The Forum dedicated to Arunachala and Bhagavan Sri Ramana Maharshi

Ramana Maharshi => The teachings of Bhagavan Sri Ramana Maharshi => Topic started by: Nishta on August 29, 2017, 04:38:07 AM

Title: Vichara
Post by: Nishta on August 29, 2017, 04:38:07 AM
Maharshi clearly shows us the simplicity of our True Nature, and the direction in which to look.

   M.: Know the pure state, your own real nature, by keenly observing the interval between two thoughts...
   This interval (is) the abiding, unchangeable reality, your true being
   [Guru Vachaka Kovai, Godman].

 
There are two common responses to this statement made by Maharshi. First, resting in the interval does not satisfy me. Or secondly, I am a jnani, my work is complete.

When the spaciousness between thoughts is recognised it is invariably seen only through layers of ego attachments. Consequently, on first recognising the interval between thoughts it does not satisfy because it is only seen through multiple attachments. This is akin to viewing a beautiful landscape through obscured glass.

   D.: On enquiry into the origin of thoughts there is a perception of 'I'. But it does not satisfy me.
   M.: Quite right. The perception of 'I' is associated with a form, maybe the body. There should be nothing associated with the pure Self.
   The Self is the unassociated, pure Reality, in whose light, the body, the ego, etc. shine. On stilling all thoughts the pure consciousness remains over
   [Talks].


Equally, on recognising the interval between thoughts, to conclude "I am a jnani, my work is complete", despite the fact the view is obscured by attachment to mind/body/world, is a grave error and the mischief of maya.



Title: Re: Vichara
Post by: Nishta on October 22, 2017, 05:57:07 AM
In Pursuit of Silence


https://www.youtube.com/watch?v=BPT1R9HgjAI&index=9&list=WL (https://www.youtube.com/watch?v=BPT1R9HgjAI&index=9&list=WL)


(http://i63.tinypic.com/288mkc1.jpg)



Title: Re: Vichara
Post by: Nishta on October 31, 2017, 01:20:33 AM
 M.: Take no notice of the ego and its activities, but see only the light behind. Abiding in the Self, one need not worry about the mind.

Why should I care for this mind!
It is a puff of smoke.
Best to look away, have nothing to do with it.
Title: Re: Vichara
Post by: Nishta on November 03, 2017, 02:43:17 AM
 M.: Simply through your powerful attention to Being, become the reality, the vast eye, the unbounded space of consciousness.


To discover something.
To dis - cover.
To cease covering.


Knowing only thoughts, concepts, the unbounded space of consciousness is covered and remains hidden.

Cease covering with a simple shift of attention to that sense of Being-ness, that all without fail, possess. One need not fight thoughts, nor stop them, nor do anything other than make a simple shift to your own eternal Being-ness.

Initially, that Being-ness is only a glimpse. It is still "seen" through the lens of attachments. Perseverance, and IT becomes the only view.
 
Title: Re: Vichara
Post by: Nishta on November 10, 2017, 03:52:34 PM
What is the most obvious?
What is always there when one looks?
Is it not the sense of "me", the sense "I exist"!

Maharshi says, "Asked who wakes up from sleep you say 'I'. Now you are told to hold fast to this 'I'. If it is done the eternal being will reveal itself."

How wonderful! How beautifully clear! That unavoidable and obvious "me-ness", that is always there when one looks. Just attend to it. Attend to it. Attend to it. And "the eternal being will reveal itself." Or more aptly (perhaps!), the "me-ness" fades away.
 
Title: Re: Vichara
Post by: Nishta on November 14, 2017, 02:37:47 AM
Dreaming


Is it not amazing
that at night when we dream we do not realise we are dreaming,

We take the dream events and dream people to be very real.


It is only on waking in the morning that we realise it was all a dream
Despite all the happenings in my dream not only do I remain untouched,
but I need change nothing about what is only a dream.

Likewise, the jnani, having awoken from the dream, says to the person, you are dreaming.
The person objects, but my suffering, my pains, my struggles?

It is only on "WAKING UP" that the suffering, the pains, the struggles,
that are now taken to be so very real, are seen as they truly are,
A Dream.
 
 
(http://i63.tinypic.com/dxfm94.jpg)
 
Title: Re: Vichara
Post by: Nishta on November 16, 2017, 02:45:52 AM
Love?
When it is dis-covered that All are only yourSelf!


(http://i63.tinypic.com/212dbid.jpg)
Title: Re: Vichara
Post by: Nishta on November 25, 2017, 08:49:54 AM
Maharshi points to the great simplicity of Self in his answer below.
But despite this simplicity, there remains an enormous chasm between the jnana and ajnani.
The ajnani sinks then rises up, sinks then rises up, sinks then rises up. The jnana does not.



D.: There are times when persons and things take on a vague, almost transparent form, as in a dream. One ceases to observe them as from outside, but is passively conscious of their existence, while not actively conscious of any kind of selfhood. There is a deep quietness in the mind. Is it, at such times, ready to dive into the Self? Or is this condition unhealthy, the result of self-hypnotism? Should it be encouraged as a means of getting temporary peace?

M.: There is consciousness along with quietness in the mind; this is exactly the state to be aimed at. The fact that the question has been framed on this point, without realising that it is the Self, shows that the state is not steady but casual.
 
Title: Re: Vichara
Post by: Nishta on December 14, 2017, 10:06:15 AM
The inevitability of imagining a separate "I", is that the "I" will be slapped by life.
Sometimes the slap is light, sometimes not so light.

In my own life I have had many slaps, more that I can count.

The gift of the cross that one bears is that it is a reminder.

A reminder that there is no way in the world for this "I", other than Maharshi's Vichara.



Whose suffering is this?
Who am I?
Title: Re: Vichara
Post by: Nishta on December 16, 2017, 03:30:23 AM
He who engages in investigation starts holding on to himself, asks 'Who am I?' and the Self becomes clear to him.
(Maharshi
)

 "holding on to himself" is simply to cease scattering attention
when attention is scattered, ask "Who am I?" and scattering ceases

if scattering is finally brought to an end, never again returning, only Self remains
Title: Re: Vichara
Post by: Nishta on December 21, 2017, 01:08:54 AM
"Death of Mind does not mean Thoughtlessness".....

Despite this the sadhak is nevertheless required to strive towards mental stillness as this is the only means by which the illusory ego ceases.

    Be still and know that I AM God. So stillness is the aim of the seeker.
    All that is required to realise the True Self is to "Be Still" [Maharshi].


At ego "death" it is found that the Self is thought-free, yet mind may or may not continue to have thoughts as per its destiny.

    In the realised man the mind may be active or inactive, the Self alone remains for him [Maharshi].
Title: Re: Vichara
Post by: Nishta on January 04, 2018, 03:59:12 AM
Maharshi's Teachings are simple. One of my favourite uncomplicated Teachings is "keep quiet".

To keep quiet is to ignore thoughts. One does not need to stop them, change them, nor object to them. Just ignore them.

D.: What do you advise me to do?
M.: Why should you do anything and what should you do? Only keep quiet. Why not do so?
Title: Re: Vichara
Post by: Nishta on January 06, 2018, 07:25:13 AM
I have long argued that it is easy to mistake ones sense of beingness or existence with the true Self, when in fact what is actually contacted is the false ego merely resting. This error often leads such a person to conclude "my work is complete" and "I am a Teacher".

An alternative way to express my point is to consider the perceived and the perceiver.

A thing perceived, including the perceiver recognising itself, is always "other", is always secondary to Source, an add-on, a dualistic state. It can be rejected as "not I".

If any claim is to be made, the best one can say is, "I am that that enables perception. I am not what can be perceived".

Of course only direct "seeing" into the Truth that I am neither the perceived nor the perceiver will appease the aspirant. Otherwise the subject remains as intellectual philosophising.

Maharshi asserted that this I am neither the perceived nor the perceiver is dis-covered via the inquiry "Who am I?", or by remaining quiet.
Title: Re: Vichara
Post by: Nishta on January 09, 2018, 02:50:53 AM
[1] perceived, [2] perceiver, [3] beyond both perceived and perceiver



[1] the ajnani typically knows only what is perceived, namely concepts and desires

[2] Vichara turns attention away from what is perceived to the perceiver of concepts and desires; and thereby what is perceived becomes known as "not I".

[3] focusing attention upon the perceiver (the mirage that parades as ego), the perceiver itself also becomes known as "not I".


Identification is dvaita. Non-identification ("not I") is advaita.
Title: Re: Vichara
Post by: Nishta on January 14, 2018, 02:32:39 PM
RM.: Because Self exists just as the feeling "I am", Atma vidya (knowledge of Self) is very easy indeed.


Isn't it profoundly simple!

The true Self that you have been seeking is verily that sense I exist, that sense "I am".
Why then does this Truth not end your search?
Because after resting as "I am" for a moment (or longer), a desire/a concept appears, covering "I am", seemingly hiding it.


The jnani in contrast is no longer lost in concepts, "I am" is never covered with concepts.

Maharshi decrees that earnest Vichara brings an end to the covering, the apparent loss, of "I am".
Title: Re: Vichara
Post by: Nishta on January 15, 2018, 06:09:10 AM
AS.: Pure existence, "I am" without anything predicated or attached to it, is common to all. No one can deny his own existence. In this "I am" there are no limitations, but when we wrongly identify this "I am" with the body and the mind and create a limited identity for ourselves, misery begins.


"No one can deny his own existence."
 
Can anyone say they are not! To emphasise the point it is often illustrated, that even in a dark room, you know that you are. You do not require sacred texts to tell you this. Nor do you require a light to see that you are. Nor do you even require another person to tell you. That sense of Am-ness, which is obvious to all, is the True Self.
 
It is so simple, that it is either overlooked, or rejected by ego/ by rising thoughts.
 
What then is the difference between Maharshi and yourself?
 
The ajnani repeatedly contracts into concepts. The jnani does not.
 
Maharshi stated ego is Self placing limitations upon itself. That is, contracting into concepts, desires, ideas about itself and the world. Or as Annamalai Swami states in the above quote, "we wrongly identify "I am" with the body and the mind and create a limited identity for ourselves".
 
Hence, recognising Self, being Self, that innate Am-ness which is known even in a darkened room, is not difficult. The struggle is only to cease contracting into concepts and thereby giving rise to misery.
 
To bring an end to that contracting, Maharshi decrees continuous Vichara to be the treatment.
Title: Re: Vichara
Post by: Nishta on January 16, 2018, 07:04:26 AM
RM.: Even those with very little knowledge can say out of direct experience, "I am". Because the Self exists just as the feeling "I am", Self-knowledge is very easy indeed.


In the above quote Maharshi points to the profound simplicity of Self as the feeling "I am".
If what Maharshi says is true, why then does this not end the search?
 
1] Am-ness remains unrecognised because the habit is to be engrossed in concepts
2] any recognition of Am-ness tends to be obscured by attachments; such obscuring distracts the ego and it loses interest
3] if Am-ness is acknowledged as ones true Self, the habit of contracting into concepts is so strong, that resting as Am-ness is prevented
 
Consequently, Being Self is no doubt the easiest, given "I am" is the most obvious. However, ceasing to contract into limiting concepts is the difficulty.
Title: Re: Vichara
Post by: Nishta on January 17, 2018, 02:46:08 PM
Thoughts alone are sorrow and bondage, as soon as thoughts cease, your true nature will be clearly and directly perceived (Muruganar).

If you remain still without thoughts you will certainly attain liberation.
When thought-free consciousness is constant and effortless it is Self-realisation (Maharshi).
 
 
It is very difficult for most aspirants to remain still without thought. Some aspirants even argue that it is not even necessary to make the attempt. I disagree with them and agree with Maharshi.
 
Surprisingly, and perhaps paradoxically, whilst Self is free of thought, thought may continue at so called realisation. But it does not touch Self.


To know that (or Be that) one must first quieten thought.
Title: Re: Vichara
Post by: Nishta on January 20, 2018, 03:05:50 AM
 To ask "Who am I?" is to Surrender the I-thought.
 
Title: Re: Vichara
Post by: Nishta on January 20, 2018, 03:07:39 AM
To cease contracting into concepts is to Surrender the I-thought.
Title: Re: Vichara
Post by: Nishta on January 20, 2018, 03:09:09 AM
 The Self is that where there is absolutely no "I" thought (Maharshi).
Title: Re: Vichara
Post by: Nishta on January 28, 2018, 04:59:54 AM
The obviousness of your true nature 

RM.: Know the pure state, your own real nature, by keenly observing the interval between two thoughts...This interval (is) the abiding, unchangeable reality, your true being.
 
Caveat
 
RM.: If that mind-free consciousness, which is at the meeting point of deep sleep and waking, somehow becomes continuous, then the state that dawns is declared as deliverance (Realisation).
 
*recognising the interval as the abiding, unchangeable reality, your true being, does not denote deliverance, only when mind-free consciousness is continuous is it referred to as Realisation
Title: Re: Vichara
Post by: Nishta on January 30, 2018, 01:40:13 AM
The obviousness of your true nature

D.: How to realise the Self?
RM.: It is already realised. One should know this simple fact. That is all.
D.: But I do not know it. How shall I know it?
RM.: Do you deny your existence?
D.: No, how can that be done?
RM.: Then the truth is admitted.

 
*Maharshi is saying that your very sense of existence or am-ness, is your true nature
 
Caveat
 
D.: Is there thought in Samadhi? Or is there not?
RM.: There will only be the feeling 'I am' and no other thoughts.
D.: Is not 'I am' a thought?
RM.: The egoless 'I am' is not thought. It is realisation.

 
*recognising your very sense of existence or am-ness does not denote Realisation. Only when that am-ness is egoless is it referred to as Realisation. Ego-less can be defined as no I-thought.
Title: Re: Vichara
Post by: Nishta on February 01, 2018, 03:51:40 AM
The obviousness of your true nature

RM.: (When mind) remains still without the least ripple, that stillness is the Self....Stillness or peace is realization.
 

*stillness refers to mental stillness
 
Caveat
 
RM.: When thought-free consciousness is constant and effortless it is Self-realisation.
RM.: In the realised man the mind may be active or inactive, the Self alone remains for him.
 
*recognising stillness does not denote Realisation. Only when that stillness is constant and effortless is it referred to as Realisation.
 
*the ajnani is told to rest as stillness as this is the only means by which the true Self becomes obvious. However, Maharshi also states mind may continue for the Self-realised. This may sound like a contradiction, however just because the vast and spacious blue sky (Self) is recognised, it does not mean the clouds (thoughts) must disappear. And furthermore, "the Self alone remains for him", despite the thought clouds.
Title: Re: Vichara
Post by: Nishta on February 04, 2018, 01:07:32 PM
The obviousness of your true nature

Stillness is the sole requisite for the realisation of the Self as God.
Stillness is the aim of the seeker.     
Be still and know that I am God.


Stillness here means Being free from thoughts.
Knowing means Being.
"I-AM" is God (Self).
                                                                         
                                   [Maharshi]
 
Caveat
 
D.: On enquiry into the origin of thoughts there is a perception of 'I' (am). But it does not satisfy me.
RM.: Quite right. The perception of 'I' (am) is associated with a form, maybe the body. There should be nothing associated with the pure Self. The Self is the unassociated, pure Reality, in whose light, the body, the ego, etc. shine. On stilling all thoughts the pure consciousness remains over.
Title: Re: Vichara
Post by: Nishta on February 09, 2018, 09:42:39 AM
RM.: Reality is simply the loss of the ego. Destroy the ego by seeking its identity. Because the ego is no entity it will automatically vanish and Reality will shine forth by itself. 
RM.: If we turn inwards inquiring "Where is this I?" all thoughts (including the I-thought) will come to an end and Self-knowledge will then spontaneously shine forth.
Title: Re: Vichara
Post by: Nishta on February 14, 2018, 01:48:02 AM
RM.: The Self is that where there is absolutely no I-thought (ego). That is called Silence. 

RM.: The ego is itself unreal. What is the ego? Enquire. The body is insentient and cannot say 'I'. The Self is pure consciousness and non-dual. It cannot say 'I'. No one says, 'I' in sleep. What is the ego then? It is something intermediate between the inert body and the Self. If sought for it vanishes like a ghost. All that is required is only to look closely and the ghost vanishes. The ghost was never there. So also with the ego. It is an intangible link between the body and Pure Consciousness. It is not real. So long as one does not look closely it continues to give trouble. But when one looks for it, it is found not to exist.
 
 
*is it not marvellous how clearly Maharshi explains the illness and the cure
Title: Re: Vichara
Post by: Nishta on February 20, 2018, 12:59:40 AM
Maharshi has informed you that your very existence, your sense "I Am", is the natural state, your true nature. Why does this not satisfy you? Maharshi states it is because of attachments to mind, body and world. Attachments obscure pure "Am-ness". If there were no attachments, "Am-ness" would satisfy and all troubles would end.

Does this mean attachments one-by-one need be warded off? No! Maharshi tells us to keep attention on the sense "I Am". By doing so attachments come to an end of their own accord and your glorious natural state will shine forth of its own accord.

How wonderful are the Teachings of Sri Ramana Maharshi.