vedanta
The root of suffering – part 2 (some traps on the path)
The root of suffering – part 1: a mistaken identity
Turn Within? Really? Isn’t this dualistic and doesn’t this just strengthen the ego? | Self-Enquiry | Atma Vichara | Awareness Watching Awareness
The symbol Om represents the Self, the eternal Truth Within
Also see:
IN BRIEF: HOW TO ATTAIN LIBERATION (MOKSHA)
HOW TO END EGO-SUFFERING (and why other spiritual paths tend not to ultimately work)
‘Do not reject this teaching saying – ‘all is already one’, or ‘what is needed to be yourself?’ or ‘This is It, already – what practice is required and for who?’ or ‘There is no ego already’. This is the ego’s way of avoiding its own destruction.’
Some people, when they hear of the true teachings of Self-Enquiry, they attend to it straight away and realise the Self, the eternal happiness and bliss that is devoid of misery and suffering, the Kingdom of Heaven that is found within.
Others spend time roaming and suffering in the arid desert of other ways (or ‘non-ways’) and teachings first, teachings that pertain to gross and subtle objects (ie body, mind and world, thoughts, feelings, experiences, knowledge, etc). Only later do they realise that despite all their knowledge and insights and experiences, despite their proclamations of oneness, etc, their suffering still continues, and maybe they then find the motivation to try something else and turn within.
OBJECTION: WHY TURN WITHIN? ISN’T THAT DUALISTIC?
Q .But if all is one or non-dual, why turn within at all? Is this not creating an artificial duality between the inner and the outer, and do not all practices strengthen the ego?
A. Because only then is suffering removed and the bliss of the self realised. Without this practice of turning within, suffering continues. See this for yourself in your own experience – has your suffering ended? If not, turn within and abide as the Self. Suffering is the hallmark of ego/ignorance.
WHY IS THIS THE CASE?
Q.Why is it so?
A. Because without this specific practice, objects are continually attended to, and this nurtures the notion ‘I am a body-mind entity living in a world’. Or rather it doesn’t attack or destroy this ignorance, which is deep rooted, habitual and strong (seemingly). The habitual ignorance ‘I am the separate body-mind entity’ continues to intermittently rise and cause suffering. Out of habit, ignorance continues, and with it suffering too.
‘The ego-thief pretends to be the policeman who catches the thief’.
Without this practice of attending to the Self or pure consciousness within, ignorance and suffering both continue, in spite of superficial proclamations such as ‘all is one’ or ‘nothing needs to change’. Similarly, other practices which involve attending to gross or subtle objects also do not sever this ignorance, although they may weaken it (or strengthen it).
OBJECTION: DOES THIS PRACTICE NOT STRENGTHEN THE EGO?
A. This is the only practice that does not strengthen the ego. All practices, except Self-Enquiry or Self-Attention, need the identity ‘I am the body-mind’, ie. the ego, to practice them. In Self-Enquiry it is not accepted that you are the body-mind from the outset.
The mind, when attending to gross and subtle objects, is called the mind. When this same mind attends to the Subject, itself, it is no longer the mind but is simply Consciousness or Awareness Being Consciousness or Awareness, ie. Self Being Self. (Ramana Maharshi states In Day by Day with Bhagavan: ‘The mind turned inwards is the Self; turned outwards, it becomes the ego and all the world’. The traditional Advaita text Yoga Vasishta states: ‘Consciousness, which is undivided, imagines to itself desirable objects and runs after them. It is then known as the mind.’ )
This practice, unlike all others, is not a doing (ie. not an act by the body-mind entity), but BEING SELF.
It is only through BEING SELF and not through attending to various gross and subtle objects that the egoic vasanas/ignorance can be rooted out and suffering ended at its source. See for yourself how suffering continues otherwise, how without this practice the ego continues itself.
A TRUE TEACHING
This is why Sri Ramana Maharshi taught this teaching. This is why Shankara taught this teaching. This is why Buddha taught this teaching. This is why Krishna and Vasishta taught this teaching. This is why Shiva taught this teaching. Why else has this teaching been taught for millennia?
Hence this is the true teaching of Vedanta that has been handed down, generation to generation, for millennia, and it is the true teaching of all genuine and effective spiritual paths.
My gratitude to Sri Ramana Maharshi for revitalising this ancient teaching, purifying it of all dross and superstition and making it easily accessible for all.
DO NOT ALLOW THOUGHT/THE EGO TO PHILOSOPHISE THIS TEACHING AWAY
Discover this yourself, not with intellectualising or philosophising, but by trying and seeing for yourself. Do not reject this teaching saying – ‘all is already one’, or ‘what is needed to be yourself?’ or ‘This is It, already – what practice is required and for who?’ or ‘There is no ego already’. This is the ego’s way of avoiding its own destruction. You will know this is the case as suffering is the sign of the ego. Are you still suffering? If so, attend to the Self, the pure consciousness, the subject, within. If you do not, suffering will continue until you do.
Sri Ramana Maharshi states:
‘The seat of Realisation is within and the seeker cannot find it as an object outside him. That seat is bliss and is the core of all beings. Hence it is called the Heart. The only useful purpose of the present birth is to turn within and realise it. There is nothing else to do.’ (Talks 219)
JUST A LITTLE PRACTICE MAKES A DIFFERENCE
Whilst practice gradually increases over time an infiltrates into your entire being and all of the three states (waking, dreaming, deep sleep), even a small amount of practice, even when NOT performed with great skill, leads to immense reduction in suffering and egotism. What may take years through mental philosophising is cut through quickly with devoted practice. This will build your faith in the teachings and take you home.
So start small and allow the momentum to gradually build, like a snowflake becoming an avalanche.
THE METHOD
Also see: IN BRIEF: HOW TO ATTAIN LIBERATION (MOKSHA)
Another quote from Sri Ramana Maharshi, this time from the Sri Ramana Gita, a small text that outlines the entire teaching of Ramana in concise form:
Q. What in brief is the means to know one’s own real nature? What is the effort that can bring about the sublime inner vision?
Sri Ramana Maharshi: Strenuously withdrawing all thoughts from sense objects, one should remain fixed in steady, non-objective [ie. subjective] enquiry. This, in brief, is the means of knowing one’s own real nature; this effort alone bring about the sublime inner vision.
Sri Ramana Gita, Chapter 3, verses 4-6
Here are some other quotes for you:
🕉Om Guru Ramana 🕉
🙏🙏🙏
The entire path explained: the Path of Sri Ramana (Parts 1 and 2; PDF downloads)
This is one of a series of introductory articles – please see the homepage of tomdas.com for more introductory articles.
See also:
IN BRIEF: HOW TO ATTAIN LIBERATION (MOKSHA)
Recommended Reading: books for Liberation & Self-Realisation
‘The path of Sri Ramana is meant for anyone who craves for happiness…’
These texts, written by Sri Sadhu Om, himself a direct devotee of Sri Ramana Maharshi, clearly, unambiguously and thoroughly explain the path to Self-Realisation, which is the extinguishment of suffering, as taught by Sri Ramana Maharshi.
- Part one focuses on Self-Enquiry (the path of knowledge or Jnana), which is the principal path for liberation/Moksha.
- Part two focuses on Self-Surrender (the path of Bhakti or love/ devotion).
Together these texts summarise the entire Vedanta path, and are consistent with the Vedanta scriptures, but the teachings are arranged practically for those with a genuine yearning for liberation and not just philosophical study.
There is also a text which is considered to be ‘Part three’ called Sadhanai Saram, which means ‘The Essence of Spiritual Practice’, and this text further explains what is given in parts one and two, and goes into more detail about the nature of liberation itself as well as various other topics. Click on the link above to download this as a PDF file.
Sri Sadhu Om (1922-1985), sometimes known as Sri Sadhu Om Swamigal, spent 4 years with Sri Ramana Maharshi from 1946 until Ramana’s death in 1950. He was regarded by many other direct devotees as both Self-Realised and an authority on Ramana Maharshi’s teachings. Sri Muruganar, one of the few devotees of Sri Ramana Maharshi who Sri Ramana openly conceded to be Self-Realised, considered Sri Sadhu Om to be one of the few people who truly understood Sri Ramana Maharshi’s teachings.
We are indeed fortunate to have these clear and precise teachings to hand!
All we have to do is understand them and put them into practice!
Click on the links below to download these precious texts, and then put them into practice:
The Path of Sri Ramana Part One (PDF file)
The Path of Sri Ramana Part Two (PDF file)
UPDATE 2023: a new revised translation in a single volume is now available to purchase, eg. on Amazon, called ‘The Path of Sri Ramana’. There are 60 pages of new additional previously untranslated material, part 2 is now called the supplement, and the biographical section has been removed. Personally I find the older version, available as a PDF on this website, easier to read, however several people who attend satsang meetings with me have informed me they prefer the newer translation which they feel is more precise and more accurate.
“We should not run after the world; we should not look outwards at the world, we should look inwards at Self. Those sannyasis who run after the world achieve neither the world nor Self (God). If we try to chase after our shadow, we will never catch it; but if we go towards the sun, our shadow will automatically come running behind us.
Those sannyasis who are always attending to the world with the aim of teaching the world became spoilt in the end. . . No Sage (jnani) who ever came on earth was the product of an ashramam, math or any such institution. Each one of them stood alone and realized the Truth by himself.
There is no rule that a man can attain true knowledge (jnana) only by becoming an inmate of a religious institution. Therefore, in the name of service to the world, let no one cheat himself and retard his spiritual progress by forming foundations and associations and by preaching, shouting slogans and running magazines”
~ Sri Sadhu Om
The entire path is also explained in more concise form in Ramana Maharshi’s text ‘Who Am I?’ (Nar Yar?). However I have found that many people actually miss the key teachings in ‘Who Am I?’ even though they are plainly written due to the ego’s distortion in interpreting what it hears/reads. After reading ‘The Path of Sri Ramana’, the teachings in ‘Who Am I?’ become crystal clear.
IN BRIEF: HOW TO ATTAIN LIBERATION (MOKSHA)
This is one of a series of introductory articles – please see the homepage of tomdas.com for more introductory articles. For more detailed explanations of the entire path to liberation please see this following link – I recommend you read and study the two texts found here and put them into practice: The Path of Sri Ramana
Alternatively you can explore one of more of these books: Recommended Reading: Books for Enlightenment, Liberation and Self-Realisation
Suffering: our predicament
Ever-obsessed with the transient*, we suffer. Ever-involved with that which changes*, the Self remains (seemingly) covered** and unrealised, and so we, taking ourselves to be a separate body-mind entity, remain in bondage and illusion and continue to suffer and feel confused.
Our True Nature
What you truly are has never suffered, has never undergone change, has never been confused and never been subject to birth, death, illusion or delusion. It is beyond both happiness/peace and suffering/sorrow. It is that pure consciousness ‘within’, it is That which you truly are.
How to Attain Liberation (Moksha)
Release yourself from this suffering and destroy ignorance in its totality by turning away from transient things and attending to your Self, that Pure Consciousness which is You. Turn your attention to That Which You Are and in doing this Be What You Are. Know the Knower, attend to the Seer, that is, Be Your Self and abide as such, until illusion/suffering/ignorance/doubt is no more.
Why This Practice is Necessary
For most, without this sadhana (spiritual practice), ignorance will continue to rise up again and again due to the strength of the habitual tendencies (vasanas) to identify as a separate body-mind entity, and so confusion and suffering will continue as will the seeking and various doubts.
See here for why other ways tend not to work.
In Summary
So Attend to what You Are, Be what You Are, Abide as the Self until ego/maya/ignorance/delusion is no more 🙏
Also see here: Self-Enquiry is not a ‘doing’, it is a ‘being’
🕉🕉🕉***
OBJECTIONS: Turn within? Really?
For objections that the mind throws our way, please see the following posts:
Q. Turn Within? Really? Isn’t this dualistic and doesn’t this just strengthen the ego?
Q. Isn’t it unhealthy and inhumane to turn away from the world? This kind of denial hasn’t worked for me. Integration is working.
Q. Why turn within? Nonduality as I have experienced it is the actual disappearance of what is considered within and without, one seamless blending
Q. Doesn’t the notion of ‘turning within’ to find yourself create an artificial duality? All is already one!
Q. Who or what does Self-Enquiry? Why still the mind? Isn’t this more mind?
Notes
*’the transient’ or ‘that which changes’ refers to the body, mind (thoughts, feelings, imaginings, experiences, conceptual knowledge) and the world, also known as Maya or illusion.
**for practice purposes of the teaching, in this context it is said that the Self is covered by Maya, as this is how it seems to the suffering seeker of truth and liberation. This aspect of the teaching has a practical orientation and places instruction on the path to liberation above mere conceptual/intellectual notions such as ‘the Self is never covered’, etc. These intellectual notions are are often used by the ego to avoid spiritual practice and liberation, which is the ending of egotism, and perpetuate ignorance-ego-suffering.
***the True Self is symbolised by the symbol ‘Om’, the Pure Consciousness within, that which is beyond name, form, description, conceptualisation, knowledge or experience. It is beyond both suffering and happiness/peace. It is also the meaning of the terms ‘true knowledge’ (Jnana) and ‘direct experience’ (Aparokshanubhuti), Bliss (Ananda) and Peace (Shanti), and Non-Duality (Advaita). It is what is signified in the Mandukya Upanishad as Turiya or AUM
Also see
This first link, The Path of Sri Ramana, contains detailed descriptions and explanations of the entire path in an easy to read way. I recommend you read, study and put into practice these two texts:
The entire path explained: the Path of Sri Ramana (Parts 1 and 2; PDF downloads)
Ramana Maharshi: how to abide as the Self
How to know God. How to see God.
Ramana Maharshi: Know the Knower
Ramana’s own writing: Who Am I? (Nan Yar?) by Sri Ramana Maharshi
Q. What in brief is the means to know one’s own real nature? What is the effort that can bring about the sublime inner vision?
Sri Ramana Maharshi: Strenuously withdrawing all thoughts from sense objects, one should remain fixed in steady, non-objective [ie. subjective] enquiry. This, in brief, is the means of knowing one’s own real nature; this effort alone bring about the sublime inner vision.
Sri Ramana Gita, Chapter 3, verses 4-6
If, on the contrary, you withdraw your mind completely from the world and turn it within and abide thus, that is, if you keep awake always to the Self, which is the substratum of all experience, you will find the world, of which alone you are now aware, just as unreal as the world in which you lived in your dream.
Ramana Maharshi, Maharshi’s Gospel
291. If one wants to be saved, one is given the following true and essential advice: just as the tortoise draws all its five limbs within its shell, so one should draw the five senses within and turn one’s mind Selfward. This alone is happiness.
Sri Ramana Maharshi, Guru Vachaka Kovai verse 291
Commentary from Sri Sadhu Om on the above verse:
This important advice, to withdraw the mind from the five senses and to turn it Selfward, is not given to one and all; it is given only for the benefit of those who wish to save themselves, and not for those who are still vainly hoping to save the world. Such people, who want to save the world, will find no taste for Self-attention, and thus they are not yet fit even to save themselves, let alone to save the world; unless one has first learnt to swim, it is vain and futile to jump into the water to save others.
The Upanishads and Vedanta
I have collated a whole series of quotes from the Upanishads, Shankara and Vedanta texts that give the same teaching here.
Some further very brief examples are given below:
The mind severed from all connection with sensual objects, and prevented from functioning out, awakes into the light of the heart, and finds the highest condition. The mind should be prevented from functioning, until it dissolves itself in the heart. This is Jnana, this is Dhyana, the rest is all mere concoction of untruth.
Advaita Vedanta: Gaudapada’s Method (Mandukya Upanishad Karika):
When the mind…remains unshakable and does not give rise to appearances, it verily becomes Brahman.
The controlled mind is verily the fearless Brahman.
When the mind, after realising the knowledge that Atman alone
is real, becomes free from imaginations and therefore does not
cognise anything, for want of objects to be cognised, it ceases
to be the mind.
Shankara: How to Meditate for Self-Realisation:
Dwelling on external objects will only increase evil propensities, so wisely recognising this fact, one should abandon external objects and and constantly attend to one’s true nature within, the Atman [the Self].
Yoga Vasishta Sara (The essence of the Yoga Vasishta)
Katha Upanishad:
When the five organs of perception become still, together with the mind, and the intellect ceases to be active: that is called the Supreme State [Brahman]
Svetavastara Upanishad:
Be absorbed, through samadhi, in the eternal Brahman.
Brihadaranyaka Upanishad:
The Self alone is to be meditated upon.
Mandukya Upanishad:
Ramana Maharshi: ‘…unless you give up the idea that the world is real…’
Question: I cannot say it is all clear to me. Is the world that is seen, felt and sensed by us in so many ways something like a dream, an illusion?
Sri Ramana Maharshi: There is no alternative for you but to accept the world as unreal, if you are seeking the Truth and the Truth alone.
Question: Why so?
Sri Ramana Maharshi: For the simple reason that unless you give up the idea that the world is real, your mind will always be after it. If you take the appearance to be real you will never know the Real itself, although it is the Real alone that exists. This point is illustrated by the analogy of the ‘snake in the rope’. As long as you see the snake you cannot see the rope as such. The non-existent snake becomes real to you, while the real rope seems wholly non-existent as such.
Question: It is easy to accept tentatively that the world is not ultimately real, but it is hard to have the conviction that it is really unreal.
Sri Ramana Maharshi: Even so is your dream world real while you are dreaming. So long as the dream lasts, everything you see, feel, etc., therein is real.
Question: Is then the world nothing better than a dream?
Sri Ramana Maharshi: What is wrong with the sense of reality you have while you are dreaming? You may be dreaming of something quite impossible, for instance, of having a happy chat with a dead person. Just for a moment you may doubt in the dream saying to yourself, ‘Was he not dead?’, but somehow your mind reconciles itself to the dream vision, and the person is as good as alive for the purposes of the dream.
In other words, the dream as a dream does not permit you to doubt its reality. Even so, you are unable to doubt the reality of the world of your wakeful experience. How can the mind which has itself created the world accept it as unreal? That is the significance of the comparison made between the world of wakeful experience and the dream world. Both are but creations of the mind and so long as the mind is engrossed in either, it finds itself unable to deny the reality of the dream world while dreaming and of the waking world while awake.
If, on the contrary, you withdraw your mind completely from the world and turn it within and abide thus, that is, if you keep awake always to the Self, which is the substratum of all experience, you will find the world, of which alone you are now aware, just as unreal as the world in which you lived in your dream.
The above excerpt was taken from Maharshi’s Gospel
The Two Wings of the Teaching
The Ten most important verses of Shankara’s Vivekachudamani according to Sri Ramana Maharshi
Ramana Maharshi stated that Shankara’s text Vivekachudamani contains in detail all the points required for a seeker of liberation ‘thereby directing them to the true and direct path‘.
Vivekachudamani contains 580 verses. Ramana Maharshi evidently placed this text in high regard, so much so that he translated the entire text into Tamil for those who could not read or understand the original Sanskrit. He also selected what he felt were the ten most important verses, which are as follows:
The ten most Significant Verses From Sri Sankara’s Vivekachudamani
As selected by Sri Ramana Maharshi
1. Among things conducive to Liberation, devotion (Bhakti) holds the supreme place. The seeking after one’s real nature is designated as devotion. (Verse 31)
2. The Supreme Self, the eternal, indivisible, non-dual Consciousness, the Witness of buddhi and the rest, is other than the real (Sat) and the unreal (asat), and is the ultimate significance of the notion conveyed by the term ‘I’. It is the immediate Reality, the embodiment of Bliss. (Verse 351)
3. Different from matter (prakriti) and its modifications is the Supreme Self, of the nature of pure Knowledge. It is Absolute and directly manifests the entire gross and subtle universe, in waking and other states, as the substratum of the steady sense of egotism. It manifests Itself as the Witness of the intellect (buddhi). (Verse 135)
4. That which clearly manifests itself in the waking, dream and deep sleep states; that which shines inside uniformly and continuously as I-I; witnesses the ego, the intellect etc, which are of different forms and modifications; which shines as Eternal bliss (nitya ananda) and consciousness (chit), know this, within your heart, as your own Self. (Verse 217)
5. With a regulated mind and a purified intellect, directly know yourself as the essential Self, in the form ‘This I Am’. Cross the shoreless ocean of worldy existence (samsara) with its waves of births and deaths. Firmly established as Brahman, which is your own true essence, be blessed (Verse 136)
6. The self-shining witness (sakshi) of everything, this Atman shines eternally, in the sheath of the intellect (vijnanakosha). Making this Atman, which is distinct from the unreal, the aim of contemplation, meditate upon It as your own Self, eliminating all other thoughts (Verse 380)
7. Extremely subtle is the Truth of the Self Supreme, and it is not discernible to the gross vision (of the mind). It is knowable to the noble-minded of very pure intellect, through samadhi, brought about by an extraordinarily subtle mind. (Verse 360)
8. Thus purified by constant practice when the mind merges with Brahman, then Samadhi passes from the Savikalpa stage [where objects still arise] to the Nirvikalpa stage [where no objects arise], leading directly to the experience of the Bliss of Brahman, the Non-dual. (Verse 362)
9. By this [Nirvikalpa] Samadhi are destroyed all the knots of vasanas and all karma is destroyed. One‘s Real Nature (swarupa) manifests spontaneously and effortlessly, forever, everywhere and always, within and without. (Verse 363)
10. In the cave of the intellect, there is the Brahman, the Supreme non-dual Reality, distinct from [relative] truth (sat) and untruth (asat). One who dwells in this cave as Brahman has no rebirth*. (Verse 266)
*Tom: The literal rendering of this last line of verse 266 is a play on the word ‘cave’ and states ‘One who dwells in this cave as Brahman does not enter into the cave of the body’. The ‘word ‘cave’ is used in the Upanishads to describe the location of Brahman, whilst ‘cave of the body’ refers to the mother’s womb, which in turn refers to rebirth in samsara and continued suffering.
Sri Ramana Maharshi also said that the entirety of Advaita Vedanta can be found in in verse 170 of Vivekacudamani:
170. In dreams, when there is no actual contact with the external world, the mind alone creates the whole universe consisting of the experiencer, etc. Similarly in the waking state also, there is no difference. Therefore all this [phenomenal universe] is the projection of the mind.
Ramana Maharshi quoting Shankara on Bhakti (The path of love and devotion)
In talk number 428 from the book Talks with Sri Ramana Maharshi, Ramana Maharshi selects 10 verses from Sivananda Lahari, a devotional work of 100 verses written by Sri Sankara. In it, Bhakti is described, and Ramana has provided his own free translations of the meaning of the verses. So, here in the following text we have in effect a combined statement on Bhakti from both Shakara and Ramana!
!Praise and blessings to Sri Ramana and Sri Shankara!
(1) What is bhakti?
Just as the ankola fruit falling from the tree rejoins it or a piece of iron is drawn to magnet, so also thoughts, after rising up, lose themselves in their original source. This is bhakti. The original source of thoughts is the feet of the Lord, Isvara. Love of His Feet forms bhakti. (Verse 61)
(2) Fruit of bhakti:
The thick cloud of bhakti, formed in the transcendental sky of the Lord’s Feet, pours down a rain of Bliss (ananda) and fills the lake of mind to overflowing. Only then the jiva, always transmigrating to no useful end, has his real purpose fulfilled. (Verse 76)
(3) Where to place bhakti?
Devotion to gods, who have themselves their origin and end, can result in fruits similarly with origin and end. In order to be in Bliss everlasting our devotion must be directed to its source, namely the Feet of the ever blissful Lord. (Verse 83)
(4) Bhakti is a matter only for experience and not for words:
How can Logic or other polemics be of real use? Can the ghatapatas (favourite examples of the logicians, meaning the pot and the cloth) save you in a crisis? Why then waste yourself thinking of them and on discussion? Stop exercising the vocal organs and giving them pain. Think of the Feet of the Lord and drink the nectar! (Verse 6)
(5) Immortality is the fruit of Devotion:
At the sight of him who in his heart has fixed the Lord’s Feet, Death is reminded of his bygone disastrous encounter with Markandeya and flees away. All other gods worship only Siva, placing their crowned heads at His feet. Such involuntary worship is only natural to Siva. Goddess Liberation, His consort, always remains part of Him. (Verse 65)
(6) If only Devotion be there – the conditions of the jiva cannot affect him.
However different the bodies, the mind alone is lost in the Lord’s Feet. Bliss overflows! (Verse 10)
(7) Devotion always unimpaired:
Wherever or however it be, only let the mind lose itself in the Supreme. It is Yoga! It is Bliss! Or the Yogi or the Bliss incarnate! (Verse 12)
(8) Karma Yoga also is Bhakti:
To worship God with flowers and other external objects is troublesome. Only lay the single flower, the heart, at the feet of Siva and remain at Peace. Not to know this simple thing and to wander about! How foolish! What misery! (Verse 9)
(9) This Karma Yoga puts an end to one’s samsara:
Whatever the order of life (asrama) of the devotee, only once thought of, Siva relieves the devotee of his load of samsara and takes it on Himself. (Verse 11)
(10) Devotion is Jnana:
The mind losing itself in Siva’s Feet is Devotion. Ignorance lost! Knowledge! Liberation! (Verse 91)
Tom Das 