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Messages - Nishta

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The teachings of Bhagavan Sri Ramana Maharshi / Re: Vichara
« on: Today at 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.

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The teachings of Bhagavan Sri Ramana Maharshi / Re: Vichara
« 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.

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The teachings of Bhagavan Sri Ramana Maharshi / Re: Vichara
« 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.

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The teachings of Bhagavan Sri Ramana Maharshi / Re: Vichara
« 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".

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The teachings of Bhagavan Sri Ramana Maharshi / Re: Vichara
« 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.

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The teachings of Bhagavan Sri Ramana Maharshi / Re: Vichara
« 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.

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The teachings of Bhagavan Sri Ramana Maharshi / Re: Vichara
« 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?

8
Confusing body with Self, one finds stories objectionable.
When all is Self what relevance do stories have?

To year after year repeatedly take offense with forum members' posts (stories) is to confuse body with Self.

**
Apologies Anand.

9
Beloved Abstract, stop harrassing forum members with your perverted and immature interpretation of Advaita Vedanta.

10
General topics / Self depends upon "I"
« on: December 21, 2017, 09:12:01 AM »
here is a riddle that mind cannot solve, but is yet solvable

......without "I", Self (big S) cannot exist



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The teachings of Bhagavan Sri Ramana Maharshi / Re: Vichara
« 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].

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The teachings of Bhagavan Sri Ramana Maharshi / Re: Vichara
« 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

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The teachings of Bhagavan Sri Ramana Maharshi / Re: Vichara
« 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?

14
General Discussion / Re: Rough Notebook-Open Forum
« on: December 12, 2017, 02:55:16 PM »

Bhagavan looked at me compassionately and said, "Chadwick, who says all this?‟

.....I then asked him, ?Bhagavan, is it so simple?‟
Bhagavan replied, ?Yes it is that simple.




Wonderful! Thank you. A terrific reminder.

15
BTW : this view is directly from upadesha saram : manasantu kim margane krite naiva manasam marga arjavat ... it does not say concentrate on what is mind ... concentration is perpetuation .. it says look whence is this sense of i arises ...


Thank you for this reminder Udai.
I note Maharshi stated the question "who am I?", actually means where has this I thought arisen from.

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