Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 756197 times)

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1425 on: September 14, 2011, 05:29:25 PM »
“Sri Bhagavan has also said in one of His conversations:

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

Dear Sri Subramanian Sir,

Devotee : By the desire to surrender constantly, increasing Grace is experienced . I hope.
Sri Bhagwan : Surrender once for all and be done with desire. So long as the sense of doership is retained there is desire. That is also personality. If this goes the Self is found to shine forth.
                                                             Talk—354

“If you think you have not realised Him is wrong. This is the obstacle for realising Siva. Give up that thought and realisation is there.”
                                                                Talk—350

Elsewhere Sri Bhagwan says that the fact is that the mind is only a bundle of thoughts. How can you extinguish it by the thought of doing so or by a desire? Your thoughts and desires are part and parcel of the mind. The mind is simply fattened by new thoughts rising up. Therefore, it follows that ultimately both desire and the individual self who so desires have to be surrendered to the Feet of the Guru.

Thank you so much, sir.

Regards,
   Anil




eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1426 on: September 15, 2011, 07:45:17 AM »
Sri Chalam narrates that one day when the doctor was dressing Sri Bhagwan’s arm, they chatted about taking photographs. Sri Bhagwan said : “In a pinhole camera, when the hole is small, you see shapes and colours. When the hole is made big, the images disappear and one sees only clear light. Similarly when the mind is small and narrow, it is full of shapes and words. When it broadens, it sees pure light. When the box is destroyed altogether, only light remains.”
                                   Source: Ramana Smrti

We see pictures on the screen with the help of a small light in an atmosphere of darkness; if that darkness be dispelled by a big light, can the pictures be visible? The whole place becomes luminous and lustrous. If, in the same way, you see the world with the small light called mind, you find it full of different colours. But if you see it with the big light known as Self-Realisation (atma-jnana), you will find that it is one continuous universal light and nothing else. 
                                    P. 321, Letters from Sri Ramanasramam

Dear Devotees,

Similarly, the apparent rise of the Pure Radiant Being, as the wretched ego, is possible only in the light diffused by the darkness, Pure Consciousness diffused by inherent tendencies. Appearance of names and forms, subject and object, world and its phenomena, is possible only in this objectifying consciousness which is the mind-consciousness, rising from the Pure Consciousness. When objectifying consciousness or, relative knowledge, or objective consciousness merges  in the Pure Consciousness, appearance and division cease and It is one Universal Light of Pure Consciousness and there is nothing whatever else. If the objective consciousness is brought under the spell of the Self, all that is known at present objectively will become one. Relative Knowledge merges in the Absolute Knowledge. False individual self merges in the Self. All selves rise from the Self. They merge back in the Self. All is ‘I’ then. Objective mind is gone, merged in the Pure Mind. And Pure Mind is Universal and not the prerogative of a temporary and falsely rising and setting individual in the eternity.   

Thank You,
   Anil





Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1427 on: September 15, 2011, 10:41:16 AM »


Dear Anil,

Surrender means surrendering one's ego only. This can happen
gradually, because the ego does not leave its hold so easily.
When the ego is submitted totally, without any trace remaining,
the Self realization shines.



Arunachala Siva.   

ramanaduli

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1428 on: September 15, 2011, 11:25:14 AM »
Dear Subramaniyan ji,


The reply in 1461..... Vaishnam talks only about saranagathi not atma vicharam.  It seems, vaishnava alzhwars knows as our atma is already liberated, no need to do atma vicharam, they give more importance for saranagathi.  Once you surrender yourself, where is induality to do atma vicharam. The problem begins when we think, we are separated so Bhagavan says to do atma vicharam then all problems will be solved.  Ultimately all the margams are one only.


Ramanaduli

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1429 on: September 15, 2011, 11:56:54 AM »

“Surrender means surrendering one's ego only. This can happen
gradually, because the ego does not leave its hold so easily.
When the ego is submitted totally, without any trace remaining,
the Self realization shines.”

Dear Subramanian Sir and Sri ramanaduli,

Ego with its apparently impregnable defence mechanism wouldn’t yield easily. That is why Sri Bhagwan said that the partial surrender is possible for all, which in due course, will lead to complete and unconditional Surrender. This, according to Sri Bhagwan’s Teaching on surrender, is the final surrendering of ‘I’ and ‘mine’ and shifting of attention on the being from where these false concepts emerge.   
The state of being is here and now. One very important aspect of Sri Bhagwan’s Teachings is that one is already realised here and now. This is a profound statement which should not be ignored while practicing either surrender or vichara. It is because we are at present living in a world of mental concepts which are imaginary that we say we practice to attain Realisation. The aim of all spiritual practices is only to remove this ignorance and not acquisition of Realisation. And the most fundamental element of ignorance is the conceptual belief that there exists a separate individual self who is doing spiritual sadhana to attain either the Feet or Realisation. We need  only to remove this fundamental ignorance to realise the truth of the statement that we are already realised. After all this ignorance is rising from our being. If  it subsides there from where it rises, we are Pure Being and nothing else whatever.

Turning back to the question of surrender, I wish to once again remind you of Sri Bhagwan’s profound statement: “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 you should seek the source and merge in it.” Therefore, the route to discovery of our real Self is the same whether we call it surrender or Atma-Vichara.

Dear sir, it is generally believed that path of surrender and path of Self-enquiry converge at the moment of Realisation only. But in Sri Bhagwan’s Teachings, as is obvious, both paths merge well before Realisation and in the higher level of sadhana, both paths are the same. It is not for nothing that Sri Bhagwan repeatedly emphasised that surrender and enquiry are the same and that all margas are included in  the Vichra Marga. 

Dear sir, it follows from the above discussion that shifting of attention from the concepts, names and forms and phenomena to the feeling of being is, according to Sri Bhagwa’s Teaching, THE ULTIMATE ACT OF SURRENDER. THIS ACT IS THE FINAL ACKNOWLEDGMENT THAT MIND AND ITS CONCEPTS, DESIRES, ACHIEVEMENTS, INCLUDING ITS NOTIONS OF STRIVING AND ATTAINMENT, ET ALL ARE ILLUSORY.  This shifting of attention to being is also the culmination of surrender, for it implies the final surrendering of the ignorant notion that there is separate individual self to surrender. It is due to conviction that attachment to imagined concepts and ideas are preventing awareness of the Pure Being and therefore that attachment should be severed by paying attention to the being alone. Thus attachment is certain to wither away for want of attention.

From Sri Bhagwan’s own Uttarances, Sri Muruganar’s composition, Sri Sadhu Om’s insight, Sri L. Sarma and Sri K. Sawminathan’s writing, it is obvious enough that this shifting of attention to the being is the final surrendering of the wrong ideas as well as the possessor of the wrong ideas. This exactly is Sri Bhagwan’s Teaching on surrender. Although it is true that Sri Bhagwan , as a concession to less mature devotees, occasionally approved and even enjoined lower levels of surrender such as devotion and worship, but for those who could comprehend and practice His absolute Teaching on surrender, He would be satisfied with nothing less than complete and unconditional surrender which is what is implied if one practices to ‘be’ (attention to being) , completely surrendered to It, detached from ignorance.

Thank You so much, sir.

Regards,
  Anil
         

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1430 on: September 15, 2011, 01:09:41 PM »


Dear Ramanaduli, Anil,

Yes. Surrender partial, was recommended by Sri Bhagavan only as a concession for the
beginners. For most of us, shifting the attention, once for all to the Self, without turning towards
the world, is difficult.  Hence He said that. For that matter, total surrender or self surrender and
Atma Vicharam are only the two sides of the same coin.

Vaishnavites preferred Saranagati because, in their system of cosmology, there is Vaikunatam.
So by total surrender one would reach Vaikuntam, the abode of Narayana. But, there again,
the lucky ones, who spend time in Vaikuntam, have to have an individuality. Otherwise, how
can one see Narayana there?  How to speak His glory?  That is why, they do not speak much
about Atma Vicahram.  Even in heaven or hell, for someone to enjoy pleasures or suffer pains,
one should have an individuality, consisting of a body and a mind.



Arunachala Siva.   
     

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1431 on: September 16, 2011, 08:22:42 AM »
The Self alone, the sole Reality,
Exists for ever.
If of yore the First of Teachers
Revealed it through unbroken silence
Say who can reveal it in spoken words.
                                 V. 5, Ekatma Panchakam

Dear Sri Subramanian Sir,

Self is not bound. It is ever free. Sri Bhagwan says that bondage and liberation are equally unreal. Self is the only Reality ever shining by its own Light of Consciousness. Self is not in the body. Rather, the body is fictitiously projected on the substratum of the Self. Therefore, from a higher standpoint, it is obvious that Sri Bhagwan’s Teaching of the Direct Path, under a Grand Divine Plan, out of compassion for the mankind, is intended to reveal the secret of the Teaching by Silence.

Sri Bhagwan ‘s Teaching “Do not meditate, Be. Do not think that you are, Be.” (Summa Iru) is, in my view, a profound Teaching which enables the earnest devotees to grasp and merge in that very ‘unbroken Silence’ of the Self. In the ancient times, Adi Guru Sri Dakshinamurti, Lord Sri Arunachala Incarnate Himself, revealed It through the exposition of Unbroken Silence. Sri Lakshamana Sarma (WHO) says in the ‘Maha Yoga’ that Lord Budha attained Jnana and became enlightened pursuing this Path but since then it seems to have been lost to the mankind. So, Sri Arunachal, out of InfiniteCompassion for His suffering children, incarnated as the Guru  Bhagwan Sri Ramana to revive the Direct Path, that is, the ancient Path of unbroken Silence.  THEREFORE, SRI BHAGWAN TEACHES “SAY WHO CAN REVEAL IT IN SPOKEN WORDS.”   

Thank you so much, sir.

Regards,
  Anil   

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1432 on: September 16, 2011, 11:54:42 AM »
Dear Devotees,

Having discussed partial surrender and ‘absolute and unconditional’ self-surrender in some detail, I now wish to veer around the Self-enquiry once again.
While practicing Self-enquiry as taught by Sri Bhagwan, we would do much better, I am certain, if we continually maintain an awareness of a few fundamental tenets of Sri Bhagwan’s Teaching:
That we all are realised here and now and the only purpose of sadhana is to remove the false notion that we are not.
The second most important tenet of Sri Bhagwan’s Teaching is that there is no individual self to extinguish, for it is unreal.
Dear devotees, it is also very important to note that Sri Bhagwan never explained Atma-Vichara or the Self-enquiry as a practice by means of which the ego should be eliminated. Rather, He always emphasised that when one looks for the source of the mind or the ego, then both will disappear and then it dawns that neither of them ever existed.  If we maintain an awareness of these three fundamental tenets in Sri Bhagwan’s Teaching, we would certainly be able to avoid certain mistakes that we commit during the practice. For instance, we can then avoid the detrimental notion that Self-enquiry is all about one self looking for another self.

Therefore, Self-enquiry is not a mental process. Sri Bhagwan says in Maharshi’s Gospel that the purpose of Self-enquiry is to focus the entire mind at its source. What does this statement mean ? It is said that mind cannot do anything except extend the frontiers of its own ignorance. So, no amount of mental sadhana can enable us to progress on the Direct Path. “Focussing the entire mind at its source” therefore must mean ‘keeping the attention on the being from where the mind rises’. This is stepping outside of the mental realm and maintaining the attention on the being alone. Sri Bhagwan says that it is foolish to attempt to kill the mind by means of the mind. The only way to do is to find its source and hold on to it.

Dear devotees, FINDINGTHE SOURCE OF THE MIND AND HOLDING ON TO IT IS THE BEGINNING, MIDDLE AND THE END OF THE PURPOSE OF THE SELF-ENQUIRY. The method as delineated by Sri Bhagwan is simple and well-known. ‘Who am I?’, ‘Whence am I?’, and ‘To whom this thought’ are only contrivances to shift or transfer the attention from the world of names, forms and phenomena to the being from where the thought and the thinker rise. If Self-attention is practiced in this manner, initially, the attention is on ‘I’-thought but soon it gives way to the feeling of ‘I am’ which sooner or later is certain to merge in the being. This is a state where there is neither ‘I’-thought, nor the feeling of ‘I am’ but there is only being itself. This is the stage where attention to the feeling of ‘I am’ also gets merged in the being from where it comes.  Thus, at long last, one reaches a stage where there is no dualistic division, not even the knowledge that one is attending to the feeling of ‘I am’.

Dear devotees, there is no need to get scared on account of on- rushing ofmyriad thoughts as soon as one sits for Vichara in the initial period of its practice. But one should rest assured that if the practice of the Self-enquiry is pursued consistently and persistently, by Sri Bhagwan’s Grace, effort put in for the verbal redirection of attention (To whom?, to me, who am I ?) soon becomes redundant. Then as soon as one becomes aware that attention has swerved to second or third person thoughts, the attention is switched back to the being from where the thoughts and the pseudo thinker emerged. Dear devotees, IT IS A VITAL STAGE REACHED IN THE PRACTICE OF THE ATMA-VICHRA. VERBAL PRELIMINARY OF SWITCTHING BACK TO ASKING “TO WHOM THESE THOUGHTS OCCUR?” ETC. IS NOT NECESSARY.  AS SOON AS ONE IS AWARE OF THE BREAK- DOWN OF THE ATTENTION FROM BEING, IT IS SWITCHED ONCE AGAIN TO THE BEING OF ITS OWN ACCORD.

REAL SELF-ENQUIRY AS TAUGHT BEGINS FROM HERE. Sri Bhagwan says :
“Abhyasa (spiritual practice) consists of withdrawal into the Self every time you are disturbed by a thought. It is not concentration or destruction of the mind, but withdrawal into the Self.”
                                                                                                                                       Talk—485

Dear devotees, Self and being are one and the same and synonymous. Therefore, Sri Bhagwan teaches in the quoted statement that practice is all about withdrawing into the being as soon as one is aware of the break- down of attention and abiding in it, remaining undisturbed by the transient distractions due to thoughts. And here we reach a stage where the path of Self-enquiry and path of surrender converge together—UNSWERVING ATTENTION TO BEING. But this is not Realisation Sri Bhagwan speaks of, but the real practice which is not mental. (To continue)

Thank you                 
    Anil




Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1433 on: September 16, 2011, 02:24:06 PM »


Dear Anil,

Yes. The Self is unbound and is ever free.  It is like Sun shining.
But when clouds come up, we say that the Sun is hidden.  Sun
is not hidden. It is several lacs miles away.  Only our eyes are
hidden by the clouds, so that we cannot see the Sun.



Arunachala Siva. 

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1434 on: September 17, 2011, 07:54:49 AM »
“The Self is unbound and is ever free. It is like Sun shining.
But when clouds come up, we say that the Sun is hidden. Sun
is not hidden. It is several lacs miles away. Only our eyes are
hidden by the clouds, so that we cannot see the Sun.”

Dear Sri Subramanian Sir,

Sri Muruganar:
Padam says : ‘To call the truth of the Self, which is natural to everyone, a mystery is a great joke.
                                             V. 6, Padamali, P. 59

Ji. Yes. Bondage and liberation, knowledge and ignorance pertain to non-Self. Self is pure illumination. All kinds of sweets made of various ingredients taste sweet because of the presence of sugar in all of them and the sweetness is the nature of sugar. So also, all experiences and the absence of experiences contain illumination, which is the nature of the Self. Without the Self they cannot be experienced, just as without sugar none of the sweets can taste sweet.
Knowledge of the Self presupposes a subject and an object. Self transcends them, for it is Itself Pure Knowledge.

Sri Bhagwan says that problem arises because of our propensity to objectify the Self and know it as we (the subject) know objects. Sri Bhagwan very significantly says that we try to objectify the Self as we objectify our eyes when a mirror is placed before us. But the Self cannot be objectified, for the Self is Illumination, Pure Knowledge, Consciousness, Awareness, Itself in the Presence of which all experiences take place, like the sin in the presence of which all activities take place.  Sri Bhagwan points out the root of the problem when He says that due to age-old habits we have become so accustomed to objectivity that WE HAVE LOST THE KNOWLEDGE OF OURSELVES, SIMPLY BECAUSE THE SELF CANNOT BE OBJECTIFIED, CANNOT BE KNOWN OBJECTIVELY IN A SUBJECT-OBJECT RELTIONSHIP.
 Sri G,V. Subrbaramayya composed a verse :
“The perfection which is the source of birth and dissolution of the world and of consciousness and which shines without birth and dissolution is that Reality.”

Sri Subbaramayya writes that Sri Bhagwan removed ‘that’ from before “Reality’, saying that ‘Reality’ should not be qualified in any way. SUCH IS THE SELF WHICH WE DESIRE TO KNOW OBJECTIVELY AS AN OBJECT WHILE ALL THE TIME WE ARE ONLY THAT.

Thank you so much, sir.

Regards,
  Anil       


Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1435 on: September 17, 2011, 12:55:29 PM »


Dear Anil,

To objectify the Self from without, outside, is like seeing a miirror and shaving the mirror instead
of our growth of hair. 



Arunachala Siva.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1436 on: September 17, 2011, 01:14:57 PM »
                                Contd from my post, re-1472

“Supreme liberation will shine as Atma-swarupa if one remains still.”
                                                                                                        V. 25, Padamalai, Page-193

“Since becoming established in the state of the Self is both the means and the goal to be attained, remain still.”

                                                                                                         V. 27, Padamalai, P- 193

Question : What should one do in order to remain free from thoughts as advised by you ? Is it only the enquiry ‘Who am I?’
Sri Bhagwan : Only to remain still. Do it and see.
Question : It is impossible.
Sri Bhawan : Exactly. For the same reason the enquiry ‘Who am I?’ is advised.
Sri Bhawan : Stillness is total surrender without a vestige of individuality. Stillness will prevail and there will be no agitation of mind. Agitation of mind is the cause of desire, the sense of doership and personality. If that is stopped there is quiet.
                                                                                                            P. 194, Padamalai

Dear Devotees,

Therefore, real abhyasa (spiritual practice) of self-enquiry is withdrawal into being every time one is disturbed by a thought. In the advanced state even verbal redirection of the attention is not needed, for one is immediately switched back to the being as soon as one becomes aware of the straying of the attention to second and third person thoughts. So, the practice is withdrawing into being and abiding there till one is no longer assailed by the thoughts and abidance at this stage is effortless and spontaneous. However, this is not the cherished Self-realisation, for the final and definitive detachment from ignorance has not yet happened. It is still in suspension to emerge again, given the opportunity.  Until that final severance from the ignorance happens, one can only ‘be’, since the final Self-realisation is the prerogative of the Supreme Self. So, this state of mere being is still a stage of sadhana, for it lacks permanence. However, as Sri Bhagwan says, this is the final stage and therefore  the purest and deepest level of both Enquiry and surrender.

This is the stage where the sadhana of enquiry and surrender converge imperceptibly into the single sadhana or practice of mere ‘being’. Therefore, it follows that in the advanced stage of surrender, awareness of being and abidance therein is brought about by surrendering of wrong ideas, including the erroneous idea that there is an individual self to surrender. So Sri Bhagwan says in the quoted statement above that stillness is the total surrender without a vestige of individuality.
On the other hand, one reaches the same point of ‘being’ through the Path of Enquiry by discarding thoughts and tracing back the feeling of ‘I-am-ness’ until it is finally merged in the being from where it emerged.

Hence from the above discussion it follows that Path of surrender may appear different from the Path of enquiry in preliminary stages of their practices, BUT THE ‘BEING’ OF SURRENDER IN WHICH ONE IS ABIDING, DISCARDING IDEAS AND CONCEPTS, IS THE SAME AS THE ‘BEING’ OF ENQUIRY WHICH RESULTS FROM WITNESSING THE DISAPPEARANCE OF THE ‘I’-THOUGHT OR THE EGO.

Thank You,
   Anil         
     


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1437 on: September 18, 2011, 07:34:53 AM »
"To objectify the Self from without, outside, is like seeing a miirror and shaving the mirror instead
of our growth of hair."

Dear Sri Subramanian Sir,

I understand the objectification of the Self thus:
For whom is inside or outside ? They appear so long as there are the subject and object. Again, for whom are the subject and the object? They both resolve into subject only. Who is the subject ? THIS INVESTIGATION, SRI BHAGWAN SAYS, LEADS TO THE PURE CONSCIOUSNESS BEYOND THE SUBJECT.

Here it should be carefully noted that Sri Bhagwan says that investigation leads you to Pure consciousness beyond the SUBJECT.

Dear sir, there is only one Consciousness and that is the Absolute Consciousness. Several other kinds of consciousness, such as body consciousness, self-consciousness, etc. are only the relative states of the same Absolute Consciousness. All these (objectified consciousness) appear in the Consciousness only. Therefore, only Absolute Consciousness can be our Real Nature, our Atma-Swarupa, nothing less than That. For,
 “That objective awareness which adheres to you, appearing to be distinct from consciousness , Atma-swarupa, is a deception.” (Padamalai)
“If you imagine that reality is different from you, then the consciousness that thinks so is false.” (Padamalai)

INDEED. THE CONSCIOSNESS THAT THINKS THAT ONE IS DIFFERENT FROM THE REALITY IS THE FALSE, RELATIVE CONSCIOUSNESS ONLY.

Thank you so much, sir.

Regards,
  Anil   

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1438 on: September 18, 2011, 10:11:05 AM »
Dear Devotees,

Sadhana of the Atma-Vichara therefore is not doing, but merely being. It is sufficient if we practice to be ‘still’ (Summa Iru), clinging to or with remembrance of the ‘I’-feeling, till the very end. Self-attention is attending to the Self or being the Self. What is most important during practice of Self-attention is to be certain that our attention is turned completely and only and only towards ‘I’, the first person singular feeling. Vigilance here is the watchword because any slackness in vigilance will allow the thoughts to rise surreptitiously. So, with subtle keenness one should guard against any slackness in Self-attention and intrusion of thoughts. Once our attention is unswervingly fixed on ‘I’, all one has to do is to remain ‘still’ clinging to the ‘I’-feeling till the very end. 

True import of the word ‘I’ is the Self. Therefore, whatever the form of the Self-attention, either ‘Whence am I?’, or ‘Who am I?’, attention on the first person singular feeling will lead us to the Self only.
Sri Sadhu Om explains that ‘Whence am I?’ is enquiring into the ego, or our ‘rising’ as ego-‘I’. So, those who are unable to doubt the reality of the ego, and who accept the ‘I am the body’ consciousness, as their primary datum of experience to be somewhat real, should practice Self-enquiry or Self-attention in the form of “Whence am I?” This is attending to the ‘rising I’, the ego. However, there are those, who instead of assuming that they have individuality such as ‘I am so and so’, or ‘I am this or that’ ask “What is it that shines as ‘I am’?”, for such seekers Self-attention in the from ‘Who am I ?’will be spontaneous and yield quick results. Sri Om says here that some seekers take the feeling ‘I’ to be their ‘being’, and not their ‘rising’ as the ego ‘I’. Obviously if it is taken thus, that is attention to the Self.

Having said as the above, I wish to add that since the true import of the word ‘I’ is the self, the ultimate result of both forms of Self-enquiry or the Self-attention will be exactly the same. Those who are practicing ‘Whence am I?’ enquiry is following the rising ego the form of which is ‘I am so and so’. The adjunct ‘so and so’, being a fiction, having no real existence, is sure to die on the way and one remains as the Self, that is, that which survives is ‘I am’. On the other hand, those who practice ‘Who am I?’ drowns effortlessly in their ‘being’, that is, the Self, which ever shines as ‘I am that I am’.

Therefore, whatever form of the Self-attention is practiced, whether in the form of ‘Who am I?’ or ‘Whence am I?’, what is absolutely imperative is to pursue the Self-attention till the very end. Moreover, in my view, seekers should not differentiate the ‘I’-feeling either as ego ’I’ or as ‘being’, that is, the Self, for Sri Bhagwan says there are not two selves and the experience of everyone is ‘I am one’.

Thank You,
    Anil 
           

     


Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1439 on: September 18, 2011, 02:55:33 PM »


Dear Anil,

Yes. Sri Bhagavan says that what is Real is Atma Swarupam. The jiva,
the world and personal god are all superimpositions. Without any thought,
if one could remain  in total silence and that is real mounam. That is
Swarupam.  On achieving this one would realize that Swarupam is
the world, Swarupam is the jiva and Swarupam is Siva. All are
Siva  Swarupam.   



Arunachala Siva.