Author Topic: Sri Arunachala Pancharatnam - 21  (Read 1181 times)

Subramanian.R

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Sri Arunachala Pancharatnam - 21
« on: August 28, 2009, 01:44:04 PM »
Vartikam of Lakshmana Sarma says:

53.  The mind, when it becomes steady in this quest, enters
the cave of the Heart.  Then the Self shines by His own light
(Consciousness) and the mind is extinguished for ever.

54.  By the extinction of the mind, non-difference, which is true
already, becomes manifest.  For this difference between the
self and the Reality is mind-made.

55.  The diving (of the mind) into the Heart by the quest of one's
own reality is the supreme means to liberation and is also called
Vichara.

56.  Intending to show that there is absolute identity and non-return to relativity from this State, the Master illustrates the teaching by
the simile of the river that has been joined by the ocean and become
the ocean.

61:  The one whose mind is extinguished by diving into the Heart
through the quest, is the Self, not knower of the Self; he is the
Reality Itself, not the knower of It.

65.  This is the Supreme State cannot be described by words, or
conceived by the mind.  It can be pointed out only by the Silent
Teaching.  It is also to be known by the actual experience of the
Self.

Bhagavan Ramana says in Who am I?:  To remain as Summa is
Jnana drishti.  It is when you abide in Atma-Swarupam.....

72:  It has also been clearly expressed (elsewhere by the Master)
that this Supreme State cannot be won by worship of yogic
practices or good karmas.)

73:  For, indeed there, can be no Deliverence for the embodied ones, from relative existence, so long as this false (sense of) individuality is not wiped out by Vichara.


76:  the giving up of all attributes is just the giving up of individuality.  For, when individuality is retained, no attribute
is really given up.

The sense of the word 'I' alone has to be understood in the triad
of Sadhaka, Sadhana, and Siddha.  One who desires to know one's
self is the Sadhaka.  The thought of 'I' whose nature is pure and
which is intent on searching the self is the Sadhana.   

Throbbing in the heart as 'I am', it is absolute, a direct experience, the implied meaning of the word 'I' which becomes self-
accomplished.  Thus in the beginning, middel and end of the
Sadhana and also in the Siddhi, it has to be understood that the 'I' alone incessantly has the unimpaired sense.

This direct Sadhana in the form of seeking one's self is easy
only for a few who are very much mature.  The seeking of one's self by means of pure thought going inwards has been taught to those whose inner activities remain turned inwards, unaffectedly by the
outer things.  By the fourth verse, Bhagavan Ramana teaches the
Sadhana for those whose heart is attached to the external.

Let us see the 4th verse, which talks about Rajayoga marga next.

Arunachala Siva.