Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 755809 times)

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1335 on: August 24, 2011, 05:52:48 PM »
Since the Silence of the Self, which shines through the pure mind [the Pure existence-consciousness which is devoid of all  thoughts], alone turns out to be the gateway to Liberation, even though they proceed along any path which is agreeable to them, that gate alone is the final refuse.
                                                   V. 1185, GVK, Tr. and Comm. Sri Sadhu Om Swamigal

Dear Devotees,

What does the above-cited verse mean? What is the Silence Sri Bhagwan speaks of? It is certainly not the vocal silence observed by those who does not engage in Atma-Vichara.
Real and Pure Silence is that State in which the imagined and reflected ego-mind has irrevocably merged into the Self for once and all, never to rise again. Contrary to general perception, it is not an indolent state; Sri Bhagwan says that It is the State of intense activity.

So, the meaning and implication of the cited verse is obvious. One can attain State of liberation only through the gateway of egolessness and mindlessness irrespective of the path one may chose and proceed through. And State of egolessness and mindlessness is the Pure and Infinite Silence of the Self. Therefore, Sri Bhagwan reveals that one can attain Atma-Swarupa only through the Gateway of Silence.  Below the cited verse following oft-repeated Statement of Sri Bhagwan has been given:

Sri Bhagwan : Through whatever road one may approach the town of liberation, in order to enter that town one must pay the tollgate fee. That toll gate fee is the destruction of one’s ego or mind.

Dear devotees, it is obvious that one may approach the Exalted Town by any Road which is accessible to him from where he is, he must finally pay the toll-gate fee to enter that Town. So also, one may come near the Supreme Goal by whatever path suits him best; one must finally destroy the  ego to enter the Exalted Town of the Atma-Swarupa.

“Only those who have not keenly listened to the Lord’s language of Grace [Silence], which is the Supreme Word [Para-vak], which shines forth when the wandering mind subsides, will say that the sound of a flute is sweet, the sound of a veena a is sweet, or that the prattling speech of their own babbling children is very sweet.”
                                                 V. 1198, GVK, Tr. and Comm. Sri Sadhu Om Swamigal     

Thank You,
     Anil


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1336 on: August 25, 2011, 09:47:24 AM »
Dear Devotees,

Sri Bhagwan teaches in the Verse 28 of the Ulladu Narpadu that one should dive within with a kin introverted mind, controlling breath and speech. Controlling breath and speech has already been discussed in my posts, re. 1362. Now I wish to say a few words on ‘diving’. Why does Sri Bhagwan use the word ‘diving’ ? What does it exactly mean ? In my view, recognising and holding the ‘I’-consciousness is the introversion of the mind and gaining greater and greater intensity of attention upon the ‘I’-consciousness is diving within deeper and deeper.

Sri Bhagwan says that ‘I am’ is not a thought but Pure Existence-Consciousness and ‘I am so and so’ is ego that rises from ‘I am’. Therefore, the Consciousness ‘I am’ is Existence Itself whereas ‘I am so and so’ is a mere fleeting and ephemeral thought. So, the former is Existence in which the latter appears to be rising and falling. One is ‘Being’, Real ‘I’; the other is our rising as the ego ‘I’. One is Real, the other is unreal.

Some devotees say that they ask, “Who am I or Whence am I ?” and try to concentrate on the spiritual Heart, two digits to the  right side from the centre of the chest. This, in my view, is a gross misconception of Sri Bhagwan’s Teaching. Rather this is akin to the ancient method of meditating on one of the so-called six yogic centres in the body. For, during meditation, imagining and meditating on any place in the body is only an attention on the second person, implying a subject who meditates and an object to be meditated upon. Well, this is certainly not what Sri Bhagwan means.

In my view, this confusion arises when the seeker resorts to the second divine weapon in the armoury of the Self-enquiry, that is ‘Whence  am I ?’. One imagines the answer to the question will be coming from the spiritual Heart something like ‘ I am from here’. One is not supposed to anticipate a place in the body in answer to the question ‘Whence am I?’.
Sri Bhagwan says in V. 19, Upadesa Saram that “If one asks himself, ‘Where does this I come from ?” it will vanish. This is Self-enquiry’.  Therefore, it is obvious that seeking the rising place of the ego is the destruction of the ego and not an experience of a place in the body. Self is not conditioned by space and time and finding a place is not the objective of the Enquiry.

Hence, ‘Whence am I ?’ should mean ‘From what am I?’ and seeker’s  attention should be maintained always only on to himself all along, ON NOTHING OTHER THAN THE SELF, so that the true import of word ‘I’ , Pure Being, is understood.

However, dear devotees, there is a difference in two forms of the questions of the enquiry ‘Who am I?’ and ‘Whence am I ?’ ‘Whence am I?’ question pertains to enquiry into the rising ego ‘I am so and so’ and keeping the attention on to himself. The adjunct, ‘so and so’ being unreal is bound to disappear on the way and one is established in the Pure ‘I am’, the Self. On the other hand if the enquiry is in the form of the question ‘Who am I?’, Self-attention or attention to the first person feeling , that is ‘I’-feeling is easily gained. It is easy for the seeker with this form of the question of the enquiry to experience his ‘being’ directly and without much effort.

IMPORTANT:
A SEEKER SHOULD NOT TRY TO DIFFERENTIATE THE I-FEELING EITHER AS EGO OR AS THE SELF, FOR, THERE ARE NOT TWO SELVES, NOR TWO ‘I’S.
“Are there two selves, so that one is the object to be known by the other ? For, the true experience of all is ‘I am one’.”

From the above discussion, it follows that one who still is not able to do away with the ‘I am the body idea’ should practice the form ‘Whence am I?’ and one who can transcend the idea of individuality ‘I am so and so’ and instead directly attend to the feeling ‘I am’ should practice Enquiry in the form of ‘Who am I?’. Therefore, the former is attending to the ‘rising’ and the latter is attending to the I-feeling, that is ‘being’ , sense of Existence.

Nevertheless, what is absolutely imperative is to hold on to the ‘I’-feeling , which is common experience of everyone, uninterruptedly, till the very end, in either form of the question of the Enquiry. This is Self-attention. SELF-ENQUIRY IS TURNING SELF-WARD, OR ATTENDING TO THE SELF. THIS ALONE IS SELF- ATTENTION OR THE SELF-ENQUIRY.

Thank You,
    Anil


 
   

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1337 on: August 25, 2011, 12:27:32 PM »
Contd from my last post, re. 1375


One ever is the Self. To ask oneself
‘Who and whereabouts am I?’
Is like the drunken man’s enquiring
‘Who am I?’ and ‘Where am I?’
               V. 2, Five Verses on the Self


Dear Devotees,

Other prevailing misconception is to merely chant like japa, mentally or orally either ‘Who am I?’ or ‘Whence am I?’ or both. There are yet others who keeps on repeating “’To whom came this thought?’ ‘To me?’;’Who am I?’” in the same order as taught by Sri Bhagwan. Yet some others, Books say, keep on waiting for a thought to arise so that they can destroy it by firing this Brahmastra at it. ! But as has been discussed earlier, this is simply a contrivance, a device, to turn our attention Self-wards if it has swerved away from the first person attention. But we must understand that mere questioning in this manner is not Self-enquiry or the Self-attention. WILL WE LIKE TO BE COMPARED WITH THAT DRUNKEN MAN WHO MERELY PRATTLES ‘WHO AM I?’ AND ‘WHERE AM I?’ ?

Therefore, Real Self-enquiry is not doing anything but merely being as we are. All Sri Bhagwan asks us to do is to PRACTICE TO BE STILL WHILE ALL THE TIME REMEMBERING THE ‘I’-FEELING.

Work and action are no obstacles. Sri Bhagwan has said that discrimination required in action will be intuitive. LAMENTATION THAT WORK WILL BE HAMPERED IS AN EXECUSE WHICH IS THE PART OF THE DEFENCE MECHANISM OF THE EGO. Everything is passing within ‘US’ only, being projected on ‘US’ only. We are B-E-I-N-G, rest everything is phenomenon, including ego itself. And eating, acting, sleeping, rising, waking, day, night, world, …..et all, are passing phenomena, just happening. If Self-attention is unswerving and unwavering, these will come and go and a time will come when thoughts about these will leave of their own accord for want of attention. However, destined work will go on. I AM THE SELF, REST EVERYTHING BELONGS TO GUNAS OR PRAKRITI. That which is destined to happen will happen anyway. To continue.

Thank You,
   Anil             



Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1338 on: August 25, 2011, 02:55:47 PM »


Dear Anil,

The Self is nearest to anyone. But we do not realize it.  Our mind always asks for something very far,
or almost unseen, like how many stars are there in the universe? etc.  These are all worldly knowledge
but realizing the Self is the spiritual goal.  The Self is called Samvid. The mind is called kanda-samvid,
that which breaks away from the Self in the form of thoughts.



Arunachala Siva.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1339 on: August 25, 2011, 05:06:05 PM »
“The Self is called Samvid. The mind is called kanda-samvid,
that which breaks away from the Self in the form of thoughts.”

Dear Sri Subramanian Sir,

Mind is that which breaks away from the Self in the form of thoughts. Its very birth is an action, or doing, or rising, away from the Self. This is the reason why its natural propensity is to roam outside and seek enjoyment in external objects, forgetting its own Blissful Nature. Its natural tendency to seek outside of itself asserts even when it seeks liberation. So, it is not prepared to dive Self-ward. It relishes in external worship, visiting temples and shrines, and engaging in all sorts of external spiritual practices—all doing; but it wouldn’t look within itself, wouldn’t dive Self-ward which is ‘being’ rather than doing. It creates obstacles, complications and doubts and relishes solving them. Mind breaks away from the Self due to accumulated vasanas.

Regards,
  Anil     


Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1340 on: August 25, 2011, 07:26:54 PM »


Dear Anil,

Yes. Mind when it goes outward, it gives rise to world, thoughts about the world etc,  Sometimes
the mind may be temporarily quiet, as in deep sleep, but still the mind is not yet dead. That
state where there are only in built vasanas, but no thoughts, is called Ajnanam or  Ignorance.
This ajnanam brings about thoughts, once the mind jumps out while waking up.



Arunachala Siva.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1341 on: August 26, 2011, 08:52:02 AM »
Forgetting the Self, mistaking the body for Self, taking innumerable births, and at last knowing Self and being Self is just like waking from a dream of wandering all over the world. Know thus.
                                         V. 1, Five Verses on Self

Dear Devotees,

So, real waking from a dream of wandering all over the world is at last knowing and being the Self. However, the Self Itself is as It ever is. Ever Full and ever Resplendent. It is Itself Existence-Consciousness. It is ever known and ever realised. Self does not exist as an object to be known and sought. Self is the ever-attained, ever-pure and ever-blissful Whole, why will It do any enquiry and to know what ? It neither needs to do any enquiry nor can It be subjected to any enquiry. So, enquiry is not necessary for the Self. Sri Bhagwan referred to this enquiry as ‘Who am I ?’Enquiry. Why ? who is it that is supposed to enquire in the Self ? Well, it is the ego that needs and conducts the Enquiry. But can this false reflected, not even infinitesimal FEELING OF REAL ‘I’, a mere appearance, that is called ego, ever know the Self ? How can that which rises from and sets into the Self ever know the Self ? No, ego cannot know the Self. THEREFORE, IT FOLLOWS THAT SELF NEED NOT DO ANY ENQUIRY AND SELF-KNOWLEDGE IS IMPOSSIBLE FOR THE EGO. For this difficulty, Sri Bhagwan named this Enquiry as ‘Who am I ?’ enquiry. I shall try to explain it as follows :

We know, by the Grace of Sri Bhagwan, that ego, ‘I am so and so’ consists of the Pure consciousness ‘I am’ plus adjuncts ‘so and so’. We also know that Consciousness is always the Self-Consciousness. Pure consciousness shinning as ‘I-I’ is the Self. “He became ‘I’ named. However, when the Pure Consciousness gets mixed up with the adjuncts ‘so and so’ giving rise to ego, even the EGO FEELING is commonly taken to be ‘I’-feeling and is called ‘self’ and understood as the individual self. Therefore, it follows that the first person consciousness is either the ego self or the True Supreme Self. But, nevertheless, the ego’s first person feeling of ‘I’ is not the true first person consciousness. It is merely a shadow, a reflection, and, therefore, a false first person consciousness. SELF ALONE IS THE FIRST PERSON CONSCIOUNESS. TRUE SELF-CONSCIOUSNESS IS ALONE THE REAL FIRST PERSON CONSCIOUSNESS.  So, the Enquiry pertains to the ego. Enquiry is made into the nature of the ego, what it is, who it is, what is its birth- place. Ego being non-existent, can it withstand such sustained scorching heat of the Enquiry. It will take to flight like the impostor in the marriage function. ‘So and so’ being non-existent, it will fall off or disappear and the enquirer is mere ‘I am’, established as Self in the Self. THE FALSE, INFINITESIMAL, REFLECTED FIRST PERSON CONSCIOUSNESS IS REPLACED BY THE TRUE SELF-CONSCIOUSNESS.

Dear devotees, what I have tried to explain is summed up so beautifully in the Verse as cited  below :

“A naked lie it would be
If any man were to say that he
Realised the Self, diving within
Through proper enquiry set in,
Not for knowing but for death
The good-for=nothing ego’s worth !
‘This Arunachala alone
The Self, by which the Self is known !
                                      Sri Arunachala Venba, V. 39                 

Thank You
   Anil

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1342 on: August 26, 2011, 10:24:15 AM »
 Dear Devotees,

Therefore, withdrawal of attention from the second and third persons, and instead, holding and clinging is the practice of Self-enquiry or Self-attention. This alone is the sadhana.

Sri Bhagwan says that attending to the first person is equal to committing suicide. Yes, ‘I’ casts off the illusion of ‘I’ and yet remains as ‘I’. Such is the paradox of the Self-realisation. The suicide Sri Bhagwan speaks of is the killing of this false first person, ego-I, which is really a thief, for, it arrogates to itself the Supreme and Infinite Self- Consciousness and presents it as infinitesimal reflected consciousness as self-consciousness, that is the individual self-consciousness.

‘Turning inward, daily see thyself with an introverted look and It (the Self or the Reality) will be known‘-thus didst Thou tell me, O my Arunachala !
                                                          V. 44, Sri Arunachal Aksharamanamalai

Dear devotees, many close devotees of Sri Bhagwan in particular and spiritual commentators in general are agreed that this is one of the greatest Revelations ever made. This is, of course, a priceless boon bestowed upon the spiritual aspirants, irrespective of nationality, religion and time and space. Sri Bhagwan Himself once told Sri K. Lakshmana Sarma that this Quest, or the Self-enquiry, or the Atma-vichara, as taught by Him, is the GREAT YOGA— MAHA YOGA.  For, all the Yogas are included in the Quest. It is significant that Sri Bhagwa cited a Verse from the ‘Kurma Purana’ (2.11.7) in which Lord Siva declares :
“That Yoga in which one sees the Self, which is ME, the one immaculate and Eternal Bliss, is considered to be the Maha Yoga pertaining to the Supreme Lord.”

Sri Lakshamana Sama, author of the great book, Maha Yoga, writes that since the above cited Verse from the Kurma Purana thus confirmed the statement that Self-enquiry, the practice of attending to the Self, is Maha Yoga, Sri Bhagwan Himself transcribed ‘Maha Yoga’ in His own copy of the book, considered magnum opus of the great author.       

 Herein lies His Greatness ! HE REVEALED A PATH WHICH INCLUDED ALL YOGAS, TERMED IT MAHA YOGA AND DECLARED IT TO THE WORLD OF SPIRITUAL ASPIRANTS AS THE INVINCIBLE DIRECT PATH IN ORDER TO BRING VEDANTA EASILY UNDER THE PRACTICAL EXPERIENCE OF ALL.

Thank You,
    Anil                   

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1343 on: August 26, 2011, 01:50:12 PM »


Dear Anil,

Nice post on Maha Yoga.  Self attention is the greatest yoga since
it contains Jnanam, i.e removal of ajnanam, Bhakti, because it
removes vibhakti, differences, Karma, because it removes the unwanted
karmas [i.e worldly attention] and Yoga, because it removes viyoga, that
is non union with Self.



Arunachala Siva.
 

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1344 on: August 26, 2011, 04:51:51 PM »
“Self attention is the greatest yoga since
it contains Jnanam, i.e removal of ajnanam, Bhakti, because it
removes vibhakti, differences, Karma, because it removes the unwanted
karmas [i.e worldly attention] and Yoga, because it removes viyoga, that
is non union with Self.”

Dear Sri Subramanian Sir,

Other four methods, commonly known as four Yogas, namely, the Yogas of Action,of Devotion,  of Mind-control and of Knowledge, presupposes the retention of the mind as instrument for carrying out the sadhana . Without the mind it cannot be practiced. But we are aware that ego may take subtler forms at different stages of the practice. But the mind itself is not destroyed. Sri Bhagwan used to say famously that the attempt to destroy the ego or the mind through sadhanas other  than Atma-vichara is just like the thief pretending to be policeman to catch the thief , that is, himself.
In all the other four Yogas, namely, Yogas of Action, of Devotion, of Mind or Breath control and of Knowledge, practisers proceed on wrong assumptions, a Yogi of Actions wants to neutralise  past bad actions with present good actions, A Yogi of Devotion thinks he is separated from God and wants to become united with Him by Devotion. The Yogi of Knowledge thinks that he is in ignorance and wants to remove the ignorance. A Yogi of Mind- control thinks that he is in a state of viyoga and wants reunion. All these are wrong assumptions, for there is no individual self.

Ego is unreal. Self is the only Real Existence. Seekers of Truth or the Self, pursuing Atma-Vichara as taught by Sri Bhagwan, proceed armed with this knowledge to start with. Sri Bhagwan says, in the Verse 14 of the Ulladu Narpadu : Supplement, that the Enquiry ‘Whose is this action, or separateness, or indifference, or ignorance ?’ is Yoga of Action, Devotion, Mind-control and Knowledge. For, inquiring thus ego vanishes, and it is known that neither these four defects nor their four solutions are there in the Self, in the State of Egolessness which is the only Existence.

Therefore, Sri Bhagwan says that the Atma-vichara is a Great Yoga—Maha Yoga; for all other Yogas are included in the Vichara.     

  Thank you so much, sir.
Regards,
   Anil
   

   

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1345 on: August 26, 2011, 05:00:16 PM »
Dear deotees, the first two lines in my post , re. 1381, should be read "Therefore, withdrawal of attention from the second and third persons, and instead, holding and clinging the 'I'-feeling is the practice of Self-enquiry or Self-attention. This alone is the sadhana." Thank you. Anil

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1346 on: August 26, 2011, 06:16:16 PM »


The explanation given by me has been described by Lakshmana Sarma
in his Sri Ramana Paravidyopanishad.



Arunachala Siva.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1347 on: August 27, 2011, 07:24:53 AM »
Dear Devotees,

How does a House-holder fare in the scheme of moksha (liberation) ? Should not the one who desires Self-knowledge  necessarily become a mendicant in order to attain liberation?
From ‘Talks’ and other works, it is obvious that many devotees of Sri Bhagwan, sometime or the other, were seized with the thought of renunciation. Sri Bhagwan places this question in proper perspective by this reply in Book 1, ‘Maharshi’s Gospel’ which is as follows :

Sri Bhagwan : Why do you think you are a house-holder. Similar thoughts that you are a Sannyasin (a mendicant) will haunt you, even if you go out as a Sannyasin. Whether you continue in the household or renounce it and go to the forest, your mind haunts you. The ego is the source of thoughts. It creates the body and the world, and it makes you think of being the Grihastha ( House-holder). If you renounce, it will only substitute the thought of Sannyasa for that of Grihastha and the environment of forest for that of the household. But the mental obstacles are always there for you. They even increase greatly in the new surroundings.     
Therefore, dear devotees, mere change in the environment will not make any difference in the scheme of liberation, for the one obstacle is the mind which has to be tackled, whether in the home or in the forest,  if Self-Realisation is to be attained. Sri Bhagwan asks, ‘if we can do it in the forest, why not in the home? Therefore, why change the environment? Your effort can be made even now, whatever be the environment’.

Many devotees felt that it will not be possible to practice Self-enquiry while remaining engaged in worldly duties and works. Hence the question of Sannyasa was often raised. To such devotees, Sri Bahwan says :
“The feeling ‘I work’ is the hindrance. Ask yourself ‘Who works ?’ Remember who you are. Then the work will not bind you; it will go on automatically. Make no effort either to work or to renounce; your effort is the bondage. What is destined to happen will happen. If you are destined not to work, work cannot be had even if you hunt for it; if you are destined to work, you will not be able to avoid it. You will be forced to engage yourself in it. So leave it to the Higher Power; you cannot renounce or retain as you choose.”
                                                 Book 1, Maharshi’s Gospel
Dear devotees, The Verse 27 of the Srimad Bhagavad Gita says:
“Actions are performed everywhere by the Gunas (dispositions) of the Prakriti (Nature-external as well as the internal). But deluded by egoism, man thinks, ‘I am the doer’.”
Therefore, sense of the agency that ‘I am the doer’ is misplaced. The Self-Realised person has no such sense of agency. It is sheer ignorance to think that he is the agent to works. Sri Bhagwan says that this thinking alone is the bondage arising from the good and bad consequences from the works.

Some devotees, however, argued that actions require discrimination. Sri Bhagwan says in Talk no. 146 that discrimination in actions will be automatic and intuitive. THEREFORE, THERE IS NO REAL EXECUSE.  To Continue.
   
Thank you,
     Anil
     

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1348 on: August 27, 2011, 12:37:54 PM »
Dear Devotees,

Therefore, it is not necessary at all to renounce house and family ties to pursue the sadhana of the Atma-vichara. Besides, if one is fated to become a mendicant ascetic, this question of renunciation would not arise. It did not arise in Sri Bhagwan’s mind while He was leaving home for good in search of His Father, Sri Arunachala ! If the fruit is ripe, it would simply fall off. However, Sri Bhagwan says that as a rule it is not necessary.

Esoterically, are we in the house, household, and householder, or are they in ‘US’ ? We think that we are in the house, whereas truth is that the whole world is in us only. For, in Truth, we are the Real Self and nothing but the Real Self. If this is understood , one will have no doubt on the question of the renunciation of the house and the family ties etc. This is also obvious from the reply Sri Bhagwan gave to one such questioner : “You should remain just Where you are even now; you cannot go away from THAT. You should remain steadfast just in that Place which is naturally yours always.”

“I should remain just Where I am even now; I cannot go away from THAT. I should remain steadfast just in that Place which is naturally mine always.” THE PROFUNDITY AND SUBLIMITY OF THIS MESSAGE MUST DAWN ON US. Sri Bhagwan knows, so, He reveals , “Where can I go ?” Therefore, it follows that question of change of place is superficial. THERE IS ONLY ONE PLACE WHICH IS NATURALLY OURS. WE SHOULD REMAIN STEADFAST JUST IN THAT PLACE.   

Sri Bhagwan says that a householder who does not think ‘I am a householder’ is a true ascetic, while an ascetic who thinks ‘I am an ascetic’ is not. Self is neither a householder nor an ascetic ; It transcends both.

Thank you,
   Anil

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1349 on: August 27, 2011, 01:51:04 PM »


Dear Anil,

Yes. Sri Bhagavan says: Internal renunciation is the true renunciation.
One can do all the household duties, office work etc., effectively,  if
one can do them without the sense - I am doing.  It is my work. etc.,
He used to tell the example of a bank cashier. He deals with crores of
rupees, gives them for some and takes from some every day.  But he
never considers the money as his money.  Still he does it effectively,
as long as he does not lose concentration on the work without at the
same time treating the money as 'mine.'



Arunachala Siva.