Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 755805 times)

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1980 on: July 18, 2012, 05:19:28 PM »
Quote from Sri Subramanian Sir:
Sri Bhagavan once said "Maya and Reality are one and the same."

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.

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.


Dear Sri Subramanian Sir,

This is indeed brilliant and beautiful.
Maya and the Reality are one and the same in the same way as rope and snake are found to be one and the same on investigation. As after the investigation is concluded, only rope remains and the snake is merged in the rope, so also, as a natural consequence of the enquiry, the Self alone remains and the world and the individuals are merged in the Reality. 

Ji. Yes. Two valued logic is certainly not applicable here.  Saying that the world is not real therefore should not mean by the logical implication that the world is real and vice-versa.  I certainly also believe, unlike the Advaitins, that the world of duality is neither a logical impossibility nor an empirical impossibility, but that when seen apart from the Reality or the Self, it is certainly unreal, as Sri Bhagwan has taught, but real when it is accepted that all is only the manifestation of the One Reality, i.e., the Self or the Brahman.

Dear sir, we know that Sri Bhagwan was fond of explaining the world appearance and its metaphysics by the cinematic metaphors. He explains with the cinematic metaphors the process that culminates in the appearance of a world which is separate from the one who perceives it. Sri Bhagwan says that the world is projected onto the screen of Consciousness and is seen there in the same way that a projection is seen on the screen. Chit is the underlying Consciousness that support the world appearance, while the reflection or ‘abhasa’ is the reflected picture appearing in It. It is the ‘chidabhasa’ which is the manifestation of the false , divided, objective consciousness . Sri Bhagwan teaches that it is this chidabhasa which projects the world AND ARTIFICIALLY DIVIDES IT UP INTO THE WORLD AND A SEER OR PERCEIVER OF IT AS WELL.

I wish to add that although I accept that the world is neither a logical impossibility nor an empirical impossibility, but, all the same, I would rather emphasise that the seer of it all should alone be held and investigated. I WOULD TURN MY ATTENTION ON THE OBVIOUS SEER RATHER THAN ANALYSING THE SEEN WHICH IS DISTANT.

HAS NOT SRI BHAGWAN BEAUTIFULLY SAID THAT SUCH A WORLD MOCKS AT US FOR SEEKING TO KNOW IT WITHOUT KNOWING OURSELVES?  The right thing to do therefore, in my view, is to seek to see ourselves as our true Self is.

Thanks very much, sir.

Regards,
  Anil 

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1981 on: July 18, 2012, 06:24:07 PM »
Dear Anil,

Yes. I agree. The world does not say: I am here, please see me.'  We only see it and get into all worldly pell mell.
But at the same time, a self realized Jnani sees every thing as Self or Brahma Swarupam. Once Sri Bhagavan was
intently looking at Arunachala. One devotee asked: Are you looking at Arunachala, Bhagavan!  Sri Bhagavan replied:
Yes. I am looking at Atma.

The second verse of Arunachala Pancharatnam, gives more than one layer of meaning.

Atma or Arunachala is the Heart. There everything is born, lives and curls up or dies.

Atma or Arunachala is the Heart. There for me, all thoughts come, stay for some time and then dies away.

Atma or Arunachala is the Heart. It is where the creation takes place, the creatures are sustained and finally dissolves.

In all the three cases, Atma or Arunachala or Heart is the only permanent, eternal, unborn, and undying Substance.
It is Ulladu, Sat or Reality.

Where do the creation come? From Atma. Where do the thoughts come? From
Atma. Everything is only Atma the one without a second.

Many devotees think that Atma is in Heart. No. If Atma is in Heart, then Heart becomes bigger than Atma. It is not so.
Atma is the Heart.

Many wondrous things (chitram) take place as offshoots of
Atma.

Arunachala Siva.     

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1982 on: July 19, 2012, 03:40:35 PM »
Quote:
“Many devotees think that Atma is in Heart. No. If Atma is in Heart, then Heart becomes bigger than Atma. It is not so.
Atma is the Heart.”

Dear Sri Subramanian Sir,

Ji. Yes. Heart, Sri Bhagwan speaks of, is Itself Self. Heart Itself is Brahman. There is no doubt about that. “Heart is Thy Name, Oh Lord!”

Dear sir, Heart, Self, Brahman, Jnana or Knowledge, Consciousness, etc. are synonyms. They indicate, point or refer to the One and the same Truth—Reality.

Again, why Brahman is said to be Sacchidananda, but not God?
Sri Bhagwan has taught:
Sat denotes ‘Being’ which is beyond sat and asat.
Chit is beyond chit and achit.
And likewise, Ananda is beyond bliss and non-bliss.
Sri Bhagwan very significantly says that though It is beyond sat and asat, it must be admitted to be sat only. Jnana is beyond the state of jnana and ajnana, yet It is not ignorance but Knowledge only.

Sri Bhawan:
Even though we usually describe the Reality as Sat, Chit, Ananda, even that is not quite correct description. IT CANNOT REALLY BE DESCRIBED. BY THIS DESCRIPTION ALL THAT WE ENDEAVOUR TO MAKE PLAIN IS THAT IT IS NOT ASAT, THAT IT IS NOT JADA AND THAT IT IS FREE FROM PAIN.
                                                P—48, Day by day With Bhagwan


Self or Atma is always Sat-Chit-Ananda. Of these two, Sat and Chit are said to be experienced in all the three states, whereas Bliss is said to be experienced in sleep only. In truth, the True nature of the Self is never lost. In sleep, there is no mind and the Self shines as Itself and in other states what shines is only the reflected light of the Self. Sri Bhagwan says that Anada is experienced only after the cessation of thoughts as in sleep. However, Ananda is also felt on other occasions, such as, love, joy, etc., when one experiences cessation of thoughts temporarily.

Thanks very much, sir.

Regards,
  Anil   
.

 

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1983 on: July 19, 2012, 07:08:35 PM »
Dear Devotees,

KNOWING (CHIT OR CONSCIOUSNESS) ONESELF TO BE THE REALITY (SAT OR EXISTENCE) IS BLISS OR ANANDA. Knowing oneself, the SELF, as the body, is the misery. Therefore, this Union of Sat and Chit or Existence and Consciousness is the Fulness of Ananda or the Bliss. It is because of only the wrong or deluded knowledge that misery appears to come into existence.

Thank you,
  Anil   

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1984 on: July 20, 2012, 10:49:32 AM »
Dear Devotees,

This post is meant for those devotees who think that one should first make one’s mind pure by freeing it of all the inherent vasanas and impurites before taking Atma-Vichara as taught by Sri Bhagwan.

Sri Bhagwan : Destruction of the mind alone is tapas. This alone is one’s duty. One who is doing his own work will not pay attention to anyone else’s work. One should never give room for swerving from the thought of the Self. However many duties one have , at all other times not meant for performing duties, one must perform Self-enquiry. While standing, sitting and taking food one can do Vichara, CAN ONE NOT? If the mind happens to forget the enquiry ‘Who am I?’ BECAUSE OF VASANAS, when it remembers the enquiry, it should try not to lose hold of the enquiry again.

And again:
Sri Bhagwan : Because reality is only one, true Jnana-yoga is the DIRECT PATH. BECAUSE THERE IS NO DUALITY, THERE IS NO OTHER PATH.
In the SHORT-CUT of Swarupa Vichara no fear or confusion arises because of the non-dual nature of the Self.

Because there is no duality there is no other path. How can there be one then? Sri Muruganar says that SINCE one has ultimately to take AT LEAST A LITTLE SELF-ATTENTION IN ORDER TO REACH THE FINAL GOAL, EVEN THOUGH ONE MAY HAVE BEEN ADVANCING THROUGH SOME OTHER PATH. Therefore, traversing, lanes, streets, by-lanes, etc., one has to ultimately come to the Vichara for Realisation. Sri Bhagwan’s devotees  therefore should not doubt the efficacy of the most potent of the divine weapons EVER (Brahmastra) that is the ATMA-VICHARA  AS REVEALED BY BHAGWAN SRI RAMANA.

Yet gain:
Q. Why is it sometimes I find concentration on the Self so easy and at other times hopelessly difficult?
Sri Bhagwan: BECAUSE OF VASANAS. But really it is easy, since we are the Self. All we have to do is remember that. We keep on forgetting it, and thus we think we are the body, or the ego. IF THE WILL AND DESIRE TO REMEMBER SELF ARE STRONG ENOUGH, THEY WILL EVENTUALLY OVERCOME VASANAS. There must be great battle going on inwardly all the time until the Self is realised. The battle is symbolically spoken of in scriptural writings as the fight between God and Satan. In our scriptures, it is the Mahabharata where the asuras represent our bad thoughts, and the devas the elevating ones.
Dear devotees, Sri Bhagwan exhorts a mind with even a roving nature to practice the Great Path repeatedly so that merging and abiding in the Heart gradually becomes effortless.
See for yourselves:
Sri Bhagwan: It is very difficult for a mind with a roving nature to abide in the Heart. But when you repeatedly practice in this way (as revealed by Him) day after day, as soon as you begin the enquiry, merging and abiding in the Heart will become effortless.

Sri Sadhu om drives the same point home when he argues beautifully that why one should practice learning cycling on road to Tirukoilur when the destination  is Vellore.

Thank you,
    Anil

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1985 on: July 20, 2012, 11:40:40 AM »
Dear Anil,

1. Sri Sadhu Om's example of 'cycling to Tirukovilur' is only to highlight that there is no need for one to practice karma marga
and bhakti marga, before entering Jnana vichara. He does not say that chittasuddhi is not necessary. He was himself a
great devotee of Janaki Mata and he had his name as Mata Dasan, in Thanjavur, before coming to Sri Bhagavan in 1944-45.

2. If chitta suddhi is not necessary, why should Sri Bhagavan mention 'amala madhi' mind without impurities in Verse 3
of Pancharatnam?

3. Again why should He say koorntha madhi - one pointed mind, in Verse 28 of Ulladu Narpadu, to explain diving within
to reach the Self like a pearl diver?

4. Why should He say chittam siridhasaiya samsaram - even if mind oscillates a bit, one will be caught in samsara, i.e
the cycle of birth and death?

Arunachala Siva. 

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1986 on: July 20, 2012, 12:54:19 PM »
Dear Anil,

In Talks 113 it is stated:

'What about purity of mind?' - he asked.

Sri Bhagavan said: Chittasuddhi or purity of mind is to engage in one thought only to the exclusion of all other
thoughts. Otherwise it is called one pointedness of the mind.  The practice of meditation purifies the mind.


Arunachala Siva.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1987 on: July 20, 2012, 05:28:42 PM »
Quote:
“Sri Bhagavan said: Chittasuddhi or purity of mind is to engage in one thought only to the exclusion of all other
thoughts. Otherwise it is called one pointedness of the mind.  The practice of meditation purifies the mind.”

Dear Sri Subramanian Sir,

Yes, certainly. And so does the practice of Atma-Vichara as revealed and taught by Sri Bhagwan. But what is the meditation and what is the Enquiry? Meditation is concentration on a single thought to the exclusion of all other thoughts and Self-attention is the Self-enquiry. Question is if the mind can be brought to bear on a single object, why should it not be brought to attend the Self which is the primary datum of our experience as ‘I am’?
Why do thoughts emerge? Because of the inherent vasanas.
Sri Bhagwan: Yes, all kinds of thoughts arise in meditation. It is but right. What lies hidden in you is brought out. Unless they rise up how can they be destroyed? They therefore rise up spontaneously in order to be extinguished in due course, thus to strengthen the mind. (Talk—310)   

Yes, practice of meditation purifies the mind.
Sri Bhagwan: Yes. Many have done so. Believe it! They did so because they believed they could. VASANAS OR PREDISPOSITIONS CAN BE OBLITERATED. IT IS DONE BY CONCENTRATION ON THAT WHICH IS FREE FROM VASANAS AND YET IS THEIR CORE. (Talk—28)

Success begets success. If one distraction is conquered the next is conquered and so on, until all are finally conquered. The process is described rather picturesquely thus by Sri Muruganar in the GVK:

“If whatever vasanas issue forth from the mind-fort, you keep on destroying those numerous enemies with the marvellous weapon of Atma-Vichara, then the enemy fortress will ultimately come into your possession.”
                                                                                     V. 242, GVK, Edited by Sri David Godman

Sri Bhagwan explains compassionately that if one resorts uninterruptedly to Self-remembrance, until one attains Self, THAT ALONE WILL BE SUFFICIENT. As long as there are enemies within the fort, they will continue to sally forth. If one cut all of them down as and when they emerge, the fort will ultimately fall into our hands.
BESIDES,WE SHOUD NOT FORGET THAT ATMA-VICHARA AS TAUGHT BY SRI BHAGWAN IS THE PROCESS AS WELL AS THE GOAL. (With effort it is practice, when effortless, it is Realisation.)

However, having said as the above, I wish to add that if one feels some attraction for the Self-enquiry, in my view, should straight away take up its practice without wasting further time. However, if one does not feel so; AND CANNOT DIRECTLY HOLD THE THINKER ONE MUST MEDITATE ON GOD. Sri Bhagwan says that in due course the same individual will have become sufficiently pure to hold the thinker and sink into Absolute Being.  So, yes, if one cannot, of course there are numerous other spiritual practices. BUT, NEVERTHELESS, IT IS WELL KNOWN THAT SRI BHAGWAN’S PREFERRED METHOD IS THE PRICELESS DIRECT PATH.

Sri Bhagwan has Himself explained away every road-block, every digression, every obstacle, etc., on the Direct and Straight Path and I feel that there is no ambiguity whatever with regard to His Teaching of Atma-vichara even when it comes to obliterating the vasanas.
 THEREFORE, I REITERATE ONCE AGAIN HERE THAT ATMA-VICHARA AS REVEALED AND TAUGHT BY SRI BHAGWAN IS INDEED ENOUGH.

Thanks very much, sir.

Regards,
  Anil
 


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1988 on: July 21, 2012, 11:12:14 AM »
THINKING SRI BHAGWAN: IT IS WITHIN YOUR COMPETENCE TO THINK AND THUS GET BOUND OR TO CEASE AND THUS BE FREE.

Dear Devotees,

How easily, almost, spontaneously, persuasively, but nevertheless, rather forcefully, Sri Bhagwan drives the point home! Here is an example:
Visitor: I am a man with a family. Is it possible for those in a family to get release, and if so how?
Sri Bhagwan: Now what is family? Whose family is it? If the answers to these questions are found the other questions solve themselves.
Tell me: Are you in the family, or is the family in you?
The visitor do not answer.
Sri Bhagwan continued: WHO ARE YOU? You include three aspects of life, namely, the waking, the dream and the sleep states. You were not aware of the family and their ties in your sleep and so these questions did not arise then. But now you are aware of the family and their ties and therefore you seek release. But you are the same person throughout.
Visitor: Because I now feel that I am in the family it is right that I should seek release.
Sri Bhagwan: You are right. But consider and say: ARE YOU IN THE FAMILY OR IS THE FAMILY IN YOU?
Another visitor interposed: What is family?
Visitor: There is my wife and there are also my children. They are dependent on me. That is the family.
Sri Bhagwan: DO THE MEMBERS OF THE FAMILY BIND YOUR MIND? OR DO YOU BIND YOURSELF TO THEM. Do they come and say to you “We form your family. Be with us”? Or do you consider them as your family and that you are bound to them?
Visitor: I CONSIDER THEM AS MY FAMILY AND FEEL BOUND TO THEM.
Sri Bhagwan: Quite so. Because you think that so-and-so is your wife and so-and-so are your children you also think that you are bound to them.
These thoughts are yours. These owe their existence to you. You can entertain these thoughts or relinquish them. The former is bondage and the latter is release.
Visitor: It is not quite clear to me.
Sri Bhagwan: YOU MUST EXIST IN ORDER THAT YOU MAY THINK. You may think this thought or other thoughts. These thoughts change but not you. Let go the passing thoughts and hold onto the unchanging Self. The thoughts form your bondage. If they are given up, there is release. The bondage is not external. So no external remedy need be sought for release. It is within our competence to think and thus get bound or to cease thinking and thus be free.
Visitor: But it is not easy to remain without thinking.
Sri Bhagwan: YOU NEED NOT CEASE THINKING. Only think of the root of the thoughts; seek it and fid it. The Self shines by Itself. WHEN THAT IS FOUND THE THOUGHTS CEASE OF THEIR OWN ACCORD. That is freedom from bondage.
Visitor: Yes. I understand it now. I have learnt it now.
                                                                                                                      Talk—524   

Dear devotees, we, as individuals in the phenomenal world of time and space, are not free. BUT THE SPIRIT OF ENQUIRY AS WELL AS THE INHERENT CAPACITY TO TURN THE MIND WITHIN BY ENQUIRY OR APPROPRIATE METHODS IS GOD SENT FREEDOM TO EACH ONE OF US TO ENABLE US TO DISCOVER THE TRUTH FOR OURSELVES. This freedom, Sri Bhagwan assures, is untrammelled and is not limited or circumscribed by anything in the life. No one can be denied this freedom to find for oneself one’s True Self. Therefore, any circumstance whatever cannot in truth stand between one and Self-awareness. Family, job, adverse circumstances, etc., are there as matter of course.  They do not constitute hindrance. Moreover, talk of giving up jobs, forsaking the family, and so on, for the sake of pursuit of the Self, is not necessarily the product of the spiritual ripeness.

Thank you,
    Anil       




Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1989 on: July 21, 2012, 11:50:44 AM »
Dear Anil,

It is one of the many wonderful replies by Sri Bhagavan. He used to ask when someone speaks of the world, "Is the world telling
you, that it is there, and that you should see?  In the same way, everything boils down to 'I'. It is 'I' which says I have a family.
I should take care of them. I am important for them... etc., etc.,

Sri Bhagavan used to say: Samsara (family and worldly life) is in YOUR MIND. Control the mind and see where there is world
or Samsara?  In deep sleep, is there any world or family?

Arunachala Siva.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1990 on: July 21, 2012, 04:56:19 PM »
Dear Sri Subramanian Sir,

Sri Muruganar has versified the same theme so beautifully thus:
When you deviate from attending carefully to the beauty of the exalted consciousness-space, which is the real nature of the perceiver, and rise as a separate ‘I’ through self-conceit, this is the one lapse that leads you into error of seeing a world of objects in front of you.
                                                      V. 156, GVK, Edited by Sri David Godman



In the True Existence, that is, our Self, world of time and space does not exist. The only reason for our seeing a world of objects in front of us is that we all have risen as  separate seers , as  separate ‘I’s which is due to our failure to attend carefully to the exalted Self-consciousness.
OURS IS THE UNLIMITED AND INFINITE EXISTENCE. The Infinite Existence is erroneously confined by identification with the limited body-mind-ego. Consequently our own Self appears as the world and God, seemingly separate from the ‘I’, the seer. Obviously, the appearance of the world and God is in the view of the ego only and not in the view of the Self.
There is only the Self. But in the state of ignorance, our sight is blind to the Infinite Existence which indeed is US having veiled itself as ‘I am the body’ (ego), this is the world, and that is God all separate from the seer.

Thanks very much, sir.

Regards,
  Anil   



Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1991 on: July 21, 2012, 06:11:22 PM »
Dear Anil,

Very nice. The body is Jada (insentient) and the Sat (Ulladu, Consciousness) has no rise or fall and it is eternal. But between
this Jada body and Satchit  there is one mysterious connection. And that is the "I' - ego. This is what is called Chit-Jada granthi,
the knot that binds the insentient body and the Reality within. This causes bondage (bandham), this is Jiva. This is also the
Sukshma Sariram, this is the Ego. And this is Smasram; this is the Mind.

See this mysterious granthi, knot, has got many names, bondage, Jiva, Sukshma sariram, ego, Samsaram, mind!

If the mind withdraws inside and merge in the Self - all these would vanish.

                                           Ulladu Narpadu - Verse 24.

Only this knot should be snapped and then comes Self Realization. For this, either self inquiry or self surrender is the only way.

Arunachala Siva.         

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1992 on: July 22, 2012, 09:46:31 AM »
Quote from Sri Subramanian Sir:
“But between
this Jada body and Satchit  there is one mysterious connection. And that is the "I' - ego. This is what is called Chit-Jada granthi,
the knot that binds the insentient body and the Reality within. This causes bondage (bandham), this is Jiva. This is also the
Sukshma Sariram, this is the Ego. And this is Smasram; this is the Mind.”

Dear Sri Subramanian Sir,

Ji. Yes. This is the Chit-Jada Granthi. This is the ego-‘I’ and this is the mind. This is how it all has been explained. But can really Chit be bound with the Jada? Chit-Jada Granthi therefore is also unreal, being merely a thought.

Sri Muruganar:
“The spurious jiva, which wallows and suffers as ‘I’, is also one of the many shadowy pictures that appear on the screen.”
                                                        V. 160, GVK, Edited By Sri David Godman

The jiva ‘I am the body’ is the false apparent projection on the screen of our True Being, the Self. Simile generally given is as follows:
In a scene in a movie a king is seen viewing his royal court. Just as he appears to be a seer, though in fact he is one of the insentient pictures (the seen), so also the jiva ‘I’ or ‘I am the body’ appears to be a seer viewing the world, though I fact he is also one of the insentient pictures on the screen of our True Being, the Self.

Therefore, the conviction created by the senses that the world is solid and real is totally misplaced and mistaken. Sri Bhagwan has taught that both the senses which are said to enable the appearance to be known and the knower jiva-‘I’, are of the same degree of reality as the appearance itself. In other words, since the jiva and his act of seeing are both a part of the world-appearance, they both are unreal as that appearance.

Solution:
SEE THAT WHO SEES. See the seer and shine as the Supreme Self Itself that we truly are. ‘I AM’ THEREFORE IS NOT DIFFERENT FROM THE SEER OF THE SEER.

Thanks very much, sir.

Regards,
   Anil     


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1993 on: July 23, 2012, 09:14:30 AM »

          ABSOLUTE cONSCIOUSNESS, SELF OR THE  RIGINALSOURCE
                                            SILENCE                                                     
 
         From the Original Source rises the ego-mind.

         From the ego-mind rise the thoughts.

         Thoughts give rise to words

         Therefore, it follows that words are the great grandson of the Original Source.


Dear Devotees,

Silence Sri Bhagwan speaks of therefore is beyond talking and non-talking. Sri Bhagwan taught, ‘Silence is ever-speaking. It is perennial flow of language which is obstructed by speech. These words I am speaking obstruct that mute language.’

 So, the words He spoke, out of great compassion and love for His devotees, only obstructed the Original, Divine Language of Silence.

Dear devotees, it is well known that Sri Bhagwan employed modern terminology, inventions and discoveries to great use to drive the point home.
For example, electricity flows in a wire. When a resistance is placed to its passage, it glows as a lamp or revolves as a fan. But in the wire itself, it remains as pure electrical energy. Similarly, Sri Bhagwan says that Silence is the eternal flow of language, obstructed by words. For words create a resistance to that eternal flow of language.

This is the reason why what one fails to know by conversation extending to several years is known instantly in Silence in a trice. Adi Guru Sri Dakshinamurti and His four disciples as well as SRI BHAGWAN AND HIS NUMEROUS DEVOTEES ARE EXAPLES. So, silence alone is the Supreme Language and therefore the most effective one. A Realised Sage sends out wave of spiritual influence which attracts devotees towards Him. Coming in contact with such a Realised One gives much more grasp of the TRUTH OR THE ESSENCE, though He may not speak anything and may remain in Silence, SITTING IN A CAVE.

THAT SILENCE SRI BHAGWAN SPEAKS OF IS THE ANTARA MOUNA OR THE INNER SILENCE.
ANTARA MOUNA OR THE INNER SILENCE IS LIVING WITHOUT THE SENSE OF EGO, WHATEVER THE PATH WALKED. THEREFORE, THE INNER SILENCE, THAT IS, LIVING WITHOUT THE SENSE OF THE EGO, IS THE NATURAL CONSEQUENCE OF BOTH THE VICHARA AS WELL AS THE SELF-SURRENDER.


Sri Bhagwan:
“The Guru is the bestower of Silence who reveals the Light of the Self-knowledge which shines as the residual Reality. Spoken words are of no use whatsoever if the eyes of the Guru meet the eyes of the disciple.”

Thank you,
  Anil                   

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1994 on: July 23, 2012, 01:24:43 PM »
Dear Anil,

Yes. Silence itself is another name for Self Awareness.  And that is the infinite non dual Space. It is the abode of Bliss.

    (Atma Vidya Kirtanam, Verse 2)


Arunachala Siva.