Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 755635 times)

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3540 on: November 10, 2013, 08:31:36 AM »
The waters rise up from the sea as clouds, then fall as rain and run back to the sea in streams; nothing can keep them from returning to their source. Likewise, the soul rising up from Thee cannot be kept from joining Thee again, although it turns in many eddies on its way. A bird which rises from the earth and soars into the sky can find no place of rest in midair, but must return again to the earth. So indeed must all retrace their path, and when the soul finds the way back to its source, it will sink and be merged in Thee, Oh  Arunachala, Thou ocean of bliss!
V. 8, Eight Stanza to Sri Arunachala


   
Dear Devotees,

‘When soul finds the way back to its Source, it will sink and be merged in Thee, Oh Arunachala, Thou Ocean of Bliss.’ Rivers discharged into the ocean lose their individualities. However, the death does not dissolve the individuality of a person. We lose individualities during sleep as well and yet return as individuals according to samskaras or the past tendencies or impressions. This is akin to saying that waters evaporate from the ocean and return as rain on the hills, and once again flowing in the form of rivers fall into the ocean. SO  ALSO,  INDIVIDUALITY   OF   THE   PERSON   WITH   SAMSKARAS  OR  THE  PAST  TENDENCIES   IS  NOT  LOST.  So long as samskaras or the past tendencies are not rooted out by proper sadhana souls will keep returning and ruining US as individuals according to their past tendencies.     

A tree whose branches have been cut, grows again. Does it not? So long as the roots of the tree remain unimpaired, buried deep, the tree will continue to grow. Similarly, Sri Bhagwan has taught that the samskaras or past impressions merely  SINK  INTO  THE  HEART on death, as in sleep. They do not perish. These samskaras, remaining thus intact, occasion rebirth at the right time and Sri Bhagwan has enlightened that this is how jivas are born again and again. On the contrary, when a devotee realises his own Self, on the culmination of the Enquiry and after complete Surrender, samskaras are burnt totally along with the individuality or the ego. 

Thus, dear devotees, Sri Bhagwan graced us by teaching that just as the big banyan tree sprouts from a tiny seed, so do the individuals sprout up from the subtle samskaras or the tendencies and the whole world of name and form are sprouted up.

As Sri Bhagwan has taught, the spark proceeding from the Absolute Self is called the ego. But so long the Clarity does not dawn experientially, the ego identifies itself with some or the other objects, SIMULTANEOUSLY  WITH  ITS  RISE.  It cannot remain without such association with objects.  THIS  ASSOCIATION  IS  IGNORANCE  ALONE,  WHOSE  DESTRUCTION  IS  THE  AIM  OF  ALL  OUR  EFFORTS.  Because, if this tendency to associate and identify itself, simultaneously with its rise, is destroyed, the ego becomes pure and  THE  PURE  EGO  GETS  MERGED  INTO  ITS  SOURCE. This DEHATMA-BUDHI (I am the body), this tendency to associate and identify must go before good results can follow.

Dear devotees, SOUL  MUST  FIND  ITS  WAY  BACK  TO  ITS  SOURCE.  This is our only real duty for which came. The One Infallible Path that leads to It is the Enquiry.


Thanks very much.
Pranam,
  Anil       

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3541 on: November 11, 2013, 11:50:26 AM »
Dear Devotees,

What  follows is a graced conversation that contains great and wonderful insights which I am sure will help and guide devotees  and seekers greatly, particularly those who are treading the Direct path of Enquiry, with perseverance and with a sense of single-mindedness, and Faith in Sri Bhagwan and faith in the efficacy of the Atma-Vichara, as taught by Him. 



Q. The outside world is a miserable, confusing place. There is not much going on there that helps us to remember who we really are. 
Sri Annamalai Swami: Yes, you can say that this state of affairs is also Bhagwan’s Grace, Bhagwan’s Compassion. You could say that He keeps the world like this as an incentive to go inwards. This state of affairs sets up a real choice: If we go outwards there are problems; if we go inwards there is peace.
Q: I want to ask about some other aspects of this that sometimes troubles me. The desire to become absorbed in the Self seems to be some kind of vasana. It is still a desire, and to indulge in it implies that I must look for something that I don’t already have. With this attitude I then feel that I am setting up enlightenment as some kind of future goal, and not as something that is here and now. There is something very dualistic in this attitude, and I sometimes get the feeling that I am not accepting Bhagwan’s Will for the present moment if I am looking for something that is not here and now.
Sri Swami: This desire is not counterproductive. The desire for enlightenment is necessary because without it you will never take the necessary steps to realise the Self. A desire to walk to ass particular place is necessary before you take any steps. If that desire is not present, you will never take the first step. When you realise the Self, that desire will go.
Q: Though I know that the Self is changeless, it seems to me that my experience of it is different in different moments. Sometimes it is more intense, deeper. The peace and the bliss are felt more intensely at certain times. The mind wants more peace, more bliss. It is not content with merely hearing or feeling the Aham Sphurana [‘I-I’ emanation]. Is this creating a problem for me? Is my desire to keep going with my sadhana correct?
In each moment I am having some experience of something that doesn’t change: I am either hearing or feeling the Aham Sphurana. But always there is this desire to go deeper, to be feeling more peace, more bliss. I am not satisfied with the experience I am having. Is this desire to do more sadhana a good desire, or is it interfering with Self-awareness?
Sri Swami: Your ultimate need is to get established in the changeless peace of the Self. For this you have to give up all thoughts. If this has happened to you, nothing more is needed. If you are in the real state, there will be no wants, no desire to push on to some other state. In realisation there will be no desire for anything else, and no doubt about whether anything is needed. The final state is just peace. There are no desires and doubts there.
Q: I am not experiencing the peace that Sri Swami is talking about. I must therefore need to do something more.
Sri 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 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. 


 



Dear devotees, our Atma-Swarupa, the Self, is changeless. When one begins to progressively have less and less thoughts  and even begins to touch the State of thoughtlessness,  one begins to experience that CHANGELESS  SOMETHING  within oneself.  One begins to experience and partake of peace and bliss of the Atma-Swarupa, to the extent of absence of thoughts achieved by sadhana. One begins to realise, progressively more and more, that one is Consciousness and not at all the insentient not-Self. And as the questioner mentions above, there is this desire to go deeper and deeper, to feel more peace, more bliss. He is not satisfied with the experience he is having up till now. The intensity of the desire, of the urge, to realise the Self, becomes so strong that it can be compared to a sinking man trying frantically to come to the surface of the water for life. With the revelation that one who is desiring is not ‘I’, whatever comes and goes is not ‘I’, the ultimate aim of such a one naturally will only be to get established in the changeless Peace of the Self, for once and all. Sri Bhagwan has taught that Reality is One without a second, Its Realisation may be in stages. 


Thanks very much.
Pranam,
  Anil

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3542 on: November 11, 2013, 01:55:20 PM »
Sri Duncan Greenlees:

“I know no other man whose Presence has thus enabled me to make the personality drop down into the abyss of nothingness where it belongs. I have found no other human being who so emanates his Grace that it can catch away the ordinary man from his stillness and plunge him deep in the ecstasy of timeless omnipotent being.

I cannot speak much of the method of Atma-vichara that he recommends. No doubt this kind of conscious search is the natural way for many, but frankly I failed to make it my way even after several attempts. But I found no need for the conscious search while in His actual Presence. His Grace, which is of course the Grace of God whose Representative and Messenger He is, has been enough to give brief glimpses even to me of that Infinity wherein He always seems to live.”




Dear Devotees,


Sri Bhagwan said just before the Mahanirvana, “Where shall I go? I am here.”
Therefore, this Bhagwan we speak of here is not the body, an individual who appeared to exist only for the time being in Tiruvannamalai, though here He is more accessible to His devotees than anywhere else.  He is here and now, readily, ever available to His devotees in times of need—spiritual or others. And I feel that His Presence is more PALPABLE  and even more readily available, now, after His Mahanirvana, than ever before. 

Dear devotees, when I invoke His Presence, discrimination between the Self and not-Self dawns or rises from within me spontaneously. In His Presence, therefore, the conscious search will culminate in Self-awareness rapidly and rather easily. There is no doubt about that. Conscious search, in my view, is sine-qua-non. Nevertheless, if one has Faith in Him, and can invoke and experience His Presence, that indeed is enough to give one brief glimpses of the Infinity or the Reality, or of the SWARUPA.  If one has incessantly brief glimpses of the Light of the Self, can one escape abidance and Self-Knowledge for too long? Such a one, even if conscious search does not appeal to him initially, is certain to ask ‘Who am I?’ sooner or later, and realise the Atma-Swarupa.

Indeed, three syllables RA-MA-NA  is a magical Name. The very invocation of the Name bestows ‘DARSHANAM’ of the ‘TATTVA-JNANAM’! 


Thanks very much.
Pranam,
  Anil



 


   

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3543 on: November 11, 2013, 02:41:33 PM »
Dear devotees, what follows is Sri Duncan Greenlees’s experience  of the fleeting glimpse, as described in my previous post—‘Sudden radiance of the lightning flashes in the Shrine (Heart), of boundless wonder, steals within the heart’—and ‘He dances  in the ASHES OF OUR MINDS—Effulgent, Infinite, Omniscient.
 

Silence…., and in that silence slowly dawns
A star of Vision, and begins to throb
With hidden ecstasy of vibrant Life
That wakes its echo in each dreaming soul.
Then, as the lightning flashes in the Shrine
Its sudden radiance, so a fleeting glimpse
Of boundless wonder steals within the heart,
While rushing winds blow through the pillared court
That stands around the ever-lonely Shrine.
Eternal Chalice of the Steady Flame,
Whose seat is on this Arunachala,
He dances in the ashes of our minds,
Effulgent, Infinite, Omniscient.
Sri Duncan Greenlees

Pranam,
  Anil 

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3544 on: November 11, 2013, 06:46:02 PM »
                SIT  SMILING

I boasted among men that I had known you.
They see your pictures in all works of mine.
They come and ask me, `Who is he?'
I know not how to answer them. I say, `Indeed, I cannot tell.'
They blame me and they go away in scorn.
And you sit there smiling.
I put my tales of you into lasting songs.
The secret gushes out from my heart.
They come and ask me, `Tell me all your meanings.'
I know not how to answer them.
I say, `Ah, who knows what they mean!'
They smile and go away in utter scorn.
And you sit there smiling.
Sri Rabindranath Tagore


Pranam,
  Anil



Jewell

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3545 on: November 12, 2013, 01:33:24 AM »
Dear Sri Anil,

Thank You so much for wonderful excerpts,and beautiful poems! I find Your post,from conversation with Sri Annamalai Swami,so helpful and insightful. I just love His words. They always have a deep impression on me.

Also,this touching poem from Sri Rabindranath Tagore,reminds me so much on Bhagavan.

Thank You,dear friend!

With love and prayers,

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3546 on: November 14, 2013, 07:34:51 AM »
Quote from Sri Jewell:
“I find Your post, from conversation with Sri Annamalai Swami, so helpful and insightful. I just love His words. They always have a deep impression on me.”


Dear Sri Jewell,
Yes, dear friend, Sri Jewell, Sri Annamalai Swami’s Utterances and Insights have helped me also, to a great extent, to understand, assimilate and imbibe Sri Bhagwan’s Teaching of the Path of Self-enquiry and Surrender. Sri Swami, like many, many others, is a Self-realised Devotee of Sri Bhagwan. 

However, the Sadhana that Sri Bhagwan prescribed for Sri Swami is, in my view, a slightly different form of Vichara that He generally enjoined and taught others. Sri Bhagwan alone knows what sadhana will be appropriate for a certain devotee. For instance, Sri Bhagwan discouraged Sri Swami from mixing with other people and encouraged him to live a solitary life. “Don’t go to crowded places. If you move with the crowd, their vasanas will infect you.”, said Sri Bhagwan to Sri Swami. When Sri Swami came to Sri Bhagwan Sri Bhagwan engaged him in construction activities in the Ashram and  even discouraged him from sitting quietly and meditating.
In this period of his life when he was engaged in Ashram Works, Sri Bhagwan always called him out when He saw Sri Swami sitting and meditating with eyes closed, and instead gave him some work to do.


Sri Swami says:
“On one of these occasions He (Sri Bhagwan) told me, ‘Don’t sit and meditate. It will be enough if you don’t forget that you are the Self. Keep this in your mind all the time while you are working. This sadhana will be enough for you. The real sadhana is not to forget the Self. It is not sitting quietly with one’s eyes closed.  You are always the Self. Just don’t forget it.’
Sri Bhagwan’s way does not create a war between the mind and the body. He does not make people sit down and fight the mind with closed eyes. Usually, when you sit in meditation, you are struggling to achieve something, fighting to gain control over the mind. Sri Bhagwan did not advise us to engage in this kind of fight. He told us that there is no need to engage in a war against the mind, because mind does not have any real, fundamental existence. This mind, He said, is nothing but a shadow. He advised me to be continuously aware of the Self while I did ordinary things of everyday life, and in my case, this was enough.”

 

Dear Sri Jewell, Sri Bhagwan taught Sri Swami to understand the Self and be that Self. If one understands and remains as the Self, everything will appear to us as our own very Self. Sri Swami teaches that no problem can ever come to us while we have this vision. Because all is the Self and we are that Self, choices about liking or disliking will then not arise. Because we have put on green-tinted glasses, everything we see appear to be green. If we can adopt the vision of the Self,  everything that is seen is the Self and Self alone. There is no doubt about that.



Sri Swami again:
“So these were Sri Bhagwan’s Teaching for me: ‘If you want to understand the Self, no formal sadhana is required. You are always the Self. Be aware of the Self while you are working. Convince yourself that you are the Self, and not the body or the mind, and always avoid the thought, “I am not the Self.””

Sri Swami once asked Sri Bhagwan, ’You are at the top of the hill. You have reached the summit of the spiritual life, whereas I am still at the bottom of the hill. Please help me to reach the summit’.
Sri Bhagwan : It will be enough if you give up the thought, “I am at the bottom of the hill”. If you can do this, there will be no difference between us. It is just your thoughts that are convincing you that I am at the top and you are at the bottom. If you can give this difference, you will be fine. 


 
Thus, Sri Bhagwan taught Sri Swami to avoid the thoughts that limited him to the body, thoughts that made him believe that he was not the Self. In this way, Sri Bhagwan taught Sri Swami not to adopt attitude such as the above that automatically assumed that he (Sri Swami) was limited or inferior in any way. Sri Swami says that in all of Sri Bhagwan’s answers to him, He would never allow him to fall into the false belief that he was separate or different from Him, or that he was a person with a mind and a body who needed to do something to reach some exalted spiritual state. Therefore, whenever Sri Swami asked questions from Sri Bhagwan, based on the above assumptions, Sri Bhagwan invariably used to show Sri Swami the error that was implicit in the question itself, and gently pointed him back to the Truth of the Self. Sri Swami says that Sri Bhagwan never allowed him to entertain wrong ideas.


SRI  BHAGWAN  TO  SRI  SWAMI: WE  ARE  BOTH  TRAVELLING  IN  A  JNANA  AIRPLANE,  BUT  YOU  DON’T  UNDERSTAND THIS.


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





           

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3547 on: November 14, 2013, 06:52:02 PM »
Dear Devotees,

What follows is an excerpt from Sri K. Swaminathan’s Article “THE  UNITY  OF  SURRENDER  AND  SELF-ENQUIRY” :


It is the paradox of effort which is inherent in nearly all forms of sadhana. Simply stated, the problem is that there is a perception that there is an individual self which wants to extinguish itself so that the state of Realisation will be revealed, but anything which this individual self tries to do to eliminate itself merely prolongs its own existence. If one sees spiritual practice as something that one does to attain Realisation, then there is no solution to this problem; there is no solution because the whole problem stems from the totally false assumption that this individual self has a real existence. The first path along the path to true surrender is not to throw oneself at someone’s feet and said, “I surrender”, it is cultivation of the awareness and the understanding that there is no individual self to surrender, and that this individual self never at any time had, has, or will have any real existence. When Sri Ramana said on several occasions: “Who is to surrender what and to whom?”, He was trying to drive home this fundamental point that without this understanding that there is no individual self, then all spiritual practices are done under the false pretences, and that meditation, surrender or Self-enquiry do n e without this constant awareness are merely exercises in self-deception. The best illustration of this point that I have come across appears in a recent publication called ‘The Secret of Arunachala’. In it, a devotee remarked to Sri Ramana that a certain fellow devotee must be well advanced on the spiritual path because he meditated for eight to ten hours every day. “Oh,” Replied Sri Ramana, “he meditates, he eats, he sleeps. But who is meditating, eating, sleeping? What advantage is there in meditating for ten hours a day if in the end that only has the result of establishing you a little more deeply in the conviction that it is you who are meditating?”               

This aspect of Sri Ramana’s Teachings, that one is already realised here and now, is widely ignored when it comes to practice, but its importance cannot be overstated. Sri Ramana said: “The removal of ignorance is the aim of practice and not acquisition of Realisation”. The most fundamental piece of ignorance is that there exists an individual self who is going to do sadhana, and that by doing sadhana, this individual self will disappear or be merged in some super-being. Until this concept is eliminated on the mental level, it is not an exaggeration to say that one is wasting one’s time on attempts to surrender or to enquire ‘Who am I?’ Correct attitude and correct understanding of this matter are of pre-eminent importance if the application of Sri Ramana’s Teaching is to be successful. 
Source: Centenary Souvenir



Dear devotees, I feel that the above excerpt contains helpful insights, but at the same time, I also feel that “Who am I?” Enquiry itself soon enough stars revealing its straightness and one truly begins to understand intuitively that there is indeed no individual self. Self-enquiry, as taught by Sri Bhagwan, itself reveals the unreality of the ego-mind. Does it not?

Thanks very much.
Pranam,
  Anil   

Jewell

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3548 on: November 14, 2013, 09:30:46 PM »
Dear Sri Anil,

How insightful posts from You,my dear friend! Truly,all You wrote about Sri Annamalai Swami,and His practice,i found very similar to my own. With few differences. Somehow,i always thought that love and faith to God are most important aspects of our sadhana. I personally always believed i don't need to stand on my head(how i love to say) to realize  and see God. In sense,that i don't need some formality,some hard and strict practice,something which will indeed be one big fight with the mind. I think that it is most important what we feel it is right,what doesn't give us big resistence in the first place. After all,we are our best guides,our own Self,the Sadguru. I simply am not capable of some rigid practice myself,even more,i feel it is not truly needed. Now,selfenquiry is by itself is not so easy,but then,it is completely natural to me

Indeed,Bhagavan always knew what anyone need for him-her,and that is why He gave to each different instructions. Even,the more i think about it,more i am convinced that each of us has really special and unique way. And there lies the key infact. The Self is not far away,it is our nature,our true identity,again,so very unique in every manifestation.

Quote
Sri Ramana said: “The removal of ignorance is the aim of practice and not acquisition of Realisation”.

This is wonderful saying of Bhagavan! So true! Removal of ignorance truly means that there is no one to be realized in the first place. There is no person,so all this is just one silly race. Thinking about it,even if there is something which can be called individuality,it is actually only the Self,and nothing else. No separate entity,nothing to acquire and get,just to see that the one who is making all effort and wish to be realized,is not real entity. There is no one there,all is just Him,all is just the Self. So much fuss,and in the end,the one who strarted the quest is actually not me. Ego didn't started it,and ego didn't participate in it from the beginning. not to mention that there is no ego in the first place,but that is actually same. Just one appearance,without true and solid fundation. The one who searches disappeares along the way. How silly.

I love these posts. So,thank You,my dear friend,dear Sri Anil!

With love and prayers,


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3549 on: November 17, 2013, 08:33:06 AM »
SIGNIFICANCE  OF  OM,  UNRIVALLED—UNSURPASSED!  WHO  CAN  COMPREHEND  THEE,  OH  ARUNACHALA!

Making me free from faults and endowing me with virtues and making me thus worthy of Thy Grace accept me as Thy devotee, O Arunachala that shinest as the Guru!



Even when the thieves of the five senses break in upon me, art Thou not still in my Heart, Oh Arunachala?
One art Thou without a second; who then could dare elude Thee and come in? This is only Thy Jugglery, Oh Arunachala!
I had but thought of Thee as Aruna, and lo! I was caught in the trap of Thy Grcae! CAN  THY  GRACE  EVER  FAIL,  OH  ARUNACHALA?
Aksharmanamalai



Dear Devotees,

Goddess Mother Parvati was performing severe penance to reunite with Her Lord Shiva at the holy city of Kanchipuram situated on the banks of the holy river Kampa. One day she heard a divine voice through which the Lord guided Her to Sri Arunachala and instructed Her to learn from the foremost of Sages, Sri Gautama about the devotion and the glory of Sri Arunachala  and to perform penance there.
On hearing these words of Lord Shiva, the Mother said, “So be it”, and proceeded at once for Sri Arunachala. On arrival the Goddess Mother saw siddhas, yogis, Rishis and devas dwelling there. Sages like Sri Atri, Sri Bhirgu, Sri Bharadwaja, Sri Kashyap, Sri Angirasa, Sri Kutsa, Sri Gautama and siddhas, devas, etc., were performing severe penances here. She found the Mother Ganga and other sacred rivers worshipping this Linga-Hill. She thus realised that this must be the noble and divine Linga known as Sri Arunagiri.
Other Rishis prayed to Her to be their Guest, but the Mother wished to see the Sage Sri Gautama as per Lord Shiva’s Command. They directed Her to the great Sage’s Ashram. There, Mother worshipped with great fervour the Effulgent Lord with Her companions. As a result of worshipping the motionless Linga in such rigorous manner She became emaciated.
Sage Sri Gautama had gone out into forest to procure flowers, etc. When he returned, his disciples informed him about the Mother’s arrival in his Ashram. The elated Sage foresaw in Her visit the fruition of his austerities.
Goddess Mother came forward to welcome Sri Gautama and addressed him, “My Lord bade Me come to Arunachala and to learn Its glory from you. Therefore, kindly enlighten Me about the greatness of Arunachala.” To which Sri Gautama replied:
“Even a million tongues cannot delineate fully how the formless Supreme Being, out of great compassion, took this Holy Form of Arunachala Hill. Nay, even if a million Brahmas came together, they would fail to narrate His glory satisfactorily. Arunachala in this form was in former times worshipped by Brahma, Vishnu, the Moon, the Sun , Agni, Indra and other devas, dikpalaks, yakshas, vidyadharas, gandharvas, nagas, serpents. Birds, divine sages, sidha yogis and others, in order to get rid of their sins and to obtain the fulfilment of their desires.”
“The Lord of Arunagiri is capable of removing all the sins and fulfilling all the desires of those who devoutly worship Him. He grants Liberation even to those who utter word ‘Arunachala’ or meditate on His Name even from  AFAR. It is well known that what is called ‘Arunadri’ is the Embodiment of Effulgence. Yogis meditate upon It and attain Union with Lord Shiva. Offerings, sacrifices, and japa made in its vicinity yield immeasurable results.”
Sri Gautama continued further: “This Hill was fiery in the Krita Yuga, shining as emerald in the Treta Yuga, glistening as a golden Hill in the Dvapara Yuga and as a lacklustre Hill in the Kali Yuga. In the Krita Yuga, when it spread out for several yojanas as a mass of Fire, Maharshis  circumambulated It. Thereafter, at the humble prayer of the devas, Lord Sri Arunachala gradually became cool.”
On hering the words of the Sage, the Daughter of the King of the Mountains was pleased and said, “The Goal of my Life has been attained by Me, by duly learning from you the glory of Arunachala.”
The Goddess Mother then decided to perform penance devoutly in the presence of Sri Gautama. At the Mother’s behest a thatched hut was built for Her. The Goddess with Her slender form, lotus-like eyes, matted tresses, wearing a tree-bark and shining with the brilliance of a carbuncle was the very embodiment of penance. She followed the various scriptural injunctions and exhibited Her devotion to Her Lord in various ways, thus teaching the world the paths of Dharmas as laid down in the Vedas and Saatras. Her slendour body withstood the severity of penance without the least trace of weariness.


Thanks very much.
Pranam,
  Anil     
                 

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3550 on: November 17, 2013, 08:37:04 AM »
Dear Devotees,

We are aware that the great scholar devotee, Sri Ganapati Muni composed forty verses in praise of Sri Bhagwan. In one verse Sri Muni declares that Sri Arunachala must have acquired great spiritual merit for Sri Bhagwan to come to Him. And how did Sri Arunachala win this merit? Sri Muni sang that He won this merit by giving refuse to so many sages, saints and siddhas who came to Him.

When a devotee pointed this to Sri Bhagwan, He smilingly asked what merit did Arunachala possess that those great sages and saints came to Him.

Sri Bhagwan often watched Sri Arunachala intently through the window for long. It is well-known that the very mention of Sri Arunachala’s Name brought deep emotion to His face.  Once during the Kumbabishekam festival at the Great Temple, Sri Bhagwan went unknown to others on the East side of the Hill and enjoyed the blessed sight of the Lord’s Consecration Ceremony.
A devotee wrote ‘Namasivaya’ a few times and presented it to Sri Bhagwan with a request, that Sri Bhagwan should grant him the boon of dying at Kasi, as it is written, that to die in Kasi results in Liberation.
Sri Bhagwan was silent after looking at the note and subsequently said, quoting from Arunachala Puranam, “TO  SAY  JUST  ONCE  ‘ARUNACHAL  SIVA’  IS  EQUIVALENT  TO  REPETITION  OF  NAMASIVAYA  THIRTY  MILLION  TIMES!”

Thanks very much.
Pranam,
  Anil
 

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3551 on: November 17, 2013, 02:42:33 PM »
Dear Devotees,

On the Maha Deepam Day, I wish to post an excerpt from ‘Ramana’s Arunachala, Ocean of Grace Divine’ as follows:

The Bhagavad Gita describes bhakti yoga, karma yoga, jnana yoga, etc. An aspirant following any of the above mentioned disciplines finds that his outlook changes after coming into the fold of Sri Arunachala. Sri Arunachala allows the aspirant to follow his own chosen discipline according to the innate tendencies of the mind and plays along with him. The aspirant performs whatever acts have been laid down by that particular system of yoga or what his Master has taught him. But as he progresses steadfastly and sincerely, Sri Arunachala slowly turns him towards Himself. Finally the sadhaka and sadhana, or the aspirant and aspiration cease to exist and all that remains is the eternal Sri Arunachala. This can be explained by an analogy. There are famous rivers like the Ganga, the Brahmaputra. The Godavari, the Kaveri, etc., flowing along the length and breadth of India and on the banks of these rivers, empires have risen and fallen, cities have been built and destroyed, battles have been won and lost, great civilizations have flourished and perished, and these rivers have been the sources of inspiration for all these momentous events, some inscribed in history, others totally forgotten. But finally all rivers merge into the sea where they lose their individual identity and it is all one expanse of water on which no civilization has been raised, about which no history has been written. It is only on the river banks that historic events have taken place. But the great rivers and the small insignificant streamlets become one with the ocean and there is no more commotion. One cannot distinguish the waters of Kaveri from the waters of the Ganga.  Likewise all systems of spiritual and religious practices have their individual distinctions as long as they keep away from the Lord of the Universe, Sri Arunachala, but once the aspirant is drawn to Sri Arunachala, the practices cease and merge with Sri Arunachala; a union in which there is no Sakta, no Vaishnavite, no Saivite, no sannyasin, no yogi. All merge into the infinite expanse of Knowledge. With the dissolution of the mind comes the dissolution of all systems and practices. Thus we have to abide in the Supreme Self in which,
There is no imagination
Nor the one who inquires
From which no universe emerges
In which no universe exists
Into which no universe merges
In which other than Sri Arunachala there is nothing
In which all forms of meditation unite
In which all forms of yogic practices die.
In which all forms of ignorance are extinguished
In which even jnana is annihilated.


Dear devotees, the three syllables in the Name ‘Arunachala’ signify the four Mahayakyas, such as, ‘Aham Brahmasmi’, ‘Tattvamasi’, ‘Ayamatma Brahman’ and ‘Tadjnanam’, each of which can be split into three syllables , each signifying ultimately jiva, Self and the unification of these two.
Dear devotees, once an aspirant is drawn to Sri Arunachala or Sri Ramana who are the same as the Supreme Self, where is the jiva and where is his exclusive sadhana which he holds as the best one? Neither there is Vaishnavite nor the Saivite, neither the sannyasins nor the yogi. All merge into the One Infinite Expanse of Knowledge. That is the  Eternal Self or Sri Arunachala, beyond thought and word.   


Thanks very much.
Pranam,
  Anil

Dear Sri Jewell, I have gone through your beautiful post. I wish to respond to it sometime tomorrow.  Anil   
« Last Edit: November 17, 2013, 05:25:11 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3552 on: November 18, 2013, 08:13:31 AM »
People have commented that “Bhagwan’s Grace must be with you” as if such an idea is out of the ordinary but the truth of the matter is that Bhagwan’s Grace is always with me and with everyone else and when I am with the Grace the work goes well but when I think that I have some part to play in it then all I can add to work is interference and error.
Sri Graham Boyd, Centenary Souvenir 


Dear Sri Jewell,

Yes, Self-enquiry is also completely a natural sadhana for me. And I always wonder that this is the first and only sadhana that I came to understand, imbibe and practice with earnestness, steadfastness and joy. I came to know both Straight Path of Self-enquiry and the Lotus Feet of Sri Bhagwan within my heart simultaneously. Later through His Grace and Sacred Utterances, and the works of His great devotees, I came to know about other paths, and I found that the Self-enquiry is indeed inclusive of all paths. For instance, I have always felt that first I am a devotee in love my God and Guru.
Dear friend, Sri Jewell, yes, Self-enquiry, as taught by Sri Bhagwan, is a gentle method. Sometimes, Sri Bhagwan compared this method with the tempting of a rogue cow with luscious fodder to rein her in finally to the stall. In the beginning of the sadhana, one’s mind would be sometimes introverted and at other times extroverted. Gradually, naturally, in a gentle, persuasive way, by the sadhana of the Self-enquiry, it goes on purifying and as it becomes purer it acquires the capacity to go and stay within. Finally there would be no outward movement except when required. OUR  ATTENTION  AT  THIS  STAGE  IS  SHIFTED  FROM  THE  WORLD  OF  THOUGHTS  TO  THE  FEELING  OF  BEING   AND  THE  MIND  IS  THUS  WELL  FIXED  IN  SADHANA, THAT  IS,  ATEENDING  TO  THE  SELF. And when the mind is well fixed in sadhana, ‘Divine Grace rises from within of its own accord and subjugating the mind, takes it to the Heart’.  Therefore, the result of all our endeavours is to make oneself prey to the magnetic pull of the Pure Consciousness of Heart. Our efforts extend thus far. Divine Grace is nothing but granting of perfect clarity of our Existence-Consciousness, the form of the Supreme Self, ever shining with abundant Grace in the Heart as ‘I-I’.           


Quote:
“This is wonderful saying of Bhagavan! So true! Removal of ignorance truly means that there is no one to be realized in the first place. There is no person, so all this is just one silly race. Thinking about it, even if there is something which can be called individuality, it is actually only the Self, and nothing else. No separate entity, nothing to acquire and get, just to see that the one who is making all effort and wish to be realized, is not real entity. There is no one there, all is just Him, all is just the Self. So much fuss, and in the end, the one who started the quest is actually not me. Ego didn't start it, and ego didn't participate in it from the beginning. not to mention that there is no ego in the first place, but that is actually same. Just one appearance, without true and solid foundation. The one who searches disappears along the way. How silly.”


Dear friend, Sri Jewell, this is a very beautiful expression. It follows that truly there is no cause for us to feel miserable and unhappy. We ourselves impose limitations on our true nature of Infinite Being, and then complain that we are but a finite creature. Then we take up this or that sadhana to transcend the non-existent limitations. ‘But if our sadhana itself assumes the existence of the limitations, how can it help us to transcend them?’


Sri Bhagwan: “Hence I say, know that you are really the Infinite, Pure Being, the Self Absolute. You are always that Self and nothing but that Self. Therefore, you can never be really ignorant of the Self.  YOUR  IGNORANCE  IS  MERELY  A  FORMAL  IGNORANCE,  LIKE  THE  IGNORANCE  OF  THE  TEN  FOOLS  ABOUT  THE  ‘LOST’  TENTH  MAN.  It is this ignorance that caused them grief.”



Dear friend, yes, Sri Bhagwan has taught that the true knowledge does not create a new Being for us.  IT  THEREFORE  ONLY  REMOVES  OUR  ‘IGNORANT  IGNORANCE’.  Bliss is not added to our nature, It is merely revealed as our own True and Natural State, eternal and imperishable. The only way to rid ourselves of this ‘ignorant ignorance’, which is the cause of all our grief, is to know the Self and be the Self. Sri Bhagwan asks, “HOW  CAN  THIS  BE  UNATTAINABLE?”


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


       





eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3553 on: November 18, 2013, 05:53:33 PM »
                  Idol  Worship


Softly, your head resting on your left palm,
You look at me from the corners of your eyes.
I feel a sensation creep from toe to top.
You smile, white teeth vying with white beard,
Face lit up with the glance and the smile.
Are you angry with me for dwelling thus on your outer
Form?
What else can I do but stare at that
As if it were you?
Do I not think my body is ‘I’.
How can I see the light behind
The brightness of your face?
How can I see the God in the idol
While I am an idol, nothing else?
An idol can worship an idol.
But the god in that idol stirs to life
The god in this.
That ‘Sat’ swallows this ‘aham’.
So in Soham, I in That
Disappear and cease to be.
And yet I am, I am, for I
Am now You and You are That.
Sri C.L. Narshimha Rao (Yellaminchili), Ramana Smrti

Pranam,
  Anil
 

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3554 on: November 19, 2013, 08:07:37 AM »
Dear Devotees,


The crux of the matter is mere forgetfulness.  FORGETFULNESS  OF   THE  ESSENTIAL  NATURE.  We have forgotten the Real Self, or the Absolute, or God, or That which Is, but imagine that the body or the mind is the self. We are the Self but imagine ourselves to be selves. ‘I’ is One, ‘i’s are innumerable.  We are “I”, or Truth, but imagine ourselves to be insignificant ‘i’ that appears and disappears. The mental tendency to thus imagine is very ancient and has continued for innumerable past births. Hence this tendency to imagine has grown strong. But that must go before the Essential Nature, that is, our Self-nature or the Bliss-nature is revealed, and asserts.

Sri Arjuna who regained memory of the Essential Nature though the Grace and Teaching of Lord Sri Krishna, exclaimed:  “Lord, my delusion is gone and I have regained true Knowledge through your Grace. It has re-established my memory and the right power of understanding as well.”   

Hence, Sri Bhagwan taught that mistaking the body for Self, taking innumerable births, and at last knowing Self and being Self is just waking from a dream of wandering all over the world.

Sri Bhagwan : We go round and round for the Self, saying ‘Where is the Self? Where is It?’ till at last the dawn of vision of Knowledge is reached, and we say, “This is Self, This is Me.” We should acquire that vision. When once that vision is reached, there will be no attachments even if one mixes with the world and moves about in it. When once you put on shoes your feet do not feel the pain of walking on any number of stones or thorns on the way. You walk about without fear or care, even if there are mountains on the way. In the same way, everything will be natural to those who have attained vision of Knowledge. What is there apart from one’s own Self. 
Dear devotees, this is why Sri Bhagwan has taught that so long as we do not see the Self, which is the origin and basis of all, but look only at the external world as real and permanent, we have to be taught that all this external world is an illusion. IT  CANNOT  BE  HELPED. Only when we realise our own Self, we can know that there is nothing other than our own Self and we will come to look upon the whole universe as the Self Absolute. There is no universe without the Self.   

But this veil consisting of thoughts and forgetfulness pertain to the ‘I’-thought only which though hides our Self and Bliss nature, cannot hide the Self-existence which is “I”—real and eternal. Forgetfulness is merely a thought. Is it not?

Therefore, dear devotees, God is ever of the nature of the Self, shining as ‘I’ in the Heart. This is why Scriptures have declared that thought itself is bondage. HENCE  THE  TEACHING: “THE  BEST  DISCIPLINE  IS  TO  STAY  QUISCENT  WITHOUT  EVER  FORGETTING  HIM,  GOD,  THE  SELF,  AFTER  RESOLVING  IN  HIM  THE  MIND  WHICH  IS  OF  THE  FROM  OF  THE  ‘’I”-THOGUTH,  NO  MATTER  BY  WHAT  MEANS.  This is the conclusive teaching of the scriptures.


Thanks very much.
Pranam,
  Anil