Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 758255 times)

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3015 on: April 04, 2013, 08:38:45 AM »
Quote:
"I tend to feel that Gitanjali adds stature to Nobel Prize."


Dear Sri Ravi,


Gi. Yes. Thanks very much, sir. I also feel the same that it was Nobel Prize which gained in stature by conferring the Award on Gurudeva, Sri Tagore.


                       Seashore


On the seashore of endless worlds children meet.
The infinite sky is motionless overhead
and the restless water is boisterous.
On the seashore of endless worlds
the children meet with shouts and dances.

They build their houses with sand
and they play with empty shells.
With withered leaves they weave their boats
and smilingly float them on the vast deep.
Children have their play on the seashore of worlds.

They know not how to swim, they know not how to cast nets.
Pearl fishers dive for pearls, merchants sail in their ships,
while children gather pebbles and scatter them again.
They seek not for hidden treasures, they know not how to cast nets.

The sea surges up with laughter
and pale gleams the smile of the sea beach.
Death-dealing waves sing meaningless ballads to the children,
even like a mother while rocking her baby's cradle.
The sea plays with children,
and pale gleams the smile of the sea beach.

On the seashore of endless worlds children meet.
Tempest roams in the pathless sky,
ships get wrecked in the trackless water,
death is abroad and children play.
On the seashore of endless worlds is the
great meeting of children.


Poem 60, Gitanjali, Sri Rabindranath Tagore


Pranam,
  Anil


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3016 on: April 04, 2013, 08:59:43 PM »
Dear Devotees,

The ego is subtle, very subtle indeed. It is not easy to grasp it in the beginning of the Enquiry. Its presence is not easily visible because it is adept in camouflaging itself in various identifications so well. These identifications through which it disguises itself may be positive as well as negative. But in common parlance, however, the ego is confused with pride, arrogance and other such obvious assertions of the individuality as well as the personality. The ego being unreal and phantom-like, it is indeterminate and intangible and therefore not easy to describe it. But so long as one languishes in the relativity, it appears real and this is the cause of all the trouble.

Dear devotees, the ego is conscious of itself as the subject and all else as objects. It is a very subtle Teaching but not much difficult to understand because we all practice here Atma-vichara. THE EGO IS CONSCIOUS OF ITSELF AS THE SUBJECT OR THE DRIK. IS IT NOT? This consciousness of its being the ‘subject’ is from where it derives all the vitality. Sri Bhagwan has also said on many occasions that the ego is the subject in the state of ignorance. It is the sense of the individuality or a line of separation or demarcation, encircling the feeling or the sense of ‘I’-ness or the ‘I’-thought. The ego is therefore the subject and its myriad identifications under which it camouflages itself are its tendencies.  But here we should remember that these identifications are not the ego, as it were. For instance, when we say we are angry, anger is not the ego.  When we say he is selfish, the ego is not the selfishness. The ego is an entity, albeit illusory.  It is not anger, hate, love, etc. It is poses as the subject and disguises under various identifications from moment to moment.   

Although the ego or the ‘I’-thought is also an identification, but it is an identification, ESSENTIALLY, with a name and form. So, the ego is the idea ‘I am so and so’ or ‘I am Anil’. And then there is no end. I am a father. I am a sister. I am a good man, etc.  IN ALL THESE, IN FACT, THE EGO OF THE FORM ‘I AM SO AND SO’ IS DOING THE CARDDINAL SIN OF ATTACHING THE SENSE OF THE SELF TO AN OBJECT. Certainly that object, first, is the body, physical or mental, which may be termed as the primary identification.  So then, this is the ego. However, it identifies itself with thoughts and emotions and with any and every kind of identification FROM MOMENT TO MOMENT.
Note: Dear devotees, I have just come in  and wrote the above post.  Iam not able to complete ir right now. however, I hope to continue tomorrow from where I have left it.

Thanks very much.
Pranam,
  Anil

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3017 on: April 05, 2013, 08:06:55 AM »
                               Maya


That I should make much of myself and turn it on all sides,
thus casting colored shadows on thy radiance
---such is thy Maya.

Thou settest a barrier in thine own being
and then callest thy severed self in myriad notes.
This thy self-separation has taken body in me.

The poignant song is echoed through all the sky in many-coloued tears
and smiles, alarms and hopes; waves rise up and sink again,
dreams break and form.
In me is thy own defeat of self.

This screen that thou hast raised is painted with innumerable figures
with the brush of the night and the day.
Behind it thy seat is woven in wondrous mysteries of curves,
casting away all barren lines of straightness.

The great pageant of thee and me has overspread the sky.
With the tune of thee and me all the air is vibrant,
and all ages pass with the hiding and seeking of thee and me.

Sri Rabindranath Tagore




eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3018 on: April 05, 2013, 09:48:58 PM »
Dear Devotees,


Thus, the ego is the line of separation, a boundary of the sense of the individuality which marks out the feeling of the ‘I’-ness.

Identification with ideas and emotions are as strong as identification with the body.  If somebody assaults me physically, I may be able to bear it without much anguish. But if someone calls me dishonest, it sure is more hurting. So, identification with ideas and emotions are as strong as with the body. Every thought that arises as the feeling ‘I’ is the ego. It is this identity that is at the root of limitation of the consciousness and causes apparently divisions in the Self.  So, when I believe ‘this is I’, then simultaneously I also believe that what is not ‘this’ is simply not ‘I’. If this form, body and name are ‘I’, other form, body and name are not ‘I’. If these are mine, others are not mine. These qualities are alone ‘I’, others are not.
One identifies with both positive as well as negative qualities. We are only too well acquainted with the ego’s subtle forms and bondings, such as, ‘I am totally detached, I am a great devotee, I am revelling as the Self, I am an adept at Self-enquiry’, I know the truth, etc. These are also the subtle associations of the ego through which it escapes and survives. WE  KNOW THAT THESE IDENTIFICATIONS EXIST UNDISCERNED, EVEN UNKNOWN TO THE VERY ONE WHO THUS IDENTIFIES. Such is the ego with its seemingly impregnable defence mechanism.   

The ego is born of forms and is rooted in forms. Without a form or without a ‘subject’, there is no ego. It ever feeds on forms. Every thought that arises as the feeling ‘I’ attaches itself first with a form which is an object. However, it transforms this form into a ‘subject’ through the POWER OF IDENTIFICATION. For instance, when it identifies itself with a name, it believes this name is the Self, as when I say ‘I am Anil’. So, it first attaches with a form and then believes that this form is the Self, or ‘I’.  “ ATTACHING THE SENSE OF THE SELF OR ‘I’ TO AN OBJECT, FOR INSTANCE NAME, AND THROUGH POWER OF IDENTIFICATION STARTING TO BELIEVE ‘I AM ANIL’”, this is the primary identification. And then follow myriad identifications through numerous attachments. It attaches itself to a form and believes that the form is the Self and says ‘I am a man’, for example.   Then may follow a chain of identifications, such as I am a good man and then may follow other related identifications.  Therefore, there is the primary identifications which leads to ‘subjectivity’ and thereafter subsequent attachments and associations leading to externalisation. SO, ACTUALLY WE MAY BE ACTING FROM A STRONG EGO BASE, WITHOUT BEING AWARE, THROUGH AN IDENTIFICATION.  But as our understanding of its nature and characteristics grow, its presence is discerned sooner rather than later as Enquiry and alertness gradually grow. Thus, we now know that the ego is identification which forms the basis for all our experiences during waking and dream states. This is because the perception of others is impossible without the sense of individuality.  UNLESS THERE IS A SUBJECT, WE CANNOT PERCEIVE OBJECTS APART FROM US. CAN WE? So, Sri Bhagwan taught that there is no world apart from the mind which is conscious of it, and there is no mind apart from the sense of ‘I’.   Therefore, it is obvious that all these are thoughts, for the mind is only a bundle of thoughts, all connected with the central ‘I’- thought. All our experiences are mere thoughts . Thoughts come alive through our attention and translate outside world into experience.

Dear devotees, having thus understood through Enquiry that the ego is the ‘I’—thought and is the identity itself, we  must remain alert to this identification as and when it appears on the horizon of Consciousness. Intense vigilance and keen alertness quickly take one to its Source, the ego is resolved or merged there, and what remains is only That.

Thanks very much.
Pranam,
 Anil

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3019 on: April 06, 2013, 09:44:53 AM »
Dear Devotees,

Sri W. B. writes in the ‘Introduction’ to the ‘Gitanjali’ (a collection of Prose translations made by Sri Rabindranath Tagore Himself) as follows:

“We write long books where no page perhaps has any quality to make writing a pleasure, being confident in some general design, just as we fight and make money and fill our heads with politics—all dull things in the doing—while Mr. Tagore, like the Indian Civilisation itself, has been content to discover the soul and surrender himself to the spontaneity. He often seems to contrast his life with that of those who have lived more after our fashion, and have more seeming weight in the world, and always humbly as though he were only sure his way is best for him: ‘Men going home glance at me and smile and fill me with shame. I sit like a beggar maid, and when they ask me, what it is I want, I drop my eyes and answer them not.”’   

Dear devotees, Sri Yeats says that this is an innocence, a simplicity that one does not one does not find elsewhere in literature make the birds and the leaves seems as near to Him as they are near to children.  The full poem as cited by Sri Yeats, above in his Introduction, is as follows:


                                                   


                                                  Where Dost Thou Stand



Where dost thou stand behind them all, my lover, hiding thyself in the shadows? They push thee and pass thee by on the dusty road, taking thee for naught. I wait here weary hours spreading my offerings for thee, while passers-by come and take my flowers, one by one, and my basket is nearly empty.
The morning time is past, and the noon. In the shade of evening my eyes are drowsy with sleep. Men going home glance at me and smile and fill me with shame. I sit like a beggar maid, drawing my skirt over my face, and when they ask me, what it is I want, I drop my eyes and answer them not.
Oh, how, indeed, could I tell them that for thee I wait, and that thou hast promised to come. How could I utter for shame that I keep for my dowry this poverty. Ah, I hug this pride in the secret of my heart.
I sit on the grass and gaze upon the sky and dream of the sudden splendour of thy coming - all the lights ablaze, golden pennons flying over thy car, and they at the roadside standing agape, when they see thee come down from thy seat to raise me from the dust, and set at thy side this ragged beggar girl a-tremble with shame and pride, like a creeper in a summer breeze.
But time glides on and still no sound of the wheels of thy chariot. Many a procession passes by with noise and shouts and glamour of glory. Is it only thou who wouldst stand in the shadow silent and behind them all? And only I who would wait and weep and wear out my heart in vain longing?

Poem 41, Gitanjali, Sri Rabindranath Tagore


Thanks very much.
Pranam,
  Anil



eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3020 on: April 06, 2013, 06:00:17 PM »
Dear Devotees,

In the interesting story of the marriage ceremony, as narrated by Sri Bhagwan, the stranger or the impostor, belonged neither to bridegroom’s party nor to the bride’s party. When his interference grew and became unbearable, and his identity was questioned, he sensed trouble and fled away. Seemingly belonging to both , yet to none, this entity must certainly flee when questioned.  If his behaviour would have been endearing to both parties, no party would have questioned and tried to get rid of him. BUT HE SOUGHT TO ASSUME GREAT AUTHORITY WHERE HE HAD NONE. And, so, his authority and identity was questioned and subsequently ousted unceremoniously.

This, in my view, is a very apt simile, for almost exactly is the case with the ego, the ‘I’-thought or the identity or the sense of individuality. It also claims supreme status by first assuming Consciousness and then attributing it to a body and thus creates trouble and sorrows all round. All the limitations of the body are superimposed on ‘I’. All the travails of the body are experienced as if they are all for ‘I’.  When this dream of the worldly life becomes nightmarish, and the burden of the troubles unbearable, identity of the ego is questioned and an investigation is launched. However, this investigation necessitates a prior understanding of the nature of the ego.

FIRST, WE NOW UNDERSTAND AND EVEN RECOGNISE THAT TAKING THE BODY TO BE THE SELF IS AN ERROR.  Is it not? The Enquiry ‘Who am I?’ leads us to understanding and revelation that what we know as ‘I’ is a mere thought, the ‘I’-thought, which is the central thought and the crux of the mind on which are dependent all other thoughts. Second, we now know for sure that the ‘I’-thought is identification. This identification may be gross or subtle, but nevertheless, it doubtless is the identification.

How does this identification take place in the first place?  We know about that infamous knot of sentience and insentience. THE ‘I’-THOUGHT CONSISTS OF TWO ELEMENTS, CONSCIOUSNESS AND MATTER.   It links the Consciousness with the matter and superimposes the one on the other giving rise to identification.  So, third, we have understood that the ‘I’-thought itself is that infamous knot linking the Consciousness with the matter—‘I’ being the Consciousness and thought the matter. WHEN INVESTIGATION IS LAUNCHED THE ‘I’-THOUGHT PARTAKES LESS AND LESS OF THE MATTER AND MORE AND MORE OF THE CONSCIOUSNESS.

This is how the knot can be unravelled and the thread can be traced to the Source, at least at the level of understanding. If we practice Atma-vichara, as taught by Sri Bhagwan, with this clarity and insight, with perseverance, resolutely, there is no doubt that we will make progress rapidly. For, Sri  Bhagwan Himself delineated and explained every aspect in order to make it easy to practice and thus lighted and enjoined the Path.  AND WE ARE AWARE THAT HIS TEACHING IS NOT JUST FOR INTELLECTUAL APPRECIATION BUT PRACTICE. 

Dear devotees, the knot is not real. It has no existence of its own. It is surmised as a link between the Consciousness and matter. Thus ego, the sense of identification and subjectivity also acts only as a bride between the Self and the body.

If we thus understand and recognise the nature of the ego, and practice as taught, the ego can no longer retain its position of unassailable primacy and supremacy, which it occupied prior to this understanding.  If we have understood it really well, whenever a thought arises, be it pertaining to feeling, action, or subtle and abstract analysis, there is sure to simultaneously arise the feeling of the invalidity and meaninglessness of that thought. Every thought arising  is ,in fact, invalid because each and every thought belongs to the thinker who, we know, has no substantiality, no independent existence. Therefore, the energy of the thought, the consciousness that lights the thought and the consequent actions all come from the Self and not the ego.  If we assimilate this rather well, our attention would keep on shifting  automatically to the thinker and the Source out of great love for the Self.  Inwardness is achieved naturally and we turn Source-ward. TURNING ATTENTION SOURCE-WARD AND ALLOWING IT TO REMAIN THUS TRUNED IN IS THE SELF-ENQUIRY. REMAINING STEADILY IN THIS STATE IS SELF-REALISATION. Ego is gone. WHAT REMAINS IS LOVE AND BLISS.

Thanks very much.
Pranam,
  Anil           

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3021 on: April 07, 2013, 10:17:34 AM »
                   Ocean of Forms


I dive down into the depth of the ocean of forms,
hoping to gain the perfect pearl of the formless.

No more sailing from harbor to harbor with this my weather-beaten boat.
The days are long passed when my sport was to be tossed on waves.

And now I am eager to die into the deathless.

Into the audience hall by the fathomless abyss
where swells up the music of toneless strings
I shall take this harp of my life.

I shall tune it to the notes of forever,
and when it has sobbed out its last utterance,
lay down my silent harp at the feet of the silent.

Sri Rabindranath Tagore



eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3022 on: April 07, 2013, 10:55:51 AM »
SERVANT, where dost thou seek Me ? Lo ! I am beside thee.
1 am neither in temple nor in mosque :
I am neither in Kaaba nor in
Kailash : Neither am I in rites and ceremonies,
nor in Yoga and renunciation. If thou art a true seeker, thou shalt at
once see Me : thou shalt meet Me
in a moment of time. Kabir says, " O Sadhu ! God is the
breath of all breath."   

Sri Kabir

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3023 on: April 07, 2013, 04:29:20 PM »
The authentic aham-swarupa [the true ‘I’] that shines in the Heart at the end of enquiry is, in fact, the pure Brahman, the consciousness that shines without distinctions. Therefore, when the ‘I am the body’ belief that arose through non-enquiry dies, the deluding bewilderment that engenders fear and sorrow will cease completely.
V. 866, GVK, Edited by Sri David Godman.



Dear Devotees,

We attempted to ascertain the nature of the ego in previous few posts and concluded that the ego is nothing but experiencing of identification, of individuality, and of subjectivity.  We now know that it constantly associates itself with the forms and objects. We also understand its nature as the knot between the Self and the body.

Where from the ego derives consciousness or the energy of the awareness on which it superimposes the sense of subjectivity or individuality? Sri Bhagwan taught that in the thought ‘I am so and so’, the later part ‘so and so’ is alone the ever changing identification, the first part ‘I am’ is the Constant, Unchanging consciousness aspect of the ego.  If by Enquiry we do away with the ‘so and so’ part of the ego, what remains is ‘I am’, AND THAT IS SOURCE-AWARENESS. Therefore, the ego carries scents of both, scent of consciousness ‘I am’ as well as of identity ‘so and so’. What now we need to do is to simply undermine the identity aspect ‘so and so’ in the identification ‘I am so and so’, by questioning its validity, its locus-standi. If thus questioned, it will drop away or merge into the Source. What remains is ‘I am’, the Consciousness. However, if one is able to focus and fix the attention directly on the Consciousness  ‘I am’ or the Source, without having to negate identification aspect ‘so and so’, identification must drop away for want of attention. For, if we are able to pay attention directly to the Consciousness ‘I am’ without having to pay attention to the identification aspect ‘so and so’, identification ‘so and so’ cannot survive and is sure to drop away as nothing can survive without attention. As Sri Sadhu Om has said, our very power of attention, which is the reflection of the knowing power of the Self, is Grace. So when we pay attention to a thing, that thing is nourished and will flourish.  When our power of the attention of the mind is directed towards the second and third person objects,   both the strength to attend those objects as well as the IGNORANCE will sure grow. However, when the attention is focussed deeper within towards the feeling ‘I am’, the identification part ‘so and so’ in the ego ‘I am so and so’ shrinks, and as attention goes deeper and deeper, it shrinks more and more into NOTHINGNESS. Our power of attention itself goes on becoming subtler than even the subtlest atom resulting in the increased strength of abidance. Therefore, by both methods, that is, either by questioning the validity of the identity ‘I am so and so’ or by directly focussing the attention on the Consciousness ‘I am’ in the ‘I am so and so’, identification aspect ‘so and so’ must drop away in either method. So, in truth, Sri Bhagwan graced us by making us aware of the nature of the ego as a link between Consciousness and matter. He thus gave us the all important clue that by holding on to the consciousness aspect we will ensure that identification will wilt through its sheer neglect or for want of attention.

DEAR DEVOTEES, THIS IS THE SELF-ENQUIRY, THAT MIRACULOUS PATH OF SOURCE-AWARENESS!

AND IN MY VIEW, THE GREATNESS OF SRI BHAGWAN’S TEACHING IS THE SOURCE-FOCUS, THAT IS, FOCUS ON THE SOURCE OF OUR BEING FROM THE VERY BEGINNING.  Dear devotees, awareness of the Spiritual Heart, the Source of our being and everything that is, is the greatest thing that can happen to us in this or in any life. THIS IS UNDOUBTEDLY THE MANISFESTATION OF THE GRACE. He makes us aware of the Heart or the Source or the Consciousness that lights our existence, by pointing out to our daily experience of deep sleep. We are not conscious of our existence in deep sleep. There is not a vestige of identification in deep sleep either. But still we do not deny that we continue to exist in deep sleep.  We are aware that that there is no break in the continuity of our existence. We do not say , ‘I died last night and was reborn in the morning’. There is no possibility whatever of sleeping as Anil and waking up as Sri Ravi or Sri Nagaraj ! Who is the ‘I’ after all who is able to keep track of the before sleep and after sleep as one whole process, as being one for the same person? IT IS BECAUSE OF OUR CONTINUOUS PRESNECE THROUGH SLEEP THAT WE HAVE AN UNBROKEN FEELING OF ‘I’.

Therefore, Sri Bhagwan teaches that if our attention shifts, from the second and third person thoughts and objects, to the Source of Awareness, objective awareness will sure fade away into nothingness. This is the Direct Method which is based on the understanding that the ego is both identity and awareness.


Hanks very much.
Pranam,
  Anil
 




Ravi.N

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3024 on: April 07, 2013, 05:40:05 PM »
Anil/friends,

Quote
THE GREATNESS OF SRI BHAGWAN’S TEACHING IS THE SOURCE-FOCUS, THAT IS, FOCUS ON THE SOURCE OF OUR BEING FROM THE VERY BEGINNING.


This is the very essence of Sri Bhagavan's teaching-and as in verse 10 of upadesa undhiyaar sri Bhagavan says emphatically that this is Karma,Bhakti,Yoga and Jnana- a unified approach that is intuitive from the beginning.There is no doubt that Sri Bhagavan's very manifestation is to make this fundamental Truth accessible to one and all.

Namaskar.

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3025 on: April 07, 2013, 06:08:23 PM »
Dear Ravi, Anil,

Verse 10 Upadesa Undiyaar:

Absorption in the heart of being
Whence we sprang.,
Is the path of action, of devotion.
Of union and knowledge.

The inmates of the Asramam once told me that this this atom bomb verse.


Arunachala Siva.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3026 on: April 08, 2013, 09:57:37 AM »
         Where Shadow Chases Light


This is my delight,
thus to wait and watch at the wayside
where shadow chases light
and the rain comes in the wake of the summer.

Messengers, with tidings from unknown skies,
greet me and speed along the road.
My heart is glad within,
and the breath of the passing breeze is sweet.

From dawn till dusk I sit here before my door,
and I know that of a sudden
the happy moment will arrive when I shall see.

In the meanwhile I smile and I sing all alone.
In the meanwhile the air is filling with the perfume of promise.

Sri Rabindranath Tagore




eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3027 on: April 08, 2013, 09:59:28 AM »
He Himself is the tree, the seed, and
the germ. He Himself is the flower, the fruit,
and the shade. He Himself is the sun, the light, and
the lighted. He Himself is Brahma, creature, and
Maya. He Himself is the manifold form, the
infinite space ; He is the breath, the word, and the
meaning.
He Himself is the limit and the limit- less : and beyond both the limited
and the limitless is He, the Pure
Being. He is the Immanent Mind in Brahma
and in the creature.
The Supreme Soul is seen within the
soul, The Point is seen within the Supreme
Soul,
And within the Point, the reflection
is seen again. Kabir is blest because he has this
supreme vision.

Sage Sri Kabir



eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3028 on: April 08, 2013, 06:20:34 PM »
Quote from Sri Ravi:
“a unified approach that is intuitive from the beginning.”

Quote from Sri Subramanian Sir:
‘Absorption in the heart of being
Whence we sprang.”


Dear Sri Ravi and Sri Subramanian Sir,

Ji. Yes. Regarding Heart, Sri Bhagwan often cited Gita’s Verse No, 10-20:
“I am the Heart of all beings and their beginning, middle and the end.”

Dear Sri Ravi, ji. Yes. This is a very beautiful insight. Sri Bhagwan’s is the unified approach that is intuitive from the very beginning. In this context, I wish to post a conversation from Sri Arthur Osborne’s book ‘Ramana Maharshi and the Path of Self-knowledge’ as follows:

Devotee: Sri Bhagwan has specified a particular place for the Heart within the physical body, that is in the chest, two digits to the right from the median.
Sri Bhagwan : Yes, that is the Centre of spiritual experience according to the testimony of the Sages. This Spiritual Heart is quite different from the blood-propelling, muscular organ known by the same name. The spiritual Heart-Centre is not an organ of the body. All that you can say of the Heart is that it is the very Core of your being, that with which you are really identical whether you are awake, asleep or dreaming, whether you are engaged in work or immersed in Samadhi.
Devotee: In that case, how can it be localized in any part of the body? Fixing a place for the Heart would imply setting a physiological limitations to That which is beyond space and time.
Sri Bhagwan : That is true,  but the person who puts the question about the position of the Heart regards himself as existing with or in the body---Since, during the bodiless experience of the Heart as pure Consciousness, the Sage is not at all aware of the body, that absolute experience is localized by him within the limits of the physical body by a sort of feeling recollection made while he is without bodily awareness.
Devotee: For men like me who have neither the direct experience of the Heart nor the consequent recollection, the matter seems to be difficult ro grasp. About the position of the Heart itself, perhaps, we must depend on some sort of guesswork.
Sri Bhagwan : If the determination of the position of the Heart depended on guesswork, even for the ignorant, the question would be scarcely worth consideration. NO, IT IS NOT ON GUESSWORK THAT YOU HAVE TO DEPEND BUT ON AN UNERRING INTUTION.
Devotee: Who has this intuition?
Sri Bhagwan : Everybody.
Devotee: Does Sri Bhagwan credit me with an intuitive knowledge of the Heart?
Sri Bhagwan : No, not of the Heart but of the position of the Heart in relation to your identity.
Devotee: Did Sri Bhagwan say that I intuitively know the position of the Heart in the physical body?
Sri Bhagwan : Why not?
Devotee: (Pointing to himself) Is it to me personally that Sri Bhagwan is referring?
Sri Bhagwan : Yes. That is intuition. How did you refer to yourself by gesture just now? Did you not point your finger to the right side of your chest? That is exactly the place of the Heart-Centre.
Devotee: So then, in the absence of direct knowledge of the Heart-Centre, I have to depend on this intuition?
Sri Bhagwan : What is wrong with it? When a schoolboy says, “It is I that did the sum right”, or when he asks you, “Shall I run and get the book for you?” does he point to the head that did the sum right or to the legs that will carry him quickly to get the book? No, in both cases his finger is pointed quite naturally towards the right side of the chest, THUS GIVING INNOCENT EXPRESSION TO THE PROFOUND TRUTH THAT THE SOURCE OF I-NESS IN HIM IS THERE.  It is an unerring intuition that makes him refer to himself, to the Heart that is the Self, in that way. The act is quite involuntary and universal, that is to say it is the same in the case of every individual. What stronger proof than this do you require about the position of the Heart-Centre in the physical body?


Dear Sri Ravi, Sri Bhagwan taught that the merging of intellect in the Source from which it arose gives birth to intuition. Intuitive knowledge is therefore unerring and is much more reliable than inductive and deductive knowledge. Other faculty of knowledge pertains to the ‘thinker’ or the ego or the individual, who himself is invalid. Even great discoveries and inventions manifest in a calm and still mind only. Sri Bhagwan has said that a great scientist is a competent man with strong samskaras in the direction under consideration. He now concentrates his mind until it merges in the subject. IN THAT STILLNESS THE SUBMERGED IDEA FLASH OUT. Therefore, it is the greatness of Sri Bhagwan’s Teaching that it is intuitive from the very beginning and one who follows the path does not have to depend on some guesswork of the intellect but on the unerring intuitive knowledge of one’s existence, for one cannot deny ‘I am’. There can be nothing more certain to with than ‘I’.


Thanks very much, sir.
Pranam,
  Anil 
     


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3029 on: April 08, 2013, 07:20:43 PM »
The last sentence in my previous post should read : “There can be nothing more certain to start with than ‘I’.  Anil


Dear devotees,

The Enlightened Sage Sri Muruganar has sung:

By enquiring deeply within oneself, ‘Who is the one who has known all the arts and sciences? The ego that says ‘I am the one who has known’ ceases immediately, without raising his head. Along with it, the knowledge of arts and sciences that was gathered by the ego also ceases. Only he who has unerringly known, as it really is, his true state, the Self that remains after this enquiry, is a pandit. HOW CAN SOMEONE WITH AN EGO, WHO HAS NOT KNOWN THE ATMA-SWARUPA, BECOME A PANDIT.     


Dear devotees, Sri Kabir teaches that the one knows two and half letters of ‘Prema’ alone is a Pandit.

Says Sri Muruganar:
 When the ego—‘I am the one who knows’—dies through inward enquiry, the thoughts that comprise remembering and forgetting, which arise clinging to that ego, will die along with it.

Dear devotees, Sri Muruganar’s Utterances are considered most authentic, so far as Sri Bhagwan’s Teaching is concerned. Sri Bhagwan Himself is said to have checked the manuscript or the proof of the Guru Vachaka Kovai, before it was sent to the press for printing.

Thanks very much.
Pranam,
  Anil