Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 1125193 times)


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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3150 on: June 17, 2013, 12:23:41 PM »
Sri Bhagwan : All that we see is a dream, whether we see it in the dream state or in the waking state. ON ACCOUNT OF SOME ARBITRARY STANDARDS ABOUT THE DURATION OF EXPEREINCE AND SO ON WE CALL ONW EXPEREINCE DREAM EXPEREINCE AND ANOTHER WAKING EXPEREINCE. With reference to Reality both the experiences are unreal.

Dear Devotees,

Sri Bhagwan says that a person might have an experience as realizing Grace in his dream, and the effect and influence of the same on his entire subsequent life may be so profound and so abiding that one cannot call it unreal, while calling real some trifling incident in the waking life, that just flits by, is casual, of no moment whatever and is soon forgotten. 

Sri Bhagwan : Once I had an experience, a vision or dream, whatever you may call it. I and some others including Chadwick had a walk on the Hill. Returning we were walking along a huge street with great buildings, I asked Chadwick and the others whether anybody could say that what we were seeing was a dream and they all replied, “Which fool will say so? And we walked along and entered the Hall and the vision or dream ceased or I woke up. What are we to call this?   

Therefore, there is really no difference between dream and waking states. Even the contention that  the dream is short and waking long is not quite valid. For we are aware that the Maya can show an aeon as a moment and a moment as an aeon.

Thanks very much.


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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3151 on: June 17, 2013, 03:51:21 PM »
I offer obeisance to the God and Goddess,
The limitless primal parents of the universe.
The lover, out of boundless love,
Has become the Beloved.
Both are made of the same substance
And share the same food.
Out of love for each other, they merge;
And again, they separate for the pleasure of being
They are not entirely the same,
Nor are they not the same.
We cannot say exactly what they are.
Their one great desire is to enjoy each other;
Yet they never allow their unity to be disturbed,
even as a joke.
They are so averse to separation
That even their child, the universe,
Does not disturb their union.
Though they perceive the universe
Of inanimate and animate creation
Emanating from themselves,
They do not recognize a third.
They sit together on the same ground,
Wearing the same garment of light.
From time past remembrance they have lived thus,
united in Bliss.
Difference itself merged in their sweet union
When, seeing their intimacy,
It could find no duality to enjoy.
Because of God, the Goddess exists;
And, without Her, He is not.
They exist only because of each other.
How sweet is their union!
The whole world is too small to contain them,
Yet they live happily in the smallest particle.
They regard each other as their own Self,
And neither creates so much as a blade
Of grass without the other.
These two are the only ones
Who dwell in this home called “the universe”.
When the Master of the house sleeps,
The Mistress stays awake,
And performs the functions of both.
When He awakes, the whole house disappears,
And nothing at all is left.
 They became two for the purpose of diversity;
And both are seeking each other
For the purpose of becoming one.
Each is an object to the other,
And both are subjects to each other.
Only when together do they enjoy happiness.
 It is Shiva alone who lives in all forms;
He is both the male and the female.
It is because of the union of these two complements
That the whole universe exists.
Two lutes: one note.
Two flowers: one fragrance.
Two lamps: one light.
Two lips: one word.
Two eyes: one sight.
These two: one universe.
 Though manifesting duality,
These two−the eternal Pair,
Are eating from the same dish.
The Shakti, endowed with chastity and
Cannot live without Her Lord;
And without Her,
The Doer-of-all cannot appear.
Since He appears because of Her,
And She exists because of Her Lord,
The two cannot be distinguished at all.
 Sugar and its sweetness
Cannot be separated from one another,
Nor can camphor and its fragrance.
If there are flames,
There is also the fire.
If we catch hold of Shakti,
We have Shiva as well.
The Sun appears to shine because of its rays,
But it is the Sun itself, which produces the rays.
In act, that glorious Sun and its shining
Are one and the same.
To have a reflection, one must have an object;
If we see a reflection, then we infer
That an object exists.
Likewise, the supreme Reality, which is one,
Appears to be two.
 Through Her,
The absolute Void becomes the manifest world;
But Her existence
Is derived from Her Lord.
Shiva Himself became His beloved;
But, without Her presence,
No universe exists.
Because of Her form,
God is seen as the world;
But He created Her form
Of Himself.
Embarrassed by Her formless Husband
And Her own graceful form,
She adorned Him with a universe
Of myriad names and forms.
In unity, there is little to behold;
So She, the mother of abundance,
Brought forth the world as a play.
 She made evident the glory of Her Lord
By spreading out Her own body-form;
And He made Her famous by concealing Himself.
He takes the role of Witness
Out of love of watching Her;
But when Her appearance is withdrawn,
The role of Witness is abandoned as well.

Sage Sri Jnaneshvar


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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3152 on: June 18, 2013, 09:53:54 AM »
Sri Bhagwan : jagrat (waking), swapna (dream) and sushupti (sleep) are all treated elaborately in the scripture in order that the Reality underlying them might be revealed. It is not meant to accentuate differences among the three states. The purpose must be kept clearly in view.

Sri Bhagwan : You should not mix up the dream and the waking states. Just as you seek corroboration about the waking state experiences from those whom you see in the waking state, you must ask for corroboration about the dream experiences from those whom you saw in the dream state, i.e., when you were in the dream. Then in the dream, those friends or relations whom you saw in the dream would corroborate you.

Dear Devotees,

WE CAN NEVER MIX UP DREAM AND WAKING STATES. A person might have eaten to the full and gone to sleep. He may then dream that he worked hard and is tired and hungry and wants to eat to his satisfaction. He may see others also suffering from hunger. He feeds himself, and moved by pity, he feeds others that he finds suffering from hunger.  Then he gets up and finds his stomach full, and finds that he has not stirred out of his bed.  Sri Bhagwan says that so long as the dream lasted, all those pains were quite as real as he now thinks everything real in the waking state. It is only now when he wakes up that he discovers that the pain in the dream was unreal. But Sri Bhagwan taught that this was not to say that while one is in the dream one can act as if the pain one feels there is not real. THE DREAM HUNGER HAS TO BE ASSUAGED BY DREAM FOOD IN THE DREAM ITSELF. The fellow beings one finds in dream so hungry has to be provided with food in that dream itself.  WE CAN THUS NEVER MIX UP THE TWO STATES.
So also, so long as dream of the waking state continues unabated, till we reach the State of Jnana  and thus wake out of Maya, we must do social service with compassion.  We must relieve suffering whenever and wherever we see them. But Sri Bhagwan cautions that we must try, to the best of our capacity, to alleviate suffering but we must to do it without egoity or conceit, that is, without the sense ‘I am the doer. I am helping a man below me. He needs help. I am in a position to help, etc.’, but   with feeling ‘I am the Lord’s tool’. So, we must help the suffering humanity as a means of worshipping God in them.  ALL SUCH SERVICE IS FOR THE SELF. We are thus not helping anybody else, but ourselves.   

Dear devotees, some devotees of Sri Bhagwan raised the question to the effect: When we get a dream, we emerge out of it without any effort on our part. If this life of ours is a dream, as it is said to be, then how it is it that we have to make efforts and are called upon to make efforts to end this dream and wake into Jnana? One devotee even  observed that there is no need for him to realize. He will emerge from this state of waking dream, as he wakes from a dream. He does not has to make an attempt to get out of a dream during sleep.
Sri Bhagwan’s Reply, as usual, is according to the maturity of the seekers. The import of His cardinal Teaching in this context is as follows: 
In a dream, we have no inkling that it is dream and so we do not have the duty of trying to get out of it by our effort. But in this life we have some intuition, by our experience of the three states, by reading and hearing, that this life is something like a dream, and hence the duty is cast on us to make an effort to get out of this waking dream.
Sri Bhagwan: However, who wants you to realize the Self, if you don’t want it? If you prefer to be in dream, stay as you are.
Yet to another He says: We do not know about sleep or dream. But we know about the present state, the waking state. Let us try and understand it. Then all will become clear to us. Who is it that undergoes sleep, dream, and waking states? You say we must get out of ignorance and wake into Jnana. Who is it that has the ignorance, and ignorance of what? When you enquire into the Source of ‘I’, all doubts will be set at rest.

However, dear devotees, Sri Bhagwan’s most profound reply in this context, in my view, is as follows:       
“Who can say that the dream passed off its own accord? If the dream came on, as is generally supposed, as a result of our past karma, probably the same karma also decides how long it should last and how after that time it should cease.”

Well, the dream, while sleeping, ceased as soon as the cause, namely mental impressions, responsible for that dream, ceased.  This dream of the waking state is also the result of our own actions in previous births. Therefore, unless actions (doership idea) cease by His Grace, there is no hope of redemption, that is, waking up from the waking sleep.  So, this difference in dream and waking dream is there. What is the difference? WE DON’T  DEEM A DREAM, A DREAM TILL WE WAKE UP. THE DREAM LOOKS QUITE REAL WHILE IT LASTS.  On the contrary, in the waking state, we are able to understand from books and Guru and from SOME DIVINE OCCURANCES DUE TO HIS GRACE that this waking life may be only a dream after all. THEREFORE, ONUS LIES ON US TO MAKE EFFORT  TO WAKE INTO JNANA.
I hope that discerning devotees would discern that this is the reason why Sacred Texts, such as the Vedanta, and the Sadguru’s percepts and Teaching, go to a great length, to explain the unreality of the world and phenomena. This waking dream would not go away of its own accord. The karmas or actions responsible for this birth would not cease of its own accord and instead would keep on hurtling us into a mental  world, into system of forms, again and again, in an endless succession, birth after birth, to experience the fruits of our actions—sorrows, miseries and joys.

Thanks very much.


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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3153 on: June 18, 2013, 03:47:34 PM »
Union Of Shiva And Shakti

Through Her,
He assumes the form of the universe;
Without Her,
He is left naked.

Although He is manifest,
He, Himself, cannot be seen.
It is only because of Her
That He appears as universal form.

When He is awakened by Her,
Shiva perceives the world;
Then He enjoys this dish She serves,
As well as She who serves.

While He sleeps, She gives birth
To the animate and inanimate worlds;
When She rests,
Her Husband disappears.

When He conceals Himself,
He cannot be discovered without Her grace.
They are as mirrors, each to the other.

When He embraces Her,
It is His own Bliss that Shiva enjoys.
He is the enjoyer of everything,
But there is no enjoyment without Her.

She is His form,
But Her beauty comes from Him.
By their intermingling,
They are, together, enjoying this feast.

Shiva and Shakti are the same,
Like air and its motion,
Or like gold and its luster.

Fragrance cannot be separated from musk,
Nor heat from fire;
Neither can Shakti be separated from Shiva.

If night and day were to approach the Sun,
Both would disappear.
In the same way, their duality would vanish
If their essential unity were seen.

In fact, [the duality of] Shiva and Shakti
Cannot exist in that primal unitive state
From which AUM emanates.

Jnanadev says,
“I honor the primal pair of Shiva and Shakti
Who, by swallowing up the sweet dish of name and
Reveal their underlying unity.”

Embracing each other, they merge into one,
As darkness merges into light
At the breaking of dawn.

All levels of speech, from Para to Vaikari, 1
Merge into silence
When their true nature is realized,
Just as the ocean and the Ganges both merge
Into the primal Waters
When the universal Deluge comes.

Then, the air, along with its motion,
Merges into the universal Air;
The Sun, along with its brilliance,
Merges into the elemental Fire at that time.

Likewise, while attempting
To see Shiva and Shakti,
Both the seer and his vision disappear.
Again and again, I offer salutations
To that universal pair.

Sage Sri Jnaneshvar


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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3154 on: June 18, 2013, 07:17:28 PM »
Q. Theosophy speaks of fifty to 10, 000 year intervals between death and rebirth. Why is this so?
Sri Bhagwan : There is no relation between the standard of measurements of one state of consciousness and another. All such measurements are hypothetical. It is true that some individuals take more time and some less. BUT IT MUST BE DISTINCTLY UNDERSTOOD THAT IT IS NO SOUL WHICH COMES AND GOES, BUT ONLY THE THINKING MIND OF THE INDIVIDUAL, WHICH MAKES IT APPEAR TO DO SO.  On whatever plane the mind happens to act, it creates a body for itself; in the physical world a physical body and in the dream world a dream body which becomes wet with dream rain and sick with dream disease. After the death of the physical body, the mind remains inactive for some time, as in dreamless sleep when it remains worldless and therefore bodiless. But soon it becomes active again in a new world and a new body—the astral—till it assumes another body in what is called a ‘rebirth’. But the Jnani, the Self-realised man, whose mind has already ceased to act, remains unaffected by death. The mind of the Jnani has ceased to exist; it has dropped never to rise again to cause births and deaths. The chain of illusion has snapped for ever for Him.
Be As You are, Edited by Sri D. Godman


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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3155 on: June 18, 2013, 08:50:39 PM »
so many people trying to escape themselves .... so little time
simply stop telling the story of the self and see who you are without it


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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3156 on: June 19, 2013, 03:20:10 PM »
Dear Devotees,

While writing and posting on dream, I was suddenly reminded of the following conversation  and I felt that I should  quote part of the profound conversation, as it is, as follows:

Sri Bhagwan: Do you not create a world in your dream? The waking state also is a long drawn out dream. There must be seer behind the waking and the dream experiences. Who is the seer / Is the body?
D: It cannot be.
 Sri Bhagwan : Is it the mind?
D: It must be so.
D. How?
Sri Bhagwan: In deep sleep.
D: I do not know if I am then.
Sri Bhagwan : If you were not how do you recollect yesterdays’s experiences? IS IT POSSIBLE THAT THERE WAS A BREAK IN THE CONTINUITY OF THE ‘I’ DURING SLEEP?
D: It may be so.
Sri Bhagwan : IF SO, A JOHNSON MAY WAKE UP AS A BENSON. How will the identity of the individual be established?
D: I don’t know.
Sri Bhagwan: If this argument is not clear, follow a different line. You admit “I slept well”, “I feel refreshed after a sound sleep”. So sleep was your experience. THE EXPEREINCES NOW IDENTIFIES HIMSELF WITH THE ‘I’ IN  THE SPEAKER.  SO THIS ‘I’  MUST HAV BEEN IN SLEEP ALSO.
D: Yes.
Sri Bhagwan : So ‘I’ was in deep sleep, if the world was then there , did it say that it existed?
D: No. But the world tells me its existence now. Even if I deny its existence, I may knock myself against a stone and hurt my foot. The injury proves the existence of the stone and so of the world.
Sri Bhagwan : Quite so. The stone hurts the foot. Does the foot say that there is the stone?
D: No,--‘I’.
Sri Bhagwan : Who is this ‘I’? It cannot be the body nor the mind as we have seen before. This ‘I’ is the one who experiences the waking, dream and sleep states. The three states are changes which do not affect the individual. The experiences are like pictures passing on a screen in the cinema. The appearance and disappearance of the pictures do not affect the screen. So also, the three states alternate with one another leaving the Self unaffected. THE WAKING AND DREAM STATES ARE THE FUNCTION OF THE MIND.  So the Self covers all. TO KNOW THAT THE SELF REMAINS HAPPY IN ITS PERFECTION IS SELF-REALISATION. Its use lies in the realization of Perfection and thus of Happiness.

Dear devotes, the understanding, that ours is really the Life unconditioned, that Life alone is Existence, and that It is verily our Self or the Atma-Swarupa , is a great clue. And it naturally follows therefore that Our True Life or Existence is eternal. Though from the stand-point of ignorance and relativity, our present life appears to be conditioned by the body-mind and all troubles start because we wrongly identify our BEING with the body-mind. But, nevertheless, ours is the Life unconditioned and Life eternal.  We exist forever even without the body-mind as we know from the sleep experience.  Therefore, there can be no break in the continuity of our Life and Existence.  INDEED, WE ARE EXISTENCE-CONSCIOUSNESS. Three states as well as Jivas, egos, bodies, objects, sky, earth, world, mind, intellect, et al, and all sorts of experiences, are passing on Us, like pictures passing on the screen in a cinema, leaving our Self, or True Life or Existence unaffected.  As dream does not affect the sleeper, so also, the waking dream cannot affect the Atma-Swarupa. Therefore, ours is the Life Immortal. And if this is so, there can be no real birth and no real death.  It is the mind alone which creates and sustains the illusion of life and death as well as of the three states and the world. Since the purpose of this life is Self-realization, responsibility is ours to seek the Source, to be the recipient of the Guru’s Grace and thus destroy the phantom-like ego-mind in the Fire of Knoiwledge, and be free.

Thanks very much.



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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3157 on: June 19, 2013, 03:38:56 PM »
Dear devotees, a typing error occurred in an important paragraph of my previous post. The paragraph should be read as: 

“Sri Bhagwan: If this argument is not clear, follow a different line. You admit “I slept well”, “I feel refreshed after a sound sleep”. So sleep was your experience. THE EXPEREINCER NOW IDENTIFIES HIMSELF WITH THE ‘I’ IN THE SPEAKER. SO THIS ‘I’ MUST HAVE BEEN IN SLEEP ALSO.”



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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3158 on: June 19, 2013, 04:25:08 PM »
Quote from Sri Beloved Abstract:
“so many people trying to escape themselves .... so little time”

Dear Sri Beloved Abstract,

On the contrary, I feel that so many people are striving to be truly Themselves, and remain as the Self. They are no more interested in the story of the little self.

But why should we worry? World and people have been created by Him, and He alone knows how best to run or sustain them.  “All world is only a stage and men and women are merely players”, sang Sri William Shakespeare. Majority of actors and actresses will always be playing with relish. However, some of them would always get disenchanted and disillusioned and such persons alone will become preys to the Guru’s Grace.

Having said this, I wish to ask, What do we know about the Divine Plan?” How can we say with certain amount of certainty that even one person is trying to escape himself? Water falling down as rain can get trapped in a pond, in a depression, a lake, etc., for the time being only or may take an arduous path, but ultimately it has to reach the Ocean and merge in it and become verily the Ocean.

Therefore, there is no need for anxiety. Our duty is to be and not worry that others are also not similarly being. Sri Bhagwan has taught that those who wake up from a dream do not go about waking  those whom they saw in their dreams. EVERYBODY HAS TO COME HOME ULTIMATELY. Sri Bhagwan has assured that no one will be left. But our duty is to first not real-ise that which is unreal and then realize That which is, and be.

Time does not exist, so there is no little or more time.   

Thanks very much, dear Sri Beloved Abstract.


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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3159 on: June 19, 2013, 07:10:24 PM »
Union Of Shiva And Shakti

They are like a stream of knowledge
From which a knower cannot drink
Unless he gives up himself.

When such is the case,
If I remain separate in order to honor them,
It is only a pretended separation.

My homage is like that
Of a golden ornament
Worshipping gold.

When my tongue says the word, “tongue,”
Is there any difference between the
Organ which utters the word
And the object signified by that word?

Although the Ganges and the ocean are different,
When they commingle,
Are their waters not the same?

The Sun is both the source
And the object of illumination;
Still, it is only one.

If moonlight illumines the moon,
Or if a lamp is revealed by its own light,
Is there any separation here?

When the luster of a pearl
Plays upon itself,
It only enhances itself.

Is the sound of AUM divided into three
Simply because it contains three letters?
Or is the letter ‘N’ divided into three
Because of the three lines by which it is formed?

So long as Unity is undisturbed,
And a graceful pleasure is thereby derived,
Why should not the water find delight
In the floral fragrance of its own rippled surface?

It is in this manner, I bow
To the inseparable Shiva and Shakti.

A reflected image vanishes
When the mirror is taken away;
The ripples on the water vanish
When the wind becomes still.

A man returns to himself
When he awakens from sleep;
Likewise, I have perceived the God and Goddess
By waking from my ego.

When salt dissolves [in the ocean],
It becomes one with the ocean;
When my ego dissolved,
I became one with Shiva and Shakti.

I have paid homage to Shiva and Shakti
By uniting with them;
Just as, when the outer covering
Of the hollow banyan tree is removed,
The inner space becomes united with the outer.

Sage Sri Jnaneshwar


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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3160 on: June 20, 2013, 10:08:23 AM »
Bhagwan Sri Ramana : Forcibly pushing back the ‘I’-consciousness by breath-retention, as is done in raja yoga, is a violent method, like chasing a run-away cow, beating it, catching hold of it, dragging it forcibly to shed and finally tying it there; on the other hand, bringing back the ‘I’-consciousness to its Source by Enquiry is a gentle and peaceful method, like tempting the cow by showing it a handful of green grass, cajoling and fondling it, making it follow us of its own accord to the shed and finally tying it there.   
Dear Devotees,

Sri sadhu Om has explained that when our attention is externalized and turned to the sense objects in the objective world, or to the second and third persons, ‘I’-consciousness spreads from the brain to all over the body through the nerves (nadis) in the form of the power of spreading. But when the same attention is focused on the Self, that is, on the first person or the feeling ‘I’, since it is used in an opposite direction, the ‘I’-consciousness, instead of functioning in the form of spreading, takes the form of the power of Self-attention, that is, the power of ‘doing’ is transformed into power of ‘being’. THIS IS WHAT IS CALLED THE ‘CHURNING OF NADIS’ OR NADI MANTHAN.  Sri Om further elaborates that by churning thus taking place in the nadis, the ‘I’-consciousness scattered throughout the nadis turns back, withdraws and collects in the brain, the starting point of its spreading, and from there it reaches, drowns and is established in the Heart, the Pure Consciousness, the source of rising of the ‘I’-consciousness. 

Dear devotees, Sri Bhagwan termed the method of Raja Yoga as a violent method, because in Raja Yoga, the ‘I’-consciousness pervading all the nadis is forcibly pushed back to the starting point of its spreading by the power generated through the force of breath-retention or the kumbhaka. Therefore, to bear the churning of nadis effected through the method of breath-retention, as in raja Yoga, the body must be fairly young and strong. If the body is not strong enough to bear it, many troubles may occur such as nervous disorders, insanity, etc. ON THE OTHER HAND, HOWEVER, THERE IS NO ROOM FOR ANY SSUCH DANGERS IF THE CHURNING OF NAIDS IS MADE TO TAKE PLACE THROUGH THE GENTLE METHOD OF ENQUIRY.
“How can the mind go insane or lose its powers on the Path of Vichara that leads to the clarification of consciousness and the attainment of tranquility.” (Padamalai)
Thus, Sri Bhagwan taught that in the path of Enquiry there is no danger whatever, for withdrawal of the ‘I’-consciousness  from the nadis takes place without any force and strain and as peacefully as the incoming of sleep. In the path of Enquiry, there is even no need to ponder and pay attention to the churning of nadis and withdrawal of ‘I’-consciousness from the nadis. Only thing we need to do is to remain vigilant so that the Self-attention is not obstructed and lost. Sri Bhagwan has assured that if the mind is well fixed in the Self-attention, that is, in the sadhana of attending to the Self, the Power of the Guru’s Grace will then rise from within of its own accord and, subjugating the mind , will take it to the Heart.

Dear devotees, Atmanusandhana or the Self-investigation has been itself likened to churning the curd to draw forth butter, the mind being compared to the churning rod, the heart to the curd and the practice of constancy in the Self to the process of churning. Butter is extracted by churning the curd, and by friction the fire is kindled. So also, by unswerving vigilant constancy in the Self, ceaseless like the unbroken filamentary flow of oil, the natural or changeless trance or ‘Nirvikalpa Samadhi’ is generated, which readily and spontaneously culminates in the direct, immediate and unobstructed perception of Brahman which is at once Knowledge and Experience.

Thanks very much.


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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3161 on: June 21, 2013, 08:43:22 AM »
When the mind, restrained by the practice of Yoga, attains to quietude, and when, seeing
the Self by the Self, he is satisfied in his own Self.
V.6—20, Srimad Bhagavad Gita

With the mind harmonised by Yoga he sees the Self abiding in all beings and all beings
in the Self; he sees the same everywhere.

V. 6—29,Srimad Bhagavad Gita

He who sees Me everywhere and sees everything in Me, he does not become separated
from Me nor do I become separated from him.

V. 6—30, Srimad Bhagavad Gita

He who, being established in unity, worships Me who dwells in all beings,—that Yogi
abides in Me, whatever may be his mode of living.

V. 6—31. Srimad Bhagavad Gita   

He who, through the likeness of the Self, O Arjuna, sees equality everywhere, be it
pleasure or pain, he is regarded as the highest Yogi!

V. 6—32, Srimad Bhagavad Gita

He who dedicates his mind to Thee, and seeing Thee, always beholds the universe as Thy form, he who at all times glorifies Thee and loves Thee as none other than the Self, he is the master without rival, being one with Thee, O Arunachala! And Lost in Thy Bliss.
V. 5, Sri Arunachala Pancharatna

If the Self has form, the world and God likewise have form. If the Self is without form, by whom and how can form of God and world be seen? Without the eye, can there be sight or spectacle? The Self, the real Eye, is infinite.
V. 4, Ulladu Narpadu

Dear Devotees,

Bhagwan Sri Ramana has Himself affirmed that meaning, import and essence of all the Verses, as cited above, is the same. All the above Verses contain the same truth.  For instance, in the Verse 5 of the ‘Sri Arunachala Pacharatna’, Sri Bhagwan teaches that one should completely surrender one’s mind, turn it inwards and see ‘you’ the Self within and then see the Self in ‘you’ in everything. HOWEVER,  IT IS ONLY AFTER  SEEING THE SELF WITHIN THAT ONE WILL BBE ABLE TO SEE THE SELF IN  EVERYTHING.
Explaining the above Verses of the Gita, Sri Bhagwan says that one must first realize that there is nothing but the Self,  all is the Self, and that he is that Self. Then only he can see everything as the form of the Self. That is the meaning of the Guru’s and the Gita’s Teaching “SEE THE SELF IN EVERYTHING AND EVERYTHING IN THE SELF.” Sri Bhagwan clarifies that the same truth is taught in the  V. 4 of the Ulladu Narpadu, which is as follows:
If we have the persistent idea that we are something with form, that we are limited by this body, and that being within this body we have to see through these fleshy eyes, God and the world will sure appear to us as form.  If we subsequently  reach  our own Core by Supremely beneficial Vichara, and realize our Swarupa, or, we also realize that the Self that we are indeed without form, that we are unlimited Consciousness, that we alone exist, that we are the EYE, THE INFINITE EYE, THERE CAN BE NOTHING TO BE SEEN APART FROM THE INFINITE  EYE.  Apart from the EYE, there is nothing to be seen. Hence, there is only the INFINITE EYE.

DEAR  DEVOTEES, IF  THE  SELF  ALONE  EXISTS,  WHERE THE  SEER,  THE  OBJECT  TO  BE  SEEN,  AND  THE  SPACE  AND  TIME  IN  WHICH  THEY  ARE  SUPPOSED  TO  BE  LOCATED  CAN  BE  ACCOMODATED?  Therefore, it follows that the Self alone is both seer and seen, and is beyond seeing and being seen.

It is worth note that above cited Verses of the Gita, that is, V. 6-29 to V. 6-32, are of great ethical importance as well.  For, the ethical implication of the saying “Seeing the Self in all and all in the Self” also implies “Do towards and feel for others’ selves as for one’s own Self”.  THIS IS THE MOST FUNDAMENTAL AND HIGHEST PRINCIPLE AND TENRT OF ETHICS.  Is it not?   

Thanks very much.


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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3162 on: June 21, 2013, 09:08:18 AM »
Dear devotees, third paragraph of my previous post should read as follows:
 “If we have the persistent idea that we are something with form, that we are limited by this body, and that being within this body we have to see through these fleshy eyes, God and the world will sure also appear to us as form. If we subsequently reach our own Core by supremely beneficial Vichara, and realize our Swarupa or the Self, then we also realize that we are indeed without form, that we are unlimited Consciousness, that we alone exist, that we are the EYE, THE INFINITE EYE, THERE CAN BE NOTHING TO BE SEEN APART FROM THE INFINITE EYE. Hence, there is only the INFINITE EYE.”
Thanks very much.


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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3163 on: June 21, 2013, 11:48:05 AM »
Dear Devotees,

What is the conclusive teaching of the Guru and the Sacred Texts? THE PRESENT  STATE  IS  MERE  ILLUSION  AND DISILLUSIONMENT IS  THE  GOAL. Is it not? The mind on which we bank so heavily, is only a bundle of thoughts and it operates on account of a single ‘I’-thought. So, it has no independent existence, nay, it is no entity at all.  Mind is indeed synonymous with the ‘I’-thought or the ego.

Sri Bhagwan taught that the ‘I’-thought as well as ‘this’-thought emanated from the same Source and they are related to rajoguna and tamoguna respectively. Sri Bhagwan taught that in order to have the Pure Reflected Light, that is, Pure Satva, free from rajas and tamas, It must shine as ‘I-I’, unbroken by ‘I’ or ‘this’ thought. THIS IS THE GOAL. Why? Because, Sri Bhagwan taught:


This is original Name. Realization is only to remain in an unbroken awareness of the Self or the ABIDING ‘I’.  Sri Bhagwan taught that ‘I’ is always experienced, but one’s attention has to be drawn to It. Only then can Knowledge dawn. This is why there is the need for the Instruction and Grace of the Guru. It is indispensable and the primary cause for the dawn of Knowledge.

Even in an advanced and mature sadhaka, modes of mind keep on subsiding and rising again. That implies that residual igoity is still there. Therefore, so long as the mind subsides and rises again, again  subsides and rises again,  and so on, practice is imperative.

Dear devotees, having said what I said, I wish to add that it is the greatness of Sri Bhagwan’s Vichara that it at once invokes an awareness of the Source from where the ‘I’-thought or the ego sprang. The practice is necessary initially only to withdraw the attention from the thoughts and transfer it to the thinker.  The practice must graduate to the state of ‘being’ from the stage of ‘doing or rising’. If  a seeker reaches the Heart, or the Source, and mind abides there we become aware of who we really are.

Thanks vey much.



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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3164 on: June 21, 2013, 04:47:18 PM »
Dear Devotees,

Notions of birth and death and bondage and liberation are ridiculed in the Kaivalya Navaneeta thus:

“The son of a barren woman and the man seen in the post wore flowers gathered in the sky, wrangled in  the city of gandharvas over the silver in mother of pearl, armed themselves with the horns of hares, fought and stabbed each other , then died together and turned into ghosts.”

Dear devotees, if  ‘son of the barren woman’, ‘man seen in the post’, ‘flowers gathered in the sky’, ‘city of gandharvas’, ‘silver in the mother of pearl’, ‘horn of hares’, etc.,  were for real, the above quote would have certainly made a great and intriguing story. But any sensible and knowing person would obviously reject the story outright considering it an insensible fiction or a naked lie.  The phenomenal life and the world consist of the similar fictitious and imagined thoughts and concepts, such as ‘water in the mirage’ , ‘man in the post’, ‘horn of a hare’, etc.  Therefore, there is no WISDOM in getting excited over the phenomena called the life and the world. THERE IS ONLY THE NEED OF ENDING THE PERNICIOUS NON-ENQUIRY.  Enquiry is wisdom, non-enquiry lack of it. 

Thanks very much.