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Topics - Nishta

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General topics / Nisargadatta -- Watch
« on: April 24, 2018, 04:40:10 AM »
Watch your mind with great diligence, for there lies your bondage and also the key to freedom.

By looking tirelessly, I became quite empty and with that emptiness all came back to me except the mind. I find I have lost the mind irretrievably.

...earnestness is the only condition of success.

The teachings of Bhagavan Sri Ramana Maharshi / Abstinence
« on: April 23, 2018, 06:44:11 AM »
I am of the view that unless sexual desire comes to an end, the imaginary ego continues.

Maharshi's talks on the matter of sexual desire can mistakenly be interpreted as, "I can continue to indulge myself". But if you read Maharshi's words broadly and between the lines, I think you will find the Maharshi would agree with my first sentence above.
The arguments against abstaining from all sexual activity are for example:
-- there is no ego, so I can do whatever I like
-- M.: You can sleep with your voluptuous neighbour, provided you have no sense of doership!
*It is only the Jnani that has no sense of doership. The ajnani would only be fuelling the imaginary ego taking such a course.
-- M.: even if you do commit adultery, do not think about it afterwards, because you are yourself always pure. You are not the sinner.
*This reminder will no doubt help the person who feels remorse about their action, but this is not a licence to indulge yourself; I explain why in the next section, "The arguments for abstaining from all sexual activity".
-- D.: Do you approve of sexual continence?
M.: A true brahmachari [celibate] is one who dwells in Brahman. Then there is no question of desires any more.
*The paradox here is that unless one applies Vichara to one's own sexual thoughts and desires, the "true brahmachari, the one who dwells in Brahman", is beyond reach.
The arguments for abstaining from all sexual activity are for example:
-- M.: The more the desires are fulfilled, the deeper grows the samskara (predisposition). They must become weaker before they cease to assert themselves. That weakness is brought about by restraining oneself and not by losing oneself in desires.
M.: Unless the samskara's cease to exist, there will always be doubt and confusion.
*Samskara is samsara (cycle of births and deaths).
-- M.: Freedom from passions is the essential requisite. When that is accomplished all else is accomplished.
-- M.: Craving for pleasures should not be encouraged. One cannot put out burning fire by pouring petrol over it. An attempt to satisfy your craving for the time being, so that the passion may later be suppressed, is simply foolish.
-- M.: Evil desire, a pit that can never be filled, is what plunges your life into poverty that can never be overcome.
*poverty here refers to a suffering mind.
The how of giving up sexual desire is typically Vichara, or abiding as Self:
D.: So we must rid ourselves of lust (kama), anger, (krodha), etc.
M.: Give up thoughts. You need not give up anything else.
D.: How to control lust, anger, etc.?
M.: Whose are these passions? Find out. If you remain as the Self, there will be found to be nothing apart from the Self. Then there will be no need to control, etc.
D.: How shall I overcome my passions?
M.: Find their root and then it will be easy.
D.: Can fasting cure sexual desire?
M.: Yes, but it is temporary. Mental fast is the real aid.
Maharshi also stated that will-power and other sadhana's such as sattvic food and prayers would help.
D.: How is Brahmacharya to be practised in order that it may be successfully lived up to?
M.: It is a matter of will-power. Sattvic food, prayers, etc., are useful aids to it.

General topics / The World Is Real
« on: March 17, 2018, 05:09:37 AM » is not an illusion!

General Discussion / THIS FORUM
« on: February 10, 2018, 03:50:02 AM »
There hasn't been much communication here at the forum over the past couple of months. 

I notice it's been 4 months (as I write) since the last member (Chakrs) was registered. Whoever is the Administrator of the forum isn't registering new members as they apply. I think we need a new Administrator. Perhaps a member who visits the forum regularly.

The home page also needs a tidy up. Archive old/unused categories and reformat the colour scheme and layout etc.

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

The teachings of Bhagavan Sri Ramana Maharshi / Vichara
« 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

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.

General topics / I AM
« on: August 04, 2017, 05:02:44 AM »
When Maharshi said "I Am" is your True Self, he was referring to the egoless "I Am".
Not the ego-bound "I am" that most can easily recognise.

   D.: Is there thought in Samadhi? Or is there not?
   M.: There will only be the feeling "I Am" and no other thoughts.
   D.: Is not "I Am" a thought?
   M.: The egoless "I Am" is not thought. It is realisation.

It is not difficult for the ego to recognise the sense of "am-ness" within.
It is an error to conclude that that "am-ness" is my True Self. My work is complete.

The conversation below between Maharshi and a devotee, details that you are likely only recognising the ego-bound "I am".

   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.

   M.: Be that "I". It is the direct method.
   D.: I am aware of the "I". Yet my troubles are not ended.
   M.: This "I-thought" is not pure. It is contaminated with the association of the body and senses. See to whom the trouble is.
   It is to the "I-thought". Hold it. Then the other thoughts vanish.


Note: "I Am" is synonymous with Silence, Stillness, Awareness, Consciousness, Beingness etc.
As such, the stillness you recognise, just like the "am-ness", is likely to be the ego-bound stillness, not the Stillness of the Self.

If there is a Peace that passeth all understanding then it is likely the "Am-ness" of the Self.
If there isn't you have merely recognised the ego-bound "am-ness".

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