Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 758304 times)

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2385 on: September 29, 2012, 09:03:31 AM »
Dear Anil,

Nice.  Sri Bhagavan used to joke about the polemics of Vedanta books.  He said about prana - there are only 5 of them (Who am I?).
But Vedanta used to describe about 10 vayus (pranas).  These are all to complicate things. Sri Bhagavan is always for simple
and direct teachings. He never brought in complicated Vedantic verbiage into His conversations.

Arunachala Siva.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2386 on: September 30, 2012, 08:27:00 AM »
Quote from Sri Subramanian Sir:
“Sri Bhagavan is always for simple
and direct teachings. He never brought in complicated Vedantic verbiage into His conversations.”


Dear Sri Subramanian Sir,

Ji. Yes. Thanks very much, sir.  Although I had been aware that I am immortal in my essential nature,  it was Sri Bhagwan’s simple, profound, direct and inspiring method of approach to Truth that gave me certainty of the Real Self in me. Sri Bhagwan laid great emphasis on the discovery of the Real Self by this simple yet profound means of Self-analysis and Self-investigation. By pursuing the Direct Path, one’s faith in the unchanging character of one’s own Self becomes deeper. We grow deep and sincere conviction and certainty of our continuance amidst the changing phenomena and after the dissolution of the physical body.
Dear sir, what follows is a conversation  in which sri Bhagwan teaches the highest Truth employing simple words and without bringing in Vedantic verbiage into His conversation:   

Sri M. A. Piggott narrated that asking question in the open Hall was rather a great ordeal. But fortunately for her, Sri Paul Brunton turned up at the Ashram at the same time and together they pooled their problems, trivial or profound and came to Sri Bhagwan with them. This way Sri Piggott says that she lost some of her diffidence.

The vexed question of vegetarianism is raised. Everyone had something to say about that. Following outcome emerged from the discussion:
“Food affects the mind. Certain kinds make it more sattvic—alive, vibrant. For the practice of any kind of yoga vegetarianism is absolutely necessary. But on my asking if one could experience spiritual illumination whilst normally eating flesh foods, the answer was ‘yes’, qualified by ythe injunction to leave them off and gradually accustom  the body to the purer types of food. ‘But in any case,’ went on the Maharshi, ‘once you have attained Illumination, it will make little difference what you eat. It is the early stages that are important. ON A GREAT FIRE IT IS IMMATERIAL WHAT FUEL IS HEAPED.’”

Another problem discussed was that of the different kinds of Yoga, and the benefit of various methods:
“The Maharshi said that in the end there was only one approach to the goal, and that was through the realisation of what the Self is. Why waste time on other roads, which at best will only lead to the final path? Better be on that path itself all the time, and loose no precious moments. Meditate on the Self, on that alone. There is no other goal. The Maharshi’s philosophy and teaching is the purest Advaita—non-dualistic—as will be seen in a talk I shortly had with Him.”   

Later, when Sri Piggott found Sri Bhagwan alone in the Hall, emanating peace and stillness, she found an opportunity to unburden her soul, reluctant to that before a crowd.
Sri Piggott: What are the hindrances to the realisation of the true Self.
Sri Bhagwan : Memory chiefly, habits of thought, accumulated tendencies.
Sri Piggott: How does one get rid of these hindrances?
Sri Bhagwan : Seek for the Self through meditation in this manner: Trace every thought back to its origin, which is only the mind. Never allow thought to run on. If you do, it will be unending. Take it back to its starting place –the mind—again and again, and it and the mind both will die of inaction. The mind only exists by reason of thought. Stop that and there is no mind. As each doubt and depression arises, ask yourself, ‘Who is it that doubts? What is it that is depressed? Go back constantly to the question, “Who is the ‘I’? Where is it?” Tear everything away until there is nothing but the Source of all left. And then—live always in the present and only in it. There is no past or future, save in the mind.’
“The ego pertains to all the waking activities—the emotions and the intellect. In deep sleep the body is still, and yet the Self is there. It is the distracting, active mind that veils the real Self.”
REGARDING MEDITATION ON AN OBJECT:
“No meditation on any kind of object is helpful. You must learn to realise the subject and object as one. In meditating on an object whether concrete or abstract, you are destroying the sense of oneness and creating duality. Meditate on what you are in Reality. Try to realise that the body is not you, the emotions are not you, the intellect is not you. When all these are still still you will find—”
Sri Piggott: “What?”
“You will discover. It is not for me to say what any individual experience will be. It will reveal itself. Hold to that.”
Sri Piggott: But in trying to still the mind, I am likely to fall asleep.”
Sri Bhagwan : IT DOES NOT MATTER. PUT YOURSELF INTO THE CONDITION AS N DEEP SLEEP. THEN WATCH. BE ASLEEP CONSCIOUSLY, INSTEAD OF UNCONSCIOUSLY. THERE WILL BE THEN ONLY ONE CONSCIOUSNESS.

As the days passed, I saw more and more clearly that this was no theoretical philosophy. He Himself lived it continuously and joyously. He was one of the few I have met who was not only happy but untroubled. Not that the sorrows of the world left Him untouched—on the contrary—but He knew where they belonged and was not identified with them. To any sufferer His compassion was unlimited.     

Dear sir, Sri Piggott narrates two interesting anecdotes which depict Sri Bhagwan’s compassion to suffering thus:

Anecdote 1:
One day a man rushed in and flung himself face down before the Maharshi in paroxysm of weeping. Great sobs tore his body. The Maharshi said nothing, and no one else dared. I watched the Maharshi. His head was turned aside, and He seemed indifferent. After some little time, the violence of the man’s grief subsided and gradually he became quiet. Still no one spoke. Then at last, reverently the man rose and made a deep salutation. The Maharshi turned His head and smiled upon him. I felt suddenly as if all the flowers of the world had poured their fragrance into our midst.

Anecdote 2:
Another time a poor creature who had been bitten by a snake was brought in and laid before the Holy man. We all watched, fear gripping our hearts. Not so He, who sat looking into the far distance, while the victim writhed in pain. Calm and compassion was in that look and infinite peace. After what seemed like hours, the twitching ceased and the man appeared to sleep. Then the one who had brought in the sufferer gently touched him. The man rose, prostrated himself before the Maharshi and went out cured.
Sri Piggott later asked Him If one could use spiritual power for healing.
Sri Bhagwan : Yes, if you think it worthwhile, but added that it required a great force, which might be used more profitably in other directions.
Source: Fragrant Petals
 
Pranam,
   Anil

ramanaduli

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2387 on: September 30, 2012, 11:55:13 AM »
Dear sir,

 God's and Janani's leelas cannot be discribed. How the dying man comes to live.


Ramanduli

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2388 on: September 30, 2012, 02:17:07 PM »
Dear Anil and ramanaduli,

It was the case of a young boy Ramana who was brought to life after bitten by a snake and when he was almost dead. The same boy
was also once again rescued from drowning in the Ayyankualam tank.

Arunachala Siva.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2389 on: October 01, 2012, 11:14:18 AM »
Dear Devotees,

Sri Arthur Osborne is a well known name among the devotees of Bhagwan Sri Ramana. It is also well known that he was arrested and interned by the Japanese during second world war and that when his eldest daughter, five years old, and his son, three years younger, asked Sri Bhagwan to keep him safe through the war, Sri Bhagwan smiled and assented.
His family was staying in Tiruvannamalai and so when the evacuation was arranged , he came to Tirvannamalai in 1945. Sri Osborne has recorded that it was as much to rejoin his family as to see Sri Bhagwan that he came. He says that it would be perhaps more true to say that he felt that he had to go there.
Sri Osborne:
I entered the Ashram hall on the morning of my arrival, before Bhagwan had returned from His daily walk on the Hill. I was a little awed to find how small it was and how close to Him I should be sitting; I had expected something grander and less intimate. And then He entered and, to my surprise, there was no great impression. Certainly far less than His photographs had made. Just a white-haired, very gracious man, walking a little stiffly from rheumatism and with a slight stoop. As soon as He had eased Himself on to the couch He smiled at me and then turned to those around and to my son and said: “So Adam’s prayer has been answered; his Daddy has comeback safely.” I felt His kindness but no more. I appreciated that it was for my sake that he had spoken English, since Adam knew Tamil.
During the weeks that followed He was constantly gracious to me and the strain of nerves and mind gradually relaxed, but there was still no dynamic contact. I was  disappointed, as it seemed to show a lack of receptivity in me; at the same time, it confirmed the opinion I had formed that He was not a Guru and did not give guidance on any path. And Bhagwan did nothing to change my view.
Until the evening of Karthikai, or it may have been Deepavali, I am not quite sure. There were huge crowds for the festival and we were sitting in the courtyard outside the hall. Bhagwan was reclining on His couch and I was sitting in the front row before it. He sat up, facing me, and His narrowed eyes pierced into me, penetrating, intimate, with an intensity I cannot describe. It was as though they said: “You have been told; why have you not realised?” And then quietness, a depth of peace, an indescribable lightness and happiness.
Thereafter love for Bhagwan began to grow in my heart and I felt His power and beauty. Next morning, for the first time, sitting before him in the hall, I tried to follow His teaching by using the Vichara: ‘Who am I?’ I thought it was I who had decided. I did not realise that it was the initiation by look that had vitalised me and changed my attitude of mind. Indeed, I had heard only vaguely of this initiation and paid little heed to to what I had heard. Only later did I learn that other devotees also had had such an experience and that with them also it had marked the beginning of active sadhana under Bhagwan’s guidance.
My love and devotion to Bhagwan deepened. I WENT ABOUT WITH A LILT OF HAPPINESS IN MY HEART, FEELING THE BLESSING AND MYSTERY OF THE GURU, REPEATING LIKE A SONG OF LOVE THAT HE WAS THE GURU, the link between heaven and earth, between God and me, between the Formless Being and my heart. I became aware of the enormous Grace of His Presence. Even outwardly He was gracious to me, smiling when I entered the hall, signing to me to sit where He could watch me in meditation.
And then one day a sudden vivid reminder awoke in me: “The link with Formless Being? But He is the Formless being !” And I began to apprehend the meaning of His Jnana and to understand why devotees addressed Him simply as ‘Bhagwan’, which is a word meaning ‘God’. So he began to prove to me what He declared in His Teaching: that the outer Guru serves to awaken the Guru in the heart. The Vichara, the constant ‘Who am I?’, began to awaken an awareness of the Self as Bhagwan outwardly and also simultaneously of the Self within.
The specious theory that Bhagwan was not a Guru had simply evaporated in the radiance of His Grace. Moreover, I now perceived that, so far from His teaching not being practical guidance, it was exclusively that. I observed that He shunned theoretical explanations and kept turning the questioner to practical considerations of sadhana, of the path to be followed. It was that, and that only, that He was here to teach. I wrote and explained this to the people who had misinformed me and, before sending the letter, showed it to him for His approval. He approved and handed it back, bidding me to send it. 
Daily I sat in the hall before Him. I asked no questions, for the theory had long been understood. I spoke to Him only very occasionally, about some personal matter. But the silent guidance was continuous, strong and subtle. It may seem strange to modern minds, but the Guru taught in silence. This did not mean that He was unwilling to explain when asked; indeed He would answer sincere questions fully; what it meant was that the real teaching was not the explanation but the silent influence, the alchemy worked in the heart.
I strove constantly by way of the Vichara, according to His instructions. Having a strong sense of duty or obligation, I still continued, side by side with it, to use other forms of sadhana which I had undertaken before coming to Bhagwan, even though I now found them burdensome and unhelpful. Finally I told Bhagwan of my predicament and asked whether I could abandon them. He assented, explaining that all other methods only lead up to the Vichara.
Source: Fragrant Petals

Dear devotees, the enormous Grace of His Presence is available here and now. Silent, continuous, strong and subtle Guidance is for ever. We must understand that His actual Teaching is not the explanation, or the writing or the composition, but the Silent influence, FOR THE ALCHEMY WORKS IN THE HEART. ALL WE NEED IS TO GET ESTABLISHED TO HIS FEET, WHICH IS ‘I-I’ IN OUR OWN HEART.

Thanks very much.

Pranam,
  Anil               

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2390 on: October 01, 2012, 02:23:35 PM »
Dear Anil,

Nice. Only this morning, I posted the brief biography of Arthur Osborne as written by Christopher Quilkey, the editor of
Mountain Path.

Arunachala Siva.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2391 on: October 02, 2012, 08:55:12 AM »
Sri Annamalai Swami:
Spiritual seekers have a very strange habit: they are always looking for a way to reach, attain, discover, experience or realise the Self. They try so many things because they cannot comprehend that they are already the Self. THIS IS LIKE RUNNING AROUND LOOKING FOR ONE’S EYES WITH ONE’S OWN EYES.

Why should you imagine that it is some new experience to be discovered or found? You are the Self right now, AND YOU ARE AWARE OF IT RIGHT NOW. Do you need a new experience to prove that you exist? THE FEELING ‘I AM EXISTING’ IS THE SELF. You pretend that you are not experiencing it, or cover it up with all kinds of false ideas, and then you run around looking for it as if it were something external to be reached or found. There is a story about someone like this.
Once a king imagined that he was a poverty-stricken peasant. He thought, ‘If I go and meet the king he may be able to help me by giving me some money.’ He searched for the king in many places but he didn’t find him anywhere. Ultimately he became very depressed because his search was not yielding any results. One day he met a man on the road who asked him why he was so depressed. He answered, ‘I am searching for the king. I think that he can solve my problems and make me happy but I can’t find him anywhere.’ The man, who had already recognised him, said with some astonishment, ‘But you yourself are the king!’ The king came to his senses and remembered who he was. His problems all ended the moment he remembered his real identity.
You may think that this king was fairly stupid but he had at least enough sense to recognise the truth when it was told to him.

Dear devotees,

 We are the Self, Existence-Awareness Itself, but imagine ourselves to be jivas. So, the predicament of the king in the above story is akin to that of our own, languishing in this little, insignificant mortal coil, being Sacchidananda ourselves! AT LEAST THE KING HAD THE ENOUGH SENSE TO RCOGNISE THE TRUTH WHEN IT WAS TOLD TO HIM.
Sri Swami says that even the Great Gracious Guru may tell us a thousand times, ‘You are the Self; you are not what you imagine yourself to be,’ but none of us ever believes Him. WE ALL KEEP ASKING THE GURU FOR METHODS AND ROUTE TO REACH THE PLACE WHERE WE ALREADY ARE.
Sri Annamalai Swami: Yes, forget them all (I am a jiva, or I am bound, etc.). ‘I AM THE SELF. I AM ALL’. Hold onto this awareness. All other paths are roundabout.
Q. Bhagwan said that repeating ‘I am the Self’ or ‘I am not this body’ is an aid to enquiry but it does not constitute the enquiry itself.
Sri Swami: The meditation ‘I am not the body or the mind, I am the immanent Self’ is a great aid for as long as one is not able to do Self-enquiry properly or constantly. Bhagwan said, ‘Keeping the mind in the Heart is Self-enquiry’.  IF YOU CANNOT DO THIS BY ASKING ‘WHO AM I?’ OR TAKING THE ‘I’-THOUGHT BACK TO ITS SOURCE, THEN MEDITATION ON THE AWARENESS ‘I AM THE ALL-PERVASIVE SELF’ IS A GREAT AID.
Dear devotees, Sri Bhagwan often said that devotees should regularly read and study the Ribhu Gita in which it is said: ‘The bhavana (mental attitude) I am not the body, I am not the mind, I AM BRAHMAN, I AM EVERYTHING’ IS TO BE REPEATED AGAIN AND AGAIN UNTIL THIS BECOMES THE NATURAL STATE.  So, it is true that Sri Bhagwan sat while extracts from the Ribhu Gita  were chanted, He nevertheless said that these repetitions are only powerful aids. By practicing this way the mind becomes more and more attuned with Reality. When the mind has become purified by this practice it is easier to take it back to its Source and keep it there.
Dear devotees, when one is able to abide in the Self directly, one does not need such aids; but if this is not possible these practices are certainly helpful.

Thanks very much.

Pranam,
  Anil       


Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2392 on: October 02, 2012, 08:44:15 PM »
Dear Anil,

One should believe that he is not the body and mind and meditate on the Self which is formless and if it is difficult one can take any
god's form and meditate. This will lead you to formless Self.

Arunachala Siva.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2393 on: October 03, 2012, 09:17:26 AM »
Sri Bhagwan: Someone mistakes a rope hanging in the darkness for a snake. He then asks how many years it will take for the snake to die.
Sri Annamalai Swami: This is a better answer. If the mind does not exist, it cannot die either quickly or slowly.

Dear Devotees,

Similarly, in the initial stage of the practice of the Atma-vichara, a devotee is usually stuck with the real ‘I’ and the false ‘I’ and the relationship or connection between them. We must understand that, in truth, there can be no relationship between That which alone exists and something which never at any time had any existence except in our mind. The Self alone exists and It has no relationship or connections to anything because there is nothing separate from it to have a relationship with. The false ‘I’ has no reality whatever, it is just an erroneous belief.  When we finally stop to believe that we are a person inhabiting a body we become aware of what we really are.

Sri Annamalai Swami: If someone who is cross-eyed looks at the top of Arunachala he would see two peaks instead of one. If such a person were not aware that that he had defective vision he might ask, ‘What is the relationship between the two peaks? How can I build a bridge between them? There is only one proper answer to give to a person like this.
“Your vision is defective. If you get your eyesight corrected you will see that there is only one peak. You will see that the second peak never existed outside your mind.”
Dear devotees, so also, our defective spiritual vision is making us to see two ‘I’s instead of True ‘I’, the Swarupa and also making us see objects and multiplicity instead of the one Self. We can cure this defect by establishing ourselves in the Self.
NISHTHA IS NOT AWARE OF THE MULIPLICITY, HE IS ONLY AWARE OF THE ONE SELF.

Therefore, bringing in the idea of time and asking how long will it take for the snake or the mind to die is fundamentally flawed, because if the snake or the mind does not exist, it cannot die either quickly or slowly.  Sri Bhagwan says that our idea of time is one of the things that is holding us in bondage. Time is one of the mind’s attributes. So, it is wrong to say that Realisation will come only after a period of time. REALISATION WILL HAPPEN WHEN WE FULLY UNDERSTAND AND EXPEIRENCE THAT IN REALITY THERE IS NO ONE WHO SEEKS REALISATION OR LIBERATION. But that understanding and that experience can arise only when the mind and its innate ideas of time and space have ceased to function. If we think about time and start to worry about how much more longer will it take to realise the Self, that only means that our attention is on the mind and not on the Self.

But, dear devotees,  AS I HAVE UNDERSTOOD, I CAN ONLY MAKE PROGRESS WHILE THE MIND IS ON THE SELF.
“SUMMA IRU” OR “STAND STILL” OR “TO BE STILL” IS SRI BHAGWAN’S CORE TEACHING WHICH IS SYNONYMOUS WITH THE SILENCE OF THE SELF.
WHAT DOES THAT MEAN?
IT MEANS, “BE WHERE THE ‘I’ IS.   
Thanks very much.

Pranam,
  Anil 

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2394 on: October 03, 2012, 12:17:16 PM »
Dear Tushnim,

That is why Sr Bhagavan says in Akshara Mana Malai, Verse 49:

You are the Wealth benignant, holy grace, that came to me unsought. (It is - Stillness - is already there.) Now dispel my mind's
bewilderment (thinking that You are somewhere far off), O Arunachala Siva.

One day Sri Bhagavan was looking at the Hill through the window. Some devotee asked: Bhagavan! Are you seeing Arunachala?
Sri Bhagavan said: No. I am seeing the Atma! 

Atma is already within, ever ready to take you. But your confusing mind, thinks that Atma is somewhere else, far off!

Arunachala Siva. 

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2395 on: October 03, 2012, 06:34:36 PM »
Quote from Sri Tushnim:
“the beginning of self inquiry is "I am mind"
and every step of self inquiry is towards "i am not the mind"

Self abidance is really to recognize that mind does not affect me. not to think mind affects me all the time.
Self abidance is Self inquiry.
not "Removal of thoughts", because thoughts do not touch Self.

is this understanding correct sir?”


Dear Sri Tushnim,

Yes, very nice and a beautiful insight, sir. Since this post concerned Self-enquiry, I wished to respond to it under this thread itself.
Yes, removal of thoughts may be a stepping stone, but real Self-enquiry or the Vichara begins when one clings to the Self and is already off the mental movements or the thought-waves. It is antara vichara, the inner quest. Therefore, Self-enquiry is Self-abidance. Yes, I also feel the same that Self-abidance is clear knowledge and recognition thereof that mind and its agitation do not affect me.  Sri Bhagwan says that holding the mind and investigating is advised only to the beginners, as you beautifully mentioned that ‘the beginning of Self-enquiry is ‘I am the mind’ and every step is towards ‘I am not the mind’, and finally culminating in STILLNESS.

Dear Sri Tushnin, STILNESS IS SHINING FOR EVER AS THAT.

Dear Sri Tushnim, I wish to respond to your  and Sri Subramanian Sir’s posts under this thread tomorrow morning.

Thanks very much.

Pranam,
  Anil 




eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2396 on: October 04, 2012, 08:05:37 AM »
Quote from Sri Tushnim:
“When we say "i detach from mind", it means just that a thought cannot drag "me".
it is not "mind detaching from mind" because mind cannot detach from mind. But it is definitely correcting
the notion "i am mind" ! which means when mental traffic takes place, I do not see a need to change it as much
as i do not see a need to change your mental trafic or the scenes that are outside.

Practically it means "i do not get dragged by mental content".
again "who am i , if i do not get dragged by mental content" 

Another question sir: how to be aware of mental content and why.”

Dear Sri Tushnim,

When one is rooted in the Fullness of Awareness, that is, Existence-Consciousness, one knows that one is not the body-mind complex, but That, and remains as That, as Awareness Itself, merged in Its own Bliss-Nature.  That is the Absolute Stillness, which ever shines as That.
Yes,  that is the State of mere Be-ing, the Reality, the Silence of the Self. Unreality or the non-Self which is rather a fiction imagined cannot bring about a change in the Reality because the appearing-disappearing identifier is no more and therefore there is no possibility of identifying either with the mind or its content and getting dragged to phenomena any more as the individual. When one is inundated in the Bliss-Nature of the Swarupa, who is there and where is the need to change the mental traffic if it takes place? One is mere the Witness, nay, the Presence, and all else is mere illusory appearance.
“How to be aware of mental content and why?”
Is the sun aware of the myriad activities taking place within the solar system?

Thanks very much.

Pranam,
  Anil


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2397 on: October 04, 2012, 08:07:22 AM »
For jivas, desire is ended
by means of the fundamental guna
[the sattva guna].
Through its deeply subtle nature
it establishes the intimate relationship
between the jivas and yourself.
Though one cannot unite with you
except through the first guna,
you are the transcendental one,
free of attributes, soaring beyond even that [first guna].
421-24, Ramana Puranam
 


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2398 on: October 04, 2012, 08:10:18 AM »
Quote from Sri Tushnim:
“Sri Anil,
    One needs to not "be still" , but understand that one is "Already Stillness"  and one cannot be anything else but Stillness. There is no choice here. Be still is only a suggestion for someone who takes himself to be "moving"”

Quote from Sri Subramanian Sir:
“That is why Sr Bhagavan says in Akshara Mana Malai, Verse 49:

You are the Wealth benignant, holy grace, that came to me unsought. (It is - Stillness - is already there.) Now dispel my mind's
bewilderment (thinking that You are somewhere far off), O Arunachala Siva.

Atma is already within, ever ready to take you. But your confusing mind, thinks that Atma is somewhere else, far off!”


Dear Sri Subramanian Sir and Sri Tushnim,


Ji. Yes. Your replies touched a chord and produced a resonance. Ji. Yes. One cannot be anything but Stillness, there is no choice, FOR ONLY STILLNESS IS, HERE AND NOW, AND EVERYWHERE FOR EVER. There is no choice. 
Dear Sri Subramanian Sir’s insight that our confusing mind thinks that the Atma is somewhere else, and Sri Tushnim’s insight that “Be Still” is only a suggestion for someone who takes himself to be moving, are both very profound insights, for Silence of the Self is the Absolute Reality and that is the Absolute Stillness in which there is neither movement nor confusion.  I AM THAT, EVER STILL, WITHOUT IDENTIFYING WITH ANYTHING THAT IS HAPPENING IN THE MIND—MOVEMENT, BEWILDERMENT OR CONFUSION OR DOUBT, ET AL..  All these are the mind and its modifications. I am not the mind nor its modifications. I exist even without the mind. Therefore, I transcend them, and am EXISTENCE Itself.
Having said this, I wish to submit as follows:
Thoughts are spontaneous and superficial. Who is aware of the thoughts? THE EXISTENCE OF THOUGHTS, THEIR CLEAR PERCEPTION AND CONCEPTIONS AS WELL AS THEIR OPERATIONS BECOME EVIDENT TO THE INDIVIDUAL OR THE EGO. So our individuality or the ego is operative as the perceiver of the existence of thoughts and of their sequence.   
The world appears in the waking and dream states and appears to be object of perception and thought, though being merely mental activities OR THOUGHTS. INDIVIDUALITY IS OPERATIVE AS THE PERCEIVER OF THE EXISTENCE OF THOUGHTS AND THEIR SEQUENCE. Moreover, if there were no such mental activities as waking and dreaming THOUGHTS, there would be no perception and inference of an objective world, AS IN DEEP SLEEP.
Now, Sri Bhagwan has taught so long as there is the individuality and ‘states’ and objective world are sensed, this individuality, or the ego should be treated as  the subject. Lo !  Thus, one now finds separate identities of subject and object.
SRI BHAGWAN TEACHES THAT WHEN ONE SEEKS THE SUBJECT, THAT IS, INDIVIDUALITY OR THE EGO-I, UNTIL ALL DRISHYA OR OBJECTS DISAPPEAR, THE RELATIVE OR THE PHENOMENAL SUBJECT  WILL BECOME SUBTLER AND SUBTLER UNTIL THE ABSOLUTE SUBJECT, THAT IS, THE SELF THE SWARUPA OR TRUE ‘I’, ALONE SURVIVES.  This is what is called by Sri Bhagwan as the ‘Drishya Vilaya’, or the disappearance of the objective world.   
Therefore, elimination of ‘drishya’ means only the elimination of separate identities of the subject and object. It means eliminating the unreal for the Reality to be revealed, as the erroneous perception of a snake on the substratum of the rope must be eliminated for the truth of rope to dawn.
WHEN IT HAPPENS, ALL DRISHYA, INCLUDING THE INDIVIDUALITY OR THE EGO, IS FOUND TO BE NON-EXISTENT OBJECT ONLY.  WHAT REMAINS IS OUR TRUE SWARUPA.

I conclude this post with the two poems as following:
Unique Essence
that cannot be perceived objectively
through the false imaginings
of the flawed mind,
but can only be known
through the perfect consciousness
of Atma swarupa mauna.
    287-288, Ramana Puranam

When the ‘I’ thought does not arise,
and I unite as pure being with Him,
He remains merged with me
shining out as my very own fullness.
However, the very moment
I raise my head (thinking I),
to perceive his ancient [form]
he sees my oddness, scorns me,
and conceals himself from me.
217-20, Ramana Puranam   

Thanks very much, sir.

Pranam,
  Anil 
 
   


sanjaya_ganesh

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2399 on: October 04, 2012, 11:32:24 AM »
Quote
Self abidance is not to meddle with the mind's content but to see that mind's content does not affect me.

Well said. Totally agree, sir. As Bhagawan says finding that I which sees the mind getting affected solves the problem for that moment and being in that I forever solves the problem forever. Mind can still continue to act worldly like most gurus (wont use jnani word any more) - like shedding tears at the news of Gandhi's death etc.

Sanjay
Salutations to Bhagawan