Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 756268 times)

eranilkumarsinha

  • Hero Member
  • *****
  • Posts: 3576
    • View Profile
Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2760 on: December 31, 2012, 03:06:32 PM »
Dear Devotees,

As I have understood from Sri Bhagwan’s Teaching and other Gurus such as Sri Nisaragadatta Maharaj, etc., in aphorisms such as “I AM THAT OR I AM BRAHMAN, OR I AM GOD”, “I AM” AND MERELY “AM”, “AM” OR “ASMI” is the Common Factor, which symbolises the Pure State of Being. In the aphorism such as :I AM BRAHMAN”, this Pure State of Being is with reference to Brahman, or That or God. Similarly, in the aphorism “I AM”, this Pure State of Being is with reference to “I” or “AHAM”. Therefore, in both, one experiences State of Being with a reference , either to “That”, or Brahman or “God” which is the same; but in “I AM”, experience of the State of Being is with reference to “I’ or “Aham”. However, in either case, the experience of the Sate of Being is with a reference and therefore there is still a subtle state of duality. It follows therefore also that Pure State of Being in which there is no duality whatever not even any experiencer is mere “AM” OR “ASMI” alone. In my understanding, Sri Bhagwan’s Teaching of “Just be” or “Summa Iru” refers to this Pure State of Being, without any reference whatever as the term itself implies.

Having said as above, I wish to also add that the experience of “to be God or That” or “I AM” and ultimate mere “Asmi or “AM” in which there is not anything to experience, are all spiritual or mystical experience, which cannot be expressed in words or communicated to others, nor can be understood by others unless and until, of course, they themselves have such experiences.

Dear devotees, if anyone of you wish to express something with regard to above, you are most welcome.

Thanks very much.
Pranam,
  Anil             

Nagaraj

  • Hero Member
  • *****
  • Posts: 5130
    • View Profile
Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2761 on: December 31, 2012, 04:19:07 PM »
the experience of “to be God or That” or “I AM” and ultimate mere “Asmi or “AM” in which there is not anything to experience, are all spiritual or mystical experience, which cannot be expressed in words or communicated to others, nor can be understood by others unless and until, of course, they themselves have such experiences.

Sri Anil,

I present below the ambrosial expressions of Sri Jnaneshwar, from His "Amrithanubhav" whose words, for me, have been the most lucid and has covered all aspects of quest possibly one can come across, in most simple language. I have ended up posting almost all of Jnaneshwar's expressions on this topic, i just could not avoid anything.


Can those objects which are illumined By the Sun Illumine the Sun himself?

How, then, could speech elucidate That By the light of which Speech itself is illumined?

What means of knowledge would be useful To the self-illuminating Self, Who is not an object of anyone’s knowledge And Who has no ability to know?

The means of knowledge is limited By the object of knowledge; It has no use in the case of that Which is the subject.

The fact is, if we try to know That, The knowledge itself is That. How, then, could the knowledge And the object of knowledge remain separate?

So, the words, “Sat,” “Chit,” and “Ananda,” Do not denote That; They are merely inventions of our thought. [so do the words I am Brahman, I am That, etc., - Nagaraj]

These well known words, “Chit,” “Sat,” and “Ananda,” Are popularly used, it is true; But when the knower becomes One with That to which they refer, Then they vanish Like the clouds that pour down as rain, Or like the rivers which flow into the sea, Or like a journey when one’s destination is reached.

A flower fades After it gives birth to the fruit; The fruit is gone After it gives up its juice; And the juice is gone After it gives satisfaction.

A hand is drawn back After the offering of oblations; A melody ends after giving enjoyment.

A mirror is put aside After showing to a face its reflection; And a person goes away After having awakened one who is asleep.

Similarly, these three, Chit, Sat, and Ananda, After awaking the seer to his Self, Disappear into silence. [so do the words 'I am Brahman', 'I am That', 'I am' 'I' etc., - Nagaraj]

Whatever may be said about Him− He is not that. It is not possible to speak about His real nature, Just as it is impossible For one to measure himself By taking the measurement of his shadow.

For, when the measurer Becomes conscious of himself, He feels ashamed, And give us trying to measure himself By his shadow.

Of course, what exists cannot be said not to exist; But can such existence be called“Existence”?

Can what has become conscious By destroying unconsciousness Truly be called “Consciousness”?

In perfect wakefulness There is neither sleeping nor waking; Likewise, there is no consciousness In the pure, absolute Consciousness.

In blissfulness There is no feeling of unhappiness; But, can it, for that reason, be called “Bliss”?

Existence vanishes along with non-existence, Consciousness along with unconsciousness, And bliss along with misery; In the end, nothing remains.

Discarding the veil of duality And all the pairs of opposites, That alone remains In Its own blessed state.

If we count It as one, It appears to be something other Than the one who counts. Not from the viewpoint of enumeration, But from the absolute viewpoint, It is One.

If It were able To be something other than Bliss, It could enjoy bliss. But, since It is Itself Bliss, How can It enjoy?

When the drum of worship is beaten, The worshipper hears it as sound. But when there is no worshipper, That sound of beating does not hear itself.

Likewise, He, being Bliss Himself, Cannot experience His bliss. And, for the same reason, He is not aware that He cannot.

If a face does not look into a mirror, There is neither a face before it, Nor behind it. Likewise, He is neither happiness nor misery, But pure Bliss itself.

Abandoning all so-called illuminating concepts As but jabberings in a dream, He conceals Himself From even His own understanding.

If a flower wished to enter into itself In order to enjoy its own fragrance, It would have to become a bee.

The flavor of food which is yet to be prepared Is as yet unknown, except to itself.

So, can That, which does not even enjoy Its own blissfulness, Be tasted or enjoyed by others?

When the moon is overhead at noontime, She cannot be perceived, except by herself. It is like talking about beauty Before it is given form, Or youth before the birth of the body, Or religious merit prior to any good actions; Or sexual desire before it becomes Manifest as tumescence; Or the talk about the sound of a Vina Which is not yet constructed, And so is unknown, except to itself

Only those who are able to see Their own faces without a mirror Are capable of understanding The secret of the self-reflecting Reality.

Such talk as this Is like discussing the harvest in storage Before the seeds have been sown.

Pure Consciousness is beyond Both generalizations and particular statements; It remains ever content in Itself.

After such a discourse, That speech is wise Which drinks deeply of silence.

It can be seen That the various methods of proof Have accepted their own unprovability; And analogies have solemnly declared Their inability to represent the Reality.

The various arguments have dissolved themselves Because of their own invalidity, And the assembly of definitions has dispersed.

All of the various means, Having proved futile, have departed; And the experience itself Has abandoned its object.

Thought, along with its intent, Has died, Like a courageous warrior In the cause of his master; And understanding, Ashamed of its own mode of knowing, Has committed suicide. The experience−abandoned to itself alone − Is like one beaten and crippled in battle.

When the crust Of a piece of talc is peeled off, The talk itself disappears. If a plantain tree, troubled by the heat, Casts off its outer layers, How shall it stand erect?

Experience depends on the existence Of the experienced and the experiencer. When both of these vanish, Can the experience alone experience itself?

Of what use are words When even the experience Dissolves itself in this way?

How can words describe the supreme Reality Where even the subtlest speech itself disappears, And there is left no trace of sound?

Why should there be any talk About waking a person who is already awake? Does one begin to cook his food After he has taken his meal and become satisfied?

When the Sun rises, The light of the lamps is not needed. Is there a need for a plough At the time of harvest?

Truly, there is neither bondage nor freedom; There is nothing to be accomplished. There is only the pleasure of expounding.

(Jnaneshwar, 'Sat Chit Ananda', Amrithanubhav)

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

eranilkumarsinha

  • Hero Member
  • *****
  • Posts: 3576
    • View Profile
Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2762 on: December 31, 2012, 05:04:56 PM »
Quote:
“After such a discourse, That speech is wise Which drinks deeply of silence.”

Dear Sri Nagaraj Ji,

Yes, what you have posted are indeed AMBROSIAL UTTERANCES OF THE Great Sage, Sri Jnaneshwar. When I saw your post, I immediately remembered that you have already once sent me the whole Ambrosia that is “Amritanubhav” through the E-mail, a few months back. How kind of you! For I need to go through it right now. Yes, ‘After such a discourse, That speech is wise Which drinks deeply of silence’. I should say that soul is wise which soaks deeply in silence for at least as long as it can. 

Thanks very much,
Pranam,
  Anil

eranilkumarsinha

  • Hero Member
  • *****
  • Posts: 3576
    • View Profile
Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2763 on: January 01, 2013, 08:32:48 AM »
On the eve of beginning of yet another New Year I pray to Bhagwan Sri Ramana  to grace and bless us all, His devotees and seekers of Truth, so that we may get rid of illusion of the body as ‘I’, and  of the illusion of seeking happiness beyond, and to discover instead our True 'I', the Real Self and the perennial  Source of True Happiness within ourselves!

Dear Devotees,

Sri Bhagwan:  We seek to reach the goal with the ego, but the goal exists before the ego. What is in the goal is even prior to our birth, i.e., to the birth of the ego. Because we exist the ego seems to exist too.

Sri Bhagwan taught us that we should not take notice of the ego and its activities, but to see only the light behind. The ego is the ‘I’-thought. The true ‘I’ is the Self.  Speaking of Realisation it implies two selves—the one to realise, the other to be realised. Once we admit our existence, how is it that we do not know our Self?

Dear devotees, anything external to oneself implies the seer within. So, He taught us Vichara to see That who sees and therefore to seek the very seer, for seeking it there will arise no doubt, no fear—not only fear, all other doubts centred round the ego will disappear along with it.
 
The method itself is quicker than the usual ones for cultivating qualities alleged to be necessary for salvation.
SRI BHAGWAN: Yes. All bad qualities centre round the ego. When the ego is gone Realisation results by itself. There are neither good nor bad qualities in the self. The Self is free from all qualities. Qualities pertain to the mind only. It is beyond quality. If there is unity, there will also be duality. The numeral one gives rise to other numbers. The truth is neither one nor two. It is as it is.

THE TRUTH IS NEITHER ONE NOR TWO. IT IS AS IT IS, THAT IS, JUST TO BE, NEITHER THIS NOR THAT.  THAT IS REMAINIG AS AWARENESS, AS PURE CONSCIOUSNESS.  ONE INFALLIBLE WAY IS TO CONTACT THE CONSCIOUSNESS WITHIN. SRI BHAGWAN TAUGHT THE ONE INFALLIBLE METHOD TO CONTACT THE CONSCIUOSNESS WITHIN, BY ASKING ‘WHO AM I?’ AND GOING DEEPER AND DEEPER AND REACHING THE CORE OF ONE’S EXISTENCE, THE HEART. THE MIND WILL MERGE THERE. THAT IS TAPAS SUPREME. THAT IS KNOWING AND ABIDING AS THE TRUE SELF THAT WE ARE.

Thanks very much.
Pranam,
 Anil
   

eranilkumarsinha

  • Hero Member
  • *****
  • Posts: 3576
    • View Profile
Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2764 on: January 01, 2013, 09:17:59 AM »
Dear Devotees,

What follows are the ambrosial verses from Ch. four of ‘Amritanubhav’, named Knowledge and Ignorance, thanks to Sri Nagaraj Ji. You must be aware that the sacred scripture, ‘Amritanubhav’ contains the sacred utterances of one of the greatest sages of this sacred land, India, Sant Sri Jnaneshvar.

Dear devotees, the first Hindi movie I ever watched, when I had been only seven or eight years old, was ‘Sant Jnaneshwar’. The movie made a great impact and moved me deeply and left deep imprints on my infant mind. The movie contained an all time poplar Hindi song ‘Jyoti se jyoti Jalate Chalo, Prem Ki Ganga Bahate Chalo’, which still reverberates in Hindi speaking part of this country, and which I often hum and mutter when overwhelmed with love.     


17. For that absolute Knowledge also
Is not revealed by another kind of knowledge
Or darkened by ignorance.
18. But can that pure Consciousness be conscious of
Itself?
Can the eye look at itself?
19. Can space pervade space?
Can fire burn fire?
Can a man climb onto his own head?
20. Can vision perceive itself?
Does taste taste itself?
Can sound listen to itself?
21. Can the Sun shine on itself?
Can a fruit enjoy its own sweetness?
Can fragrance smell itself?
22. Likewise, that which is Consciousness Itself
Does not possess the quality of being conscious,
And is, therefore, not conscious of Itself.
23. If absolute Knowledge required the aid
Of some other kind of knowledge [to know Itself],
It would be nothing but ignorance.
24. Light is, of course, not darkness;
But, to itself, is it even light?
25. Likewise,
He is neither existence nor non-existence.
By saying this,
It may seem that I’m saying, “He is not”;
26. But, if it were true
That nothing at all exists,
Then who would know that there is nothing?
27. By what means might one prove
The theory of Nihilism?
It is a totally unjustified imputation
To the ultimate Reality.
28. If the extinguisher of a light
Were extinguished along with the light,
Who would know that there was no light?
29. If a person ceased to be
During the period of sleep,
Who would know that it was a sound sleep?
30. If there is a pot, a pot is perceived,
And if the pot is broken, its brokenness is
perceived;
And, if there is no pot at all,
Is not its absence perceived as well?
31. It can be seen, therefore,
That he who perceives that there is nothing
Does not, himself, become nothing.
The Self has this same unique kind of existence,
Beyond both existence and non-existence.
32. The ultimate Reality
Is neither an object to Itself,
Nor is It an object to anyone else.
Should It then be regarded as non-existent?
33. If a person falls asleep in a remote forest,
He is unperceived by anyone else.
Since he is asleep,
He, too, is unaware of his existence.
34. Nevertheless, he does not become lifeless.
Without existence.
Pure Existence is like this also;
It does not fit into the concepts
Of “existing” or “not-existing”.
35. When one’s vision is turned inward,
One no longer perceives external objects,
But one does not therefore cease to exist
And to know he exists.
36. A very dark-skinned person
May stand in pitch-black darkness;
Neither he nor anyone else may be able to perceive
him.
Still, he certainly exists
And is aware of his existence.
37. However, the existence of the Self
Is not like the existence or non-existence
Of a person;
He exists in Himself in His own way.
38. When the sky is clear of clouds,
It is without form;
But still the sky is there.
39. In a tank, the water may be so clear
That it appears non-existent;
Though one who looks into the tank may not see it,
Still, it is there.
40. Similarly,
The ultimate Reality exists in Itself,
And is beyond the conceptions
Of existence or non-existence.
41. It is like the awakeness that exists
When there is neither a remembrance
Of the sleep that has vanished
Nor the awareness of its own existence.
42. When a jar is placed on the ground,
We have the ground with a jar;
When the jar is taken away,
We have the ground without a jar;
43. But, when neither of these conditions exists,
The ground exists in its unqualified state.
It is in this same way
That the ultimate Reality exists.



Thanks very much.
Pranam
  Anil

eranilkumarsinha

  • Hero Member
  • *****
  • Posts: 3576
    • View Profile
Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2765 on: January 01, 2013, 09:37:26 PM »
Great Sage Sri Kabir Das exults:
“Maya Mari Na Mun Mara, Mar Mar Gaye Shareer
Asha Trishna Na Mari, Keh Gaye Das Kabir”

Translation

“Neither Maya Died, Nor the Mind Died, Die and die again People/Bodies
Hope and delusion have not died, so said Das Kabir and left”

 

Dear devotees, this is one of the Sage Sri Kabir’s most meaningful dohas, or verses. The great Sage sees the world as Maya - illusion. It is projected by Mun or the mind. Shareer refers to the living body or living person. Therefore, it is only the Shareer or the body which dies and dies again, the mun or the mind and its creation maya, hopes and delusion remain intact.

Anil



eranilkumarsinha

  • Hero Member
  • *****
  • Posts: 3576
    • View Profile
Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2766 on: January 02, 2013, 08:53:22 AM »
Sri S. S. Suryanarayana Sastri, Reader in Philosophy, Madras University had a doubt:

“How can the world be an imagination or a thought? Thought is a function of the mind. The mind is located in the brain. The brain is within the skull of a human being, who is only an infinitesimal part of the universe. How then can the universe be contained in the cells of the brain?”

Sri Bhagwan: So long as the mind is considered to be an entity of the kind described, the doubt will persist. But what is mind? Let us consider. The world is seen when the man wakes up from the sleep. It comes after the ‘I’-thought. The head rises up. So the mind has become active. What is the world? It is objects spread out in space. Who comprehends it? The mind. Is not the mind, which comprehends space, itself space (akasa)? The space is physical ether (bhootakasa). The mind is mental ether (chidakasa). The mind is thus the ether principle, akasa tattva. Being the principle of knowledge (jnana sattava), it is identified with ether (akasa) by metaphysics. Considering it to be ether (akasa), there will be no difficulty in reconciling the apparent contradiction in the question. Pure mind (sudha manas) is ether (akasa). The dynamic and dull aspects (rajas and tamas) operate as gross objects, etc. Thus the whole universe is only mental.

When one dreams he sees a whole region in which people live and move about with himself among them. Did this panorama get in through the doors? It was simply unfolded to him by his brain. Is it the sleeper’s brain or in the brain of the dream individual? It is in the sleeper’s brain. How does it hold that this vast country in its tiny cells? This must explain the oft-repeated statement that the whole universe is a mere thought or a series of thoughts.
A Swami: I feel toothache. Is it only a thought?
Sri Bhagwan: Yes.
D: Why can I not think that there is no toothache and thus cure myself?
Sri Bhagwan: When engrossed in other thoughts one does not feel the toothache. When one sleeps toothache is not felt.
D: But toothache remains all the same.
Sri Bhagwan : Such is the firm conviction of the reality of the world that it is not easily shaken off. The world does not become, for that reason, any more real than the individual himself. 
Talk—451

Dear Devotees,


So, the firm conviction of the reality cannot be shaken off so long as the conviction about the reality of the individuality itself is not shaken off, for if individuals are real, world and all else are also real. Is it not? But how the conviction about our own reality will be shaken off? We are like children chasing our own shadows.  ANY ATTEMPT TO BURY OUR OWN SHADOW BENEATH THE GROUND WILL BE A FOOLISH MEASURE. Will it be not? Any attempt to grasp the shadow will be foolish as well. Does a child chasing its own shadow ever able to grasp it? The mother takes pity and keeps the child’s hands on its head and this is how the child is able to grasp its own shadow. What a great irony it is that being the Whole all the time, we are chasing our own shadows!  A grown-up man is not so illusioned and does not chase his own shadow.  Our individual selves are the shadows of the Real Self and not apart from and independent of It.  So also, Sri Bhagwan came and compassionately taught to hold the Real Self and not pamper and chase the shadowy and ghost-like individual selves and thus taught us how to grow up.  Since the individuals are the shadows of the real Self, the real Self is always there where there is the individual. IT IS BECAUSE OF ONLY AVICHARA THEREFORE THAT WE ARE CHASING AND CONTINUE TO CHASE OUR OWN SHADOWS.  VICHARA ALONE WILL ENABLE US TO SHAKE OFF THIS ILLUSORY CONVICTION OF THE INDIVIDUALITY AND THE WORLD AND ALL ELSE.
Vichara alone will thus enable us to grow up. 

Thanks very much.
Pranam,
  Anil       

Jewell

  • Hero Member
  • *****
  • Posts: 6082
  • Love,always love and only love
    • View Profile
Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2767 on: January 02, 2013, 01:08:26 PM »
Dear Sri Anil, Yes,completely true. The thought wants to get rid of the thought. And how absurd is that! Individuality is just that,the thought,like Bhagavan said. And that thought is doing all the chaise,all the search. The thought is not complete,and with it individual. And how it could be? The thought is working only from memory,it is based on past,and on future,which is nothing but projection from that same past. Something so limited wants to realise the Truth. Thats way,like You said,Vichara is best solution. Summa Iru,and no thoughts,no individuality,just That. Thank You Very much! With love and prayers,

Hari

  • Hero Member
  • *****
  • Posts: 1832
    • View Profile
    • Fundamental questions about mind
Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2768 on: January 02, 2013, 01:45:30 PM »
Quote
"Similarly, these three, Chit, Sat, and Ananda, After awaking the seer to his Self, Disappear into silence. "

So beautifully expressed and so simply resolving of the problem of the 'three' aspects of Reality.
Web Page dedicated to the Great Sages:
https://someoneelsebg.000webhostapp.com/Sages/HTML.html

Hari

  • Hero Member
  • *****
  • Posts: 1832
    • View Profile
    • Fundamental questions about mind
Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2769 on: January 02, 2013, 02:08:30 PM »
Is the Self sat or chit or ananda? And for whom It is sat, chit or ananda?
Web Page dedicated to the Great Sages:
https://someoneelsebg.000webhostapp.com/Sages/HTML.html

eranilkumarsinha

  • Hero Member
  • *****
  • Posts: 3576
    • View Profile
Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2770 on: January 02, 2013, 06:04:26 PM »
Dear Sri Tushnim and Sri Hari,

I wish to convey that I am very happy with your profound  discussion. Thanks very much.
Yes, the purpose of term Satchidananda—Sat, Chit and Ananda—is  merely to point out or hint or refer to the Reality. No word or language can truly describe the Absolute Brahman or the Self.  Whatever may be said about Him, He is not That. This is the limitation of all words and all language, for it is based on the dualism and contraries, but the Absolute Reality is beyond all contraries. That is why Scriptures seek to describe it as ‘not this, not That’.  Sri Bhagwan, Sri Jnanishwar and even the Scriptures themselves have made it clear that it is true that the words such as Sat, Chit, and Ananda are different but the three are united in one Bliss.  The Reality is described as Sat or Existence to negate its non-existence, It is said to be Chit or consciousness to negate its unconsciousness and if it is declared to Ananda or Bliss, it is to negate the possibility of pain existing in It. Thus the Word ‘Satchidananda’ is used to refer or point out to the Self  and to really describe Its Nature but to merely signify that It is not the opposite to this. That is all.

Yes, Dear Sri Hari, how beautifully the Great Sage Sri Jnaneshwar  has said!

“Similarly, these three,
Chit, Sat, and Ananda,
After awaking the seer to his Self,
Disappear into silence.”


HOWEVER, AS FAR AS POINTER OR REFERNCE OR HINTS TO THE SELF IS CONCERNED I WHOLE-HEARTEDLY FOLLOW  ONLY AND ONLYSRI BHAGWAN’S POINTER, THAT IS, ‘I’ OR ‘I AM’, AS YOU ALSO SAID.


Thanks very much.

Pranam,
  Anil

 

eranilkumarsinha

  • Hero Member
  • *****
  • Posts: 3576
    • View Profile
Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2771 on: January 02, 2013, 06:16:40 PM »
 Yes, dear devotees, the best pointer is 'I AM' or the 'being', that is, the Self Itself,  as Sri Bhagwan taught, and as Sri Tushnim and Sri Hari said in their posts..

Anil

eranilkumarsinha

  • Hero Member
  • *****
  • Posts: 3576
    • View Profile
Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2772 on: January 02, 2013, 06:39:19 PM »
Dear Sri Jewell,

Yes. You have said all very beautifully indeed.  I also feel exactly the same. Thanks very much. “THOUGHTS ARE WORKING FROM THE MEMORY—past and also from the future which in fact is the projection from the past and not the present! This is why once Sri Bhagwan said, “Do you mean to say that the insentient thought can realise the Self?” and as for the individual Sri Muruganar sang, “What can the insignificant jivas do?” 

Yes, VICHARA THEREFORE ALONE IS THE BBEST SOLUTION, THERE IS, AND ALSO THE BEST MEANS FOR THE MANIFESTATION OF HIS GRACE.

Thanks very much.
Pranam,
  Anil
   



eranilkumarsinha

  • Hero Member
  • *****
  • Posts: 3576
    • View Profile
Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2773 on: January 03, 2013, 10:17:04 AM »
Quote:
“I have an open question for everyone here:
Self enquiry is a sadhana, means we have to "do it" and chances are that one does not do it when it is required to be done.
The fact that it needs to be done means one has a choice to inquire or not to inquire.

and a person who knows it really well may not actually apply it at the right moment.

how does one work on this ?”



All sadhnas are the conscious effort on the part of the sadhaks, till  they become effortless. One undertakes a spiritual sadhana due to Grace which is beginning, middle and the end, and when the Grace is operating such questions do not arise.

Anil


eranilkumarsinha

  • Hero Member
  • *****
  • Posts: 3576
    • View Profile
Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #2774 on: January 03, 2013, 10:18:42 AM »
Devotee: There is an unchanging Self and a changing one in me. There are two selves.
Sri Bhagwan : The changefulness is mere thought. All thoughts arise after the arising of the ‘I-thought’. See to whom the thoughts arise. THEN YOU TRANSCEND THEM AND THEY SUBSIDE. That is to say, tracing the source of the ‘I-though’, you realise the perfect ‘I-I’. ‘I’ is the name of the Self.


Dear Devotees,

‘I’ is the name of the Self. Day in and day out we keep on parroting I, I, I….. only, quite oblivious of the truth that the sense of ‘I’ is all of us emanates from our Inner Core that is the Source and the Heart of all existence. Sri Bhagwan says that after the rise of the ‘I-thought’, there is the false identification of the ‘I’ with the body, the senses, the mind, and then the world and the objects without. ‘I’ IS WRONGLY ASSOCIATED WITH THEM AND AS A CONSEQUENCE, THE TRUE ‘I’ IS LOST SIGHT OF.

Sri Bhagwan : In order to shift the pure ‘I’ from the contaminated ‘I’ this discarding is mentioned. BUT IT DOES NOT MEAN EXACTLY DISCARDING OF THE NON-SELF, BUT IT MEANS FINDING THE REAL SELF. The real Self is Infinite ’I-I’, i.e. ‘I’ is perfection. It is eternal. It has no origin and no end. The other ‘I’ is born and also dies. It is impermanent.  SEE TO WHOM ARE THE CHANGING THOUGHTS.  They will be found to arise after the ‘I-thought’. Hold the ‘I-thought’. They subside. Trace back the ‘I-thought’. The Self alone will remain. 

Dear devotees, we all understand reflection. For the light to be reflected a reflecting medium is necessary. The individual sense in us is a mere fleeting refection of the Real Self in the mind. Mind is the reflecting medium. If we go deeper and deeper by the ‘Who am I?’ enquiry, we invariably begin to understand that thoughts are, though spontaneous, nevertheless,  they are analytical and superficial. Question arises, ‘Who is aware of them?’ Sri Bhagwan says that their existence and operations become evident to the individuals.
Sri Bhagwan: Analysis leads to the conclusion that individuality operates as awareness of the existence of thoughts. This is ego. Inquire further, "Who is this 'I' and where does it come from?" Do sleep analysis. "I am" underlies the three states -- sleep, waking and dream.


However, by the above teaching we should not mistake that this process is intellectual. For it is not, though in the beginning when thoughts floods one’s mind during enquiry such analysis may be of help. But if one goes deeper and deeper it dawns that the Atma-Vichara, as taught by the Guru, is not merely an intellectual process, BUT AN INNER QUEST IN WHICH THE FEELING WHICH HAS DEEPER ORIGIN IS PREDOMINAT. ISN’T IT? 
HOW LIKE A PITYING MOTHER SRI BHAGWAN HAS TAUGHT US TO TAKE OUR HANDS ON THE HEAD TO BE ABLE TO CATCH HOLD OF THE SHADOW AND THUS CEASE TO IDENTIFY OURSELVES WITH MERE REFLECTION WHICH IN FACT THE EGO IS.


Thanks very much.
Pranam,
  Anil