Abiding in the Self, one need not worry about the mind. 

D.: How to get rid of fear? 

M.: What is fear? It is only a thought. If there is anything besides the Self there is reason to fear. Who sees the second (anything external)? First the ego arises and sees objects as external. If the ego does not rise, the Self alone exists and there is no second (nothing external). For anything external to oneself implies the seer within. Seeking it there will arise no doubt, no fear - not only fear, all other thoughts centred round the ego will disappear along with it. 

D.: This method seems to be quicker than the usual one of cultivating qualities alleged necessary for salvation (sadhana chatushtaya)? 

M.: Yes. All bad qualities centre round the ego. When the ego is gone Realisation results by itself. There are neither good nor bad qualities in the Self. The Self is free from all qualities. Qualities pertain to the mind only. It is beyond quality. If there is unity, there will also be duality. The numeral one gives rise to other numbers. The truth is neither one nor two. IT is as it is.

D.: The difficulty is to be in the thought-free state.

M.: Leave the thought-free state to itself. Do not think of it as pertaining to you. Just as when you walk, you involuntarily take steps, so too in your actions; but the thought-free state is not affected by your actions. 

D.: What is it that is discriminative in action? 

M.: Discrimination will be automatic, intuitive. 

D.: So Intuition alone matters; Intuition develops also. 

M.: Those who have discovered great Truths have done so in the still depths of the Self. 

The ego is like one’s shadow thrown on the ground. 

If one attempts to bury it, it will be foolish. 

The Self is only one. If limited it is the ego. 

If unlimited it is Infinite and is the Reality. 

The bubbles are different from one another and numerous, but the ocean is only one. 

Similarly the egos are many, whereas the Self is one and only one. 

When told that you are not the ego, realise the Reality. Why do you still identify yourself with the ego? 

It is like saying, “Don’t think of the monkey while taking medicine” - it is impossible. Similarly it happens with common folk. 

When the Reality is mentioned why do you continue to meditate Sivoham or Aham Brahmasmi?

  The significance must be traced and understood. 

It is not enough to repeat the bare words or think of them. 

Reality is simply the loss of the ego.

 Destroy the ego by seeking its identity.

Because the ego is no entity it will automatically vanish and Reality will shine forth by itself. 

This is the direct method. 

Whereas all other methods are done, only retaining the ego. 

In those paths there arise so many doubts and the eternal question remains to be tackled finally. But in this method the final question is the only one and it is raised from the very beginning. No sadhanas are necessary for engaging in this quest. There is no greater mystery than this - viz., ourselves being the Reality we seek to gain Reality. We think that there is something hiding our Reality and that it must be destroyed before the Reality is gained. It is ridiculous. A day will dawn when you will yourself laugh at your past efforts. That which will be on the day you laugh is also here and now.

D.: So it is a great game of pretending? 

M.: Yes. In Yoga Vasishtha it is said, “What is Real is hidden from us, but what is false, is revealed as true.” 

We are actually experiencing the Reality only; still, we do not know it. 

Is it not a wonder of wonders? The quest “Who am I?” is the axe with which to cut off the ego.

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Talks mar 2023 -2

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114

D.: What is this Self again? 

M.: The Self is known to everyone but not clearly. 

You always exist. 

The Be-ing is the Self. 

‘I am’ is the name of God. Of all the definitions of God, none is indeed so well put as the Biblical statement “I am that I am” in Exodus (Chp. 3). There are other statements, such as Brahmaivaham, Aham Brahmasmi and Soham. But none is so direct as the name Jehovah = I Am. The Absolute Being is what is - It is the Self. It is God. Knowing the Self, God is known. In fact God is none other than the Self.

D.: So it is. How to get Bliss? 

M.: Bliss is not something to be got. On the other hand you are always Bliss. This desire is born of the sense of incompleteness. 

To whom is this sense of incompleteness? Enquire. 

In deep sleep you were blissful: Now you are not so. 

What has interposed between that Bliss and this non-bliss? It is the ego. 

Seek its source and find you are Bliss. There is nothing new to get. 

You have, on the other hand, to get rid of your ignorance which makes you think that you are other than Bliss. 

For whom is this ignorance? It is to the ego. 

Trace the source of the ego. 

Then the ego is lost and Bliss remains over. 

It is eternal. You are That, here and now.… That is the master key for solving all doubts. The doubts arise in the mind. The mind is born of the ego. 

The ego rises from the Self. Search the source of the ego and the Self is revealed. 

That alone remains. 

The universe is only expanded Self. It is not different from the Self.

114

D.: What is the best way of living? 

M.: It differs according as one is a Jnani or ajnani. 

A Jnani does not find anything different or separate from the Self. 

All are in the Self.

 It is wrong to imagine that there is the world, that there is a body in it and that you dwell in the body. 

If the Truth is known, the universe and what is beyond it will be found to be only in the Self. 

The outlook differs according to the sight of the person. The sight is from the eye. The eye must be located somewhere. If you are seeing with the gross eyes you find others gross. If with subtle eyes (i.e., the mind) others appear subtle. 

If the eye becomes the Self, the Self being infinite, the eye is infinite. 

There is nothing else to see different from the Self. 

He thanked Maharshi. He was told that the best way of thanking is to remain always as the Self.

........

Talk 111. A Telugu gentleman asked about Brahma bhavana. 

M.: Not to think “I am Brahman” or “All is Brahman” is itself jivanmukti. He asked about inspired action. 

M.: Let activities go on. They do not affect the pure Self.

.....

Talk 122.

 A crowd had gathered here during Christmas. 

D.: How to attain Unity Consciousness? 

M.: Being Unity Consciousness how to attain it? Your question is its own answer. 

D.: What is Atman (Self), anatman (non-self) and paramatman (Supreme Self)? 

M.: Atman is jivatman (the individual Self) and the rest are plain. The Self is ever-present (nityasiddha). Each one wants to know the Self. 

What kind of help does one require to know oneself? People want to see the Self as something new. But it is eternal and remains the same all along. 

They desire to see it as a blazing light, etc. How can it be so? 

It is not light, not darkness (na tejo, na tamah). It is only as it is. It cannot be defined. 

The best definition is ‘I am that I Am.’ 

The Srutis speak of the Self as being the size of one’s thumb, the tip of the hair, an electric spark, vast, subtler than the subtlest, etc. 

They have no foundation in fact. 

It is only Being, but different from the real and the unreal; it is Knowledge, but different from knowledge and ignorance. How can it be defined at all? It is simply Being. 

Again Sri Bhagavan said that in the whole Thayumanavar literature, he preferred one stanza which says: “Ego disappearing another ‘I-I’ spontaneously manifests in full glory,” etc. Again he cites Skandar Anubhuti: “Not real, nor unreal; not darkness nor light, it is.” One man said, that a siddha of Kumbakonam claimed to overcome the defects in Sri Sankara’s system which deals only with transcendentalism and not the work-a-day life. One must be able to exercise super-human powers in ordinary life, that is to say, one must be a siddha in order to be perfect. Sri Bhagavan pointed out a stanza in Thayumanavar which condemns all siddhis. Further he said that Thayumanavar mentions mouna (silence) in numerous places but defines it in only one verse. 

Mouna is said to be that state which spontaneously manifests after the annihilation of the ego. That state is beyond light and darkness, but still it is called light since no other proper word could be found for it. 

.......

128

D.: What is the difference between yoga and surrender? 

M.: Surrender is Bhakti Yoga. To reach the source of the ‘I-thought’ is the destruction of the ego, is the attainment of the goal, is prapatti (surrender), jnana, etc.

D.: What is moksha (liberation)? 

M.: Moksha is to know that you were not born. “Be still and know that I am God.” To be still is not to think. Know, and not think, is the word.

D.: There are said to be six organs of different colours in the chest, of which the heart is said to be two finger-breadths to the right of the middle line. But the Heart is also formless. Should we then imagine it to have a shape and meditate on it? 

M.: No. Only the quest “Who am I?” is necessary. 

What remains all through deep sleep and waking is the same. But in waking there is unhappiness and the effort to remove it. Asked who wakes up from sleep you say ‘I’. Now you are told to hold fast to this ‘I’. If it is done the eternal Being will reveal Itself. Investigation of ‘I’ is the point and not meditation on the heart-centre. There is nothing like within or without. Both mean either the same thing or nothing. 

Of course there is also the practice of meditation on the heart centre. It is only a practice and not investigation. 

Only the one who meditates on the heart can remain aware when the mind ceases to be active and remains still; whereas those who meditate on other centres cannot be so aware but infer that the mind was still only after it becomes again active.

..........

M.: Identification with the Supreme is only the other name for the destruction of the ego.

...

132

Talk 134. 

A question about the Heart was raised. Sri Bhagavan said that one should seek the Self and realise it. The Heart will play its part automatically. The seat of realisation is the Heart. It cannot be said to be either in or out

....

133

D.: Can we hasten our illumination for greater service? and how? 

M.: As we are not able to help ourselves, so we have to surrender ourselves to the Supreme completely. Then He will take care of us as well as the world.

 D.: What do you consider the goal? 

M.: Self-Realisation. 

D.: Is there any way to meet the appointed Guru for each? 

M.: Intense meditation brings it about.

...........

Talk 136. 

Dr. G. H. Mees, a young Dutchman, was here for a few days. 

He asked Sri Bhagavan: “I have an impression that in deep sleep I have something akin to samadhi. Is it so?” 

M.: It is the waking ‘I’ that asks the questions - not the ‘I’ in sleep. If you attain the state of wakeful sleep which is the same as samadhi, while still awake, doubts will not arise.

Samadhi is one’s natural state. It is the under-current in all the three states. This - that is, ‘I’ - is not in those states, but these states are in It. If we get samadhi in our waking state that will persist in deep sleep also. The distinction between consciousness and unconsciousness belongs to the realm of mind, which is transcended by the state of the Real Self.

.....

Talk 137. 

Lakshman Brahmachari of Sri Ramakrishna Mission asked: “Can one imagine oneself as witness of the thoughts?” 

M.: It is not the natural state. It is only an idea (bhavana) - an aid to stilling the mind. The Self is ever the witness, whether so imagined or not. There is no need to so imagine except for that purpose. But it is best to remain as one’s Self

..

135

D.: What is the experience of samadhi?

 M.: It is as it is. For onlookers it may seem to be a swoon. Even to the practiser it may appear so in the early experiences. After a few repeated experiences it will be all right. 

D.: Do they soothe nadis or do they excite them by such experiences? 

M.: They are excited at first. By continued experience it becomes common and the man is no longer excited. 

D.: Proceeding on safe lines there should be no unpleasantness. Excitement is uncongenial to smooth being and working. 

M.: A wandering mind is on the wrong way; only a devotional mind is on the right way. 19th January, 1936

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Talks mar 2023-1

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D.: What is the meaning of the strength of the mind? 

M.: Its ability to concentrate on one thought without being distracted.

 ......

D.: How is that achieved? 

M.: By practice.

 A devotee concentrates on God; a seeker, follower of the jnana-marga, seeks the Self. The practice is equally difficult for both. 

D.: Even if the mind is brought to bear on the search for the Self, after a long struggle the mind begins to elude him and the man is not aware of the mischief until after some time. 

M.: So it would be. In the earlier stages the mind reverts to the search at long intervals.

With continued practice it reverts at shorter intervals until finally it does not wander at all.

 It is then that the dormant sakti manifests. The satvic mind is free from thoughts whereas the rajasic mind is full of them. The sattvic mind resolves itself into the Life-current.

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

D.: Can one keep the mind away from entering into the phase of thoughts before one experiences the current?

 M.: Yes; the current is pre-existent

...........

9th November, 1935 Talk 93. 

All are aware of their own Self only. Wonder of wonders! 

They take what is not as what is, or they see the phenomena apart from the Self.

 Only so long as there is the knower is there knowledge of all kinds (direct, inferential, intellectual etc.); should the knower vanish they all vanish together with him; their validity is of the same degree as his.

........

Talk 95. 

A question was raised as follows by Maj. A. W. Chadwick:- 

Mr. Edward Carpenter, a certain mystic, has written in a book that he had Self-Realisation on some occasions and that its effects lasted sometimes afterwards, only to be gradually lost. 

Whereas Sri Ramana Gita says, “Granthi (knot = bondage), snapped once, is snapped for ever.” In the case of this mystic, the bondage seems to have persisted even after Self-Realisation. How can it be so?

 The Master cited Kaivalya as follows:- 

The disciple, after realising the all-shining, unitary, unbroken state of Being-Knowledge-Bliss, surrendered himself to the master and humbly prayed to know how he could repay the master’s Grace. The Master said: “My reward consists in your permanent unbroken Bliss. Do not slip away from it.” 

D.: Having once experienced the Supreme Bliss, how can one stray away from it? 

M.: Oh yes! It happens. The predisposition adhering to him from time immemorial will draw him out and so ignorance overtakes him. 

D.: What are the obstacles to remaining steady in unbroken Bliss? How can they be overcome? 

M.: The obstacles are: 

(1) Ignorance which is forgetfulness of one’s pure being. 

(2) Doubt which consists in wondering if even the experience was of the Real or of the unreal.

 (3) Error which consists in the “I-am-the-body” idea, and thinking that the world is real. 

These are overcome by hearing the truth, reflection on it and concentration. 

The Master continued: Experience is said to be temporary or permanent. The first experience is temporary and by concentration it can become permanent. In the former the bondage is not completely  destroyed. 

It remains subtle and reasserts itself in due course. But in the latter it is destroyed root and branch, never to appear again. The expression yogabhrashta (those who have fallen down from yoga) in Srimad Bhagavad Gita refers to the former class of men. 

D.: Is then hearing the Truth meant only for a limited few? 

M.: It is of two kinds. 

The ordinary one is to hear it enunciated and explained by a master. 

However, the right one is to raise the question for oneself and seek and find the answer in oneself as the unbroken ‘I-I’. 

To be reflecting on this experience is the second stage. To remain one-pointed in it is the third stage.

D.: Can the temporary experience be called samadhi? 

M.: No. It forms part of the third stage. 

D.: It looks then as if even hearing the Truth is limited to a very few. 

M.: The seekers fall into two classes; kritopasaka and akritopasaka. The former having already overcome his predisposition by steady devotion, his mind thus made pure, has had some kind of experience but does not comprehend it; as soon as he is instructed by a competent master, permanent experience results. The other class of seeker needs great effort to achieve this end. How will the hearing of the Truth, reflection and concentration help him? They comprise upasana (the nearest approach to Truth) and will end in his Self-Realization. 

The fourth stage is the final one of liberation. Even there some distinction is made according to the degree, as (1) the knower of the Brahman (Brahmavid) (2) Brahmavid-vara (3) Brahmavid-varya (4) Brahmavid-varishta But all of them are in fact liberated even while alive

....

105

Talk 97. 

One Mr. Ramachandar, a gentleman from Ambala, asked where the Heart is and what Realisation is. 

M.: The Heart is not physical; it is spiritual. Hridayam = hrit + ayam - This is the centre. 

It is that from which thoughts arise, on which they subsist and where they are resolved. The thoughts are the content of the mind and, they shape the universe. The Heart is the centre of all. Yatova imani bhutani jayante (that from which these beings come into existence) etc. is said to be Brahman in the Upanishads. That is the Heart. Brahman is the Heart. 

.........

D.: How to realise the Heart? 

M.: There is no one who even for a trice fails to experience the Self. For no one admits that he ever stands apart from the Self. He is the Self. The Self is the Heart. 

D.: It is not clear. 

M.: In deep sleep you exist; awake, you remain. The same Self is in both states. The difference is only in the awareness and the non awareness of the world. The world rises with the mind and sets with the mind. That which rises and sets is not the Self. The Self is different, giving rise to the mind, sustaining it and resolving it. So the Self is the underlying principle. When asked who you are, you place your hand on the right side of the breast and say ‘I am’. There you involuntarily point out the Self. The Self is thus known. But the individual is miserable because he confounds the mind and the body with the Self. This confusion is due to wrong knowledge. Elimination of wrong knowledge is alone needed. Such elimination results in Realisation. 

D.: How to control the mind? 

M.: What is mind? Whose is the mind? 

D.: Mind always wanders. I cannot control it. 

M.: It is the nature of the mind to wander. You are not the mind. The mind springs up and sinks down. It is impermanent, transitory, whereas you are eternal. There is nothing but the Self. To inhere in the Self is the thing. Never mind the mind. If its source is sought, it will vanish leaving the Self unaffected. 

D.: So one need not seek to control the mind? 

M.: There is no mind to control if you realise the Self. 

The mind vanishing, the Self shines forth. 

In the realised man the mind may be active or inactive, the Self alone remains for him. 

For the mind, the body and the world are not separate from the Self. 

They rise from and sink into the Self. They do not remain apart from the Self. Can they be different from the Self? Only be aware of the Self.

Talk 98. 

Bhagavan further explained:

 The Self is the Heart. The Heart is self luminous. 

Light arises from the Heart and reaches the brain, which is the seat of the mind.

 The world is seen with the mind, that is, by the reflected light of the Self. 

It is perceived with the aid of the mind. 

When the mind is illumined it is aware of the world. When it is not itself so illumined, it is not aware of the world. 

If the mind is turned in towards the source of light, objective knowledge ceases

 and Self alone shines forth as the Heart. 

The moon shines by the reflected light of the sun. When the sun has set, the moon is useful for revealing objects. When the sun has risen, no one needs the moon, although the pale disc of the moon is visible in the sky. So it is with the mind and the Heart. The mind is useful because of its reflected light. 

It is used for seeing objects. 

When it is turned inwards, the source of illumination shines forth by itself.

 And the mind remains dim and useless like the moon in day-time.

....

Talk 99. 

A sannyasi asked: It is said that the Self is beyond the mind and yet the realisation is with the mind. Mano na manute, Manasa na matam, and Manasaivedamaptavyam 

(The mind cannot think it. It cannot be thought of by the mind and the mind alone can realise it). How are these contradictions to be reconciled? 

M.: Atman is realised with mruta manas (dead mind), i.e., mind devoid of thoughts and turned inward. 

Then the mind sees its own source and becomes That. It is not as the subject perceiving an object. When the room is dark a lamp is necessary to illumine and eyes to cognise objects. But when the sun is risen there is no need of a lamp, and the objects are seen; and to see the sun no lamp is necessary, it is enough that you turn your eyes towards the self luminous sun. Similarly with the mind. To see the objects the reflected light of the mind is necessary. 

To see the Heart it is enough that the mind is turned towards it. Then the mind loses itself and the Heart shines forth.

.........

D.: How to reach the Heart? 

M.: Where are you now that you want to reach the Heart? Are you standing apart from the Self? 

D.: I am in my body. 

M.: In a particular spot, or all over? 

D.: All over. I am extending all over the body. 

M.: Where from do you extend?

 D.: I do not know. 

M.: Yes. You are always in the Heart. 

You are never away from it in order that you should reach it. Consider how you are in deep sleep and in the waking state. These states are also not yours. They are of the ego. 

The consciousness remains the same and undifferentiated all through. 

...

D.: I understand but I cannot feel it so. 

M.: Whose is the ignorance? Find it out. 

D.: All this is so difficult. 

M.: The idea of difficulty is itself wrong. It will not help you to gain what you want. Again I ask: “Who finds it difficult?” 

D.: I see that I am coming round to ‘I’. 

M.: Because you are always that and never away from that. 

There is nothing so simple as being the Self. 

It requires no effort, no aid. 

One has to leave off the wrong identity and be in his eternal, natural, inherent state.

.........

112

D.: Again Sri Krishna appeared to me three months back and said, “Why do you ask me for nirakara upasana? It is only sarva bhutesu cha atmanam sarva bhutani cha atmani. (The Self in all and all in the Self.) 

M.: That contains the whole truth. Even this is oupacharika (indirect).

 There is in fact nothing but the Atman. 

The world is only a projection of the mind. 

The mind originates from the Atman. So Atman alone is the One Being. 

D.: Yet it is difficult to realise. 

M.: There is nothing to realise. It is nitya suddha buddha mukta (the Eternal, pure, aware and liberated) state. It is natural and eternal. There is nothing new to gain. 

On the other hand a man must loose his ignorance. That is all. 

This ignorance must be traced to its origin. 

To whom is this ignorance? Of what is one ignorant? 

There are the subject and the object. Such duality is characteristic of the mind. The mind is from the Atman.

.......

Talk 105. 

M.: Yena asrutam srutam bhavati (Chandogya Upanishad). 

(By knowing which, all the unknown becomes known.) Madhavaswami, Bhagavan’s attendant: Are there nine methods of teaching the Mahavakya ‘Tattvamasi’ in the Chandogya Upanishad?

.....

M.: No. Not so. 

The method is only one. 

Uddalaka started teaching Sat eva Somya 

(There is only Being ) illustrating it with Svetaketu’s fast. 

(1) Sat, the Being in the individual, is made obvious by the fast. 

(2) This (sat) Being is similar in all, as honey gathered from different flowers.

 (3) There is no difference in the sat of individuals as illustrated by the state of deep sleep. The question arises - if so, why does not each know it in sleep? 

(4) Because the individuality is lost. There is only sat left. Illustration: rivers lost in the ocean. If lost, is there sat? 

(5) Surely - as when a tree is pruned it grows again. That is a sure sign of its life. But is it there even in that dormant condition? 

(6) Yes, take the instance of salt and water. The presence of the salt in water is subtle. Though invisible to the eye it is recognised by other senses. How is one to know it? What is the other means?

 (7) By enquiry, as the man left in the Gandhara forest regained his home. 

(8) In evolution and involution, in manifestation and resolution, sat alone exists. Tejah parasyam, devatayam (the light merges in the Supreme). 

(9) An insincere man is hurt by the touch of fire test. 

His insincerity is brought out by fire. 

Sincerity is Self-evident. A true man or a Self realised man remains happy, without being affected by the false appearances (namely the world, birth and death, etc.),

Whereas the false or ignorant man is miserable.

.......................113.........................end.........................................

mark of wisdom

 No self concern.

All self concern is a proof of non understanding of tattva

no kartittva bhava

complete faith only He exists.

not even you exist

only He exists

He watches you all the time.

He breathes and acts for you.

'Imp dasbodh' you tube refs.

Apan Nirguna Atma ha viveka satat kela pahije.

imp dasbodh 1st video 5/5-7

https://www.youtube.com/watch?v=x3tmKCLFywY&list=PLNcKRMLMcyzYg38TSy5Zp8PviZpIOE4yp&index=2

5/5-7

8:30 to 19:57

then 31:34

5/7

The below text that is upto 19:55 is  5/5-6

 after 19:55, 5/5-7 starts.

8:30

14:58 atmadnyan dridha karnyasathi sadguru bhajan.

What is suicide?

15:05 The one who thinks...mi ha deha aahe.

16:05 neet sangto te aik.

nitya niyamane ekantat basun swa swarupache chintan karit jave.

..swaswarupacha anubhav yevun

shanti milel.

mag atmadnyan dridha hoil

..purna bramhadnyan jhale ki angi teevra vairagya sancharte.

indriyana swachanda sodle tar problem.

16:40 jyala vishaya thikani poorna vairagya upajle tyalach poorna bramhadnyan jhale ase samjave.

18:03 eka atmarupashivay doosre kahich nahi.

he tyala kalun yete.

18:10 mithya swapna javun jage kele ..

bhaya javun

purvichi nirbhaya sthithi

jhoplela tyala bhaya

uthla tyache bhaya nahise.

..pan avidya jhop yete bale.

18:50 hya avidye chya jhopetun poorna jagruti yenyasathi satat shravan manan

18:55

hya jagrutichi olakh patavi mhanun ek lakshan sangto te neet aik

19:00

jo antahkarnapasun vishaya vishayi poorna vrakta hoto 

to jaga jhala ase mhanave.

jo poorna jaga jhala nahi tyala sadhak ase samjave

tyane aapla mothepana sodun sadhana karit rahave.

..........

19:57 now actually 5/7 starts

.......31:30 5/5

..31:34 jo paryant atyant vishudh ase atmadnyan manala hot nahi to paryant manachi talmal janar nahi.

............video 1 ends..........

....

video 2 

https://www.youtube.com/watch?v=xLQ1fGoFynY&list=PLNcKRMLMcyzYg38TSy5Zp8PviZpIOE4yp&index=2

4/6-10

16:00 to 22:20 imp part

16:00 

4/9

Atmanivedan

16:30 mi bhakta ase mhanayche ani vibhakta pane devala bhajayche 

16:40 bhakta mnhanun vibhakta pane rahane..is viparit

16:48 jo vibhakta nahi toch bhakta.

..hya virodhabhasache samadhan vicharashivaya honar nahi.

17:05 mi kon..eka eka tattvache nirasan karit gele...ki prakritichahi niras..

anui mag mi mhanun koni uratach nahi.

17:20 mi jyala mi mhanto tyache astittvach nahi 

he vivekane kalun yete.

17:33 prakriticha niras karit gele ki mi urat nahi

ani mag keval sat chit anand swarupach urate.

he jevha kalun yete tevha sahajach atmanivedan ghadte.

18:00 when everything is neutralised it dawns very very clearly that I am atma and atma alone.

18:18 mi deha hi buddhi ugich mage lagliye

18:21 pan tattva vichar kelyanantar mi che astittvach rahat nahi.

tattvacha sakshi..mag tattve osartat.

19:37 atma nirgun nirakar ahe tyachashi ananya rahave

22:00 This swatamanubhav = atma nivedan.

Unless this atmanivedan or swatamanubhav...no escape from janma mrityu.

22:06 majhe he vachan satya praman manave.

22:18 This, sayujya mukti attained by atma nivedan.

22:20 ends........

.........video 2 ends...

........video 3

7/3-5

imp 19:58 to 21:23

18:40 jithe akar tithe mithya

19:50 dnyanendriyat and karmendriyat bramhach ahe he samajlyanantar 

tya indriyanchi tya vishayakadildhav nahishi hote.

20:15 drishya srishti mithya he samjun aple laksha tethun kadhun ghene ani 

...aple khare swarup kay he shodnyacha prayatna kela 

ki swanubhavane bramhashi aikya hote.

20:35 antarvrittichya sthithila antarvrittich saksha aste.

20:42 sarva sakshini ashi turya avastha hyachi olakh patvun ghyavi.

20:48 sakshi panachi janiv hi sudha ek janivach.

jevha ti sakshipanachi janiv poornapane nahishi hote 

tyala unmani mhantat.

manacha laya hovun poorna jiva shiva aikya hote

this aikya is called vidnyan.

21:10 kalpanecha lavleshahi nahi 

ashya thikani yogi loka swarupa anubhavane

parabramhashi aikya pavun 

ekanta prapta kartat.

21:23 ends

..........video 3 ends...

..........

video 4 

11:50 apan nirgunatma ahot ha vivek satat karit rahave

12:40

dehala prarabdhachya adhin karun swaswarupi sthith rahato...hyalach atma dnyan mhantat.

17:35

mi nirguna bramha ahe he sadguru shivaya kalat nahi.

...........video 4 ends......

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

poems

 Ganga said to the sea, "Swallow me.'

The sea said, 'come near me.'

She said, "I'm coming."

......

Self concern shows aparipakva.

only he exists.

when he walks i walk.

when he talks I talk

if he breathes i shall breathe

....

If I cling to anything

...its poison.

act of clinging is poison.

do you understand?

no 

or know?

........

cling..then fear.

be

dont become

if you try to become 

you cannot be

......

firm conviction that he exists 

no one else does.

so who can harm me?

he is existence.

everything else is non existence.

he walks and talks

.....

im always with you.

why do you constantly keep on thinking im not with you?

whats wrong with you?

.....

your real nature is i

i am that i am

.....

sati can prove her mettle only by burning\

......

Dec 1 2022

 Shri Ramanaarpanamastu

Only the Self exists.

Nothing else.

A very firm conviction of that is called Atmadnyan.

Whatever happens is due to Him.

You are That.

You are Him.

He shall take care of you.

In fact He is taking care of you even at this moment.

Not according to your plans, but his.

When is the last time you could take better care of yourself?

You don't know what taking care of yourself is.

So then, submit and surrender.

Absolutely no Self concern is the mark of Sattva.

From now onwards, "There is nothing called 'need' in my life."

-Swami Ramalingam.

All my needs are met because He acts through Me.

h becomes H only if m becomes M.

That is the trick, though.

Do you feel yourself fluttering like a dry leaf in the wind?

That is the mark of wisdom.

That alone is wisdom.

Unfortunately, nothing else.

Complete independence can come only by complete lack of self concern.

which can come only when you know that He takes care of You all the time.

Every moment.

Even when you are not taking care of yourself.

Or are incapable of taking care of yourself.

needless to say, the sense of 'doership' disappears when Knowledge dawns.

Else it was not knowledge.

It was just one of the millions of aberrations that you have had in the past millions of lives.

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