Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 759324 times)

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3105 on: June 04, 2013, 09:39:43 AM »
Padam [the Self] remains within as the imperishable, unmoving axle that spins this world like a wheel. Padam is the Self Supreme, the perfect truth. ACTIVITY  IS  POSSIBLE  ONLY  AT  THE  CONCEPTUAL  LEVEL.

Padam confounds the eye of those who lack true understanding of reality by appearing to be in rapid motion, whilst [in fact] it steadfastly abides without moving at all.
Padamalai


Dear Devotees,

The Self abides motionless because of Its all-pervasive Fullness. It is only because of the reflected consciousness that rises as ‘I’ that the Self also appears to have experienced movement through the motion of the mind. Therefore, the Self appears to have moved because of only the movement of the mind. In still water the sun does not appear to move. But in the agitated water the reflected image of the sun appears to move, but that agitation is only in the reflection and not in the real sun. Thus, the Self experiences movement only on account of the ignorance which is itself unreal. There never was at any time movement for the Self.

Moreover, Sri Bhagwan taught that the truth of not doing anything is the truth of one’s Real Nature. ACTION OR DOING CAN THEREFORE BE SEEN ONLY FROM A RELATIVE POINT OF VIEW. All actions or doing is only in the reflection, that is, in the reflected consciousness that rises as ‘I’ and not in the Real Self, NOT IN TRUE ‘I’.

Thanks very much.
Pranam,
  Anil

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3106 on: June 04, 2013, 06:45:28 PM »
Dear Sri Sanjay,


Philosophy begins from where science ends. Sri Bhagwan taught that inventions or discoveries are never new, they are merely rediscoveries by competent men and women who have strong samskaras (predispositions) in the field of their operation. They worked hard in their previous births, acquired knowledge and preserved it as samskaras or predisposition. 

However, we must remember that samsakaras cannot manifest unless the mind is calm. So, such competent persons now concentrate their minds until they merges in the subject and what remains is the stillness. Sri Bhagwan taught that only in that stillness SUBMERGED IDEAS FLASH OUT, and we call them new inventions or new discoveries.     

What I wish to convey is this that the new inventions or the new discoveries therefore are not the intellect’s works or the intellect’s new creations. And the so-called genius are only the competent men and women who worked hard in their previous births, acquired competence and knowledge in certain field which they are able to reproduce in the present birth by concentrating hard and thus achieving a calm and still mind under favourable conditions.

Dear Sri Sanjay, from Sri Newton’s and Sri Einstein’s philosophic utterances at the fag end of their great and illustrious career, it is obvious that they understood the limitation of the intellect rather well. Therefore, one never knows who is what and what karma one came to exhaust. THEREFORE, THERE IS HOPE FOR EVERYBODY.  Sri Bhagwan alone knows! 

Thanks very much.
Pranam,
  Anil


atmavichar100

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3107 on: June 04, 2013, 09:59:03 PM »
Since "intellect" is being talked here I just wanted to share my views :
Gross Intellect =  this is more outward responsible for all the great achievements in the world and that is what Scientists , artists etc are famous for .There is more Rajas here .
Subtle Intellect = This is more inward and useful for atma vichara to differentiate between the real from the unreal .There is high degree of sattva here .
This difference must be understood . That is why people who are successful in Atma Vichara may not be great achievers in the outside world ( of course there can be exceptions to this ) and people who are great achievers in the outside world struggle with atma vichara ( again there can be exceptions to this ) .
« Last Edit: June 04, 2013, 10:01:47 PM by atmavichar100 »
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3108 on: June 05, 2013, 08:19:03 AM »
Only those who are able to see
Their own faces without a mirror
Are capable of understanding
The secret of the self-reflecting Reality.


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.
Sage Sri Jnaneshwar

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3109 on: June 05, 2013, 09:51:43 AM »
Sri Bhagwan : Were you not in sleep.
D. Yes. I was. But in a state of oblivion. There must be witness of oblivion and of the mind which says that ‘I’ am continuous in both states.
Sri Bhagwan : Who is the witness? You speak of ‘witness’. There must be an object and a subject to witness. These are creations of the mind. The idea of witness is in mind. If there was the witness of oblivion did he say, ‘I witness oblivion’? You, with your mind, said just now that there must be a witness. Who was the witness? You must reply ’I’. Who is that ‘I’ again? You are identifying yourself with the ego and say ‘I’. IS THIS THE EGO ‘I’, THE WITNESS? It is the mind that speaks. It cannot be witness of itself. With self-imposed limitations you think that there is a witness of mind and of oblivion. You also say, “I am the witness”. That one who witnesses the oblivion must say, “I witness oblivion”. THE PRESENT MIND CANNOT ARROGATE TO ITSELF THAT POSITION.
The whole position becomes thus untenable. Consciousness is unlimited. ON BECOMING LIMITED IT SIMPLY ARROGATES TO ITSELF THE POSITION. There is really nothing to witness. IT IS. Simple BEING. 



Dear Devotees,

The term ‘Sarva Sakshi’ or ‘Witness  of everything’, used I the scripture to describe the State of the Self, is not strictly correct. We must understand that only when there is something to be seen can there be a ‘seer’ or the ‘witness’ to see it. But in the state of oneness, where no other exists, who

Witness implies that there is an object to be seen. Then it is duality. Sri Bhagwan clarified and gave the solution that the word ‘Sakshi’ or the ‘Witness’ must be understood as ‘SANNIDHI’ OR THE ‘PRESENCE’ WITHOUT WHICH THERE COUD BE NOTHING.  In this respect Sri Bhagwan often taught by the analogy of the sun. The sun is necessary for the daily activities. The sun does not however form part of the world actions; yet these actions cannot take place without the sun. He is merely the witness of the activities. So it is with the Self.

Therefore, when we describe the Self as the ‘Sarva Sakshi’ (Witness of everything), it should not lead to the idea that there is a witness and something else apart from the Self that He is witnessing. Sri Bhagwan revealed that the ‘Witness’ really means the ‘LIGHT’ THAT ILLUMINES THE SEER , THE SEEN AND THE PROCESS OF SEEING. Before, during and after the triads of seer, seen and seeing, the Illumination exists. It alone exists always.

Thanks very much.
Pranam,
  Anil



sanjaya_ganesh

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3110 on: June 05, 2013, 09:57:07 AM »
Anil Ji

I have hardly seen anyone who explains Bhagawan's teachings so beautifully. You should write this whole thread into a book - Bhagawan Willing.

Wonderful are his ways - One of the many attachments I have is towards food - not that I over-eat ever, but I love tasting all good food. And I had been asking Bhagawan deep inside about it (not that I wanted to forcibly get over it - but just "reporting to Bhagawan" about it), wonder or wonders - In last 2-3 months, slow and steady, I am not enjoying it all that much. Not that I hate it - but hardly any craving for sweets etc. I myself am personally surprised. Glorious are his ways - on how he guides you. Sorry for uttering such silly things - but anything happening now - I find it hard to see in any other light. So I thought I will share with those are capable of seeing his glories.

Thanks,
Sanjay.
« Last Edit: June 05, 2013, 10:03:39 AM by sanjaya_ganesh »
Salutations to Bhagawan

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3111 on: June 05, 2013, 10:02:45 AM »
Dear devotees, the first paragraph of my previous post should be read as follows:

“The term ‘Sarva Sakshi’ or ‘Witness  of everything’, used in the scripture to describe the State of the Self, is not strictly correct. We must understand that only when there is something to be seen can there be a ‘seer’ or the ‘witness’ to see it. But in the state of Oneness, where no other exists, who will witness whom?”
Anil

Nagaraj

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3112 on: June 05, 2013, 06:17:41 PM »


   Dear Sri Anil ji,

For a strange reason, your post led me to Lord Pashupatinath in Nepal:

The general understanding is that Pashupati means Lord of animals.

Pashupati is Pashyati iti Pashuh - That which (truly) sees is Pashu. Therefore Pashupati nath goes to mean as the Lord of that real Seer!

That which even sees the seer, verily has no object of seeing, yet still sees without even an object seeing, seeing cannot escape it, but the seeing happens only because of That. That is the real Seer, such 'That' is a Rishi - literally means seer.

Words fail, and when words fail, one reposes in silence naturally! this results in anAyAsena sAyujyam - "A painless communion" without any struggle and it leaves not even a sense of some attainment or achievement!

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

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3113 on: June 06, 2013, 09:02:50 AM »
Quote:
“You should write this whole thread into a book - Bhagawan Willing.”
“Glorious are his ways - on how he guides you. Sorry for uttering such silly things - but anything happening now - I find it hard to see in any other light. So I thought I will share with those are capable of seeing his glories.”


Dear Sri Sanjay,

Thanks very much, dear Sri Sanjay, for your appreciation of this thread. But this is not an attempt at explaining Sri Bhagwan’s Teaching.  No one can explain Sri Bhagwan’s Teaching without His Will. That is certain. Yes, this thread has been, as I told before, part and parcel of my sadhana and Satsanga.  Like most of the members here I  also almost always keep the mind engaged in Vichara and abidance and  even at work-places, I find myself meditating on Sri Bhagwan’s Holy Utterances. And I found, to my great wonder, the truth of Sri Bhagwan’s Words that the work is not a hindrance to meditation, for nothing is apart from the Self. Therefore, one can remain engaged in works and duties while at the same time one may keep on remembering who really one is. Still, mind, ingenious as it is, finds ways and means to wander in the forest of objects of perception. Therefore, this thread has been also a great means of keeping the mind established in the Lotus Feet of Sri Bhagwan and thus deny the mind any avenue to wander in the world of sense objects and remain agitated.

Dear Sri Sanjay, do you know why did I continue this thread for so long? I never decided and never knew what would be the content of my next post. Meaning, implication and import of Sri Bhagwan’s Teaching came to me spontaneously, particularly when I sat down to type my posts for this thread,  and thus His Grace enabled me to gradually erase doubts from my consciousness. I found even relevant quotes with a remarkable ease. I never knew and never felt that I am capable of writing so much on the Holy Teaching of the Supreme Maha Guru, Bhagwan Sri Ramana.  So, I feel that His Grace alone enabled me to remain beneficially focussed.  Therefore, question does not arise for me to think to do anything whatever with the contents of this thread.  It is for Sri Graham to either keep this thread or remove it from the Forum or do whatever he feels appropriate.

Yes, dear Sri Sanjay, glorious, wonderful and mysterious indeed are His ways.  His Munificence is unique in annals of spiritual history. He bestows Grace unasked. Once love is kindled in the hearts of His devotees, He takes control of everything in a devotee’s life and thus him to Himself by His extravagant Grace and he does not demand our implicit or explicit obedience. All we have to do is keep the love and devotion kindled for Him in the heart. He steps in at every stage of our sadhana and gradually guides us from the divided and fragmented mind to a fully conscious and integral  mind.  Bhagwan Sri Ramana is the Embodiment of Sri Arunachala, Self Incarnate, the Sadguru of the age, who now bodiless, works from within and guides His earnest and sincere devotees on the right and appropriate path for the devotees until they realise the Atma-swarupa, the Self.   
Therefore, dear Sri Sanjay, yes, WONDERFUL AND GLORIOUS ARE HIS WAYS WHICH ARE DIVINE AND MYSTERIOUS. No one knows who are His preys and how He enters in devotees’ lives. But once He enters, He is always readily available as the Guru, taking more and more of the devotees’ concerns and responsibilities and thus leading them to the wonderland of Self-realisation and Silence.

Thanks very much, dear Sri sanjay.
Pranam,
 Anil


Dear Sri Nagaraj Ji and Sri Atmavichar, I wish to respond to your posts regarding ‘Witness’ and ‘Intellect’ respectively in the evening today or some time tomorrow, when I have the adequate time for reflection and typing.  Thanks very much. Pranam, Anil   



atmavichar100

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3114 on: June 06, 2013, 10:10:04 AM »
Dear Anil

No hurry . Just respond when you feel like .
Om Peace
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3115 on: June 07, 2013, 08:36:28 AM »
Quote from Sri Atmavichar:
“Gross Intellect = this is more outward responsible for all the great achievements in the world and that is what Scientists , artists etc are famous for .There is more Rajas here .
Subtle Intellect = This is more inward and useful for atma vichara to differentiate between the real from the unreal .There is high degree of sattva here .”



Dear Sri Atmavichar,

I shall cite below three Verses from Gita to show that what you have posted regarding intellect is certainly right.

O son of Prtha! That intellect is said to be of the nature of Sattva which grasps the distinction between worldliness and renunciation, between the moral and immoral, between what should be feared and what should not be, and between knowledge and freedom.
V. 18-30, Srimad Bhagavad Gita

O son of Prtha! That intellect is said to be of the nature of Rajas, which takes a distorted and confused view of the moral and the immoral, of what should be done and what should not be.
V. 18-31, Srimad Bhagavad Gita

O son of Prtha! That intellect is of the nature of Tamas, which, covered by the darkness of ignorance, understands the immoral as the moral and thus reveres all values.
V. 18-32, Srimad Bhagavad Gita.

Dear Sri Atmavichar, since intellect, which is of the nature of Sattva, is capable of discriminating between what is real and what is unreal, what is moral and what is immoral, will achieve inwardness immediately and therefore progress on the path of Self-enquiry quickly.  Self-enquiry will have an appeal and attraction and be easy for a person whose intellect is of the nature of Sattva. On the other hand, intellect of the nature of Rajas and Tamas, which cannot grasp the distinction between the real and the unreal, the moral and the immoral, will certainly find it, in the beginning, rather difficult to follow the path of Enquiry. But I feel that there is hope even for such a person if he has enough Sattva to persevere on the Path. Therefore, even a person whose Intellect is of the nature of rajas and Tamas perseveres on the Path of Enquiry with earnestness and firm resolution, the drik or the pseudo subject will go on becoming subtler and subtler and Intellect will become gradually Sattvic, drishya or the objective world will disappear, Ego or the drik or the subject along with its Intellect will merge into the Source, AND THE ABSOLUTE DRIK OR THE SUBJECT OR THE SELF OR THE ATMA-SWARUPA ALONE SURVIVES. 

However, it is worth mention here that Sri Bhagwan’s Teaching regarding Intellect is so profound that It clears all confusions with regard to ‘Budhi’ (Intellect)—gross or subtle,  for once and all.

Sri Bhagwan taught that Intellect is an instrument of the ego, which helps to analyse oneself, and its purpose is that it should show the way to realise the Self. It must be put to that use. It is useful thus far. It must then be merged into the ego, and the source of the ego must be sought. Ego disappears and what remains is the Self.
Sri Bhagwan: Such inward seeking is the path to be gained by man’s intellect. The intellect itself realises after continuous practice that it is enabled by some Higher Power to function. It cannot itself reach that Power. So it ceases to function after a certain stage. When it thus ceases to function the Supreme Power is still left there all alone.
Dear Sri Atmavichar, Sri Bhagwan thus taught we must understand that the purpose of the Intellect is to realise its own dependence upon the Higher Power and its inability to reach the same. SO IT MUST ANNIHILATE ITSELF BEFORE THE GOAL IS GAINED.

Nevertheless, Sri Bhagwan also taught that the Intellect is of use only to see and measure and discriminate outside world well. ‘BUT THE INTELLECT IS OF NO USE AT ALL FOR SEEING WITHIN, FOR TURNING INWARDS TOWARDS THE SELF.’
Sri Bhagwan: For that, it (Intellect) has to be killed or extinguished, or in other words it has to merge in the source from which it sprang.

Dear Sri Atmavichar, moreover, the merging of the intellect into the source, from which it sprang, GIVES BIRTH TO INTUITION which leads to Dawn of Knowledge that culminates in Self-realisation.     
 Therefore, it follows that as the purpose of the Scripture is to show the way to the Self or the Brahman, it is useful thus far only, so also with the Intellect. After discriminating the Real from the unreal and showing the way to the Self, Intellect must annihilate itself into the source.

SO, IF INTELLECT MERGES NOT INTO ITS SOURCE, HOW WILL INTUITION ARISE?
YES, INTELLECT MUST ANNIHILATE ITSELF BEFORE THE GOAL IS REACHED.

Thanks very much.
Pranam,
  Anil


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3116 on: June 07, 2013, 06:45:21 PM »
Quote from Sri Nagaraj Ji:
“Pashupati is Pashyati iti Pashuh - That which (truly) sees is Pashu. Therefore Pashupati nath goes to mean as the Lord of that real Seer!

That which even sees the seer, verily has no object of seeing, yet still sees without even an object seeing, seeing cannot escape it, but the seeing happens only because of That. That is the real Seer, such 'That' is a Rishi - literally means seer.

Words fail, and when words fail, one reposes in silence naturally! this results in anAyAsena sAyujyam - "A painless communion" without any struggle and it leaves not even a sense of some attainment or achievement!”


Quote from my previous post on June 05, 2013:
“Therefore, when we describe the Self as the ‘Sarva Sakshi’ (Witness of everything), it should not lead to the idea that there is a witness and something else apart from the Self that He is witnessing. Sri Bhagwan revealed that the ‘Witness’ really means the ‘LIGHT’ THAT ILLUMINES THE SEER , THE SEEN AND THE PROCESS OF SEEING. Before, during and after the triads of seer, seen and seeing, the Illumination exists. It alone exists always.”



Dear Sri Nagaraj Ji,

That is beautiful insight and exposition. Lord Pashupati Nnath is the Pure Being, the Self or the Lord of the true Seer, as you said. Yes, That is beautiful. Sri Bhagwan taught that the ‘Witness’ means remaining without identifying with the triad. This is why the Essence of His Teaching is ‘Summa Iru’. Stand still without identifying with the triads of seer, seen and the process of seeing. 


Dear Sri Nagaraj Ji, the Self is said to be the ‘Witness’ of the three states, sleep, dream and waking. The State of the ‘Witness’ is said to the fourth State or the Turiya State. Sri Bhagwan taught that if the Fourth State or the Turiya State is known by Enquiry and Surrender, three states or experiences disappear. AND THE IDEA THAT THE SELF IS A WITNESS AND THAT IT IS THE FOURTH STATE ALSO DISAPPEARS.

THIS IS WHY THE SELF IS DESCRIBED AS BEYOND THE FOURTH STATE, THAT IS TURIYATITA.   

Thanks very much, dear Sri Nagaraj Ji.
Pranam,
  Anil

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3117 on: June 08, 2013, 08:08:40 PM »
Hrdaya kuhara madhye kevalam brahmamatram
…………………………………………………………………………..
……………………………………………………………………………
pavana calana rodhat atmanistho bhava tvam.

“In the Heart’s cavity, the sole Brahman as an ever persisting ‘I’ shines direct in the form of the Self.
Into the Heart enter thyself, with mind in search or in deeper plunge. Or by restraint of life-movement be firmly poised in the Self.” 

V. 02-02, Sri Ramana Gita or V.08, Supplement to Forty Verses


Dear Devotees,

Sri Bhagwan composed above Verse in 1913. Though it originally appeared in Sri Ramana Gita as its V.02-02, it was later incorporated into Ulladu Narpadu, Anubandham as Verse 08. This is a very important, very subtle and deeply inspiring Verse which keeps on appearing in my memory. So, I wish to dwell for a while on the meaning and import of this Verse as I have understood.

Every devotee of Sri Bhagwan is aware that in the inner most recess of our Heart-cave, Brahman alone shines as the Self with direct immediacy as ‘I’, as ‘I’.  But then Sri Bhagwan teaches to enter into the Heart-cave with either ‘mind in search’ or in ‘deeper plunge’ or by ‘restraint of life movement’, and be firmly poised in the Self. Thus, seemingly, Sri Bhagwan enumerates three paths to enter into the Heart-cave.  What are these paths mentioned by Sri Bhagwan really in the Verse ? Are they different or the same really?

Dear devotees, I wish to express my understanding regarding this Verse but I have just come in and therefore hope to do so tomorrow. However, if any one of you wish to share your view and understanding regarding the same, you are always welcome.

Thanks very much.
Pranam,
   Anil



eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3118 on: June 09, 2013, 07:03:20 AM »
IN the beginning was He alone, sufficient unto Himself : the formless, colourless, and unconditioned Being.
Then was there neither beginning, middle, nor end ;
Then were no eyes, no darkness, no light ;
Then were no ground, air, nor sky ; no fire, water, nor earth ; no rivers like the Ganges and the Jamuna, no seas, oceans, and waves.
Then was neither vice nor virtue ; scriptures there were not, as the Vedas and Puranas, nor as the Koran.
Kabir ponders in his mind and says: " Then was there no activity : the Supreme Being remained merged in the unknown depths of His own self."

The Guru neither eats nor drinks, neither lives nor dies :
Neither has He form, line, colour, nor vesture.
He who has neither caste nor clan nor anything else how may I describe His glory ?
He has neither form nor formlessness,
He has no name,
He has neither colour nor colourlessness,
He has no dwelling-place.


KABIR ponders and says : " He who has neither caste nor country, who is formless and without quality, fills all space."
The Creator brought into being the Game of Joy : and from the word Om the Creation sprang.
The earth is His joy ; His joy is the
sky; His joy is the flashing of the sun and
the moon ; His joy is the beginning, the middle,
and the end ;
His joy is eyes, darkness, and light. Oceans and waves are His joy : His
joy the Sarasvati, the Jamuna, and
the Ganges. The Guru is One : and life and death,
union and separation, are all His
plays of joy ! His play the land and water, the whole
universe.
His play the earth and the sky ! In play is the Creation spread out, in
play it is established. The whole
world, says Kabir, rests in His
play, yet still the Player remains
unknown.
Sage Sri Kabir


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3119 on: June 09, 2013, 05:17:32 PM »
hrdaya kuhara madhye kevalam brahmamatram
hyaham aham iti saksat atmarupena bhati
hrdi visa manasa svam cinvata majjata va
pavana calana rodhat atmanistho bhava tvam.

“In the Heart’s cavity, the sole Brahman as an ever persisting ‘I’ shines direct in the form of the Self.
Into the Heart enter thyself, with mind in search or in deeper plunge. Or by restraint of life-movement be firmly poised in the Self.” 
V. 02-02, Sri Ramana Gita or V.08, Supplement to Forty Verses


Dear Devotees,

Brahman shines as the Self in the interior of the Heart-cave, with direct immediacy as ‘I’, as ‘I’, and Sri Bhagwan asks His devotees to enter into the Heart-cave, either with ‘mind in search’ or in ‘deeper plunge’ or by ‘restraint of breath’ and be firmly poised in the Self. ‘Mind in search’ is the ‘questing mind’, ‘deeper plunge’ is ‘diving deep’, and ‘restraint of life movement’ is the ‘control of breath’. Thus, Sri Bhagwan mentions three paths which appear to describe three totally different techniques but are, in fact, the same. Therefore, the result of following any of these three paths is the same,  that is Self-realisation.
Dear devotees, Sri Bhagwan has taught that when the mind seeks its own Source and reaches the Heart by enquiring within ‘Who am I?’, he , ‘I’ (the ego), falling down abashed, the One  (Reality) appears spontaneously  as ‘I-I’ (I AM THAT I AM), V. 30, Ulladu Narpadu.  Hence, the mind in search is obviously Self-enquiry.  This is: FIND OUT WHO YOU REALLY ARE.

Sri Bhagwan revealed that mind and breath arose in the same Place. Therefore, FOCUSSING ATTENTION ON THE SOURCE OF THE BREATH IS INDEED THE SAME AS FOCUSSING ATTENTION ON THE SOURCE OF THE MIND AND THAT IS SELF-ENQUIRY. It is true that some people complained to Sri Bhagwan that they found the Path of Self-enquiry difficult and the technique somehow didn’t appeal to them. Sri Bhagwan sometimes taught such devotees to watch keenly the breath and focus attention to where from it arose and where it sank. Both methods will take one to Source Awareness which will culminate in Self-realisation.
The third path mentioned by Sri Bhagwan in the Verse ‘hrdya kuhara madhye kevalam Brahmamatram’  is ‘mind in plunge’ or ‘diving deep within’. This is not a separate path at all.

Dear devotees, what is ‘diving deep within’? When we practice Enquiry we cling to consciousness ‘I’ or feeling ‘I’ or Consciousness ‘I AM’. ATTENTION WAVERS AND MIND WANDERS DUE TO INHERENT PREDISPOSITIONS. We bring back the wandering mind and fix it in our EXISTENCE-CONSCIOUSNESS. Do we not? When one resolutely follows Self-enquiry or intensely observes the breath, where it arose and where it sank, ‘DIVING IN’ HAPPENS. Does it not? Therefore, clinging to the consciousness of existence-consciousness (‘I’, or ‘I am’), and acquiring greater and greater concentration upon it, IS DIVING DEEP WITHIN. 
Therefore, dear devotees, ‘DIVING DEEP WITHIN’ THEREFORE MEANS PUTTING OUR WHOLE MIND ON THE SELF. The one-pointedness of the mind is gained. ONE-POINTEDNESS OF THE MIND IS THE MOST WODERFUL sword which is capable of cutting at the very root of our ignorance. When one acquires one-pointed intensity to discover the Self, ‘DIVING IN’ HAPPENS AND THE MIND GOES BACK TO ITS SOURCE AND MERGES THERE.  What remains is only the Consciousness along with the perfect quietness in the mind, free from thoughts. It is the Self.  This is the State to be aimed at and gained. There is then no further need of diving in. One has already reached the State of effortlessness.

Thanks very much.
Pranam,
  Anil