Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 758442 times)

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3975 on: December 01, 2014, 07:46:33 AM »
Sri V. Ganesan:

Sri Muruganar, the poet-saint and staunch bhakta of Sri Bhagwan, was ever willing to help and guide earnest seekers. He would melt even at the very mention of the name, 'Ramana', yet, he was firm like a rock, and unrelenting when it came to His teachings.  In him one found the perfect blend of bhakti and jnana. As far as Sri Bhagwan was concerned, he was totally, blindly devoted, so much so, that he earned the name: 'Shadow of Bhagwan'! In guiding seekers and inculcating Bhagwan's teachings, he was stern and uncompromising.

Once I told him that it was difficult for me to follow the Vichara Marga and hence it better that I take to other simpler methods, grow in maturity and then try the Enquiry method. He was quick in his response: "That is all escapism. Having come to Bhagwan and knowing His teaching you should plunge into Self-enquiry. One who has been drawn to Bhagwan is already on the direct path. When Bhagwan recommends other methods, they are meant only for those questioners, not for you. Bhagwan's path is the only path meant for you. Having come to Him, why wander about?"

When I spoke to the same Muruganar a few days later, about the fascination of His Form and the music in His Name, he burst out, with tears welling up in his eyes, "Yes, yes, Bhagwan?s Name is itself enough for us. His Figure draws us to Him only to absorb us into Him. His Name is all-embracing! His Form is all-consuming!"
Source: Moments Remembered 

 



Dear devotees, yes, one who is drawn to Sri Bhagwan should not find Self-enquiry difficult to practice, for such a one is already on the direct path! If one persists in the foremost method, with diligence and perseverance, Enquiry itself lights its own path. Having come to Him, drawn by the magnetic power of His Form and the music in His Name, if one  practices His foremost method, with diligence and perseverance, one experiences the truth of the statement oneself that indeed His Name is all-embracing, His Form is all-consuming, His Gaze is all-melting! One realises that His Name and Form, in truth, the very Embodiment of Sri Arunachala, is ocean of Grace, full of nectar!

Dear devotees, as I have understood, Love for the Self or Sri Bhagwan is the essential part of Self-enquiry as taught by Him. 

Pranam,
  Anil
« Last Edit: December 04, 2014, 05:52:25 PM by eranilkumarsinha »

Ravi.N

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3976 on: December 02, 2014, 06:20:10 AM »
Anil/Friends,
I wish to underline the importance of the so called 'Living' or 'external' guru in this post.This incident was narrated by Sri Ganesan in his July 2012 talk in Narada gana sabha,Chennai where he spoke wonderfully about his interactions with Sri Muruganar:
It was in the month of april 1950,just 4 days before Sri Bhagavan's mahanirvana-Muruganar  approached Bhagavan(in the present mahanirvana room)and rolled on the ground there entreating Bhagavan:'Bhagavan,what shall I do without you?'.Bhagavan looked at Muruganar and said :'As long as you identify yourself with the body,you will identify bhagavan with the body'.Bhagavan had said this earlier as well.Muruganar while recounting this incident to Ganesan told him:'I have written 10,000 songs that one is not the body until then.I never consciously identified with the Body and yet Bhagavan was pointing out as he did.This was his final upadesam'.
This exemplifies the importance of the so called 'external' guru-in that he can point out things that even a very advanced(within quotes!)sadhaka will not even suspect as existing and proving as an impediment.

Here is an example from The Gospel of Sri Ramakrishna:
MASTER: "Hriday is even now clamouring for land. He said to me one day while he was living with me at Dakshineswar, 'Give me a shawl, or I will sue you.' The Divine Mother removed him from Dakshineswar. He pestered the visitors for money. If he had stayed with me all these people could not have come. That is why the Mother removed him. R-also began to act that way. He became querulous. When he was asked to accompany me in a carriage he would hold back. He would be annoyed if the other youngsters came to me. If I went to Calcutta to see them, he would say: 'Why should you bother about them? Will they renounce the world?' If I wanted to offer refreshments to the other young boys, I would be afraid of R-and say to him, 'Take some yourself and then give it to them.' I came to know that he would not stay with me. Thereupon I Said to the Divine Mother, 'Mother, don't remove him altogether, like Hriday.' Then I came to know that he was going to Vrindavan. If R-had stayed with me at that time, all these youngsters could not have mixed with me. He left for Vrindavan and these young boys began to visit me frequently."
R- (humbly): "Sir, that wasn't really in my mind."
RAM (to R-): "Do you think you understand your mind as well as he understands it?"
R- remained silent.
MASTER (to R-): "Why should you feel that way? I love you more than a father loves his son. . . . Now please keep quiet. . . You no longer have that attitude."
After a time the devotees went to another room. Sri Ramakrishna sent for R- and said to him, "Did you mind what I said?"
R-: "No, sir."
Sri Ramakrishna said to M.: "It is the day of the Kali Puja. It is good to make some arrangements for the worship. Please speak to the devotees about it."
M. went to the drawing-room and told the devotees what the Master had said. Kalipada and others busied themselves with the arrangements.

The value of the so called 'Living' or 'external' guru is phenomenal and can never be understated-This is what is meant by the 'push of the external guru' in that saying of Sri Bhagavan.He can clear things that an aspirant will not even suspect as existing in his mind.He can also deliver a few hammer blows to flatten the secretly cherished ego of the disciple and set him on the sure path.
After all it is the inner guru who comes as the outer one in some form or other-and if such a manifestation was not necessary,why should it happen?

The 'R' mentioned in the above conversation is none other than Rakhal maharaj(Swami Brahmananda) ,a spiritual giant and first president of the Ramakrishna order of monks-who was acknowledged and revered as Sri Ramakrishna's 'son'.

All the same,I do acknowledge what anilbhai has written :

Quote
"However, as far as I am concerned, outer as well as inner Guru are one and the same, for Sri Bhagwan is none other than my own Self, and so is for everyone else. When I look at Sri Bhagwan, I feel deeply that Self alone is looking at the Self or the Atma. I feel that I do not experience anything other than 'myself."


Namaskar.


Ravi.N

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3977 on: December 02, 2014, 07:39:25 AM »
Friends,
Truth is something that is beyond the opposites while mind is always caught up in the opposites and landing on this side or that side,terming one as definitive and the other as inconsequential.
This is the reason why Sri Aurobindo says so beautifully and succinctly  in 'Thoughts and aphorisma':

Quote
Only those thoughts are true the opposite of which is also true in its own time and application; indisputable dogmas are the most dangerous kind of falsehoods

Namaskar

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3978 on: December 04, 2014, 09:23:53 AM »
Quote from Sri Ravi:
"Muruganar while recounting this incident to Ganesan told him:'I have written 10,000 songs that one is not the body until then. I never consciously identified with the Body and yet Bhagavan was pointing out as he did. This was his final upadesam'."




Dear Sri Ravi,

Sri Muruganar was a great Devotee, a great Poet, and a great source of inspiration for all devotees of Sri Bhagwan Ramana. He himself revealed and sang about his state of Realisation. When Self-enquiry reaches a stage when there is effortless awareness of one's being, individual effort is not possible. Though it is not Realisation, it is said to be the highest level of practice. Most of the vasanas, which cause the 'I'-thought to rise (mental tendencies, wrong identification, etc.), get destroyed during the repeated experience of one's being. However, a few residual vasanas may remain hidden, entrenched in some dark corner. However, when their hold get sufficiently weakened by experience of one's own being repeatedly, Sri Bhagwan has taught, the Power of the Self destroys the residual, entrenched tendencies and wrong identification, so completely that the 'I'-thought never rises again. This alone is said to be final and irreversible state of Realisation.

Therefore, in my view, all one needs in advanced state of sadhana of the Atma-vichara, as taught by Sri Bhagwan, is keeping quiet, standing still, and abiding as the Consciousness, and not go looking for an external Guru to point out things. 
   



Quote fro Sri Ravi:
"The value of the so called 'Living' or 'external' guru is phenomenal and can never be understated-This is what is meant by the 'push of the external guru' in that saying of Sri Bhagavan.He can clear things that an aspirant will not even suspect as existing in his mind.He can also deliver a few hammer blows to flatten the secretly cherished ego of the disciple and set him on the sure path."




Dear Sri Ravi Bhai Saheb, all I wish to say regarding the above quote is this:
THE  FORM  WE  ATTRIBUTE  TO  GOD  OR  GURU  IS  CONDITIONED  BY  OUR  OWN  LIMITATIONS  ALONE.

The Work of the external Guru is to push the mind within. Therefore, ji yes, some devotees may need an external guru to get in-turned in the beginning. However, I do not think it is appropriate for a sadhaka to go seeking for an external Guru. Guru, according to the level of the disciple, will come Himself, of His own accord. I never sought for a Guru, and Lo! Guru came and even initiated me into Jnana-vichara! All the same, I am certain that for one who reached the Lotus Feet of Sri Bhagwan, and practiced His Atma-vichara, would not be assailed by any confusion whatever, regarding one's Guru, such that one may get swerved away from his sadhana. I know that Sri Bhagwan, Commander-in-Chief of the Battle Royale, ensures that this does not happen.


Thanks very much dear sir.
Pranam,
  Anil   

« Last Edit: December 04, 2014, 09:36:47 AM by eranilkumarsinha »

Ravi.N

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3979 on: December 04, 2014, 12:21:59 PM »
Anil,
It is the Guru who comes to the disciple and not the other way round.One may seek anyone and attach oneself with anyone-this does not lead to Guru Disciple relationship.

It is only when the Disciple is earnest that the Guru manifests externally and guides him-"For many are called, but few are chosen".

The manifestation of the External Guru(As Sri Bhagavan or Sri Ramakrishna or Kanchi Mahaswamy) has its due importance and no one can deny or underplay it.Why do we visit Ramanasramam if it is not so?This is the simple point that I have made.It is not to say that everyone should go hunting for a external Guru.

Even if one has the company of a Great soul,one can benefit only to the extent that one allows himself to be disciplined.On the other hand if the disciple submits,great is his benefit which cannot be derived otherwise.The utility and importance  of the 'external' Guru is tremendous and cannot be understated.This is Truth ,recognized and acknowledged by great ones whether we are ready to accept or not.

In the four aids Chapter that I have posted,Sri Aurobindo has wonderfully brought out all these aspects of the Guru:
http://www.arunachala-ramana.org/forum/index.php?topic=7216.0

Namaskar.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3980 on: December 04, 2014, 02:58:05 PM »
Quote from Sri Ravi:
"It is the Guru who comes to the disciple and not the other way round."

"It is only when the Disciple is earnest that the Guru manifests externally and guides him."

Dear Sri Ravi,

Ji. Yes. It can never be the other way round, for the Guru alone knows. The Guru appearing outside is, in truth, within as the Self. After all, God, Guru and Self are One and the same. However, I have always felt that allegiance to one Guru is necessary and practice according to His Teaching, earnestly and steadfastly, more so, to make progress in sadhana.
Dear Sri Ravi bhai saheb, having said that I wish to add that Guru is intensely a personal matter, and therefore, there is no need to discuss it threadbare, for such discussion is certain to remain inconclusive however much we discuss it. My only submission in this regard would be as you said: one first must seek to be an earnest devotee, and I am sure rest will follow. I leave this discussion at that.

   
Thanks very much.
Pranam,
  Anil 
« Last Edit: December 04, 2014, 02:59:46 PM by eranilkumarsinha »

Ravi.N

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3981 on: December 04, 2014, 03:29:45 PM »
Anilbhai,
I do not think that we are differing from each other.My comments are to express my disagreement with Sri Sadhu Om's statement which I am quoting here:
Quote
People want a 'living guru'. I suppose they expect him to show them the way to a 'living God'. Guru wants us to see ourself as brahman, but we want to see brahman as a human form. Bhagavan always said that self alone is guru, and that his body is unnecessary. He proved this by giving the flash of true knowledge only after he had left his body. Muruganar said that Bhagavan always said that his body was a veil over the reality, and so the light only became clear when his body passed away.

I find this a gross exaggeration and undermining the very manifestation of Bhagavan.If the light became clear only after the passing away of the body,it should have been clear before the birth of the body and before Bhagavan's advent on earth as well,which is not true.

This is how Sri Aurobindo puts it all in a true and balanced manner:

Teaching, example, influence, -- these are the three instruments of the Guru. But the wise Teacher will not seek to impose himself or his opinions on the passive acceptance of the receptive mind; he will throw in only what is productive and sure as a seed which will grow under the divine fostering within. He will seek to awaken much more than to instruct; he will aim at the growth of the faculties and the experiences by a natural process and free expansion. He will give a method as an aid, as a utilisable device, not as an imperative formula or a fixed routine. And he will be on his guard against any turning of the means into a limitation, against the mechanising of process. His whole business is to awaken the divine light and set working the divine force of which he himself is only a means and an aid, a body or a channel.
 
The example is more powerful than the instruction; but it is not the example of the outward acts nor that of the personal character, which is of most importance. These have their place and their utility; but what will most stimulate aspiration in others is the central fact of the divine realisation within him governing his whole life and inner state and all his activities. This is the universal and essential element; the rest belongs to individual person and circumstance. It is this dynamic realisation that the Sadhaka must feel and reproduce in himself according to his own nature; he need not strive after an imitation from outside which may well be sterilising rather than productive of right and natural fruits.
 
Influence is more important than example. Influence is not the outward authority of the Teacher over his disciple, but the power of his contact, of his presence, of the nearness of his soul to the soul of another, infusing into it, even though in silence, that which he himself is and possesses. This is the supreme sign of the Master. For the greatest Master is much less a Teacher than a Presence pouring the divine consciousness and its constituting light and power and purity and bliss into all who are receptive around him;And it shall also be a sign of the teacher of the integral Yoga that he does not arrogate to himself Guruhood in a humanly vain and self-exalting spirit. His work, if he has one, is a trust from above, he himself a channel, a vessel or a representative. He is a man helping his brothers, a child leading children, a Light kindling other lights, an awakened Soul awakening souls, at highest a Power or Presence of the Divine calling to him other powers of the Divine.

Namaskar.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3982 on: December 04, 2014, 04:18:49 PM »
Sri Sadhu Om:
"He proved this by giving the flash of true knowledge only after he had left his body. Muruganar said that Bhagavan always said that his body was a veil over the reality, and so the light only became clear when his body passed away."

Sri Ravi:"I find this a gross exaggeration and undermining the very manifestation of Bhagavan.If the light became clear only after the passing away of the body,it should have been clear before the birth of the body and before Bhagavan's advent on earth as well,which is not true."


Dear Sri Ravi,

Ji. Yes, I am simply not able to fathom why Sri Sdhu Om, a great devotee that he is, wrote the above quoted lines. Sri Bhagwan is giving flash of true knowledge right through His Advent, that is, even while He was in mortal coil. But yes, I also understand, as Sri Bhagwan taught, that His body is a veil over the Reality that He is. But, many, many of His earnest devotees saw only the Light even then behind the veil of the body. So, I feel that it is quite not correct to say the Light became clear only when His body passed away.
However, I do not think that this is a gross exaggeration which even remotely undermined the very manifestation of Sri Bhagwan.  Perhaps this is Sri Om's way of driving home the Reality of Sri Bhagwan's Continued Presence, as the Self, in the hearts of His adoring devotees and in all. 


Thanks very much, dear bhai saheb.
Pranam,
  Anil     
« Last Edit: December 04, 2014, 04:30:36 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3983 on: December 04, 2014, 04:43:36 PM »
                  Let Me Not Forget


If it is not my portion to meet thee in this life
then let me ever feel that I have missed thy sight
---let me not forget for a moment,
let me carry the pangs of this sorrow in my dreams
and in my wakeful hours.

As my days pass in the crowded market of this world
and my hands grow full with the daily profits,
let me ever feel that I have gained nothing
---let me not forget for a moment,
let me carry the pangs of this sorrow in my dreams
and in my wakeful hours.

When I sit by the roadside, tired and panting,
when I spread my bed low in the dust,
let me ever feel that the long journey is still before me
---let me not forget a moment,
let me carry the pangs of this sorrow in my dreams
and in my wakeful hours.

When my rooms have been decked out and the flutes sound
and the laughter there is loud,
let me ever feel that I have not invited thee to my house
---let me not forget for a moment,
let me carry the pangs of this sorrow in my dreams
and in my wakeful hours.

Sri Rabindranath Tagore



Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3984 on: December 04, 2014, 04:49:18 PM »
Dear Anil,

What Sri Sadhu Om meant was:  Only when He was in mortal coil, devotees were seeing only His body.  Occasionally, His eyes
gazed at mature devotees and they were benefited by experiencing their bodies and minds melting away.  People who
were looking only His mortal coil, most of them left T'malai after He left His mortal coil.  But they could not stay in their
homes.  They came back after the Mahasamadhi and  found and experienced His power of the presence , shining more
and giving them Peace which is the Self or Self Knowledge.  (See the Reminiscences of various devotees, particularly
Kunju Swami's and Major Chadwick's.)  That is why such mature devotees stayed in T'malai enjoying Peace or the Self.
Cohen, Khanna, Ramaswami Pillai and Major Chadwick and Kunju Swami did not leave the Asramam till they themselves
merged with Sri Bhagavan.

Arunachala Siva,     

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3985 on: December 04, 2014, 05:49:56 PM »
Quote from Sri Subramanian Sir:
"They came back after the Mahasamadhi and found and experienced His power of the presence , shining more
and giving them Peace which is the Self or Self Knowledge. (See the Reminiscences of various devotees, particularly
Kunju Swami's and Major Chadwick's.)"



Dear Sri Subramanian Sir,


Ji. Yes, thanks very much, Sir, for giving a very beautiful explanation of Sri Sadhu Om's statement. I read the same account of devotees going away after Mahasamadhi in Sri Arthur Osborne's Works. Some devotees went away thinking that Sri Bhagwan was the body, and now that the body is no more, with body Sri Bhagwan is also gone! But since there is no escape from the Tiger's Jaws, His Grace from within showed the way, and they finally returned to Sri Ramanasramam where they belonged, never to return again. Ji, yes, I have read countless reminiscences of Sri Bhagwan's devotees in which they have expressed vividly and succinctly how blissfully they basked in His Presence, which shone even more now that the body which was a veil, was no more; and how they experienced peace which culminated in Self-awareness and even Realisation in many cases.

Thanks, once again, dear Sir, for a beautiful post.
Pranam,
  Anil   



« Last Edit: December 04, 2014, 05:51:47 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3986 on: December 05, 2014, 10:39:33 AM »
OM NAMO BHAGAWATE SRI ARUNA GIRI
OM NAMO BHAGAWATE SRI RAMANAYA
ON NAMO BHAGWATE SRI ARUNACHALA RAMANA


 
Sri Bhagwan:
Hridaya Kuhara Madhye Kevalam BrahmaMaatram
Hyahamahamiti Saakshaat Aatma Rupenena Bhati
Hridi Visha Manasa Svam Chinvata Majjata Va
Pavanachalana Rodhat Aatmanishto Bhavatvam
In the interior of the Heart-cave Brahman alone shines in the form of the Atman with direct immediacy as I, I. Enter into the Heart with questing mind or by diving deep within or through control of breath and abide in the Atman.




Dear Devotees,

In the above cited Shloka, Sri Bhagwan apparently seems to have taught three paths:
1. Enter into the Heart with questing mind
2. Diving deep within
3. Through control of breath

Sri V. Ganesan discussed about the above three paths, as taught in the above shloka, with another great devotee of Sri Bhagwan, Sri N.  Balarama Reddy. What Sri Reddy said regarding the paths in the above cited Verse is as following:

Sri Reddy: Kavayakanta in Sri Ramana Gita has interpreted the Verse : Hridayakuhara madhye, to mean that there are three paths. In Telugu Bhagwan has written very clearly that there are only two paths. Kavyakanta thought that 'seeking the Self' was one path, 'diving' another path, and 'breath control' a third path. But in Telugu Bhagwan does not take 'diving' as a separate path. He says: 'Either diving by seeking Self, or diving by breath control.' So, He connects diving with both paths. 
Sri Reddy says: I think that Kavakanta mentioned three paths because he was soaked in traditional scriptures, where it is often said that there are three paths. He took 'seeking Self' to be Jnana Marga, 'breath control' to be Yoga Marga and 'diving' to be Bhakti Marga. But, then the scriptures did not always affirm that there were three paths. For instance, in a famous verse of the Bhagavad Gita (Ch. III, V.3) Sri Krishna talks of the two fold path, Jnana Yoga and Karma Yoga.

Sri Reddy went on to add: Scholars often dispute why Krishna omitted bhakti in this verse. Some scholars say that bhakti is in between Jnana and Karma. When I asked Bhagwan about this, He said that bhakti was not a separate path but was included in both Jnana Yoga and Karma Yoga. Without bhakti there can be no Jnana and Karma.  See the difference between Bhagwan's reply and the scholars reply.  If bhakti were in between Jnana and Karma, Krishna would have mentioned a three-fold path. THE  REASON  HE  MENTIONED  ONLY TWO  IS  BECAUSE,  AS  BHAGWAN  SAID,  BHAKTI  IS  AN  ESSENTIAL  PART  OF  BOTH  PATHS. Similar is the case here. 'Divin' is not a separate path, but is an essential part of both of 'seeking Self' and of
'breath control'. 








Dear devotees, above notwithstanding, for me, and for that matter everybody else, absorption in the Heart of being from where we sprang, in the first place, is the Goal. So, yes, there is a Goal, and that is-to be what we are!

Sri Bhagwan has taught that absorption in the Heart of being, from where we sprang, is the Path. It alone truly is the path of action, of devotion, of union and of knowledge (V.10, Upadesa Saram). Therefore, it follows that whatever discipline or sadhana we have taken up, be it japa, dhyana, tantra, mantra or short-cut route of Enquiry, or anything, if we are gravitating to absorption in the 'Heart of being',  which is our Core, we are well on right course to attaining the one and only Goal of otherwise this mundane life. Goal is to be, not to be this or that, or to remain in our Natural State, that is, to remain as That which Is, or as That we already are, IN  ESSENCE ! That is all there is to it. Rest is only secondary details, as the great Monk, Sri Vivekananda declared from the land of USA more than a hundred years before. 

Thanks very much.
Pranam,
   Anil   



« Last Edit: December 05, 2014, 10:46:29 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3987 on: December 05, 2014, 11:02:39 AM »
Bhagwan Sri Ramana revealed to Sri Paul Brunton:

"Arunachala is a concealed and mysterious place and its ways are also mysterious....The power of Arunachala cannot be denied....Arunachala is within and not without. The Self is Arunachala---the mystery of the Hill is the mystery of the Self. It is a Hill of Fire, the Fire of Jnana. Saint Jnanasambandar addresses the Hill as The Lord who stands as a dense mass of Jnana."   

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3988 on: December 05, 2014, 11:17:50 AM »
Sri Arunachala and Sage Ramana were both aspects of the One. They were manifestations and visible symbols of Transcendental Reality, the Realization of which liberates man from the thraldom of illusion. The Holy Hill was the 'Moola-Vigraha', the Main Deity, enshrined in the Sanctum Sanctorum, and Sri Ramana Mahrashi was 'Utasav-Murthi' , the Diety taken in processions. Bhagwan Ramana dramatised and vivified the eternal Truth for which the Sacred Arunachala stands. It was necessary in order to re-enthrone in the hearts of the people an abiding faith in the Glory of Arunachala. The Sacredness of Sri Arunachala is not a myth, but very real. This was emphasised by Bhagwan Ramana by His own example, and by percept.
Swami Sri Shivananda's foreword to Arunachala Mahatmyam   
« Last Edit: December 05, 2014, 11:19:43 AM by eranilkumarsinha »

Ravi.N

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3989 on: December 06, 2014, 08:54:46 AM »
Anil/Friends,
Kavyakanta Ganapathi muni is a great tapaswi,a rishi of a rare type-revered by Sri Bhagavan himself.I have often noted many of the others in their accounts have not given him his due credit or understood his greatness.I do not subscribe to Sri Balarama reddy's views,which i have often found misleading and not reliable.
What the muni is referring to is not 'three paths' but triune (three in one)path and this is perfect.Muni cannot be dismissed as a 'traditional pandit' and not just that-Tradition also does not mean that it is outworn and far  removed ,outmoded  from Reality-This is just shortsightedness.
The verse in the Bhagavad gita quoted by balarama reddy is totally irrelevant to the subject matter of that interpretation by Sri Ganapathy Muni.In that verse Lord Sri Krishna is simply delineating the difference between pravritti and nivritti marga and this has just no relevance to what the Muni has stated.

Here is the verse from Chapter III(Karma yoga),Verse 3:
Quote
The twofold path was given by me,O sinless one,to the world in the beginning-the path of knowledge to the discerning ,the path of work to the active
.
and in verse 4 the Lord adds:
Quote
Man gains not actionlessness by abstaining from activity,nor does he rise to perfection by mere renunciation.

It is quite clear that Balarama Reddy has just latched onto the phrase -'two fold path' totally ignoring the context.He also has ignored chapter XII,Bhakti Yoga-where the lord has talked about that aspect.

It is not as if these are separate from each other,but are just different aspects of one thing only-and to speak of them individually is to highlight and to make clear these aspects.
What the muni has said is that that there should be 1. Discernment(questing mind) 2.Attraction(Bhakti) to get there(Diving deep within) and 3.Through control of Breath(The effort to remove all obstacles and distractions).This is a perfect interpretation.
It may ofcourse be explained in any other way .Explanations may differ but the process is clear-This is a triune path and not 'three paths'.

This is how Sri Ramakrishna explains the stopping of Breath:

Result of yoga through bhakti
"The upshot of the whole thing is that, no matter what path you follow, yoga is impossible unless the mind becomes quiet. The mind of a yogi is under his control; he is not under the control of his mind. When the mind is quiet the prana stops functioning. Then one gets kumbhaka. One may have the same kumbhaka through bhaktiyoga as well; the prana stops functioning through love of God too. In the kirtan the musician sings, 'Nitai amar mata hati!' Repeating this, he goes into a spiritual mood and cannot sing the whole sentence. He simply sings, 'Hati! Hati' When the mood deepens he sings only, 'Ha! Ha!' Thus his prana stops through ecstasy, and kumbhaka follows.

"Suppose a man is sweeping a courtyard with his broom, and another man comes and says to him: 'Hello! So-and-so is no more. He is dead.' Now, if the dead person was not related to the sweeper, the latter goes on with his work, remarking casually: 'Ah! That's too bad. He is dead. He was a good fellow.' The sweeping goes on all the same. But if the dead man
was his relative, then the broom drops from his hand. 'Ah!' he exclaims, and he too drops to the ground. His prana has stopped functioning. He can neither work nor think. Haven't you
noticed, among women, that if one of them looks at something or listens to something in speechless amazement, the other women say to her, 'What? Are you in ecstasy?' In this instance, too, the prana has stopped functioning, and so she remains speechless, with mouth agape."

Sri Bhagavan in verse 10 of upadesa saram summarises all this and so does swamiji in that quote'Each soul is potentially Divine'.There are no separate paths independant of the others.

Namaskar.