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Messages - eranilkumarsinha

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Sri V. Ganesan:

That, which arises in the physical body as ?I?, is the mind. The ?I? feeling arises from the Heart or core of being. By enquiring ?Who am I?? the attention goes within and hence is diverted from thoughts. Perseverance in this practice gives strength to the mind to go to the source and be absorbed in the Self. Following sattvic (pure) principles such as eating simple, nutritious food in moderate quantity, and observing simple rules of good conduct, is most conducive to the development of pure qualities of the mind. This in turn helps one to pursue Self Enquiry without hindrance and without giving room to any form rising in the Self. All vasanas (tendencies) will be dissolved. One should firmly and unceasingly focus on the one Self. One should unswervingly put the teachings of the master into constant practice. Self is bliss. Whenever the mind experiences happiness as in deep sleep, samadhi, or when a desired object is obtained, it is due to the mind relinquishing its desire and being the bliss of the Self. Like a wise man who never leaves the shade, thus avoiding the scorching sun, one should always be absorbed in the Self and not allow the mind to be externalized into activity. The Self, like the sun, is unaffected by any activity of the forms of life it sustains. To keep the mind constantly turned inward and to be thus as the Self, alone is atma vichara, or Self Enquiry. If the mind subsides, all else will subside. To be and to
remain in the Self, or one?s true nature, alone is liberation or mukti.

Dear devotees, Sri V. Ganesan?s understanding and insights are wonderful and profound. Is it not? For, in my view, the above observation is the essence of the Teaching of Sri Bhagwan Ramana?s Atma-vichara or the Self-enquiry.


Sri V. Ganesan:

I would like to share an incident of great significance that took place when I was there. After the speeches, I sat at Robert's feet (Sri Robert Adams). Another person was also there, a John Wilkins, I think, who had been Robert's friend for more than twenty years. Out of the blue, John suddenly asked, "Robert, I want you to tell me: what is the truth and what is untruth? What is reality and unreality? I do not want you to quote from the scriptures or use any philosophical jargon. You must make me experience these right now at your feet."

I was thrilled because I wanted to know how Robert was going to answer these difficult questions. Robert looked happy for some time and then became very serious. He looked at John and asked, "Who are you?" John thought that Robert had forgotten him because of the disease he had. He replied, "I am John Wilkins." Robert gave him the most gracious smile that I have ever seen and said, "I AM is the truth and John Wilkins is the untruth. I AM is the reality and John Wilkins is the unreality." Everyone went into a state of inner stillness. This was not a mere answer; it was a statement that transported everyone into a state of deep silence of the mind.

Source: Ramana Periya Puranam

Sri Bhagwan:  Just as water in the pot reflects the enormous sun within the narrow limits of the pot, even so the vasanas or latent tendencies of the mind of the individual, acting as the reflecting medium, catch the all-pervading, infinite light of Consciousness arising from the heart and present in the form of a reflection the phenomenon called the mind. Seeing only this reflection, the ajnani is deluded into the belief that he is a finite being, the jiva. If the mind becomes introverted through enquiry into the source of aham-vritti, the vasanas become extinct, and in the absence of the reflecting medium the phenomenon of reflection, namely, the mind, also disappears being absorbed into the light of the one Reality, the Heart.

This is the sum and substance of all that an aspirant needs to know. What is imperatively required of him is an earnest and one-pointed enquiry into the source of aham-vritti.

Dear Devotees,

His is a firm Assurance, which means a lot to His devotees, that the process of Self-enquiry will itself reveal that the alteration of the three states of the mind, as well as the three states themselves, belong to the world of phenomena which cannot affect, inward enquiry, for the Self-enquiry, He has taught, is possible only through intense introversion of the mind.  What is finally realised as a result of such enquiry into the source of ahamvritti or the 'I'-ness or the 'I Am'-ness, is verily the Heart as the undifferentiated light of Pure Consciousness, into which the reflected light of the mind is completely absorbed, revealing its non-existence or non-being. And when the mind disappears, that is, when the reflected light of the mind is completely absorbed, the world, body, time, space, et al, also disappear, for has anyone seen anyone of these without the mind?


Dear Devotees and Seekers,

What is 'Aham', and what is 'aham-vritti? Bhagwan Sri Ramana has taught that the word 'Aham' Itself is suggestive, for It comprises of the alphabet 'A' and 'HA', which are the first and the last alphabets of the Sanskrit Alphabet, conveying that 'Aham' comprises all there is. That is, 'Aham' signifies Existence Itself.

As for the 'aham-vritti', Sri Bhagwan has revealed that 'I'-ness or the 'I Am'-ness, by usage,  is known as 'aham-vritti'. Though it is known as the 'aham-vritti', He has given a great clue that the 'aham-vritti' is not quite a vritti like the other vrittis of the mind, because unlike the other vrittis which have no essential interrelation, the 'aham-vritti' is essentially related to each and every vritti of the mind. Moreover, without the 'aham-vritti' there can be no other vritti whatever, but the 'aham-vritti' can subsist by itself without depending on any other vritti of the mind. Therefore, we must know that the 'aham-vritti' is fundamentally different from the other vrittis of the mind.

Dear devotees and seekers, where from arises the 'I'-ness or the 'I am'-ness in us? Where else but from the Heart (Heart Am I), Which is the undifferentiated Consciousness of the Pure Being. Therefore, the primary datum of all our experiences, that is, 'I'-ness or the 'I am'-ness arises from the Heart. So long as the 'aham-vritti' has not connected with the other vrittis of the mind after arising from the Heart, that is, by itself, in itself, that is, per se, it is Sudha-Sattva in character.

Sri Bhagwan has revealed that it is in this Sudha-Sattva swarupa, uncontaminated by rajas and tamas, that the 'I' (pure ego) appears to subsist in the Jnani, which is like a burnt rope which retains its form but cannot be used to tie something with it. 

Thanks very much.

Bhagwan Sri Ramana:
"If the mind, which is the cause of all knowledge and action subsides, the perception of the world will cease. Just as knowledge of the rope, which is the base, will not be obtained unless the knowledge of the snake, the superimposition, goes, so the realization of the Self, which is the base, will not be obtained unless the perception of the world, which is a superimposition, ceases."
'Who Am I?' Essay Version

Dear Devotees,

What is the perception of the world? It is chiefly the feeling of differences, which is alien to the Self or the Atma-swarupa. Is it not? For, realization and the Experience of the Self  is that in which everything whatsoever shines as the Self or the Swarupa. This is the Experience without the experiencer, that is, the Self alone experiences the Self.  Therefore, only merging in the blazing Light of the Self and remaining as One is alone our Natural Life. The Life, in truth, is synonym with the Self, for the Self is the Absolute Awareness and Absolute Existence, which alone is the True Life, and which is the only Life, for every other thing is insentient and is therefore non-Life. The sight of the world and the feeling of differences, being alien to the Swarupa, veils It in the same way as the perception of a snake veils the rope. Therefore, the perception of the world and the feeling of differences are mere appearances imagined within the Self or the Swarupa.

Quote from Sri Nishtha:
"The quest for Self-Realisation is no doubt a noble cause. But for many aspirants it will, perhaps cruelly, become just another veiling. Unless the quest directly investigates and challenges the 'I', the 'me', that seeks Self-Realisation, then ones efforts paradoxically reinforce the imaginary ego.

Maharshi's vichara does exactly that; investigates and challenges the 'I' that seeks Self-Realisation. Maharshi's Teachings are not for building a better you, nor for manufacturing a new "spiritual" identity. His is an investigation of the very person that thinks they have to undertake sadhana and achieve Self-Realisation.

That said, Maharshi's Teachings are not nihilistic. When identification with the I-thought ends, Self, the non-conceptual pure 'I', remains"

"Q.: Will not my present visit to you bring it (Self-Realisation) about?
M.: What is to be brought about? To whom? Consider; investigate.

M.: If we turn inwards enquiring "Where is this I?" all thoughts (including the I-thought) will come to an end and Self-knowledge will then spontaneously shine forth.

Q.: Grant me that my mind troubles me no more.
M.: Find out whether there is such a thing as mind. If so, what is its form? Does it have a moustache and a beard?

Q.: What should we do to make the mind still?
M.: First let the mind be caught hold of and brought here, then we shall consider ways and means of stilling it."


Dear Sri Nishtha, yes, I wholly agree to what you have insightfully observed. This is a very beautiful post. Thank you. Anil

Know that reality is so subtle, it cannot be known and realized through the exertions of the jiva's intellect, but only through the grace of God, which manifests when you offer yourself up with love at His Feet.
V. 648, GVK

Do not wander and search, having failed to find the abiding state in spite of receiving tuition in all the arts and sciences, and thoroughly mastering them. The supreme state is to abide wholly as the reality that remains enshrined as the form of love.
V. 649, GVK

Dear devotees, the supreme state cannot be attained by mere exertion of the intellect, but only by being still, without words, in the state of mauna or the silence. Jnana, Bhakti and Yoga must culminate into being still in the State of Silence of the Self. It alone is offering oneself up with love at His Feet. Love for the Self or the Atma-swarupa is the essential cause so that the Grace is added, for Grace is the primary cause which make the realization of the Atma-swarupa happen.

Sri Bhagwan: Do you remember, I told you once previously that existence and awareness are not two different things but one and the same? Well, if for any reason you feel constrained to admit the fact that you existed in sleep be sure you were also aware of that existence.
What you were really unaware of in sleep is your bodily existence. You are confounding this bodily awareness with the true Awareness of the Self which
is eternal. Prajnana, which is the source of ?I-am?-ness, ever subsists unaffected by the three transitory states of the mind, thus enabling you to retain your identity unimpaired.
Prajnana is also beyond the three states, because it can subsist without them and in spite of them.
It is that Reality that you should seek during your so called waking state by tracing the aham-vritti to its Source. Intense practice in this enquiry will reveal that the mind and its three states are unreal and that you are the eternal, infinite consciousness of Pure
Being, the Self or the Heart.

Devotee: Should I then consider Sri Bhagwan as talking to me in a waking-dreaming-sleeping state?
Bhagwan Sri Ramana: Because your conscious experience is now limited to the duration of the extroversion of the mind, you call the present moment the waking state, whereas all the while your mind has been asleep to the Self, and therefore you are now really fast asleep. 
D: To me sleep is a mere blankness.
Sri Bhagwan: That is so, because your waking state is mere effervescence of the restless mind.
D: What I mean by blankness is that I am hardly aware of anything in my sleep; it is for me the same as non-existence.
Sri Bhagwan: But you did exist during sleep.
D: If I did, I was not aware of it.
Sri Bhagwan: You do mean to say in all seriousness you ceased to exist during your sleep! (Laughing). If you went to sleep as Mr. X, did you get up from it as Mr. Y?
D: I know my identity, perhaps, by an act of memory.
Sri Bhagwan: Granting that, how is it possible unless there is continuity of awareness.
D: But I was unaware of that awareness.
Sri Bhagwan:  No. Who says you are unaware in sleep? It is your mind. But there was no mind in your sleep? Of what value is the testimony of the mind about your existence or experience during sleep? Seeking the testimony of the mind to disprove your existence or awareness during sleep is just like calling your son?s evidence to disprove your birth!

Source: Maharshi's Gospel

Dear Devotees,

We say, as a matter of fact, that this world is transitory, ephemeral. But how do we know that the world is transitory? Sri Bhagwan has taught that unless something permanent is held, the transitory nature of the world cannot be understood, cannot be ascertained.  But alas! In the transitory world, that is, in the system of myriad names and forms, there is nothing whatever which is permanent. Isn't it? But we need not worry, for Sri Bhagwan has driven home the truth that we are the Self, and the Self alone is the Eternal Reality, Eternal Existence or Eternal Being. Has He not? And He has also revealed that we cannot deny our own existence, for every one of us knows, for certain, that we exist. Do we not? Therefore, out of great compassion for us, Sri Bhagwan repeatedly draws our attention to It, and instructs tirelessly to rivet our attention on the Eternal Reality, i.e., the Self.

Hence, when we meditate on or think of 'I am', sense our presence and become aware of the accompanying 'stillness', warding off the intruding thoughts, we hold that which is permanent. This is the practice, or sadhana, but even during the practice, the unreal nature of the ego and transitory nature of the world begin to be gradually revealed, and one has the foretaste of ensuing bliss of the Atma-swarupa, beckoning one on and on to the mysterious depth into the Heart till the practice culminates in final Swarupa-Jnana.

Thanks very much,

Dear devotees, Sri Bhagwan has always reminded His devotees that they are the Self, that they are the Consciousness. Therefore, becoming conscious of being conscious is the key to enter the state of enquiry. Then meditate on 'I Am', that is, think only 'I Am' and see to it that nothing whatsoever is added to the thought of mere 'I Am'ness, by warding off the intruding thoughts. Now is the time to be aware of the 'stillness' that accompanies the 'I Am'. Sense your presence, the naked, unveiled, uncovered, unclothed beingness. Sri Bhagwan says that this pure beingness remains untouched whether we are young or old, good or bad, and by any other attribute. One can, sooner than later, be aware that this beingness is always there with him, and remains unaffected with the advancement of the age. It is the Spacious Womb of all creation, all form.  We need to this diligently with perseverance till the Goal is reached. Sri Bhagwan has assured that many have attained the Goal following Vichara unswervingly, and therefore, there is no reason why we cannot. 


Dear devotees, why does pratyaksha not mean seeing but being? Sri Bhagwan says that that though the seer cannot see himself, yet he does not deny his existence only because he cannot see himself with his own eyes as pratyaksha. Therefore, pratyaksha does not mean seeing, but Be-ing. 'To Be' is to realise. Pranam,Anil                         

Dear Devotees,

 Sri Sadhu Om has written that it is not necessary for sincere aspirants to name before-hand the feeling-'I' either as ego or as the Self. I am totally one with this insight, for Sri Bhagwan Ramana has Himself taught there are not two persons, ego and the Self, in the aspirant. Besides, everyone of us has the experience 'I am one and not two'. Have we not?
Therefore, from the stage of practice itself, we should not give room to an imaginary dual feeling--one 'I' seeking for another 'I'- by differentiating ego and Self as lower and higher self respectively.
Are there two selves, one to be an object known by the other? For, the true experience of all is 'I am one'. For, the experience of Jnani is 'I am I'.

In the lighter vein: however, Sri Beloved Abstract here alone seems to have many selves, each with a separate fantastic tale to tell, even if one is not willing to listen.

Thanks very much.

Dear Sri drsundaram,

Sri Bhagwan's Vichara is not the meditation as we know it. In meditation, there is the ego and the object meditated upon. This is the indirect method in which the subject and object differ. However, we must understand that in the Self-enquiry, or the Vichara, both subject and the object meditated upon are the same and It is the Self.


Dear Sri drsundaram,

This silence is you. It is not objective. It is the silence of the consciousness. Initially one is not able to discern it on account of the thought wave. But as the sadhana progresses, one is not only able to discern it but grasp it, implying that such a one is one with the silence or the stillness that follows the question 'Who am I?' What happens? It is like this:

When one questions 'Who am I?', keeping attention on the 'I'-thought (onto oneself), it takes progressively less and less of the insentience in which it has remained absorbed so far, and more and more of the consciousness of the Self, palpable by the silence or the stillness, till one is one with it, keeping thought at bay with effort at this stage. When this is effortless it is Realization, Sri Bhagwan speaks of.

Dear Sri Sundaram, remember that it is not the question 'Who Am I?' that wakes you up. When you question and keep still, identifying with the silence or the stillness that follows the question, a times comes when this silence wakes one up and one becomes free, realizing who really one is.
Having said as above, I wish to add that the Self-inquiry is its own guide. There is no need to worry. Having deep faith in Him, practice Vichara with perseverance. It itself will bring about chitta-sudhi which is essential for abidance in Jnanam, as well as desire for liberation, dispassion and discrimination, all essential prerequisite for the Self-realization.

Thanks very much.

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