||

Omf nEma
pkvEt !
`R]acl
rm]ay ||
||
Aum Namo
Bhagavate
Sri
Arunachala
Ramanaya ||

! caT Omf Cvamikqf `Rqicf ecyft catA[ carmf

'[f{mf N\li[i[fB, etrinfT etqinfT 'DtfT etaKkfkpf epbfbtf
t[f[ayfv<pf pzkfktftibfka[ utvikfKbipfp<kqf

" Helpful Hints for Practising 'Self-Enquiry' "

extracted with 'due discrimination' and compiled from
'Essence of Spiritual Effort' Revealed by Saint Sri Sadhu Aum

t[f[ayfv<pf pzkfktfti[f AmykfkRtfti[f carmf

ESSENCE OF THE CORE OF SELF-ENQUIRY PRACTICE

! MRk[arf ;ybfbiy ! rm] KRtfTti

A Song in Praise of Bhagavan Sri Ramana Maharshi, by Sri Muruganar

'lfAl yilatEp ri[fp evzilfvFv< ,

etalflmrrf ka]atf TrIycf CdrfvFv< ,
nlfl civma ndnft KRvFv<,
ecalfl eva]at ecaYRpmatf etakfkEt.

The Form of 'Boundless' Supreme Joy and Beauty,

The Form of the 'Fourth Flame', not seen by the 'ancient' celestials,
The Form of the 'Spiritual Master' who walked as the 'ParaSivam',
that 'contracted' (!) as the 'unutterable Self-Form'.

! caT Omf Cvamikqf Tti

A Song in Praise of Saint Sri Sadhu Aum

wa[pf pirarftftA[y<mf naykA[ vaev[fEb

v>{Rkkf Pv< Myrfkviy<gf - Eka[frm][f
patEm pbfbiy<ypf papfplv<nf tnftvRqf
natE[ nmfcaT Omf.

Our (Saint Sri) Sadhu Aum is the 'Graceful Leader', who gave (us), many songs, for
'Escaping (the ego) and Living (as the Self)', by holding on to the Feet of King
Ramana, the '(Self-)Knowledge-Prayer', and the 'high(ly spirited) song' which loudly
calls on (his) Lord (Bhagawan Sri Ramana), as 'Come!', with his flesh 'melting' (in
his Longing and Divine Love for SrI Bhagawan).

! caT Omf Cvamikqf `Rqicf ecyft catA[ carmf

'Essence of Spiritual Effort' Revealed by Saint Sri Sadhu Aum

pibfpalf - 1 - catA[y<mf etaziLmf 219mf pkfktfti[f 4 - 19f vrikqf

Later Writing - 1 - Spiritual Effort and Profession - Lines 4 - 19 of Page 219
t[f[ayfv<pf pzkfktftilf Enr uBpfpi[f nirf]ymf
Determination of the 'Time element' in practising 'Self-Enquiry'
t[f[adfdtftibfkak udfkarfnftTmf t[f ;Rpfp<]rfvi[f Emlf
kv[ ckftiAytf tiRpfpi, OriR nimidgfkqf mdfDmf nibfkcf ecyftEl
EpaTmf. `T cbfB ni[fB, pibK tbfkv[tfti[i[fBmf nZv<mf EpaT,
MybfciAytf tqrftfti vidfDkf (k]fkAqtf tibnfEta `lflT
tibkfkamEla ;RnfT) ekaqfqlamf. mBpF oR nimidgf kzitfT mI]fDgf
kv[ ckftikfKtf t[f[adfdtftilf oR tiRpfpmf ekaDkfk, ;pfEpaT m[mf
cbfB ubfcaktfTd[f t[f[adfdtftilf OriR nimidgfkqf :DpDmf. pibK oR
nimidmf MybfciAy niBtfti vidfD tqrfcfci ecyfT eka]fD mI]fDmf
t[f[adfdtftibf ptikfk. ;vfvaB vidfD vidfD MylpfpDmf t[f[adfdtftalf
ovfevaR Mybfciy<mf p<tfT]rfcfciy<mf, p<T plMmf uAdytak `Amy
"Tvaki[fbT.

After sitting (down) for (practising) 'self-attention', turning the 'attentive power' on
our 'existence-consciousenss', it is enough to make it stay there only for 1-2
minutes. Then, when it (the attentive power), slips away from 'self-attention', after
staying for a while, after relaxing the 'effort' we can just be (without doing anything),
(either with or without closing the eyes). Once again, after 1 minute, again we can
give a 'turn' to the attentive power on 'self-attention'. Now, the mind will engage
itself for 1-2 minutes in 'self-attention', with a bit of enthusiasm. Then, stopping the
'effort' for 1 minute and relaxing, again focus on 'self-attention'. By the self-
attention that is thus attempted after intervals, it becomes conducive for each effort
to get freshness and a new strength.

`tftiyaymf 46. viRtfti Oy '[f ecyfvT ?

Chapter 46 - What to do for the rising (hidden) impressions to
subside ?

209 Only 'Self-Attention' can bring about the death of

'body-consciousness':
']f] viRtftieyla mivfv<dAl nae[[f{
M]fAmyilapf pav(mf)n[fba y>bipfEpayftf-ti]f]Mbfb
kar]tfta Elta[f; kv[Md[f Embfekaqfvi
car]tftabf ba[tbfKcf cav<. 209.

Literal Translation:
All growth of thoughts is only because of the reason that, the unreal feeling of
identification that, 'this body is mine', has become well-soaked and firmly
established. Only by 'enquiry' undertaken with 'attention', is 'death' for it.

Simple Explanatory Note:

We have the identification 'this body is mine'. This is the 'ego'. This
identification has become well-soaked in us. And also, firmly established.
But, this feeling of identification is unreal. Why? Because, when we
'happen' to get into deep dreamless sleep, this feeling of identification
ceases. Again, upon our 'happening' to rise from deep dreamless sleep, this
feeling of identification returns.

What appears, disappears and reappears is evidently 'not constant'. But, the
reality 'I am' is 'constant awareness'. But, how? Because, even after getting
up from deep dreamless sleep, we always say 'I slept well; I was happy; and
now, my tiresomeness has gone.' Hence, the 'I am' was present even during
the deep dreamless sleep. Although, the feeling of identification with the
body was not there. Hence, the feeling of identification 'I am this body' is
unreal.

All the second and third person thoughts are based on this first person
thought 'I am this body'. These other thoughts 'grow' clinging to this one 'root'
thought.

We have to undertake 'Self-Enquiry' with 'full attention'. When a thought

occurs, we must enquire, 'For whom is this thought? Now, the attention
'turns' from the 'object of thought' to the 'thinker', saying 'For me'. Next
enquire 'Who am I?'. Now, the thought merges into the source, the Self. By
such Self-Enquiry persistently done with attention, the ego will 'die'. And, this
is Self-Realisation.
 210 'I am the body' thought, causes
'separative-world-and-God-consciousness', leading to sorrow

Etk(mf)na e[[fbabf ecktfAtEya vIcA[Eya

EvkMd e[]f] viRtftieyZmf;-~k
viRmfp<mf evBkfKmf viRtftipf epRkipf
epRnfTyEr miwfCmf pibK. 210.

Literal Translation:
If (one) says, 'body is I', '(thought-) crowd' will arise, to think with speed, the
'world' or 'God'. Hence, 'likes' and 'dislikes', will 'crowd' and 'grow', and big
'sorrow' will be left over, afterwards.

Simple Explanatory Note:

First there arises this one first root thought '(this) Body is I'. This is called
'ego'. This ego is like a 'string'. Then, based on this ego, all the other
second and third person thoughts arise. These thoughts are like 'flowers'
woven around this string. The thought of the world, and 'even the thought of
God' is based only on this ego. These constitute our likes and dislikes.
These crowd upon and around this ego. Finally, because of this crowding, we
are helplessly left over only with a 'big sorrrow'.

211 Understand that 'Sleep', without the 'I am the body' thought,
has no 'separative-world-and-God-thought' as well:

U{dAl nae[[f B]Rki[fb cIve[{nf

ta{tiyatf T\kfkcf cmytftilf-va[kil
mIc[iAv pbfbiy<Ema er]f]M]fEda? ~kv<dlf
vacA[Ey kar]mayf Av. 211.

Literal Translation:
During the time of sleep, " without-the-rise-of-the 'I', that is the Individual,
perceiving the 'flesh-body' as I ", does any 'one thought' exist, about these
'heaven', 'earth' and 'God' also ? Hence, keep (understand) the (I-am-the)
body impression alone, as the reason (for their rising).
Simple Explanatory Note:
During this deep dreamless sleep, we exist without body-consciousness or
our individuality. Without this individuality, thought of heaven, earth and God
also do not exist. Therefore, our body-consciousness is the only reason for
all our thoughts about this and the other worlds, as well as about God. This
is what we must understand fully and very well.

212 Destruction of the original error 'I am the body' thought,

will destroy the subtle and causal bodies as well:
T\lv<dlf vacA[Ey VdfCmmayfkf kar]mayf
maelaDgfki vaz vzivKkfK(mf)-YMlmiAt
nIkfkipf pzkipf pzki niAlkfkmbfb
vakfAkkQ emyfT mziv<. 212.

Literal Translation:
'(I-am-the) gross body impression', as 'subtle' (and) 'causal', will pave the
way, for 'delusion' to live 'contracted'. If (one) 'practises' (and) 'practises',
removing this 'origin(al error)', (and) abides (as the Self), the other (subtle
and causal) bodies, also will reach (the state of) destruction.

Simple Explanatory Note:

We have this impression 'I am this gross body'. This is our delusion or
mistaken identification. Because all the time, we are the Self alone. And, not
the physical body. This very same delusion persists in us in progressively
subtler forms. As 'I am this subtle body', and 'I am this causal body'.

Therefore, the 'root delusion' is the impression 'I am this gross body'. This is
our 'original error'. This, we must first remove. How? By practising
Self-Enquiry. How often? We must 'repeatedly' practise 'Self-Enquiry'. This
will permanently destroy our consciousness of the physical body as ourself.
And also, our consciousness of subtle and causal bodies as ourself. How
long? Until the permanent destruction of our consciousness of every type of
body as ourself. Then, our 'Real Self' willl shine forth from within in its full
glory.
 213 Only 'Self-Attention' can destroy the 'I am the body'
identification, with respect to 'all kinds of bodies':
~kfAkeyti El{ mkmfp<tfti y<qfqvArpf
Epakfkviy laT p<Arey]f](mf)-nIkfk
tA[tftiRmfpi EnakfKMyrf cat[tfAt y[fbi
yA[tfTzlfv<mf vIe][f bbi. 213.

Literal Translation:
As long as the 'I-sense' exists in any (one) 'body', (one) cannot eradicate the
'false-thought'. Know that, to eradicate (the false-thought), all persistent
dwelling in any (method), other than the 'supreme' method of 'turning back
and looking at the Self', is a waste.

Simple Explanatory Note:

As long as our sense 'I am this' exists in any 'one' body, we cannot root out
our ego or body-consciousness. We must cease to be identified with all the
three bodies. That is, the physical body, the subtle body and the causal
body.

This body-consciousness disappears with the deep dreamless sleep. And, it

reappears with the cessation of the deep dreamless sleep. Since it
disappears and reappears, it is a 'false' thought. Because, what does not `
abide in all the three states of waking, dreaming, and dreamlessly sleeping, is
not real and true.

To eradicate this ego, we must 'turn our attention back and look at the Self'.
This is Self-Enquiry. This is the supreme method. All else is a 'sheer' waste
of time. Therefore, we must persistently dwell in 'Self-Enquiry' alone. And, in
'nothing else'.

`tftiyaymf 49. vicartftibf kv[ikfk

Chapter 49 - Attend to in '(Self-) Enquiry

226 Sleep is one experience, when beginning Self-Enquiry

vicartftibf B\kfkmf viAqvTk]f dwfci
vicartfAt vidfDvid Ev]fdamf-vicartfT\
 darmfptf T]fda mNpvtfT qivfv<bkfk
Emarmfc Amy emazi. 226.

Literal Translation:
Fearing (on) 'seeing' the resulting of sleep during 'self-enquiry', do not give
up 'self-enquiry'-this 'sleep' (is) one aspect in experience, that 'is' at the
beginning of 'self-enquiry'. Give up 'doubt'.

Simple Explanatory Note:

Now, we are convinced that 'Self-Enquiry' is the only worthwhile spiritual
effort. Then, we begin this 'Self-Enquiry'. Now, we will start experiencing
'sleep' during this Self-Enquiry. This sleep is only aspect in experience. That
too, at the beginning of the very process of Self-Enquiry. Hence, we should
not think that sleep is a distraction from Self-Enquiry; or, a falling away from
Self-Enquiry. If we have any such doubt, we must give it up.

227 Experience the 'one inner consciousness' appearing between

'sleep' and 'wakefulness'
T\kfkMbibf B\gfKknI T\gfki vizitftTEm
y>kfkMd[f b[f{]rfvi L\[fBkvtf-T\kfkmfEpa[f
mI]fD mZnft, vizipfp<vr, vivfviAdyibf
Eba[fBEma RqfQ]rfAvtf Tyf 227.

Literal Translation:
If sleep 'occurs' (while doing Self-Enquiry), you 'sleep'; soon after waking up
from sleep, pointedly enter into the 'Self-awareness' with enthusiasm-Again
pointedly abiding 'like in that sleep', (and) waking up, Experience the 'one
inner awareness', appearing between these (two states).

Simple Explanatory Note:

Now, let us suppose sleep occurs during our Self-Enquiry. And, we fall
asleep. Then, we get up from our sleep.
Now, we must not feel 'guilty' that we fell asleep during our Self-Enquiry. We
must remember that 'sleep' is one aspect in experience, during the beginning
stages of Self-Enquiry. And, we must not have any doubt about this.

Then and then alone, our guilt will permanently disappear. Now, we have no
guilt and doubt.

Now, we can and must begin our Self-Enquiry once again with all
enthusiasm. We must abide 'pointedly' like in that sleep. But, this time, with
full awareness and attention.

May be, now, we will again fall into sleep inadvertently, helplessly, and forced
by lack of experience in abiding in the Self. And, we will wake up again.
After waking up, we must try to 'experience' the 'one inner awareness'
between the sleeping and the waking states.

228 Repeatedly and tirelessly approach and abide in the

'I am' awareness

;vfv<]rfvi[f Byfpfpi liRnftiRnfT nIpzk

kvfviyM[f B\kfkgf kAlnfTviDmf-emyfvidymf
pbfBmf vizipfp<mf pdra tDtftDtfTcf
cbfBwf clipfpi[fbicf carf. 228.

Literal Translation:
As you 'practise', 'staying' and 'being', in the enjoyment of this ('I am')
awareness (between the 'waking' and 'deep sleep' states), the 'sleep' that
'overtook' (you) before, will 'slip away'-(and) (you) without allowing, the
'wakefulness' that 'clutches' the body-(related)-matter(s), to (overtake and)
spread, again and again, without the slightest (trace of) 'tiresomeness',
approach (and abide in) (the 'I am' awareness).

Simple Explanatory Note:

Thus, we must practise staying and abiding in the one inner awareness
between the sleeping and the waking states. We must 'joyfully' practise, and
'enjoy staying in this one inner awareness.
As we do this, the sleep that used to overtake us during Self-Enquiry, will
gradually 'begin' to slip away. But, instead the 'waking' state will begin to
overtake us. This will force us into the thoughts of body-related matters. And
also, into the thoughts of matters related to the waking world. This we must
not allow to happen.

Instead, we must repeatedly without tiresomeness, try to approach and abide

in the 'I am' awareness. This is the one inner awareness between the
sleeping and the waking states.

229 Abide in the 'thoughtless' state of 'Awareness-Existence'

u]rfviRpfp talI Tbkfkm[f eb]f]tf
t]viRpfp talfviZpfp< ta[[f-B]rfviRpfp<
citfctf tk]fd civecaYRp(mf) nIgfkam
licfctf ttiEl yiR. 229.

Literal Translation:
Because 'Awareness' exists, 'this one (state)' is not 'sleep', (and) Because
there is 'absence of thoughts', it is not 'even waking'- Awareness-Existence,
Chit-Sat, Vast Form of SivA (is this state), Without 'leaving' this 'Chit', 'abide'
in 'That'.

Simple Explanatory Note:

In this one inner state, there is awareness. Therefore, this state is not sleep.
Because, after getting up from sleep, we always say 'I slept happily; but, I do
not know what happened'. This phrase 'I do not know' implies lack of
awareness in sleep.

In this one inner state, there are no thoughts. Therefore, this state is not
'waking'. Because, waking state is characterized by the presence of
thoughts.

This state is 'Awareness-Existence'. It is the vast Form of Siva. We must

abide without leaving this 'Awareness'. And thus, abide in that Existence'.
230 Love and Attempt to approach the 'Awareness', as long as it
appears to be coming and going

`DtftDtfTcf caer[f btilicfcitf taer[f

ebDtfTArtft Ete[[fba li#At-viDtftkbfBmf
vacA[Eyayf mdfDmf vRmfEpamfEpabf Eba[fBvta
E[c(mf)Mylf Evbfb e[bi. 230.

Literal Translation:
In (my) saying, 'again and again approach', why (I) picked up (this matter),
and stated, as to who this 'Chit' was, is because, until the impression, ('rising'
by) 'leaving' this (Chit), (and) 'removing' (us from our abidance in this Chit),
subsides, (it) appears (to be) like 'coming' (and) 'going', (and) only (to) love
(and) attempt (to approach this Chit), is the 'appropriate' pursuit.

Simple Explanatory Note:

Saint Sri Sadhu Aum lovingly advises us 'to repeatedly approach' this one
inner awareness between the sleeping and the waking states. He has also
stated as to what this 'Awareness' is.

Because, we now have the impression that this one inner awareness, keeps
coming and going. This impression must go. And that too, must go off
permanently. Until then, we must love and repeatedly approach this 'One
Inner Awareness'.

He has described this state of 'Awareness'. So that, we may know It.

Understand It. And then, love It. With love, we can then repeatedly
approach and permanently abide in It. Then, there will be no more this
business of Its coming and going. Only then, we will be one with It. And
then, we will be That.

231 When by persistent 'Self-Enquiry' one abides as the 'Self',

there is 'no harm' in the adjoining of the three states

;pfpzkfktf taEl yiylfpa miRpfp<]rfv<

tpfpMF yat ckjma-eypfEpaT
 Emarpf pDmfEpa Tbkfkgf k[v<n[a
Ecrpf pF{milfAl tIgfK. 231.

Literal Translation:
When, because of this habit (of Self-Enquiry), the 'Natural State' of
'Existence-Awareness', will 'always' be perceived, as the 'Inescapable Nature'
(of oneself), (then) even by the 'adjoining' of 'sleep', 'dream' or 'wakefulness',
(to the Natural State of the Self) there is no harm.

Simple Explanatory Note:

Now, Self-Enquiry becomes our 'habit'. Then, we will always perceive this
one inner awareness, which is our natural state. Now, this awareness
becomes our inescapable nature. In this state, the three states may even
adjoin us. That is, the three states of waking, dreaming, and dreamlessly
sleeping. But, there is no harm in this. Because, these three states will not
be apart from our Real Self.

232 The state of 'Self-Abidance' is without even the initiative

'I am trying to abide in the Self'
YM[fBniAl y>D(mf) MFvilatf t[f{]rfvi
l>[fbiyiRpf paRkf ekaErniAlta[f-p>[fbmf,
Mylfki[fEba em[fb MA[pfp<mila v#Et
yiylfpa miRkfAk yiR. 232.

Literal Translation:
For one 'leaning and firmly abiding' in the endless 'Self-Awareness', (In and)
through the three states, (there is) 'only one state'. Complete, without even
the (mental modification of the) 'initiative' that 'I am trying', that alone is
'Abidance', (which is) Natural. Stay (in It).

Simple Explanatory Note:

We must lean upon this one inner awareness. This is our real
'Self-Awareness'. We must firmly abide in It. And, all through the three
states of waking, dreaming and dreamlessly sleeping, we will be in this one
state of 'Self-Awareness' alone.

But, we must not even have the 'initiative' that we are trying to abide in this
one inner awareness. Because this kind of initiative is also a mental
modification. Any mental modification will take us away from the 'One Inner
Self-Awareness'.

Only when we do not have even this initiative, we can abide naturally in this
state. And, we must effortlessly abide in this natural state of ours.

`tftiyaymf 50. ;AdvidfD MyLtlf

Chapter 50 - Attempting after an interval

233 Suddenly Turning Inward, to Look at one's own Self,

is Penance and Yoga
k]f}kf ektiRqAtkf ka}gf kv[ckfti
T]fe][f bknftiRmfpicf Cdfdk[fEb-y<]fMkmayftf
t[f[iRpfApkf ka] bvEyak mbfbevla
M[f[iAlyi [adfdmf; Mr]f. 233.

Literal Translation:
The 'Attentive Power' (that is) 'seeing', what is in front of (one's) eye,
'suddenly' (as if 'frightened') turning (towards the) 'Inner', (with the)
'object-pointing (attention)' moving away-'Inwardly looking at' one's
'Existence', is 'Askesis' (Penance) and 'Union' (Yoga). All other(effort)s
(amount to) 'seeking' the objects, (appearing and) 'abiding' in front (of
oneself); (and thus, the) 'contrary' (to Inward Looking).

Simple Explanatory Note:

Normally, our mind's attention is towards the objects of the outer waking
world. First of all, we must move this attention away from the outer waking
world. Then, as if frieghtened, we must 'suddenly' turn our attention towards
the one inner Self-Awareness. This is askesis or penance. That is, the
concentrated energy of spiritual endeavour. This is also yoga, or merger with
the Self.
All other efforts amount to seeking the external world of objects. Because,
these objects appear and abide in front of and apart from oneself as part of
the waking world. And thus, these outward efforts are contrary to 'inward
looking'. Only Self-Enquiry constitutes the true 'inward looking'.

234 One does not see the 'Self', merely by 'sitting eyes-closed',
everyday for a long time
tiRmfpiyknf t[fA[tf ti[mkkfk]f ka]
viRmfpi MyLmf vicari-epRmfepaZT
k]fYMF vIbfbiRkfKgf kariytfta[f mdfDmkkf
k]fka]fp tilfAley[kf ka]f. 234.

Literal Translation:
'See' (understand) that 'the 'Inner Eye' (of the) Self-Enquirer', who, desiring
the 'Inner Eye' to 'see' daily, the 'Inner Being (of the Self)', attempts 'turning
within', does not 'see', 'merely' by the act 'only', of 'taking on the sitting
posture, eyes-closed, for a long time'.

Simple Explanatory Note:

We must not take on the sitting posture and sit with eyes closed for a long
time. And, sitting like that, we must not attempt for a long time, to 'turn
within'. Why? Because, simply by sitting like that for a long time, and
attempting to do Self-Enquiry, we cannot abide in the one inner
Self-Awareness.

235 Whether to take a break when engaged in 'Self-Enquiry'

m]ikfk]kfkayf, OD m[tfAt yiZtfTpf

pi]ikfktf t[f [adfdmfEp rambf-k]kfki[fbi
eyadfF eyaErMybfci Eyamfp LAbkfkaT,
vidfDvidfD mI]fD(mf) Mylf. 235.

Literal Translation:
Without calculation, 'together-for-hours', without 'swerving' from
'Self-Attending', to drag and bind the 'running-mind', daring(ly) persist(ing) in
(the) 'one-effort', will not 'endure'. 'Break', 'Break', (and) 'Try Again'.

Simple Explanatory Note:

We must not sit together for hours without calculation. And, we must not thus
continuously engage in Self-Enquiry. By this, we try to drag and bind the
running mind. And thus, we daringly try to persist in the one effort of
Self-Enquiry.

But, this will not succeed. Because, the mind cannot be merged into the Self
by such persistent effort. We must give breaks. And then, once again
engage the mind in Self-Enquiry.

236 Turn Inward Successively, along with 'Rest', taken there and then
tA[tftiRmfpi EnakfKM[f ckfti tqrfnfT
viA[tftidfpgf K[fBmf vidam[f-MA[tfTni[fbalf
`vfvpfEpa EtayfEva dDtftDtf TdfFRmfpi
elavfeva[fBmf Evk MBmf. 236.

Literal Translation:
If you 'Ceaselessly Initiate, and Stand Firm' (in Self-Enquiry), your 'Energy to
Turn and Look at the Self' will Slacken, and the 'Intensity of the Effort' (of
Self-Enquiry) will Abate. Alongwith 'Rest' (taken) there and then, if (you)
'Turn Inward Successively', Each (Effort of Self-Enquiry) will 'Acquire Speed'.

Simple Explanatory Note:

We must not attempt Self-Enquiry without stop. If we do this, the energy of
the mind to turn inward and look at the Self, will gradually reduce. And thus,
the intensity of Self-Enquiry will decrease.

Therefore, we must take break there and then. And, take rest during the
break. Then, we must attempt to turn inward successively. That is, after
each rest during the break. Thus, each succeeding attempt at Self-Enquiry
will become faster than each previous attempt.
 237 Self-Enquiry & Operation of Divine Grace
cibiTcibi taktf tiRmfp<mf vlifv<bf
biBtiyi ElarfMAby<qf eqyft-mbtiyi[fbikf
katftiRnft vIc[Rdf AkpfpiFy<df cikfkim[(mf)
mItftiRmfpa tazfnfT viDmf. 237.

Literal Translation:
Attaining bit-by-bit the strength to 'turn (within)', Reaching In (to the Self),
'Finally (for) One Time', the 'Mind', Getting caught in the 'Hand of the Grace
of God', (which was) Awaiting (there, Inside) without 'Forgetfulness', Will get
Submerged (there, in the Self), Without Returning Again (to
Body-Consciousness).

Simple Explanatory Note:

Thus, we must attempt turning within, after breaks. Slowly, the mind will gain
strength in turning within. Then, one final time will come. This time, the mind
will get caught in the Hand of the Grace of God.

This God's Grace was waiting for us all the time. That too, without
forgetfulness. Then, the mind will get submerged in the Self. And thereafter,
it will not return to the state of body-consciousness.

A mind which engages in Self-Enquiry is like a goat which went in search of

the cave of the Lion. The mind becomes sufficiently strong and mature in
performing Self-Enquiry after a long practice. This is like its reaching the
entrance to the Lion's cave. Once it reaches there, it cannot return. Because
the Lion of the Self will eat up the goat of mind. This is Self-Realisation.