*POINTS TO PONDER*- (GURU VACHAKA KOVAI: 546)

"SELF" or 'Truth' - 'Being - Existence' - 'Consciousness' and 'Bliss' always remain transcendental- beyond realization and non-realization ~ Swaathmaaaraaman

Some say, “Know thyself” but is there anyone who does not know himself? Tell me, is it not equally ignorant to say “I have realized Self” as to say “I have not realized Self"? - RAMANA MAHARSHI

(GURU VACHAKA KOVAI: 546)

BRAHMACHARI’S TOUCH - A jivanmukta is one who does not see anything separate from the Self.

BRAHMACHARI’S TOUCH

Sri Bhagavan warned the hearers against the mistake of disparaging a jnani for his apparent conduct and again cited the story of Parikshit. He was a still born child. The ladies cried and appealed to Sri Krishna to save the child. The sages round about wondered how Krishna was going to save the child from the effects of the arrows (apandavastra) of Asvattama. Krishna said, “If the child be touched by one eternally celibate (nityabramachari) the child would be brought to life.” Even Suka dared not touch the child. Finding no one among the reputed saints bold enough to touch the child, Krishna went and touched it, saying, “If I am eternally celibate (nityabramachari) may the child be brought to life.” The child began to breathe and later grew up to be Parikshit.
Just consider how Krishna surrounded by 16,000 gopis is a brahmachari! Such is the mystery of jivanmukti! A jivanmukta is one who does not see anything separate from the Self.

Talks

THE LIVING EMBODIMENT OF PEACE- 'RAMANA MAHARSHI'- 'Who was Ramana Maharshi and what were his teachings?' Sri Ramana Maharshi was a living embodiment of peace and happiness and his 'teachings' were the emanations of that state which helped other people to find and experience their own inner happiness and peace.

*Glimpses of Self-Realization*

THE LIVING EMBODIMENT OF PEACE

When he had his final experience at the age of sixteen, his mind, his sense of being an individual person vanished forever, leaving him in a state of unassailable peace. He realized and understood that this was not some new experience that was mediated by and through his 'I', his sense of being an individual person. It was, instead, his natural state, something that is there all the time, but which is only experienced when the mind and its perpetual busy-ness is absent. By abiding in this natural and effortless state of inner silence he somehow charged up the atmosphere around him with a healing, quietening energy. People who came to see him spontaneously became happy, peaceful and quiet. Why? Because Sri Ramana himself was effortlessly broadcasting his own experience of happiness, peace and quietude in such a way that those people who were around him got an inner taste, an inner flavor of this natural state that is inherent to all of us. I should say that this power was not restricted to his physical vicinity, although it did seem to be stronger there. People who merely thought about him wherever they happened to be discovered that they could experience something of this peace simply through having this mental contact with him.

So, having given that background, I can now answer the question: 'Who was Ramana Maharshi and what were his teachings?'
Sri Ramana Maharshi was a living embodiment of peace and happiness and his 'teachings' were the emanations of that state which helped other people to find and experience their own inner happiness and peace.
If all this sounds a little abstract, let me tell you a story that was passed on to me by Arthur Osborne's daughter. In the 1940s their house was a kind of dormitory for all the stray foreigners who couldn't find anywhere else to stay near Sri Ramana's ashram. A miserable, crabby women appeared one evening, having been sent by the ashram. They put her up, gave her breakfast and sent her off to see Sri Ramana the next morning. She came back at lunchtime looking absolutely radiant. She was glowing with happiness. The whole family was waiting to hear the story of what happened, but she never said anything about her visit to the ashram. Everyone in the house was expecting some dramatic story: 'He looked at me and this happened,' or 'I asked a question and then I had this great experience.' As the lunch plates were being cleared away, her hosts could not contain their curiosity any longer.

'What happened?' asked one of them. 'What did Bhagavan do to you? What did he say to you?'
The woman looked most surprised. 'He didn't do anything. He didn't say anything to me. I just sat there for the whole morning and then came back for lunch.'

She had been just one new person sitting in a crowd of people, but the power coming off Sri Ramana had been enough to wash away a lifetime of depression, leaving her with a taste of what lay underneath it: her own inherent, natural happiness and peace.

Sri Ramana knew that transformations such as these were going on around him all the time, but he never accepted responsibility for them. He would never say, 'I transformed this woman'. When he was asked about the effect he was having on people, he would sometimes say that by continuously abiding in his own natural state of peace, a sannidhi, a powerful presence, was somehow created that automatically took care of the mental problems of the people who visited him. By abiding in silence as silence, this energy field was created, a field that miraculously transformed the people around him.

David Godman, Interviews

*Glimpses of Self-Realization*- THE WHOLE UNIVERSE IS ATTACHED TO 'I'- So observe yourself. Watch your thoughts. See where they lead you. Take control of them, and become free." Everything belongs to the 'I'. The whole universe is attached to 'I'. When you find the source of 'I', everything else disappears. Find the source of the 'I' and become free.

You start in the morning when you first get out of bed. You watch your thoughts. Observe what you’re thinking. Observe what you're doing. Whatever comes into your mind, ask yourself the question, "To whom does it come? I think this."

Follow the I thought to the source. Hold onto the I and wait. Do nothing. Do absolutely nothing. Keep still. When another thought comes, use the same procedure. "To whom does this come? To me? Who am I?" Follow the I thought to the source. Do nothing. Remain in the silence. Do not try to analyze anything. Do not try to come to any conclusion. If your mind becomes argumentative, ask yourself, "Who is argumentative? I am." Everything belongs to the I. The whole universe is attached to I. When you find the source of I, everything else disappears. Find the source of the I and become free.

Life is really simple. Why make it complicated? Why allow all your thoughts to control you, to control you, to control you? Why do you give in to your thoughts? If you want to become free, you have to stop thinking, completely, totally. When your thoughts come to you, no matter what they tell you, you have to ask yourself, "To whom do these thoughts come? Who gave them birth? I did? Well, who am I?" Do not allow your thoughts to be your master. What you call realization is only empty mind.

When your mind is empty everything happens by itself. Everything shines forth. When your mind is full of garbage, you become belligerent, arrogant, wild, and you have no peace.

So observe yourself. Watch your thoughts. See where they lead you. Take control of them, and become free.
I am not a lecturer, I do not give speeches, I do not give sermons. I'm only here and I'm available to you. So, if there are any questions, I'll be happy to answer if I can. Feel free to discuss anything you like about spiritual life.

'Siva Suktas'- Supreme Consciousness is the turiya (fourth) state of consciousness beyond the three states of waking, dream and deep sleep. This state is eternal and the other three states come and go in it. As the turiya state alone exists and as the three preceding states merge into it and disappear, the turiya state transcends itself and becomes the turiyatita. The yogi is to strive to be in this state of consciousness without interruption like the flow of oil.

Siva Suktas

The Siva-sutras are in the nature of aphorisms corresponding to Brahma-sutras. They are believed to have been revealed to Vasugupta who compiled them. Vasugupta is also the author of Spandakarika. It is believed that Vasugupta passed the Siva-sutras to his disciple Kallata who flourished in the reign of the king Avanti-varma of Kashmir. The Siva-sutras and Spandakarika of Vasugupta, the Pratyabhijna-sutras of Utpala, the Paramarthasara, the Prathyabhijnavimarsini and a host of other works of Abhinavagupta are considered responsible for promotion of Saivism in Kashmir, later known as Kashmir Saivism.

The aphorisms serve as a medium for expression of propound ideas and concepts without being limited by rigid crystallization. In this method, the ideas are merely hinted at. It is for the spiritual seekers to unravel their true meaning and significance. It is no surprise that different interpretations admit of aphorisms depending upon the level of experience and consciousness of the seekers concerned.
The Siva-sutras are traditionally split into three chapters. They are known as 'Saambhavopaaya', 'Saaktopaaya' and 'Aanavopaaya'. The Sanskrit word ‘upaya’ indicates the method or way to reach the goal. As regards the first chapter, the title indicates the method or way to reach Saambhava or Siva. The second indicates the method or way to reach Sakti. The third indicates the method or way to overcome the limitations of the Jiva.
The reason of the division of the Siva-sutras into three chapters appears to be the unfolding of consciousness for realization of the Supreme Self from the point of view of Divine Consciousness (Siva), the point of view of Divine Power (Sakti) and the point of view of the Jiva, the product of Siva and Sakti.

The Saivism of Kashmir the corner-stone of which is the Siva-sutras occupies a peculiar position in Indian philosophy. For, although it is sectarian in origin, it developed its philosophy under the influence of Sankara’s Advaita and is very much akin to it. However, it maintains that Maya is a real entity and is not what Sankara and Buddhism understood it to be.

It is, however, not considered a Vedantic school, but is almost like one. All that this school wants to defend is the reality of Siva and of Maya as His power, figuratively understood as His consort. The school advocates that the world is due to the transformation (parinama) of this power (Sakti) and is, therefore, the transformation of Siva Himself. It is a transformation within Him, but not of Him. For example, many transformations take place within my consciousness every moment, but my conscious being, my I-am, continues to be and remains the same. The world we experience consists of such transformations which are vibrations (spandas) in the being of Siva. For holding the view of vibrations, this philosophy is called the vibration philosophy (spanda-darsana). But the atman is essentially the same as Siva. As such there is non-duality between the two. Even the relation between Siva and His power (Sakti) is non-duality (identity).
For advocating this doctrine, this school has also been given the name of Saiva-non-dualism (Siava-advaita).

According to this school, the difference between Siva and His power is due to the different stand points from which we view the same Reality. From our point of view, Siva is different from the world. But from Siva’s (Ultimate Reality) point of view, the world is not different from Him. Siva is the same as the Brahman, and may be viewed as personal or impersonal, depending on what we mean by person. He is the only Reality. But He appears as the world through His wonderful power (Sakti). As the transformation belongs to His power, He remains perfect in spite of the world. His power has five aspects, namely, consciousness, bliss, will (icchaa), knowledge (jnaana) and activity (kriyaa). When the power is pure consciousness, Siva remains as pure Siva and as the only Reality. In the aspect of bliss, Siva appears as Sakti. In the aspect of will, He appears as Sadasiva. In the aspect of activity, He appears as Isvara. In the aspect of knowledge, He appears as Suddhavidya. It is difficult to translate these words, but one can understand the nature of the states of Siva, the Supreme God-head, in these aspects. However, these states are appearances of the same Siva, and are His transformations. These four stages are called Supernals and constitute pure creation. These stages are also described as the experiences of ‘I’, ‘I am’, ‘I am this’ without clear distinction of the ‘I’ and ‘this’, and ‘I’ and ‘this’ as separately experienced without identity with each other.
According to this school, out of Suddha-vidya is born Maya, which is unconscious but real, and which is the root of everything and includes everything, including the finite-atmans (the Jiva) and the world of matter. In Maya originate the five principles, namely, limit (niyati) or necessity, time, attachment (raga) or the principle of identification of the self with other objects, limited cognition (vidya) that is dependent on mind and senses, and limited ability (kalaa). These five along with Maya are called the six shackles (satkanchakas) and constitute the mixed creation, a combination of purity and impurity. They are prior to the Jiva, the individual souls. Man is born into them; he does not create them. As they are prior to individual souls, they are pure principles; but as they are the cause of the soul’s bondage, they are impure. After these six principles and out of them starts the impure creation. First the Purusa and Prakrti appear. The rest of the process, according to this school, is practically the same as that of the Sankhya. In essence, the Siva-sutras, and the Saivism of Kashmir based on them, underline monism as the essence of their philosophy.

Saambhavopaaya

1. Chaitanyam Aatmaa

The individual spirit which is no other than the innermost self of man is essentially of the nature of Pure Consciousness or the Reality.

2. Jnaanam bandhah

Apparent knowledge vitiated by the illusions of mind is the cause of bondage of the Jiva in the physical world. 

3. Yoni-vargah kalaa-sariram.

Maya (as the generating cause of the universe), class, function and vehicle of consciousness (body) determine the nature of mental knowledge (which is the source of bondage).

4. Jnaanaadhisthaanam maatrka

The subtle structural basis of all kinds of knowledge which appear in the mind is the specific power present in the sounds corresponding to the letters of the words, or other modes of motion.

5. Udyamo bhairavah

The tremendous effort and energy required in the manifestation of a universe comes from the Divine Will of Siva, the Universal Consciousness, and appears initially through
akasa as nada or integrated ‘Sound’ from which all forms of vibration and modes of motion in the realm of manifestation are derived.

6. Sakti-chakra-samdhaane visvasamhaarah

By contemplation on the Center through which Divine Power manifests the universe, (physical) consciousness reverts to its original pure state, Pure Consciousness, and the universe as a separate mental phenomenon disappears.

7. Jaagrat-svapna-susupti-bhede turyaabhoga-(samvit)-sambhavah

Supreme Consciousness is the turiya (fourth) state of consciousness beyond the three states of waking, dream and deep sleep. This state is eternal and the other three states come and go in it. As the turiya state alone exists and as the three preceding states merge into it and disappear, the turiya state transcends itself and becomes the turiyatita. The Self is the turiyatita, beyond the fourth, state of consciousness.

8. Jnaanam jaagrat

The waking state of consciousness comprises, in its widest sense, all knowledge derived by the subjective self in direct contact with the objective world on any plane.

9. Svapno vikalpaah

The dream state of consciousness comprises, in its widest sense, all knowledge present in the mind when the subjective self is engaged in mental activity unrelated to the physical world of waking consciousness.

10. Aviveko maayaa sausuptam

The deep-sleep state of consciousness comprises, in its widest sense, all knowledge within the realm of the mind unrelated to awareness of the One Reality, caused by
Maya.

11. Tritaya-bhoktaa viresah

He in whose consciousness all these three physical states have become fused and been transcended into one integrated state can wield all powers within that limited realm of manifestation.

12. Vismayo Yogabhumikaah
The states attained and experiences gained in the different stages of Yogic practice are really astonishing.

13. Icchaa-saktir umaa kumaari

The divine power working through a Yogi, still confined within the realm of manifestation, though astonishing, is still unwedded to the Divine Consciousness of Siva in the Un-manifest and is, therefore, not truly infinite.

14. Drsyam sariram

The objective world around a Yogi appears as the body of Siva, no different from his own body, owing to transcendence of the three states of physical consciousness.

15. Hrdaye chittasanghattaad drsyasvaapadarsanam

The perception, through the inter-section of consciousness and mind, of the objective world produces in the mind of the Yogi a dream-like state, that is, a purely imaginary
(unreal) phenomenon.

16. Suddha-tattva-samdhaanaad vaa apasu-saktih

By contemplation on the Reality in Its purity is attained the capacity to overcome the power which binds the soul to the unreal world.

17. Vitarka aatma-jnaanam

By stilling and ultimately transcending the individual mind is attained knowledge of the atman or the individual spirit in man.

18. Lokaanandah samaadhisukham

The state of oneness with the Self (samadhi) is the source of eternal bliss.

19. Sakti-samdhaane sarirotpattih

By contemplation on the Divine Power which is the source of the objective world, the Yogi can see how all bodies are created by this Power and, with this knowledge, can create them.

20. Bhutasamdhaana-bhutaprthaktva-visva-samghattaah

By contemplation on the nature of the five gross elements, the Yogi gains the capacity to analyze and separate them, and thus to find out how the universe and the objects within have been built or put together through their instrumentality.

21. Suddhavidyodayaacchakresatva-siddhih

On the dawning of the pure integrated knowledge (consciousness) pertaining to the principle underlying all kinds of manifestation, the Yogi acquires mastery over the Great Centre (Source) through which Divine Power descends into manifestation in order to perform its multifarious functions.

22. Mahaahradaanusamdhaanaat mantraviryanubhavah

By contemplation on the infinite reservoir of Divine Energy hidden within the Center (Source) of Divine Consciousness is gained awareness of the integrated power of Sound present in all mantras through which they achieve their respective aims.

Saaktopaaya

1. Chittam mantrah

The mind is based on mantra; the basis of mind in its objective and structural aspect is the power inherent in different combinations of Sounds.

2. Prayatnah saadhakah

Success in knowing the relation of mind and mantra, and by utilizing this relation to attain Self-realization, can be attained only by persevering and intelligent effort based
upon pure knowledge.

3. Vidyaasarira-satta mantra-rahasyam

Pure knowledge and its acquisition are based upon sound vibrations. Therefore, the secret of acquiring Pure Knowledge concerning the inner-most Self is hidden in the science of mantras.

4. Garbhe chittavikaaso visishta-vidyaa-svapnah

The lower kind of knowledge that develops through mind in the realm of Maya or Prakrti is of the nature of a dream, that is, purely imaginary and UN-real.

5. Vidyaasamutthaane svaabhaavike khechari sivaavasthaa

The Supreme Knowledge that arises in the turyatita consciousness, with the adoption of proper means, is not vitiated by the limitations of individuality (physical states of consciousness), and can exist only in the Supreme State of Reality known as Siva.

6. Gurur upaayah

The means of obtaining this Supreme Knowledge is one’s Guru (spiritual preceptor) who has already attained Self-realization.

7. Maatrka-chakra-sambodhah

The spiritual preceptor, who initiates the disciple, does this by uniting the consciousness of the disciple with his own, and giving him direct knowledge of maatrka-chakra (mantra-yoga) through which the power of ‘Sound’ descends into manifestation.

8. Sariram havih

On the practice of the methods imparted by the spiritual preceptor, the body (the vehicle of consciousness) of the disciple is burnt up in the fire of Knowledge of Reality, and ceases to confine itself to physical consciousness.

9. Jnaanam annam

Realization of the Self is the true oblation to the sacrificial fire of Supreme Reality.

10. Vidyaasamhaare taduttha-svapna-darsanam

While transcending the three states of consciousness, one realizes the dream-like nature of the physical world.

Aanavopaaya

1. Atma chittam

Mind is nothing but a derivative and differentiated form of Consciousness, and essentially of the same nature as Consciousness.

2. Jnanam bandhah

It is mind (mental knowledge) that is vitiated by the illusion of duality, and is the source and instrument of bondage of the spirit in man which is inherently free, and essentially an expression of the Reality.

3. Kalaadinaam tattvaanaam aviveko maya

The inability to realize that the phenomena in the realm of the mind are due to the differentiation of principles inherent in Consciousness is the essential nature of Maya.

4. Sarire samhaarah kalaanaam

When the vehicles of consciousness (bodies) are burnt up in the Fire of Knowledge, the differentiated functions of the principles of Consciousness that find expression through the said vehicles also disappear simultaneously.

5. Naadisamhaara-bhutajaya-bhutakaivalya-bhutaprthaktvani

By the withdrawal of consciousness from the pulse of a living being is attained mastery over the Gross Elements, and the capacity to isolate and separate them from one another.

6. Mohaavaranaat siddhih

In the siddhis or accomplishments (other than final Liberation), there is still moha or delusion of mind caused by attachment that prevents complete freedom or Liberation from the world of manifestation.

7. Mohajayaad anantaabhogaat sahajavidyaa-jayah

Only on overcoming delusion of mind caused by attachment even to the subtlest objects on the highest planes of manifestation, there is attainment of that Knowledge, inherent in Reality, all-embracing and through which anything can be accomplished.

8. Jagrad dvitiya-karah

The waking state of consciousness in an individual is only the secondary level radiated by the effulgence of the Supreme Light of Consciousness of Siva, the primary level radiated being the consciousness of the Logos.

9. Nartaka Aatmaa

Every individual who is aware of his spiritual nature being Atman realizes of his being an actor on the world stage; and he is, therefore, not affected or deluded by the particular role he is enacting.

10. Rango antaraatmaa

The manifested world is the stage on which the manifested Jiva play their limited roles.

11. Prekshakaanindriyaani

The sense organs and the organs of action, and their activity, are the objects of perception in the sordid play.

12. Dhivasaat sattvasiddhih

By complete mastery (transcendence) of intellect, it is possible to make consciousness turn inward, and centered in the atman, the individualized center of Reality.

13. Siddhah svatantra-bhaavah

On attaining mastery (transcendence) of mind and intellect, the Yogi attains a state of being beyond the confines of embodied consciousness in varying conditions of time and space.

14. Yathaa tatra tathaanyatra

The yogi behaves the same way everywhere and anywhere he is.

15. Bijaavadhaanam

The consciousness of the Yogi is centered in the source of the manifested world, the Supreme Brahman. 

16. Aasanastho sukham hrade nimajjati

Established in the consciousness of the Atman, the Yogi is immersed in the ocean of bliss and knowledge of the source of the manifested world.

17. Svamaatraa-nirmaanam aapaadayati

Such a Yogi has the power to create or bring about results, according to the measure of his capacity, which, though tremendous, may still be limited.

18. Vidyaa-vinaase janmavinaasah

The cycle of birth and death comes to an end only on transcendence of the physical illusory knowledge of the mind.

19. Kavargaadishu maahesvaryaadyaah pasumaatarah

The Yogi should beware of the divine powers of Mahesvara, the differentiated forms of Adi Sakti, inherent, in their elementary form, in the sounds of letters that perform the functions of creation, producing illusions, etc.

20. Trishu chaturtham tailavad aasechyam

Supreme Consciousness is the turiya (fourth) state of consciousness beyond the three states of waking, dream and deep sleep. This state is eternal and the other three states come and go in it. As the turiya state alone exists and as the three preceding states merge into it and disappear, the turiya state transcends itself and becomes the turiyatita. The yogi is to strive to be in this state of consciousness without interruption like the flow of oil. 

21. Magnah svachittena praviset

The yogi enters the turiya (fourth) state of consciousness by way of diving into it from any of the physical states of consciousness.

22. Praanasamaachaare samadarsanam

The attainment of the fourth (turiya) state of consciousness transcending the three states of physical consciousness requires the regulation of the currents of prana and kundalini in their respective channels within the body.

23. Madhye varah prasavah

The attainment of the fourth (turiya) state of consciousness transcending the physical states of consciousness, lower in nature, arises owing to samskaras (impressions) resulting from the karma of the lives in the past.

24. Maatraasvapratyayasamdhaane nastasya punar utthaanam.

A state of consciousness is a manifestation of patterned interaction of physical, biological, psychological and social-cultural factors. Consciousness is related to human nature as we normally understand, and also to the nature of Reality. This leads to the postulation of the levels of consciousness, some being in a normal state and a few others in a higher state of consciousness. Human beings in their ordinary waking conscious state can become aware of themselves (ego), of others (interpersonal), about human nature in general (realities of human nature), universe (aesthetic) and about the external world as such (reality). Transcendent awareness is available to those who are able to go beyond the confines of space–time frame work. But when one experiences transcendence, one is open to other realities. This experience will have profound influence on other aspects of awareness. The interrelatedness of different aspects of consciousness leads to the breakdown of compartmentalized outlook for one experiencing transcendent awareness resulting in the awareness of the Self.

25. Sivatulyo jaayate

In the fourth (turiya) state of consciousness, the consciousness of the Yogi becomes one with the Constant Integrated Awareness of Siva, the Brahman. 

26. Sarira-vrttir vratam

Such a Self-realized yogi, although free from the compulsion of reincarnation, may take on human body in the manifest world to help humanity in the process of
Self-realization as an act of austerity.

27. Kathaa japah

In his case, whatever he does or says is in the nature of a rite in the worship or meditation of the Supreme Self. 

28. Daanam atmajnaanam

Such a yogi ever disseminates the knowledge of the Supreme Self in word and deed. He is the true ‘Guru’ to spiritual seekers.

29. Yo avipastho jnaahetuscha

He is the instrument for transmission of true knowledge of the Supreme Self to the spiritual seeker. In the process, he protects him from going astray from the path of realization.

30. Sva-sakti-prachayo visvam

Such a yogi is capable of creating a manifested system by the power of the Supreme Self that is endowed on him. 

31. Sthiti-layau

In the same way, he has the capacity to sustain and bring about dissolution of the manifested system.

32. Tat-pravrttaavapyaniraasah samvetr- bhaavaat

Although such a Self-realized yogi is capable of or engaged in such activities, he is utterly unattached to them on account of his consciousness ever established in the
Supreme Reality.

33. Sukhaasukhayor bahir-mananam

There is no experience of duality (pairs of opposites) such as pleasure and pain in the consciousness of such Self-realized Yogi. 

34. Tad-vimuktas tu kevali

One who is so freed from duality (pairs of opposites) is truly liberated. 

35. Moha-pratisamhatas tu karmaatmaa

One who is free of delusion of mind because of non-attachment to worldly objects is the true doer of acts. Whatever such one does is always God’s work. 

36. Bhedatiraskaare sargaantara-karmatvam

The mind sees all things as different from one another and does not relate them to the One Reality. The one that transcends the mind sees all things as different
expressions of this One Reality. One who acquires the capacity to see the Oneness in all functions has equal ease in all spheres and the kingdoms of Nature. 

37. Karanasaktih svato anubhavaat

The capacity to act with ease and in freedom comes to one naturally and without effort, for one is established in the state of consciousness of the Supreme Reality.

38. Tripadaady anupraananam

The three physical states of consciousness lead ultimately to and merge in the fourth (turiya) state of Consciousness vitalizing it for ultimate realization.

39. Chittasthitivat sarira-karana-baahyesu

As in the case of mind, the body and the organs of sense and action are also on the periphery of Consciousness and do not affect its deeper levels.

40. Abhilaasaad bahirgatih samvaahyasya

The desire of action in itself limits one to the physical states of consciousness, but does not affect one’s innermost being established in the Supreme Reality.

41. Tadaaruudha-pramites tatksayaaj jiva-samksayah

The exhaustion of karma of one leads to the dawning of the awareness of the Supreme Reality and also brings simultaneously an end to one’s existence leading to one’s mergence into the Supreme Reality. One is freed from samsara, the cycle of life and death.

42. Bhutakanchuki tadaa vimukto bhuyah patisamah parah

When one is freed from the physical and non-physical categories of the manifested world, one’s consciousness reverts to the state of Siva or the Transcendental Reality.

43. Naisargikah praanasambandhah

The principle of vitality, prana, is a physical category of the Jiva related to Prakrti, though it is an instrument connecting a yogi to the Pure Consciousness, in the realm of manifestation. When the consciousness of the yogi merges in the Supreme Reality, the prana remains behind with the body in the physical world, and its association with Pure Consciousness is completely terminated.

44. Naasikaantarmadhya-samyamaat kimatra savyaapasavya-sausumnesu

For those that regulate the forces of prana and kundalini through spiritual practices, their consciousness can move in different planes of manifestation as they will. There is really no confinement of consciousness for them within the realm of manifestation.

45. Bhuyah syaat pratimilanam

A yogi, who transcends the physical states of consciousness to enter the fourth state of consciousness, can enter, by his will, the physical states of consciousness again, re-enter the fourth (turiya) state of consciousness, and on and on.

'Hanumad Gita'- “Hanuman, meditation only means constant discipline, constant vigilance and constant effort. Because illusion takes over. And it always rolls your life like a football, leading towards the bottomless abyss. Therefore, don’t stay fallen. It is obvious to fall down. But get up, wake up immediately, as fast as you can.“To make this constant labor effortless and enjoyable, here comes Empress Sita. Shelter taken of her patronage is a solid, definite, assurance of unconditional fearlessness and eternal awakening into enlightenment.

*Glimpses of Self-Realization*

Esotericism of 'Hanumad Gita'

'Hanuman' represents an earnest seeker of 'Self-Realization'- 'Sahaja Samadhi' and 'Liberation-in-Life'. 'Sita' represents 'Brahma Vidya'-the means and the end. And 'Rama' is one who revels in his own 'SELF'- 'TRUTH-BEING-EXISTENCE-CONSCIOUSNESS and BLISS'. Thus 'Hanumad Gita' depicts the course of an aspirant of 'Brahma Vidya , reveling in his own 'SELF'.
~Swaathmaaraaman

By Devi Sita to Hanuman   One special day, shortly after the return of Sri SitaRama, the Royal Assembly was packed with honorable people. Different walks of life had come from far and wide across Bharati (India) to witness the transformation of Prince Rama to King Rama- the coronation ceremony.
Sugriva, Angada, Vibhisana, Laksmana, Bharata, Satrughna, and a host of valiant guest kings entered the large solar auditorium filled with people, and highly embellished since the coronation of the Emperor and Empress. Speaking with love and respect reflecting through their eyes, faces, words, and gestures, everyone took their seats in the assembly. 

With brilliant flashes of gems and polished weapons, shining silks, aesthetic music, sparkling faces, and jovial moods, the assembly radiated a superlative lightness which uplifted the spirit immediately upon entrance, and an effervescence that infused delight. An amazing perfume wafted throughout the shining gemmed corridors and halls, galleys and balconies, and amongst the floors and stages.
At last the Royal Sages arrived and the entire assembly rose to greet them in honor. Accepting their seats on the stage, those resplendent Sages headed by Vasistha looked like suns, moons and stars floating on earth.
Then, to the musical sound of clarinets, conches and drums, the Emperor and Empress entered and ascended the stage. Offering their respects to the Sages they took their seats under the Solar Arc, majestically, like a lion and lioness. From their golden throne Emperor Rama and Empress Sita greeted the assembled dignitaries, who hailed them with great affection. And situated there, below the throne, beside his lotus feet, near his red velvet footstool, sat Hanumanji. He shone like molten gold.
Sita and Rama were humorous that day. They kept looking at each other and towards the humble, servitude servant of humanity, meek but very sensitive Hanumanji. Then Sri Rama’s voice echoed,
“Dear Empress, tell Hanuman today who I really am, as well as yourself, and also what this entire world is. Tell him kindly where all beings of the world are heading, and to which all knowledge uplifts, enlightens, and liberates. Tell him that.”
Sri Rama looked at Sita and said this. Sitaji looked at humble Hanuman and spoke,
“Dear son Hanuman, look at me. I am so pleased with you that I would like to introduce you to ourselves. Listen, Sri Rama is beginning less, endless, eternal, and imperishable. He is inconceivable and indescribable. He is beyond the reach of thought and action.”
Hanumanji looked up and began constantly looking humbly to Sitaji as a child looks at his mother when she is teaching him some important point of life.
“Death, misunderstanding and afflictions do not reach my husband. Therefore, he is indicated as Satchidanandamaya.
“He is motionless, doing nothing he just exists. All that is attributed to him as though he did it are all my creations. They are my performances. Even his appearance in this form has taken place because of me. I am the Yoga Maya.
“I am not outside him. His existence is not possible without me. I am his eternal power. Appearance of this phenomenal world is my luxury, my pleasure. Millions and billions of cosmic universes emanate from me. I am the giver of birth and all creation, the preserver and the nourish er of all good creation, and destroyer of karma, existence and worn out life in them all. The appearance of this mundane world is a vibration in power. And that power I am, as well as the very vibrations themselves. And I am the power of this Sri Rama. Completely non-different from him.
“Imposed by me, upon this Lord of my heart, the Truth, consciousness, and bliss reflect back upon me and I shine as sandhini, samvit, and lhadini. Again, these are potencies of the Lord of mine. Through vibrations of these reflections, I introduce the transcendental worlds of Saketa, Goloka, Vaikuntha, and so on. When the rays of their dazzle travel far below, enveloped by my gross power, they transform as satva, rajas, and tamas. From these comes forth the world. Thus the entire visible, imaginable, conceivable world is my sporty adventure.
“But, I’ve no meaning of me for myself at all, except his love. I have no purpose to exist at all unless and until or as long as this, my beloved, keeps looking at me. The purpose of my existence is to entertain him. I am alive, in appearance only as long as my lord needs me. As soon as he no longer needs me, I submerge into him. I become one with him.” Sitaji said and became quiet.
Tears rolled down the molten gold cheeks of Hanumanji. He remembered when, in Lanka, Lord Rama refused to accept her, she had entered the fire and tried to cease to exist. As soon as he accepted to keep her, she came from the midst of the burning flames of the fire.
“Oh mother, mother, don’t do that anymore. Never, never. I can’t bear that. This time if it happens I too would vanish with you.” Hanumanji plunged into a sea of emotion and spoke abruptly. The whole assembly melted in devotion with Hanumanji.
“Dear Hanuman,” Said Sri Rama, “Empress Sita is the mother of the Universe. She is an embodiment of devotion. You are blessed. You have her mercy. She will never leave you with her devotion form. Your existence and devotion is unanimous. That is why you are an inseparable part of our family. No matter what form, as long as devotion survives in your heart, life-size towering above all worldly ambitions, you are always my family member. Sita herself is SatiDevi-BhaktiDevi (one who is purer than all). ‘Eternal-Happiness’ and ‘Compassionate Understanding’ are her two sons. Until and unless this love-incarnate illustrious Goddess Supreme comes in life, the heart remains dirty, unclean, and eyes remain blurry in context to Truth and illusion, right and wrong.
“This apparent, vast diversity of the world is nothing but a display of the gunas (physical manifestations of humors) acting upon the ‘para-gunas’ (metaphysical qualities of cosmos). As long as heart is contaminated by their smearing of holy cow dung, soul goes on being en capsuled by bags of flesh, blood and bone. This envelopment changes after every 70 to 100 years, and continues beginninglessly and endlessly. Then soul becomes obsessed by each new form. He does not want to listen to anything beyond what is taught to him in the childhood. And in the Iron Age, educational systems become victims of the dictatorial ambitions of the rulers, preachers, king and presidents. Through emperialized education, helpless but bright children are programmed like computers only to remain in the hypnotic trance of identity crisis, obsessed with body-ambitions, directed toward for a short time to the visible material world, targeting only fame, wealth, and sex.

“Thus, birth disease, old age and death cycle inevitably and become an inseparable part of human life. The desire for the joy of procreation, wealth, and recognition, among sheer computers creates a possibility of more bodies. That means being trapped in computers programmed wrongly by one’s own self. It takes too long to deprogram. What to speak of welcoming the message of deprogramming. Even this very message sounds to body-hypnotized entities like an alien culture. Framing it and labeling it as brain washing or cult stuff, many civilizations slam their doors shut for the very possibility of life for which one is born. For which the world is in existence.
“The world is like a dream within a dream. Some Edgar Allen Poe or Berkeley or even Sartre gets a partial glimpse of reality. But in spiritually deaf and blind civilizations, they are taken as decorations of their beloved ignorance. But truth by not believing it as truth, cannot become a non-truth. It keeps shining. Its glimpses reflect unto those whose eyes start to heal. It echoes through their music, reflects through their poems, art work, and messages. The desire for pleasure which can be enjoyed only by illusory bodies extends to the scope of dream creation as well as dream bodies.
“The world is a vast dream scape made by textures of the gunas acting upon the gunas. It is like clouds rolling, colliding, and crashing into each other, and forming different shapes and colors. Sun arcs remain dazzling above. What is the reality of clouds in comparison to humans? And again between humans and celestials residing in Surya Loka? 

“But this all is the luxury of Empress Sita. Her sporty adventure, her play. This play is beginning less and endless. It is to keep all beings occupied and entertained. In this there is nothing right, nothing wrong. According to the quality of your intellect things appear to be right or wrong. What was right before may become wrong later. What was wrong before may become right later.
“This flow is constant and never-ending. As soon as one projects one’s doer ship, he or she becomes trapped. In a television drama, when a child is obsessed and identifies with the show, he loses track with reality and yells and screams and beats the screen. The same way, in the world nobody can hurt or help anybody. Because your hands cannot reach to his or her Atman nor can his or hands reach to your Atman. It is only one dream figure hurting another dream figure. And you are dreaming. And you are suffering, simply because you have identified with one or both of them.
“As soon as you convert yourself into a doer, you create a destiny of the next perversion into a figure who has to go through the consequences of actions done. Even though one is totally innocent and uninvolved, still he or she has to suffer in vast varieties and depths which continue to multiply all along.
“Hanuman, in the lap of Empress Sita all beings are sleeping and seeing five billion dreams in 1999. Soon to be 8 billion in 2001. In all these dreams, pain and pleasure are dream-textured. As clouds are vapor textured, waves are water textured, whatever people go through are wish and desire textured. Out of mercy, dear Hanuman, she tries to awaken these screaming, yelling, and crying dreamers but they take it as a terrible misery and escape it. She is the light of awakening itself. She has sown the very seed of awakening in the heart of every being in the form of love. She resides in people’s heart in the form of love. But not understanding the crystal clear transparent form of love, people attach it to figures and objects and places which they see in the illusion of their dream. Hence, no inclination to the very life of life in awakening dawns.
“This ever-changing phenomenal flux is the Mahakali form of Empress Sita. The world is the empire of death. Change is the process of death. It is only me, in my Mahakala deathless form which can play with her. Any illusion bound, change-victim, dream figure obsessed individual will become only a morsel of her Kalimayi form. And thus, he has to move from one death to another death, and one birth to another birth. This becomes his destiny.
“But, nectar-showery and immortalizing is her love form. As soon as love becomes disillusioned, clean, and flows uninterruptedly towards Sita Empress, she takes care of him/her like a mother to her child. As soon as you start getting into devotional trances she starts taking care of you. Her vigilant protection, guarding, nourishing, and growth makes you fearless. You go on becoming disillusioned and awakened and enlightened and liberated.
“The illusion of conditioned identity is the bondage. Its complete elimination is attainment of perfection. Without this perfection, people will always remain miserable. And total surrender of this conditioned identity unto her lotus feet is not possible unless she chooses personally. All one can do is to attach his or her love in our pastimes expounded in Ramayana. And you, Hanuman, will be helping them till the end of the world. For the oncoming few billion years, we want to keep you on the earth, to help the striving illusion entranced dreamers to be free from their mental projections. Until you have awakened those ten billion creatures, you will wander around the world. Wherever the Ramayana is sung, be present there.
“Hanuman, meditation only means constant discipline, constant vigilance and constant effort. Because illusion takes over. And it always rolls your life like a football, leading towards the bottomless abyss. Therefore, don’t stay fallen. It is obvious to fall down. But get up, wake up immediately, as fast as you can. Otherwise, situations and circumstances are very hard. The push and dash of domestic needs and adjustments are too strong. The push and pull of business-like love and hatred is heart-rending. You may never be able to get up. Even being a somnambulist is difficult. What to speak of waking up? Therefore, efforts, vigilance, and discipline have to be continuous until they become your second nature.
“To make this constant labor effortless and enjoyable, here comes Empress Sita. Shelter taken of her patronage is a solid, definite, assurance of unconditional fearlessness and eternal awakening into enlightenment.
“Here Hanuman, I crown you the first prophet of Sri Sita Rama Consciousness. I’ll be glad if you give a discourse on your own version of this knowledge tomorrow. And you are set.” Emperor Rama said and placed a gorgeous gemmed sparkling crown on Hanumanji’s golden head.

Hanumanji’s Enlightenment 

Hearing Sri Sita and Rama’s teaching, Hanumanji’s face bloomed. His eyes became full of love and gratefulness. He prostrated at the lotus feet of the Emperor and Empress. After blessing him, the assembly dispersed for the day, and re-congregated the next morning. Then Hanumanji resumed,
“As far as illusion-bound physical life is concerned, its meaning lies in the loving service of your lotus feet my Lord and Lordess.”
The audience began to listen with rapt attention. Wearing his newly gifted, wonderful golden crown, the yellow eyed, red faced Hanumanji spoke, addressing the dazzling forms of Sita Rama seated on the royal throne.
“Name, form, and the possessions of people are all illusion-originated. Body is just an appearance in the tremendous flow of energy, appearing as matter out of misconception. Just as the setting moon in the Himalayas may appear for a while to be walking down the side of Mt. Everest, or in Chitrakuta, appear to be seated atop a tree from a certain vantage point, still it does not live in the tree. The moon cannot walk up and down the mountain ranges. It is all a matter of faulty perspective, viewed from too short a span of time, with too little attention or care paid to find out the reality. By inquiry, from many different angles, trying again and again, one can catch a glimpse, and then prolong the glimpse into a right perspective.
“Even though it appears that this body is made up of individual matter, still it is undivided from outer space, and air, fire, water, and earth. We have only conditioned ourselves to see it as separate and something so special. Just like the state of California does not exist as a separate land mass of the United States. And the United States is not separate from North and South America. And the American continent does not exist independently from the whole Earth, and the Earth cannot live separately from the Universe. All those boundary lines are just imaginary things. They have never nor will ever exist. But what a great confusion they have born. California only exists in the minds of politicians and textbooks of ignorant institutions. It is not shaped like a crooked carrot at all, and has no real immigration problem from Mexico.
“We breathe, we eat, we drink, we digest, we identify with this Earth-gift, grain-dependent body, and thus from the finite, we connect with the infinite. Therefore, each person is eternally a servant of you, my Lord and Lordess of the infinite.
“In your service alone lies the meaningfulness of body. Even though we become enlightened by great yoga and understanding, still if no 'SitaRama darshan', no service, no love at your lotus feet is born, vain become having these button-like eyes, funnel-like ears, and rubber-like senses. They look beautiful only in serving you and seeing you, my Lord and Lordess.
“As far as mind is concerned, it is a small fraction of consciousness. Wherever consciousness reflects, mind assumes that quality, habit, ability, and strength. It acts accordingly. Just like, by saying “I live in Hollywood, California” when the imaginary border is crossed we begin to think, “I am now in Las Vegas, Nevada.” And so many more imaginary things begin to arise.
“The earth is not green, the water is not blue, the desert is not hot, the arctic is not cold. They are all handy name tags pasted out of convenience for dull livers, which later become so real and indivisible from life.
“Just like in the 1600′s school will not be seen as very important. But by the year 2000, if someone does not go to school, slave ten hours a day at a job, and earn a little money, their life will not seem like a worthy life. And all of these standards are based solely upon where mind has placed its importance in the flux of time.
“But the Self is always beyond all these. Originally it is one ray of you, the sun and moon of Pure Consciousness… Just one wave of you, the sea of pure bliss. As soon as it unites with you, it becomes an indivisible, extended part of you.
“Doer ship and going through the consequences which bring about various difficult situations, is due to projecting the nightmare of mind, intellect, heart, and ego upon oneself. Oneself, which is but one ray of the light of your Sri Vigraha forms.
“This ray has to submerge into the bliss of your ever-expanding love’s light. The only way to do this is to sink one’s heart and mind in the wisdom of your holy Ramayana. Your pastimes, your form, your abode, your holy name, and allowing this to become the meaning of life.
“Please bless me, my Lord, that I will be able to help people to uplift themselves by reading, listening, and discoursing on your Holy Ramayana.”
Thus said Hanumanji. And simultaneously, a golden and emerald reddish light descending from two palms above, bathed Hanumanji’s head. He became bliss ed and thrilled. Tears of joy flew from his eyes. The entire assembly applauded and music rang and rang. Celestial s showered flowers and the Existence rejoiced on Hanumanji’s enlightenment.

Spiritual Enlightenment is nothing but awakening from 'I' am the body - consciousness (DEHOHAM-BUDDHI) to 'I'-am pure consciousness (BRAHMOHAM-BUDDHI)- Aathmaaraaman

'Everyone is aware of the eternal Self. He sees so many dying but still believes himself eternal. Because it is the Truth. Unwillingly the natural Truth asserts itself. The man is deluded by the intermingling of the conscious Self with the insentient body. This delusion must end.

('Talks with Sri Ramana Maharshi': Talk 80 (3.10.1935)

'BHAGAVAN RAMANA MAHARSHI' ABOUT HIS STATE OF MIND FOLLOWING HIS AWAKENING IN JULY, 1896 -

“One of the features of my new state was my changed attitude to the Minakshi Temple.
Formerly I used to go there very occasionally with friends to look at the images and put the sacred ash and vermilion on my brow and would return home almost unmoved.

But after the Awakening I went there almost every evening. I used to go alone and stand motionless for a long time before an image of Siva or Minakshi or Nataraja and the sixty-three Saints, and as I stood there waves of emotion overwhelmed me. The soul had given up its hold on the body when it renounced the ‘I-am- the-body’ idea and it was seeking some fresh anchorage; hence the frequent visits to the temple and the outpouring of the soul in tears. This was God’s play with the soul. I would stand before Ishwara, the Controller of the universe and of the destinies of all, the Omniscient and Omnipresent, and sometimes pray for the descent of His Grace upon me so that my devotion might increase and become perpetual like that of the sixty-three Saints. More often I would not pray at all but silently allow the deep within to flow on and into the deep beyond. The tears that marked this overflow of the soul did not betoken any particular pleasure or pain.

I was not a pessimist; I knew nothing of life and had not learnt that it was full of sorrow. I was not actuated by any desire to avoid rebirth or seek Liberation or even to obtain dispassion or salvation. I had read no books except the Periapuranam, the Bible and bits of Thayumanavar and Thevaram. My conception of Ishwara was similar to that found in the Puranas; I had never heard of Brahman, samsara and so forth.

I did not yet know that there was an Essence or Impersonal Real underlying everything and that Ishwara and I were both identical with it. Later, at Tiruvannamalai, as I listened to the Ribhu Gita and other sacred books, I learnt all this and found that the books were analyzing and naming what I had felt intuitively without analysis or name. In the language of the books I should describe the state I was in after the awakening as Suddha Manas or Vijnana or the intuition of the Illumined.”

('GURU VACHAKA KOVAI': 396)- 'RAMANA MAHARSHI'

One’s unceasing effort to turn the mind – which is always extroverted due to the force of habit cultivated in past births – towards Self by the Self-Inquiry “Who am I?” is the significance of the great war being fought between devas and asuras which is described in the Puranas~RAMANA MAHARSHI

At 'zero' station of (Sahaja- Samadhi), there is 'activity' in 'inactivity' and 'inactivity' in 'activity'- Swaathmaaraaman

*Glimpses of Self-Realization* - The 'Self-Realized' 'Naranathu Branthan'- In Kerala there once lived a self-realized soul, who was known as 'Naranathu Branthan'

In Kerala there once lived a Self-Realized soul, who was known as 'Naranathu Branthan', since he used to wander about the streets, as a lunatic. One day he was seen running along the streets, murmuring 'I can not understand- I can not understand !!!. After a few days, he was seen again shouting , 'I could understand- I could understand!!!, when a passerby asked him what did he understand. Then the lunatic replied ; "Now I could understand that, 'THAT' could not be understood.

Moral of the story

Being transcendental, 'Brahma vidya' is beyond the reach of body-mind-intellect complex, and hence can not be understood. That is the reason why 'Naranathu branthan' was seen, murmuring, 'I can not understand'. Later when he could experience, his own consciousness, through the 'EYE' of consciousness (insight), he could understand that, 'Brahma vidya' could not be understood, but only be experienced.

'Kahlil Gibran', 'The Prophet'.

“You are good when you are one with yourself.”

'Rabindranath Tagore'-GITANJALI- But how great my surprise when at the day's end I emptied my bag on the floor to find a least little grain of gold among the poor heap. I bitterly wept and wished that I had had the heart to give thee my all.

I had gone a-begging from door to door in the village path, when thy golden chariot appeared in the distance like a gorgeous dream and I wondered who was this King of all kings!

My hopes rose high and me thought my evil days were at an end, and I stood waiting for alms to be given unasked and for wealth scattered on all sides in the dust.

The chariot stopped where I stood. Thy glance fell on me and thou camest down with a smile. I felt that the luck of my life had come at last. Then of a sudden thou didst hold out thy right hand and say `What hast thou to give to me?'

Ah, what a kingly jest was it to open thy palm to a beggar to beg! I was confused and stood undecided, and then from my wallet I slowly took out the least little grain of corn and gave it to thee.

But how great my surprise when at the day's end I emptied my bag on the floor to find a least little grain of gold among the poor heap. I bitterly wept and wished that I had had the heart to give thee my all.

*Glimpses of Self-Realization* The three golden keys, to open the door of 'Self-Realization'- Absolute freedom from the movement of 'BECOMING' and abidance in our own 'BEING', are essential requirements for 'Self--Realization' and 'Sahaja-Samadhi'-Swaathmaaraaman

The three golden keys, to open the door of 'Self-Realization'

I. Absolute freedom from the movement of 'BECOMING' and abidance in our own 'BEING', are essential requirements for 'Self--Realization'. Even if we carry our luggage on our shoulders, inside a train, the train can not get relief from our luggage. Similarly we can not reach our destination faster, by running inside a train. Thus the the whole manifest universe is functioning, under an irrevocable divine will. This understanding leads us, towards absolute self-surrender and ensuing 'SAHAJA SAMADHI'.

II. Freedom from the clutches of the three fold, desire-prompted actions are necessary, for 'SELF-REALIZATION' and 'SAHAJA SAMADHI', They are,
1. The desire-prompted actions, already committed, culminating in their fruition there of (Prarabdha karma ).
2. The desire-prompted actions, already begun , but not yet completed. (Sanchitha karma).
3. The desire-prompted actions, yet to begin (Aganthuka karma). 
Again 'SELFSURRENDER' brings about that, resulting in 'SAHAJA SAMADHI'.

III. The art of performing aforesaid three fold actions, remaining in 'ZERO-STATION' (Sahaja Samadhi), available for everybody. This 'Zero-Station' is the omnipresent, omnipotent , all-pervading reality of 'Truth-Consciousness and Bliss -eternal, pure, enlightened and liberated. 

Again 'Self-Awareness', 'Self-Realization', and 'Self-Surrender' are , pathless paths, leading towards the pathless land of 'Sahaja Samadhi'.

Friends!

We shall deserve and own it.

~SWAATHMAARAAMAN

Absolute 'BEING' is 'TRUTH-CONSCIOUSNESS and BLISS'- Swaathmaaraaman

'OSHO' on 'Self-Realization'

'BHAGAVAN RAMANA MAHARSHI' ON THE INNER MEANING OF CHRISTIANITY- D.: The Bible says that the human soul may be lost. B.: The ‘I’-thought is the ego and that is lost. The real ‘I’ is ‘I am that I am’.

D.: What is yoga?
B.: Yoga (union) is necessary for one who is in a state of viyoga (separation). But really there is only one. If you realize the Self there will be no difference.
D.: Is there any efficacy in bathing in the Ganges?
B.: The Ganges is within you. Bathe in this Ganges; it will not make you shiver with cold.
D.: Should we sometimes read the Bhagavad Gita?
B.: Always.
D.: May we read the Bible?
B.: The Bible and the Gita are the same.
D.: The Bible teaches that man is born in sin.
B.: Man is sin. There is no feeling of being man is deep sleep. The body-thought brings out the idea of sin. The birth of thought itself is sin.
D.: The Bible says that the human soul may be lost.
B.: The ‘I’-thought is the ego and that is lost. The real ‘I’ is ‘I am that I am’.

The doctrine of the Trinity was explained: God the Father is equivalent to Ishwara, God the Son to the Guru, and God the Holy Ghost to the Atman. 'Isvaro gururatmeti murti bheda vibhagine vyomavad vyapta dehaya dakshinamurtaye namah', means that God appears to His devotee in the form of a Guru (Son of God) and points out to him the immanence of the Holy Spirit.
That is to say, that God is Spirit, that this Spirit is immanent everywhere and that the Self must be realized, which is the same as realizing God.

A religion involves two modes of activity; what might be called the horizontal and the vertical. Horizontally it harmonizes and controls the life of the individual and society in conformity with its faith and morality, giving opportunity and incentive for a good life leading to a good death. Vertically it provides spiritual paths for those who strive to attain a higher state or realize the ultimate truth during this life on earth. Horizontally, religions are mutually exclusive, but not really contradictory. Bhagavan was concerned rather with the vertical mode, the paths to realization, and therefore his teaching clashed with no religion. He guided those who would follow him on the most direct and central path, the quest of the Self; and for this any religion could serve as a foundation. He approved of every religion and if some devotees came to him who followed no formal religion, he did not insist they should do so. When asked about the different religious practices, he would stress their deeper meaning, and about different religions their basic unity. (A. Osborne)
From "TEACHINGS OF RAMANA MAHARSHI IN HIS OWN WORDS"

*WORDS OF WISDOM*- "KOHAM" ? (Who am I?)........................."SOHAM" (I-am ' Truth- Being- Existence- Consciousness and Bliss) - Whether you make dhyana of God or of Self, it is immaterial. The goal is the same.

TO SEE GOD IN ALL:

'YOURSELF BEING GOD, IS IT A WONDER THAT ALL ARE GOD?'

"Is it not easier for some thus to practice seeing Bhagavan in whatever meets the mind than to seek the Super-Mental through the mental inquiry “Who am I?”

M.: Yes. When you see God in all, do you think of God or do you not? You should certainly keep God in your mind for seeing God all round you. Keeping God in your mind becomes dhyana. Dhyana is the stage before realization.

Realization is in the Self only. Dhyana must precede it.

Whether you make dhyana of God or of Self, it is immaterial. The goal is the same.

But you cannot escape the Self. You want to see God in all, but not in yourself? If all are God, are you not included in that all? Yourself being God, is it a wonder that all are God? There must be a seer and thinker for even the practice. Who is he?

~RAMANA MAHARSHI

*POINTS TO PONDER*- Therefore, unless one attains Atma-Nishta [i.e. perfect Self-Abidance], all one’s boasting about observing acharas is meaningless -RAMANA MAHARSHI

When it is said that having a desire even for the supreme State of Silence is failing to observe the great Sat-Achara, is it Achara to have desires for the worthless body and other worldly things?

[Sadhu Om: "Achara means observing high principles in life, and having any kind of desire is anachara. The greatest of all principles is 'Sat-Achara' [or Brahmachara], which is nothing other than abiding as Sat [i.e. Self].

"For one who is observing 'Sat-Achara', which is the perfect state of Love, even the desire for Liberation should be considered to be wrong, because desire implies a movement of the mind towards a second or third person, whereas Love has the form of unbroken and unmoving Existence. This is the significance of the ancient saying, 'Cut the desire even for God'.

"Though the meaning of Achara should be understood in this way, we find in our midst people who boast that they are observing acharas and that they are therefore certainly above all others in life. They maintain untouchability, they hide themselves while eating, they take great care in wearing their clothes in a particular manner, etc., yet at the same time they are mistaking the filthy body to be themselves and they have innumerable ugly desires. Can their behavior be considered to be Achara? Surely not. Therefore, unless one attains Atma-Nishta [i.e. perfect Self-Abidance], all one’s boasting about observing acharas is meaningless."]

-GURU VACHAKA KOVAI

'Ashtanga Yoga'- The Eight-Limbed Yoga- Eight Limbs or Steps- Yama - the five restraints or the "don't s" - Ahimsa - Non-violence : Satya - Truthfulness : Brahmacharya - Control of the senses and celibacy: Asteya - Non-stealing: Aparigraha - Non-covetousness and non-acceptance of gifts: Niyama - the five observances or the "do's" : Saucha - Purity, cleanliness : Santosha - Contentment : Tapas - Austerity: Swadhyaya - Self-study, study of scriptures : Ishwara Pranidhana - Surrender to God's will: Asana - Steady posture Pranayama - Control of prana or life force : Pratyahara - Withdrawal of the senses: Dharana - Concentration: Dhyana - Meditation : Samadhi - Super-conscious state

While ashta means eight and anga means limb, we can say that these are steps as much as limbs. They are limbs in the sense that they all belong to the same body of teachings and each is essential, but they are steps in the sense that there is logical order to them and to how they must be approached.
We will first list them with a translation and then define them:

• Yama - the five restraints or the "don't s"
  • Ahimsa - Non-violence
  • Satya - Truthfulness
  • Brahmacharya - Control of the senses and celibacy
  • Asteya - Non-stealing
  • Aparigraha - Non-covetousness and non-acceptance of gifts
• Niyama - the five observances or the "do's"
  • Saucha - Purity, cleanliness
  • Santosha - Contentment
  • Tapas - Austerity
  • Swadhyaya - Self-study, study of scriptures
  • Ishwara Pranidhana - Surrender to God's will
• Asana - Steady posture
• Pranayama - Control of prana or life force
• Pratyahara - Withdrawal of the senses
• Dharana - Concentration
• Dhyana - Meditation
• Samadhi - Super-conscious state

The Foundation

Just as building a foundation is an absolutely necessary phase to building any structure, the most important aspect of the construction of the spiritual edifice of raja yoga is constituted by the moral and ethical practices called yamas and niyamas.
For the majority of aspirants, the main focus of their sadhana should be the development of yama and niyama. More advanced practices such as meditation should also be pursued, but one must understand that no substantial progress will take place until the 10 practices of yama and niyama are tangibly established.

1. The Five Yamas

It should be noted that all yamas should be practiced in the spirit and by the letter. Furthermore they should be applied in deeds and words, as well as thoughts. Perfection in any of them is for the very few but much progress can be made in a given lifetime. Also they should each be practiced in relation to each other. Sometimes they will seem to conflict and much soul searching will be needed to know how to act righteously (according to dharma). Example: telling the truth may harm people.

Ahimsa

Ahimsa, or non-injury, implies non-killing. But non-injury is not only non-killing, it is much more than that. More comprehensively, ahimsa means "entire abstinence from causing any pain or harm whatsoever to any living creature, either by thought, word or deed. Non-injury needs a harmless mind, mouth and hand. Ahimsa is not mere negative non-injuring. It is positive, cosmic love."(Swami Sivananda, Bliss Divine)
Please see our detailed ahimsa page.

Satya

Satya is truthfulness. It is more than just telling the truth. One's actions should be in accordance with one's words and thoughts. God and man's true Self are truth, and in order to tune in with that consciousness we need to live truthfully at all times. Furthermore lying creates many thoughts in the mind which go against the raja yoga objective of calming the mind.
Please see our detailed satya page.

Brahmacharya

Brahmacharya has two main meanings. In the broad sense it means control of the senses or indriyas. More specifically it refers to celibacy or chastity. Like all traditional spiritual traditions, yoga advocates restraining from indulging in sensual gratification. One of the many reasons is that practicing the higher limbs of ashtanga yoga - dharana, dhyana, samadhi - requires a tremendous amount of energy or prana. This energy is built up through the practices of yoga such as asanas, pranayama and japa but is dissipated during sensual enjoyment. Of all the sensual activities, sex is the one that will be the most depleting to the psychic and nervous system. Most people don't like to hear this but, like the other yamas, everyone should practice brahmacharya to the best of their ability. It is a fact that the more people gratify their senses, the less energy they have and the less ability they have to meditate on the absolute.
Please see our detailed brahmacharya page.

Asteya

Asteya is non-stealing. This one is pretty self-explanatory. However, it is good to bear in mind that there are many subtle ways to appropriate what does not belong to us. As for the other yamas, much self-analysis will be necessary to catch the subtle lower tendencies of our mind.
Please see our detailed asteya page.

Aparigraha

Aparigraha is non-covetousness. This involves being happy and content with what we need and not always coveting unnecessary and luxury items. To possess more than we need is a violation of this precept. Note that aparigraha includes the notion of not accepting gifts that would bind us to the giver.

2. The Five Niyamas

Saucha

Saucha is purity. The deepest and most subtle aspect of Saucha is purity of thoughts and feelings. But it also means cleanliness of the body, which for hatha yogis includes the internal cleansing practices known as kriyas. A yogi must also keep his surroundings (home, car, workplace, etc.) very tidy and clean. Purity is the essence of the sattvo guna, of paramount importance to meditate successfully.

Santosha

Santosha is contentment. This is the ability to recognize that although it is important to try to better our environment and life situation through proper effort, the world around you is never going to be perfect and absolutely to our liking. Therefore the raja yogi should be happy with what he has and endeavor to do the best he can with what he has got.

Tapas

Tapas is austerity. The luxury and comfort of our modern society, with all its advantages, makes our mind soft and weak. To strengthen ourselves physically and mentally we must practice austerities. The highest tapas is meditation on God or the divine Self. Daily practice of yogic disciplines is considered tapas. A very good practice is fasting.

Swadhyaya

Swadhyaya literally means study of the Self. The main practice is the study of the yogic scriptures but it also includes japa (mantra repetition). Not any yoga or spiritual book qualifies as proper material for swadhyaya. For a vedantin the best scriptures are the Upanishads, the Bhagavad Gita and the Brahma Sutras. There are also many other scriptures such as the Puranas, the Ramayana, the Mahabharata, etc. Next come the books written by great mystics or masters such as Swami Sivananda, Swami Vishnu-devananda, or other saints from all traditions. Also suitable are books written about these masters - biographies.

Ishwarapranidhana

Ishwarapranidhana is surrender to God's will and devotion. All ethical and moral precepts of yoga culminate here.

3. Asana

Keeping in mind that the objective of raja yoga is to calm the mind down, this is only possible if one has control of the physical body. Body and mind are intimately connected and if the body is agitated the mind will be agitated as a result. In order to meditate successfully one must develop a very steady posture. Furthermore the posture must be kept still for a long time and therefore it needs to be extremely comfortable. When the meditator is not able to control his mind, he is advised to practice the asanas of hatha yoga in order to gain the needed mastery.

4. Pranayama

The raja yoga theory tells us that prana is animating the mind. Very much like the wind creates the motion of the leaves, prana creates the motion of the mind which gives rise to the vrittis. Air is the primary physical medium of prana and breathing is our best method to gain control over the prana. To meditate, the practitioner should calm his breath down until it is very shallow and even. If this is not possible he should practice the different pranayamas of hatha yoga.

5. Pratyahara

Pratyahara is the withdrawal of the senses from their objects. The natural tendency of the senses is to go out towards the objects of the world. In doing so they pull the mind out and away from the inner Self and create powerful waves on the lake-mind. Therefore, the yogi must be able to pull the senses within if he is to keep a balanced and peaceful mind.
The analogy given to us is that of the tortoise which, under perceived danger, pulls in all its limbs and head.

6. Dharana

Concentration. One-pointedness. The meditator is fully focused on the object of concentration, his mind as still as the flame of a lamp in a windless room. When this state is maintained long enough, it will lead to dhyana.

7. Dhyana

Dhyana is translated as meditation. It is a natural flow of thought or consciousness between the meditator and the object of meditation. It is a very joyous state and is compared to the flow of oil from one vessel to the next. Very natural and effortless.
In dhyana there is still duality of consciousness which is the feeling of separation between the meditator and the object of meditation. When maintained long enough this state will lead to the highest rung of the ladder of ashtanga yoga which is samadhi.

8. Samadhi

As described by Swami Sivananda this is "The state of consciousness where Absoluteness is experienced attended with all-knowledge and joy; Oneness; here the mind becomes identified with the object of meditation; the meditator and the meditated, thinker and thought become one in perfect absorption of the mind."
Much practice is necessary to attain this stage. Regular (daily practice) of all these eight limbs is absolutely necessary.