Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 759335 times)

Beloved Abstract

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3165 on: June 21, 2013, 09:37:11 PM »
find the enquirer ... lol
 :)
simply stop telling the story of the self and see who you are without it

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3166 on: June 22, 2013, 10:42:15 AM »
Dear Devotees,

Who is there that is not conscious? We are the conscious beings. Therefore, everyone of us is a realized being only.
“Who is not realized? How then can questions arise doubting realization or desiring it?”
If I am not pratyaksha (directly evident or known) to me, then only I can say that Self is not directly evident to me., or I am not realized.

The chief cause of trouble is that we have limited the Self to the body and this is why the ideas of within and without, of the subject and object, are arising and we are seeing phenomena apart from us.

Dear devotees, Life or the Life-current is pre-existent to thoughts. Ego based life is merely the reflection of the Life Supreme, that is, the Self. Existence or Be-ing, that is, the Self or the Life, must be prior to enable us to think thoughts. 

Therefore, it is absolutely true that there can be nothing as direct as the Self, for it is the Self alone Which is always experienced directly without the aid of the senses. Though, in the present state, we regard the objects perceived by the senses as the direct or immediate knowledge, it is obvious that sense perceptions can only be indirect knowledge, and never the direct knowledge.

Now tell me, do we need any aid to be aware?  We must discern that we do not require the aid of the senses to be aware of ourselves.

Sri Bhagwan : Only one’s own awareness is direct knowledge, as is the common experience of one and all. No aids are needed to know one’s own Self, i.e., TO BE AWARE.

LIBERATION  IS  ONLY   TO  REMAIN  AWARE  OF  THE  SELF.

Dear devotees, Self is always experienced, ‘I’ is always experienced. There can never be a moment when the Swarupa is not experienced. Only thing is our attention is not drawn to It. Only because our attention is not drawn to It, we cannot be said to have not realized. THIS IS WHY THERE IS  THE NEED OF THE GURU’S GRACE, INNER OR OUTER, TO DRAW OUR ATTENTION TO THAT WHICH IS EVER REALISED. That is why we need the authority of the Sacred Texts to drive home the point that It is only the Self whether in REPOSE OR IN ACTION. Self is the Being assuming these forms and SELF-CONSCIOUSNESS  is seeing them. All is the Self only. Guru, Inner or Outer, is the Self only.

Thanks very much.
   Pranam,
    Anil       

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3167 on: June 22, 2013, 07:09:28 PM »
Dear Sri Beloved Abstract,

Yes, if you seek the enquirer, you do not find him. Enquirer flees away and what remains is the Oneself, here, there and everywhere.  Then who is to find what? Object merges in the subject, and Being-Consciousness alone remains, and that is the Swarupa, or the Self, or True ‘I’. Sri Bhagwan taught to endure and abide as the True ‘I’, without allowing room for even rise of the ‘I’-thought. Only unbroken experience of the ‘Awareness of the Self’ or ‘I’ remains without the experiencer. The Nature of that unbroken ‘Awareness of the Swarupa’ is Bliss. THIS IS WHAT WAKING FROM THE ‘WAKING DREAM’ INTO ‘MAUNA’, THAT IS, ‘WAKEFUL SLEEP’ MEANS.

Thanks very much.
  Pranam,
   Anil

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3168 on: June 22, 2013, 07:11:07 PM »
SADHU ! the simple union is the best.
Since the day when I met with my Lord, there has been no end to the sport of our love.
1 shut not my eyes, I close not my
ears, I do not mortify my body ; I see with eyes open and smile, and
behold His beauty everywhere : I utter His Name, and whatever I see,
it reminds me of Him ; whatever
I do, it becomes His worship. The rising and the setting are one to
me ; all contradictions are solved. Wherever I go, I move round Him, All I achieve is His service : When I lie down, I lie prostrate at
His feet.
He is the only adorable one to me : I have none other.
My tongue has left off impure words, it sings His glory day and night :
Whether I rise or sit down, I can never forget Him ; for the rhythm of His music beats in my ears.
Kabir says : "My heart is frenzied, and I disclose in my soul what is hidden. I am immersed in that one great bliss which transcends all pleasure and pain."
Sage Sri Kabir


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3169 on: June 23, 2013, 04:30:10 PM »
Dear Devotees,

Six very instructive questions have been asked answered about ‘maya’ in the Kaivalya Navaneeta. These questions and answers have been quoted by Sri Bhagwan Himself in reply to questions raised on ‘Maya’ by different devotees.

First Question :  What is Maya ?
Ans: Maya is anirvachaniya or indescribable.
Second Question :  To whom does it come?
Ans: To the mind or the ego who feels that he is a separate entity and thinks, ‘I do this’ or ‘this is mine’.
Third Question :  Where does it come from and how did it originate?
Ans: Nobody can say.
Fourth Question : How did it arise?
Ans: Through the NON-VICHARA, THROUGH THE FAILURE TO ASK : WHO AM I?
Fifth Question : If the Self and Maya both exist does not this invalidate the theory of Advaita?
Ans: It need not, since Maya is dependent on the Self as the picture is on the screen. The picture is not real in the sense that the screen is real.
Sixth Question : If the Self and Maya are one, could it not be argued that the Self is of the nature of Maya, that is illusory?
Ans: NO.  The Self can be capable of producing illusion without being illusory. A conjurer may create for our entertainment the illusion of people, animals and things, and we see all of them as clearly as we see him; but after the performance he alone remains and all the visions he had created have disappeared. He is not a part of the illusion but is real and solid. 



Dear devotees, I wish to say a few words with regard to Q. No. 4 and Q. No. 5 only as follows:

Regarding Question No. 4:

Maya or ignorance or ‘that which is not’ arises through Avichara, or through the failure to ask the question ‘Who am I?’ Seer and seen together constitute the mind and therefore if the mind merges in the Self through Enquiry, there is neither the seer nor the seen. THIS IS WHY ABIDING IN THE SELF, BEING IT, AND NOT SEEING IT, IS SELF-REALISATION.  Even the three states of waking, dream and sleep owe their existence to avichara or non-enquiry only.  ENQUIRY PUTS AN END TO THEM. But however much we keep on discussing, Sri Bhagwan has said that the fact would not become clear until one attains Self-realization. However, one cannot remain without wondering after Realisation that HOW ONE WAS SO BLIND TO THE SELF-EVIDENT AND ONLY EXISTENCE FOR SO LONG.  Yes, it is indeed surprising that one can remain blind to the Self-evident reality and the only Existence so long. Yes, Maya is indescribable. However, Vichara subsequently puts an end to it.

Regarding Question No. 5:

World of names and form is the picture passing on the Screen of the Self as the reel pictures pass on the cinema screen. We can see pictures only when there is a screen. BUT WHEN THE SEER HIMSELF BECOMES THE SCREEN ONLY THE SELF REMAINS.


Thanks very much.
  Pranam,
    Anil     
 

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3170 on: June 25, 2013, 10:15:07 AM »
Dear Devotees,


When one reaches or comes closer to the thoughtless state in the sadhana of the Self-enquiry, one may experience, pleasure, fear, a void or a vacuum or a blank or anything.  But Sri Bhagwan cautions that one should not rest content with these experiences, but should carry on the sadhana by asking ‘Who feels the pleasure or pain or a blank or a void?’ until all such experiences are transcended and all duality ceases. Sri Bhagwan has said that there is nothing wrong in such things happening or being experienced, but certainly one must press deeper and NEVER stop at that. When one is able to quell the thoughts, one is likely to experience the ‘pleasure of laya’, but should not rest content and mistake it for Realisation, but must press on  until all duality ceases or is transcended.

When we reach a certain stage during sadhana where there are sounds or visions or we may experience anything else such as a void, we must not mistake it for Realisation and rest content. Sri Bhagwan taught that we should never pay attention to these experiences and never mind.
Dear devotees, we must be present to experience all these experiences. Must we not? We see objects all around us, but in complete darkness we do not see them and we say, ‘I see nothing’; even then the ‘EYES’ are there to say that they see nothing. In the same way ‘you’ or ‘I’ must have been there even during the void to say that ‘you’ or ‘I’ experienced a void.

Sri Bhagwan : TO BE FIXED IN THAT ‘YOU’ IS THE QUEST FOR THE ‘I’ FROM THE SATRT TO FINISH.

Sri Bhagwan taught that it was the mind that saw objects and had experiences and it was the mind which found a void when it saw nothing. In the complete darkness, nothing is visible, but still ‘eyes’ are there to report that there is the darkness. So, also, during the experience of a void or a blank, ‘you’ or ‘I’ must be there to be able to say that one experienced a void. Therefore, if we get fixed in that ‘you’ or ‘I’ from the start to the finish, seer, seen and experience are gone, and realization dawns that ‘You’ or ‘I’, in truth, is the constant illumination that lights up both the experiences and the void, and the seer, seen, et al.

Eyes cannot be seen, only its reflection in a mirror can be seen. So also, the Self or the True ‘I’ cannot be seen. Only Its reflection of the reflection can be seen. THIS IS WHY SRI BHAGWAN HAS TAUGHT THAT THERE IS ONLY ONE ‘EYE’ WHETHER WE SPELL IT AS ‘EYE’ OR ‘I’. SELF IS THE INFINITE EYE. 

Dear devotees, the simile of the ‘eye’, in my view, therefore, is a great clue, to reach the Atma-Swarupa.

Thanks very much.
   Pranam,
    Anil 

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3171 on: June 25, 2013, 04:25:11 PM »
Dear Devotees,


Fixity in the Self is the culminating phases of the Self-enquiry. The more one gets fixed in the Self, the more other thoughts will drop off by themselves. When we see subsequently through Enquiry what this ‘I’ is and whence it proceeds, all thoughts get merged in the Self, and thus one reaches the thoughtless state.

But while one is attempting to reach Jnana, will he be held responsible for the consequences of not doing the ordinary karmas or will he be presumed to have done all this karma, just as a person reading in higher classes is presumed to have finished the lower classes?

Sri Bhagwan says that unless a person has finished, in this birth or previous birth, the other paths, he will not pursue Jnana Path. However, one pursuing Jnana Path  need not bother himself that he has not done the various karmas prescribed by the scripture. Nevertheless, one should not wilfully transgress the sastraic injunctions by doing things prohibited by them.

Sri Bhagwan : Regulation of life, such as getting up at fixed hour, bathing, doing Mantra, Japa, etc., observing ritual, all this is for people who do not feel drawn to Self-enquiry or are not capable of it. BUT FOR THOSE WHO CAN PRACTICE THIS METHOD ALL RULES AND DISCIPLINE ARE UNNECESSARY.


Dear devotees, if one feels drawn to the Ultimate Path of the Self-enquiry, as taught by Sri Bhagwan, and one feels good and inclined to it, nothing and nothing in the three worlds can be more beneficial. Even if one initially does not find oneself quite good at it, one must stick to it, and gradually with practice, it will come and one will be able  to do it effectively and properly.  Remember all paths are included in the Path of Self-enquiry, and all have to ultimately come to it, for it is the Ultimate Path.

Thanks very much.
   Pranam,
     Anil   

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3172 on: June 25, 2013, 05:49:46 PM »
He it is, the innermost one, who awakens my being with his deep hidden touches.
He it is who puts his enchantment upon these eyes and joyfully plays on the chords of my heart in varied cadence of pleasure and pain.
He it is who weaves the web of this maya in evanescent hues of gold and silver, blue and green, and lets peep out through the folds his feet, at whose touch I forget myself.
Days come and ages pass, and it is ever he who moves my heart in many a name, in many a guise, in many a rapture of joy and of sorrow.
Poem-72,  Gitanjali, Sri Rabindranath Tagore

   

Dear Devotees,

The great Poet Sri Rabindranath sings that He alone weaves the web of this Maya in evanescent hues of gold and silver, blue and green, AND LETS PEEP OUT THROUGH THE MAGE HIS FEET, at whose touch the Poet forgets himself. His Feet are the ‘I-I’ Consciousness in the Heart revealing Its Presence unceasingly though hazily through the web of the Maya.  The Poet grasped and touched His Feet and forgot himself. If we connect, touch and get established at His Feet, we will certainly forget ourselves, NAY, THE VERY INSRUMENT  (THE MIND) WHICH REMEBERS AND FORGETS WILL VANISH, ‘I-I’ Consciousness reins supreme. THIS IS WHAT IS MEANT BY THE BIBLICAL STATEMENT ‘I AM THAT I AM’.

Thanks very much.
    Pranam,
      Anil

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3173 on: June 26, 2013, 04:41:12 PM »
Sri Bhagwan : Reality is One only. How can it be realized? Realisation is thus an illusion.

Dear Devotees,

Therefore, Realisation is present here and now.
Sri Bhagwan : Practice seems necessary. Who is to practice? Looking for the doer, the act and accessories disappear.

So, in the Path of Enquiry, this is the practice: LOOKING FOR THE DOER. 

When Sri Rama asked, ‘Brahman being pure, how can Maya arise from Him and veil Him also’, Guru Sri Vasishta replied that in pure mind associated with strong dispassion, this question would not arise. So, all these questions are arising in the impure mind, that is, in the rajasic and tamasic minds. Active and dull minds are full of vasanas or beginningless predispositions.

Paradoxical nature of Realisation makes it possible to raise question such as, ‘How can jiva rise up from the Self?’, etc.  Sri Bhagwan taught that without Jnana predispositions cannot vanish.  Therefore, it follows that the only real reply to such questions can be what the Guru Sri Vasishta and the Guru Sri Ramana taught: KNOW YOUR REAL BEING , THEN YOU WILL NOT RAISE THIS QUESTION.

Dear Devotees, as I have understood Sri Bhagwan’s Teaching, REALLISATION REALLY MEANS DISPASSION. 
Practice is necessary because in the stage of sadhana, the modes of the mind keep on changing. Mind subsides and rises up again, again subsides and rises up, and so on.

Hence, in my view, the better and appropriate terms will be: PRACTICE AND DISPASSION RATHER THAN PRACTICE AND REALISE (Realisation).

Self or Brahman remains ever pure, that is, for ever only One.  However it is worth mention here that, as Sri Bhagwan taught, although we understand the jiva as the mind plus the Reflected Light of the Self, in actual practice, in life, we cannot separate the two, just as we cannot separate the cloth from its whiteness, or just as in the illustration of the red-hot ball, we cannot separate the ball from the fire.
The mind by itself is insentient and therefore can do nothing by itself. This must be understood in proper perspective. It emerges only with the Illumination and can do no action, good or bad, except with the Illumination. But we are aware that while the Illumination is always there, enabling the mind to act , well or ill, the pleasure and pain resulting from such actions is not felt by the Illumination, JUST AS WHEN WE HAMMER A RED-HOT BALL IT IS NOT THE FIRE BUT THE IRON THAT GETS THE HAMMERING.
Thus, it is the mind alone that receives the hammering of the sorrowful life, experiencing pleasure and pain, and the Real Self remains intact, as It ever is.


Thanks very much.
   Pranam,
      Anil             
 


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3174 on: June 27, 2013, 11:21:41 AM »
Dear Devotees,


There is no happening in the Self. Whatever is happening is happening in our mind only. If we remain in the Self as the Self, there will be no happening and no question will arise. So, it all comes down to taking position. If we take our position and are established in the STILLNESS, that is the Centre of the Self, then only we know that there is no samsara, no life in the samsara, and that there is no manifestation. We understand irreversibly that there is no manifestation whatever. All  manifestations are dream-like.

Our minds wander outwards instead of inwards only in search of happiness. This is because the nature of the happiness is not properly understood. As Sri Bhagwan taught, the happiness is something that can never be found outside us and by doing something, or trying to reach it.  As mind sets up the notion that the Self needs to be found and accordingly we proceed to find the Self and subsequently find that the Self, the Sought, is That through which all the seeing and seeking are taking place, so also we understand, simultaneously, that Happiness is the very nature of the Self or the Consciousness.

In Day by Day with Bhagwan, when a devotees  observed that the mind went after only what it desired and won’t get fixed in on the object set before it, Sri Bhagwan replied thus:

Everybody will go after only what gives happiness to him. Thinking that happiness comes from some object or other, you go after it. SEE FROM WHENCE ALL HAPPINESS , INCLUDING THE HAPPINESS YOU REGARD AS COMING FROM SENSE OBJECTS , REALLY COMES. You will understand all happiness comes only from the Self, and then you will abide in the Self.

Dear devotees, the discussion on wandering of the mind in search of happiness entails a discussion on the sadhana aspect. Sri Bhagwan on numerous occasions taught that if the mind wandered outside, in search of happiness, to graze in the sense-objects in the samsara, there was no alternative or a short-cut other than what has been taught in the Sacred Gita.

Sri Bhagwan: What way is there, except to draw in the mind as often as it strays or goes outward, and fix it in the real Self, as the Gita advises ?

Yes, it won’t be initially easy to do that, but with practice or sadhana, it will surely come.  So, perseverance is the Key.

I always remember the two practice Verses of the Gita from Its Chapter 6:

“He should through gradual practice attain tranquility; and fixing the mind on God through reason controlled by steadfastness, he should not think of anything else. “
V. 6-25, Srimad Bhagavad Gita

Drawing back the restless and fidgety mind from all those objects after which it runs, he should repeatedly fix in on God.
V. 6-26, Srimad Bhagavad Gita

Dear devotees, there is no God outside of us. Our own real Self, the Atma-swarupa, is God. Therefore, we must become adept with perseverance and be able to draw back the restless and fidgety mind from all the sense objects with ease, that is, spontaneously, and await His Grace to take us to the Centre of our own Existence.


Thanks very much.
    Pranam,
      Anil   
       

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3175 on: June 27, 2013, 04:42:53 PM »
Dear devotees, the great Sage Sri Jnaneshvar composed the following verses in saltation of His Guru, Sri Nivritti Nath. The Book, the Amritanubhav, from which these verses have been cited, says that it may be that Sri Jnaneshvar is using the name of his Guru
as a synonym for God. It (Sri Nivritti Nath) literally means, “Lord without
vrittis,” or mental modifications; i.e., the One in whom
Absolute Stillness prevails. Bhagwan Sri Ramana is also “The Lord without vrittis, or mental modifications”, that is, the One in whom Absolute Stillness. Sri Bhagwan Himself taught that all Gurus are One, or That Which Is.   
Now I offer salutations to him
Who is the well-spring of the garden of
sadhana, 1
The auspicious conduit of divine Will,
And, though formless,
The very incarnation of compassion.

I offer salutations to him
Who comes to the aid of the Self
Which is suffering limitation
In the wilderness of ignorance.

I bow to my Guru, Nivritti,
Who, by slaying the elephant of Maya,
Has made a dish of the pearls
Taken from its temple.

By his mere glance,
Bondage becomes liberation,
And the knower becomes the known.

He distributes the gold of liberation to all,
Both the great and the small;
It is He who gives the vision of the Self.

As for his powers,
He surpasses even the greatness of Shiva.
He is a mirror in which the Self
Sees the reflection of its own Bliss.

It is by his grace
That all the moon-phases of sadhana
Culminate in the full moon of realization.

All the sadhaka’s efforts cease
When he meets the Guru.
He is the ocean in which the river of
activity has ceased to be.

When he is absent,
One wears the lovely cloak of appearance;
When he appears,
The cloak of diversity vanishes.

 The Sun of his grace turns the darkness of
ignorance
Into the light of Self-knowledge.

The water of his grace
Washes the soul so clean
That he regards even Shiva as unclean,
And does not wish to be touched
Even by him.

He abandoned the greatness of his own state
To save his disciple,
Yet his true greatness has never been
abandoned.

Alone, there is no happiness;
Therefore, the pure Consciousness
Assumes the forms of Guru and disciple.

By just a little sprinkle of his grace,
The poison of ignorance is changed into nectar—the nectar
of limitless knowledge.

When knowledge discovers him within,
He swallows up the knower;
And still he does not become impure.

With his help,
The soul attains the state of Brahman;
But if he is indifferent,
Brahman has no more worth than a
blade of grass.

Those who faithfully endeavor,
Regarding his will as law,
Obtain the ripe fruit of their efforts.

Unless the well-spring of his glance
Waters the garden of knowledge,
There will be no fruit in the hand.

By casting a mere glance,
He makes the world of appearance
Recede and vanish.
Though his conquest is great,
He does not call it his own.

He has attained the great status of Guru
By possessing no status.
His wealth is his ability
To rid us of what does not exist.

He is the rock of refuge
That saves us from drowning
In the sea which does not exist.
Those who are saved
Are released from time and space.

He is the calm and ever perfect sky within.
To that, the outer sky cannot compare.

Sage Sri Jnaneshvar


Anil

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3176 on: June 27, 2013, 05:22:00 PM »
Dear devotees, a few spelling mistakes occurred in the first paragraph of my previous post. I would like to say it as follows:
“The great Sage Sri Jnaneshvar composed the following verses in salutation of His Guru, Sri Nivritti Nath. The Book, the Amritanubhav, from which these verses have been cited, says that it may be that Sri Jnaneshvar is using the name of his Guru as a synonym for God. It (Sri Nivritti Nath) literally means, “Lord without vrittis,” or mental modifications; i.e., the One in whom Absolute Stillness prevails. Bhagwan Sri Ramana is also Sri Arunachala Incarnate, or the Lord without vrittis, or mental modifications, that is, the One in whom Absolute Stillness prevails or reins Supreme.  Sri Bhagwan Himself taught that all Gurus are One, or That Which Is. So, the following may well also be the sentiments of all those, who obtaining the Grace of their Gurus, became Self-aware.”
Thanks very much. 
Anil

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3177 on: June 28, 2013, 08:58:46 AM »
Dear Devotees,

Self is Self. Truth is Truth. It is always as It always is. There is no practicing It, there is no such thing as attaining It. Sri Bhagwan has taught that all that is necessary is to give up regarding the not-Self as Self and unreal as Real. Unreal, reflected ego-mind can never grasp the Truth. We are the Truth. As is well known by now, phantom-like ego always comes holding only ‘US’ which is the Self, the Truth, and sustains by identifying itself with the body. Therefore, when we give up identifying with the body, ‘WE’, the Self, alone remains.

How we are to give up this identification with the body so that the Self alone remains  is the problem so long as the pernicious identification persists. Self-enquiry as taught by Sri Bhagwan is the Master Solution to not only to end the problem of identification with myriad not-Self, persisting from the time immemorial, but puts an end effectively to all doubts and questions for once and all. Questions and doubts can never be put to rest, for they are endless and are always about the unknown things which are not-Self. This is why Sri Bhagwan taught that there could be no doubt that a doubter or a questioner existed to express doubt or ask the questions. This is why Lord Sri Arunachala descended as the Guru Bhagwan Sri Ramana to reveal that if one enquired and found who really one was, all doubts and questions would be set at rest. That is also the end of the not-Self which hid the Self just as the clouds hid the Sun. No one remains to see the shining forth of the Blazing Knowledge, that is, the Self. 

Dear devotees, Self-enquiry as taught by Sri Bhagwan, is not the practice of Truth. That is absurd. It is the suicidal practice undertaken by the ego-mind itself, due to Grace, which reveals subsequently its own unreality and falsity.  Therefore, unless the unreality of the ego, mind and body is revealed by effort and Grace, there is simply no way to stop the illusory identification with them. Mere intellectual understanding cannot do it by itself though it is useful in the initial stages of the Enquiry. WE WILL KEEP FLYING AT A TANGENT AND KEEP SAYING ‘I’ AND ‘THIS’. Remember that even the effort that we put in to relinquish the not-Self and take position in the ‘mere Be-ing’, that is, to get fixed or established in the Self and abide as the Self forever, is due to Grace. 

Thanks very much.
   Pranam,
     Anil

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3178 on: June 28, 2013, 12:09:09 PM »
Q: I am not experiencing the peace that Swami is talking about. I must therefore need to do something more.
Sri Annamalai Swami: See who you are. That is the only advice I can give you. You are peace. Be that peace and there will be no hankering for anything else.
Q: The problem seems to be asking for that peace, desiring it.
Sri Annamalai Swami: The one who is asking is not you. The thoughts that come and go are not you. Whatever comes and goes is not you. Your reality is peace. If you don’t forget that, that will be enough.
Final Talks


Dear devotees, our Reality is Peace and if we do not forget this truth, it is enough. But we do forget. Do we not? Sri Bhagwan has driven home the essential truth that nothing obstructs the awareness of our own Reality except our own self-inflicted illusion. All our efforts and sadhana are directed towards removing that illusion. It is not the practice of Truth but a conscious effort on the part of the seeker to do away with illusion and be settled in Peace and abide as that Peace forever. UNLESS EFFORT AND GRACE ACT AND REACT ON EACH OTHER AND THUS REMOVE THIS DEGRADING DELUSION, WE CANNOT REMAIN SETTLED IN PEACE AND ABIDE AS THAT PEACE. Thanks very much. Anil

This post should be read in continuation with my previous post. Anil


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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3179 on: June 28, 2013, 05:13:29 PM »
Open your eyes of love, and see Him who pervades this world ! consider it well, and know that this is your own country.
When you meet the true Guru, He will awaken your heart ;
He will tell you the secret of love and detachment, and then you will know indeed that He transcends this universe.

This world is the City of Truth, its
maze of paths enchants the heart : We can reach the goal without crossing
the road, such is the sport unending. Where the ring of manifold joys ever
dances about Him, there is the
sport of Eternal Bliss. When we know this, then all our
receiving and renouncing is over ; Thenceforth the heat of having shall
never scorch us more.
He is the Ultimate Rest unbounded : He has spread His form of love
throughout all the world. From that Ray which is Truth, streams
of new forms are perpetually
springing : and He pervades those
forms. All the gardens and groves and bowers
are abounding with blossom ; and
the air breaks forth into ripples
of joy.

There the swan plays a wonderful
game, There the Unstruck Music eddies
around the Infinite One ; There in the midst the Throne of the
Unheld is shining, whereon the
great Being sits, Millions of suns are shamed by the
radiance of a single hair of His body. On the harp of the road what true
melodies are being sounded ! and
its notes pierce the heart : There the Eternal Fountain is playing
its endless lifestreams of birth
and death. They call Him Emptiness who is the
Truth of truths, in Whom all
truths are stored !
There within Him creation goes forward, which is beyond all philosophy; for philosophy cannot attain to Him.

There is an endless world, O my Brother ! and there is the Nameless Being, of whom nought can be said.
Only he knows it who has reached that region : it is other than all that is heard and said.
No form, no body, no length, no breadth is seen there : how can I tell you that which it is ?
He comes to the Path of the Infinite on whom the grace of the Lord descends : he is freed from births and deaths who attains to Him.
Kabir says : "It cannot be told by the words of the mouth, it cannot be written on paper.
It is like a dumb person who tastes a sweet thing how shall it be explained ? "

Sage Sri Kabir