Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 756843 times)

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3555 on: November 20, 2013, 09:34:07 AM »
Dear Devotees,


What follows is an excerpt from an article named ‘There is Nothing. Be!’ authored by Major Sri A. W. Chadwick:

Methods do not matter, attainment does not matter. Questions disappear, for one gradually begins to realise that there is nothing, nothing but He.
 “But didn’t Maharshi once write some Hymns to Sri Arunachala?” you may ask. “How do you explain this if there is nothing?”
I can’t. It is one of those delightful inconsistencies that one must expect to find among Jnanis. He says there is nothing and yet writes Hymns to God. But you surely don’t expect a Jnani to be cut to your pattern, do you? Who are you to be able to say whether a thing is consistent or inconsistent? Yours is such a narrow, relative point of view, while His is the Absolute, universal point of view. There can be no comparison. Anyhow ask Him, I can’t explain it. But then I don’t much want to. The Hymns are beautiful and He wrote them. Surely that is enough!

“But just one more question, why did He move, why did He come to Sri Arunachala?”

I can’t say, but if you were to ask Him He would probably say He has never gone anywhere. He is where He always was. Not a very satisfactory answer from our point of view. But from His the ONLY  ONE.  He would also probably say there is only one point of view, the others do not exist, and leave you to work it out for yourself. The fact is undoubtedly that for us He did come and we are now celebrating His arrival. And truly, Tiruvannamalai has been blessed by His Presence, and all of us who have had the good fortune to sit at His Feet. I doubt if we realise how lucky we are. One is inclined to get used to things and take them for granted. That is the nature of the ego. But there is no taking Sri Bhagwan for granted, He is always surprisingly different, and that is one of the great wonders of His Presence.
But, gentle reader, these are only random thoughts. I am not trying to interpret Sri Bhagwan for you or explain His Philosophy. That is far beyond me.
The only person who can write about Sri Bhagwan is the person who really knows Him, and the only person who really knows Him is Sri Bhagwan Himself. And it is perfectly certain that Sri Bhagwan will never write about Himself.
You say: “If there is nothing, why write?”
Yes, why? The whole thing can be summed up in four words: “THERE  IS  NOTHING.  BE!” When one understands those four words one understands everything including Sri Bhagwan, himself.
Then there is no more to say. 
Source: Centenary Souvenir


Dear devotees, Sri Bhagwan sang: “As snow in water, let me melt as love in Thee, who art love itself, Oh Arunachala!”  Obviously, Sri Bhagwan wrote these wonderful Hymns to Sri Arunachala, out of great compassion, from the relative stand-point of His devotees, for their sake, and for their benefit alone.  There is no doubt about that.
One of the great wonders of His Presence is that He is always surprisingly different and therefore cannot be taken for granted. Yes, there is only one way to know Him, the GURU- TATTVA, and that is, to get immersed in That Which Is, that is, in our own True Infinite Being through Enquiry and Surrender.


Thanks very much.
 Pranam,
  Anil     

     

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3556 on: November 20, 2013, 09:36:56 AM »
Sri K.S. Venkataramani, the author of such popular works as ‘Paper Boats’, ‘Murugan, the Tiller’, etc., has written on Sri Bhagwan as follows:
   
“He touches you by a fourth-dimensional touch. Hence at the first impact you feel a sense of strangeness, neglect and indifference. But this loneliness is creative in that it leads you to the higher life, the first touch of the master that detaches the mind from the fetters of its own dear ego-world.”

“How infinite is the Grace of Sri Bhagwan, but how little we profit by it! He rolls on sublimely like a deep river in flood, unmindful of the wastefulness and the ignorance of the human dwellers on the banks. There is an elemental sublimity about Sri Bhagwan like that of the winds and the waves, the sun and the stars. His Life is to us an example and a proof that the path of Self-enquiry makes you one with the Universe. “

“The Divine is in you. Earnestly search for it, with the help of Sri Bhagwan’s Grace and Presence.”


Pranam,
  Anil

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3557 on: November 21, 2013, 09:37:57 AM »
D: What is the significance of prostration to the Guru or God?
Sri Bhagwan: Prostration signifies the subsidence of the ego, and it means merging into the Source. God or Guru cannot be deceived by outward genuflexions, bowing and prostrations. He sees whether the ego is there or not.
D: Will not Bhagwan give me some Prasad from His leaf as a mark of His Grace?
Sri Bhagwan: Eat without thinking of ego. Then what you eat becomes Bhagwan’s Prasad.
D: Is not the literate man better qualified for Enlightenment in the sense that he stands in no need of Guru Kripa?
Sri Bhagwan: Even a learned man must bow before the illiterate Sage. Illiteracy is ignorance and education is learned ignorance. Both are ignorant of the true aim. The Sage is ignorant in a different line. He is ignorant because there is no ‘other’ for Him.
D: Is it not to obtain the Guru’s Grace that presents are offered to Him? So, the visitors offer presents to Bhagwan.
Sri Bhagwan: Why do they bring presents? Do I want them? Even if I refuse, they thrust the presents on me! What for? Is it not like giving a bait to catch fish? Is the angler anxious to feed them? No, he is anxious to feed on the fish!
Is the Theosophical idea of giving successive initiations before attaining moksha true?
Sri Bhagwan: Those who attain moksha in one life must have passed through all the initiations in their former lives.
D: Theosophy says that Jnanis after death have to choose four or five lines of work, not necessarily in this world. What is Bhagwan’s opinion?
Sri Bhagwan: Some may take up work, but not all.
D: Are you conscious of a brotherhood of invisible Rishis?
Sri Bhagwan: If invisible, how can you see them?
D; In Consciousness.
Sri Bhagwan: There is nothing external in Consciousness.
D: Can I realise them ?
Sri Bhagwan: If you realise your own Reality, then that of the Rishis and Masters will become clear to you. There is only one Master, and that is the Self.
Source: Maharshi’s Gospel



Dear Devotees,

How strange indeed is this ! We do not understand this simple, bare Truth, the truth of our everyday, ever-present, eternal experience. This truth is nothing but the Truth of the Self. Truth is that no one is unaware of the Self . How can anyone be ignorant of one’s existence? Sri Bhagwan Himself has sometimes observed that we do not like even to hear of this truth, whereas we are always eager to know myriad other things: What lies beyond, about heaven, hell and reincarnation, and my Goodness, what not!
This is because our ego-mind loves mystery and not the truth. Sri Bhagwan has taught that even religions cater to them  to eventually bring them round to the Self. There is no doubt about that. Therefore, Sri Bhagwan’s conclusive Teaching is: Whatever be the means adopted, we must at last return to the Self.   SELF  IS  HERE  AND  NOW,  AND  THEREFORE   WE   MUST   LEARN  TO  ABIDE  IN THE  SELF  HAERE  AND  NOW. To be spectator of, or to speculate about anything whatever, the Self is necessary and therefore they cannot be different from the Self.

EVEN  THE  IGNORANT  MAN  WHEN  HE  SEES  THE  OBJECTS,  SEES  ONLY  THE  SELF. 

Dear devotees, as for Guru’s Grace, I wish to say that if we reach a stage through Sadhana when we eat without the sense of ego, that is Guru’s Prasad; and if we do whatever work is assigned without the sense of doership, it is true service to the Guru. Even the primary cause of such true service to the Guru is Guru-Kripa or the Guru’s Grace.  The Guru cannot be deceived by our outward genuflexions, bowing and prostration. SRI  BAHWAN  SEES  WHETHER  EGO  IS  STILL  THERE  OR  NOT. IF  STILL  THERE,  OUR  SADHANA SHOULD  CONTINUE  TILL THE  EGO  IS  JETTISONED  COMPLETELY.  If we are determined to that, it is due to Guru’s Kripa or the Guru’s Grace.


Thanks very much.
Pranam,
  Anil

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3558 on: November 21, 2013, 05:48:01 PM »
       Knowledge of Brahman


Are understanding and Brahman separate
That other may know the other?
Verily, all knowledge is only Brahman:
Saying even this is Brahman,
There is nought but Brahman.

By the Light of Brahman
Seek the Light of Brahman.
By the Light of Brahman,
Know the paradox of seeing Brahman.

Are you separate from Brahman?
Yea, it is Brahman’s Light
Which gives life to the mind
That seems to know this separation.

Light and darkness, knowledge and ignorance,
Pleasure and pain, good and evil,
Freedom and bondage, microcosm and macrocosm,
Heaven and hell, God and soul,
Yin and Yang, Up and down,
In and out, past and future

Falsehood and truth,
What are any of these but concepts
Born of mind, like twins of the same womb?
And what is a mind but the concept, ‘I am a mind?’
All of these dualities, even the finite and infinite,
Even life and death
Are only of the mind.
By Ira, Ramana Smrti

Pranam,
 Anil     

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3559 on: November 22, 2013, 07:31:51 AM »
D: How does the name help Realisation?
Sri Bhagwan : The original name is always going on spontaneously without any effort on the part of the individual. That name is aham—‘I’.  BUT  WHEN  IT  BECOMES  MANIFEST  IT  MANIFESTS  AS  AHAMKARA— THE EGO.  The oral repetition of Nama leads one to mental repetition which finally resolves into the eternal vibration.
D: But these are all mental or physical.
Sri Bhagwan: The mind or the mouth cannot act without the Self. Tukaram, the great Maharashtra Saint, used to remain in Samadhi in the day and sing and dance at night with large crowds of people. He always used to utter the Name of Sri Rama. Once He was answering calls of nature and also saying “Ram, Ram”. An orthodox priest was shocked at the unholy mention of the sacred Name and so reprimanded Him and ordered Him to be silent when He answered call of nature. Tukaram said, “All right!” and remained mute. But at once there arose the Name of Rama from every pore of Tukaram and the priest was horrified by the din. He then prayed to Tukaram “Restrictions are only for the common people and not for Saints like you.”

Pranam,
  Anil


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3560 on: November 22, 2013, 08:50:40 AM »
D: It is said that Sri Ramakrishna saw life in the Image of Mother Kali which He worshipped. Can it be true?
Sri Bhagwan : The life was perceptible to Sri Ramakrishna and not to all. The vital force was due to Himself. It was His own vital force which manifested as if it were outside and drew Him in. Were the Image full of life it must have been found so by all. But everything is full of life. That is the fact. Many devotees have had experiences similar to those of Sri Ramakrishna.
D: How can there be life in stone? It is unconscious.
Sri Bhagwan: The whole universe is full of life. You say the stone is unconscious. It is self-consciousness which now speaks of unconsciousness.



Dear Devotees,

 We are unconscious in sleep and self-conscious in wakeful state. But Sri Bhagwan has taught that the Reality must be continuous and eternal. Therefore, obviously, neither state of unconsciousness nor the state of self-consciousness is the Reality. What is the Reality then? Reality is That which is continuous all through.  We admit our existence all through sleep, waking and dream. Do we not? Hence, the Pure Being alone is the Reality and the Pure Being cannot be otherwise than consciousness. For, otherwise Existence cannot be known, or we cannot say that we exist. Can we? Therefore, Pure Consciousness is the Reality and others states of Consciousness is temporary and are mere associations.   What are those associations? Associations are the upadhis. So, if upadhis or associations or the adjuncts, such as,  ‘self’, ‘un’, ‘sub’, ‘super’, ‘human’, ‘dog’, ‘tree’ and so on are prefixed (associated with) to the Pure Consciousness,  we speak of self-consciousness, unconsciousness, sub-consciousness, super-consciousness, human-consciousness, dog-consciousness, tree-consciousness, and so on.

 DEAR  DEVOTEES,  SRI  BHAGWAN  HAS  TAUGHT  THAT   THE  UNALTERING  COMMON  FACTOR  IN  ALL  OF  THEM  IS  CONSCIOUSNESS. This common factor, ‘CONSCIOUSNESS’, continues all through, like the ‘SHRUTI NOTE’, in a musical performance.
Dear devotees, the above understanding has been a great clue indeed in my case and helped me, to a great extent, in understanding and practicing the Path of the Atma-Vichara, as taught by Sri Bhagwan.


Thanks very much.
Pranam,
  Anil
 

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3561 on: November 22, 2013, 06:20:51 PM »
Sri Dilip Kumar Roy: A time must come when we have all to sigh in chorus with the great alankaric Ananda Bardhanacharya who, after having dealt with all the thrills that art and philosophy can supply sang dolefully:

We scanned life with the poet’s scrutiny
And thrilled in Beauty’s little flickerings,
Then searched with rushlights of philosophy
And roared: “Now stands revealed the core of things,”
Till O thou Vast, couched in the Primal Ocean
Our hearts surmised in deep world-weariness:
We missed Thy highest boon—the heart’s devotion
To Thee, a bliss of everlasting Grace.

In recent times how often have we not overheard this muffled cry in truth-seekers who approach the lesser fry lusty with their gospel of sonorous ‘isms  till in the end we find ourselves groping in the same labyrinth of semi-darkness.
But fortunately for us, the ancient tradition of Sagehood is still continued in our land of hoary wisdom, be it by ever so small a number. And when one meets one of these one discovers that even old words acquire a new ring, when for example one hears a Ramana Maharshi before Arunachal Shiva:

Thou mad’st me mad to cure me finally
Of madness for this world of fantasy.

The words are moving because of the love the great Sage bore for Shiva, the Lord of His heart, the Lord to whom His surrender was so total, so unconditional. What can be more moving than a love which was free and yet so compelling that it made Him sing;

As a spider Thou wouldst watch me, Lord,
To trap me in Thy web of Grace
Till now when I’m enmeshed Thou com’st
And feed’st on me, O Blessedness!   
   

Not for nothing does Anand Bardhan said that we who have not yet known what is this heart’s devotion to the Lord of the heart may never win even a glimpse of it through art and philosophy and science and what not.

An excerpt from an article ‘Sri Ramana Maharshi’ authored by Sri Dilip Kumar Roy



Pranam,
  Anil

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3562 on: November 24, 2013, 06:02:52 PM »
Dear Devotees,


What is vijnana? Vijnana is the specific knowledge that arises from the distinctionless state. For example: There is no knowledge whatsoever during sleep, swoon, etc. But afterwards, knowledge arises that ‘I have woken up from sleep’ or ‘I have recovered from swoon’. Sri Bhagwan has taught that this mode of specific knowledge has arisen from the aforementioned distictionless state of sleep and swoon. Therefore, this specific knowledge that arises from the distictionless state is vijnana.

Dear devotees, Sri Bhagwan has taught that this specific knowledge called vijnana becomes manifest only as pertaining to either the Self or the not-Self, and not by itself.

WHEN  IT  PERTAINS  TO  THE  SELF,  IT  IS  CALLED TRUE  KNOWLEDGE,  KNOWLEDGE  IN  THE  FORM  OF  THAT  MENTAL  MODE  WHOSE  OBJECT  IS  SELF,  OR  KNOWLEDGE  WHICH  HAS  FOR  ITS  CONTENT  THE  IMPARTITE  SELF.

On the other hand when it relates to the not-Self, it is called ignorance.

When this state of vijnana pertains to the Self and is manifeat as of the form of the Self, it is said to be ‘I’-manifestation. Sri Bhagwan has revealed that this manifestation cannot take place apart from the Real, that is, the Self.   IT  IS  THIS  MANIFESTATION   WHICH  SERVES  AS  THE  MARK  FOR  THE  DIRECT  EXPEREINCE  OF  THE  SELF.   However, we are aware that this ‘I’-manifestation itself cannot constitute the State of being the Self or the Real. Why?

BECAUSE,  THAT  ON  WHICH  THIS  MANIFESTATION  TAKES  PLACE  IS  THE  BASIC  REALITY  WHICH  IS  ALSO  CALLED  PRAJNANA. 

Sri Bhagwan: The Self which is self-luminous and the Witness of everything manifests itself as residing in the vijnanakosa or the sheath of intellect. BY  THE  MENTAL  MODE  WHICH  IS  IMPARTITE , SEIZE THIS  SELF  AS  YOUR  GOAL  AND  ENJOY  IT  AS THE  SELF.


From Talk—406:
D: I understand that the ‘I’ is only artificial, my attempts at realising the Real ‘I’ are unavailing because the artificial ‘I’ is brought into action for realising the other.
Sri Bhagwan: Vivek Chudamani makes it clear that the artificial ‘I’ of the vijnana kosa is a projection and through it one must look to the significance of ‘I’, the True Principle.


Thanks very much.
Pranam,
  Anil       

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3563 on: November 25, 2013, 06:35:59 PM »
                                                    HE  OPENED  MY  HEART!
                                               Kavi Yogi Sri Sudhananda Bharati

I quickly remembered Sri Ramana Maharshi and felt His inner call. I put a semicolon to my spiritual pilgrimage and went quickly to Arunagiri. I went up the Hill, took bath in the waterfalls, meditated in the Virupaksha Cave and came down. Accidentally Sri Seshadri Swami met me and smiled at me. I went near him and in his silvery voice he declared, “Go on and on, Sudhananda, until you go deep in and in.” He accompanied me a few yards and ran away saying, “Run, run, Sri Ramana waits for you. Go in and in.”
I reached Sri Ramanasramam and entered the small shrine of the Mother. There was a square room adjoining it and Nayana stood up exclaiming, “Welcome, Welcome! Swagatam”! Sri Ramana’s gentle voice said, “Let Bharati come in.”
I saw no human form. I felt dazed. An effulgence enveloped me. My mind disappeared into silence. I sat down, closed my eyes and entered the inner cave—nihitam guhayam. An hour passed like five minutes. I came to myself, opened my eyes and saw Sri Ramana’s lotus eyes riveted on mine. He appeared like a linga spreading rays of burnishing gold. “Now you have felt ‘That’ the cave is open! The ‘I’ is the Self—nectar! After all these years of sadhana, here I experienced a delightful inner reality which is beyond word and thought. I caught hold of His feet and shed tears of delight singing with Saint Sri Mankavachagar, who sang, “Today Thou hast risen in my heart a Sun destroying darkness.”

Blaze on, Light Divine
Swallowing I and mine.
The Self rose like the Sun
The many merged into One.
Behold the beacon of I
Inner Light of every Eye,
Towering above He, She and it,
A new dawn of inner delight.

Nayana, whom I had already known in the Gurukulam, congratulated me saying, “Like myself, you have found the right Guru in the right place! Now the Cave is ready for you.” Sri B. V. Narsimha Swami entered the room and said joyfully, “Happy, Happy! Bhagwan has touched your heart!”
Source: Ramana Smrti

Pranam,
  Anil

     

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3564 on: November 25, 2013, 06:44:35 PM »
“The beauty of Sri Ramana is that you see Him as a Person, at the same time you don’t see Him as a person. He is sitting there in front of you with eyes open. You see Him and you keep seeing Him only to see the Person is but a form of something still, not captured by known words.”

“When you see the stillness of Sri Ramana, you are stillness. For how can you see stillness without your being stillness, a stillness that continues to be still in spite of movements of thoughts, of limbs, of events. His Figure, His Name, is more a window for that stillness, silence. You can look through the window not merely for a hundred years, but for all time to come. You need no change, no turning away of the head. What a window, what a scene!”
Swami Sri Dayananda Saraswathi

Pranam,
  Anil

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3565 on: November 26, 2013, 08:13:21 AM »
D: Is Self-experience possible for the mind, whose nature is constant change?

Sri Bhagwan: Since Sattva Guna (the constituent of prakriti which makes for purity, intelligence, etc.) is the nature of mind, and since the mind is pure and undefiled like ether, what is called mind is, in truth, of the nature of knowledge. When it stays in that natural (pure) state, it has not even the name ‘mind’. It is the erroneous knowledge which mistakes one for another that is called mind. What was originally the pure sattva mind, of the nature of pure knowledge, forgets its knowledge-nature on account of nescience, gets transformed into the world under the influence of tamo guna (i.e.  the constituent of prakriti which makes for dullness , inertness, etc.), being under the influence of rajo guna (i.e. the constituent of prakriti which makes for activity, passions etc.), imagines ‘I am the body, etc.; the world is real’, it acquires the consequent merit and demerit through attachment , aversion, etc., and, through the residual impressions thereof, attains birth and death.


Dear Devotees,

When the mind stays in its pure state, it is of the nature of Knowledge and in this state it does not even has the name ‘mind’. For, the object to be seen and the seer both merge together and the Absolute Consciousness alone reigns supreme.  So, the Sttvic Mind is in fact the Absolute Consciousness. It is the Swarupa, that is, the Real Self.
Therefore, after the mind has been made to stay in the Self which is its Deity, and has been rendered indifferent to worldly matters through Vichara and surrender, and  because it does not swerve away from the Self, it cannot think as ‘I’ and as “I behave empirically thus”. Such thoughts alone constitute bondage. This is why Sri Bhagwan taught that when such thoughts arise due to residual impressions, one should restrain the mind from flowing in that direction by the Enquiry and endeavour to retain it in the Self-state; and thus making it gradually and gradually, with perseverance, indifferent to the empirical matters and affairs.  One should remain vigilant and not allow least room for thoughts to arise and thus make the mind stay in its native state. If any little room is given, such a disturbed mind will do harm to us while posing as our friend; like the foe appearing to be friend, it will sure topple us down.
Thus, mind’s defilement should therefore be got rid of through action performed without attachment, through hearing and contemplation and finally through Enquiry in order to gain the natural state of the mental mode of the form of the Self. THUS  IS  REMOVED  THE  MIND’S  TRANSFORMATION  INTO  THE  WORLD  IN  THE  ASPECT  OF  TAMOGUNA,  AND  ITS  ROVING  THEREIN  IN  THE  ASPECT  OF  RAJOGUNA.  We must understand that it is only by the mind that is impure and is under the influence of rajas and tamas that Reality which is subtle and unchanging cannot be experienced. A piece of fine cloth cannot be stitched with a heavy crowbar, or the details of subtle objects cannot be distinguished by the light of a lamp flame that flickers in the wind.
However, in the pure mind that has been rendered subtle and unmoving by the sadhana as described above, the SELF-BLISS will become manifest.
Dear devotees, without the mind there cannot be any experience whatsoever. Sri Bhagwan has taught that it is possible for the purified mind endowed with extremely subtle mode to experience the SELF-BLISS, by remaining in that form, that is, in the form of the Self. Then, that one’s self is of the nature of Supreme Self, that is, Brahman, will be clearly experienced.
   

Dear devotees, it is because one forgets one’s Self that thoughts arise and progressively cause more and more evil.

THERFORE,  IN  ALL  MANNER  OF  WAYS  POSSIBLE,  ONE  SHOULD  ENDEVOUR ,  GRADUALLY  AND  GRADUALLY ,   NOT  TO  FORGET  ONE’S  SELF  WHO  IS  NONE  OTHER  THAN  GOD.  Sri Bhagwan has taught, without any ambiguity whatever, that if that is accomplished, all will be accomplished.

Mind therefore should not be directed to any other matter than the Self. Sri Bhagwan has taught that  while one may perform, like a mad person, the actions that are the result of the prarabdha karma, one should retain the mind in the Self-state without letting the thought ‘I do’ arise.

Dear devotees, SRI  BHAGWAN  TAUGHT,  BY  HIS  OWN  EXAMPLE,  THAT  NUMEROUS  EMPIRICAL  FUNCTIONS  CAN  BE  PERFORMED  WITH  AN  ATTITUDE  OF  INDIFFERENCE.   DID HE NOT?


Thanks very much.
Pranam,
  Anil           

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3566 on: November 26, 2013, 06:03:12 PM »
An excerpt from the Human Gospel of Sri Ramana Maharshi:


One day, I (Sri Ganesan) asked him (Sri Ramaswami Pillai), ‘You were always away from Bhagawan‘s presence; you were always working in the garden. How did you like it?’ He replied, ‘Why Ganesan, from a distance, I could see Bhagawan‘s form, and I was always chanting His Name. Bhagawan was always in my heart. Bhagawan was perfection itself and because of His perfection, when we looked at Him or chanted His Name, the perfection came to us. As He was always in a state of bliss, so too were we in a state of bliss.’

In support of his statement, he quoted from tradition saying, ‘Ganesan, understand that in our scriptures, this is called GURU  TURIYA. Turiya is the samadhi state—the fourth state transcending the three states of waking, dreaming, and sleeping. When you are working very hard and looking at the Master or chanting His Name, He transports you to this state, which is not to your credit; it is because of His Grace on you, and hence it is called GURU  TURIYA. The samadhi state that we get established in is because of His Blessings.’

Thus, though others seldom saw Ramaswami Pillai, Bhagawan and he were working together telepathically almost all the time. Bhagawan was continuously blessing him with his Presence and Ramaswami Pillai was always chanting Bhagawan‘s Name while doing his work. One day however, he had misgivings about his progress. He wondered if it was a mistake not to actively participate in any of the other activities of the Ashram, such as chanting, puja, and festivities. So he asked, ‘Bhagawan am I doing the right thing?’ Bhagawan replied, ‘DO  SELF-ENQUIRY.  IT  EMBRACES  ALL  OTHER  ACTIVITIES.’


Even while he was working in the garden or going to town by cycle, he was unconsciously doing Self-Enquiry. Whenever I met him at the Ashram after 1960, he would advise me very fervently, ―Do not get involved in any of these pujas and other activities. They will not take you anywhere. Do only Self-Enquiry.

A few years before he passed away, he would talk to my friends, like Anuradha, and say, ‘We must have a room or a hall where only Self-Enquiry is done.’
Once, on losing his keys, he went to Bhagawan saying, ‘My keys are lost, Bhagawan.’ Bhagawan smiled and said, ‘The keys are not lost; they are where they are. You have forgotten where you have left them.’ Then, as He often did, Bhagawan supplemented what He had said with His teachings, “It is just like the Self. It is always where it is. We forget It and take so many paths searching for It, saying, ‘I am not able to find the Self; I don‘t know what the Self is, or where It lies.’ We are searching for It even though It is always here. The Self is not lost, It is only forgotten.” With the help of anecdotes, Ramaswami Pillai would give me Bhagavan‘s Teachings.


Pranam,
  Anil


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3567 on: November 27, 2013, 10:19:05 AM »
D: Is it necessary for one who longs for release to inquire into the nature of categories (Tattvas)?
Sri Bhagwan: Just as one who wants to throw away garbage has no need to analyse it and see what it is, so one who wants to know the Self has no need to count the number of categories or inquire into their characteristics; what he has to do is to reject altogether the categories that hide the Self. The world should be considered like a dream.


D: What is wisdom-insight?
Sri Bhagwan : Remaining quiet is what is called wisdom-insight. To remain quiet is to resolve the mind in the Self. Telepathy, knowing past, present and future happenings and clairvoyance do not constitute wisdom-insight.


D: What is the relation between desirelessness and wisdom?
 Sri Bhagwan : Desirelessness is wisdom. The two are not different; they are the same. Desirelessness is refraining from turning the mind towards object. Wisdom means the appearance of no object. In other words, not seeking what is other than the Self is detachment or desirelessness; not leaving the Self is wisdom.


D: What is difference between Enquiry and meditation?
Sri Bhagwan : Enquiry consists in retaining the mind in the Self. Meditation consists in thinking that one’s self is Brahman, Existence-Consciousness-Bliss.


D: What is release?
Sri Bhagwan : Inquiring into the nature of one’s self that is in bondage, and realizing one’s true nature is release.




Dear devotees,

This basic Teaching that Sri Sivaprakasam Pillai elicited from the Silent Youth, Brahma Swami, Great Sage, Bhagwan Sri Ramana, is the timeless, ageless and eternal Teaching of Advaita. The Plenary Experience which Sri Bhagwan has merged into is verily the Non-Dual Self. SRI BHAGWAN TAUGHT THAT THE  ENQUIRY INTO THE NATURE OF THE SELF IS THE WAY TO THIS GOAL. We are the Self, but when the mind identifies with the not-Self, that is, with the body, mind, senses, thoughts, etc., with a little pondering and contemplation, we can understand that this identification is sure bondage to ever-fleeting plurality. Is it not?  BUT  WHEN  THIS  IDENTIFICATION  IS  UNDERSTOOD  TO  BE  ERRONEOUS  BY  MEANS  OF  THE  ENQUIRY  ‘WHO AM I?’,  THERE   IS  RELEASE,  MEANING  THEREBY  THAT  THIS  MISCHIVIOUS  IDENTIFICATION  HAS  EVAPORATED.

Dear devotees, this Enquiry into the Self has been taught by Sri Bhagwan as the Direct Path. Along with the booklets, such as, ‘Who am I?’, ‘Self-inquiry  and ‘Spiritual Instruction’ are the earliest instructions which were elicited from the Great Master in Words completely His own Words of Grace.  AND  IN  THESE  THREE  BOOKLETS,  WE  CAN  DISCERN  THAT  THE  MAIN  THEME  RUNNING  THROUGHOUT  THE  QUESTIONS  AND  ANSWERS  IS  THE  SLEF-ENQUIRY  OR  THE  ATMA-VICHARA.
Oh! How lucidly has this Enquiry been set forth in ‘Nan Yar’!

Dear devotees, although luminous and crystal-clear explanations about the proper purpose of established traditional disciplines such as meditation on the form of God, pranayama, dhyana and Jnana, etc. have also been imparted, these must be understood as auxiliary practices. They are useful in getting the mind to become quiescent and one-pointed. For, the mind that has gained the ability to sustain concentration, Self-enquiry becomes rather easy.

There is no doubt that by persistent Enquiry, thoughts will be destroyed and Self realized; the Plenary Reality alone remains in which even the ‘I’-thought disappears.



“O Arunachala! Stupefying me, as if with magic powder, Thou hast taken away my intelligence and shown me Thy Wisdom.”

“He who enquires whence arises the ‘I’-thought, with a mind that is pure, inward bent, realizes his own nature, becomes quiescent, O Arunachala! in Thee, as a river in the ocean.” 


Thanks very much.
Pranam,
  Anil

           

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eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3568 on: November 27, 2013, 03:07:52 PM »
Dear Devotees,

Bhagwan Sri Ramana is not only the greatest Exemplar of the Jnana after Sri Adi Shankara, but God Incarnate who redefined Enquiry by fusing together Jnana and Bhakti.
 What follows is an excerpt from an Article named “The Herald of a New Era”, authored by Dr. Sri Robert Fuchsberger:


“I see Sri Bhagwan as Harbinger of a new epoch, a Messenger of the times yet to come. In this role, I see Sri Bhagwan standing on the threshold of the coming millennium, as the Prophet of a new spiritual high tide. Standing on this threshold and focussing the wisdom of the Upanishads, He presents to posterity the age old wisdom in a new form well suited to the man of modern times.
AND  WHAT  IS  HIS  MESSAGE? It is the teaching of the unity of Being, the accessibility of this Being through one’s own Self, and the practical path to its realisation: ATMA  VICHARA, the search for this Self. In nutshell this is the whole of the Maharshi’s Teaching. It seems very simple and it is really too simple for the speculative intellects of the majority of mankind today. How many individuals are at present capable of understanding a teaching which is neither a religion, nor a philosophy, nor even a psychology, a teaching which needs no belief, no scholarship and no psychological doctrine? Even today those who really understand the Teaching of Sri Bhagwan, which is far beyond all doctrines and practice it accordingly, are few.
But certainly the future will produce a human race which will be capable of understanding and comprehending His message in its fullness and follow the Path shown by Him. Sri Maharshi’s Mission surely did not end with the death of His bodily form, but in reality it only began. He Himself said, “You think I am going to die, but I shall be more alive than ever.” This Promise was substantiated at the moment of His Mahasamadhi when a bright star appeared in the sky, and crossed the nightly firmament heralding a new spiritual era!
My veneration for the herald of a new spiritual era!”
Source: Ramana Smrti
   


Dear devotees, “I  SHALL  BE  MORE  ALIVE  THAN  EVER” is a Promise which Sri Bhagwan’s devotees realise in their hearts.  However, I agree with the writer that a Bright Star appearing in the sky, crossing the nightly firmament, and merging in Sri Arunachala, at the exact moment of His Mahasamadhi, heralded a new Dawn, a new Spiritual Era. There is no doubt about that.  Nevertheless, devotees of Sri Bhagwan do not, in my view, require any substantiation of His ever available Presence and Grace. GRCAE  NOT  ONLY  IS,  BUT  HE  ALSO  DIRECTS  HIS  GRACE  WHERE  IT  IS  NEEDED.  Are we not experiencing His Grace right now? How else are we are in Satsanga?     

Dear devotees, although there may still be only a limited number of seekers who are practicing Self-enquiry today, I feel that understanding  Sri Bhagwan’s Teaching  in general and the Path of Enquiry in particular is not difficult at all.  For, as Sri Bhagwan taught, there is no one who does not understand Existence, there is no one who does not understand Consciousness, and THEREFORE, THERE  IS  NO  ONE  WHO  DOES  NOT  UNDERSTAND  “I AM”.  In my view, this is not merely an intellectual understanding, but everybody intuitively knows ‘I exist’ and ‘I am conscious’ and therefore ‘I am’. Only our attention is not drawn to the Inner Feeling and Knowledge and instead is externalised and is riveted to external dream-like objects. This must change.

Dear devotees, I also believe like the author here that in future more and more people will certainly be trapped in Guru’s Net of Grace to become food unto Him. This is already discernible as more and more devotees and seekers from all over the world are silently pouring into Sri Arunachala (Tiruvannamalai), and realising His Grace in the hearts within and in day to day activities outside, are taking and following the supremely beneficial Path of the Atma-Vichara.


                                          OM  NAMO  BHAGWATE  SRI RAMANAYA


Thanks very much.
Pranam,
  Anil
« Last Edit: November 27, 2013, 03:17:20 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3569 on: November 28, 2013, 09:42:16 AM »
Sri Bhagwan: As bondage is merely a verbal assumption according to the emphatic proclamation of the Vedanta system, how can the question of liberation, which depends upon the question of bondage, arise when there is no bondage? Without knowing this truth, to enquire into the nature of bondage and liberation is like enquiring into the non-existent height, colour, etc., of a barren woman’s son or the horns of a hare.
 

Dear Devotees,

Bondage is a delusion. But the delusion of bondage has been fabricated by ignorance from the time immemorial and therefore can only be removed by Knowledge.  Removal of ignorance by Knowledge is the only purpose for accepting the term ‘liberation’. That is all. THE  FIRM  CONVICTION  THAT  THERE  IS  NEITHER  BONDAGE  NOR  LIBERATION  IS THE SUPREME  PURPOSE  OF  ALL  EFFORTS. All efforts are for the purpose of seeing boldly, through Direct Experience, that bondage and liberation do not exist at all.

Bondage and liberation do not exist. However, Sri Bhagwan has taught that this is decided on the strength of Experience and not merely on the strength of the Scriptures.

Sri Bhagwan Ramana has taught that bondage and liberation are mere linguistic terms and are therefore mere assumption. But they cannot function of their own accord. We have to accept the existence of some Basic Thing of which they are modifications.

Sri Bhagwan : If one enquires , ‘for whom is there bondage and liberation?’ it will be seen , ‘they are for me’. If one enquires, ‘Who am I?’, one will see that there is no such thing as the ‘I’. It will then be as clear as an amalaka fruit in one’s hand that what remains is one’s real being. As this truth will be naturally and clearly experienced by those who leave aside mere verbal discussions and enquire into themselves inwardly, there is no doubt that all realised persons uniformly see neither bondage nor liberation so far as the true Self is concerned.

Therefore, joys and sorrows that we experience are not real, for bondage and liberation do not exist. Our joys and sorrows appear to be real only because we turn aside from our Real Nature. Joys and sorrows do not exist.

Dear devotees, we cannot deny that in the states of deep sleep, fainting, swoon, etc., the entire universe, moving and stationary, beginning with the earth and ending with the unmanifested Prakriti (Nature), disappears.  Can we? No, that is our daily experience. Is it not? EVERYTHING  DISAPPEARS BUT  WE  REAMIN.  WE   DO   NOT   VANISH! Thus, Sri Bhagwan has taught that the State of Pure Being which is common to all and which is experienced directly by everyone is our True Nature.

Even Turiya which means That which is the fourth is only for the purpose of making it clear that the Self is that which is different from the three states and which is the Witness of these states.  However, when the Self is known, the three states disappear, and along with the disappearance of these states disappears the idea that the Self is the Witness. This is why the Self is described as beyond the fourth, that is, the TURIYATITA.

Sri Bhagwan : The conclusion is that all experiences in the enlightened as well as the ignorant state, which may be described by newer and newer words, are opposed to one’s real nature.

Dear devotees, Sri Bhagwan has  however assured  us that undoubtedly it is possible for all to know directly without doubt what exactly is our True Nature.
   

Thanks very much.
Pranam,
  Anil