Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 758851 times)

cefnbrithdir

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1965 on: July 13, 2012, 02:41:03 PM »


Thank you both very much

Dear Anil

Please could you say where your quote about the Sun and the Moon can be found.
Very helpful.

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1966 on: July 13, 2012, 04:34:58 PM »
Dear cefnbrithdir,

The quote of Anil is in Maharshi's Gospel a compilation made by Maurice Frydman and others, and this book is available
in Sri Ramanasramam. The quote is there in Chapter III, Mind Control.

Arunachala Siva. 

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1967 on: July 14, 2012, 09:22:58 AM »
Dear Sri cefnbrithdir,

Yes. The source of my quote in re- 2051 is from the Maharshi’s Gospel, Ch-3, Mind Control, as pointed out by Sri Subramanian Sir. I was led to this Revelation once again by Sri Subramanian sir’s quote in re-2050 under this topic.
From your post, I have understood that yet another prey has fallen into the Guru’s Jaw of Grace from which there is no escape.
Thanks very much.
Anil

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1968 on: July 14, 2012, 09:28:18 AM »

Quote from Sri  Subramanian Sir:
“Because a man identifies himself with the body, he sees the world separate from him.  This wrong identification arises because
he has lost his moorings and has swerved from his original state. He is now advised to give up all these false ideas, to trace
back his source and remain as the Self. In that state, there are no differences. No questions will arise.”

Dear Sri Subramanian Sir,

“to trace back his source and remain as the Self” in your quote above reminds me of the following Verse from the GVK:

“Just as the pathways flown by the birds in the vast sky and the routes traversed by aquatic creatures in water are not discernible, in the same way, the paths traversed by jnanis who have realised the Self through the inward enquiry ‘Who am I?’ cannot be ascertained as their footsteps leave no trace.”
                               V. 413, GVK, Edited by Sri David Godman.   

In His Comment on this Verse, Sri Muruganar quotes Sri Appar, “As I entered holy Aiyaaru my feet leaving no trace….”. The real meaning of ‘aiyaaru’ is the place of the Heart where the pathways of the five senses –body, mouth, eyes and ears—lead inward and subside.

Dear sir, as we have discussed and examined on numerous occasions, there can, in truth, be no Path to the Self, for we are the Self. Since Self alone exists, there can be no place outside the Self from where we can embark on a great journey and reach the Self. However, so long as we do not know ourselves to be the Self and remain as the Self, the Sole Existence and the Reality, The Sadguru has to teach and advise us to try to find out who or what we really are. When we thus turn our attention towards OURSELVES in order to find out, Who am I?’ we find that we truly, and truly, are the Self and Self alone. AND SINCE WE ARE TRULY THE SELF AND SELF ALONE, THERE CAN BE NO PATH TO RETRACE AND NO METHOD TO APPROACH IT. FOR, EVER WE ARE THE SELF ONLY.
The cited Verse above teaches that it is impossible to trace the Path. Though clue “Who am I?” is given, on Self-Realisation, the apparent ego or the individuality which we are wrongly taking to be ‘I’ for now, is found to be ever non-existent. IN THAT ALL CONSUMING STATE THERE WILL BE NO ONE TO THINK THAT ANY PATH HAS BEEN FOLLOWED OR ANY METHOD HAS BEEN PRACTICED. We only realise, and do not merely think, that we are ever as we are, and we have in truth never undergone any change or movement of any kind whatever.

Sri Sadhu Om comments that although we are given clues, such as Self-attention, when ego attempts through practice to know WHAT EXACTLY SELF-ATTENTION IS, THE EGO ITSELF IS LOST.

Thanks very much, sir.

Regards,
  Anil               



cefnbrithdir

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1969 on: July 14, 2012, 12:58:57 PM »


Dear Anil


"From your post..."   What a lovely thing to say.

Beyond words

cefnbrithdir

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1970 on: July 14, 2012, 02:35:21 PM »
Dear Anil,

Yes. When Jnanis after attaining the Atma Bodham, no trace of their steps towards the path is discernible, just as the
birds do not leave their foot prints behind while flying.

Here Sri Bhagavan mentions the poem of Sri Tirunavukkarasar, (Appar as called by Siva Himself). The background of
Sri Tirunavukkarasar's poem on Tiruvaiyaru is worth knowing. 

Tiru Navukkarasar was already old. He was in his early 80s. Still he wanted to see Kailash Darsanam. As he was walking
towards North India, after quite a distance, he grew tired. His legs became sore. Blood was oozing. He then crawled on
all his four. More sore and more wounds. Kailas was still far far away.  Then Siva appeared before him and told him:

"Appa (Father) it is enough. You go and drown yourself in the tank nearby. You will get up at Tiruvaiyaru and there you see
Kailasa Darsanam."

Appar was speechless at Siva's grace. He slowly went to the nearby tank, shown by Siva and drowned. Lo and behold!
He got up in the tank of Tiruvaiyaru, without any trace of sores and wounds, which had been indicating the steps he had
undertaken all these days. He then raised his head and had Siva's Kailasa's Darsanam.

How Siva was giving Darsan? He was coming like a male elephant with his consort Parvati like a she elephant! He then
had darsan of their holy feet!

He sings in Tevaram, Canon 5, Padigam 3, Verse 1:

mAdhar piRaik kaNNi yanai malaiyAn magalodum pAdi
pothdu neer sumanthu ethip puhuvar avar pin puhuven

yAdum suvadu padAmal aiyyaru adaihinRa pothu
kadhal madapidi yodum kaLiRu varuvana kaNden

 kaNden avan tiru padam kandaRiyAthan kaNden!

The verse has got five lines, as against normal 4.   The saint says: The One who wears a small crescent moon, and His consort
- People sing them and bring fresh flowers and pure water (for oblations and garlands) and enter His temple. I (this old fellow)
am only able to go behind them.

Without any trace left behind, when I reached Aiyaru
I saw Him coming as a male elephant along with His she-elephant.
I saw His golden feet. I saw everything that I had not seen before.

Once Padam is seen, everything is seen. Because there is nothing else to see, once Padam is seen. It is the ultimate
Knowledge.  It is the purport of Murugnar's Padamalai.

Sri Bhagavan  asks in Atma Vidya Kirtanam, Verse 3:

thannai aRinthidil pin ennai uLathu aRiya?

   - And the Self being knownb,
What other thing is there to know?

Aiyaru means five rivers. Tiru is the prefix for respect. Here Kaveri branches into five small rivulets.  Vennaru, Vettaru,
Vellaru, Kudamurutti, and then main Kaveri. Hence this place is called Aiyaru. Siva here is called Pancha nadiswararar.
Lord of the five rivers.

Tiruviayaru is also the place with totally 7 smaller villages and all the 7 are called Sapta Sthanam.  To visit these
7 places and see Siva in 7 temples confers merit.

I am from Tiru Pazhanam, which is one of these 7 places.  It is a very small village.

Tiruvaiyaru is where the famous Karnatic singer saint Tyagaraja was born and lived.

Arunachala Siva.           

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1971 on: July 15, 2012, 10:49:51 AM »

Quote from Sri Muruganar Sir:
“Aiyaru means five rivers. Tiru is the prefix for respect. Here Kaveri branches into five small rivulets.  Vennaru, Vettaru,
Vellaru, Kudamurutti, and then main Kaveri. Hence this place is called Aiyaru. Siva here is called Pancha nadiswararar.
Lord of the five rivers.

Tiruviayaru is also the place with totally 7 smaller villages and all the 7 are called Sapta Sthanam.  To visit these
7 places and see Siva in 7 temples confers merit.

I am from Tiru Pazhanam, which is one of these 7 places.  It is a very small village.

Tiruvaiyaru is where the famous Karnatic singer saint Tyagaraja was born and lived.”



Dear Sri Subramanian Sir,

Ji. Yes. Thanks very much, sir. I became very happy to learn that you come from such an exalted place as Tiruvaiyaru where entered Sri Appar leaving no trace of His Feet. How sublime is this poem! Since Tiruvaiyaru is symbolic of the Place of the Heart where subside the pathways of the five senses, as I understand, the ‘drowning in the nearby tank, tired, with sore and bruise, wounded, symbolises looking within’; and getting up at Tiruvaiyaru without any trace of this great ordeal, symbolises, in my view, ‘beholding the Self’, that is ‘knowing oneself as the Self. And so, the Great Saint and Sage sings, ”As I entered holy Vaiyary my feet leaving no trace….”.
Dear sir, I wish to know in which State Tiruvaiyaru is situated, in Tamil Nadu or Karnataka? You have mentioned in your post that this is the place where the graet river Kaveri branches into five streamlets or rivullets whereas I think that Tiruvairu should be the place where five small tributaries of the river merge to emerge as the one great master channel named Kaveri.

Regards,
  Anil   

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1972 on: July 15, 2012, 02:08:57 PM »
Dear Anil,

Tiruvaiyaru is in Tamizh Nadu in Thanjavur District.  River Kaveri runs from Karnataka into Tamizh Nadu via Salem, Erode and Trichy.

'without trace of steps' means both 'without the trace of steps (marks) of wounds, sores etc., It also means Sri Tiru Navukkarasar
immersed himself in one tank in North India and got up in Tiruvaiyaru tank. So he did not take any steps (without trace of steps)
to reach back from North India to Tiruvaiyaru!

It is a delightful poem.

Arunachala Siva.   

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1973 on: July 15, 2012, 06:05:22 PM »
Dear Sri Subramanian Sir,

Ji. Yes. It is delightful as well as very, very sublime indeed, full of symbols, and its symbolic interpretation points to the Truth..

Dear sir, Sri Bhagwan taught us ‘to be’ and not to be this and that, that is, living merely as being, without the ego. One may wonder whether such a thing as egoless living is possible. I have read in Sri Bhagwan’s books that even such a devotee as Sri Paul Brunton feared as to what would become of him if as a LOGICAL CONSEQUENCE OF THE PURSUIT OF SELF-ENQUIRY, EGO IS IRREVOCABLY LOST IN THE SELF. We are so used to ego based lives and actions that a life without ego and an action without an actor, with a mind which is unattached to sense objects outside, is unthinkable. Such a state is in the realm of the unknown. But Sri Bhagwan assures that the real birth is the death of the ego only. One is born anew. This new life, we are assured, is the Bliss Itself, joy and happiness flowing endlessly, inundating and inundating every pore of one’s existence. We are assured that every action is then perfect. There is no ambiguity and there is certainty of the perception, and perfection in action.   

Therefore, dear sir, for those who have reached the logical and inevitable consequence of the pursuit of the Self-enquiry, it is reaching the True Home, that is the ‘Heart of the Bliss’. For such a Great One ,there are no others, and therefore, He is humbler than the humblest. He is the embodiment of Love Itself. His devotees experiencing peace in His Presence and deriving power from His benign Gaze, are indeed truly blessed. Their very Presence is the affirmation of True Life and a benediction to not only humanity but to all, living as well as non-living. BECAUSE HE IS GOD HIMSELF.

Thanks very much, sir.

 Regards,
   Anil

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1974 on: July 15, 2012, 06:30:19 PM »
Dear Sri Subramainan Sir,

The Divine Poet Sri Muruganar has so captured my heart and soul that in my remembrance of Sri Bhagwan the Poet is always there as His own Reflection. So, in re--2059, by mistake, I wrote 'Quote from Sri Muruganar Sir' in stead of 'Quote from Sri Subramanian Sir'. Hence, this is to request you to kindly ignore this little forgetfulness of mine.

Thanks very much, sir.

Regards,
  Anil

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1975 on: July 16, 2012, 04:03:17 PM »
“The spark of jnana will easily consume all creation as if it were a mountain-heap of cotton. All the chores of worlds being built upon the weak (or no) foundation of the ego, they all topple down when the atomic bomb of jnana comes down upon them.”
                                                                           Day by Day With Bhagwan

Dear Devotees,

Sri Bhagwan: Enquire to whom has this ignorance come and you will find it never came to you and that you have always been that Sat-Chit-Ananda.
So, there is no question of becoming what one already is. And all efforts and penances are merely to get rid of the ‘VIPARITA BUDHI OR THE MISTAKEN IMPRESSION’ THAT ONE IS LIMITED WITHIN THIS BODY-MIND COMPLEX, and weighed down by the woes of the world.
Sri Bhagwan has time and again taught that bondage and liberation are mere linguistic terms. So far as the Self is concerned it is ever free. It is not bound in any state, neither in sleeping, waking and dreaming state nor in the underlying state of Turiya.
A conversation from the Spiritual Instruction is quoted as follows:

Devotee: If that is so, are not all efforts such as hearing, reflection, etc., are useless?
Sri Bhagwan: No, they are not. The firm conviction that there is neither bondage nor liberation is the supreme purpose of all efforts. As this purpose of seeing boldly, through direct experience, that bondage and liberation do not exist, cannot be achieved except with the aid of the aforesaid practices, these efforts are useful.
Devotee: Is there any authority for saying that there is neither bondage nor liberation.
Sri Bhagwan: This is decided on the strength of experience and not merely on the strength of the scriptures.

   
Therefore, we are the Self. Can there be any doubt about that? Can we be Self-less in any of the so-called states? It is absolutely absurd to think so. And the Self is infinite and always free. The viparita budhi or the mistaken identity must be done away with by the Enquiry ‘ Who am I?’ For, if one so enquires, one will see that there is no such thing as the ‘I’. THERE IS ONLY THE REAL BEING. Scriptural Mahavakyas must be affirmed by Direct Experience.

Sri Bhawan: As this truth will be naturally and clearly experienced by those who leave aside mere verbal discussion and enquire into themselves inwardly, there is no doubt that all realised persons uniformly see neither bondage nor liberation so far as the true Self is concerned.
                                                                               Spiritual Instruction

Thank you,
  Anil   

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1976 on: July 16, 2012, 04:41:20 PM »
Dear Anil,

Nice. The purpose of all spiritual teaching is to guide and encourage us to seek liberation from the ego and realization of the
Self. In fact, the two are the same. Sri Bhagavan says this in last verse of Ulladu Narpadu.

To say that there is no ego or that it is an illusion or the Self already is, (theoretically) does not absolve us from this obligation.
Because it is precisely from the illusion of an ego, fostered by the service we render it in every selfish thought, word and deed
that we have to seek liberation. It is no use saying that there is not an ego and behaving as though there is, because actions
speak louder than words. It is living as though there were an ego that prevents us from realizing that there is not and attaining
liberation from it.   

The question may arise, 'Suppose I like the ego-state, why shouldn't I be left at peace in it? The answer is that you don't like it,
nobody does. And it is the ego itself (or illusion of one) which does not leave you at peace.

*

There are two interesting incidents.  Once Chinnaswami told Ramanatha Brahmachari not to make yarn with charka,
since the latter's eyes are quite bad already. Though it is good advice, Ramanatha would not leave charka spindling
because he was a core Gandhian.  One day, Chinnaswami came to him and shouted: You are not listening to me! I shall
role you down the steps if you touch the charka.  You don't know who am I?

Ramanatha coolly replied: Sir, if you and I know really who we are, we won't be here!  The problem is that none of us
knows who we are really!

*

Once two devotees were telling Sri Bhagavan: 'There seems to be no egos for us. I think we have overcome it.  Sri Bhagavan
said: Oh I see. Within ten minutes, in the kitchen they were talking to each other. And there was a tiff. One said: You don't
know who I am? I shall show you my true colors. Another said: Oh, you will show your true colors. You don't know really
who  I am!  Suddenly they found Sri Bhagavan standing behind them. Both were ashamed. Sri Bhagavan said: Do not be
ashamed. It is AT THIS TIME, you should investigate your ego and find out how to conquer it.  The ego is like a serpent
inside the molehill. One does not know when it shall show up its head. When it shows up its head, you should kill it with
a stick!

*

Even in our life, in the office, when our bosses shout at us, we simply keep quiet with a grin. Because there, the ego has
to be controlled. But we don't control the ego all the time. Once coming out of the boss's room, we see the peon spilling
coffee on your table by mistake, and we shout at him: Are you blind? Can't you place the coffee cup carefully? What sort
of a peon, you are!

*

Arunachala Siva.             

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1977 on: July 17, 2012, 04:32:50 PM »
Quote from Sri Subramanian Sir:
“To say that there is no ego or that it is an illusion or the Self already is, (theoretically) does not absolve us from this obligation.
Because it is precisely from the illusion of an ego, fostered by the service we render it in every selfish thought, word and deed
that we have to seek liberation. It is no use saying that there is not an ego and behaving as though there is, because actions
speak louder than words. It is living as though there were an ego that prevents us from realizing that there is not and attaining
liberation from it. “ 

Quote:
“ Devotee: If that is so, are not all efforts such as hearing, reflection, etc., are useless?
Sri Bhagwan: No, they are not. The firm conviction that there is neither bondage nor liberation is the supreme purpose of all efforts. As this purpose of seeing boldly, through direct experience, that bondage and liberation do not exist, cannot be achieved except with the aid of the aforesaid practices, these efforts are useful.
Devotee: Is there any authority for saying that there is neither bondage nor liberation.
Sri Bhagwan: This is decided on the strength of experience and not merely on the strength of the scriptures.”                                                       


Dear Sri Subramanian Sir,

A nice post and a very important observation! “It is living as though there were an ego that prevents us from realising that there is not and attaining liberation from it.” This may happen. There is no use saying there is no ego and behaving as if there is one. Ji. Yes, merely saying that ego is an illusion and there is only the Self does not absolve us from the obligation of all together obliterating it, erasing it. Whether there is an ego or not should be only decided on the strength of experience and not merely on the strength of the Scriptural Mahavakyas as Sri Bhagwan has taught. HOWEVER GREAT AND BRILLIANT IS THE INTELLECTUAL UNDERSTANDING, IT REMAINS WHAT IT IS—MERELY INTELLECTUAL. Sri Bhagwan speaks of firm conviction which can be achieved only as a natural consequence of the Direct Experience.

Dear sir, from the stand-point of the highest Truth, there is no creation, no destruction, none seeking, none striving, no bondage, no liberation, etc. However, Sri Bhagwan says that delusion of bondage has been fabricated by ignorance from the time immemorial which can be removed only by Knowledge. And for this purpose, the term ‘liberation’ has been generally ACCEPTED. In the state of ignorance, ‘I’-thought cannot be simply wished away. We must remember that it is very tenacious indeed. One must clearly experience for himself, like an amalaka fruit in one’s palm, that only the Real Being is, AND NOT OTHERWISE.

Sri Bhawan: As this truth will be naturally and clearly experienced by those who leave aside mere verbal discussion and enquire into themselves inwardly, there is no doubt that all realised persons uniformly see neither bondage nor liberation so far as the true Self is concerned.

Thanks very much, sir.

Regards,
  Anil

   


Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1978 on: July 17, 2012, 05:37:08 PM »
Dear Anil,

There is a very interesting aspect on this issue. Sri Bhagavan once said "Maya and Reality are one and the same." -
S.S. Cohen reports it in Guru Ramana.

Sri Ramana defines the Real as that which never changes. The world of duality, by contrast, is defined as non-real,
as illusory, as an appearance. Everything in the universe changes, and thus it can't be Real. Sri
Ramana said, 'What is the nature of the world? It is perpetual change, a continuous, interminable flux. A dependent,
unself-conscious, ever changing world cannot be real.'  However, the world is not totally unreal. i.e square-circle,
bachelor-married person, son of a barren  woman, horns of a hare etc.,. But unlike these objects, THE WORLD APPEARS.
Thus it has a strange status known as 'that which is other than the real or unreal.  It is called Sad-asat vilakshana. And it is
in this sense it is called ILLUSORY. Finally the Self is not other than the Absolute. This does not mean that the finite individual\
human beings as comprised of name and form is the Absolute, but the true nature of an individual is NOT OTHER THAN ABSOLUTE.

According to Sri Bhagavan, all diversity, all duality is an illusion, a mistaking of something for something it is NOT. Nothing in\
the world is eternal and thus the world cannot be Real. Neither is it unreal for the world clearly APPEARS to human beings
as no non-entity can. For example, the son of a barren woman does not appear in this world. Horns of a hare do not appear
to us. The totally non existent will thus never appear and will never have practical efficiency. Thus the world is thus described as other than the Real and the unreal.

The snake that appears where there was only a rope, is neither existent nor non existent. It is something psychologically given,
but which cannot ever be logically established.  In other words, the things of the world, though not ultimately Real, are yet
mysterious appearances. There never was a snake in the rope, nor ever will be, and yet a snake appears! The snake points out
to the existence of a rope and this dependent is one sided, for while the appearance of the rope necessarily means the disappearance of the snake, the reverse does not hold good.           
     
Sri Bhagavan spoke of Reality as Existence, Sat, Ulladu. One should be aware that the term, Existence in this context does not mean
any particular existent, anything with name and form. It is not a predicate of an object. Sri Bhagavan regarded the Existence as the
essential nature of the Reality. Pure Being or Sat or Ulladu is not one being among beings. Existence, as it is usually used in both empirical and philosophical discourse, is a derterminative description, e.g. the man exists or the house exists. Sri Bhagavan was
quick to point out that Reality is neither 'existent' nor 'non existent' in the ordinary sense of those terms. He said: REALITY MUST ALWAYS BE REAL. IT IS NOT WITH FORM AND NAMES. REALITY IS THAT WHICH IS, IT IS AS IT IS.  It transcends speech and is beyond the
expressions - 'existence, non existence' and so on.  (Talks 140)

In order to highlight the essential nature and merely an Existence, Sri Bhagavan quoted from Chandogya Upanishad. Gold is essential nature of all ornaments, rings, necklaces, bracelets.  While the names and forms go, still Gold as essential nature persists eternally.

In a similar way, all the existent particulars, the entire world with all its names and forms are superimposed upon the Reality. Sri
Bhagavan regarded the Absolute as that which is foundational to all experiences.

When asked "what is reality?" Sri Bhagavan replied: That which underlies all names and forms is the Reality. It underlies limitations,
being itself limitless. It is not bound. It underlies unrealities, itself being Real.

In that way Maya and Reality are one and the same as Sri Bhagavan told S.S. Cohen. But one should treat Maya as unreal
while doing sadhana and after Self experience, the same one would find Maya (the world) also to be Real.

This is what Sri Bhagavan summarily describes in Verse 5 of Pancharatnam also.

Love the world, but keep it slightly before the level of Awareness.
Once Awareness is stabilized, one would find the world as Self and continue to love it.

Arunachala Siva.   
     
 

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1979 on: July 17, 2012, 06:34:32 PM »
Dear Anil,

Further, the way the world is a superimposed appearance of Reality, differs from the way an individual is a superimposed
appearance of Reality. That is, the diversity displayed by the various objects of the universe differs from the diversity displayed
by individuals and further the way that each diversity is negated differs.

Take the following two examples:

A person walking in the jungle at at dusk, happens to see a snake but upon closer examination realizes it is really a rope.
This later correcting knowledge affirms, the existence of a rope which negating the prior knowledge of a snake.

Now, take a person looking at a white conch shell, in the lower tier of a teapoy through the green glass covered on top. This
person is not aware of the green glass and thus takes the white conch shell to be yellow. Subsequently this person learns that
the 'green-ness' belongs to the glass and not the conch shell.

Here, as in previous case, the later knowledge affirms the existence of some reality. Unlike it however, it does not deny the object
(the conch shell) of which it appeared.  What it denies is only an aspect, an attribute of it, that is its green-ness. The shell is still\
seen. The illusion in the first example consisted of mistaking a given object (rope) for another (snake) that is not given. The illusion
in the second example consists merely in attributing to an object (conch-shell) that is perceived, a feature that does not really belong
to it. In this second example, but for the superimposition of a sheet of green glass, to which the green actually belongs, there
would be no illusion at all.

With the help of these two examples, we are in a position to see that the illusory nature of the world is not exactly like the illusory
nature of the individual, notwithstanding the fact that both are illusory. While one and the same Brahman appears as both the world
and as the individual, it is what individual adds to the illusion that distinguishes them. In an individual it is the EGO, the dualistic mind that needs to be negated. The conch shell is seen as shell though not as it is, i.e. a white shell. It is but the green-ness in the glass
that is preventing one from seeing it as it is.

Thus, Brahman is the sole Reality and the objective universe and the individual subject are said to be superimposed up on It. However,
while the world is an illusory manifestation of the Absolute, the individual is the Absolute Itself appearing under the limitations that
form part of the illusory universe.

The entire phenomenal world is said to be neither real nor unreal. A two valued logic is not applicable here. To say that the world is
not real is not to say, by logical implication, that the world is thus real or vice versa. The Advaitin's conception of 'Reality is both
a logical impossibility and an empirical impossibility, i.e a son of barren woman. But the world of duality is neither logically impossible
nor empirically impossible, -- though it may be conceptually indeterminable.

(Based on the excellent article of John Grimes, sad-asat-vilakshana.)