Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 758940 times)

cefnbrithdir

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3225 on: July 24, 2013, 05:49:43 PM »


Dear Sri Anil

Quote from Sri Anil  " But even this so called little "we" are never apart from our Source, the Self. Absolute Truth is that we are never really separated from the Self "

The question at the moment for me - and I think this is primarily a question of what is the best (temporary before abandonment) understanding for the mind, though you may think this goes deeper -  is why we talk at all  about little "we" in terms of reflections, modifications, substratum etc  rather than, without doubt, know that little "we" is a complete illusion and completely nothing. We cannot (re) modify (back) little "we" because it has never had any Reality; there is no "genealogy" so to speak.  It is "zero" - as Sri Ranjit Maharaj so often said.

Would this have any implications for the "task" ?   If we want or require something then an object is required. But there are no objects. Can we not hold our attention away from any object knowing that any object is nothing; any object is "zero". Are we inquiring for an "I" when no "I" exists either. The one and only Reality being  just "That".

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3226 on: July 25, 2013, 05:09:44 PM »
Dear Sri cefnbrithir,


Yes. There are no objects and little ‘we’ never has any reality. Their appearance is illusory, just as the appearance of a snake in the rope is a sheer illusion. So, present state is mere illusion and disillusionment is the goal. In the State of Self-realization, there are no objects and therefore there is nothing to think of. In that state thoughts cannot arise, nay, it is impossible to think.

Thoughts are disturbances which arise due to predispositions or tendencies. When we are free of these disturbances, we are the Infinite Intelligence, that is, the Self. There is perfection and peace. When there is perfect Awareness and perfect Stillness or Quietness combined, It is the State of the Self or the State of Being and there is the Realization or the Knowledge, and not merely thinking, that ‘I am the Self.’ Sri Bhagwan has taught that when the ‘I’, that is, the state of mere being, is kept as ‘I’ alone, it is the Self. However, when the ‘I’ is swerved away and says ‘I’ and ‘this’, it is the ego. AND ALL THESE ARE SUPERIMPOSITIONS ON THE SUBSTRATUM OF THE SELF, JUST AS A SNAKE IS THE SUPERIMPOSITION ON THE SUBSTRATUM OF THE ROPE.

Dear friend, Sri cefnbrithir, when we identify with the body-mind complex, we are mental beings, ego is a false and illusory mental being. It is the product of reflection. So, objects and the universe arise from where little ‘we’ arise.  Sri Bhagwan taught to see ‘ourselves’ first and then see the objects. What is not in us cannot appear outside. Subject comprehends the objects and this is the all-comprehensive truth. Seeing and knowing is the function of the mind. In the Perfect State, there is neither seeing nor knowing nor feeling, but only the Blissful Pure Consciousness, ‘I AM’.

We must understand that thoughts, due to tendencies in us from the time immemorial, are alone the disturbances. TO BRING ABOUT PEACE MEANS TO BE FREE FROM THOUGHT AND TO ABIDE AS PURE CONSCIOUSNESS THAT REAL’WE’ ARE. If we remain at peace with ourselves, there is only peace all about.
Mind subsides and rises again. It rises again because the TENDENCIES are still there. HOWEVER, IF THE MIND IS TRANSFORMED INTO ‘THAT’ OR THE SELF, BY THE ENQUIRY, IT CAN NO LONGER GIVE ANY TROUBLE, FOR THE MIND, AS WE KNOW IT, IS DEAD AT THE CULMINATION OF THE ENQUIRY.

Therefore, it follows that knowing that there never was any ignorance is the goal of all spiritual teachings and all spiritual practices.

Dear Sri cefnbrithir, yes, Sri Bhagwan taught that nothing was independent of the Self, not even ignorance, for ignorance, as you yourself are aware, is only the Power of the Self, remaining there without affecting Its Reality. However it affects the ego or the ‘I’-conceit or the jiva. Therefore, ignorance is for jiva, and sadhana is for the jiva as well, and not for the Self. 
     
Quote:
“Are we inquiring for an "I" when no "I" exists either. The one and only Reality being just "That".”


Dear friend, THIS ‘I’ IS SYNONYMOUS WITH THE ILLUSION OR THE IGNORANCE. WHEN ONE LOOKS FOR IT, IT IS SIMPLY NOT FOUND. WHY? BECAUSE IT IS UNREAL. For “That” which IS, does not even say ‘I’. It is mere the State of Being, here and now, One without a second.

Therefore, there is no cause for worry and anxiety. Yes, we must remain as the Self, as That, as the Atma-swarupa. HOWEVER, IF WE FORGET THE STATE OF BEING OURSELVES, GETS SWERVED AND SAY ‘THIS’, THEN IS THE TIME TO ENQUIRE, “WHO FORGETS THE STATE OF BEING, THE SELF, AND IS IN DOUBT?”.
Dear friend, ENQUIRING IN THIS WAY, AND DISCARDING THOUGHTS AND OBJECTS, AND ALL THAT IS NOT WE, WE MUST COME BACK TO OURSELVES AND REMAIN AS THAT.

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


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3227 on: July 26, 2013, 09:30:36 AM »
Quote from my post, reply-3225:
“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 and Sri cefnbrithir,

What follows is a beautiful excerpt from Dr. Sarada’s beautiful book ‘Surging Joy’:

“But for all this movement to be perceived there must be an unmoving substratum, a picture screen that stays fixed while the movie moves, a stationary platform that makes it possible to register the movement of a train. The unchanging that can register all change. AND THAT IS THE SELF. For, unless there is silence who can discern the melodies that rise in it or know them to be such? If one has never visited a place before can one say that it has changed? It is because the perceiver remains constant that changes are perceived and  registered. So the Self is silence in which the universe is heard, the Self is infinite in which things start and end, the Self is stillness in which all things move and dance and become quiet again. This part of the verse(Sri Arunachala Pancharatna) is easy to understand, we can accept this of the Self. But Bhagwan says the Self dances in the Heart as ‘I’, as ‘I’. If the Self itself dances then what is the substratum for its dance? Why, it is itself the substratum too! The beauty of this description of the Self by Bhagwan lies in this very dissolution of opposites by merging them, the transcendence of paradoxes by uniting them. We tend to impose relative qualities on the Self. We say it is bliss. But it is not a bliss that is opposite of sorrow, which can be sensed only when we know sorrow. It is inclusive of sorrow and joy and transcends both. Similarly, we think of the Self as silence and stillness but it is also dance, voice and movement. Yes, it is all these and none of these.”

She writes further thus:

“It seems rather difficult to imagine what this state would be like. Difficult? IT IS IMPOSSIBLE, FOR ALL IMAGINING IS WITH THE MIND. That is why Budha, it seems, refrained from describing ‘Nirvana’ least it too should become a mere concept. Bhagwan, however, describes it, and repeatedly, as being fullness, most blissful, consciousness, the very basis of existence and here as the marvelous throbbing dance of the Heart. Why? Because to remember this is an important aid to enthuse inwardness. On the one hand is the recognition of the triviality of all our pursuits, on the other hand the magnitude, the marvel of the Self. When we are sufficiently convinced of both then the practice of Self-abidance would be unswerving. Hence it is helpful to remember the qualities of the Self in order to strengthen the search.”
This description serves as telescope—a peep into the Promised land. It is not the same as to be there, as to have arrived—but certainly gives impetus to the journey. Thus with a desire for the highest, if we turn attention constantly to the dance of the ‘I’ in the heart—then ours would be the surging joy of Self-awareness, the unalloyed bliss.”



Dear friend, Sri cefnbrithir, Sri Bhagwan taught that the ordinary person saw the objects in the universe but not Shiva in these forms. Siva is therefore the Being assuming these forms and the Consciousness seeing them. Siva is the background underlying both the subject and the object, and again Siva in Repose and Siva in action, or Siva and Sakti, or the Lord and the universe. WHATEVER IT IS SAID TO BE, IT IS ONLY CONSCIOUSNESS WHETHER IN REPOSE OR IN ACTION.

Thanks very much.
Pranma,
  Anil
             


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3228 on: July 26, 2013, 06:15:44 PM »
Sri Narendra (Swami Sri Vivekananda) sang the Five Stanzas on the Kaupin:


Roaming ever in the groove of Vedanta,
Ever pleased with his beggar’s morsel,
Ever walking with heart free from sorrow,
Blest indeed is the wearer of the loin-cloth.

Sitting at the foot of a tree for shelter,
Using the palms of his hands for eating,
Wrapped in a garment fine or ugly,
Blest indeed is the wearer of the loin-cloth.

Satisfied fully by the Bliss within him,
Curbing wholly the cravings of his senses,
Contemplating day and night the Absolute Brahman,
Blest indeed is the wearer of the loin-cloth.

Witnessing the changes of mind and body,
Naught but the Self within him beholding,
Thinking not of outer, of inner, or of middle,
Blest indeed is the wearer of the loin-cloth.

Chanting “Brahman”, the Word of redemption,
Meditating only on ‘I am Brahman”,
Living on alms and wandering freely,
Blest indeed is the wearer of the loin-cloth.


Again Sri Narendra sang:


Meditate on Him, the perfect, the embodiment of Bliss;
Meditate on Him, the Formless, the root of the Universe,
The Hearer behind the ear, the Thinker behind the mind,
The speaker behind the tongue, Himself beyond all words:
He is the Life of life, the Ultimate, the Adorable!

The Gospel of Sri Ramakrishna


Pranam,
  Anil     

cefnbrithdir

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3229 on: July 27, 2013, 02:22:20 PM »

Dear Sri Anil

Beautiful passages from Dr Sarada - thank you so much. Another book to buy !

Sri Jnaneshvar would also approve, don't you think ?

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3230 on: July 27, 2013, 04:17:12 PM »
Devotee: I have a good mind to resign from service and remain constantly with Sri Bhagwan.
Sri Bhagwan: Bhagwan is always with you, and you are yourself Bhagwan. To realize this it is  neither necessary to  resign your job nor run away from home. Renunciation does not imply apparent divesting of costumes, family ties, home, etc., but renunciation of desires, affection and attachment. There is no need to resign your job, ONLY   RESIGN   YOURSELF   TO   GOD, the bearer of the burden of all. ONE  WHO  RENOUNCES  DESIRES  ACTUALYY  MERGES  IN  THE  WORLD  AND  EXPANDS  HIS  LOVE  TO   THE  WHOLE  UNIVERSE.  Expansion of love and affection would be a far better term for a true devotee of God than renunciation, for one who renounces the immediate ties actually extends the bonds of affection  and love to a wider world beyond the borders of caste, creed and race. A sannyasi who apparently casts away his clothes and leaves home does not do out of aversion to his immediate relations but because of the expansion of his love to others around him. When this expansion comes, one does not feel that one is running away from home, instead one drops from it like a ripe fruit from a tree. Till then it would be folly to leave one’s home or job.
Crumbs From His Table


Dear Devotees,

Solitude and renunciation are in our mind. Sri Bhagwan’s Teaching is unique in that He alone taught that one might be in the thick of the world and yet maintain serenity of mind. Such a one is in solitude. Another may stay in forest, but still be unable to control his mind. Such a one is not in solitude at all. Solitude is a function of the mind. Even in daily walks of life, we can discern that a man attached to desires cannot get solitude wherever he may be, on the other hand a detached man is always in solitude wherever he may be.
Dear devotees, earlier I also used to toy with the idea of resignation from job, but Sri Bhagwan’s Teaching that ‘the one obstacle is the mind and it must be overcome whether in the home or in forest’  drove home the point that if I can do it in the forest, WHY CAN I NOT DO IT IN THE HOME? Some of us may think that the sadhana or Samadhi is not possible while one is busy in the worldly things and that the work is a hindrance. But Sri Bhagwan’s Teaching has no ambiguity even regarding the works:
“The feeling ‘I work’ is the hindrance. Ask yourself ‘Who works?’ Remember who you are. Then the work will not bid you, it will go on automatically. Make no effort either to work or to renounce; it is your effort which is bondage.”
Therefore, the idea of doership is alone bondage. A work may be done or may not be done. If I am destined not to work, the work cannot be had even if I hunt for it, and if I am destined to work, I can never be able to avoid the ordained work and I will be forced to do it. Sri Bhagwan taught that this was certain. It is certain that we cannot renounce or retain as we choose.

Sri Bhagwan taught that the mind is vivified by the Self which enables it to do all the works. So, the Real Source of all activity,   THE   SENTIENT   AS   WELL   AS   THE   INSENTIENT, is the Self. Therefore Sri Bhagwan teaches:
“Simply be aware of the Self during your work and do not forget It. CONTEMPLATE   IN   THE   BACKGROUND   OF   YOUR   MIND   EVEN   WHILS T   WORKING. To do that, do not hurry, take your own time. KEEP  THE  REMEMBRANCE  OF  YOUR  REAL  NATURE  ALIVE,  EVEN  WHILE WORKING  AND  AVOID  HASTE  WHICH  CAUSES  YOU  TO  FORGET.  Be deliberate. Practice meditation to still the mind and cause it to become aware of its true relationship to the Self which supports it. Do not imagine that you are doing the work.”

Dear devotees, It is a fallacy to think that everyday life is not compatible with our sadhana of the Atma-vichara. House-holding is not a bar, but the seeking house-holder should do his utmost to practice self-control. Sri Bhagwan has taught in this context that if we have a strong desire for the Higher Life then the sex and other lustful tendencies will subside. When a devotee admitted that he had committed sexual sin, Sri Bhagwan taught thus:
“Even if you have, it does not matter so long as you do not think afterwards that you have done so. The Self is not aware of any sin and renunciation of sex is internal, not merely of the body alone.”

And when a devote confessed to Sri Bhagwan that he lusted after his neighbour’s wife, Sri Bhagwan replied thus:
“You are pure. It is your senses and body which tempt you and which confuse you with your Self. So first know who is tempted and who is there to tempt. But even if you do commit adultery, do not think about it afterwards, because you yourself are always pure. YOU   ARE  NOT  THE  SINNER.”

Dear devotees, therefore, the house-holder’s life is not a bar. But he should not allow his mind and senses to go berserk and chase shadows. Instead he should do his utmost to rein in his mind and the senses.

ONE  MUST  THEREFORE  MAKE  A  SINCERE  AND  EARNEST  ATTEMPT  TO  GET  AT  THE  VERY  BOTTOM  OR  THE  CORE  FROM  WHERE  THOUGHTS  SPRING  AND  THUS  ROOT  OUT  FOR  ONCE  AND  ALL,  BY  VICHARA,  THOUGHT,  MIND  DESIRE  AND  DESIRER   ITSELF.

THEN  EVEN  HELL,  IF  THERE  IS  ONE,  WILL  BE  HEAVEN  TO  US.  FOR,   DESIRELESS,  WE  MERGE  IN  THE  WORLD   AND  EXPAND  OUR  LOVE  TO  THE  WHOLE  UNIVERSE.

Thanks very much.
 Pranam,
   Anil 
 
           

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3231 on: July 27, 2013, 06:57:22 PM »
Sri Ramakrishna Paramhamsa asks Sri Narendra to sing that one—‘All that exists art Thou.’
Then Sri Narndra sings:


I have joined my heart to Thee: all that exists art Thou;
Thee only have I found, for Thou art all that exists.
O Lord, Beloved of my heart! Thou art the Home of all;
Where indeed is the heart in which Thou dost not dwell?
Thou hast entered every heart: all that exists art Thou.
Whether sage or fool, whether Hindu or Mussalman,
Thou makest them as Thou wilt: all that exists art Thou.

Thy Presence is everywhere, whether in heaven or Kaaba;
Before Thee all must bow, for Thou art all that exists.
From the earth below to the highest heaven, from heaven to
deepest earth,
I see Thee wherever I look: all that exists art Thou.
Pondering, I have understood; I have seen it beyond doubt;
I find not a single thing that may be compared to Thee.
To Jafar it has been revealed that Thou art all that exists.

As the Master listened to the line, “Thou has entered every heart”, He said by a sign: “God dwells in everybody’s heart. He is the INNER GUIDE,”
As Sri Narendra sang the line, “I see Thee wherever I look: all That exists art Thou”, Sri Hiranda said to him: “Yes, ‘All that exists art Thou.’  Now you say: ‘Thou! Thou! Not I, but Thou!’ ”
Sri Narendra: “Give me a one and I shall give you a million. Thou art I; I am Thou. Nothing exists but I.”
The Gospel of Sri Ramakrishna


Pranam,
  Anil
   

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3232 on: July 28, 2013, 09:48:08 AM »
Q : Why does the waking state look so real?
Sri Bhagwan: We see so much on the cinema screen, but it is not real. Nothing is real there except the screen. In the same way in the waking state, there is nothing but the Substratum. Knowledge of the world is the knowledge of the knower of the world. Both go away in sleep.
Q. Why do we see such permanency and constancy in the world?
Sri Bhagwan : It is seen on account of wrong ideas. When someone says that he took a bath  in the same river twice he is wrong, because when he bathed for the second time the river is not the same as it was when he bathed for the first time. On looking twice at the brightness of a flame a man says that he sees the same flame, but this flame is changing every moment. The waking state is like this. THE STATIONARY APPEARANCE IS AN ERROR OF PERCEPTION.
Q : Where is the error?
Sri Bhagwan : The knower.
Q : How did the knower come?
Sri Bhagwan : On account of the error of perception. In fact the knower and his misperceptions appear simultaneously, and when the knowledge of the Self is obtained, they disappear simultaneously.
Q : From where did the knower and his misperceptions come?
Sri Bhagwan : Who is asking the question?
Q : I am.
Sri Bhagwan : Find out that ‘I’ and all your doubts will be solved. Just as in a dream a false knowledge, knower and known rise up, in the waking state the same process operates. In both states on knowing this ‘I’ you know everything and nothing remains to be known. In deep sleep, knower, knowledge and known are absent. In the same way, at the time of experiencing the real ‘I’ they will not exist. Whatever you see happening in the waking state happens only to the knower, AND  SINCE  THE  KNOWER  IS  UNREAL,  NOTHING  IN  FACT  EVER  HAPPENS.
Q : Is the light which gives the ‘I’-sense identity and knowledge of the world ignorance chit, or  consciousness?
Sri Bhagwan : It is only reflected light of chit that makes the ‘I’ believe itself different from others. This reflected light of chit also makes the ‘I’ create objects, but for this reflection there must be surface on which the reflection takes place.
Q : What is that surface?
Sri Bhagwan : On realization of the Self you will find that the reflection and the surface on which it takes place do not actually exist, but that both of them are one and the same chit. There is the world, which requires location for its existence and light to make it perceptible. Both rise simultaneously. Therefore physical existence and perception depend upon the light of the mind which is reflected from the Self. Just as cinema pictures can be made visible by a reflected light, and only in darkness, so also the world pictures are perceptible only by the light of the Self reflected in the darkness of avidya (ignorance). The world can be seen neither in the utter darkness of ignorance, as in deep sleep, nor in the utter light of the Self, as in Self-realization or Samadhi.
Source: Be as You Are


Dear  Devotees,

If we consider ourselves to be spiritual seekers seeking the truth and the truth alone, there is no alternative for us but to accept the world as unreal, an illusion, a dream.  For, unless we give up the idea that the world is real our mind will always go after it. When a person forgets that he is the Supreme Self who alone is real, permanent, all-pervading, omnipresent, etc., and deludes himself into believing that he is a body in the world which is filled up with bodies that are transitory, and labours under that delusion, he has to be reminded repeatedly that the world is unreal and a delusion. Because his vision or outlook which has forgotten its own Self is dwelling in the external, material universe, although it is the Real alone that exists all the time, he will not be able to turn inwards into introspection, and therefore he must be impressed upon that all this external and material universe is unreal, an illusion, like the serpent in the rope.
However,  when he realizes his own Self, he will know that there is nothing other than his own Self and look upon the whole universe as his own Self.

Dear devotees, Sri Bhagwan taught that the world was not perceived in our sleep and yet we could not deny our existence then. World appears when we wake up. So where is it? RATHER  TOO  CLEARLY,  THE  WORLD  IS  A  THOUGHT.   THOUGHTS  ARE  OUR  PROJECTIONS.   THE  ‘I’  IS  FIRST  CREATED,  AND  WITH  ITS  CREATION  SIMULTANEOULSY,  THE  WORLD  IS  CREATED.  The world is created by the ‘I’ which in turn rises from the Self.

Dear devotees, IT  THEREFORE  FOLLOWS  THAT  THE  RIDLE  OF  THE  WORLD  CANNOT  BE  SOLVED  UNLESS  THE  RIDLE  OF  THE  CREATION  OF  THE  ‘I’  IS  SOLVED.

Hence, Sri Bhagwan taught, “DO   SELF-ENQUIRY   AND   FIND   YOUR   SELF.”
   

Thanks very much.
Pranam,
   Anil
         
         
 

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3233 on: July 28, 2013, 03:14:32 PM »
Since there is no separate knowledge
to know Being, the Real,
Being cannot be known.
That is a hard saying,
because delusion is ancient and fixed,
and we seek to know the Lord,
in the kingdoms of division.
But there is no separate self,
separate Knower and Knowledge.
How can the real be twain ?
We are the Real ourselves.
V. 23, Upadesa Saram, as translated by Sri M. Anantanarayanan 
 

When Being is realized,
and the Knower is Awareness Itself,
Vision is no more separate,
But the endless ecstasy of Being
in all forms,
all embraces of experience.
Life is the DEATHLESS  HONEY
of  consciousness.
V. 28, Upadesa Saram, as translated by Sri M. Anantanarayanan 


Dear devotees, once a member of the Theosophical Society, preoccupied with the Theosophical doctrine of the occult hierarchy, approached Sri Bhagwan and asked Him if He saw the invisible Masters.
“If they are invisible,” replied Sri Bhagwan laughing, “how can you see them?”
The discomfited questioner stammered, “In Awareness”.

“In Awareness,” came the instant rejoinder, like a SHAFT   OF   SUNLIGHT,  “THE  OTHER   DOES  NOT   EXIST.”

Dear devotees, there is no knowledge separate from the Real to make It, the Unknowable,  known.  Nor are we separate.
 

And to know being
is nakedly to be,
since no other knowledge is possible
which is not external and false.
This is the meditation of being itself.
V. 26, Upadesa Saram, as translated by Sri Anantanarayanan


Pranam,
   Anil
 

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3234 on: July 28, 2013, 05:13:08 PM »
Sri Narendra sings:

I salute the eternal Teacher, who is the Embodiment of the Bliss
of Brahman,
The Essence of knowledge and liberation, the Giver of Supreme
Joy;
Who is all-pervading, like the akasa, and is the goal of the Vedanta’s
teachings;
Who is One, eternal, stainless, pure, and is the constant Witness
of all things;
Who dwells beyond all moods, transcending the three gunas.

Sri Narendra sings again:

There is none higher than the Guru, none better than the Guru;
This is what Siva has declared.
I shall sing of the blessed Guru, the Supreme Brahman;
I shall worship the blessed Guru, the Supreme Brahman;
I shall meditate on the Blessed Guru, the Supreme Brahman;
I shall bow down to the blessed Guru, the Supreme Brahman.

As Sri Narendra sang these verses from the Guru Gita in his melodious voice, the minds of the devotees became steady, like a candle flame in a windless place.
Source: The Gospel of Sri Ramakrishna.

Pranam,
  Anil


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3235 on: July 29, 2013, 04:39:43 PM »
Sri Bhagwan: You may be deceived into believing that a piece of rope is a snake. While you imagine that the rope is a snake you cannot see the rope as a rope. The non-existent snake becomes real to you, while the real rope seems wholly non-existent as such.


Dear Devotees,

So also, so long as the dream lasts, the dream world and everything we see and feel in that dream seem to be real. Even if we are dreaming of something quite impossible, for instance, of having a chat with a dead person, for a moment, we may doubt in the dream, saying to ourselves, ‘Was he not dead?’, but all the same, somehow our mind reconciles itself to the bizarre dream-vision, and the dead person is as good as alive for the period and purpose of the dream.
Dear devotees, IT  FOLLOWS  THAT  THE  DREAM  AS  A  DREAM  DOES  NOT  PERMIT  US  TO  DOUBT  ITS  REALITY.
It is the same in the so-called waking state. In the waking state also we are unable to doubt the reality of the world which we see only while we are awake.
Significance of comparison between the world that we see in the dream and this one which we see while awake is only this: THE  MIND  CANNOT  ACCEPT  THE  WORLD,  WHICH  IT  HAS  ITSELF  CREATED,    AS  UNREAL. Both worlds, dream as well as waking, are the creation of the mind.  THEREFORE, SO  LONG  AS  THE  MIND  REMAINS  ENGROSEED  IN  EITHER,  WE  CAN  EASILY  DISCERN  THAT  IT  FINDS  ITSELF  UNABLE  TO  DENY  THEIR  REALITY.

Dear devotees, we know that the mind cannot deny the reality of even the dream world while it is dreaming and it cannot deny the reality of the waking world while it is awake. But is the mind really awake? How do we know that we are awake? We also felt ourselves to be awake while dreaming. Did we not? 

So, what is the solution? THE  ONLY  SOLUTION  IS  TO  WITHDRAW  OUR  MIND  FROM  THE  WORLD  AND  INSTEAD  TRUN  IT  WITHIN  AND  ABIDE  THERE.  We need to keep ourselves always awake to the Self which is the Substratum or the Screen of all the experiences and play of the Maya. If, by Enquiry, our minds become quiescent and abide in the Self as the Self, we will sure find that the world of which we are now aware is just as unreal as the world in which we lived in our dream.

When, by divine Grace and our effort in the form of Enquiry, the mind becomes clear and pure, the real nature of the world will be known to be not the illusory forms but only the Reality. Forms are found to be illusory like the snake in the rope. We understand then the meaning and import of Sri Adi Shankara’s Statement that Brahma is satyam and that jagat is mithyam, signifying that the universe is real if perceived as the Self, and unreal if perceived apart from the Self. Then we understand that the Maya and the Reality are one and the same (Guru Ramana).

Therefore, dear devotees, ONLY  IF,  BY  ENQUIRY,  our minds are devoid of the evil power of the Maya, having given up the wrong  knowledge of the world and having given up being attached to it, and when the Enquiry ultimately culminates in the Knowledge of the Self-shining Supreme Self, we really and correctly know the meaning of the statement “THE WORLD IS REAL”.


Thanks very much.
Pranam,
  Anil         

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3236 on: July 29, 2013, 07:35:29 PM »
And mind turned inward
in unrelenting search,
dissolves its abstract, unreal form.
For there is no mind,
there are only thoughts, To philosopher and idiot alike,
truth proves itself.
There is no mind, verily:
there are only thoughts.
V. 17, Upadesa Saram, as translated by Sri Anantanarayanan in his booklet, The Quintessence of Wisdom

Sri Narayanan, in his booklet, The Quintessence of Wisdom, says that mind exists when the thinker has not turned back thought, as a focused beam, upon his own intrinsic truth. It is a symbol, an organization, a destructive force that we imperfectly control, what you will. But when we proceed deeper into the truth of ourselves, there is no mind, there are only thoughts. THEY PROCEED FROM THE SEED-THOUGHT ‘I’, AND SINK INTO IT. 


And thoughts appear infinite
as the waves of the sea,
as cloudlets in the Indian sky.
But thoughts are finite,
and thoughts resolve
into the seed thought ‘I’.
From ‘I’ subtly arises
the seeming movement, however swift.
Mind itself is but ‘I’.
V. 18, Upadesa Saram, The Quintessence of Wisdom.

Sri Bhagwan taught that we might fancy that the thoughts were endless, infinite. But there are an end to the thoughts. Thoughts are finite. All one need do is only to trace one Seed-Thought, that is, the ‘I’-thoughts, to its Source.



And the innermost shrine
is the shrine of ‘I’.
And when the truth-sseker
storms this citadel,
bearing the sword of truth,
he slays himself”
his head bows and falls.
V. 19, Upadesa Saram, The Quintessence of Wisdom

Pranam,
  Anil   

Jewell

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3237 on: July 30, 2013, 02:03:16 PM »
Dear Sri Anil,

Thank You so much for so beautiful words of Bhagavan,and wonderful songs Swami Vivekananda sung. They are heart touching...

With love and prayers,

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3238 on: August 01, 2013, 11:09:23 AM »
The Self-Consciousness which shines after the destruction of the root thought—the identification with any one of the three bodies as ‘I’—is, the Almighty Power (Akila Para Shakti) who resides as ‘I’ in the hearts of all created beings.
V. 266, GVK, Tr. by Sri Sadhu Om

Know and discover that He alone who possesses such Akila Para Shakti, that is, the Power of Supreme Silence which consumes all by remaining as mere Existence-Self-Consciousness, is the Real Guru who can by His unlimited Grace merge any soul who comes to Him into the non-dual Self, the Jnana beyond all speech.
V. 268, GVK, Tr. by Sri Sadhu Om.

He who turns you towards the Self and reveals to you knowledge of the Self, is the Guru.  In truth He is Self and He is God. Cling to Him.
V. 270, GVK, Tr. by Sri Sadhu Om.

Since one does not love to listen to the teaching of the Supreme Self, which is ever going on in the Heart, one comes out with great enthusiastic delusion. Because of this, one needs a Guru outside.
V. 272, GVK, Tr. by Sri Sadhu Om.     

THAT SELF-CONSCIOUSNESS (SAT-CHIT OR EXISTENCE-CONSCIOUSNESS) WHICH SHINES IN ALL, AS ALL, IS THE GURU.
V. 273, GVK, Tr. by Sri Sadhu Om

Those who do not understand that the Jnana-Guru is the Formless Supreme Space, though He appears in the human form, are the chief amongst all the VILEST SINNERS AND CRIMINALS.
V. 274, GVK, Tr. by Sri Sadhu Om


Dear Sri Jewell,

Sri Narendra (Swami Sri Vivekanada) sang these sublime Verses from the Sacred Scripture ‘Guru Gita’. The Guru Gita declares that the Blessed Guru is none other than the Supreme Brahman Who is none other than the Supreme Self. So, The Guru is That which exists and shines as ‘I’ in all, and is one common factor in all. A Self-Realised Guru alone knows the truth that Self alone exists and therefore He alone convinces those who approach Him that they are none other than the Self themselves.

It has been said in the Scripture “Isvaro gururatmeti” which means that the Self is God and Guru. Therefore, the Guru is, in truth, the Formless Self manifesting in human form, only to speak the language of the devotee and make him understand the Reality. He teaches from His State of Realisation, and His Experience is to abide in the Self, as the Self. GOD,  GURU  AND  THE  SELF  ARE  THEREFORE  ONLY  SEEMING  STAGES  IN  THE  REALISATION  OF  TRUTH. God abides as the Self within. The Self manifests externally as Guru when occasion arises, otherwise He is always within, doing the needful, for His work lies within. Does it not?

There is not the least scope of doubt in Sri Bhagwan’s Teaching regarding the Guru. He taught :
“Jnana is given neither from outside nor from another person. It can be realised by each and everyone in his own Heart. The Jnana-Guru of everyone is only the Supreme Self that is always revealing its own truth in every Heart through the Existence-Consciousness ‘I am, I am’. The granting of Being-Consciousness by Him is initiation into Jnana, THE  GRACE  OF  THE  GURU  IS  ONLY  THIS  SELF-AWARENESS  THAT  IS  ONE’S  OWN  TRUE  NATURE. It is by this Being-Consciousness by which He is unceasingly revealing His Existence. This Divine Upadesa  is always going on naturally in everyone.”


My dear friend, Sri Jewell, it follows that if we know, understand and experience the Jnana Guru as our own Swarupa or the Self, we are always with the Guru. We then cannot move away from the Guru who is our very Self. How can we move away from our Self?  Nothing can escape the Self. SUPPOSE   OUR   BODY   MOVES   FROM   PLACE   TO   PLACE. DOES   IT   MOVE   AWAY   FROM   OUR   SELF?  NO,  THE  SAME  FEELING  OF  EXISTENCE  AND  SELF-CONSCIOUSNESS  IS  EVERYWHERE  WHEREEVER  WE  GO. Likewise, we can never be without our Real Guru.
 
Hence, dear friend, Sri Jewell, we would do infinitely better if we heed to the Guru’s Words:
“TAKE THE GURU TO BE THE REAL SELF AND YOUR SELF AS THE INVIDUAL SELF.”

The disappearance of the sense of duality is the removal of ignorance. So, The Guru taught that we were the Self and so was the Guru. Self as Guru alone removes the sufferings, dispels the darkness of ignorance and bestows Jnana and Bliss of Liberation, for He is the Self and the Self is the Grace. Grace is Self which shines in everyone as ‘I-I’ which is the Feet of the Guru.

THEREFORE,  REAL  GURU  IS  THE  SELF  AND  ATTENDING  UNINTERRUPTEDLY  TO  SELF  AND  BEING  STILL  IS  THE  MANIFESTATION  OF  GURU’S  GRACE. 

Thanks very much, dear Sri Jewell.
Pranam,
  Anil         

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3239 on: August 01, 2013, 03:23:21 PM »
Master:
“God is our Inner Controller. Pray to Him with a pure and guileless heart. He will explain everything to you. Give up egotism and take refuge in Him. You will realise everything.”
The Master then sang:
Dwell, O mind, within yourself;
Enter no other’s home.
If you but seek there, you will find
All you are searching for.

God, the true Philosopher’s Stone,
Who answers every prayer,
Lies hidden deep within your heart,
The richest gem of all.

How many pearls and precious stones
Are scattered all about
The outer court that lies before
The chamber of your heart!

The Master continued: “When you mix with people outside your samaj, love them all. When in their company be one of them. Don’t harbour malice toward them. Don’t turn up your nose in hatred and say: “Oh, this man believes in God with form and not in formless God. That man believes in the formless God and not in God with form.  This man is a Christian. This man is a Hindu. And this man is Mussalman’. It is God alone who makes people see things in different ways. Know that people have different natures. Realize this and mix with them as much as you can. And love all.  But enter your own inner chamber to enjoy peace and bliss.”

Lighting the lamp of Knowledge in the chamber of your heart,
Behold the face of the Mother, Brahman’s Embodiment.

“You can see your true Self only within your own chamber. The cowherds take the cows to graze in the pasture. The cattle mix. They all form one herd. But on returning to their sheds in the evening they are separated. Then each stays by itself in its own stall. THEREFORE, I SAY, DWELL BY YOURSELF IN YOUR OWN CHAMBER.

The Gospel Of Sri Ramakrishna

Pranam,
  Anil