Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 757986 times)

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3210 on: July 19, 2013, 04:18:31 PM »
Sri Vijay: If Brahman is our Mother, then has It any form or is It formless?

Sri Ramakrishna: That which is Brahman is also Kali, the Mother, the Primal Energy. When inactive It is called Brahman. Again, when creating, preserving, and destroying, It is called Sakti. Still water is an illustration of Brahman. The same water, moving in waves, may be compared to Sakti, Kali. WHAT  IS  THE  MEANING  OF  KALI?  SHE  WHO  COMMUNES  WITH  MAHA-KALA, THE ABSOLUTE,  IS  KALI.  She is formless and, again, She has forms. If you believe in the formless aspect, then meditate on Kali as that. If you meditate on any aspect of Her with firm conviction, She will let you know Her true nature. Then you will realize that not merely does God exist, but He will come near you and talk to you as I am talking to you. Have faith and you will achieve everything. Remember this, too. If you believe that God is formless, then stick to that belief with firm conviction. But don’t be dogmatic: never say emphatically about God that He can be only this and not that. You may say: ‘I believe that God is formless. But He can be many things more. He alone knows what else He can be. I do not know; I do not understand.’ HOW  CAN  MAN  WITH  HIS  OUNCE  OF  INTELLIGENCE  KNOW  THE  REAL  NATURE  OF  GOD?  Can you put four seers of milk in a one-seer jar? If God, through His Grace, ever reveals to His devotees and makes him understand, then he will know; but not otherwise.
“That which is Brahman is Sakti, and That, again, is the Mother.
He it is, says Ramprasad, that I approach as Mother;
But must I give the secret , here in the market-place?
From the hints I have given, O mind, guess what that Being is.”
Gospel Of Sri Ramakrishna


Dear devotees, Sri Ramakrishna Paramhamsa has also taught, like Sri Bhagwan, that one realizes after the attainment of Perfect Knowledge that God is not different from His Shakti. They are the same , like the gem and its brilliance. Thinking of gem, one cannot but think of its brilliance also. Again, they are like milk and its whiteness. THINKING  OF  ONE,  YOU  MUST  ALSO  THINK  OF  THE  OTHER.   
Sri Paramhamsa also teaches here never to emphatically say about God that he can be only this and not that.  If one, by the Grace of the Guru, has understood God as the Self who is verily the formless  Brahman, that is, Existence-Consciousness, it does not mean that one should ever seek to attempt to destroy the faith of others who believe in meditating on Image of God, or who believes in chanting the Name of God, or loving and worshipping God in any form or in any way one deems most appropriate for himself according to his temperament and understanding.   

Pranam,
  Anil

                 

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3211 on: July 20, 2013, 11:26:39 AM »
The unreal can never come into existence, and the Real can never cease to be. The reality of both has thus been perceived by the Seers of Truth.
V. 2-16, Gita

Know that Reality which pervades this universe to be indestructible. No one can cause the destruction of this immutable Being.
V. 2-17. Gita

Dear Devotees,

The unreal can never come into existence. Space and time are unreal. So, they never really came into existence. The space that we see is indeed the All-pervading Space of Jnana or Knowledge. The time that we experience is really the Eternal Presence.

Time and space or place are the two foremost conceptions projected by the mind. Not a single thought can be projected which is not bound by these two conceptions, time and space. Sri Bhagwan taught that the past and future can exist only with reference to the present and second and third person or place can exist only with reference to the first person or place. Therefore, out of three times, present time and out of three persons or places, the first person, are the root or the primal conceptions. However, if we try to find the exact present time or if we try to enquire the truth of the first person or the place, conceptions of time and place or space disappear including the two root conceptions of present time and first person or the place. So, time and space are unreal and in fact they never come into existence, of course, except in our imagination. How can the unreal which does not exist withstand a sustained searchlight of investigation? They cannot. They do not exist and, hence, they simply disappear.

Dear devotees, yesterday, I wrote that we were the Goal here and now and wrote further that even the phrase ‘here and now’ is not real because they represent place and time respectively which are not there in the least in the Self or the Reality. All the same, the words ‘here’ and ‘now’ are commonly used to describe That which cannot be bound by place and time.
Sri Bhagwan : If one enquires ‘In which place in the body does the thought ‘I’ rise first?’, it will be known to be in the Heart or the Hridayam.

Sri Bhagwan has Himself often explained that the true import of the word ‘Heart’ is not a limited place in the body, but the Infinite and All-pervasive Self. So, the Heart is not only the Centre, but the Self. Therefore, it follows that by ‘place’ our Natural State or the Self or the Swarupa is being referred.  And the Infinite and All-pervasive Self or the Reality is here, there, in, out, up, down and everywhere. SO, THE ‘WORD’ HERE IS EMPLOYED TO CONVEY THE SENSE OF IMMEDIACY OR PROXIMITY TO THE REALITY, THAT IS, ‘WE ARE’. WHAT CAN BE CLOSER TO US WHO ARE THE REALITY, THAN ‘WE ARE’?  Therefore, it follows that ‘we are’ Infinite and All-pervasive Reality as well as the Centre, or the Hridayam.  SO, ‘HERE’ MEANS AND REFERS TO THE INFINITE AND ALL-PERVASIVE ‘I’ OR ‘WE OR THE ATMA-SWARUPA.

And what is ‘now’?

‘Now’ is ‘now’. Past and future exist with reference to the present, but when we seek to find the exact present, nothing can be found as the exact present, as it were. Conception of the time including the present disappears. ‘Now’ Is or remains when stripped of all the three times, past, present and future. IT IS THE ‘NOW’ which became past. IT IS ‘NOW’ which will be in the future. ‘NOW’ IS THE ESSENNCE OF ALL TIME AND AT THE SAME TIME INDEPENDENT OF TIME. NOW IS, IT EVER IS. AND THAT WHICH EVER IS, IS CALLED ‘ETERNAL’.
Dear devotees, ‘Eternal’ is always only ‘Now’ and only the ‘NOW’ which is absolutely outside the realm of time. IF WE DIVE INTO ‘NOW’ AND LIVE IN THE ‘NOW’, WE GET TO THE ESSENCE OF LIFE AND ‘OURSELVES’.  ‘NOW’ REFERS THEREFORE TO THE ETERNAL PRESENCE.
Hence, what is That which is here and now. ETERNAL AND ALL-PERVASIVE ‘WE’, INDEPENDENT OF SPACE AND TIME.

Dear devotees, the Sacred Gita also teaches that the Real can never cease to be. WE, IN TRUTH, ARE REAL AND THEREFORE  CAN  NEVER CEASE TO BE.

Thanks very much,
  Pranam,
    Anil     

 



eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3212 on: July 20, 2013, 06:38:56 PM »
Sri Ramakrishna Paramhamsa:
“Dive deep in the sweetness of God’s Bliss. What need have we of His infinite creation and unlimited glory?”

The master sang:
Dive deep, O mind, dive deep in the Ocean of God’s Beauty;
If you descend to the uttermost depths,
There you will find the gem of Love.

Go seek, O mind, go seek Vrindavan in your heart,
Where with His loving devotees
Sri Krishna sports eternally.

Light up, O mind, light up true wisdom’s shining lamp,
And let it burn with steady flame
Unceasingly within your heart.

Who is it that steers your boat across the solid earth?
It is your Guru, says Kabir;
Meditate on His holy Feet.

Gospel of Sri Ramakrishna

Pranam,
  Anil


 

Ravi.N

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3213 on: July 20, 2013, 07:48:44 PM »
Anil,
It is always a joy to read your posts,as they consistently focus on the one Truth-Self.Yes,Anil Bhai,in many talks Sri Ramakrishna and Sri Bhagavan have expressed themselves in exactly the same way.

Here is an Excerpt from the Gospel of Sri Ramakrishna:
M: "Is the world unreal?"
MASTER: "Why should it be unreal? What you are asking is a matter for philosophical discussion.
"In the beginning, when a man reasons following the Vedantic method of 'Not this, not this', he realizes that Brahman is not the living beings, not the universe, not the twenty-four cosmic principles. All these things become like dreams to him. Then comes the affirmation of what has been denied, and he feels that God Himself has become the universe and all living beings.
"Suppose you are climbing to the roof by the stairs. As long as you are aware of the roof, you are also aware of the stairs. He who is aware of the high is also aware of the low. But after reaching the roof you realize that the stairs are made of the same materials-brick, lime, and brick-dust-as the roof".

Here is an Excerpt from Talk No.33 from Talks with Sri Ramana Maharshi:
A visitor: “The Supreme Spirit (Brahman) is Real. The world (jagat) is illusion,” is the stock phrase of Sri Sankaracharya. Yet others say, “The world is reality”. Which is true?
M.: Both statements are true. They refer to different stages of development and are spoken from different points of view. The aspirant (abhyasi) starts with the definition, that which is real exists always; then he eliminates the world as unreal because it is changing. It cannot be real; ‘not this, not this!’ The seeker ultimately
reaches the Self and there finds unity as the prevailing note. Then, that which was originally rejected as being unreal is found to be a part of the unity. Being absorbed in the Reality, the world also is Real. There is only being in Self-Realisation, and nothing but being


Namaskar.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3214 on: July 21, 2013, 05:16:34 PM »
Dear Sri Ravi,

Thanks very much, sir, for your kind appreciation and a beautiful post.
Ji, yes, I have always consciously focused on the Self and the Direct Path in this thread.  The reason is Sri Bhagwan’s Grace awakened me to the abiding reality within, that is, the Heart, or ‘I’, or the Self. I grasped that I always acted in pursuit of something which, I felt, would give me happiness. I realized that everything that I did was to attain the happiness only. And when He drew me to Him,  I realized that the Self alone was  the Source of Eternal Joy and Unbroken Happiness. I realized soon enough too that It was the Self, my own Swarupa, who Itself was Infinite Bliss, that I had been seeking all this while,  BUT   AT  WRONG  PLACES   AND  AT  DOORS  WHICH  COULD  DISH  OUT  ONLY  MISERY  AND  NOT  PERINNIAL  HAPPINESS  THAT  I  HAD  BEEN  SEEKING.

Slowly but surely, I became convinced that the Self and the Self-knowledge was the ONLY  REAL  GOAL,  OUR  PARAMOUNT  DUTY  AND  THE  SUPREME  PURPOSE. Sri Vivekananda’s Dictum that the ‘seeking divinity within is the goal of life’ kept ringing, nudging and inspiring even before I came to the Lotus Feet of Sri Bhagwan. When His Grace drew me, I became aware of Him and His Teaching of the Atma-vichara, rather intuitively, in the beginning. So, when I reached His Lotus Feet, I understood that I had no time to waste and that I must take the Direct and Straight Path to the Self. So, I took the Path and began to tread it. And while treading the Path, I deeply realized that I was assured of His unfailing protection and guidance on the Path. I realized that He indeed was the Commander-in-chief of this royal battle against the demonic forces of hatred, anger, greed, infatuation, etc.     

Dear sir, Ji yes, whether they are teaching Jnana or Bhakti, or Yoga or whatever, both Bhagwan Sri Ramana or Bhagwan Sri Ramakrishna Paramhamsa are One and the Same for me. One differs from the Other only in Name and Form and the Stage from where emanated their epoch-making Sacred and Divine Revelations. For me, there is no difference between Jnana and Bhakti, initial approach to either of them notwithstanding.

Dear sir, I recently saw your translation of the Appalam Song, and I was wonder-struck , to say the least. I was so overwhelmed that I was not able to form a proper and adequate response immediately. But now it has come of its own accord which I wish to post in the thread ‘Rough Notebook’ as soon as possible. Here I only wish to say that the ‘Appalam Song’ gave me the zeal to pursue the Path untiringly and enthusiastically. 

Thanks very much, sir.
Pranam,
  Anil

 

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3215 on: July 21, 2013, 05:37:47 PM »
(This post should be read in continuation with my post, reply-3212, thanks, Anil)

 
Where is space without me and where is time?
The body exists in space and time, but no
body am I.
Nowhere I am, in no time I am.
Yet am I everywhere in all time.
V. 18, Sat-Darshan


Dear Devotees,

Reality is Eternal Now on which the time as the past, present and future is superimposed.  So long as ‘I am the body’ idea remains, our embodied existence is subject to space and time. However, if we trace our temporal existence to its Source , Existence-consciousness, or the Self, we realize that we are beyond space and time and are falsely assuming spatial and temporal existence.
Subject to space and time, we are mental beings. THEREFORE,  DEAR  DEVOTEES,  IF  WE  INDENTIFY  OURSELVES  WITH  THE  TRANSIENT,  TEMPORAL  AND  SPATIAL   BODY-MIND,  WE,  SURE,  WILL PASS  AWAY  LIKE  ALL  OTHER  TRANSINET,  TEMPORAL  AND  SPATIAL   THINGS.  But on the culmination of the Enquiry, we realize that there is no space and time and thus we transcend the mind. As the past , present and future are superimposed on the Eternal Now, so also here, there, above, below, up, down, front, back, near , far, etc. are superimposed on ‘ALL-PERVASIVE HERE’. 
On Enquiry, we realize that we are the same, now, then, and ever; the same here, there and everywhere. WE   ARE;   TIME   AND   SPACE   ARE   NOT,   WE   ARE.  WE   EXIST,   TIMELESS   AND   SPACELESS   WE.  TIMELESS   AND   SPACELESS   ARE   WE,   HERE  AND  NOW.

Note:- There is One Self. Therefore, the plural ‘we’ here is not indicative of a real plurality of the selves. Plural ‘we’ is in accordance with the plurality of the bodies and minds. Sri Bhagwan here (V. 15 and 16 of the Ulladu Narpadu) is not teaching that there is a plurality of selves.

Thanks very much.
 Pranam,
   Anil
       

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3216 on: July 22, 2013, 11:31:03 AM »
Dear Devotees,


Sri Sadhu Om writes in his ‘The Path of Sri Ramana, Part One’ that since, whether we know it or not , Self, which is now wrongly considered by us to be unknown, is verily our reality, we are verily the Self, the very nature of our attention, that is, the Supreme Self’s attention, Itself is Grace.  This means that whatever thing we attend to, witness,, observe or look at, that thing is nourished and will flourish, being blessed by Grace.  We are the Self and therefore our power of attention is, in fact, nothing but a reflection of the ‘KNOWING POWER of the Self. That on which our power of attention is fixed, is nourished more and more by Grace. If it is directed more and more towards second and third person objects, both the strength to attend to objects and the ignorance—five sense-knowledge in the form of thoughts about them –will grow more and more and never subside. On the other hand, if our (the Self’s) attention is directed only towards OURSELVES, our knowledge of our OWN EXISRENCE, OR THE ATMA-SWARUPA, is alone nourished, and since the mind is not attended to, it is deprived of its strength of the support of our (Self’s) Grace. For want of this nourishing support of our Grace in the form of our attention, mind is sure to vanish.

Therefore, it is obvious that the world exists only when we pay attention to it. All things exist only when we pay attention to them. We see and hear something only when we pay attention to them. Even our body appears to be real only when we pay attention to it. Such is the Power of Attention of the Self! So, the world outside, our own body and even most intimate of our thoughts exist only when attention is paid to them, AND NOT OTHERWISE.

Therefore, dear devotees, EVERYTHING  COMES  ALIVE  WITH  OUR  ATTENTION  AND  DIES  WITH  OUR  INATTENTION.  In dreams we pay attention to our own mental projections thus making the dream experiences real as long as they last. In waking we pay attention to the physical world and thereby we make it real. Hence, our attention is the most crucial underlying factor in the absence of which neither the dream nor the waking can exist.

ATTENTION  IS  THEREFORE  CERTAINLY  REAL,  FOR  IT  IS THE  COMMON  UNDERLYING  FACTOR  WHICH  LIGHTS  UP  ALL  EXPEREINCE. And  those treading the Path of Atma-vichara will do well not to ignore this LIGHT OF ATTENTION that springs from the Awareness. IT IS THE AWARENESS WHICH TRANSLATES INTO ATTENTION.

What a pity that we are constantly preoccupied with only the objects of attention, but not the attention itself. ANY  KNOWLEDGE  IS  FALSE,  ILLUSORY  AND  IS  IN  THE  REALM  OF  IGNORANCE  WITHOUT  KNOWLEDGE  OF  THAT  WHICH  MAKES  ALL  KNOWLEDGE  POSSIBLE.

So, it is Awareness that translates into attention. Who pays the attention? That who pays attention and knows must certainly be real because it alone continues through the waking, dream and sleep making them all possible. We must only pay attention to That. How? WE  MUST  PAY  ATTENTION   AND  FOCUS  ONLY  ON  THE  ONE  WHO  IS  AWAKE ,  OR  WHO  DREAMS  OR  WHO  SLEEPS,  RATHER  THAN  ANALYSING  THE  MYRIAD  OBJECTS  OF  ATTENTION  AND  REMAIN  ENMESHED  IN  THE  IGNORANCE  OF  THE  PARTIAL  OR  RELATIVE  KNOELEDGE. If we do not, we are doomed to dreaming through eternity without waking to the Truth of our Existence and the Atma-swarupa which is Pure Awareness.

Thanks very much.
Pranam,
  Anil

               

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3217 on: July 22, 2013, 07:23:04 PM »
The conversation turned to the spiritual zeal of devotees, as illustrated in the earnestness of the gopis of Vrindavan. Ramlal Sang:

Thou art ALL in ALL, O Lord!—the Life of my life, the Essence
of essence;
In the three worlds I have none else but Thee to call my own.
Thou art my peace, my joy, my hope; Thou my support, my
Wealth, my glory;
Thou my wisdom and my strength.
Thou art my home, my place of rest; my dearest friend, my next of kin;
My present and my future, Thou ; my heaven and my salvation.
Thou art my scriptures, my commandments; Thou art my ever
Gracious Guru;
Thou the Spring of my boundless bliss.
Thou art the way, and Thou the Goal; Thou the Adorable One,
O Lord!
Thou art the mother tender-hearted; Thou the chastising Father;
Thou the Creator and Protector; Thou the Helmsman who dost
Steer
My craft across the sea of life.
Master (to the devotees): Ah! What a beautiful song!—‘Thou art my All in All.”


Ramlal sang again, this time describing the pangs of the gopis on being separated from their beloved Krishna:
“Hold not, hold not the chariot’s wheel!
Is it the wheels that make it move?
The mover of its wheels is Krishna,
By whose will the worlds are moved.

The master went into deep Samadhi. His body was motionless; he sat with folded hands as in his photograph. Tears of joy flowed from the corners of his eyes. After a long time his mind came down to the ordinary plane of consciousness. He mumbled something, of which only a word now and then could be heard by the devotees in the room. He was saying: Thou art I, and I am Thou—Thou eatest—Thou—I eat!....... What is this confusion Thou has created.

Gospel of Sri Ramakrishna


Pranam,
  Anil
 

   


Jewell

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3218 on: July 22, 2013, 10:08:59 PM »
How lovely post,dear Sri Anil!

Quote
        He was saying: Thou art I, and I am Thou—Thou eatest—Thou—I eat!....... What is this confusion Thou has created.

This is so sweet.
 :) Indeed,such confusion...

Thank You Very much,dear friend!

With love and prayers,
« Last Edit: July 22, 2013, 10:11:37 PM by Jewell »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3219 on: July 23, 2013, 10:49:16 AM »
Quote:
“The master went into deep Samadhi. His body was motionless; he sat with folded hands as in his photograph. Tears of joy flowed from the corners of his eyes. After a long time his mind came down to the ordinary plane of consciousness. He mumbled something, of which only a word now and then could be heard by the devotees in the room. He was saying: Thou art I, and I am Thou—Thou eatest—Thou—I eat!....... What is this confusion Thou has created?”


Dear Sri Jewell,

Such expression can emanate from a Supreme Bhakta and the Jnani that Sri Ramakrishna Paramhamsa is. For me, Bhagwan Sri Ramana is the Supreme Janai and the Bhakta and Sri Ramakrishna Paramhamsa is the Supreme Bhakta and the Jnani. What is this confusion? Both are, in truth, One, and only One.

There comes a stage when a Bhakta realizes  and says, “ All that  exists art Thou.”  He says, “ Thou! Thou! Not I, but Thou!

And then happens the Great Merger and the Realization: THOU   ART   ‘I’; ‘I’   AM   THOU.  NOTHING EXISTS   BUT   ‘I’,   BLISSFUL   ‘I’.   

Dear friend, Sri Jewell, we are aware, by His Grace, that there is no such thing as ‘I’, ‘you’, ‘we’ etc., in the Self, for That Which Is does not even say ‘I’. Sri Bhagwan taught that even as the rope is seen with the vanishing of the illusion of the false snake in it, an All-knowing and Blissful ‘I’, the Supreme ‘I’, devoid of all qualities and fear, is felt to the exclusion of all duality and plurality.

Dear friend, Sri Jewell, Sri Bhagwan taught that there was no plurality in the Self. PRONOUNS,   SUCH   AS   ‘I’, ‘YOU’,  ‘HE’,  ‘SHE’,  ‘WE’,  ETC., ARE  NOT   INDICATIVE  OF  ANY  PLURALITY  IN  THE  SELF,  BUT  ARE  IN  ACCORDANCE  WITH  THE  APPARENT  PLURALITY  OF  BODIES  AND  FRAGMENTED  MINDS.  THEY   ARE   NOT,   AND   NOT   AT ALL,   INDICATIVE   OF   ANY   REAL   PLURALITY   OF   SELVES.

Without Enquiry, it is indeed hard to conceive of the Formless Pure Being giving rise to myriad forms. But our attention must be drawn to the truth that our minds remain formless when we do not perceive or think, say in sleep, in Samadhi or in a swoon. But the same mind creates space and myriad relationships and identifications when IT THINKS AND IMPELS OUR BODIES TO ACT. See how wonderful is Sri Bhagwan’s Teaching in this regard!
“Just as your mind devises and your body executes in one homogeneous, automatic act, so automatic, in fact, that most people are not aware of the process, so does the Divine Intelligence devise and plan, and His energy automatically and spontaneously acts—the thought and the act are one integral whole. This Creative Energy which is implicit in Pure Intelligence is called by various names, one of which is Maya or Shakti, the Creator of forms or Image.” 

We therefore must always remember that we are not the bodies so that we may be caught up in space and time. Enquiry reveals that now, then, and always—here, now and everywhere—we are the same. OURS  IS  THE  EXISTENCE  ABSOLUTE,  OURS  IS  THE  LIFE  ABSOLUTE,  AND  WE  EXIST,  TIMELESS  AND  SPACELESS,  AS  BLISSFUL  ‘I’,  AS  SUPREME  ‘I’  FOREVER.

Thanks very much, dear friend, Sri Jewell.
Pranam,
  Anil 

Hari

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3220 on: July 23, 2013, 04:03:27 PM »
Sri Anil, excellent explanation. I consider bhakti and jnana this way - bhakti is process of self-elimination in the name of the Self, e.g. trying t0 'forget' your self and what remains is the real Self. Jnana is process of trying to 'remember' your Self by searching within and paying attention only on 'I am'. These two are ultimately just one and the same process seen at different angle. Even what I've already said cannot be true if it is analyzed from different point of view.
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eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3221 on: July 23, 2013, 05:08:39 PM »
Sri Ramakrishna Paramhamsa:

“Why all this bother about infinity? If I want to touch you , must I touch your entire body? If you want to bathe in the Ganges, must you touch the whole river from Hardwar down to the ocean?”

“ ‘All troubles come to an end when the ego dies.’ As long as a trace of ‘I’-consciousness remains, one is conscious of difference. Nobody knows what remains after the ‘I’ disappears. Nobody can express it in words. That which is remains. After the ‘I’ disappears one cannot say that a part manifests through this man and the rest through another. Satchidanada is the ocean. The pot of ‘I’ is immersed in it. As long as the pot exists, the water seems to be divided into two parts: one part inside the pot and the other part outside it. But when the pot is broken there is only one stretch of water. One cannot even say that. Who would say that?”

Gospel Of Sri Ramakrishna

Pranam,
  Anil

Jewell

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3222 on: July 23, 2013, 05:28:44 PM »
Quote
      “Just as your mind devises and your body executes in one homogeneous, automatic act, so automatic, in fact, that most people are not aware of the process, so does the Divine Intelligence devise and plan, and His energy automatically and spontaneously acts—the thought and the act are one integral whole. This Creative Energy which is implicit in Pure Intelligence is called by various names, one of which is Maya or Shakti, the Creator of forms or Image.”  

We therefore must always remember that we are not the bodies so that we may be caught up in space and time. Enquiry reveals that now, then, and always—here, now and everywhere—we are the same. OURS  IS  THE  EXISTENCE  ABSOLUTE,  OURS  IS  THE  LIFE  ABSOLUTE,  AND  WE  EXIST,  TIMELESS  AND  SPACELESS,  AS  BLISSFUL  ‘I’,  AS  SUPREME  ‘I’  FOREVER. 

Dear Sri Anil,

Beautiful words from Bhagavan,and beautiful,beautiful conclusion by You. Indeed,we are that Supreme,Absolute,we are life,we are existence,we are non existence,we are absolutely everything,and more than that. We are play,we are watcher,we are the One in Whom play appears. And who will comprehend that mystery,this wonderful and glorious Being,when there is not even word true to describe It,like Bhagavan Sri Ramakrishna pointed in  Your last post. We can only bow to such a wonder.

Thank You Very much,dear friend,

With love and prayers,

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3223 on: July 24, 2013, 10:59:00 AM »
Dear Sri Hari,

Thanks very much for your beautiful response. Yes, Jnana and Bhakti are one and the same.  Bhakti is the Mother of Jnana, it is said. One is drawn to God or Guru, loves Him and worships Him, this is the Bhakti for me. One ripens in love and devotion and then either surrenders with absolute Faith in Him and is done with ‘I’ or ‘mine’ forever, or treads the Path that the Guru shows Him and lastly he is also made  by the Grace of the Guru to know that his own Self is the Reality and nothing else is. Thus he finds that the Self alone is the Guru or God. Or as you yourself have often quoted, those who are doing Vichara should accept Sri Bhagwan’s Grand Synthesis of Jnana and Bhakti. For, those who are engaged in Vichara know that one’s Source is within. Such a one will not imagine his Source to be some God outside him. SUCH A ONE GIVES HIMSELF UP TO IT. Sri Bhagwan taught that meant one should seek his Source and on reaching It one should merge in It. This is akin to saying:
“ONE SHOULD HOLD ONTO THE ‘I’-THOUGHT UNTIL THE ONE WHO IMAGINES SEPARATES FROM GOD VANISHES. “

Therefore, dear Sri Hari, Surrender is ultimately to give oneself up to the Original Cause of one’s Being as Sri Bhagwan taught. One may say that this is Self-enquiry camouflaged or masquerading under the name, surrender. But we must understand why Sri Bhagwan repeatedly taught that the Jnana and Bhakti were only different names for the same process though He also taught that these two  were the only two effective means by which Self-realisation could be  achieved.  This is also quite consistent with His emphasis that any sadhana which focuses on the ‘I’-consciousness until its merger in the Self is alone the Direct Path to Self-awareness and others are not.

Thanks very much.
Pranam,
  Anil
 

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3224 on: July 24, 2013, 03:10:01 PM »
Quote from Sri Jewell:
“Indeed, we are that Supreme, Absolute, we are life, we are existence, we are non existence, we are absolutely everything, and more than that. We are play, we are watcher, we are the One in Whom play appears. And who will comprehend that mystery, this wonderful and glorious Being, when there is not even word true to describe It, like Bhagavan Sri Ramakrishna pointed in Your last post. We can only bow to such a wonder.”


Dear Sri Jewell,

Yes, ‘We’ are the Self, spaceless and timeless, We. Self is absolutely all. Therefore, We, in truth, are absolutely everything, all.  But little self or ‘we’ do not abide in the Self as the Self. Little ‘we’ are not aware of our Real Self, the Atma-swarupa. Little ‘we’ are aware of ourselves only when modifications arise in the intellect. But these modifications are transient and they rise and set. These modifications are, in fact, agitation and movement. So-called, little ‘we’ are like stone thrown up. It leaves its source and is projected up, tries to come down and is always in motion until it regains its source. Or so-called, little ‘we’ are like waters of the ocean evaporated. Clouds are formed which are moved by winds, they are condensed into water again, fall as rain and the waters roll down the hills in streams and rivers, until they reach their original source, the Ocean, reaching which they are at peace. So, it is obvious that wherever there is a separation from the source, there is agitation and movement until that separation is ended. So it is with ourselves. Little ‘we’ fly away at a tangent from the Ocean of Nectarine Consciousness and say ‘I’ and ‘this’. We are not able to keep the Atma-swarupa as ‘I’ alone and abide as That, in Mauna-mudra.

Self is Achala, Unmoving, in which there is no agitation and there is no movement whatever. But everything in the universe is in motion, even tiniest particles like the electrons, etc. are moving rapidly. SO IS THE EXTERNAL AS WELL AS THE INTERNAL NATURE.

But even this so-called little ‘we’ are never apart from our Source, the Self. Absolute Truth is this that we never really separated from the Self. Transient modifications arose in the Self, false subject appeared in the Self, identified itself with the body and THOUGHT (falsely or imagined) that it was separate from the Spirit, or the True Self. If we regain our Source before the false identity ceases, we remain as the Blissful ‘I’ or ‘We’. 

Dear friend, Sri Jewell, question is how do we know the world to be transitory? Unless something permanent is held, the transitory nature of the world and this pseudo self or the ego cannot be understood.

Dear Sri Jewell, Sri Bhagwan’s Advent happened to teach only this:
THE  SELF  IS  THE  ONLY  PERMANENT  EXISTENCE  AND  REALITY. WE  ARE  ALREADY  THE  SELF,  AND  THE  SELF  IS  THE  ETERNAL  REALITY. THEREFORE,  OUR  ATTENTION  MUST  BE  DRAWN  TO  IT  AND MUST  BE  INSTRUCTED  TO  RIVET  OUR  ATTENTION  ON  THE  ETERNAL  REALITY,  THE  SELF. Permanent ‘I’ being held alone, all else disappears. This is why I say and always maintain that the glory of the Vichara, as taught by Sri Bhagwan, can never be overstated.

Thanks very much, dear friend, Sri Jewell.
Pranam,
  Anil