Tthe knower, who possesses knowledge of Reality, and who, on account of having knowledge of Reality, is ever disciplined and, on account of not seeing any other object of worship, has single-minded devotion—that person excels, that is, is endowed with excellent qualities in abundance. He goes beyond [all others] ~ The Bhagavad Gita

Jai Shri Krishna! 
7.16. Persons of good deeds who worship Me, O Arjuna, are of four types: the afflicted, the seeker of knowledge, the seeker of material well-being, and the knower.

7.17. Among these, the knower, ever disciplined, who has single-minded devotion, excels. For I am exceedingly dear to the knower, and he is dear to me. Among them, between those four, the knower, who possesses knowledge of Reality, and who, on account of having knowledge of Reality, is ever disciplined and, on account of not seeing any other object of worship, has single-minded devotion—that person excels, that is, is endowed with excellent qualities in abundance. He goes beyond [all others]. This is the idea. Since I am the Self of the knower, therefore I am exceedingly dear to him. It is well known in the world that the Self is dear. Therefore, Vasudeva, on account of being the Self, is dear to the knower. This is the idea. And the knower, being the very Self of Me who am Vasudeva, is exceedingly dear to Me.
7.18. All these are noble, but the knower I deem to be My very Self, for he—with disciplined mind—is fixed on Me alone, the unexcelled goal. But the knower is the very Self, not different from Me, this is my settled conclusion. The knower is disciplined in mind, that is, mentally concentrated, having the idea ‘‘I myself am the Blessed Lord Vasudeva, nothing less.’’ Being such, he rises to attain Me, the supreme Brahman, the ultimate goal.
7.19. At the end of many births, one possessed of knowledge attains Me, thinking, ‘‘Vasudeva is all!’’ Such a great soul is exceedingly difficult to find.
-The Bhagavad Gita

How to see God? To see Him is to be consumed by Him ~ Ramana Maharshi

In Advaita all is nothing but the Self. There is no room for such special manifestations as Avatars. A person is either Self-realized or is not. There are no degrees ~ Ramana Maharshi

CHADWICK REMEMBERED
One often hears people saying that Bhagavan was an Avatar, in this way thinking to add to his glory; but except for the fact that everybody might possibly be called an Avatar, since each of us is God in a human body, there was absolutely no ground for saying so.
One day a Sannyasin belonging to a well-known order, who think that their Guru alone attained Self-realization, challenged Bhagavan in a most aggressive and unmannerly fashion.

Sadhu: “People say that you are an Avatar of Subramaniam. What do you say about it?”
Bhagavan said nothing.
Sadhu: “If it is a fact, why do you keep silence about it? Why don’t you speak out and tell us the truth?”
Bhagavan did not reply.
Sadhu: “Tell us, we want to know.”
Bhagavan (quietly): “An Avatar is only a partial manifestation of God, whereas a Jnani is God himself.”
Here lies the whole difference between Advaita and other philosophies. In Advaita all is nothing but the Self. There is no room for such special manifestations as Avatars. A person is either Self-realized or is not. There are no degrees.

Establish yourself firmly in the awareness of ‘I am’. This is the beginning and also the end of all endeavor. I AM THAT ~Nisargadatta Maharaj

No way to Self-Realization is short or long, but some people are more in earnest and some are less. I can tell you about myself. I was a simple man, but I trusted my Guru. What he told me to do, I did. He told me to concentrate on ‘I am’ – I did. He told me that I am beyond all perceivables and conceivables – I believed. I gave my heart and soul, my entire attention and the whole of my spare time (I had to work to keep my family alive). As a result of faith and earnest application, I realized my self (‘swarupa’) within three years. You may choose any way that suits you; your earnestness will determine the rate of progress. Establish yourself firmly in the awareness of ‘I am’. This is the beginning and also the end of all endeavor.
I AM THAT ~Nisargadatta Maharaj

There is nothing more to be learnt-discussed- or concluded - Ramana maharshi

"Since the sage has no creed of his own, he never engages in [useless] discussions. ~ Sri Ramana Maharshi

'Self-Realization' culminates in 'SahajaSamadhi'(Peace-Inherent)'~Swaathmaaraaman

 That which results in peace is the highest perfection. ~ Ramana Maharshi

'The World is represented in One Self and One-self is the World'-Therefore..........

 Patience, more patience; tolerance, more tolerance! ~ Sri Ramana Maharshi

And that 'SELF' is nothing but 'Truth-Being-Existence-Consciousness and Bliss' ~ Swaathmaaraaman

'The seeker is advised to meditate upon his own 'Self' because that flame which is throbbing as I-I is the Self. ~ Sri Ramana Maharshi

'Self-Realization and Liberation-in-Life'

'Meditate incessantly upon the 'Self' and obtain the Supreme Bliss of Liberation. ~ Sri Ramana Maharshi

*POINTS TO PONDER* - RAMANA MAHARSHI

'For a realized being the Self alone is the Reality, and actions are only phenomenal, not affecting the Self'. ~ Sri Ramana Maharshi

*WORDS OF WISDOM* - RAMANA MAHARSHI

'If you see the Self, the same will be found to be all, everywhere and always. Nothing but the Self exists'. ~ Sri Ramana Maharshi

'The phenomenal World is nothing but pure consciousness with 'NAME' and 'FORM' ~Swaathmaaraaman

 'Pure Consciousness alone remains resplendent'.~Ramana Maharshi

'SEEK the DOUBTER and CEASE the DOUBTS'.

 'All doubts will cease only when the doubter and his source have been found' ~ Sri Ramana Maharshi

'The Self is the one Reality that always exists, and it is by the light of the Self that all other things are seen'. ~ Sri Ramana Maharshi

'SILENCE is The language of 'BRAHMA-VIDYA' 

 ''Silence is unceasing eloquence … It is the best language'. ~ Sri Ramana Maharshi

'SEER is the SEEN' 

 'Concentrate on the seer and not on the seen, not on the objects, but on the Light which reveals them'~ Ramana Maharshi

SELF=TRUTH-CONSCIOUSNESS-BLISS '.

In the realized man(woman), the mind may be active or inactive; the Self alone exists.~ Sri Ramana Maharshi

*WORDS OF WISDOM* - SWAATHMAARAAMAN

Cast away, 'Worries over the past', Excitement in the present', and Anxiety about the future'. 'There is neither past nor future-only the Present'~Swaathmaaraaman

Whatever Suffering arises, all that is caused by Mental Construction!

And that 'HEART' is nothing but one`s own 'SELF' (Truth-Being-Existence-Consciousness and Bliss) ~ Swaathmaaraaman.

All that you can say of the heart is that it is the very core of your being. ~ Sri Ramana Maharshi

'Brihadaranyaka Upanishad'

“He who inhabits the earth, yet is within the earth, whom the earth does not know, whose body the earth is, and who controls the earth from within—He is your Self, the Inner Controller, the Immortal.
He who inhabits water, yet is within water, whom water does not know, whose body water is, and who controls water from within—He is your Self, the Inner Controller, the Immortal.

He who inhabits fire, yet is within fire, whom fire does not know, whose body fire is, and who controls fire from within—He is your Self, the Inner Controller, the Immortal.
He who inhabits the sky, yet is within the sky, whom the sky does not know, whose body the sky is, and who controls the sky from within—He is your Self, the Inner Controller, the Immortal.
He who inhabits the air, yet is within the air, whom the air does not know, whose body the air is, and who controls the air from within—He is your Self, the Inner Controller, the Immortal.
He who inhabits heaven, yet is within heaven, whom heaven does not know, whose body heaven is, and who controls heaven from within—He is your Self, the Inner Controller, the Immortal.
He who inhabits the sun, yet is within the sun, whom the sun does not know, whose body the sun is, and who controls the sun from within—He is your Self, the Inner Controller, the Immortal.
He who inhabits the quarters (of space), yet is within them, whom the quarters do not know, whose body the quarters are, and who controls the quarters from within—He is your Self, the Inner Controller, the Immortal.
He who inhabits the moon and stars, yet is within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are, and who controls the moon and stars from within—He is your Self, the Inner Controller, the Immortal.
He who inhabits the akasa, yet is within the akasa, whom the akasa does not know, whose body the akasa is, and who controls the akasa from within—He is your Self, the Inner Controller, the Immortal.
He who inhabits darkness, yet is within darkness, whom darkness does not know, whose body darkness is, and who controls darkness from within—He is your Self, the Inner Controller, the Immortal.
He who inhabits light, yet is within light, whom light does not know, whose body light is, and who controls light from within—He is your Self, the Inner Controller, the Immortal.
He who inhabits all beings, yet is within all beings, whom no beings know, whose body all beings are, and who controls all beings from within—He is your Self, the Inner Controller, the Immortal."

It is not light, not darkness. It is only as it is. It cannot be defined. The best definition is `I am that I am'. ~ Sri Ramana Maharshi

'SEER' is the 'SEEN' 

 'I see what need be seen'. ~ Sri Ramana Maharshi

*WORDS OF WISDOM* - 'Ramana Maharshi'

'All that is required to realize the Self is to be still. What can be easier than that?' ~ Sri Ramana Maharshi

*WORDS OF WISDOM*

The 'lazy' state of just 'being and shining' is the state of the 'SELF', and that is the highest state that one can attain. Revere as the most virtuous those who have attained that 'lazy' state which cannot be attained except by very great and rare tapas' ~ Ramana Maharshi

'Remain aware of yourself and all else will be known'~Ramana Maharshi

YOGA VASHISHTA

There is neither bondage nor liberation, neither duality nor non-duality. There is only Brahman always shining as Consciousness.

Awareness is Brahman; the world is Brahman; the various elements are Brahman; I am Brahman; my enemy is Brahman; my friends and relatives are Brahman.

The idea of a consciousness and an object of consciousness is bondage; freedom from it is liberation. Consciousness, the object of consciousness and everything else is the Self; this is the gist of all systems of philosophy.

There is only consciousness here; this universe is nothing but consciousness; you are consciousness; I am consciousness; the worlds are consciousness - that is the conclusion.

*POINTS TO PONDER*

'The state we call Realization is simply being one’s self, not knowing anything or becoming anything'.

The Essential Teachings of Ramana Maharshi (Inner Directions)

'Devikalottara' - This is verily the boat which can rescue the mortals struggling hard, sinking and rising, in the sorrowful ocean of samsara of endless cycles of births and deaths and take them by the direct path to the shore of liberation. Let all earnest seekers after Truth, instead of groping in the dark, bewildered, and losing their way, adopt the help of this straight path and reach the supreme state to bliss and peace. When once the mind becomes steady, it should not be disturbed in any way. There is no need to think even in the least of anything else, entertaining any doubts. Fixing the mind firmly in that state (of Self-awareness), keep it still. ~ Ramana maharshi

Devikalottara

(Introduction by Sri Bhagavan)

This work is one of the upa-agamas and explains the
supreme wisdom to be attained by mature souls and their mode
of life, expounded by the Supreme Lord Siva to Devi Parvati.
It is the essence of all Agama Sastras on matters of spiritual
knowledge. This is verily the boat which can rescue the mortals
struggling hard, sinking and rising, in the sorrowful ocean of
samsara of endless cycles of births and deaths and take them
by the direct path to the shore of liberation. Let all earnest
seekers after Truth, instead of groping in the dark, bewildered,
and losing their way, adopt the help of this straight path and
reach the supreme state to bliss and peace.

Invocation

Meditate in the Heart upon Lord Ganesa -- the silent, non-dual, universal witness - who is the nectar of divine bliss and is full of grace, shining as the bountiful flowering of aspirants following the path of spiritual wisdom revealed in Devikalottara, which was expounded by Lord Ishwara into the ears of Goddess Ishwari.

Note: In the original Tamil verse, the word `kari' means `elephant', which denotes Lord Ganesa as per tradition, but the word `kari' also means `witness', which denotes the Universal Self, which is in line with Advaitic experience.

The Text

Devi:

1.   O Lord of all celestial beings! I yearn to know that path of supreme wisdom and the code of conduct by adopting which one can get liberation, so that all humanity may attain salvation. I request you to enlighten me on them, out of your grace.

Ishwara :

2.   O Queen among women! So that everyone may attain knowledge, I shall clearly explain to you today the highest knowledge and the discipline to be followed by which discerning seekers will attain liberation, which is free from
any blemish and is difficult to describe.

3.   O Lady with fair countenance! Understand that one who is not able to realise the Truth in his Heart by this knowledge of spiritual wisdom known as 'Kala Jnana', can never attain it even by studying countless crores of sastras
(scriptures) spread out like the sky.

4.   Therefore cast aside all fears (on following this path) and shed all doubts. Giving up attachment or desire for anything, be ardent in seeking the ultimate knowledge with wholehearted devotion and with a clear mind (without any trace of confusion).

5.   Claiming nothing as `mine', filled with compassion, giving protection to all living beings so that no creature fears you, yearning for liberation, absorbed in yoga (union of jiva
and Para, fusion of individual self with the universal Self), study this work 'Devikalottara' and follow wholeheartedly and steadfastly the single path shown therein.

6-7.     If one is to describe the person who can bring under control his mind, which is restless and turbulent like a whirlwind, and maintain it in a tranquil state, he is verily Brahma (the God that does the creation), Siva (the saviour
who shows the path to salvation) and Vishnu (the sustainer of the world); he is Indra, King of the devas, and Lord Subrahmanya (chief commander of all the celestial forces);
he is Brihaspati, the guru of all devas; he is a supreme yogi, and one who has achieved the result of performing all austerities; he is a great scholar (who has mastered all the Vedas and sastras), and an outstanding man; he is one who
has achieved the true spiritual goal.

8-9.     The means by which this mind, which is restless and moves about quicker than the wind, can be brought under control, is indeed the means to obtain liberation; it indeed is
what is good for those who seek the permanent Reality; it itself is Pure Consciousness and the state of firmness; moreover, it alone is the righteous duty to be followed by discerning aspirants; it alone is the pilgrimage to holy waters; it alone is charity; it alone is austerities. Know that there is no doubt about this.

10.     When the mind moves even a little, that is samsara (worldly bondage); when the mind abides firmly and motionlessly (in the state of Self), that is mukti (liberation).
This is certain. Therefore know that the wise man must hold his mind firm by supreme Self-awareness.

11.     The happiness attained in this alone ness is the highest, boundless bliss. Which learned persons will not revel in that Supreme Reality, in which there is absolutely no action?
Tell me.

12.     Being rid of the worldly knowledge, the great hero who has acquired pure wisdom, in which there are no sense objects, and which is all pervading and without any form,
will attain immutable moksha without fail, even though he may have no desire to attain liberation.

13.     The consciousness (chaitanya) associated with the aspect `am' is called Sakti. The universe shines by its light. The entire creation is Sakti's sankalpa (thought). The state
(of mind) which is completely devoid of all attachment is the pure (wisdom) to be attained.

14.     The void which is the infinite and all-encompassing one whole without a second, which is just the effulgence of pure wisdom, which is completely devoid of visible phenomena and which consists of the aspect `I' is the seed which fructifies as liberation, bestowing salvation by enabling one to unite with the Supreme.

15.     Instead of following this direct path, do not ever contemplate even in the least upon chakras (located in six adharas, centers in the body), nadis (subtle nerves that produce
the ten divine sounds such as Pranava), the deities associated with the lotus seats (in the adhara chakras, beginning with
Vinayaka), the mantraksharas (potent sound syllables for the worship of these deities) and the diverse mandala murtis (the God-aspects, starting from those controlling the sun, Surya
Mandala, the moon, Chandra Mandala, and fire, Agni mandala).

Note: Some aspirants indulge in severe austerities and arduous practices, mastering several techniques and incidentally attaining extraordinary supernatural powers as
well. All these are to be shunned as they do not lead to ultimate peace and joy. On the other hand, the path of 'Kala Jnana'
described here is a direct path to mukti.

16.     Those who seek everlasting liberation need not endeavour to practise repetition and countless verse mantras (repeating potent scriptural words or texts to gain various
ends), and methods of yoga such as breath-control (pranayama), breath retention (kumbhaka) and concentration.

17.     There is no room for performing puja (worship of deities), namaskaram (paying homage like prostration), japa (incantation), dhyana (contemplation) and so on. Hear from
me that the highest truth acclaimed in the Vedas can be known only through jnana; hence, there is absolutely no need to know anything outside of oneself.

18.     For those whose minds are constantly expanding, clinging to external objects, factors will always arise causing increasing bondage. If the outward-wandering mind is turned
inwards to stay in its natural state, know that one will not undergo any suffering in the world.

 19.     Unite with that one totality, which is all-pervasive, which has no inside or outside, which is bereft of all (concept of) directions such as above, below and in between, which
assumes all the forms in creation and yet is itself formless, which can be known only by itself, and which is self-luminous.

20.     People perform their actions having their own aims in mind, and they accordingly reap the consequences of their actions by attaining those aims. Therefore do not engage in
such actions which are not free from flaws (leading to bondage). Turn the attention completely away from external objects and concentrate only upon that (the Self) which cannot be seen.

21.     In our natural state, actions, cause and result of such actions, and all the various other theories propounded (in the scriptures) do not exist. In fact, even the diverse world does
not exist. As such even the worldly individual who is attached to (the various attractions of) the world is also nonexistent.

22.     This entire universe is nothing but the 'niralamba' (the reality which exists without any support). Further, it shines being illumined by the 'niralamba'. The yogi (with his mind
turned inward) merges with this whole one by making every object in this world one with it. Know this.

23.     If any person does not meditate on this great all- pervading void, which is the space of consciousness (chidakasa), he will be a samsari (a worldly individual) forever in bondage to worldly attachments, like the silkworm in its
self made cocoon. Understand this.

24.     All living beings, of whatever genus, undergo great misery over and over again. Hear from me. In order to avert all this suffering and sorrow, meditate on the great void constantly without any break.

25.     Good actions and good conduct have been prescribed only to guide the seeker towards the path of acquiring knowledge. Therefore, giving up even 'salamba yoga' in which an object (such as a mantra or a form of God) is meditated
upon in the mind, stay steadfast in your real state (sahaja swarupa), where the outside world is not perceived.

Note: Actions prescribed include worship of Siva in one's mind as well as outside. The various ceremonies prescribed in Agama Sastras for worshiping Siva in saguna form in a
temple are covered in good conduct.

26.     One who can destroy all the tattvas (principles) from patalaloka (the nethermost world) to Sakti (one of the highest tattvas), which are all interdependent, by the arrow of
sunyabhava is a man of great valor. He has attained supreme wisdom which is beyond matter.

¹Salamba yoga literally means yoga with support (alamba), that is any spiritual
practice in which the mind clings to some object as a support. See also
verses 35, 38, 40, 41.

Page 177
Note: ln sunyabhava the individual is only aware of his conscious being while everything else is like a void (sunya) - without existence.

27.     The mind, hankering after things of the world, is more restless than a monkey. If one controls it from wandering after external things and holds it in the void of non-matter one will
attain liberation directly.

28.     The full Consciousness (purna chit) which is not other than the true import of the word `I', being non-different in all the principles (tattvas) and being other than the sense `I am
the body', is the all-pervading Reality.

29.     This complete wholeness pervades inside and outside all creations like ether, merging with them, and is itself formless. Dear, those who are submerged in this supreme bliss
become that supreme bliss themselves. See, how wonderful!

30.     The expanding mind will attain peace, becoming still of its own accord, if it is deprived of something to hold on, just as fire gets extinguished gradually if not fed with fuel.

31.     You must realize that the four states of infatuation, delusion, swoon (due to shock) and dreaming, as also sleeping and waking, are all to be dispelled.

32.     If one meditates that the one  Consciousness (chit ) is different from the prana (life-force), which has subtly attached itself to this gross body, from the mind, from the intellect and from the ego, one will become established in that Consciousness.

33.     Due to sleep and due to thoughts the mind always loses its sharpness, its foolishness increases, and it goes to ruin. Awakening this mind with effort, and without allowing
it to wander, establish it in the state of Self. Persevere in this effort by fixing the mind again and again in its natural state.

Page 17834.     When once the mind becomes steady, it should not be disturbed in any way. There is no need to think even in the least of anything else, entertaining any doubts. Fixing the mind
firmly in that state (of Self-awareness), keep it still.

35.     Make the mind, which always clings to some support (attaching itself to sense-objects), devoid of all such supports. Making the mind, which is restless in clinging to external supports, motionless, do not disturb that tranquility even a little.

36.     Meditate on the peerless Self which pervades all the various forms, yet remains without any blemish (being unaffected by them), just as ether, pervading all the creations
made up of the five elements, remains unsullied at the time of their dissolution.

37.     When one adopts the practice (sadhana ) by means of which one's mind, which is restless like the wind, is made still perpetually, then the purpose of taking birth as a human being is fulfilled. That is also the mark of a true scholar.

38.     Do not practice meditation by fixing the mind on the six adhara chakras, the ones that are up or down or in the middle, or anywhere else. Giving up all such meditations, make the mind always devoid of any support (either inside or outside).

39.     If the mind falls asleep, awaken it. Then if it starts wandering, make it quiet. If you reach the state where there is neither sleep nor movement of mind, stay still in that, the natural (real) state.

40.     The state in which the mind is bereft of any support to cling to, ever faultless and pure, and devoid of worldly attachments, is the nature of liberation attained through knowledge. Keep this firmly in mind.

41.     Dispelling all attachments completely, and fixing that mind in the Heart firmly, persist in your practice always in order to strengthen the awareness, which then shines forth with great effulgence and clarity.

42.     Know that whoever meditates on that supreme void, and becomes established in it by virtue of constant practice, will definitely attain the great state which is beyond birth and
death.

43.     Gods and goddesses, merits, demerits and their fruits, which are likewise anya (other than oneself), objects of attachment and the knowledge of those objects - all these
will lead one to bondage in mighty samsara.

44.     All objects of attachments are said to be pairs of opposites (happiness and misery, good and bad, profit and loss, victory and defeat, and so on). When one rises above those pairs of opposites, one realises the Supreme. Such a
yogi is a 'jivanmukta', liberated from bondage. On discarding the body, he becomes a 'videhamukta'.

45.     A wise man should not give up the body out of aversion to it. Know that when once the prarabdha karma (result of accumulated actions) which was responsible for the creation
of the body ceases, the bodily burden will automatically fall off.

46.     The Consciousness which shines as `I' in the Heart- lotus is pure (flawless) and perfectly steady (without a trace of movement). By destroying the ego, which rises (from that
Consciousness), that Consciousness itself bestows the supreme joy of liberation. Be sure about it.

47.     With great devotion meditating constantly that `I am that Siva the form of the one Consciousness that is always unsullied by any adjunct,' dispel all your attachments.

48.     Giving up all notions about country, caste, blemish less community, asrama (status as a bachelor, family man, ascetic
or one who has renounced the world) and associated matters, hold on to and practise always meditation upon the Self, your
own natural state.

49.     I alone am. No one belongs to me; nor do I belong to anyone else. I can see no one who can call me his; neither can I see anyone who is mine. I am all alone.

50.     Know that the person who experiences the firm conviction, `I am the Supreme Brahman , I am the Master and Lord of the Universe!' is the real mukta (one who has attained liberation), and that the one following conflicting paths is in bondage.

51.     The day one is able to see oneself with his inner eye as not the body, all his desires vanish, and he experiences perfect peace.

52.     He who is described in the scriptures as the unborn and Lord, I am He, the Atman (Self), who is forever without form or qualities. There is absolutely no doubt about it.

53.     I am pure Awareness, immaculate, perfectly liberated; and forever present everywhere. I am indeterminable. No one
can grasp me or leave me. I am free from sorrow. I am always
brahmamayam (of the nature of Brahman ).

54.     I am the Self which is Consciousness, absolute completeness, deathless and self-established, and which is other than this insentient body, limited between the top of the
head and the sole of the foot, and which, beginning with the antahkaranas (the inner instruments such as mind and intellect) is bounded by the covering of the skin.

55.     Thinking, `I am the Lord of all creations, moving or stationary, I remain as father, mother and father's father for the universe', aspirants for mukti contemplate with concentration and ardour only upon Me, who am that great turiya state (the substratum of the waking, dream and sleep states).

56.     I am the one who is worshiped through sacrifices and penances by all celestial beings beginning with Brahma (the Creator), the heavenly damsels who are themselves sought
after, humans, yakshas, gandharvas, nagas and other groups of superhuman beings, and also by many others. Know that everyone worships only Me.

57.     By many kinds of rare austerities and charities, everyone worships only Me. Know that this vast creation, moving and stationary, and all objects, are nothing but Me, the Infinite One.

58.     I am not the gross body, nor am I the subtle body. I am also not the causal body. I am the kinsman of the universe. I am the One who is of the nature of transcendental knowledge.
I am moreover the eternal One, the Lord, the taintless One, the One who is devoid of the states (of waking, dream and sleep), the One who is devoid of the universe.

59.     The beginning less Consciousness is unborn, whole and, residing forever in its natural home of the Heart-cave, is without form, world or impurity. It is beyond comparison and completely unattached. It cannot be comprehended by the mind nor can it be seen or felt by the senses.

60.     Repeatedly see thus: `I am He, the eternal, omnipresent Reality which is Brahman '. Meditating thus for a long time, whoever abides imperturbably will become the Supreme
Brahman, thereby attaining immortality.

61.     Having thus explained the nature of knowledge to enable everyone to attain liberation, which is always available,
I shall now proceed to describe the conduct to be adopted by seekers. Noble Lady, listen to them calmly.

62.     O Queen among women! Know that bathing in holy waters, repeating holy names or words (mantras), performing daily homa (sacred offering in specially prepared fire), worship, other oblations in lustrous fire, or any other means (sadhana) to be followed after great study, are never required for him (the earnest aspirant seeking liberation).

63.     Niyamas (strict rules of conduct such as what to eat, when to eat, how to eat, what to wear, where to sit and so on), worship of deities in sacred places, nama archanas (worship
of deities by reciting sacred names), pitru karmas (oblations, etc., carried out for the sake of forefathers to help them reach a high state), pilgrimage to holy places which have come forth on earth, and observance of great vows, are all not for him (the earnest aspirant), if considered deeply.

64.     He does not reap the fruit of actions, good or bad. Important dates and special observances zealously followed by the world are not for him. Give up all actions and all kinds of worldly codes of conduct.

65.     Renounce completely all religious edicts and disciplines. Since all kinds of action result in bondage, give up all action plans, mental conflicts, and attachment to one's caste duties.

66.     Even if the aspirant acquires many kinds of supernatural powers and magical powers such as visualising what is buried underneath the earth, and can demonstrate them before the world, he should give up mental attachment
to them.

67.     All these (powers) are only bond ages to the individual soul. Further they drag one to follow a low path. The supreme joy of liberation does not lie in any of them, but only in the Infinite Consciousness.

68.     One must engage unfailingly in yoga (the practice of Self-abidance) in all conditions, without allowing any special event to affect one adversely. If, due to doubts, delusion
arises in the form of attraction to worship in holy places and temples (on account of past practices and vasanas ), reject it immediately.

69.     Listen to me, Lady! Know that only the wise man who never does anything which leads to the destruction of any form of life, such as insects, worms, birds or plants, is a person who is seeking true knowledge.

70.     He (the true aspirant) should not pull out tender roots (of fragrant plants, which is often done for worship); he should not even pluck the leaves; he should not harm any living thing out of anger; he should not heartlessly pluck
even flowers.

71-72.   
He should worship Lord Siva using only flowers that have fallen naturally. He should not indulge in vile practices such as marana (causing destruction through the
use of certain mantras) uchadana (driving one out with the force of mantras), vidveshana (causing mutual hatred between friends), the well known sthambana (freezing one's capabilities), causing fever, putting into action evil spirits, causing agitation, wrongly taking control of others, attracting and infatuating others, and so on. Abandon the worship of
stones, wooden objects and similar articles.

73.     Having relinquished the great mudras which are adopted in order to fix the mind on the devatas (deities) residing in holy places and temples, and the associated sacrifices, get rid of the vasanas also which may have accumulated on account of such practices in the past, and
cling only to the Self, the all-pervading real Consciousness.

74.     Maintain a neutral attitude towards all things; do not get infatuated with anything; maintain equanimity whether in happiness or suffering; be the same to friends and enemies;
treat alike a broken piece of mud pot and a piece of gold.

75.     Know that a flawless yogi is one who does not ever allow himself to be swayed by desire for the pleasures of the senses, who frees himself at heart from mamakara (treating
things as `mine'), who has a steadfast mind, who is free from desires and fear, and who always revels in the Self.

76.     Being unaffected by either praise or slander, treating alike all creatures, he should always unfailingly maintain an equality of vision (sama drishti), considering all living beings in the world as himself.

77.     Avoid unnecessary arguments and worldly associations. Do not create misunderstanding among others. Do not join religious bodies well versed in many scriptures
(sastras ). Give up both words of abuse and words of praise.

78.     Gradually and completely get rid of jealousy, slander, pomp, passion, consequent hatred, desire, anger, fear and sorrow.

79.     If a man is free from all the pairs of opposites and always lives in Solitude (established in himself alone), he gains perfect wisdom even while in the present body and shines forth with great effulgence.

80.     Liberation is attained only by knowledge (jnana ). By other powers (siddhis) such a fruit is unattainable. However, aspirants become enchanted with blemishful worldly
enjoyments and thaumaturgic powers (siddhis) and go after them with desire.

81.     Know that the pure flawless person will experience that blemishless Lord (the Supreme Brahman ) and positively attain liberation whether attended by the supernatural powers
or not.

82.     The body is a form constituted of the five elements (earth, water, fire, air and ether). The one all-pervading Siva is also nicely seated there. Hence the entire universe, right from the indivisible all-pervading Sivam (the highest
and most abstract tattva or principle) to this world, is the form of Shankara.

83-84.   
My dearest, earnest seekers who see the
enlightened one and worship him with all the three instruments (mind, speech and body) in unison, offering him with heart-melting love, sweet-smelling sandal paste, fruits,
flowers, incense, good water to bathe, clothes and food, will thus attain liberation. Know that those who worship that jnani reap the fruit of his righteous deeds and those who slander
him reap the result of his sins.

85.     I have revealed the truth about knowledge and the conduct pertaining thereto, as you have asked. This entire path is indeed 'Kalottara Jnana' (the knowledge to be revealed at the final stage of maturity). Tell me, O Lady, if you want to ask anything more.

(Translated by T. K. Jayaraman)

'Atma Sakshatkara' ( Self-Realization ) - The chapter on Self-Realization (Atma Sakshatkara) in an upa-agama text known as 'Sarvajnanottara', - `The Pinnacle of all Knowledge', translated from the Sanskrit original into Tamil by 'Bhagavan Sri Ramana': He who knows his true Self is one who is eternal, He is the pure, He is Siva. Without doubt, know this. 38. Meditate ever on that Which is beyond the reach of the mind, Allowing no refuge for the mind. The joy that is attained in abundance in that Self, That is beyond all verities and complete.

(All-Comprehensive Knowledge)

(Benedictory verse of Sri Bhagavan)

This is the Direct Awareness of the Self,
Graciously expounded to Guha by Ishvara Himself, The foremost and first Lord, now teaching this in Tamil Seated as the Self in my Heart.

That Siva further says:

	1.
	Guha! I shall tell you about a different way To reach that Reality which pervades part less in all, Too subtle, though, to be grasped (by the mind).
	2.
	By which the knowledge of Awareness is well-attained, Knowing which is to become Siva Himself, What has not been told to any by me, Today, from me, that wisdom, hear!
	3.
	Handed down by the lineage of gurus, And beyond the ken of logicians, This is for liberation from the bondage of the birth-death cycle.
	Its supreme vision shines at all places.
	4.
	He who is the One pervading all things, He who has manifested as All, He who has faces in all directions, who is beyond
	thought,
	Who remains Himself as all the verities and transcends
	them too, is the Self.
	5.
	He transcends all verities, He is beyond the reach of speech, mind and name. `I am That (Siva-Self)': thus you should meditate With perfectly undifferentiated mind, on Siva.
	6.
	Firmly established as the eternal entity, Imperishable and undifferentiated, The all-pervasive, part less Knowledge that cannot be
	fathomed by the mind,
	It shines, with nothing prior to compare.
	7.
	Without stain, indestructible, the totally serene, The knowledge transcending all objects, Beyond the pale of thought, conception and doubt, That (Supreme) I am - no doubt about this.
	8.
	That Supreme divinity, Siva, indeed am I, Of the nature of all the mantras, And transcending all the mantras, Devoid of dissolution and creation.
	9.
	What is visible, what is invisible, the moving and the
	stationary - all these are pervaded by me.
	I am the Lord of this universe. All shine because of me.
10.	Filled with a variety of forms, one different from the
	other,
	Filled with a galaxy of worlds,
	All this universe, from Siva down to the earth, Are all established in me.
11.	Whatever is seen in this world,
	Whatever is heard in this world, Whatever shines, conceptualized as inside and
	outside,
	All these are pervaded by me, the all-pervading One.
	Realize this.
12.	Though considering himself the Self,
	He desires to attain that Siva, the Supreme Self, as one apart. Whoever contemplates on Siva thus in delusion, Will not attain Sivahood by such contemplation -
	know this.
13.	`Siva is other than I; I am other than Siva' -
	Uproot this attitude of differentiation. `I indeed am that Siva' - This conviction that is non-dual, ever practice.
14.	Full of this non-dual conviction,
	He who, everywhere, abides ever in the Self, Shall see, in all things, in all bodies, Only that Siva-self - of this, there is no doubt.
15.	Whoever has this conviction always, of the one Self,
	Shall rid himself of delusion, and dual perception. That yogi will attain to omniscience -- So it is said in the Vedas. This you should know.
16.	He who is praised in all scriptures
	As the unborn, the Ishwara, That formless and attribute less Self, He indeed am I - there is no doubt about this.
17.	Only he who does not know his true nature
	Is the jiva  that is subject to the dharmas (characteristics)
	of birth, death, and so on.
	He who knows his true Self is one who is eternal, He is the pure, He is Siva. Without doubt, know this.
18.	Hence, what men of discrimination should inquire
	carefully
	And directly realize is the Self; That itself shines twofold, As the transcendental and the inferior divisions, the
	gross and the subtle.
19.	The Supreme nirvana is the higher,
	The inferior is manifest as the creation, Mantras are spoken of as its gross form, What abides in changeless awareness is the subtle.
20.	Shanmukha! Without realizing It (Atma),
	What avails explanations thereof in endless ways?
	Tell me!
	All these are only a wonderful display of words, The cause for the delusion of the mind.
21.	All the dharmas (qualities) abide in the Self.
	Whichever of them the jiva  imagines, Whereby he concentrates his thoughts again and again
	on it,
	He will attain that object - there is no doubt of this.
22.	Thus has been told by me as the knowledge of the Self
	What has been gathered succinctly in a condensed
	form.
	All, by any means, is of the nature of the Self. Realizing this, may you ever be strengthened in the
	thoughts of the Self.
23.	The deities, the Vedas, the fire sacrifices,
	The various gifts to priests in the course of their
	performance -
	None of this exists there (in the nature of the Self). Be tuned to the blemish less, Omni-faceted, steadfast
	knowledge of the Self.
24.	To the jiva  drowning in the vast ocean of the
	birth-death cycle,
	And seeking a refuge, What affords refuge is only that knowledge of the Self, Not anything else -- know this.
25.	He who becomes of the nature of the Supreme
	And realizes it as it really is, Shall, though experiencing all changing states, Attain liberation without effort - be aware of this.
26.	There is no greater blessing anywhere,
	Apart from the gaining of the Self. Meditate ever on the Self. He, who is the Self, He indeed is the one all-pervasive Supreme Self --
	be aware of this.
27.	It is not the prana (the vital air that circulates) nor
	the apana (the air that travels down) even,
	Nor the instruments superior even to these, the senses,
	mind and such.
	Reach ever for the thought of the Self. That is the omniscient and the perfect.
28.	It is neither inside nor outside,
	Not afar, nor nearby, nor does it fit in any place. That Supreme is formless, all pervasive and effulgent, Direct your thoughts ever to it.
29.	It is across, above, and below,
	Inside and outside, which are divisions, ever estab-
	lished firmly everywhere --
	The void, the self-luminous Self. Ever meditate on that more and more.
30.	Not a void, not a non-void,
	It is also the non-void, and the void, Pervasive everywhere, but without predilections - Ever think of this Self.
31.	Affliction less, and without any support for itself,
	Bereft of caste, name, and form -- That taint less, attribute less Self You should unceasingly meditate upon.
32.	With no refuge, with nothing to support it,
	Beyond the range of comprehension, without parallel, Faultless by nature, the eternal - the Self that is so, meditate upon it joyfully, forever.
33.	Embracing dispassion and thus desisting from all
	karmic activity,
	Shying away from society, One should, thereafter, ever meditate upon The Self within oneself, in oneself, by oneself -
	be aware of this.
34.	Country and lineage, the traditional castes and style
	of life,
	Effacing various thoughts arising in the wake of these, The wise man should meditate daily, Upon his (real) nature.
35.	`This is the mantra', `this is the deity',
	`This is indeed what is called meditation', `This indeed is tapas '- Casting afar all such thoughts, Concentrate on the nature of your own Self.
36.	The Self is without thought.
	Make it impossible for the thought-oriented (mind) to
	think at all.
	Make the mind that thinks, to get settled on the Self. Let not the mind think of anything else.
37.	The Self is not something that can be thought of nor
	is it something that cannot be thought of.
	It is not thought itself, It is indeed itself thought - What does not lean towards any of the above, The Supreme that is the Self, ever meditate upon it.
38.	Meditate ever on that
	Which is beyond the reach of the mind, Allowing no refuge for the mind. The joy that is attained in abundance in that Self, That is beyond all verities and complete.
39.	Without any differences, and beyond the reach of
	thinking,
	Without any precedent, without anything similar, That which is the utmost frontier and extolled as the
	supreme bliss,
	Be immersed in it.
40.	Discarding all desire for objects,
	Destroying the modes of the mind,
	The non-dual state of being the One, When the mind ceases to be, Is the one called supreme bliss.
41.	All directions, all places, all times
	Are conducive for the yoga of the Self, so say the
	scriptures.
	Differences of castes and orders of life and such, Cannot cause any differences in the least to the nature
	of knowledge.
42.	The color of milk is one, the colors of the cows many,
	So is the nature of knowledge, observe the wise ones. Beings of various marks and attributes, Are like the cows, their realization is the same; This is an example we should know.
43.	Brahman intimately pervades all,
	It shines with faces in all directions. Established in it without a pause, Think not of differences such as regions and directions.
44.	In this world itself, there is no mark, lifestyle, or
	tradition,
	For the one who becomes of the nature of the Self. He has nothing to gain by any action of his; no action
	need he perform,
	Nor any injunctions prescribing actions apply to him
	- know this.
45.	Moving or standing or sleeping,
	Waking or taking food or water, In the face of the wind, the cold and the sun, Unaffected will he be, in any state, at any time.
46.	Fear, indigence, sickness, burning fever,
	indigestion -
	Even when all these affect, One established in the Self, Peaceful and shining full, He is never at his wit's end on any count; he will
	savor the satisfaction of the Self.
47.	Whether going forward or returning, I am not the one
	that moves
	Forward or back. When inquired into there is no going
	or coming.
	In the ever changing dharma of Prakrti, the cause of
	illusive creation,
	I never was immersed, nor am I now.
48.	All activities prescribed are the work of Prakrti, the
	illusion.
	Prakrti, so spoken of, is the source of all action. `I am the immaculate', `I am the action less', thus indeed will reflect The wise man, the knower of truth.
49.	For him there is no bondage of Prakrti, the delusion.
	He has earned the name of the liberated one. He shall never be touched by the defects Spoken of as the action of Prakrti.
50.	The manner in which a lamp shines,
	Destroying darkness with its light -- in like manner, By destroying the enveloping darkness, arising from
	inexplicable ignorance,
	The Self, of the nature of the pure light of knowledge,
	shines.
51.	Even as the lamp, with the fuel of ghee spent, attains
	nirvana (peace),
	The yogi, continuously contemplating on the Truth of
	the Self,
	Will be at peace in the Self. Nothing greater is there to be attained than the Self -
	this is the truth.
52.	When the pot is carried, the space within the pot,
	Though conceived of as carried, Is it not the pot only that is carried? The Self too, like Space, remains motionless.
53.	When the pot breaks, the space in the pot
	Merges one with the great Space. When the inert body passes away, the Self, seemingly
	in the body,
	Becomes immediately one with the Supreme Self.
54.	Thus, the Lord who is omniscient
	Spoke with authority then: `One who is liberated, severed from all bondage, Becomes all pervasive, endless, With absolute Awareness'.
55.	Discarding totally all the agamas,
	Attaining the pure samadhi of Atma yoga, Realizing, by due inquiry, there is nothing else greater
	than this,
	Destroy all wrong ideas, in the mind, of differences.
56.	Meditating continuously on the great Knowledge thus,
	That yogi who attains ever the bodiless nature, That pure jnani whose dharma is the dharma  of That
	(bodiless nature) alone,
	Is the liberated one, shining inside and out, reaching
	across to every place.
57.	Omniscience and bliss, and mature wisdom,
	Remaining independent, limitless strength - Attaining all these, he shines ever, the Self without
	afflictions.
	With an immaculate body, he, as the Self, merges in
	Siva.
58.	Japa of the name, worship, bathing in holy waters,
	ritual sacrifices,
	None of these or others are needed. The fruits of dharma  and adharma, Water oblations to forefathers, None of these are for him.
59.	No injunctions for observance, no fasts,
	Nothing required by way of getting into or out of
	(any action),
	No vows of celibacy for him, know this.
60.	Not having any recourse to falling into the fire or water,
	Or falling from the mountain top, Enjoy the feast of the Knowledge of Siva, eternal and
	pure.
	Rid of the rules applying to all creation, move about as you please.
	I tell you this is the Truth, the Truth, the Truth, thrice
	over.
	There is nothing greater than this, Nothing greater is there to be known, Nothing at all, nowhere ever.
	Rid of any blemish, rid of ignorance, with pure
	intellect, being the pure Self,
	By the pure conviction that all that is seen is pure, Meditating on the immaculate nature, He shall attain Awareness.

(Translated by Dr. H. Ramamurthy)