Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 758291 times)

Anand

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3645 on: January 26, 2014, 11:34:57 AM »
Dear Shri Anil and also Shri Ravi,
Yes thanks.I till date was not clear about this "I feeling method of self enquiry  " and  now it is clear.
This non forceful relaxation into one's being when assailed by thoughts without forceful suppression is an insight I have gained.
Now I hope that with this insight into the right way to practice ,I am able to put a sustained effort for which ,thankfully , you have   said there is the divine grace which will help to propel us .
Regards,
Anand Sundaram.
Sundaram Anand

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3646 on: January 26, 2014, 01:33:32 PM »
Quote from Sri Ravi:
“The key thing is not to focus on thoughts, not trying to vanquish them, not try to still them-but to gently dwell on one's own presence-the simple fact that one is.To Realize that this presence has nothing to do with thoughts. The more one dwells in this presence, the more space one will have and the thoughts will be marginalized.”


Dear Sri Ravi,

Ji. Yes. You have stated it all so beautifully, in simple terms. Thanks very much, sir. This is the essence of what I exactly wished to convey to dear friend and bhai, Sri Anand, when I sensed from his posts that he is trying to suppress his thoughts causing him inconvenience and breathlessness, and therefore not allowing his sadhana to advance peacefully and in a natural way. Thanks again, sir.

Pranam,
  Anil




eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3647 on: January 26, 2014, 06:45:28 PM »
Better than spells of meditation
Is one continuous current,
Steady as a stream, ,
Or downward flow of oil.


Better than viewing Him as Other,
Indeed the noblest attitude of all,
Is to hold Him as the 'I' within,
 THE  VERY  'I'.


  Abidance in pure being
Transcending thought through love intense
Is the very essence
Of supreme devotion.


Absorption in the heart of being,
Whence we sprang,
Is the path of action, of devotion,
Of union  and of knowledge.

Bhagwan Sri Ramana
 
« Last Edit: March 08, 2014, 11:15:25 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3648 on: January 27, 2014, 09:32:05 AM »
From anger proceed delusion, from delusion confused memory, from confused memory the destruction of reason, from destruction of reason he perishes.
Srimad Bhagavad Gita


Dear Devotees,

A young man: I get excited at trifles and the more I try to control anger, the tighter becomes its grips on me.

Sri Chagganlal Yogi who was present when the above question was asked has written in his article 'Sri Ramana's Sermon Of Love' as follows:


Sri Bhagwan: Is that so? But why on earth should you be angry at all? And if you want to be angry, why not get angry with your anger? Sri Bhagwan questioned the youth. Explaining further, Sri Ramana said: Whenever a fit of anger comes to you, direct it against your own self instead of fretting against others. Be angry at your own anger. If you do this your anger against someone will subside and you will also be able to conquer it.? Concluding thus, Sri Bhagwan laughed, suggesting that it was quite easy.
The devotees sitting in the hall also joined in His laughter. Most of them thought that Sri Bhagwan had uttered the above words in a lighter vein. Only a few who seriously pondered these valuable words could grasp the wisdom of this novel way of controlling anger.
What an apparently strange and impracticable percept! We are wont to get angry with anybody and everybody. We get angry with our servants, our children and other people and things except our own selves! Is it not strange that we never give vent to our anger against our own misconduct? The method shown by Sri Bhagwan is therefore unique and very effective.


Thanks very much.
Pranam,
   Anil   
 
« Last Edit: March 08, 2014, 11:18:13 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3649 on: January 27, 2014, 10:42:02 AM »
                                                        ME AND THE WORLD
 

W H A T do I know about myself and the w o r ld? Directly, apart from what I read and am told, I know that I have certain senses 'sight, hearing, touch, taste, smell,' which report a body and a world outside it. Also I have a mental faculty to which they make the report.
T a k i n g into account what I read and am told, I know also that their report is fallacious
and that this outer world is only illusory, has only the reality that my perceptions mistakenly give it. The Sages have always told us this ; now physical science does too. If I see a hard, red ball I know that its redness is just the way that my optical apparatus reports vibrations of a certain frequency. If there is a bang when I hit it with a piece of wood that is just the way my ears report a v i b r a t i o n of another frequency. Similarly its roundness and hardness are qualities I endure it with . In reality (so far as there is any physical reality) it is just a cluster of atoms dashing about in empty space, by far the greater part of each single atom being itself empty space. Furthermore, I am also assured by the ancient Sages and modern scientists that the whole endless variety of things is reducible to uniformity, call it prakriti, call it an energy-field. Now, returning to observation of myself : my mind not only receives reports from the senses but passes judgement on them, dividing them up into pleasant and unpleasant, desirable and undesirable, and develops an urge to seek the former and avoid the latter. For instance, I find the smell of a rose pleasant and that of garlic unpleasant, and therefore I have an impulse to put a bowl of roses in the living room and shut the garlic up in an airtight tin. And I know that these reactions are mental because when I am asleep or under hypnosis they are not experienced. I spoke of a mental faculty to which the senses make their fallacious reports, but what we call the mind is much more than that. It is an intelligence which looks upon itself as an individual being possessing the senses and utilising them as it chooses to acquire what it likes and avoid what it dislikes and thus getting immersed in a turbulent sea of ambitions, hopes, fears, desires, regrets. This individual being that it imagines itself to be is just as illusory as the apparent world of solid objects that the senses report to it outside itself. When it is said that the Sage has no mind or has killed his mind it does not mean that he has no mental faculty. If he looks at a clock he can tell what time it is. In all ways his mental faculty functions as well as anyone else's or better for not being obstructed by the interests of an imaginary person. Various techniques have been devised for
exposing this imaginary person whom we call  'mind' or 'ego',  to deny it what it
craves, to habituate it to what it dislikes, to shut off the senses and refuse to listen to
their fallacious reports, to focus attention on Universal Being, bow down to It, invoke It,
to act according to duty or harmony, to accept whatever comes, other ways too. One
can also try to do it directly: remain alert, watchful, but refuse to give directions to the
senses ; step off the throne one has usurped ; refuse to let the mind be more than a
mental faculty ; watch ; see what happens. Perhaps it can't be done straight away,
completely, continually, but gradually and for increasing periods it can. A peculiar
v i b r a t i o n is felt, a sense of livingness both in  body and mind, a sense of rightness, of
divine content (which is a far higher state than divine discontent. Discontent with the
false is a necessary impetus to seek the true ; content derives from recognition of the
true.) Perhaps one finds various powers and perceptions developing as the senses and faculties are freed from the stunting grip of the ego-mind. Then--and there is no perhaps
about this--one finds the ego-mind slipping back into the driver's seat and  trying to take
control of them, use them, enjoy them. And so they are lost or spoilt. That is why the
path goes in alternate waves of expansion and contraction. Constant alertness is needed.
"Eternal vigilance is the price of freedom",  freedom from the ego-mind : worldlings have made a catch-phrase out of what is a truth. It is when the ego-mind is held in abeyance
that powers flow through, different powers with different people according to
their nature. But wanting them means the ego-mind is back again, which impedes them
or vitiates them or makes them harmful to oneself and others. Christ said : "Of my
own self I can do nothing." That is the necessary state, mind held in abeyance,
power flowing through. That is why, when asked about Christ's miracles, Bhagavan
said : " When he worked miracles do you think he thought he was doing it?"
This aloofness from the mind has to be kept up constantly until the mind is not
only in abeyance but dead. But will that happen ? Who asks that ? Who doubts that
it will ? The ego-mind, the arch-hypocrite piously doubting its own death-sentence.
Let it only be still. That is all that is required of it. The Universal Power will
flow; it only needs not to be obstructed. The Maharshi said : 'Submit to Me and I
will strike down the m i n d . Call the Power 'God' or 'Self' or 'Christ' or  'Krishna' or 'Bhagavan', one only has to submit and stop interfering, planning, directing its
course. It sometimes happens that a person has an experience of pure being. He just is
and feels the fact of being. Also he appreciates later that this is pure consciousness.
Thoughts can be suspended, but even when they occur they do not interrupt the flow of
consciousness. But he feels no bliss about it. It is not Satchidananda, B e i n g - C o n sciousness- Bliss. This occurs to him as a sort of grievance. He feels that something
must be wrong either with the teaching or himself. The explanation is that it is a case
of the mind eavesdropping. Who feels no bliss? I don't. But that 'I' has no business
to be there at all . He is a mortal spying on the gods. Being not only feels bliss
but is bliss ; only the absence of the reporter  'I' is a necessary condition for this.

Sri Arthur Osborne's Editorial, Mountain Path, Oct, 1969

Anil
« Last Edit: March 08, 2014, 11:53:21 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3650 on: January 27, 2014, 03:30:08 PM »
                 MY  SAT  GURU  APPEARS


"I'm but an appearance in your life dream my dear,
Don't be afraid, I'm not some feisty phantom ghost,
In fact I shall become your precious teaching host;
So there's no need for any anxious qualms or fear,
I'm your sat-Guru sent to bring you much cheer;
In time you will come to love me the very most
Of the many men idly mistaken for a post;
I'll teach you Self Enquiry and free you from here.
Your Guru appears like a lion in your dream,
To awaken you from the nightmare of samsara.
I'm not exactly what I look like or seem,
In fact my name is Sri Bhagwan Ramana!
I'll free you from your iron prison of mind,
A loving more helpful friend you never will find"?!
Sri Alan Jacobs   
« Last Edit: March 08, 2014, 11:40:03 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3651 on: January 28, 2014, 08:36:10 AM »
Dear Devotees,


Sri Bhagwan once narrated an anecdote from the life of great enlightened Sage, Sri Prabhulinga while speaking on the subject of Hatha Yoga, etc.  This anecdote contains great lessons for all seekers. Sri Bhagwan narrated it as follows:

Sri Prabhulinga was touring the land for the uplift of the spiritually minded. He met the famous Yogi Sri Gorakhnath in Gokarnam. The Yogi welcomed Him respectfully but was proudly conscious of his own extraordinary powers over the elements. He considered his guest more or less his equal, expressed pleasure at meeting Him and on His greeting him asked Him who He was.
Sri Prabhulinga replied that he only who had destroyed his ego, root and branch, and realised himself could know who He was and wondered what He could say to a nonentity, a person who clung to his perishable body.
Sri Gorakhnath, who identified his body with his Self, replied: That person alone who has gained the immortality of the body by the favour of Shiva and consumption of Gulikas will never die. Therefore one who has not gained such immortality dies.?
Sri Prabhu observed: You speak as if existence in an imperishable body is your real existence and the death of the body your death. Evidently you appear to think that the body itself is your Self. You can only be matched by the ignorant masses. You are no better than an ignorant person, though you are a famous Sidha, a yogi. If the body be yourself, why do you say my body? Everyone speaks of his possessions as my clothes, my gold etc. Tell me if anyone identifies himself with the clothes, or the gold, etc., and says I am the clothes, I am gold, etc.
Sri Gorakh replied: Men say 'I think', 'I walk', etc. Please tell me what the 'I' signifies in such instances.
Sri Prabhu: 'I think' signifies association with the faculty of thinking. Similarly also in other instances, association with the body, the senses and the faculties is meant. If, on the other hand, 'I' be identical with them how many 'I's are there? You are mistaking a superimposition for the reality.
Sri Gorakh asked Sri Prabhu to explain what is meant by saying 'I lose my life'. Is there one life to lose another?
Sri Prabhu said: Life-breath is the real meaning of the word 'life' whereas the Self is also referred to as 'life' figuratively. Why do you seek your own ruin by identifying yourself with the perishable body composed of flesh, blood, bones, fat, etc., notwithstanding the spiritual statement that the  SELF  IS  EXISTENCE,  KNOWLEDGE  AND  BLISS? One who, disgusted with this body, the thing responsible for the interminable recurrence of births and deaths, is intent upon obtaining freedom, will look at this body with the same disgust as one who has unwittingly trodden on loathsome offal on the path.
While the Wise pray to Shiva to free them from taking a body anymore, just as a man would take medicine to rid himself of a malady once and for all, is it not a matter for wonder that you should seek to perpetuate the body by divine favour? Does not this correspond to a sick man taking medicine to perpetuate the malady?
Has even one such glorified body ever been born which has not met with death? There never was a case of a stone thrown up that has not come back to earth. So also anything having a beginning must also have an end, some time or other. Only if there was anything that was not born could it remain without death.
You have based the immortality of your body on the use of drugs and divine favour on no other assumption than that the days you would live with this body are interminable. This assumption is untenable. Oh! You who are great in penance! Desire at least hereafter to obtain salvation.
Sri Garakh could not be persuaded and would not budge an inch from his ground; he challenged Sri Prabhu to try cutting his body, handing him a sword, long, bright and sharp. His body coud not be cut, nor was Sri Gorakh able to touch an atom of Sri Prabhu when he was, in turn, challenged to injure Sri Prabhu, in spite of Sri Gorakh having been told to call to his aid his own strength and that of his relatives. Sri Gorakh, who was surprised at this, acknowledged Sri Prabhu's superiority and begged to be taught Brahma Vidya.
Sri Prabhu then expounded to Sri Gorakh Brahma Vidya as follows:

Gorakh, conceive not your body as your Self. Seek the In-dweller (the cave-dweller) and you will once for all rid yourself of the disease of birth and death. The cave is only your heart, the In-dweller thereof is called God and 'I am That'.? 



 



Dear devotees, How wonderfully Sri Prabhu made Sri Gorakh see the error in his belief that the body is the Immortal Self and how ultimately Sri Gorakh acknowledged Sri Prabhu's Divinity and begged to be taught Brahma Vidya!  All this is like a fairy tale to me. 
Dear devotees, Sri Prabhulinga taught Sri Gorakhnath that 'I think', 'I act', 'I went', etc., only signified our association with the faculty of thinking, and body, senses and faculties. Nothing more than that! And lo! we seem to possess a mental faculty to which the senses make their fallacious reports. This mind appears as an intelligent entity and looks upon itself as an individual being possessing the senses and using them as it chooses to acquire what it likes and avoid what  it dislikes and thus getting immersed and entrenched in a terrible sea of endless ambitions, hopes, fears, desires, etc.  But the imagination as the individual being itself is illusory and therefore illusory also is the apparently solid looking world that the senses report to it outside itself.
Therefore, dear devotees, we must expose the falsity and the unreality of this imaginary person called 'mind' or the 'ego' through the Self-enquiry. Then only, we will be able to deny what it craves and habituate it to what it dislikes, for the habits are ancient and they will not easily go away.   ONLY  THROUGH  ENQUIRY,  WHEN  THE  SELF'S  EYE FALLS  ON  THE  NON-SELF,  WE  WILL  BE  ABLE  TO  REFUSE  TO  LET  THE  MIND  ACT  AS  AN  INDIVIDUAL  BEING  AND  THUS  BE  ABLE  TO  REFUSE  TO  LET  THE  MIND  BE  MORE  THAN  A  MENTAL  FACULTY.

Thanks very much.
Pranam,
  Anil


« Last Edit: March 08, 2014, 12:09:48 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3652 on: January 28, 2014, 05:07:30 PM »
Devotee: People practicing meditation etc., are said to get new diseases; at any rate, I feel some pain in the back and front of the chest. This is stated to be a test by God. Will Sri Bhagwan explain this and say if it is true?

Sri Bhagwan : There is no Bhagwan outside you and no test is therefore instituted. What you believe to be test or new disease resulting from spiritual practices is really the strain that is now brought to play upon your nerves and the five senses. The mind which was hitherto operating through the nadis to sense external objects and thus maintaining a link between itself and the organs of perception  is now required to withdraw from the link and this action of withdrawal naturally causes a strain, a sprain or a snap attendant with pain, which people term disease and perhaps tests by God. All these would go, if you would continue your meditation bestowing your thought solely on understanding your Self or on Self-realisation.  THERE  IS  NO  GREATER  REMEDY  THAN  THIS  CONTINUOUS  YOGA  OR  UNION  WITH  GOD  OR  ATMAN.  There cannot but be pain as a result of your discarding your long acquired vasanas.

Devotee: Hatha Yogic practices are said to banish diseases effectively and are therefore advocated as necessary preliminaries to Jnana Yoga.

Sri Bhagwan : Let those who advocate them use them. It has not been the experience here.  ALL  DISEASES  WOULD  BE  EFFECTIVELY  ANNIHILATED  BY  CONTINUOUS  SELF-ENQUIRY.

Devotee: What about pranayama?

Sri Bhagwan: What about it? While I do not speak it in terms of the well-known phraseology of purakam, rechakam and kumbhakam and of their matras (inhalation, exhalation and retention of breath in units of time) I have said that it can be used. Mind and life-breath spring from the same source; if you stop the course of one, you have automatically stopped the course of the other. Control of mind is easier than control of breath. The later resembles the forcible milking of a cow and the former the cajoling of the cow by a feed of grass and caressing it by gently patting its back.

Crumbs from His Table


Pranam,
  Anil       

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3653 on: January 28, 2014, 06:23:03 PM »
             RETURNING  TO  SELF

Returning to Self, our birthright of peace,
Is knowing all this vile body  performs
Was predestined before it ever took form.
So from stress, despair and fretting, pray cease!
Our freedom dwells in our natural State,
Renouncing "I Am The Doer"? notion,
Detached from fruit of form's puppet motion,
Yet grace can avert even predestined fate!
Be like a skilled actor on this stage of strife!
Play with goodwill the part you've been given,
No matter how strangely you find you are driven,
Knowing who, truly you are, in this life.
Until fate pulls down the final curtain,
Know you're Self not body, know that is certain!

Sri Alan Jacobs 

« Last Edit: March 08, 2014, 12:13:56 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3654 on: February 04, 2014, 02:32:36 PM »
Dear Devotees,

Sri N.N. Rajan is a great, old devotee who moved closely with Sri Bhagwan. He writes inspiringly in his book 'The Bloom of Inner Glory' thus, as following: 

Our land of Bharat is reputed for sages and divine incarnations. The latest one in this line is Bhagwan Sri Ramana Maharshi. Wonderful is the glory of these chosen few, the spiritual monarchs, who were born on earth with the message of peace and bliss. They sow here the seeds of God-Realisation for the sake of mortals. For the sake of dissemination of spiritual knowledge to humanity which is immersed in misery and ignorance, they appear as sages in physical form sometimes and move like men among men.  We have witnessed this in the case of Sri Ramana who, with a child-like and unassuming manner, made himself easily accessible to all and taught the profoundest truths, mostly by silence. Lord Krishna, in the Vibhuti Yoga (Gita-Ch. 10), extolled Sage Vyasa saying: Among sages I am Vyasa?. But if the same Lord Krishna were to repeat the Song Divine? now, He will say: AMONG  SAGES , I AM  RAMANA,  as Sri Ramana is the latest in the line of exalted sages of our time.

Even the most erudite scholar must bow before an illustrious sage. It may be of interest to recall that famous and aged Tamil scholar once came to Bhagwan Sri Ramana and fell prostrate at His Feet, saying: All that I have learnt in my life about earthly things has only increased my vanity. I find they are of no use, when I stand here bathed in the spiritual illumination radiating from You. Only You who are the ocean of Grace, must lift me from the abyss and save me. HAVING  THUS  SURRENDERED  HIMSELF ,  HIS  EGO  BEGAN  TO  DISSOLVE  AND  SOON  HE  BECAME  A  ATAUNCH  DEVOTEE OF SRI  BHAGWAN.



Dear devotees, there is always the danger of vanity getting increased on account of erudition and scholarship. Increase in vanity means an inflated ego and smugness, defeating the very purpose of learnedship.  Knowledge, devoid of love and humility, is dry and barren. It is difficult for such a one to become a God's or a Guru's true devotee. Only when the Self's Eye falls on a man or a woman that his or her ego begins to melt. When that happens, one realises the Higher Power, the Presence, smugness evaporates and one surrenders to that Power, in good faith and all earnestness, as one realises that the Power abides within as the Cause of one's own being. Love surges in the heart and fills every pore and one thus becomes a true devotee, for true devotion means true, non-dual  love for God or Guru who is none other the Self.   

Thanks very much.
Pranam,
  Anil

Note: dear devotees, for the time being I shall be visiting the forum only now and then, and posting and participating in discussion only once in a while.  Thank you. Anil       
« Last Edit: March 08, 2014, 12:21:30 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3655 on: February 04, 2014, 05:13:07 PM »
              ARUNACHALA  SIVA

Almighty mountain, emblem of the Self!
Red ruby stone, radiant with holy light,
Unborn, deathless, sacred sound of Aum,
Near, as God, you're dear, inside my heart,
Abundantly showering, true love and grace.

Consciousness-absolute's power unfolds,
Helping devotees of Great Lord Ramana.
As your call, he came to dwell and teach
Lifting the world's burden from all who knelt
And prayed to wake from grey dream of life.

Surrendering at your feet, oh Lord!
I am the Self! You loudly call, to all,
Victory over demonic ego-mind!
Almighty mountain, emblem of the Self!

Sri Alan Jacobs 
 
« Last Edit: March 08, 2014, 12:35:10 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3656 on: February 08, 2014, 06:48:24 PM »
Dear Devotees,

What follows is an excerpt from Sri Arthur Osborne's Article 'The Maharshi's Place  In History', published in the Mountain Path, July, 1968:


This formless initiation and guidance of Bhagavan, spreading invisibly through many countries, has not been institutionalized. This also is in conformity with the needs of the age, when many who respond to it would not be in a position to join an institution and many also would not wish to be dependent on one. It is supported outwardly by the books on or by the Maharshi and by 'The Mountain Path ', and in some towns the followers of the Maharshi meet together in a society where they can meditate and discuss and listen to talks. This is a great facility where it exists, but it has nothing of the formality or compulsion of an institution ; and there are many for whom even membership of such a society is not available. Many also, by temperament, do not desire it. We see now the wisdom of Bhagavan in establishing a path which can be followed in solitude and silence, without singing or chanting, without the knowledge of any sacred language, independent of the forms and ritual of any religion.

PATH AND DOCTRINE
A spiritual path rests on a doctrinal basis, just as a scientific experiment does on a theoretical basis. To make them universally available, outside the ritual of any religion, the paths the Maharshi taught were simple and direct ; and therefore the doctrine on which they were based was universal and free from philosophical technicalities. I say 'paths' because in fact there were two. He would often .say : "Ask yourself  'who am I ?' or submit". As simple as that and He declared that these two paths both lead to the same goal.
.
The one that he offered first was always Self-enquiry. Only if some one complained that he found this too difficult or that it did not suit his temperament did he tell him in that case to submit, assuring him that submission would lead to the same goal. Let us therefore start with a consideration of Self enquiry and the doctrinal basis he provided for it.

THE PATH OF ENQUIRY
Self-enquiry is not analysis ; it has nothing in common with philosophy or psychology. The Maharshi showed this when he declared that no answer the mind gives can be right. (And, indeed, in this it resembles a Zen koan). If it had a mental answer it would be a philosophical conundrum, not a spiritual practice ; and it was as a spiritual practice that the Maharshi prescribed it. So any one who tells you what the answer to the enquiry is shows by that very fact that he has not understood it. It does not mean arguing or saying that I am not this or not that ; it means concentrating on the pure sense of being, the pure I-am-ness of me. And this, one discovers, is the same as pure consciousness, pure, formless awareness.

So far is it from being a mental practice that the Maharshi told us not to concentrate on the head while doing it but on the heart. By this He did not mean the physical heart at the left side of the chest but the spiritual heart at the right. This is not a physical organ and also not a yogic or tantric chakra ; but it is the centre of our sense of being. The Maharshi told us so and those who have followed his instructions in meditation have found it to be so. The ancient Hebrews knew of it : "The wise man's heart is at his right hand, but a fool's heart is at his left,"  it says in the Bible. It is referred to also in that ancient Advaitic scripture, the Yoga Vasishta in verses which the Maharshi quoted as Nos. 22-27 in his Supplementary Forty Verses on Reality. Concentration on the heart does not mean thinking about the heart but being aware in and with the heart. After a little practice it sets up a current of awareness that can actually be felt physically though far more than physical. At first this is felt in the heart, sometimes in the heart and head and connecting them. Later it pervades and transcends the body. Perhaps it could be said that this current of awareness is the  'answer' to the question  'Who am I ?', since it is the wordless experience of I-ness. There should be regular times for this  'meditation', since the mind accustoms itself and responds more readily. I have put the word  meditation  in inverted commas, since it is not meditation in the usual sense of the word but only concentration on Self or on being. As Bhagavan explained : "Meditation requires an object to meditate on, whereas in Self-enquiry there is only the subject and no object." Good times are first thing when you wake up in the morning and last thing before going to sleep at night. At first a good deal of time and effort may be needed before the current of awareness is felt ; later it begins to arise more and more easily. It also begins to occur spontaneously during the day, when one is not meditating. That explains Bhagavan's saying that one should keep up the enquiry constantly, not only during meditation. It comes to be more and more constant and, when lost or forgotten, to need less and less re-awakening. A man has three modes of manifestation ; being, thinking and doing. Being is the most fundamental of the three because he can't think or do unless he first is. But it is so covered over by the other two that it is seldom experienced. It could be compared to the cinema screen which is the support for the pictures without which they could not be seen, but which is so covered over with them that it is not ordinarily noticed. Only very occasionally for a brief glimpse, does the spiritually untrained person experience the sheer fact of being ; and when he does he recalls it afterwards as having been a moment of pure happiness, pure acceptance, pure rightness. Self-enquiry is the direct approach to conscious being, and therefore it is necessary to suspend thinking and doing while practising it. It may lead to a state when conscious (instead of the previous unconscious) being underlies thinking and doing ; but at first they would interrupt it, so they have to be held off. This is the path ; the doctrine on which it is based is Advaita, non-duality, which might be rendered 'Identity' or  'No-otherness '. Its scripture for the Maharshi's followers is his ' Forty Verses on Reality together with the ' Supplementary, Forty Verses' which He later added.



Thanks very much.
Pranam,
  Anil


« Last Edit: March 08, 2014, 12:30:38 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3657 on: March 07, 2014, 06:46:13 PM »
Dear Sri Graham,

Your efforts and His Grace combined and I am able to post here once again!
Thank You.

Pranam,
  Anil
« Last Edit: March 07, 2014, 06:51:44 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3658 on: March 07, 2014, 06:47:52 PM »
              GRACE   CONQUERS   ALL


Problems can't be solved by poor puny thought;
Only the pure Grace of God can ever save.
Stupid mind will fail, but it's not mind's fault,
Brain's only doing what mind thinks it ought.

There's only One Doer, and to free he who's caught,
With his strong right hand He'll aid the brave,
And end the desires of all who senses crave,
Then struggle hard with ego and storm its fort.

Pilgrim climbing on the mountain path, one day
Realised that Self will help all those who persist,
By strong efforts, ever trying to resist
Demon prompting of ego mind, and persist.
Then God knows what to do, with all his might;
For the surrendered, freedom's well within their sight.

Sri Alan  Jacobs     

« Last Edit: March 07, 2014, 06:51:08 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3659 on: March 08, 2014, 11:03:12 AM »
Q: After some period of meditation I find that thought dies away and stillness reigns. Within that stillness I am aware of a tiny seed or point in my breast or heart upon which all my attention is centred. Is this the Self you mention?

Sri Bhagwan : Yes, that is the Self, though you have to go deeper to perfect your realisation. Hold on to it. Do not lose the current. Do not lose it by having the wrong idea that 'I am meditating on the Self', 'I  AM  MEDITATING  ON   SOMETHING   ELSE.' At such a point try to realise that you ARE the Self, that this stillness is your natural condition. Hence watch vigilantly that you do not fall way from it.   



Dear Devotees,


In the above Sacred Utterance of Sri Bhagwan is inherent a great clue.  We lose ourselves by even having the wrong idea that we are meditating on the Self,   THAT  I  AM  MEDITATING  ON  SOMETHING  OTHER  THAN  'OURSELVES'.  Therefore, we have to realise what we are, and not to think or meditate that we  are the Self.

 It also follows that we cannot benefit from any metaphysical discussion unless it causes us to seek the Source of 'I'-ness within, which is True Swarupa or the Natural State or the Self or the True Reality of 'ourselves'.

So far as different approach is concerned, Bhagwan Sri Ramana has taught  that in the end there can be only one approach to the Reality, which is our own  True Swarupa, and that is through Its Realisation.
Sri Bhagwan: So why waste time on other roads which at the best will lead only to the final path; better to be on the final path itself all the time, than on an  AUXILIARY  ROAD.

Hence Sri Bhagwan taught to meditate on what the Self is. That is all we have to do. THERE  IS  NOTHING  ELSE  WHATEVER  BUT  TO  FIND  THE  ANSWER  TO  THAT  ULTIMATE  QUESTION.

Sri Bhagwan : see the Self in all. Act spontaneously, so to speak, and let 'it' [be present] and it always will [be available]. Do not look to results; do [what is] right and leave it.


Thanks very much.
Pranam,
   Anil     
« Last Edit: March 08, 2014, 11:08:32 AM by eranilkumarsinha »