Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 756535 times)

Jewell

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2280 on: September 14, 2012, 03:19:37 AM »
I also dont mind using Sanskrit or Tamil words,not at all. I just wanted to point out whay is there confusion with these same words.

Ravi.N

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2281 on: September 14, 2012, 07:34:57 AM »
Jewell/Hari,
" I love Sri Ramakrishna,but i understand Sri Nisargadatta better. And i am still searching too"

This is perfect and there is no contradiction here.I have brought in what Sri Ramakrishna had said regarding 'pure mind' and 'satvic mind'-the Difference between the two,that is all.The parable of the three Robbers,I think brings it all out so simply.
I have not found this sort of a simple explanation anywhere else.
I agree with Hari that one should stick to one Teaching.Yet,the interesting thing about this is that if we do that,it will eventually lead to our understanding of the other approaches as well.

Wish you the Very Best.
Namaskar.

Ravi.N

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2282 on: September 14, 2012, 07:53:27 AM »
jewell/Hari,
" My native language is not even Eanglish,so when i add Sanskrit words on that,it is very confusing,and unecesary too,for me"

Yes indeed.I appreciate your earnestness that despite all these language barriers you are so well informed and so very universal in reading and appreciating a wide variety of Hymns,poems,Biographies of Great ones,philosophical insights,etc.

Truly this is an inspiration for all of us.I wish you both All the Very Best .
Namaskar.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2283 on: September 14, 2012, 07:58:46 AM »
Quote fro Sri Jewell:
“Sri Bhagavan says that the sattvic mind is in fact Absolute Consciousness,not the Supreme,or Reality.”
“The sattvic mind is the Absolute consciousness,but stiil consciousness. How any kind of consciousness can be Reality? That implies duality,subject.”


Quote from Sri Subramanian Sir:
“Sri Bhagavan has
told  Suri Nagammal, when the reflection is lost, then the Pure Mind which is itself Consciousness is there. This Consciousness can
only be experienced and not described in words.”


Quote from Sri Ravai:
“Pure Mind, Pure Intelligence, Pure Atman, are one and the same
thing."
“The Pure
Mind is the same as the Pure Atman.”
“Eventually one Realizes that God or Self or Truth all mean the samething-Peace Love and Immortality or Sat-chit-Ananda.”


Dear Sri Jewell,
I feel that Sri Subramanian Sir and Sri Ravi have adequately said what I wished to say in reply to your observations as quoted above.
Dear Sri Jewel, in the quote above from Sri Ravi, it has been mentioned that one eventually realises that God, or Self or Truth all mean the same thing—Sat-Chit-Ananada.

Dear Sri Jewell, will you kindly enlighten us with your views and understanding with regard to the nature of Reality which is said to be Sat (Existence), Chit (Consciousness), Ananada (Bliss)? How do you understand ‘Existence’? How do you understand ‘Consciousness’? Are they one Entity or separate and different Entities? Kindly enlighten.
Leave the mind alone. Our Swarupa or the True Nature, the Self, transcends the mind. We exist even without the mind. Do we not? Therefore, there is no mind. There is only the Self. Sri Annamalai Swami says that the Self-realisation happens when one understands and knows that mind never existed. It is the recognition and knowledge of what is real and true. It is the knowledge beyond doubt that the snake never existed, it never was real. 

Thanks very much.

Pranam,
  Anil

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2284 on: September 14, 2012, 09:22:34 AM »
Quote from Sri Ravi:
"Now, the first robber, who said: 'What's the good of keeping the man alive? Kill him', is
tamas. It destroys. The second robber is rajas, which binds a man to the world and
entangles him in a variety of activities. Rajas makes him forget God. Sattva alone shows
the way to God. It produces virtues like compassion, righteousness, and devotion. Again,
sattva is like the last step of the stairs. Next to it is the roof. The Supreme Brahman is man's
own abode. One cannot attain the Knowledge of Brahman unless one transcends the three
gunas."

The 'Shuddha manas' or pure mind  is one that is totally free of all attachments-i.e from the sense of 'I' and 'mine' .It sees that God alone is the doer and He himself has become the universe. It is thus different than the 'Satvic' mind which is still a mind with 'attachments',although this sort of attachment takes one 'near' God,so to say.

Namaskar.”

Dear Sri Ravi,

Although I am aware that one attains the Supreme Knowledge only when one transcends the three gunas, nevertheless, Sri Bhagwan’s Teaching, in my view, does not distinguish between the Sudha Mind and the Sattvic mind. For instance, Sri Bhagwan says:

“Vritti belongs to the rajasic mind. The sattvic mind is free from it. The sattvic is the witness of the rajasic. IT IS NO DOUBT TRUE CONSCIOUSNESS.”
“The sattvic mind is surmised of the jivanmukta.”
“The sattvic mind is in fact the Absolute Consciousness. The object to be witnessed and the witness finally merge together and Absolute consciousness alone reins supreme.”
      Talk—68

“The sattvic mind is free from thoughts whereas the rajasic is full of them. The sattvic mind resolves itself into the Life-current.”
     Talk—91

The mind is something mysterious. It consists of satva, rajas and tamas. The latter two gives rise to vikshepa. In the satva aspect, it remains pure and uncontaminated. So there are no thoughts there and it is identical with the Self.
    Talk—485
Thanks very much, sir.

Pranam,
  Anil



Ravi.N

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2285 on: September 14, 2012, 11:31:06 AM »
Anil,
We truly do not know what term Sri Bhagavan used.The Talks are translations and the Original word used by Sri Bhagavan may not be there.
The Pure mind is called Shuddha Manas or alternatively as Shuddha Satva.
We may have to scan Sri Bhagavan's orinial works in Tamil to see what he has to say on this.
Namaskar.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2286 on: September 14, 2012, 02:34:16 PM »
Quote  from Sri Ravi:
“Anil,
We truly do not know what term Sri Bhagavan used.The Talks are translations and the Original word used by Sri Bhagavan may not be there.
The Pure mind is called Shuddha Manas or alternatively as Shuddha Satva.
We may have to scan Sri Bhagavan's orinial works in Tamil to see what he has to say on this.
Namaskar”.

Quote:
“Vritti belongs to the rajasic mind. The sattvic mind is free from it. The sattvic is the witness of the rajasic. IT IS NO DOUBT TRUE CONSCIOUSNESS.”
“The sattvic mind is surmised of the jivanmukta.”
“The sattvic mind is in fact the Absolute Consciousness. The object to be witnessed and the witness finally merge together and Absolute consciousness alone reins supreme.”
      Talk—68

“The sattvic mind is free from thoughts whereas the rajasic is full of them. The sattvic mind resolves itself into the Life-current.”
     Talk—91
The mind is something mysterious. It consists of satva, rajas and tamas. The latter two gives rise to vikshepa. In the satva aspect, it remains pure and uncontaminated. So there are no thoughts there and it is identical with the Self.
    Talk—485


Dear Sri Ravi,

Ji. Yes. Thanks very much, sir. I feel that it is not important to know what words exactly Sri Bhagwan originally employed. From what He said about the Sattvic Mind in Talks—68, 91, & 485 as quoted above, it is obvious and I have no doubt whatever that He is referring only to the Sudha Manas or the Pure Mind. In my view, He is certainly not referring to Sattva Mind of the three Gunas, which produces like compassion, righteousness, devotion etc. For, Sri Bhagwan says, “The sattvic mind is in fact the Absolute Consciousness. The object to be witnessed and the witness finally merge together and Absolute consciousness alone reins supreme (Talk—68).” This is obviously the Sudha Manas or the Pure Mind He is referring to.

I feel that I understand rather well the subtle difference between the Sattva filled mind and Sudha Sattva or the Sudha Manas as you have mentioned in your previous posts.

Pranam,
 Anil 


Jewell

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2287 on: September 14, 2012, 07:26:17 PM »
Quote from Sri Anil:

"Dear Sri Jewell, will you kindly enlighten us with your views and understanding with regard to the nature of Reality which is said to be Sat (Existence), Chit (Consciousness), Ananada (Bliss)? How do you understand ‘Existence’? How do you understand ‘Consciousness’? Are they one Entity or separate and different Entities? Kindly enlighten.
Leave the mind alone. Our Swarupa or the True Nature, the Self, transcends the mind. We exist even without the mind. Do we not? Therefore, there is no mind. There is only the Self. Sri Annamalai Swami says that the Self-realisation happens when one understands and knows that mind never existed. It is the recognition and knowledge of what is real and true. It is the knowledge beyond doubt that the snake never existed, it never was real."

Dear Sri Anil,

My view of The nature of Reality is like that,that is something totally unexplainable,something which i cannot comprehend. For me Existence cannot mean anything else than Existence,and Consciousness nothing else then consciousness. It is not Entity,it is beyond that,beyond being and not being. It is the same thing,all three words,the Love itself. But i understand that way Only because i know and feel that there is Reality,God,That,not because those words describe that. When i look on the words itself,and i was doing just that,it doasnt have any meaning for me. But,i realised that that is natural,and,like Sri Ravi said,the Great Ones need to use the words to bring those teachings closer to us. Like i said to Sri Ravi,the problem only arises because of words,and my unnecesary holding on them. I cant accept that Reality implies something which exist,or not exist,any kind of consciousness. But that is My problem only,and i have right to think and question. So,this is just missunderstanding,based on my holding to concepts,and in the same time,i am trying to get read of them. It is unacceptable for me,but for You it doasnt need to be. You have Your own way of understanding and seeing things. Also,i dont see how that can bring some arguments with hards feelings,when this forum is just for that,to ask,to talk,to ask questions,to doubt. I am saying this because i noticed that You were a bit ironical in this question. Maybe i am wrong,and even if i am right it doasnt metter,but that is just my feeling.

Also,i am sorry,but i cannot live the mind alone,the mind is everything i have right now.(not in the ultimate sense) I know that i exist even without the mind,but if i need to know what is that same mind,i need to question about it. If someone hit me with some stick on the head,and i die,i wont know anything about me,Reality,everything. So i am questioning,in the mean time i realise my mistake,it is the part of my path,always like that,until i know,but i have feeling that it is very unacceptable to question it.
We all have our ways.

Like i said it is just words game. I Really dont want to say nothing against You,dear Sri Anil,i am just trying to say what i think,and Nothing more than that. 

Wish You the Very Best dear Sri Anil!

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2288 on: September 14, 2012, 09:28:02 PM »
Quote:
“Also,i dont see how that can bring some arguments with hards feelings,when this forum is just for that,to ask,to talk,to ask questions,to doubt. I am saying this because i noticed that You were a bit ironical in this question. Maybe i am wrong,and even if i am right it doasnt metter,but that is just my feeling.”
“How any kind of consciousness can be Reality? That implies duality,subject.”
“So Only ultimate teaching which i can use like that is Be still.”

Dear Sri Jewell,

I am really sorry if my question offended you in any way. Instead, our current discussion, in my view, is perfectly all right, and is worthwhile a great deal for me also.
Dear Sri Jewell, the above question came spontaneously to me after I read in your posts the above quoted observations. On the one hand you observe that ‘Be Still’ is the ultimate teaching you can use, and on the other you observe how can consciousness be Reality. So, question concerning ‘be-ing’ and ‘consciousness’ was, as it were, natural to me.
I also appreciate your philosophical pursuit and spirit of enquiry very much, and am very happy that you have joined us as a member of this forum, which is real Satsanga.
Dear Sri Jewell, I just wished to, humbly, and with love, say that my understanding regarding the Nature of Reality,’ be-ing’ and ‘consciousness’, which of course is based on Sri Bhagwan’s Teaching, is as follows:
‘Being is Knowledge Absolute or Consciousness; also Knowledge or Consciousness is Being. Sat is Chit and Chit is Sat; what is only one.’ Otherwise, knowledge of one’s own being will be impossible. It denotes being and Knowledge. However both of them are one and the same.
Therefore, dear Sri Jewell, what I am telling is, in essence, not different from your observation in your last post that all is Love. Being and Knowledge are One and That is Bliss, Pure Love!

Thanks very much.

Pranam,
 Anil   




Jewell

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2289 on: September 15, 2012, 12:30:05 AM »
Dear Sri Anil, I am not offended,i just had a feeling that You was somehow,little angree. But that was my mistake. And i made a mistake too,imposing my views on You,and in the same time holding only on the words.  And,just to add,i didnt said that i am using only teaching Be still,but i said only that can be used in general. Dear Sri Anil,i also say this with all love and respect,that i like to talk with You,and this disscution was very usefull for me too. I am glad that we had it. I Truly wish You All the Best!!!

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2290 on: September 15, 2012, 11:06:27 AM »
Dear Devotees,

What follows is a conversation between Sri Bhagwan and the great devotee, Sri N. R. Krisnamurti Aiyer (N.R. K.):

Sri N.R.Krishnamurti Aiyer: It is clear that Bhagwan, out of His infinite mercy and Grace, cures even the fatal diseases of His devotees. Does not Bhagwan’s body suffer on that account?
Sri Bhagwan : (speaking in English) Yes and no.
Sri Krishnamurti Aiyer: Please, Bhagwan, explain in more detail.
Sri Bhagwan : The mukta purusha [liberated being] does not need His body once he has realised the Self. However, so long as He stays alive, he has the power to drain off devotees’ illness into His body. That is why His body suffers for the time being. That is what is meant by the answer ‘yes’.
If he retires into solitude of a quiet corner and remains in kevala nirvikalpa Samadhi, completely oblivious of the body-world complex, the disease received in the body gets dissipated. When He returns to His body consciousness the body is cured and restored to its original health. The duration of that Samadhi should be in adequate proportion to the seriousness of the disease concerned.
Sri Sankara Bhagavadpada, who attained Self-realisation at a very young age with a very healthy and strong body, was engaged in ceaseless activity in the state of sahaja Samadhi. Out of His infinite mercy he gave relief to hosts of suffering people who came to Him with all sorts of serious disease. He was continuously active, day and night, and never cared to recoup His health by retiring into the solitude of kevala nirvikalpa Samadhi. As a result He gave His body while He was in His early thirties.

The foot-note says:
In the period that Bhagwan lived in Skandashram he went into a deep Samadhi almost every day, usually during the daily evening chanting of Aksharmanamalai. He would be so deeply immersed in this state, the devotees would find it difficult to rouse Him for the evening meal. In Enadu Ninaivugal Kunju Swami has related how devotees would shake Him and blow a conch in His ear to bring Him back to normal. When Bhagwan moved down the Hill to Sri Ramanasramam, the frequency of these samadhis decreased, and devotees who were in regular contact with Him at the end of the 11920s have reported that such instances were down to about two a week. In the 1930s they occurred more rarely. In the last fifteen years of His life such Samadhis are not reported, though there are frequent mentions of Bhagwan going into a state of deep absorption in the Self. At these times he would sit with open unblinking eyes, utterly immobile.
Up till the mid-1930s Bhagwan appeared to be vigorous, robust. In film footage taken in 1935, the earliest available, he looks His age and appears to be in good physical state. Films taken at the end of his life His body looks crippled and feeble, and He appears to be man who is well into eighties, rather than a man approaching seventy.
In the light of what Bhagwan told Krishnamurti Aiyer in this conversation, it is tempting to relate Bhagwan’s good physical condition prior to 1935 to the Samadhis that He regularly went into. However, it should also be remembered that visitors and devotees came to Him in far fewer numbers during this period. It is possible that His accelerated aging between 1935 and 1950 was due to the far greater numbers of people he had to deal with every day.
This is the only recorded instance I have come across of Bhagwan stating that a period of Samadhi could eliminate the bodily diseases that were a consequence of taking on the problems of devotees. However, He did on occasion concede that the diseases of his later life could be traced back to His dealings with His devotees.
When a woman asked late in his life if he could share His physical problems with His devotees in the same way that He insisted on sharing everything else that came His way, BHAGWAN LAUGHED AND REMARKED, “WHO DO YOU THINK GAVE ME THESE ILLNESS IN THE FIRST PLACE?”
Source: The Power of The Presence, Part one

Dear devotees, Sri Aiyer writes that on getting this illuminating exposition he groaned in remorse: Have I not been a major contributor to the suffering of His body? Unfortunately, I got this knowledge rather too late!

Dear devotees, this illuminating exposition enables us also to understand  the inexplicable diseases such as sarcoma and cancer which ravaged the bodies of our two Great Masters, such as Bhagwan Sri Ramana and Bhawan Sri Param Hamsa Ramakrishna.

Thanks very much.

Pranam,
  Anil   
   

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2291 on: September 16, 2012, 09:14:25 AM »
Sri Bhagwan: “Be still and know that I AM God.” So stillness is the aim of the seeker. Even a single effort to still at least a single thought even for a trice goes a long way to reach the state of quiescence.

Dear Devotees,

Although the state of sleep is said to be nearer to Pure Consciousness, it is not fit for efforts to realise the Self. Therefore, obviously, the incentive to realise the Self or the Swarupa can arise only in the waking state and efforts can also be made only when one is awake.
It follows that effort is required and it is possible in the waking state only. Why so?
BECAUSE IN THE WAKING STATE, THERE IS THE EFFORT AND THERE IS AWARENESS ALSO.
The thoughts make all the difference between the stillness of sleep and the turmoil of waking. If we go the root of thoughts, the stillness of sleep is reached. WE REACH IT IN THE FULL VIGOUR OF SEARCH, THAT IS, WITH PERFECT AWARENESS.

Dear devotees, Sri Bhagwan has enlightened us that if thoughts are stilled, THERE IS THE PEACE OF SLEEP GAINED WITH PERFECT AWARENESS. This is the state of the Jnani.
Sri Bhagwan says that is neither sleep nor waking but intermediate between two. There is the awareness of the waking state and the stillness of the sleep state. IT IS CALLED JAGARAT-SUSHUPTI. IT IS WAKEFUL SLEEP OR SLEEPING WAKEFULNESS OR SLEEPLESS WAKING OR WAKELESS SLEEP. However, it is not the same as sleep or waking separately.

Sri Bhagwan has further enlightened that it is ‘atijagarat’ (beyond wakefulness) or ‘atisushupti’ (beyond sleep). THEREFORE, IT IS JAGARAT OF THE JAGARAT, OR THE SLLEP OF THE SLEEP. IT IS BEYOND WAKING AND SLEEP AS WELL AS IN THEM. IT IS THE STATE OF THE PERFECT AWARENESS AND OF STILLNESS COMBINED. Thoughts have their origin in this Stillness with prefect Awareness.

Therefore, it is Jagarat-Sushupti. IT IS NOT DULLNESS. IT IS BLISS. IT IS NOT TRANSITORY BUT IT IS ETERNAL. From that the thoughts proceed. All our experiences are nothing but thoughts. Pleasure and pain are mere thoughts and they are within ourselves. IF WE ARE FREE FROM THOUGHTS AND YET AWARE, WE ARE THAT PERFECT BEING.

Thanks very much.

Pranam,
  Anil




Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2292 on: September 16, 2012, 02:39:14 PM »
Dear Anil,

A Jnani like Sri Bhagavan, is asleep to the world, and is awake to the Self within.

Arunachala Siva.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2293 on: September 17, 2012, 09:48:59 AM »
Dear Devotees,

Sri M. A. Piggot was the first European woman to visit Sri Bhagwan in the year 1932-33. She arrived at the Ashram with a friend. She herself describes her first experience with Sri Bhagwan thus:

We were taken in at once to see the Holy Man, and after making the Indian salutation, by holding the two palms together and raising them thus joined to the forehead, we laid our offerings on the ground before him. He was seated on a divan upon which was spread a large leopard skin. In front of the divan sandal sticks were burning and a small brazier of coals, on which a special kind of incense was constantly being thrown.

About a dozen people were present in the Hall. They spoke in low tones to one another, and a child prattled to his mother. But soon these sounds ceased and there was quiet. I sat cross-legged on the floor with the others, though a chair had been thoughtfully provided for me.

For a while nothing happened. I tried to concentrate my mind. Suddenly I became conscious that the Maharshi’s eyes were fixed on me. THEY SEEMED LITERALLY LIKE BURNING COALS OF FIRE PIERCING THROUGH ONE. They glittered in the dim light. Never before had I experienced anything so DEVASTATING—IN FACT IT WAS ALMOST FRIGHTENING.  What I went through in that terrible half hour, in a way of self-condemnation and scorn for the pettiness of my own life, would be difficult to describe. Not that He criticised, even in Silence—of that He was incapable—but in the light of perfection all imperfections are revealed. To show how little responsible He was for my feelings, He later told me that doubting, self-distrust and self-depreciation are some of the greatest hindrances to the realisation of the Reality.

Presently the Maharshi got up and went for His evening walk. This was the signal for a general exodus, and we all trooped outside.
                                                                           Source: Fragrant Petals

Dear devotees, a Realised One is the Supreme Perfection in whose Light all our imperfections are revealed starkly as a mirror unconcernedly reveals all our bodily imperfections.
INDEED, MANY COME , BUT ONLY A FEW ARE CALLED.

Thanks very much.

Pranam,
  Anil 
 

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2294 on: September 18, 2012, 07:45:13 AM »
Quote from Sri Jewell:
You said one very importang thing,"I watch my thoughts and see them wonder.". You watch them,and i think You should keep doing that. You watch them,and see Who is watching. That is self enquiry.

Quote from Sri ivac_d
“After practicing with the methods you have all mentioned I already feel more peaceful through meditation and can watch my thoughts and have them pass going back to the I.”



Dear Sri Jewell and Sri ivac_d,

Yes. HAVE THE THOUGHTS PASS GOING BACK TO THE I, AS YOU SAID. BUT, IN MY VIEW, ATTENDING TO THEM IS NOT ADVISABLE. The reason for cautioning thus is as follows:
 We are the Self. Whether we know it or not the Self is our Reality.  Is It not? And the Self is Grace. Sri Sadhu Om explains that since the Self is verily our Reality, the very nature of our attention is  Grace. This means that whatever thing we attend to, watch, or witness, that thing is nourished and will flourish. Sri Sadhu Om further explains that since one’s power of attention is in fact nothing but a reflection of the ‘knowing power’ of the Self, that on which it falls or is fixed is nourished by Grace and flourishes more and more. Hence, when the power of attention of the mind is directed to either watch the thoughts or towards the second or third person objects, both the strength to attend to those objects and the ignorance and the five sense-knowledge in the form of thoughts about them will grow more and more and will never subside. All our thoughts are nothing but attention paid to second and third person objects.

Sri Sadhu Om writes:
THE PRACTICE OF WITNESSING THOUGHTS AND EVENTS, WHICH IS MUCH RECOMMENDED NOWADAYS BY LECTURERS AND WRITERS, WAS NEVER IN THE LEAST RECOMMENDED BY SRI BHAGWAN. Indeed, whenever he was asked what should be done when thoughts rise (that is, when attention is diverted towards second and third persons) during sadhana, He always replied in the same manner as he had done to Sri Sivaprakasam Pillai in ‘Who Am I?, where he says, “If other thoughts rise, one should, without attempting to complete them, enquire ‘To whom did they arise?’. What does it matter however many thoughts rise? At the very moment that each thought rises, if one vigilantly enquires ‘To whom did this rise?’ it will be known ‘To me’. If one then enquires ‘Who am I?’, the mind (our power of attention)will turn back 9fron the thought) to its source (Self)”.Moreover, when he says later in the same work, “Not attending to what-is-other is non-attachment or desirelessness, we should clearly understand that attending to (witnessing, watching, observing or seeing) anything other than Self is itself attachment, AND WHEN WE UNDERSTAND THUS WE WILL REALIZE HOW MEANINGLESS AND IMPRACTICAL ARE SUCH INSTRUCTIONS AS ‘WATCH ALL THOUGHTS AND EVENTS WITH DETACHMENT’ OR ‘WITNESS YOUR THOUGHTS, BUT BE NOT ATTACHED TO THEM’, WHICH ARE TAUGHT BY THE SO-CALLED GURUS OF THE PRESENT DAY.     

Sri Om writes further:
This is why aspirants who, in order to destroy evil thoughts like lust, anger and so on, fight against them and thereby think about them fail in their attempts, WHILE ASPIRANTS PRACTICING SELF-ENQUIRY, WHO PAY THEIR FULL ATTENTION  TO SELF WITH AN INDIFFERENCE TOWARDS THEIR THOUHGTS, BYPASS THEM EASILY.

Thanks very much.

Pranam,
  Anil