hariḥ oṁ

namasté vādhai¹

One last part needs to be put in place before offering rāmaṇa mahaṛṣi-ji’s answer to this question:
If Self is itself aware why am I not aware of it even (right) now ?
That is, what did rāmaṇa mahaṛṣi-ji say that stimulated this question ? Well , a previous question was asked: what is this awareness ( you talk of) and can one obtain and cultivate it ?
Rāmaṇa mahaṛṣi-ji was talking of Reality (brahma-svarupa or the nature of Being, pure consciousness) which is abundant Self-awareness, radiant pure consciousness without the least bit of ignorance ( code for diversity or duality). He answers this person and says, you are awareness - there is no need to attain it or cultivate it.

(My note here) We know this ourselves... think about it. You do not have to plug anything in, turn on any switch ( neuron, organ, etc.) for awareness to be there. For one to smell or see or touch it all occurs on its own. This is ‘awareness in use’. No one had to go to the store to get more of it for you. It is there.

Now Rāmaṇa mahaṛṣi-ji continues and says, all that you have to do is give-up being aware of other things that is all of the not-Self and what remains ? Self.

For many of us this is called ‘practice’ or upāya ( approach or one’s aim), or ābhāsa ( purpose, intent), abhyāsa (repeated discipline). This ‘practice’ is giving up differentiated awareness ( fractured thoughts and feelings of all different things) for one-pointed awareness. This too is at the core of bhakti (devotion). Giving up all things for the one thing ( devotion to the Lord). In both cases one is trading in fractured and diverse thinking for one-pointed thinking.

Now we are ready to offer rāmaṇa mahaṛṣi-ji’s answer to the original question posed – we will take it up in the next post.

iti śivaṁ

1. vādhai - vadhū ( this is the ‘stem’ or aṅga format) can be a wife or any woman; yet vādhū = a boat or vessel and this is the term
I am working with that is shown as vādhai . We can see how ‘wife’ and ‘vessel’ can align and no need to pursue that. Yet what I am I implying by this term vādhai ? The human is the ‘vessel’ or 'boat' for Self and that is the subject of the last few posts.
How did I get to this term grammatically? I put this into the singular voice ( eka-vacana)and dative (sampradāna) case as it is ‘to or for you’, it becomes vādhai; if this was plural (bahu-vacana)it would be vādhūbhyaḥ ( if I aligned all the rules correctly).