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This [Self] is the underlying Essence of every substance;
So how can you find distinctions in the one Existence?
There is no object of perception outside of Itself;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 30
So how can you find distinctions in the one Existence?
There is no object of perception outside of Itself;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 30
The Self is neither substantial nor insubstantial;
It is neither identical, nor not identical, to the world.
It's beyond both enquiry and abstention from enquiry;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 29
It is neither identical, nor not identical, to the world.
It's beyond both enquiry and abstention from enquiry;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 29
Beyond pleasure and pain, I'm the same Self in all;
Here, neither sorrow nor gladness exists.
In the supreme Reality, there is neither Guru nor disciple;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 28
Here, neither sorrow nor gladness exists.
In the supreme Reality, there is neither Guru nor disciple;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 28
Here, I'm unattracted to either virtue or vice;
Here, I'm unattracted to either form or formlessness.
Here, I'm unatttracted to either dispassion or desire;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 27
Here, I'm unattracted to either form or formlessness.
Here, I'm unatttracted to either dispassion or desire;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 27
The one Purity, like space, is equally in all;
Transcending all forms, I'm the same Self in all.
Whether there are forms or no forms, the Essence remains the same;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 26
Transcending all forms, I'm the same Self in all.
Whether there are forms or no forms, the Essence remains the same;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 26
Here is no difference between embodied and bodiless;
To the Supreme, the subtle and gross states are the same.
The Supreme is the same whether It's named or unnamed;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 25
To the Supreme, the subtle and gross states are the same.
The Supreme is the same whether It's named or unnamed;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 25
Here, time and timelessness cease to exist.
Here, atoms and particles cease to exist.
Only the absolute Reality never ceases to exist.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 24
Here, atoms and particles cease to exist.
Only the absolute Reality never ceases to exist.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 24
I'm neither in bondage nor in freedom; I'm always the same.
I'm neither united nor separated; I'm always the same.
I possess neither knowledge nor ignorance; I'm always the same.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 23
I'm neither united nor separated; I'm always the same.
I possess neither knowledge nor ignorance; I'm always the same.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 23
If everything is eternal, everything is myself.
If only the Stainless, the Immutable, exists, everything is myself.
Whether daytime or night-time, everything is myself;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 22
If only the Stainless, the Immutable, exists, everything is myself.
Whether daytime or night-time, everything is myself;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 22
Here, everything is eternal; everything is Consciousness.
Here' only the Immutable exists; everything is Consciousness.
Without any exception, everything is Consciousness.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 21
Here' only the Immutable exists; everything is Consciousness.
Without any exception, everything is Consciousness.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 21
If I'm always the same, beyond caste and tastelessness;
If I'm always the same, beyond cause and effect;
If I'm always the same, beyond division and non-division;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 20
If I'm always the same, beyond cause and effect;
If I'm always the same, beyond division and non-division;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 20
There's no state of liberation and no state of bondage;
There's no state of virtue, and no state of sin.
There's no state of perfection and no state of imperfection;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 19
There's no state of virtue, and no state of sin.
There's no state of perfection and no state of imperfection;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 19
The dream within the dream is your thinking about what is Essential and what is non-essential, and when you realize that you are the Self, Atman, then you have this experience...
You felt that the world is illusory. You felt that you are awake and that it is your waking state. You felt that you have obtained 'experience,' but still, your confusion, your illusion, is persisting as it was. You are yet talking about things in the dream.
When there is true awakening, all the sense of 'being' disappears. Even the sense that you are the Self, also dissolves.
You felt that the world is illusory. You felt that you are awake and that it is your waking state. You felt that you have obtained 'experience,' but still, your confusion, your illusion, is persisting as it was. You are yet talking about things in the dream.
When there is true awakening, all the sense of 'being' disappears. Even the sense that you are the Self, also dissolves.
ONE WHO LIVES AS A BODY SUFFERS AS A BODY .
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The devotee actually is God. What do you mean when you say that he has "become" God? The concept of "one's self" is an illusion. There is only One Self in the world. Regardless of whether you say serpent or scorpion, all are only Brahman. The world appearance consists of the five elements, and the one Self, and all of this is only God. This gives us the "Glory" of non-division, non-duality, and the non-worrying state, and all of this virtue is One, and it comes all at once. Illusion has taken our possession (that of knowing our True Identity). Therefore, we have become unhappy. The signs of the "Realization of Brahman" are the sense of peace, absence of anxiety, full contentment, and an extraordinary feeling of bliss. What is being experienced as joy or bliss within becomes evident in the organs, skin, and face. The peace and contentment which completely fills Consciousness will be expressed outwardly. In other words, the spreading of light out through the windows, from the lamp that is lit inside. The "Glory" is the absence of anxiety in the mental field.
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The devotee actually is God. What do you mean when you say that he has "become" God? The concept of "one's self" is an illusion. There is only One Self in the world. Regardless of whether you say serpent or scorpion, all are only Brahman. The world appearance consists of the five elements, and the one Self, and all of this is only God. This gives us the "Glory" of non-division, non-duality, and the non-worrying state, and all of this virtue is One, and it comes all at once. Illusion has taken our possession (that of knowing our True Identity). Therefore, we have become unhappy. The signs of the "Realization of Brahman" are the sense of peace, absence of anxiety, full contentment, and an extraordinary feeling of bliss. What is being experienced as joy or bliss within becomes evident in the organs, skin, and face. The peace and contentment which completely fills Consciousness will be expressed outwardly. In other words, the spreading of light out through the windows, from the lamp that is lit inside. The "Glory" is the absence of anxiety in the mental field.
The Bird's Way
The way of meditation is a long arduous path while the Bird's Way is a clear direct path of Self investigation, Self exploration, and using thought or concepts as an aid to understanding and Self-Realization. Sometimes this approach is also called the Reverse Path. What Reverse Path indicates is the turning around of one's attention away from objectivity to the more subjective sense of one's Beingness. With the Bird's Way, first one's mind must be made subtle. This is generally done with some initial meditation on a mantra or phrase which helps the aspirant to step beyond the mental/conceptual body, using a concept to go beyond conceptualization.
The way of meditation is a long arduous path while the Bird's Way is a clear direct path of Self investigation, Self exploration, and using thought or concepts as an aid to understanding and Self-Realization. Sometimes this approach is also called the Reverse Path. What Reverse Path indicates is the turning around of one's attention away from objectivity to the more subjective sense of one's Beingness. With the Bird's Way, first one's mind must be made subtle. This is generally done with some initial meditation on a mantra or phrase which helps the aspirant to step beyond the mental/conceptual body, using a concept to go beyond conceptualization.
Indiscrimination? Discrimination? This is ignorance.
Mindlessness? Mindfulness? This is ignorance.
If only the eternal One is seen: this is knowledge.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 18
Mindlessness? Mindfulness? This is ignorance.
If only the eternal One is seen: this is knowledge.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 18
Here, everyone is the same conscious Soul;
Here, everyone is the one eternal Soul.
Here, only the one undivided Soul exists;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 17
Here, everyone is the one eternal Soul.
Here, only the one undivided Soul exists;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 17
Unchanging? Changing? Neither is the truth.
Purposeless? Purposeful? Neither is the truth.
If only the Self is perceived: that is the truth.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 16
Purposeless? Purposeful? Neither is the truth.
If only the Self is perceived: that is the truth.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 16
I'm not a vessel, a temple, a house, or a sheath;
Here, without association or dissociation, I am the supreme Reality.
Here, without knowledge or ignorance, I am the supreme Reality;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 15
Here, without association or dissociation, I am the supreme Reality.
Here, without knowledge or ignorance, I am the supreme Reality;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 15
Here, Reality is not divided into sub-realities (tattvas);
Here is neither union nor separation.
Even if everything disappears, I'm the same Self in all.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 14
Here is neither union nor separation.
Even if everything disappears, I'm the same Self in all.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 14
Here is neither existence nor non-existence;
Here is neither desire nor desirelessness;
Here, the wisdom that's learned is freedom and equality.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 13
Here is neither desire nor desirelessness;
Here, the wisdom that's learned is freedom and equality.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 13
Neither the gunas nor anything else can bind me;
How could I be bound by actions in this life or in the after-life?
I'm the pure, stainless Self, the same within all;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 12
How could I be bound by actions in this life or in the after-life?
I'm the pure, stainless Self, the same within all;
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 12
The Self is beyond form and formlessness, is It not?
It is beyond division and non-division, is It not?
It is beyond creation and the absence of creation, is It not?
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 11
It is beyond division and non-division, is It not?
It is beyond creation and the absence of creation, is It not?
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 11
There's no disciple or non-disciple in the one Reality;
There's no one evolving, and no one not-evolving;
Here, in the state of Unity, everyone is eternally free.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 10
There's no one evolving, and no one not-evolving;
Here, in the state of Unity, everyone is eternally free.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 10
There's no distinction such as "divided" or "undivided";
There's no distinction such as "within" or "without";
Beyond the distinction of "enemy" or "friend," I'm the same Self in all.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 9
There's no distinction such as "within" or "without";
Beyond the distinction of "enemy" or "friend," I'm the same Self in all.
Why lament, then, O mind? I'm the same Self in all.
Panchamodhyayah
Chapter 5, Verse 9
TWENTY-FOUR GURUS
A KING WAS passing through a forest in all pomp and pageantry, with his army and retinue behind him. He came across a man with not even a cod-piece on, lying on the ground, with one leg cocked over the other. He was laughing away, apparently supremely happy, contented with himself and all the world. The king was struck with the man’s happy state and sent for him. But when the king’s men approached the nude ascetic and delivered the king’s message, he took absolutely no notice and continued in his ascetic bliss.
On being told of this, the king himself went to the man and even then the man took no notice. Thereupon it struck the king that this must be no common man, and said, ‘Swami, you are evidently supremely happy. May we know what is the secret of such happiness and from which guru you learnt it?’
Thereupon the ascetic told the king, ‘I have had twenty-four gurus. Everything, this body, the earth, the birds, some instruments, some persons, all have taught me’. All the things in the world may be classed as either good or bad. The good taught him what he must seek. Similarly, the bad taught him what he must avoid. The ascetic was Dattatreya, the avadhuta.
- Spiritual Stories as told by Ramana Maharshi
A KING WAS passing through a forest in all pomp and pageantry, with his army and retinue behind him. He came across a man with not even a cod-piece on, lying on the ground, with one leg cocked over the other. He was laughing away, apparently supremely happy, contented with himself and all the world. The king was struck with the man’s happy state and sent for him. But when the king’s men approached the nude ascetic and delivered the king’s message, he took absolutely no notice and continued in his ascetic bliss.
On being told of this, the king himself went to the man and even then the man took no notice. Thereupon it struck the king that this must be no common man, and said, ‘Swami, you are evidently supremely happy. May we know what is the secret of such happiness and from which guru you learnt it?’
Thereupon the ascetic told the king, ‘I have had twenty-four gurus. Everything, this body, the earth, the birds, some instruments, some persons, all have taught me’. All the things in the world may be classed as either good or bad. The good taught him what he must seek. Similarly, the bad taught him what he must avoid. The ascetic was Dattatreya, the avadhuta.
- Spiritual Stories as told by Ramana Maharshi
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