Self-enquiry as taught by Sri Bhagwan is enough

[Subramanian.R]

Dear anil,

Knowing oneself comes with the practice of Swarupa Dhyanam. It needs only attention or sraddha. There is no need for
learning sastras and scriptures.

Arunachala Siva.

[eranilkumarsinha]

Quote:
“Knowing oneself comes with the practice of Swarupa Dhyanam. It needs only attention or sraddha. There is no need for
learning sastras and scriptures.”

Dear Sri Subramanian Sir,

Ji. Yes. This is what exactly Sri Bhagwan has taught and this is what exactly I have imbibed and this is what exactly I have practiced. And I am at peace with myself now. Why should I then project my mind to study of sastras and scriptures ? Sri Bhagwan’s compositions and writing are more than sufficient for me. Besides, sublime composition of the great poet and the sage, Sri Muruganar,  inspires me no end. And there are other great poet-writers like Sri K. Lakshamana Sarma, Sri Ganapati Muni, Sri B.V. Narasimhaswami, etc. to quench my spiritual thirst, in the Royal-Divine Court of Bhagwan Sri Ramana. Sometimes, I wonder, like many other devotees as to what have I done, a petty and ordinary person, to deserve such munificence of Grace, from God Himself, who for me, is none other than Bhagwan Sri Ramana ?

Thank you so much, sir.

Regards,
 Anil

[eranilkumarsinha]

Dear Sri Udai,
Sacred Upanishads and Vedatas are the testimony of the Sages down the ages. They are the life-line of the Sanatan Dharma and Heart of all life. There are passages and messages in them which carry conviction and go straight to heart. This is because the messages are true and have been delivered by the enlightened Sages. They are Revelations.

Dear Sri Udai, Bhagwan Sri Ramana, for almost all His devotees, is the living Sage and the GURU. His Presence is so palpable everywhere. He is enshrined in the hearts of His devotees. His devotees would certainly prefer His Words and Teaching to the testimony of the ancient Sages. There can be honest doubt about the very genuineness of the ancient Revelation, but none whatever of the teaching of Sri Bhagwan. Besides, Sri Bhagwan has Himself not only written down His Teachings, but even explained the meanings of the compositions and passages. He has also given oral answers to a great many questions to a great many devotees and seekers. Therefore, in my view, the comparison of the study of the ancient Scriptures to the Teaching and New Revelation by Sri Bhagwan is misplaced. IT FOLLOWS THEN THAT THE TEACHING AND NEW REVELATION OF BHAGWAN SRI RAMANA IS THE MOST AUTHORITATIVE FOR HIS DEVOTEES.

Dear Sri Udai, Sri Bhagwan is the living Guru. The most essential part of His Teaching is not what He has taught about the Realisation Itself or the True Nature of the Self, but about THE METHOD OF GAINING IT EITHER BY THE ENQUIRY OR SURRENDER. THIS IS NEW REVEALATION.

Dear Sri Udai, Sri Bhagwan’s Words and Teachings are therefore not like the study of the ancient Upanishads and the Scriptures, but That in which all conflicts and arguments vanish and FAITH REINS SUPREME. FOR HE IS THE GURU.
I am not at all against the study of the Scriptures. Their purpose is to establish the Reality of the Self or Brahman. Realisation can happen only by the Guru’s Grace and by following His Teaching only.   

Thank you,
 Anil
   

[sanjaya_ganesh]

Sacred Upanishads and Vedatas are the testimony of the Sages down the ages. They are the life-line of the Sanatan Dharma and Heart of all life. There are passages and messages in them which carry conviction and go straight to heart. This is because the messages are true and have been delivered by the enlightened Sages. They are Revelations.

True. That is why Brahmasutra says in third sutra itself about the source of these as Brahman itself. Third sutra says "Sastrayonitvat". The Omniscience of Brahman follows from His being the source of scripture. The aphorism clearly points out that the Srutis alone are
proof about Brahman.

[Nagaraj]

Dear i,

Self Enquiry itself is a Bhashyam of the Vedas, and, all Scriptures. To pray out to the Lord with Love, itself is a Bhashyam of the Vedas, and, all scriptures.

Each one has to write ones own Bhashyam.



Salutations to Bhagavan

[eranilkumarsinha]

The experience of ahamkara [the ego] devoid of ‘kara’ is the sharp and strong sword of jnana.

Do not imagine that there are two ‘I’s and suffer and lament as consequence. By consolidating yourself in the Self, know and enjoy the ‘I’ as one.

Taking the underlying consciousness [‘I am’] as the one unique refuge for your attention, live your life.

The awareness of being, ’I am’ [sat-bodha], which shines as the source of the intellect, is the divine grace that enables the attainment of true jnana.

If it is peace you seek, abide in jnana Samadhi by enquiring only into the ‘I’.

THE ANSWER TO THE QUESTION ‘WHO AM I?’ IS ONLY THE SILENT JNANA THAT SHINES AS ‘I-I’ IN THE HEART.
                                                 Padamalai

Thank you,
   Anil

[Nagaraj]

THE ANSWER TO THE QUESTION ‘WHO AM I?’ IS ONLY THE SILENT JNANA THAT SHINES AS ‘I-I’ IN THE HEART.
                                                 Padamalai

Dear i,

The answer to the 'Who am I' is the death or merging of the enquirer itself. The very one who went about enquiring 'Who am I' no longer remains, but, still remains in all glory, no longer to recollect his ignorance, which never was.

Salutations to Bhagavan

[eranilkumarsinha]

Quote:
“The answer to the 'Who am I' is the death or merging of the enquirer itself. The very one who went about enquiring 'Who am I' no longer remains, but, still remains in all glory, no longer to recollect his ignorance, which never was.”

Dear Sri Nagaraj,

Yes. I shall say that the pseudo ego which launched the investigation ‘Who am I?’ becomes non-existent and THAT which is the Absolute Existence Itself shines forth. Therefore, so far as the ego is concerned, Swarupa Dhyanam or self-attention or attending to the first person, is equal to committing suicide. In my view, this is one of the greatest Revelations ever made and which brings the Vedanta easily within the practical experience of all.

Thank you,
  Anil

[eranilkumarsinha]

Dear Devotees,

The great devotee, Sri N.N. Rajan, has recorded a very instructive episode in his ‘More Talks With Sri Ramana Maharshi’ thus:

“One afternoon teacher T.K. Sundaresa Iyer, who was an inmate of the Ashram for all practical purposes , was sitting in the hall. Suddenly he approached Bhagwan with heightened breath perhaps because he was in a disturbed state and said, ‘I was meditating on the invisible chit-jada granthi and trying to visualise it. I even attempted to untie the knot. I imagined that with this mental picture I would gradually become Self-aware. Thus I got confused and frightened.’ He was shivering mildly and unable to speak further. Perhaps he was afraid of Bhagwan’s reaction.”
Sri Bhagwan: (in a stern voice) Who asked you to resort to all indirect and unnecessary courses ? Go and sit down.
Sri Rajan records that although Sri Iyer was apparently in dire state, Sri Bhagwan came to his rescue and, out of love and compassion for His devotees, He showered His Grace on Him. Finally, Sri Iyer became normal.   

Sri Rajan observes in the ‘note’ that Sri Bhagwan always stresses Self-enquiry because it is simple, direct, straight and also a safe path. The result is guaranteed. He never approves of diverse courses and other methods ignoring Self-enquiry. The only alternative that He would suggest (that too as the last resort) was surrender. It was made to those who thought that they are weak and unequal to the task of Self-enquiry.

Thank you,
   Anil

[eranilkumarsinha]

Dear Devotees,

I wish to present a very instructive episode that took place in the Hall which is as follows:

After sitting for some time in Sri Bhagwan’s Presence, a devotees asked Sri Bhagwan thus :
D. Bhagwan, I am not able to do Self-enquiry. I find it difficult. Shall I do dhyana instead?
Sri Bhagwan: All right.
However, soon after the devotee leaves the Hall, Sri Bhagwan turns to those near Him and says:
Sri Bhagwan : He says that Self-enquiry is difficult for him and that he cannot do it, so he asks me for permission to do dhyana. How can I compel him to do Self-enquirywhen he himself says that he cannot do it ? So, when he wants to dhyana , I have to say ‘All right”. He may come tomorrow and say, Bhagwan, my mind does not remain in dhyana, so shall I do japa? Again I will have to say “All right”. In the same manner, he will one day complain, ‘My mind does not remain quietly in japa. Only my tongue spells the mantra, but my mind wanders on many things. Shall I do worship, recite hymns and so on.’ What else can I do except to say, ‘All right, all right’ in reply to each and every complaint ?

Dear Devotees, Sri Bhagwan says that if one is able to make a sincere effort to practice anything, whether recitation of hymns, japa, dhyana or any other sadhana, ONE CAN WITH THE SAME EFFORT, PRACTICE SELF-ENQUIRY ! All these complaints are made only by those who do not earnestly like to do any sadhana, that is all.
And then what He teaches is well known to all of us:
“What is essential in any sadhana is to try to bring back the running mind and fix it in on one thing only. Why then should it not be brought back and fixed in Self-attention? That alone is Self-enquiry.”

And to drive the Teaching home, Sri Bhagwan cites from the Bhagavad Gita:
By means of an extremely courageous intellect (power of discrimination), make the mind motionless little by little; fix the mind firmly in the Self and never think of any other thing (V.25, Ch. 6); and towards whatever thing the unsteady mind wanders, from each thing pull it back, fix it always in the Self and make it firmly abide there (V. 26, Ch. 6).
                                                    (Source: The Path of Sri Ramana, Part one)

Dear devotees, is it not true that all spiritual sadhanas require the strength and ability of the mind to concentrate on one thing only, be it dhyana, or japa, or worship, or even surrender or Enquiry ? THEREFORE, CAN WE THEN NOT SEE THAT IT IS FAR, FAR,MORE BENEFICIAL TO BRING BACK THE RUNNING MIND AND FIX IT IN SELF-ATTENTION RATHER THAN FIXING IT IN ALIEN OBJECT OF MEDITATION ? Why not then the Royal, Direct and Straight Path rather than the lanes and by-lanes ?

Thank you,
   Anil             

[Nagaraj]

Dear i,

Yes, what is required is a strong determination, perseverance, absolute faith. Can there be anything without having to face difficulties? Sri Hanuman had to face so many obstacles while crossing the ocean to find Sita in Lanka, if, for a moment, had be been lackadaisical, he would have been stumped out, but he never lost focus, he continued without losing his attention to other temptations, in spite of several problems that he had to face on his way.

Yes, we do have difficulties in our daily lives, which makes it difficult to remain self aware, but it is not impossible as well. When we are faced with some problems, and when there doesn't seem to be any known solution, when it seems, there is no way out, we ought to pray intensely, and, such intense prayers are ALWAYS ANSWERED, provided, we don't get bogged down by our problems, and recognise the situation.

How does the higher power helps us out of such situations? When we pray intensely, Bhagavan gives us प्रेरण -  'Prerana' a 'direction' through our Chit Shakti, this is sure, i can assure you in my own limited experience. When all possibilities have been tried out to rectify the situation or problem, when it feels lifeless, when we pray, O' God, Only Thou can Help me now, please help me, when we pray thus, instead of getting emotionally carried away by the problems or the situation, the Higher power does communicates to you by giving us प्रेरण 'Prerana' an idea, a sudden light, a sudden 'know-how' you would get a new inspiration, to sort out the problem.

Miracles do happen. We have to experience life in its fullest, with all its problems and pleasures with total awareness, seeing it all as a third person and carrying on the life.

Salutations to Bhagavan

[eranilkumarsinha]

Dear Sri Nagaraj,

A very nice post. Yes, what is most important in any spiritual sadhana is the steadfast resolve and perseverance. The more one meditates or does Self-enquiry, easier it becomes to meditate or to do Self-enquiry.

Dear Sri Nagaraj, Sri Bhagwan, in my view, is Himself the most effective communicator of the Path of Atma-Vichra or the Self-enquiry. For instance, He says that all problems and difficulties pertain to sense of individuality. And the sense of individuality is ingrained in the ‘I am the body idea’. Sri Bhagwan teaches that there is no body idea in sleep and therefore there is no ego-sense, no feeling of individuality.

So, there are two ways:
Either individuality should be merged in its Source, like the river in the ocean, by sincerely following the path of Vichra or Enquiry, or it should be surrendered to God or the Guru of devotion and done away with it for once and all so that He reveals Himself as Pure Knowledge. BUT FREE ONE MUST BECOME OF THIS LIMITED SENSE OF INDIVIDUALITY, WHATEVER THE METHOD ADOPTED, FOR, SRI BHAGWAN SAYS THAT WITHOUT FREEING ONESELF FROM THE SENSE OF INDIVIDUALITY, ONE CANNOT OVERCOME IGNORANCE AND RIPEN FOR SELF-AWARENESS.

Thank you,
  Anil         

[eranilkumarsinha]

Dear Devotees,

“Jnana is given neither from outside nor from another person. It can be realised by each and everyone in his own heart.”
                                                                Sri Bhagwan

The Vedanta says, “THAT THOU ART.”
‘THAT’ and ‘THOU’. Now we try to understand how Vichara as taught by Sri Bhagwan is different from the meditation on Mahavakyas. Sri Bhagwan says that, without making enquiry into the intended meaning of ‘THAT’ in the Mahavakya, one should make a direct quest of the truth of the real Self who is indicated by the term ‘THOU’.
Sri Bhagwan’s Teaching does not have any ambiguity whatsoever. Leaving out the immediate ‘I’ or ‘THOU’, why should we seek ‘THAT’ ? He says that ‘I’ or ‘THOU’ is directly experienced. Is it not ? BUT LEAVING OUT THAT WHICH IS DIRECTLY EXPERIENCED, WE GO OUT ON SEEKING THAT. ‘THOU’ or ‘I’ is the INNER SELF immanent in all, and, therefore, why should we leave ourselves out to seek the same in the world outside as object ?

Thank you,
  Anil     

[Subramanian.R]

Dear Anil,

Sri Bhagavan used to make fun of meditation on Aham Brahmasmi. I am Brahman. He used to say whether a man would meditate
I am man, I am man....? 
Aham Brahmasmi is only meant to realize that one is Brahman. Brahman is I.

Arunachala Siva. 

[sanjaya_ganesh]

Yes - "Aham Brahmasmi" is like walking on the sword's edge - if ego takes that message and runs with it - I cant imagine what will happen !!