Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 756417 times)

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1410 on: September 12, 2011, 08:43:24 AM »
“In the recesses of the lotus-shaped Hearts of all, beginning with Vishnu, there shines as Pure Intellect (Absolute Consciousness) the Paramatman, who is the same as Arunachala Ramana. When the mind melts with love of Him, and reaches the inmost recess of the Heart wherein He dwells as the beloved, the subtle eye of Pure intellect opens and He reveals Himself as Pure Consciousness.”
                                                Bhagwan Sri Arunachala Ramana

Dear Sri Subramanian Sir,

Thank you so much, sir for giving some of Sri Bhagwan’s Holy Names from ‘108 Names’.
Sri Bhagwan is said to have composed the Cited Verse above in response to a devotee named Sri Amritanatha Yati’s imploring Him whether He was Vishnu or Subrahmanya or Yativara (Siva) or Varruchi. Sri Bhagwan, in my view, emphatically, dispels the doubts and conjectures of Sri Yati, and for that matter of all His adoring devotees, by revealing through this Verse that He is none other than Sri Arunachala Himself. In the sixth Verse of the ‘Atma Vidya Kirtanam’, Sri Bhagwan reveals that “When the mind free of thought turns inward, Annamalai appears as my own Self.”  Sri Sadhu Om says that Sri Bhagwan addresses the Holy Hill as ‘Arunachalaramana’ in the last Verse of the ‘Sri Arunachala Aksharamanamalai’.

Therefore, in my view as well as the view of many other devotees, Sri Bhagwan Himself has revealed the Secret Truth. There is nothing secret now about either His True Holy Name or His True Identity as the Self, or the absolute Consciousness.
SRI ARUNACHALA HIMSELF IS SRI RAMANA.
SRI RAMANA HIMSELF IS SRI ARUNACHALA.
AND, THEREFORE, THE HOLY NAME TRULY BEFITTING HIM IS “OM NAMO BHAGAVATE SRI ARUNACHALARAMANAYA”.

Dear sir, having said this, I wish to express my gratitude to Sri Vishwanatha Swami for having composed the ‘Sri Ramana Ashottaram’ and for giving us therein 108 Holy Names befitting Sri Bhagwan.

Regards,
  Anil           

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1411 on: September 12, 2011, 10:21:08 AM »
Devotee : If God is all why does the individual suffer for his actions ?
Sri Bhagwan : He who thinks he is doer is also the sufferer.
Devotee: But the actions are prompted by God and the individual is only His Tool.
Sri Bhagwan : This logic is applied when one suffers, but not when one rejoices. If the conviction prevails always, there will be no suffering either.
Devotee: When the suffering cease ?
Sri Bhagwan : Not until individuality is lost. If both good and bad actions are His, why should you think that enjoyment and suffering are alone yours ? he who does good or bad, also enjoys pleasures or suffers pain. Leave it there and do not superimpose suffering on yourself.

Dear Devotees,

Many devotees lamented before Sri Bhagwan thus. If God is all, why does He place us in such insurmountable difficulties? When will we understand that miseries are like the blueness of the sky; they do not really exist, they exist merely in imagination. We ourselves have created all our miseries through our degraded attitude of the mind. We, being the  Self, or Pure Knowledge, or Pure Being, why should we go on imagining or thinking that ‘I am this wretched, filthy body composed of flesh, bone, blood, marrow, urine, excreta ,etc.  and thus degrade ourselves who are the Pure Consciousness ? And since we ourselves create all our miseries through the body-obsessed mind, who are we to rail against the Benevolent God as if He were the cause of our suffering ?

Besides, dear devotees, we are so mean (but we do not realise) that we remember that all actions are prompted by God and individuals are only tools in His hand only when we suffer. This logic is not applied when we rejoice over our achievements. Then we claim smugly that achievements are due to our own efforts and intelligence. Do we not ? Sri Bhagwan says that the conviction that all actions are prompted By God should prevail always in all circumstances. The statement that “All actions are prompted by God” implies that we are not the doers.  WE SHOULD ALWAYS REMEMBER THAT ONLY HE WHO DOES GOOD OR BAD, ALSO ENJOYS PLEASURES OR SUFFERS PAIN. Sri Bhagwan asks , “ If we are not the doers, why should we superimpose suffering on ourselves ?

Thank You,
   Anil         


   

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1412 on: September 12, 2011, 12:15:02 PM »


Dear Anil,

Yes. All miseries come due to acting with kartrutvam and bhogtutvam.
Doing the act with the sense of doership and enjoyership.  Sri Bhagavan
acted. But He acted without these. He cut vegetables, did cooking,
preparing the batter, chutney etc., without any sense of doership and
enjoyership.  He lived without body consciousness and His mind had
been killed. Only the mind and body create doership and enjoyership.



Arunachala Siva.     

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1413 on: September 12, 2011, 06:07:41 PM »
“All miseries come due to acting with kartrutvam and bhogtutvam.
Doing the act with the sense of doership and enjoyership. Sri Bhagavan
acted. But He acted without these. He cut vegetables, did cooking,
preparing the batter, chutney etc., without any sense of doership and
enjoyership. He lived without body consciousness and His mind had
been killed. Only the mind and body create doership and enjoyership.”

Dear Sri Subramanian Sir,

Sense of doership is concomitant with the ‘I am the body idea’. So long as ‘I am the body’ idea is retained, there is the sense of doership. So long as the sense of doership is retained, there is the desire. And so long as there is desire, there is suffering. Besides, the idea of personality and individuality and the existence of a false little ‘self’, et all, are concomitant with the ‘dehatma budhi’ that is the ‘I am the body’ sense. If this ceases, the Self shines forth pure. Therefore, we must put an end to this degrading obsession with the body sense, either by Enquiry or by Surrender.

Thank you so much, sir.
 
 Regards,
   Anil     


Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1414 on: September 12, 2011, 08:16:27 PM »


Dear Anil,

Once when Sri Bhagavan was strolling on the Hill, a devotee came
with Him and asked Him: What is nishkamya karma?  Sri Bhagavan
did not answer. Soon a shepherd from the Hill and came asked Him,
whether He had seen the driving stick which has been lost. Sri
Bhagavan said that He did not see.  Soon, He cut a branch of the
tree, made it into a size of a stick, polished it with greenleaves,
further pruned it, with His pen-knife and made it a beautiful herd
driving stick. The boy soon appeared and He gave the stick to him
Then, He simply continued walking.

The devotee who was walking with Him, understood what was Nishkamya
Karmam.   



Arunachala Siva.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1415 on: September 13, 2011, 07:53:58 AM »
Dear Sri Subramanian Sir,

Nishkamya Karma is Karma Yoga (selfless action). Karma Yoga is, again, action without the sense of doership (kartrtva budhi rahita karma). Since Sri Arjuna is persuaded to fight and Sri Krishna Himself set the example by an active life of great exploits, commentators say that the Geeta emphasises Karma Yoga. But Geeta says that we are not the body and therefore we are not the karta (doer). So, Nishkamya Karma is acting without thinking that oneself is the actor. Sri Bhagwan says that the actions will go on despite egolessness, for, each person has come into manifestation for a certain purpose. THAT PURPSOE WILL BE ACCOMPLISHRD WHETHER ONE CONSIDERS HIMSELF THE ACTOR OR NOT. Some devotees asked from Sri Bhagwan whether Karma Yoga is non-attachment to Karma itself or only the fruits of actions. Sri Bhagwan replies that such questions can arise only if there is the actor, if we arrogate to ourselves the function of being the actor. The actions go on automatically.
THEREFORE, TRUE RENUNCIATION IS ACTION WITHOUT THE SENSE OF BEING THE KARTA (DOERSHIP). Some contend that actions are bondage and that one cannot remain without some kind of activity, but,nevertheless, bondage goes on increasing. Sri Bhagwan says that one should act in a selfless manner. If one acts thus the bondage is not strengthened but gets weakened.

Dear sir, all spiritual practices are started by a ‘desire’ to begin with. Sri Bhagwan says in Talk—502 that such desire no doubt begins with the self-interest but the effort for the Goal gradually widens the outlook so that the individual becomes gradually merged in the Goal itself. A conversation between Sri Bhagwan and  Sri Jamanalal Bajaj, a great leader of the Indian National Movement for freedom, in my view, clearly delineates how one should go about and bring about the selfless action.

Sri J. Bajaj: Is the desire for swaraj (freedom) right ?
Sri Bhagwan : Such desire no doubt begins with self-interest. Yet practical work for the goal gradually widens the outlook so that the individual becomes merged in the country. Such merging of the individuality is desirable and the related karma is nishkamya (unselfish).
Sri Bajaj : If swaraj is gained after a long and terrible sacrifices, is not the person justified in being pleased with the result and elated by it ?
Sri Bhagwan : He must have in course of his work surrendered himself to the Higher Power whose Might must be kept in mind and never lost sight of. How then can he be elated ? HE SHOULD NOT EVEN CARE FOR THE RESULTS OF HIS ACTIONS. Then alone karma becomes unselfish.

Therefore, it follows that so long as there is self-interest, there is desire. So long as there is desire, there is individuality. And so long as there is an individuality, there is attachment to karma and its fruits ; AND THE RELATED WORKS ARE NOT NISHKAMYA KARMA (SELFLESS ACTION) THE GREAT SCRIPTURE GEETA SPEAKS OF. (To continue)

Thank you so much, sir.

Regards,
  Anil     

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1416 on: September 13, 2011, 10:44:01 AM »
Dear Devotees,

First, we must understand that PATH TO TRUE SURRENDER IS NOT TO MERELY THROW ONESELF AT THE FEET OF THE GURU AND SAY “I SURRENDER”. This surrender at best is a statement of intent in the hope of acquiring some material and spiritual benefits. That Sri Bhagwan is opposed to this kind of religious and spiritual bribery is well known.

“Surrender to Him and abide by His will whether He appears or disappears; await His pleasure. If you ask Him to do as you please, it is not surrender but command to Him. You cannot have Him obey you and yet think that you have surrendered. He knows what is best and when and how to do it. Leave everything to Him; His is the burden, you no longer have any cares. All your cares are His. Such is surrender. This is Bhakti.”
                                                                                                                                    Talk--450

Dear devotees, Sri Bhagwan in the above statement categorically refutes the idea that one can surrender to one’s God or the Guru and yet at the same time demand that God or the Guru fulfils one’s desires and solves problems.  Many devotees in the past and even now believe that they have surrendered to Sri Bhagwan, and yet at the same time would not hesitate to approach Him with their personal and material problems, particularly when they perceived that their problems needed urgent solution.  Dear devotees, if we are to proceed on the Path of surrender as enjoined by Sri Bhagwan, we must understand that there is no room for nurturing desires, no room for expectations of miraculous solutions to their problems. It does not matter how desperate the situation appears.

“If you have surrendered, you must be able to abide by the will of God and not make a grievance out of what may not please you.”
                                                                                                                                   Talk—43

Dear devotees, it is true that when Sri Bhagwan was asked whether it was proper that one should pray to God when one is afflicted with worldly ills, He is said to have replied that undoubtedly he should.  Well, this is of paramount importance to understand this statement. This is an admission by Sri Bhawan that surrendering one’s problems to God or the Guru is a legitimate course of action for those who feel that they cannot adhere to His Teaching of complete and unconditional surrender.

Dear devotees, these two are different: Approaching Him with personal and material problems and demanding urgent solutions on the one hand; and surrendering one’s problems to God or the Guru and awaiting His pleasure on the other hand. The second course is not a contradiction of His Teaching on absolute and unconditional surrender and is legitimate for devotees who cannot undertake such a massive step of complete surrender to begin with.

Dear devotees, in my next few posts I wish to elaborate on how to proceed and bring about absolute and unconditional surrender in the light of Sri Bhagwan’s Teaching, as I saw Sri Anand Sundaram raising this question in a topic initiated by him. But before I proceed, I wish to know your opinions as well.
What is partial surrender and what is absolute and unconditional surrender in the light of Sri Bhagwan’s Teaching and as enjoined by Him ?

Thank You,
     Anil   

         




Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1417 on: September 13, 2011, 02:55:57 PM »


Dear Anil,

Yes. Surrender to begin with will be only  a partial surrender. It will
also for expecting some rewards, like cure from illness, a child,
a daughter's marriage etc., In course of time, as one becomes a
mature devotee, he will surrender for merely love towards God or
Guru.  There is no reward expected.

Sri Abhirami Bhattar, a Tamizh saint and poet and author of Abhirami
Andati, a poem of hundred verses, on goddeess Abhirami, says:

Even if I fall into the mid ocean, you will save me, O Mother, because
I have totally surrendered to you.

Saint Manikkavachagar says in Tiruvachakam: Even if you good things
or bad things for me, I am not responsible. I know only how to love
you and surrender to you.



Arunachala Siva.       
 


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1418 on: September 13, 2011, 05:07:07 PM »
Saint Manikkavachagar says in Tiruvachakam: Even if you good things
or bad things for me, I am not responsible. I know only how to love
you and surrender to you.



Dear Sri Subramanian Sir,

We, devotees, are much concerned with our household and professional works and responsibilities. We do not truly believe in Sri Bhagwan’s Words “Surrender and all will be well”. We cannot throw all the responsibilities on God. We would rather bear our own burden. However, while one is engaged in search for God, work destined would go on automatically any way.
In this context it is worth quoting Sri Bhagwan’s reply to Sri Greenlees who observed that Sri Chaitanya forgot where his body was and went on talking of Sri Krishna. Sri Greenlees goes on to add that Sri Chaitanya’s case raises doubt whether work can be safely left to itself. Sri Bhagwan replied thus :
“The Self is all. Now I ask you : Are you apart from the Self ? Can the work go on apart from the Self ? Or is the body apart from the Self ? None of them could be apart from the Self. SO ALL ACTIONS WILL GO ON WHETHER YOU ENGAGE IN THEM VOLUNTARILY OR NOT. The work will go on automatically. ATTENDING TO THE SELF INCLUDES ATTENDING TO THE WORK.”
                                                                                   Talk—313 
 
  Work requires discrimination. Does it not ? Well, Sri Bhagwan says discrimination in actions then will be automatic.

Yes, complete and unconditional surrender is impossible in the beginning. However, Sri Bhagwan says that partial surrender is certainly possible for all. In course of time partial surrender will lead to complete surrender.
Now question is what is the partial surrender? Is it throwing oneself at the Feet of the Guru and saying “I surrender” and then approaching Him with loads of personal and material problems? No, in my view, this is not true surrender. In my view, the spirit of true surrender should be “From now on all my problems are yours and not mine; kindly attend to them as deeded fit or appropriate”. It is not that ‘I’ and ‘mine’ are completely erased at this level of surrender, but at least this attitude bears the mark of the true surrender as enjoined by Guru Bhagwan, for, in this surrender there is no longer any expectation of miraculous solutions and there is simply a willingness to accept whatever happens. This alone is the true partial surrender, for it fulfils the bare minimum requirement as per Sri Bhagwan’s definition of the true surrender.  I f one has surrendered thus, one is truly on Path to absolute and unconditional surrender.

Dear sir, now I wish to explain, as best as I can, how to proceed with this attitude of the partial surrender to absolute and unconditional surrender, Sri Bhagwan speaks of, in my next few posts.

Thank you so much, sir.

Regards,
  Anil
           

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1419 on: September 13, 2011, 05:47:48 PM »


Dear Anil,

Sri Bhagavan used to give an example, though in some other context.
Like a child which has gone into sleep, his mother gives him milk,
and the child drinks the milk while sleeping. Like that, one's Self attention
and worldly work can together, without disturbing each other.

God is the Self. Siva is achalam, non moving. But at the same time,
He takes care of creation, maintenance, dissolution and recreation
of the universes. When one is self attentive, he can also do all
worldly work in that way.



Arunachala Siva.   
 

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1420 on: September 14, 2011, 07:36:13 AM »
Dear Sri Subramanian Sir,

Ji. Yes. Exactly. Whenever I contemplate self-surrender, the ‘idea’ expressed in the following two verses of the GVK grip me and that becomes my sadhana.

“Offer the self to the Lord”, they say. Then whose else is it but His already ? Therefore, it is one’s duty to repent for having stolen His possessions [as ‘I’ and ‘mine’] and to restore it back to His Lotus Feet.
                                                                                V. 480, GVK, Tr. and Comm. Sri Sadhu Om

Offering oneself with great devotion to the Lord, who shines as pure Self, is just like breaking the toe off the idol of Ganapathi made of sweet jaggery and offering it to the idol itself.
                                                                                  V. 486, GVK, Tr. and Comm. Sri Sadhu Om

Dear sir, Sri Muruganar and Sri Sadhu Om jointly comment that when even self-surrender, which is so much glorified in dualism as the highest and final form of devotion to God, is thus exposed by Sri Bhagwan in this Upadesa to be meaningless, we should consider of what avail all other forms of worship will be ! Therefore, remaining quiet, abiding in Self, giving no room to the rising of ‘I’, which is the sin of usurping God’s possession, is the best of all worships.

Indeed. Very rising of ‘I’ is the sin of usurping God’s possession. Therefore, it  follows that those who say “We should surrender to the Lord” do not have an accurate insight into the real meaning of devotion and self-surrender. Sri Muruganar says that self-surrender would become an endeavour (tapas) only if there were a separate freedom for the jiva to do so. But since the so-called jivatma is ever the possession of the Lord, having no freedom of his own, his foremost duty is that being ashamed of his act of stealing by rising as independent entity, ‘I’, he should merge back into Him once for and for all and should become non-existent.     

Dear sir, I whole-heartedly believe in the above dictum and practice the same along with Vichara. And by His Grace, discussion of its own accord, has reached a point, as if directed, where I am prompted to say what I wish to say with regard to self-surrender. But now-a- days I am having some time crunch due to some emergency duty assigned to me. So, whenever I have some spare time, I would certainly attempt to write and post what I wish to say regarding surrender.

Thank you so much, sir.

Regards,
  Anil     
                                                               

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1421 on: September 14, 2011, 08:46:14 AM »


Dear Anil,

Yes. Surrender or Saranagati or Prapatti - is very much spoken of
in Sri Vaishnavism.  It does not speak about Atma Vicharam but
says saranagati to Narayana will confer all the benefits including
liberation.



Arunachala Siva. 

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1422 on: September 14, 2011, 11:17:47 AM »
Dear Sri Subramanian Sir,

Therefore, we move forward a few steps on the Path of surrender if we cease to approach SrI Bhagwan for this and that pecuniary and material gains and solution of this and that household and professional problems. But there is still a problem to solve, and that is, paradox of efforts.  DESIRE TO SURRENDER IS A DESIRE ? Is it not ? And Sri Bhagwan says that true, complete and unconditional surrender cannot be brought about  without complete desirelessness on the part of the devotees. Dear sir, presence of even this pious desire is an obstacle to true surrender. What to do ? How to solve this problem which appears insoluble ? My submission is as follows :

IMP: “THE ROOT OF THE PROBLEM IS OUR ERRONEOUS PERCEPTION THAT THERE IS A SEPARATE AND INDEPENDENT INDIVIDUAL SELF.
The root of the problem is the individual who wants to extinguish itself by self-surrender to attain Realisation. But we must remember that anything this individual self tries to accomplish its own elimination, in fact, it merely prolongs its existence. Therefore, if one thinks that he is doing sadhana to attain Realisation, there is no solution. Why ? Because the whole problem stems from the absolutely false assumption that there is an individual self.

Dear sir, the only solution to apparently insoluble problem is the cultivation of an awareness that in truth there is no individual self really to surrender. When we understand that there was never an individual self, there is no individual self and there will never be any real existence of the individual self, we are on Path to true surrender.

In this context it is worth quoting here Sri Bhagwan’s oft-repeated statement :

“WHO IS TO SURRENDER WHAT AND TO WHOM?”

Sri Bhagwan, by this single statement, drives the point home that without the understanding of this fundamental truth that there is really no separate self apart from the Supreme Self, all spiritual practices, including Enquiry, surrender or meditation will be merely false pretences and exercises in self-deception.
When a devotee opined that a fellow devotee must be an advanced devotee because he meditated daily about ten hours, Sri Bhagwan is reported to have replied thus :
“Oh, he meditates, he eats, he sleeps. But who is meditating, eating, sleeping? What advantage is there in meditating for ten hours a day if in the end that only has the result of establishing you a little more deeply in conviction that it is you who are meditating ?” (To continue)

Thank you so much, sir.

Regards,
  Anil             

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1423 on: September 14, 2011, 01:55:45 PM »


Dear Anil,

Sri Bhagavan has also said in one of His conversations:

Desiring the Self [realization] is the only desire, one can have.



Arunachala Siva.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1424 on: September 14, 2011, 02:54:41 PM »
Dear Sri Subramanian Sir,

Desire pertains to the individual self. Desire to surrender implies the false and apparent existence of an individual self. But true and complete surrender cannot be brought about without complete desirelessness. There is really no individual self. So, cultivation of an awareness that, indeed, there is no individual self to surrender and finally surrendering this ignorant notion is what is, according to Sri Bhagwan’s Teaching, constitutes true, complete, and unconditional surrender. Therefore, in partial surrender, nurturing the desire to surrender to put an end to all other desires is, in my view all right. But since the Goal is Self-realisation and abidance therein, where there is absolutely no ‘I’-thought, this desire to surrender must also dissolve in attention to the ‘being’. Moreover, even the attention merges imperceptibly in the being. That is why I talked about complete desirelessness while talking about absolute and unconditional surrender only.

Sri Bhagwan says :       
“It is enough that one surrenders oneself. Surrender is to give oneself up to the original cause of one’s being. One’s source is within oneself. Give yourself up to it. That means that you should seek the source and merge in it.”
                                                                                                                                    Talk—208

So, there is no God or Deity outside of us to whom we should surrender.  Therefore, if we are to follow Sri Bhagwan’s  Teaching sincerely, we must seek the source of the mind and destroy it, or bypass it, and MOVE TO THE REALM OF BEING AND DO AWAY WITH THE DESIRE OF THE ILLUSORY INDIVIDUAL TO SURRENDER. When the mind thus finally disappears, what remains is the Swarupa, the Pure Being.
So, it follows :
There is no external Deity to surrender.
The Source of our Being is within.
The true surrender is to reach the Original Cause of our being and abide there.

Therefore, dear sir, the route to Realisation is the same whether one calls it Self-Enquiry or self-surrender. Sri Bhagwan clearly teaches that practice of surrender is to find within ourselves this feeling of mere ‘being’, and once found, surrender ourselves completely to it. For, it is only the false conception that separates us from the perfect awareness of our Natural State and therefore must be eschewed. In the final stage of complete surrender, there is an end of attachment to the ignorance which is in truth the consequence of either destroying  or bypassing the mental processes which perpetuate the ignorance. FOR, BY BYPASSING THE MENTAL PROCESSES, ONE IS FINALLY ABLE TO SURRENDER THE FALSE IDEA THAT THERE IS AN INDIVIDUAL SELF TO SURRENDER.

Sri Bhagwan’s Teaching on surrender appears, at first, radical. But a little scrutiny, in the manner delineated as above, shows that this is the most rational teaching ever on surrender.

Thoughts ? If attention on the feeling of being is maintained with effort over a period of time, thought-stream gets thinner and one starts experiencing clarity and stillness in the gap between the two thoughts. Sometimes, this clarity and stillness expands and envelops and there comes a time when no effort is needed to sustain the awareness of the state of Pure Being. The attention itself merges with the being and stray thoughts have no longer power to distract one’s attention away.

But still this is not the final state of Realisation even at this level of surrender, although at this level of surrender, ignorant misconception about the ego vanishes. Why ? Because Sri Bhagwan says that ultimately Realisation is due to Guru’s or God’s Grace. Effort can be made only up to a certain point, and then the Self takes one over to the Goal. When the mind subsides, its Source, that is being, is revealed and, then, Sri Bhagwan says , the Self eliminates the residual ignorance and Realisation dawns. (To continue)

Thank you so much, sir.
Regards,
   Anil