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Messages - Nishta

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The teachings of Bhagavan Sri Ramana Maharshi / Re: Vichara
« on: April 25, 2018, 04:36:52 AM »
RM.: "The world is real." "No, it is a mere illusory appearance." "The world is conscious." "No." "The world is happiness." "No." What use is it to argue thus? That State is agreeable to all, wherein, having given up the objective outlook, one knows one's Self and loses all notions either of unity or duality, of oneself and the ego.

*All arguments, all words, all concepts, no matter how profound, no matter how sublime, become obsolete, irrelevant, when there is no mind.

General topics / Re: Nisargadatta -- Watch
« on: April 25, 2018, 02:41:31 AM »
 If you watch carefully you will find that even your daily consciousness is in flashes, with gaps intervening all the time. What is in the gaps? What can there be but your real being.


is that arunachala absent here  ? or is ramana absent ?

"If the Self is everywhere, why did people flock to see Ramana Maharshi during his lifetime? It was because He was channelling the grace of Self to the people in his physical proximity". Lakshmana Swamy

The same is found to be the case for some at Arunachala.

Specific geographical locations will always have this power for the ajnani.

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.

The teachings of Bhagavan Sri Ramana Maharshi / Re: Vichara
« on: April 02, 2018, 03:09:49 PM »
The true nature of the Self is declared to be Peace. If the same Peace is not found, the non-finding is only a thought which is alien to the Self.  

the non-finding is only a this not a beautiful revelation!

Welcome back Anil . I do appreciate your feelings . You need not justify your visits to SriRamana Ashram ( or in fact any holy places ) to anybody .  In fact our Ancient masters have said that one must not talk too much about our spiritual sadhana , pilgrimage etc....

 Lovely post. And wise words.

Dear Sri Nishta,

I am not posting because I have no doubt right now as to the understanding of the Great, Radical Teaching of the Vichara, Its practice and Experience obtained or lived.....

Good to hear from you Sir. I enjoy reading your posts, you bring life to the forum. 

I understand what you mean when you say, "I have no doubt right now....", this is a result of mind at Peace, no doubt. And I must agree, there is something profoundly delightful about Vichara.
Your visit to Ramanasramam sounds wonderful! We both know that Self is everywhere, yet still some are drawn to such places. As Atmavichara writes, you need not explain yourself to anyone.
I look forward to reading your posts, should you again feel compelled.

Why are you not posting, Sir?

The teachings of Bhagavan Sri Ramana Maharshi / Re: Vichara
« on: March 23, 2018, 02:54:56 PM »
Disciple: How is one to realise the Self?
Maharshi: Whose Self? Find out.
D: Mine, but who am I?
M: Find out yourself.
D: I don't know how.
M: Just think over the question. Who is it that says "I don't know?" Who is the 'I' in your statement? What is not known?
D: Somebody or something in me.
M: Who is that somebody? In whom?
A wonderful Teaching!
As long as there is someone to know something, or something to be known, ego flourishes.

General topics / Re: The World Is Real
« on: March 21, 2018, 12:24:58 PM »
nevertheless, this is the passage that roused my first post

Q: Brahman is real. 'The world [jagat] is illusion' is the stock phrase of Sri Sankaracharya. Yet others say, `The world is reality.' Which is true? A: Both statements are true. They refer to different stages of development and are spoken from different points of view. The aspirant [abhyasi] starts with the definition, that which is real exists always. Then he eliminates the world as unreal because it is changing. The seeker ultimately reaches the Self and there finds unity as the prevailing note. Then, that which was originally rejected as being unreal is found to be a part of the unity. Being absorbed in the reality, the world also is real. There is only being in Self-realization, and nothing but being.

Q: So the world is not really illusory?
A: At the level of the spiritual seeker you have got to say that the world is an illusion. There is no other way. When a man forgets that he is Brahman, who is real, permanent and omnipresent, and deludes himself into thinking that he is a body in the universe which is filled with bodies that are transitory, and labours under that delusion, you have got to remind him that the world is unreal and a delusion. Why ? Because his vision which has forgotten its own Self is dwelling in the external, material universe. It will not turn inwards into introspection unless you impress on him that all this external, material universe is unreal. When once he realizes his own Self he will know that there is nothing other than his own Self and he will come to look upon the whole universe as Brahman. There is no universe without the Self. So long as a man does not see the Self which is the origin of all, but looks only at the external world as real and permanent, you have to tell him that all this external universe is an illusion. You cannot help it. Take a paper. We see only the script, and nobody notices the paper on which the script is written. The paper is there whether the script on it is there or not. To those who look upon the script as real, you have to say that it is unreal, an illusion, since it rests upon the paper. The wise man looks upon both the Paper and script as one. So also with Brahman and the universe.

Q: So the world is real when it is experienced as the Self and unreal when it is seen as separate names and forms?
A: Just as fire is obscured by smoke, the shining light of consciousness is obscured by the assemblage of names and forms, the world. When by compassionate divine grace the mind becomes clear, the nature of the world will be known to be not the illusory forms but only the reality.
Only those people whose minds are devoid of the evil power of maya, having given up the knowledge of the world and being unattached to it, and having thereby attained the knowledge of the self-shining supreme reality, can correctly know the meaning of the statement 'The world is real.' If one's outlook has been transformed to the nature of real knowledge, the world of the five elements beginning with ether [akasa] will be real, being the supreme reality, which is the nature of knowledge.
The original state of this empty world, which is bewildering and crowded with many names and forms, is bliss, which is one, just as the egg-yolk of a multi-coloured peacock is only one. Know this truth by abiding in the state of Self.

General topics / Re: The World Is Real
« on: March 21, 2018, 12:17:07 PM »
Dear Nishta,
   :) That is misunderstood basically.

Are you sure our definitions are the same for world, illusion, real, unreal etc?

edit: same as my definitions, that is

General topics / Re: The World Is Real
« on: March 19, 2018, 08:29:07 AM »

Nishta! this is a really big illusion :P

this is a little know teaching of Maharshi's.....the world is not an illusion, it is real.

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

The teachings of Bhagavan Sri Ramana Maharshi / Re: Vichara
« on: March 05, 2018, 07:52:22 AM »
You were not in deep sleep
Now you are
What are you?, and
Where have you come from?

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