Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 757586 times)

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4065 on: December 23, 2014, 02:52:45 PM »

Quote from Sri Pythagoras:

"What do you guys think about AWA method by Michael Langford?"



Dear Sri Pythagoras,

I have not read so far any book authored by Sri Michael Langford, in which 'Awareness Watching Awareness' has been propounded.
Dear Sri Pythagoras, Awareness is only Self-Awareness. Therefore, if AWA, as you abbreviated it, means Self watching the Self, I accept the view that 'Awareness watching Awareness' is just another way of describing the Self-attention, which alone is the  correct way of doing Self-enquiry as taught by Sri Bhagwan. In Self-attention, Self alone attends to the Self, culminating in Self-Knowledge, that is, Self is known by the Self. This is the State in which Self-Awareness is aware of Itself, and not of any thought or object. Remember, there are not two selves. But there is one Self.


Having said as above, I wish to add that I do not accept the theory  which says that 'Awareness' watching 'Awareness' is watched by another 'Awareness', which in turn is watched by another 'Awareness', etc., as I saw in post after post in this forum some time back. I simply do not subscribe to such view on Sri Bhagwan's Vichara.


Dear Pythagoras, I am leaving my head quarter today in the evening for a long period. Whenever I have sufficient time, I shall apply my mind to 'AWA', as to what exactly Sri Michael meant, and I hope I would be able to form an adequate response to your question. However, I request you to send me the e-book through e-mail, If possible, so that I need not waste my time searching for it on net. If it is available on the net, as e-book, please give the address.


Thanks very much.
Pranam,
  Anil   


« Last Edit: December 23, 2014, 02:56:13 PM by eranilkumarsinha »

Ravi.N

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4066 on: December 23, 2014, 03:19:42 PM »
Pythagoras,
I have not read that book.Since you posed the question,I just browsed to see if any material is available and came across this pdf version written by Michael langford as to how he after nearly 27 years he got a handle on practising self enquiry or self attention:
http://www.searchwithin.org/download/awareness_watching_awareness.pdf
I find that what he has written here corroborates well with what Sages have said.It is just that each one has some terminology to express it and if understood ,it all means the same thing.
We find a similiar strain in the following conversation in The Gospel of Sri Ramakrishna which gives us a peep into the type of sadhana pursued by 'M':

MASTER (to M.): "You have accepted an ideal, that of God without form-isn't that so?"
M: "Yes, sir. But I also believe what you say-that all is possible with God. It is quite possible for God to have forms.?
MASTER: "Good. Remember further that, as Consciousness, He pervades the entire universe of the living and non-living."
M: "I think of Him as the consciousness in conscious beings."
MASTER: "Stick to that ideal now. There is no need of tearing down and changing one's attitude. You will gradually come to realize that the consciousness in conscious beings is the Consciousness of God. He alone is Consciousness.

This consciousness in conscious beings need not even be labelled as "i' or as 'I am'.It simply is there.
I have one question to ask you-Why is it that you are going about asking others whether this is genuine stuff or not?Please find out for yourself.
Namaskar.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4067 on: December 23, 2014, 04:47:11 PM »
Dear Devotees,

Sri Toppayya Mudaliar, an old devotee of Sri Bhagwan was named as Sri Tapas Swami by Sri Ma Anandamayee Ma when he was introduced to Her.  Sri Bhagwan is said to have approved when Sri Mudaliar was chosen to supervise the kumbhabhishekam of Sri Matrubhuteshwara's Shrine ceremonies in 1948. After repeated requests by Sri V. Ganesan, Sri Mudaliar sent the following reminiscences of the Master:


In 1930, one afternoon, when I entered the Hall I found Bhagwan all alone. Those were days when I was disgusted with life as I had to face too many family problems. In addition, I was entrusted with the supervision of a temple renovation which was a very tedious job. I was depressed and miserable, and had a longing to renounce the world and lead the life of a recluse. Summoning my courage, I approached Bhagwan and said: "Bhagwan, to pursue spiritual sadhana one has to renounce worldly links, hasn't one?" His answer was a sphinx-like silence"
After some time I broached the subject again and said: "I am not yet blessed with a reply by Bhagwan!" Bhagwan looked stern and said: "What do you mean by 'giving up' (something) and 'taking up' (something  else)? Where to go, what to take? Everywhere , everything is only the 'I'. Who is to give up what and who is to go where?"
He uttered these words with such sternness that I took them as a reprimand and went out and started crying. After 15 minutes, when I had calmed down, I became aware of the surroundings and wondered whether Bhagwana could have watched my crying. I was unnerved to see that Bhagwan was looking at me without any change in His stern face. When I went into His Presence again, Bhagwan turned to Muruganar and said: "Look at him! He wants to give up everything and run away.  From where have you come to think of going elsewhere? What is always exists. Where to go and who goes?" But, then, suddenly, Bhagwan's face changed into one of love and compassion. He looked at me with tender affection and asked me in a sweet voice: "Who are you? Tell me". Again, I gathered courage and said: "I know, Bhagwan, that I am the Self alone." Then full of Grace, He uttered the following words: "That is all that is to be understood. The intellectual conviction now is athida jnanan (infirm knowledge). In due course, you will abide in thida jnanam (firm knowledge). That is the Final Truth--to be what you ARE!" I was fortunate indeed to get these words of assurance from the Master. What more do I want?




Dear devotees,  EVEN  THE   STRONG   INTELLECTUAL   CONVICTION   "I  AM  THE  SELF  ALONE"  IS  ONLY  THE  INFIRM  KNOWLEDGE.  Abidance  in  this  KNOWLEDGE  is  alone  the  FRIM  KNOWLEDGE.


Thanks very much.
  Pranam,
   Anil             
     
« Last Edit: December 23, 2014, 04:57:00 PM by eranilkumarsinha »

Pythagoras

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4068 on: December 23, 2014, 10:16:48 PM »

I have one question to ask you-Why is it that you are going about asking others whether this is genuine stuff or not?Please find out for yourself.


Dear Sri Ravi,

I only ask because I see that you guys have great extensive knowledge regarding to Sri Bhagavan and would like to know if this was the correct way. It would be awful if I spent many years doing the wrong practice as many terminologies are different and expressed differently, therefore with bit curiosity, I just wanted to touch up a little.

Love,

Pythagoras

Ravi.N

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4069 on: December 24, 2014, 06:55:48 AM »
Pythagoras,
If you wish to practise self-enquiry,I would suggest that you go over Sri Bhagavan's 'naan yaar' over and over again-make small excerpts/notes for yourself that have caught the attention and start translating it into practice.No other book may be needed.More than everything it is earnestness that counts and it would set you on the right course.
Wishing you the very best.
namaskar

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4070 on: December 25, 2014, 01:37:19 PM »
Dear Sri Pythagoras,

Yes. Thanks very much.  I have received your personal message and with it the link to  the Book 'The Most Rapid and Direct Means to Eternal Bliss', which contains two chapters on Awareness Watching Awareness,  and I have also downloaded  the article 'HOW I DISCOVERED THE AWARENESS WATCHING AWARENESS METHOD', by  Sri Michael Langford himself. . 
However, as I said in my previous posts, I have moved far away from my native place on an official tour to different places in the country, and will remain constantly on the move, for at least some time. At present I am in New Delhi, the Capital of this great nation. Therefore, I will go through this book in a few days, in the leisure time, and shall certainly wish to respond adequately in time.

Meanwhile, nevertheless, I wish to say that you should study deeply the small booklet 'Who Am I', and go through it over and over again, as Sri Ravi advised you. This small booklet, of all the books, contains the most fundamental teaching on Sri Bhagwan's Atma-vichara, that is, the Self-enquiry. If you think you indeed have grasped the fundamentals of the Vichara or the Enquiry, and feel like reading some more on His Vichara, in His own Words of Grace, exactly as He taught it, you may study 'Upadesa Saram', Sri Arunachala Panchratna and His other Sacred Hymns on Sri Arunachala including Aksharamanamali. But, remember, 'Fort Verses On that Which Is' or the 'Ulladu Narpadu' is the Scripture of the Atma-vichara. The above mentioned books and compositions are the only ones in which Sri Bhagwan revealed the Sacred and Direct Path of the Holy Atma-vichara. Yet, if you want to read some more on Sri Bhagwan's Teaching on Self-enquiry and Surrender, you must read His 'Talks'. If only you are yet not satisfied, you can procure and read books of His great devotees, such as Sri Muruganar, Sri Arthur Osborne, Sri Ganapati Muni, etc.

However, dear Sri Pythagaras, from what little I have gathered so far from Sri Michael Langford's book, it appears that he has done a credible work by discovering a new term for Self-enquiry or the Self-attention.  Therefore, yes, I shall certainly wish to respond, adequately, as far as possible, if, first, I am able to understand myself what exactly Sri Michael meant by 'AWA', and whatever he meant, whether it is consistent with Sri Bhagwan's Atma-vichara, that is, as He exactly taught it.

LAST  BUT  NOT  THE  LEAST: Dear friend, however much you read, you can never gain a touch or feel of the matter, as you said it, unless and until you see it for yourself. Therefore, practice it, with love for yourself and the Lord, with perseverance and firm determination to realise your true Atma-swarupa, or the Self. In Stillness (Abidance) alone we know really who we are, and not otherwise. AND  ONE  CAN  GAIN  THAT  STILLNESS  BY  PRACTICE  AND  PRACTICDE  ALONE. Isn't it? 

Thanks very much.
  Pranam
    Anil             
New Delhi
 


« Last Edit: December 25, 2014, 01:40:29 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4071 on: December 25, 2014, 02:50:30 PM »
Dear Sri Pythagoras, "An ounce of practice is better than tons of reading" is a time-tested proverbial truth, which is particularly true of Sri Bhagwan's Vichara. Since It has been our experience that we gain knowledge or awareness of that which we attend to, it follows therefore that if we attend to ourselves, doubt as to who we really are, starts getting  gradually cleared, and we go on gaining clarity on Knowledge-Existence, which finally culminates in Self-realsation, or the Firm Knowledge. So, the above-quoted proverb is particularly true of the Atma-vichara. Practice and see for yourself , you will hardly ever need to look elsewhere, that is, outside yourself, because 'You' yourself is the Reality or the substratum of all that appears including the mind, body and the universe.

Do not worry and there is no reason  to doubt and get discouraged. Sri Bhagwan's Vichara, in my view, is the simplest of all spiritual teachings whatsoever.  It is so because it truly, for the first time, relates you to yourself.  Therefore, ATTEND  TO  YOURSELF,  TO  THE  FEELING-'I', TO THE 'I'-NESS  WITHIN, AND  PERSEVERE,  WITH  FIRM  DETERMINATION, TILL THE VERY END !  IT  IS  SO  SIMPLE! WHAT  ELSE  CAN  BE  SO  SIMPLE,  TO  START  WITH ?

Thanks very much.
Pranam,
  Anil   
« Last Edit: December 25, 2014, 02:55:24 PM by eranilkumarsinha »

Pythagoras

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4072 on: December 25, 2014, 08:40:56 PM »
Dear Sri Eranilkumarsinha

Thank you for your last two post as well as your ever so well detailed and thoughtful comments on many post to help out or to clear things up for the devotees of the great Sri Bhagavan.

Also thank you for your suggestions on the books as I will indeed check them out.

I also found the proverb that you just post "An ounce of practice is better than tons of reading" to be very true and it touched me as I will try to keep practicing this beautiful & simple method.


With gratitude & much love,

Pythagoras
 





Pythagoras

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4073 on: December 25, 2014, 08:44:17 PM »
Pythagoras,
If you wish to practise self-enquiry,I would suggest that you go over Sri Bhagavan's 'naan yaar' over and over again-make small excerpts/notes for yourself that have caught the attention and start translating it into practice.No other book may be needed.More than everything it is earnestness that counts and it would set you on the right course.
Wishing you the very best.
namaskar

Dear Sri Ravi,

Thank you kindly for the suggestion and helpful details as I will look forward to it.

With gratitude & much love,

Pythagoras

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4074 on: December 28, 2014, 03:44:17 PM »
Dear Sri Pythagoras,

I have just gone through the Ch. 6,7,&8 of one of the most important books on Sri Bhagwan's Teaching of the Self-enquiry, authored by yet another great devotee, Sri Michael Langford. Thanks very much for making available to me the e-book of this important work.  However, I must accept that when I first read something about 'Awareness Watching Awareness' method in this forum, I had some doubts and misgivings about the method. But, now I feel, in retrospect, that 'AWA' then was not quite understood and explained by members here as Sri Michael exactly meant it. For, now I understand that what Sri Michael Langford discovered in a Guest House in Tiruvannamali was not a bit different from whar Bhagwan Sri Ramana has taught and great devotees, such as Sri Muruganar, Sri Sadhu Om, Sri Osborne, WHO, etc. have explained. Therefore, 'AWA', as I understand it now, is not a new discovery at all, but verily another way of explaining Sri Bhagwan's Self-enquiry or Self-attention, as I already wrote in my previous post.

For instance, the author of the book has written that the most direct and rapid means to eternal bliss, finding the kingdom within, Self-realisation, etc. is turning the attention within to focus on the 'I AM'.  This is Self-attention.  Obviously, the author grasped the essence of Sri Bhagwan's Teaching when he wrote that Sri Bhagwan taught for more than 50 years that the only effective means to end the ego and sorrow and to remain as eternal joy was to focus on the Self, the I, the I AM.   




Quote from Sri Michael's book:
If the 'I AM' is this present awareness, just the awareness that is now looking at this room, then paying attention to the I AM is just:
My awareness watching my awareness!
This was a revelation!
Instead of having some vague practice where one is told to pay attention to the feeling I AM, without ever being sure exactly what the 'I AM' is and feels like, here was an absolutely clear instruction:
My present awareness watching my present awareness.
Awareness watching awareness.
Not some unknown seemingly far away awareness labeled the Infinite Self, or labeled God.
This awareness, my awareness, here and now watching itself, while ignoring thought, the body, and the world, etc.






Dear Sri Pythagoras, I wonder why it took Sri Michael 27 years to arrive at or recognise the present Awareness or 'I Am',  which is ever standing within like a rock, though I must say that  he finally succeeded in recognising the Awareness or 'I Am' ingeniously and intuitively, through divine Grace.  If the 'I Am', the present Awareness is just the awareness now looking at this room, my paying attention to this Awareness is INDEED  'AWARENESS  WATCHING  AWARENESS'  OR 'AWA' , admittedly practice  of which culminated in the revelation of his Self.  This is exactly what is meant by Self-attention as taught by Sri Bhagwan and explained by Sri Sadhu Om and Sri Muruganar. So,  turning attention away from thoughts and objects,  and attention attending to itself,  or I attending to I, or Awareness attending to itself or Awareness, et al, are the same as the Self-attention or attending to feeling-I or 'I Am'-ness within.  Yes, I reiterate that Awareness paying attention only to itself is the Self-attention which alone is the correct method of conducting Enquiry as taught by Sri  Bhagwan, for Awareness is only the Self-Awareness.  Not only that, dear Sri Pythagoras, since in 'AWA' one verily starts with awareness, I also accept whole-heartedly the Author's contention that the moment one tries this simple, easy to understand practice, ONE  IS  ABIDING  AS  AWARENESS.
Having said as above, my submission is this that our present attention is externalised to the world, objects and their thoughts.  Our minds need urgently to turn the attention  instead to their Source , 'I Am' and realise 'I AM THAT I AM'.  During sadhana of the Atma-vichara, we turn our attention towards the Source only by degrees. If we, by His Grace, succeed in turning our attention to the Source fully, that is, by 180 degrees, mind gets absorbed in the Source, never to reappear again, that alone is real Tapas, or Self-realisation, Sri Bhagwan speaks of. 

Thanks very much, dear Sri Pythagoras.
Pranam,
  Anil


« Last Edit: December 28, 2014, 04:37:35 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4075 on: December 30, 2014, 12:17:57 PM »
Dear Devotees,


Sri Michael Langford has referenced extensively from the writings, sayings and compositions of Sri Bhagwan Himself, Sri Muruganar, Sri Sadhu Om, Sri Annamalai Swami, Sri Nisagardatta Maharaj, Sri Sidheshwar Maharaj, Sri Mouni Sadhu, and a few others, as the supporting material for his 'Awareness Watching Awareness' method, and claims that they were only great Masters who taught Direct Path. I wish to post some of them as quoted by him, as following:


 



"Not all spiritual paths lead to the Harmonious Oneness.
Indeed, most are detours and distractions, nothing more."
Sri Lao Tzu from the Hua Hu Ching



The Direct Path
By Sri Mouni Sadhu
The great Rishi, Bhagawan Sri Ramana Maharshi - unlike most yogis and many saints of the present day - does not recommend yogic practices as a condition for the highest and perennial spiritual achievement, called by him 'Self-realization'.
He dismisses from that aim, all the cumbersome postures, breathing exercises, control of the pranic-currents (currents of the Prana in the human body and so of Nature itself), and so on. In fact, he seldom even mentioned them in his talks.
So the Direct Path to spiritual attainment, as shown by the Maharshi, does not require any unnatural body postures, often so difficult to perform for the majority of people; none of the efforts of Hatha-Yoga, which can be dangerous unless practiced under the direct supervision of a competent teacher, and no artificial mental practices of concentration.
All such things lead nowhere unless accompanied by the elements of spiritual enlightenment, a fact which is firmly underlined by Sri Shankaracharya in his 'Viveka Chudamani'.
Now I see clearly that these things belong to a closed and bewitched circle. For years and some of my closest occult friends practiced many kinds of 'outer-yogas' but without any results worthy of our efforts. Of course, some of these exercises were good for our physical health, especially for stilling the nerves, cultivating a beautiful voice, and so forth.
But these advantages only remained with us as long as we continued regularly to perform the exercises. A pause for even a few weeks deprived us of all the hard earned benefits we had gained at the cost of such effort and waste of time. No true and permanent peace of mind could be obtained, although for that purpose I made intense use of Japa (repetition) with the best mantras.
The Master Sri Ramana Maharshi states that the control of the mind , achieved by any way except the VICHARA (SELF-INQUIRY) will be only temporary, for the mind will invariably return to its spontaneous activities. "What is not natural," says the Maharshi "cannot be permanent, and what is not permanent is not worth striving after."
What reasonable person would disagree with the Great Rishi? Who cannot see that there is no possibility or hope of realization if undertaken with inadequate methods? For then one simply has no time for the proper work with the only instrument, THE VICHARA.
Life is too short to waste when we are working earnestly towards achievement. Moreover, for the majority of aspirants in both East and West, complicated occult practices invariably require quite a different and usually too difficult rearrangement of everyday life.
These hundreds of excercises, postures, prayers, invocations and meditations, are all incompatible with the resources and possibilities of an average person's normal life. Few aspirants possess sufficient wealth to allow them to retire completely from the outer activity of this visible world.
But this DIRECT PATH, the Maharshi's way, is possible and is well suited for everyone who is ripe enough to enter on it, no matter whether man or woman, young or old, rich or poor, learned or illiterate.
This path can be followed secretly, so that the outer world will never know that a man is engaged in a deep and intensive search. This means that there is a reduction to the minimum of external obstacles allowed by the prarabdha karma of man.
Also there is no question of reading innumerable books. The multiplicity of theories with their countless books, the many sects and religions with their almost invariable hostility to one another -no matter how cleverly this unpleasant quality is disguised all show a lack of unity.
But the Direct Path immediately gives us a clear view of our ultimate and only aim. The process of acquiring virtues is reversed. We do not need to seek them, for they come according to the measure of our advancement along the path.
It is only the Direct Path which tells us from the first step, where we are going and why. Our renunciation of this unreal world, while not usually known to those around us, acquires a natural and reasonable character, and not that of imagination or of a hazy dream.
Sri Ramana Maharshi supports the Advaita-Vedanta theory which recognizes only one real thing, the Atman, Self or spirit. The Master of the Direct Path, Sri Ramana Maharshi, now sitting on his couch before me, is the greatest destroyer of illusions.
When we realize that there exists an infallible path to the final goal, the joy of that knowledge is overwhelming. This is the water that quenches human thirst. Those who seek will find. But the search must be for the highest and not merely for more or less exalted illusions.
The cardinal virtue of discrimination plays an uppermost role in such seeking. For when the Direct Path becomes visible, all the others disappear as if they had never been sought. There is no need for any 'rejection' on the part of the disciple. He simply seems to forget what is best forgotten and remembers only what should be remembered.
Deep in your hearts there lies a source, so often spoken of by the Master, Sri Ramana Maharshi. It can be likened to the center of a circle, from which we can see in all directions, and then from which no other position can give us such a vantage point. Now I fully realize why the path of Maharshi is also called the Path of Inner Silence.
Go directly to the source of all truth in your spiritual centre of silence, your heart; for the shortest distance between two points is a direct line, and a mystical truth lies hidden behind this geometrical axiom.
Accept it, and the Direct Path is already beneath your feet. There is no need to seek it elsewhere. 'A single step begins the journey of a thousand miles', but if this first step is not taken, the traveler will remain at his starting point. Without the knowledge of 'who we are' we remain spiritually immovable.
The Direct Path can be likened to a mighty river, quietly and majestically flowing to the infinite ocean of Nirvana, Brahman, the ultimate and unique aim of every being. Yogas, religions, sects, philosophical systems, occult and spiritual societies, all can be thought of as minor streams flowing into and yielding up their waters to the same great river, and from then onwards having the same straight course to the ocean.
Whoever knows of the hidden Direct Path will not waste time following lesser ways. All efforts will be concentrated on the one idea 'How to enter the great current which flows directly to the ocean'.






Besides, dear devotees, I have always felt that the Self-enquiry has a great adaptability, and an earnest sadhak will always find the Self-enquiry adaptable to whatever is his level of maturity. So, advanced seekers and devotees start on the  direct path of Enquiry directly holding the Awareness, some others hold the feeling-'I' till the very end, yet some others hold the 'I'-ness  or 'I Am'-ness within, and yet some others hold the ego, initially with both sentient and insentient (predicate) parts, but, nevertheless, as one thus proceeds, ego will partake less and less of the insentience and more and more of the consciousness, and thus finally holding and remaining as the Awareness. However, real Self-enquiry begins when one abides in pure Self-awareness, which alone will destroy residual predispositions (vasanas) and bestow irreversible and incomparable Self-realisation, or the Nirvikalpa Samadhi. Dear devotee, I mean to say that in the beginning, different sadhaks may hold apparently different shaft of Light, but they emanate from the same Source, and therefore lead to the same Source, whether it may be consciousness, or the ego, or 'I', or 'I'-ness, or 'I am'-ness, or 'I'-feeling, or 'I am'-feeling or consciousness, et al. THEY ALL ARE RAYS  FROM THE SAME SELF, AND WILL SURE LEAD DIRECTLY TO THE  SELF-REALISATION.
 

Thanks very m,uch.
Pranam,
  Anil
« Last Edit: December 30, 2014, 12:29:28 PM by eranilkumarsinha »

Pythagoras

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4076 on: December 31, 2014, 12:09:01 AM »
Dear Sri Eranilkumarsinha

Thank you for your replies and response as well as regarding to AWA and helping the devotees have a clearer understanding on this beautiful path of Self-Enquiry.


Namaskar,
Pythagoras

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4077 on: January 01, 2015, 02:54:08 PM »
Dear Devotees,


Our Atma-swarupa is Pure Consciousness, whence arises the 'I'-thought and the mind.  So, the Atma-swarupa is One, the only Eternal and all-pervading Truth, without a second. Since  every other thought can occur only after the rise of 'I'-thought and since the mind is only a bundle of thoughts, it follows that our own Self or the Swarupa is One, the only Eternal Truth, and the 'I'-thought and all other associated thoughts of the world and objects are BUT  A  SPURIOUS  MANIFESTATION.  It follows therefore that unless the mind subsides through direct 'Who am I?' Enquiry or by some indirect  but efficient means, the Self cannot be realised.

Dear devotees, as  I have understood Sri Bhagwan's Teaching, I do nogt have even an iota of doubt that 'being aware of the Self is the acme of spiritual sadhana'.  Sri Bhagwan has taught that the Self is self-effulgent, and therefore one need not attach a mental image or a picture to the ever unattached Self. For the thought that imagines the Self in such a way, with the mind, is itself bondage.  Sri Bhagwan drives the point home that the Self is the Effulgence transcending darkness and light . We must understand what it means when Sri Bhagwan  taught that the Realisation is that in which there is not even the least thought, not even of the 'I'-thought.  For salvation, ego or the mind must be destroyed. All scriptures, all religions, all systems, without exception, proclaim only that.  Alas! Our Swarupa or the Self is spontaneously shining, forever, as the Absolute, but our attention has swerved, due to the mistaken assumption, that location of happiness lies outside of oneself. What else we are seeking but the Self!

Dear devotees, indeed, Enquiry is the DEVOTIONAL MEDITATION. Do not say we do not love the Self. We love the Self only, and Sri Bhagwan has taught that everything is dear because of love for the Self, and the Self is none other than  God Himself.  Therefore, it follows that  Devotional Enquiry, or the Enquiry in the form of devotional meditation, that is, Enquiry with true love for the Self, evolves into the state of absorption of the mind into the Self, leading to  unqualified Bliss without moderation whatsoever.

Thanks very much.
Pranam,
  Anil         
« Last Edit: January 01, 2015, 03:10:41 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4078 on: January 02, 2015, 04:19:27 PM »
Dear Devotees,

Sri Philip Renard, in his article 'Some Essential Marks of Non-dualism', published in Mountain Path, has identified five essential marks of non-dualism, which are as following:

1. Awareness (chit);
2. No-mind (& emptiness, shunyata; conceptlessness);
3. Immediacy (pratyaksha);
4. Changelessness (kutastha);
5. Naturalness (sahaja).

Writing on the first characteristic 'Awareness', he says that the first characteristic is of paramount importance. 

Quote:
Awareness
The first characteristic, which you could call the basic principle of non-dualism, is the total emphasis in all expressions of non-dualism on awareness, consciousness, direct knowing and understanding. It refers to the primary fact of life, the fact that you are. 'You are', that is to say you are conscious. Everyone knows that he is, that he exists. Your own conscious presence is the only thing that cannot be denied. As to deny this you first need to be consciously present. Sankara made the following now classic statement regarding this:

"And it is not possible to deny such a Self;
for it is an adventitious thing alone that can be repudiated,
but not so one?s own nature.
The Self constitutes the very nature of the man
who would deny it."

Descartes' famous expression cogito ergo sum, 'I think, so I am', is in fact a limited version of Sankara's. I call this limited, as already before a thought can arise there is conscious presence. Every thought form is a limited phenomenon arising in something that is unlimited, something that is best indicated with a word like 'awareness' or 'consciousness'.
...
In non-dualism the invitation is made to cease overlooking this, and to notice consciousness itself, to recognize that you are this consciousness, consciousness that precedes any form, any particular colour.
Why is this invitation made? Because all there is, everything that manifests itself can only manifest itself thanks to that which we call 'consciousness' or 'awareness'. All form existing in the world exists in consciousness. All degrees of good and evil, all experience of freedom and lack of it exist entirely in consciousness. This implies that everything you seek, happiness for example, is to be found in consciousness -- and you are already consciousness yourself now. The direct way of non-dualism is 'direct' simply because it reveals this fact to you without having you first make a detour via a longwinded search.
Source: Mountain Path



Yes, dear devotees, before I think, I Am! There must be conscious presence before a thought can arise,  AND  'I  AM'  IS THAT CONSCIOUS  PRESENCE, WHENCE  PROCEED  THE  SPURIOUS  'I'-THOUGHT  AND  MYRIAD  CONNECTED THOUGHTS. 


Thanks very much.
Pranam,
  Anil

« Last Edit: January 03, 2015, 08:01:43 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4079 on: January 03, 2015, 07:59:21 AM »
        The Master


Sri Ramana is a desert rose,
A silent spring,
A shady tree,
A lighthouse of the stormy sea,
A fountain of love,
The hub of the wheel.
Trust the Master's grace
To melt your icy fear,
Then dare let go into emptiness
And be your Self as you are.
Sri Patrick Roberts


Dear devotees, yes, into emptiness we are the Self that we, forever, are. But, when 'we are', filling to the full everything  apparent or not-apparent, where is the question of emptiness? So, what exactly is meant by emptiness here? Can anyone of you respond to this  important question which, for sure, one encounters when one progresses on the path of the sadhana of the Janan-vichara ?

Pranam,
  Anil 

« Last Edit: January 03, 2015, 08:04:45 AM by eranilkumarsinha »