Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 756316 times)

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2010 on: July 27, 2012, 05:19:03 PM »
Quote:
“So mind is said to be the power of Sakti or goddess. But EGO IS TOTALLY OURS. OUR CREATION. DUE TO VASANAS.”

Quote from Sri Subramanian Sir:
“I said Mind is Sakti. But not the EGO.  Sakti operates your mind, but you operate with Ego and that is where all the
problem starts. Let Her play the game. But you don't color it with your ego. If She wants you to work as a clerk,
do it. But don't do it with ego. If She makes you a king and do the royal work, do the royal work with our ego.   

Sri Bhagavan told Devaraja Mudaliar: Even to lift a glass of water and drink, unless destiny decides that you should
take the water in the glass from the ground and drink it, you can't do. So if we do the work without ego, that is
more than sufficient.”

Dear Sri Subramanian Sir,

Both of your posts, one under the current topic and the other one under ‘Fundamental question about the mind’ are so full of beautiful insights that I wished to make out my response combining these two.

Ji. Yes. The ego alone is culprit-in-chief. There cannot be any ambiguity about that. Sri Bhagwan says in Talk—467 that so long as egoity lasts, prayatna is also necessary. When egoity ceases to be, actions become spontaneous. The ego acts in the presence of the Self. He cannot exist without the Self. The Self makes the universe what it is by His Shakti, and yet He does not Himself act.

Dear sir, in my view, your insight should be understood in the light of the truth that what is ordained to happen will happen anyway.

Shakti operates the mind as you so beautifully said.
But we operate with the ego and that is where all the problems start. Play is pre-determined and it will go on. Only thing is that we should eschew from colouring it with the ego, as it does when it says, ‘I am playing’. This ego neither belongs to the groom’s party nor to the bride-groom’s party, or neither to the Consciousness nor to the body. In between rises this phantom-like ego-ghost, arrogating to itself the Self as well as thoughts and activities of the mind. If Self is the cool shade of an ‘achala’ and massive tree, the mind-maya-ego is the misery consequent upon the activity in the heat of the blazing sun outside.
Dear sir, we talk about ignorance, illusion, maya etc. Do we not? But my submission here is that we want to know about ignorance and illusion etc. but invariably fail to examine to whom all these are. Sri Bhagwan says that it is foolish. Ignorance and illusion are outside and unknown. But the seeker is considered to be known and is inside. So, it is wisdom indeed to find out what is immediate, intimate, instead of trying to find out what is distant and unknown.
I again conclude this post with the following words of Sri Murauganar:
If the ego is destroyed, one becomes a true devotee; if the ego is destroyed, one also becomes jnani; if the ego is destroyed, one becomes God himself; if the ego is destroyed, at that very moment grace stands revealed.
                               V. 161, GVK, Edited by Sri D. Godman

Thanks very much, sir.

Regards,
  Anil


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2011 on: July 28, 2012, 09:45:11 AM »
Father Ramana’s real Being
Is pure Awareness, free, supreme.
To search and find this final truth
His words of grace themselves provide
The scriptural authority.


Once a year on Annamalai,
On Kartik full- moon night, he spreads
From beacon-fire the Light supreme,
Lord Ramana who saved me, gave me
True life and governs me.

Not only on that festive night
But every day he shines dispelling
The darkness in the minds of those
Who pray to him as their own Self,
The Light within, non-dual, bright.

Lovely jewel, gem among gurus,
Abode of peace. Siva Himself,
Heavenly light of pure Awareness,
Apple of my eye, I have entered
Your Presence. Now destroy
Illusion.

I am not wholly ignorant, nor
Am I a knower; a wretch with mind
Uncertain and defective, I
Trust you and you alone; pray give me
Knowledge true and by your grace
Retain me at your feet.

                     Sri Ramana sannidhi Murai

Anil   
 

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2012 on: July 28, 2012, 09:54:08 AM »
Dear Devotees,

SRI BHAGWAN: SHIVA IS THE BEING ASSUMING THESE FORMS AND THE CONSCIOUSNESS SEEING THEM.
We see the objects but do not care for Shiva, the Being, in these forms. He is the background underlying both the subject and the object.
Therefore, Shiva is the
 Shiva in Repose and Shiva in Action, or
Shiva and Shakti, or
Lord and the Universe.

Objects are thus Consciousness plus the forms. Enquiry soon enough reveals that It is only Consciousness whether in Action or Repose.

Sri Bhagwan says that there is no being who is not conscious and therefore who is not Shiva. Not only he is Shiva but also all else of which he is aware or not so aware. Who is there who is not conscious? Consciousness of being is realisation. SO, SRI BHAGWAN TEACHES THAT QUESTION DOES NOT ARISE DOUBTING REALISATION OR DESIRING IT.
AM ‘I’ NOT ‘PRATYAKSHA’ TO ME?
SRI BHAGWAN: IF ‘I’ AM NOT PRATYAKSHA TO ME , I CAN THEN SAY THAT SHIVA IS NOT PRATYAKSHA.

Therefore, though Shiva moves by His Power (Shakti), which is movement, He, in Truth, transcends the movement, for He is Sri Arunachala—ACHALA AND ATITA.
Sri Bhagwan says that in the Reality there is no Shakti manifestation apart from the Self. Self Itself is all these. So, it all depends on our attitude. Difference between Shiva and Shakti is the same as between the Power and the Powerful. THERE IS ONLY ONE TRUTH. When we look only at the movement we call it Shakti; however if we settle in the Substratum or the Support or ‘Aharay’ of the movement, we call it Achala, Substance, Being, Shiva, etc. Former is activity, ‘vyapara’, as it were, and the latter is the Support or ‘Ashray’ of these activities. It follows therefore that the Power and the Powerful, or Shiva and Shakti, or Substance and Force, are inseparable, and are indeed two aspects of the same truth.
IMPORTANT TO NOTE
WITHOUT THE SHAKTI VYAPARA OR THE MOVEMENT OF THE POWER , THE REAL SUBSTANCE, THAT IS SHIVA, IS NOT APPREHENDED. (V. 12.20, Sri Ramana Gita)

Dear devotees, Sri Bhagwan has said that Shakti is coeval with the Eternal Shiva or Ishwara. That implies that Shakti is coeternal with the Being , meaning they are equally eternal with each other or exist together forever. So, it is the eternal activity (Vyapara) of Iswara, creating and destroying myriads of worlds. If we suppose that this apparent world is dissolved in course of time, Sri Bhagwan says that even then It persists in activity though latent.
Sri Bhagwan: There is no absolute creation, no absolute destruction. Both are movement, and that is eternal.

Dear devotees, the whole movement—creation and destruction—is called by us a Play of the Shakti. BUT THIS PLAY IS A FORMULATION OR ‘KALPANA’ (IMAGINATION OF THE LORD. IF THIS ‘ISH-KALPANA’ IS TRANSCENDED, WHAT REMAINS IS SWARUPA—ATMA-SWARUPA. 

Thank you,
  Anil         
 


cefnbrithdir

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2013 on: July 29, 2012, 01:28:53 AM »


Dear Sri Subramanian Sir and Anil

Your observations on Mind and Ego, Siva and Shakti, Action and Repose, masculine and feminine  are most helpful.

I have been wondering about  Bhagavan's embrace of the lingam on his arrival at Tiruvannamali after which he said  the burning sensation in his body, that  he had been experiencing,  left him.

When our bodily energy can sometimes be experienced as "pent up" it seems important that our ego/vasanas do not interfere so as to distract us from a spiritual  transcending of masculine and feminine within us  commensurate with the  unity of the Self.

How do you understand Bhagavan's physical embrace of the lingam in this instance - was he Shakti to the Siva of the lingam at that moment ? Is there something we can usefully  learn from this ?

I am also reminded of the saying in the Gospel of Thomas   "If they ask you: What is the sign of your Father in you ?, tell them: It is a movement and a rest".

Thank you

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2014 on: July 29, 2012, 02:00:11 PM »
Dear cefbrithdir,

Sri Bhagavan considered Arunachaleswara as His Father.  Though His Self Realization was complete earlier in Madurai, He had
an 'avesam' (that is, an aggression) to come to Tiruvannamalai and as He reached the town, He went into the temple by 11 am.
and embraced the Lingam. And He also told Arunachaleswara: "Father, as per your command, I have come!" 

This was an elaborated by Sri Bhagavan or His immediate devotees. The word 'avesam' - He has himself used.

One can interpret it as anything. His 'energy' was handed over His Father, so that He could be free from ego and mind.
I am not quite sure.

Arunachala Siva. 

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2015 on: July 29, 2012, 04:06:40 PM »
Dear Sri cefnbrithdir,

As is well known and as has been mentioned in books, Sri Bhagwan, after His famous Death Experience’ in the Madura House, remained in constant and unbroken experience of the Self. There was no need for more spiritual sadhana for Him. Sri Arthur Osborne, in his ‘Ramana Maharshi and the path of Self-knowledge’, describing Sri Bhagwan’s State after Enlightenment, writes thus:

“He has said explicitly that there was no more sadhana and no more spiritual practice, after this ( Death Experience). There was no more striving towards abidance in the Self because the ego, whose opposition it is that causes strife, had been dissolved and there was none left with whom to strive. Further progress towards continuous, fully conscious Identity with the Self, established in fully normal outer life and radiating Grace upon those who approached Him, was henceforth natural and effortless; and yet there was such progress is indicated by Sri Bhagwan’s SAYING THAT SOUL WAS STILL SEEKING A FRESH ANCHORAGE. THINGS SUCH AS EMULATION OF THE SAINTS AND CONCERN AS TO WHAT HIS ELDERS WOULD THINK STILL SHOW A REMNANT OF PRACTICAL ACCEPTANCE OF DUALITY WHICH WAS LATER TO DISAPPEAR.”

Yes, Sri Osborne also mentions about a constant burning sensation felt in His body from the time of the Awakening until the moment when He entered the Inner Shrine of the Great Temple at Tiruvannamai. However, I am not aware about the physical embrace of the Lingam in the Shrine. Sri Osborne says that when Sri Bhagwan entered, there was no one else inside, so He entered the Inner Shrine alone and stood overcome before His Father Arunachaleshwar. ‘There in the Bliss of Union, was the quest achieved and the journey ended.

Sri B.V. Narsimha Swami writes about the same event in his ‘Self realisation’ thus:

“That moment, all physical and mental excitement disappeared; He felt a soothing sensation; His cup of bliss was full to the brim.”

Sri Sawmi writes further that this was the supreme moment of His life at which the old and false worldly life may be said to be ‘rung out’, and the new and true life in the Father and the Self ‘rung in’. Sri Swami here also does not mention about the physical embrace of the Lingam. He writes:
“He stood there a while there in ecstasy, prostrated Himself, and left the sanctuary.”


Dear cefnbrithdir, I personally feel that Sri Bhagwan was undoubtedly in constant and unbroken experience of the Self ever after His Death Experience and in later days Experience stabilised Itself in Sahaja. That is all.

Dear Sri cefnbrithdir, Sri Bhagwan’s ego was burnt to ashes in the Death Experience itself. Therefore, there was no residual vasana whatever left in Him. So, the burning sensation felt in His body after Awakening should not all be categorised as some sort of pent-up energy due to some residual vasana. That would be an error of a very grave order on our part.

Thank you,
  Anil   


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2016 on: July 29, 2012, 04:14:18 PM »
Dear Devotees,

Self is therefore only Be-ing, and not being this or that. It is simple Being.  So, Sri Bhagwan says, “Be—and there is an end of ignorance. REALISE YOUR PURE BEING. LET THERE BE NO CONFUSION WITH THE BODY”. Stillness is therefore the sole requisite for the Realisation of the Self as God.

Dear Devotees, kindly tell me, do we require a mirror to know our being, or to know that we exist? NO. Our Awareness makes us admit of our being or existence. Does it not ? WELL, THEN, THE PROBLEM IS THAT WE CONFUSE THIS AWARENESS OF OUR BEING OR EXISTENCE WITH THE BODY, ETC. WHY DO WE DO SO ? Are we aware of our body in our deep sleep? How do we know that we exist during deep sleep? Do we require a mirror now to reveal our being, to reveal that we are, to know that we exist, now that we are out of sleep? One needs to face one’s ‘I’ in true manner, one needs to face one’s self in true manner.
 Obviously, there is the continuity of Being in all states whatever. On the contrary, there is no continuity of the individual and objects.
Dear devotees, here I again wish to dwell for a while on Sat-Chit. Sri Bhagwan says that Being (Sat) is Absolute Knowledge (Chit), and vice-versa. Or Sat is Chit and Chit is Sat. Otherwise, the knowledge of one’s own being will be impossible.
“It (Sat-Chit) denotes both being and knowledge. However, both of them are one and the same. On the other hand, be it Sat only and not Chit also, such Sat will only be insentient. In order to know it another Chit will be needed; such Chit being other than Sat cannot be. But it must be. Now taking Chit to be Sat, since Sat is Jada, Chit also becomes Jada, which is absurd. Again to know it another Chit is required, which is also absurd. Therefore, Sat and Chit are only one and the same.” (Talk—506)

THAT SAT-CHIT,  THAT CONSCIOUSNESS, IS OUR SELF THAT WE ARE LOOKING FOR. WE CAN BE THAT CONSCIOUSNESS BUT CAN NEVER SEE IT. WHY? BECAUSE THAT CONSCIOUSNESS IS NOT SOMETHING SEPARATE FROM US. Can Eyes see themselves?
Sri Bhagwan : can the world exist without someone to perceive it ? Which is prior? Being-consciousness or the rising-consciousness? The Being-consciousness is always there, eternal and pure. The rising-consciousness rises forth and disappears. It is transient ( Talk—53). 


Here is an anecdote:
Mother Uma is always One with the Father Shiva. Both together form ‘Ardhanarishwara’. Yet, Mother wanted to Know Shiva in His True Nature. She performed severe Tapas. When She was in Her Dhyana, She saw a bright light. She thought, “This cannot be Shiva in His True Nature, for it is within the compass of my vision. I am greater than this light.” She ignored the light and resumed Her Tapas. Thoughts disappeared. Stillness prevailed. She then ultimately realised that BE-ing alone is Shiva in His True Nature. 

Pranam,
  Anil
   

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2017 on: July 29, 2012, 04:55:28 PM »
Dear Anil, cefnbrithdir,

Once some devotee asked Sri Bhagavan: You are always speaking and writing about Arunachala. But you have
not written or spoken anything about Mother Unnamulai.  Sri Bhagavan smilingly replied: She is within my Heart,
and it is She who is writing all these!

When the anubhuti - experience occurs, it is called Sakti Nipatam. It means descent of divine power. That is the
all - powerful Sakti in the form of Consciousness has entered into the sadhaka. Thereafter, it is the Sakti that speaks
writes, and composes poems, from within using that Jnani as an instrument.

Arunachala Siva. 

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2018 on: July 29, 2012, 05:33:16 PM »
Quote:
“Sri Bhagavan smilingly replied: She is within my Heart,
and it is She who is writing all these!”

Dear Sri Subramanian Sir,

Ji. Yes. She is within Heart, that is, one with Sri Arunachala or Sri Ramana.

Quote:
“It means descent of divine power. That is the
all - powerful Sakti in the form of Consciousness has entered into the sadhaka. Thereafter, it is the Sakti that speaks
writes, and composes poems, from within using that Jnani as an instrument.”

I would not use the phrase ‘descent of divine power’.  I should rather say that the lower mind was burnt in the ‘Blazing Fire of Jnana’ and the Divine Power or Shakti or the Mother or the Pure Mind remained One with the Self or Shiva or the Father. So, a Jnani’s Mind is internalised, pure and uncontaminated by thoughts. Ji. Yes, Self does not write or compose poems. As I have understood thoughts will arise in a Jnani when needed and then subside. Movement is due to Shakti alone. Therefore, action would be perfect, precise and complete. It is said to be a State of perfect sleep for the Jnani is free of thoughts as in sleep and alertly active when awake. Mother performs all these in the Presence of the Father only, for She is not apart from Him. This is how, in my view, a Jnani writes, composes poetry and performs other activities of daily chores.

Thanks very much, sir.

Regards,
  Anil 


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2019 on: July 29, 2012, 07:47:54 PM »
Dear sir, in my last post, in the fourth line from the last one, in place of 'perfect sleep', it should read 'wakeful or waking sleep'. Anil

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2020 on: July 30, 2012, 09:13:56 AM »
Dear Devotees,

VASANAS:

Vasanas cover up our Swarupa or the experience of the Self. What are these vasanas? Vasanas are the habits of the mind. They are said to arise because of the habits and practices of past births. They are the misplaced identifications and the repeated thought patterns that keep on occurring again and again.  They become pathological predispositions of the mind. Vasanas arise, catch our attention, and drags us outwards towards the world rather than inwards towards the Self. This happens rather so often and so continuously that it never gets respite and occasion to rest in order to understand its real nature. This state of affairs become so deep rooted.

Therefore, vasanas are nothing but habitual patterns of thoughts that appear again and again whether they are wanted or not. So long as our false identification persists, our ideas and thoughts will be hazy and incorrect. However, when vasanas rise habitually, they brainwash us into thinking that they are true. ‘I am the body or ‘I am the mind’ is said to be the first and basic vasana. Why and how? Because they have appeared in us so often, so many times that we automatically and almost spontaneously recognise them to be true as soon as they arise.
Dear devotees, This is a very queer predicament. Even our desire to transcend our vasanas is said to be a vasana. So, the thought that I must now do enquiry is akin to organising a fight between to vasanas for attention of the subject.
Therefore, so long as this obnoxious identification with the body persists, some vasanas would be welcome and some would be rejected, creating likes and dislikes. These like and dislike are the genesis of desires and fears which in turn produce more actions causing bondage.

Therefore, while we are still making judgement about what is good and what is bad, we are, in effect, identifying with the mind and paving way for the birth of new actions for ourselves. And as a consequence, new birth will become inevitable and there will be no respite ever from the misery.   

Sri Annamalai Swami: You can only escape the habits of the mind by abiding in consciousness  as consciousness. BE WHO YOU ARE. JUST BE STILL. IGNORE ALL THE VASANAS THAT ARISE IN THE MIND AND INSTEAD FIX YOUR ATTENTION IN THE SELF.

Yes, Sri Bhagwan has also taught that thought and vasana can do nothing if one abides as the Self or the Consciousness.

Pranam,
  Anil
       

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2021 on: July 31, 2012, 09:51:45 AM »
Attention to one’s own Self, which is ever shining as ‘I’, the one undivided and pure Reality, which is the only raft with which the jiva, who is deluded by thinking “I am the body”, can cross the ocean of unending births.
                             V. 294, Guru Vachaka Kovai

AWAKENING OF A DEVOTEE

Dear Devotees,
Sri Lakshmana Swamy was already an advanced devotee when he came to  Sri Bhagwan in 1949. What follows is an excerpt from the ‘Power of the Presence, Part two’ :
Sri Swamy narrates in his own words thus:
I set off for Ramanasramam immediately and arrived during the Navaratri celebrations of 1949. The second day of my visit was Vijayadashmi, the final day of the festival. In the afternoon I stood in front of the Mathrubhuteshwara Temple, waiting for Bhagwan to appear. He came out of the small room, accompanied by Swamy Satyananda, entered the new hall that was in front of the temple and took His seat on the stone sofa. There were only a few devotees present at the time. I went to Bhagwan and made a full prostration in front of Him. When I stood up, Bhagwan looked intently at me for a few moments. I withdrew and went to look for a place where I could do Self-enquiry and not be disturbed by other devotees. I selected a pillar that was outside the door that Bhagwan had entered through and sat down in front of it. Though I was outside the hall, Bhagwan could still see me from where he was sitting. Shortly afterwards I saw Muruganar came and sat down  next to me. A few other devotees came and sat near us. I closed my eyes and began to do ‘Who am I?’, the quest for the Self.

Within a few minutes I found that all thoughts had disappeared except for the primal ‘I’-thought. The question ‘Who am I?’ then spontaneously appeared within me. As it did so, the gracious smiling face of Ramana Maharshi appeared within me on the right side of the chest. There was something like a lightening flash that resulted in a flood of divine light shining both within and without. Bhagwan’s face was still smiling on the right side of my chest. It seemed to be lit up with a radiance that exceeded innumerable lightening flashes rolled into one. The bliss and joy theses experiences gave me and rolled down my face. I was unable to control them in any way. Finally, the ‘I’-thought went back to its source, the internal picture of Ramana Maharshi disappeared, and the Self absorbed my whole being. From that moment on the Self shone alone and the ‘I’-thought, the individual self, never arose or functioned in me again. It was permanently destroyed through the grace of my Guru in His Holy Presence.

I remained absorbed in the Self, without body consciousness, for about three hours. The experience was so intense, even when I opened my eyes I found I was incapable of either speaking or moving. The Realisation had caused an immense churning within the nervous system, so much so that when body consciousness returned, I felt weak.

When I was able to register what was going on around me, I noticed that everything was perfectly normal. Bhagwan was still sitting on His couch and all the assembled devotees were pursuing their normal duties and activities. My tears and my loss of consciousness had not attracted any attention at all.

I remained where I was for another three hours because I was incapable of movement of any kind. I remember hearing the dinner bell and the noise of the Vijayadashmi  procession as it went round the temple, but I was too absorbed in the Self to contemplate either eating or joining the celebrations. At 9 p.m. I finally rose to my feet and very slowly made my way back to my allotted place in the man’s dormitory.

Dear devotees, the book mentions that the next day in the afternoon, Sri Swamy, when he felt better, went to Sri Bhagwan in the Darshan Hall, prostrated before Him, and handed Him a note via His attendant Sri Venkataratnam. The note, which he had written in Telgu said, “ Bhagwan, in your Presence and by the quest ‘Who am I?’ I have realised the Self.”
Sri Bhagwan read the note, looked at Sri Swamy for a moment, and then His face lit up in a radiant smile. For some time they just looked at each other. When Sri Bhagwan asked he replied that he came from Gudur and that was all. This brief conversation was the only one he ever had with Sri Bhagwan. Sri Swamy is didn’t speak again for another thirteen years.

Dear devotees, Sri Venkataratnam, Sri Bhagwan’s attendant who was present while Sri Swamy presented the note to Sri Bhagwan later mentioned to Sri Swamy that the beaming smile Sri Bhagwan immediately gave was proof that the claim was genuine.

Pranam,
   Anil       


Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2022 on: July 31, 2012, 04:36:48 PM »
Dear Anil,

Very nice post. Sri Kavyakanta Ganapati Muni says in his Sri Ramana Chatvarimsat, (Forty Verses in adoration of Sri
Ramana):

Verse 31. BhuvanabhUpater bhagavatach krte  |
                bhavasi pAchako yamavatAm pate ||

O head of the ascetics, for the sake of the Lord, the sovereign of the worlds, thou hast become the cook.

As the avatar, as God incarnates on earth, He undertakes the work of the creator and helps the evolution.

32. narapasim imAn ahami tAdayan  |
      paras'ivaudanam vitanuse pachan ||

Striking the 'I-thought of these human beasts (pasu), you cook them and hand them over to the Supreme Siva as
food.

Sri Ramana lashes out at the 'I-thought' of the people who are no better than beasts, helps in their enlightenment,
transformation and evolution and makes them ripe for divine consumption.

Thus Sri Bhagavan cooks the ego of the mature seekers and makes them attain enlightenment expeditiously.

Arunachala Siva.   

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2023 on: August 01, 2012, 09:24:38 AM »
Quote:
“Striking the 'I-thought of these human beasts (pasu), you cook them and hand them over to the Supreme Siva as
food.

Sri Ramana lashes out at the 'I-thought' of the people who are no better than beasts, helps in their enlightenment,
transformation and evolution and makes them ripe for divine consumption.”


Dear Sri Subramanian Sir,

Ji. Yes. Thanks very much, sir. Such is Bhagwan Sri Ramana? What does it matter whether He is in body or has shed off His body ? HE IS GIVING DARSHAN TO THOSE WHO REALLY LONG TO SEE. IS HE NOT? HIS PRESENCE IS PALPABLE NOT ONLY IN SRI RAMANSRAMAM, NOT ONLY IN HIS PHOTOGRAPHS , BUT ,HERE, THERE, EVERYWHERE, EVER, TRANSCENDING TIME AND PLACE. He is the Self.  Vichara is rising in His devotees hearts in particular and in seekers’ hearts in general.  Discernment is happening and seeds of love, devotion and surrender are germinating in parched hearts.
HIS DARSHAN (PRESENCE) GIVES RISE TO VICHARA WHICH PAVES WAY FOR SURRENDER TO HIS FEET.  In my knowledge, He is the only Sadguru who taught what it is to surrender with Knowledge. I feel the truth of Sri Bhagwan’s Statement that if Knowledge dawns, surrender to the Cause of one’s being will happen easily, automatically, of its own accord. Hence, in my view, THE GREAT EMPHASIS ON ATMA-VICHARA.
   
Some village folks came to Sri Bhagwan for spiritual advice. They asked what the most direct path to liberation was. Sri Bhagwan, as usual, told them that Self-enquiry was the most effective spiritual technique. However when Sri Ganapati Muni came to know that Sri Bhagwan advised some village people the direct path of Self-enquiry, Sri Muni is reported to have observed, “How can people like this understand and practice Self-enquiry? If they had come to me for advice I would have given them some nama-japa to do.
When Sri Bhagwan heard about this remark he told the people in the Hall: When people ask me about meditation I always give them the best advice. That is, I tell them to do Self-enquiry. IF I TELL THEM TO FOLLOW SOME OTHER METHOD I AM CHEATING THEM BY GIVING THEM INFERIOR ADVICE. Let him (Sri Muni) give people japa if he wants to. I shall carry on giving the best advice by telling people to take up Self-enquiry.
                                    Source: Living By the words Of Bhagwan

Dear sir, Sri Annamalai Swami observes that although Sri Bhagwan demonstrated the truth of the above statement by advising most of His visitors to follow the path of Self-enquiry, there were occasions when He prescribed other techniques also. So, He gives a harijan devotee a mantra and to some other visitors, He gives to repeat some of the Poems on Sri Arunachala written by Him. Yet another group of villagers had been given Sri Arunachala Stuti Panchkam to recite in the Hall, although villagers were illiterate.  “They don’t have to understand the meaning”, Said Sri Bhagwan, “they will get some benefit from merely repeating the Verse.”    THEREFORE, SRI BHAGWAN IS THE UNIVERSAL GURU, IRRESPECTIVE OF THE PATH PURSUED.

Pranam,
  Anil 

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2024 on: August 01, 2012, 02:13:42 PM »
Dear Anil,

Ego, mind or jiva is called uyir in Tamizh.  The One (god or guru) who removes the ego is called uyir uNNi, eater of the egos.
Sri Manikkavachagar has composed 10 verses in Tiruvachakam, under the head uyir uNNip pathu. Siva is an eater of egos.
He does not kill a devotee but kills only the ego.  Sri Bhagavan also says in Arunachala Padigam, Verse 11:

karuthiye thiriveer kaurthinuL orukAl
 karuthidak kolAmale kollum
aru marunthu onRu uNdu avaniyil adhuthAn
  aruNama dhiram ena aRiveer.

O seekers, there is on earth a medicine rare, which kills without killing anyone who but thinks of it but once.
Know that this rare medicine (aru marunthu) is the mighty Aruna Hill, this and nothing else.

Arunachala Siva.