Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 757269 times)

Ravi.N

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4560 on: February 05, 2016, 04:54:15 PM »
Maharshi's Gospel continued...

D. What prevents the infinite, undifferentiated light of Consciousness arising from the heart from revealing itself to the ajnani?
M. Just as water in the pot reflects the enormous sun within the narrow limits of the pot, even so the vasanas or latent tendencies of the mind of the individual, acting as the reflecting medium, catch the all-pervading, infinite light of Consciousness arising from the heart and present in the form of a reflection, the phenomenon called the mind. Seeing only this reflection, the ajnani is deluded into the belief that he is a finite being, the jiva.
If the mind becomes introverted through enquiry into the source of aham-vritti, the vasanas become extinct, and in the absence of the reflecting medium the phenomenon of reflection, namely, the mind, also disappears being absorbed into the light of the one Reality, the Heart.
This is the sum and substance of all that an aspirant needs know. What is imperatively required of him is an earnest and one-pointed enquiry into the source of aham-vritti.

D. But any endeavor he may make is limited to the mind in the waking state. How can such enquiry conducted in only one of the three states of the mind destroy the mind itself?
M. Enquiry into the source of aham-vritti is, no doubt, initiated by the sadhaka in the waking state of the mind. It cannot be said that in him the mind has been destroyed. But the process of Self-enquiry will itself reveal that the alternation or transmutation of the three states of the mind, as well as the three states themselves, belongs to the world of phenomena which cannot affect his intense, inward enquiry. Self-enquiry is really possible only through intense introversion of the mind. What is finally realized as a result of such enquiry into the source of aham-vritti, is verily the heart as the undifferentiated light of pure Consciousness, into which the reflected light of the mind is completely absorbed.
D. For the jnani, then, there is no distinction between the three states of mind?
M. How can there be, when the mind itself is dissolved and lost in the light of Consciousness?
For the jnani all the three states are equally unreal. But the ajnani is unable to comprehend this, because for him the standard of reality is the waking state, whereas for the jnani the standard of Reality is Reality itself. This Reality of pure Consciousness is eternal by its nature and therefore subsists equally during what you call waking, dreaming and sleep. To him who is one with that Reality, there is neither the mind nor its three states, and therefore, neither introversion nor extroversion.
His is the ever-waking state, because he is awake to the eternal Self; his is the ever dreaming state, because to him the world is no better than a repeatedly presented phenomenon of dream; his is the ever-sleeping state, because he is at all times without the "body-am-I" consciousness
.

continued...

Ravi.N

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4561 on: February 05, 2016, 05:36:40 PM »
Maharshi's Gospel continued...

D. Should I then consider Sri Bhagavan as talking to me in a waking-dreaming-sleeping state?
M. Because your conscious experience is now limited to the duration of the extroversion of the mind, you call the present moment the waking state, whereas all the while your mind has been asleep to the Self, and therefore you are now really fast asleep.
D. To me sleep is a mere blankness.
M. That is so, because your waking state is a mere effervescence of the restless mind.
D. What I mean by blankness is that I am hardly aware of anything in my sleep; it is for me the same as non- existence.
M. But you did exist during sleep.
D. If I did, I was not aware of it.
M. You do not mean to say in all seriousness you ceased to exist during your sleep! (Laughing). If you went to sleep as Mr. X, did you get up from it as Mr. Y?
D. I know my identity, perhaps, by an act of memory.
M. Granting that, how is it possible unless there is a continuity of awareness?
D. But I was unaware of that awareness.
M. No. Who says you are unaware in sleep? It is your mind. But there was no mind in your sleep? Of what value is the testimony of the mind about your existence or experience during sleep? Seeking the testimony of the mind to disprove your existence or awareness during sleep is just like calling your son's evidence to disprove your birth!
Do you remember, I told you once previously that existence and awareness are not two different things but one and the same? Well, if for any reason you feel constrained to admit the fact that you existed in sleep be sure you were also aware of that existence.
What you were really unaware of in sleep is your bodily existence. You are confounding this bodily awareness with the true Awareness of the Self which is eternal. Prajnana, which is the Source of "I-am"-ness, ever subsists unaffected by the three transitory states of the mind, thus enabling you to retain your identity unimpaired.
Prajnana is also beyond the three states, because it can subsist without them and in spite of them.
It is that Reality that you should seek during your so-called waking state by tracing the aham-vritti to its Source. Intense practice in this enquiry will reveal that the mind and its three states are unreal and that you are the eternal, infinite consciousness of pure Being, the Self or the Heart.


Friends,the quality of the questions is truly splendid and it draws forth illuminating sparks from Sri Bhagavan-answers that has the ring of Truth,clarity and above all clear guidance for Practice -This  is true 'Communication' as well as 'communion'.

What is the point in meandering explorations ,discussions even if it be into so called 'Truth' or "freedom',etc,etc if they do not give a clear pointer to the seeker?He alone is a Master who is a 'Desika'-who points to Truth and leads the seeker directly,giving him a strong sense of Shraddha.The 'Aham' is a clear pointer here as it has been in the upanishadic days-so tradition has such invaluable pointers and this is the reason that it has been upheld by all great ones.

Namaskar

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4562 on: February 05, 2016, 07:07:12 PM »
Dear Sri Ravi,

Yes, thanks very much dear Sri Ravi bhai saheb. I think that I have already quoted most of what you quoted in your recent posts under this topic.  However, yes, going through these immortal lines and contemplating on the Words of Grace are the same as contemplating on the Gita Verses or the Upanishadic Revelation.

Dear Sri Ravi, particularly relevant and enlightening, from your recent posts, in my view, is this passage:   


M. The word "aham" is itself very suggestive. The two letters of the word, namely A (A) and H (HA), are the first and the last letters of the Sanskrit alphabet. The suggestion intended to be conveyed by the word is that it comprises all. How? Because aham signifies existence itself.
Although the concept of "I"-ness or "I-am"-ness is by usage known as aham-vritti, it is not really a vritti like the other vrittis of the mind. Because unlike the other vrittis which have no essential interrelation, the aham-vritti is equally and essentially related to each and every vritti of the mind. Without the aham-vritti there can be no other vritti, but the aham-vritti can subsist by itself without depending on any other vritti of the mind. The aham-vritti is therefore fundamentally different from other vrittis .
So then, the search for the source of the aham-vritti is not merely the search for the basis of one of the forms of the ego but for the very Source itself from which arises the "I-am"-ness. In other words, the quest for and the realization of the source of the ego in the form of aham-vritti necessarily implies the transcendence of the ego in every one of its possible forms.


Pranam,
  Anil

Ravi.N

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4563 on: February 05, 2016, 08:49:13 PM »
Anil,
Yes,as you pointed out that there are two key ,fundamental clues that Sri Bhagavan has given:
1.He refers to the avasta traya(the three states of Waking,dream and Deepl sleep) that is every man's experience to point to the unconditioned Real Nature of oneself.
2.He points to the importance of paying attention to the aham vritti that is again everyone's experience.
What is important is that he never talks about conditioning,patterns,why of sorrow,how mankind has not progressed over thousands of years,etc,etc-all just useless stuff from the point of Practice.(for me!).They may be interesting to discuss and a novice may feel that he is about to transcend all limitations and tread on something 'new' but will eventually discover a very very 'Familiar' pattern again!.I do not wish to continue more of this.
Like the upanishads,Sri Bhagavan clearly points to the sukam that is our innate nature and straight away asserts that as the only Reality.
Another person may be a 'jnani' or an 'ajnani'-What do I have to do with whether he is one or not!How effective is he as a 'Desika'-a pointer towards Truth and whether I can grasp that and proceed towards that with conviction and full attention?This is what matters-not whether 'my guru' is better than 'the other guru'.
From purely this perspective,I fully appreciate and concur with what Major chadwick says in 'A sadhu's reminiscences':

Quote
The classic examples of these four Yogas in modern times are: Jnanam, Sri Ramana Maharshi; Bhakti, Sri Ramakrishna Paramahamsa; Yoga, Sri Aurobindo of Pondicherry; and Karma, Sri Shankaracharya of Kanchi Peetam, the only one of the above still in the body.

Namaskar.

Sadhak

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4564 on: February 06, 2016, 07:18:09 AM »
Dear Anil,

So you started by asking a question and now you want to make it a comparative study!

Quote
I discern unity in all spiritual teachings by sages.
Remember that in order to even study the teachings of different jnanis and appreciate the splendor of their teachings requires a slightly open mind that does not dictate how the teaching should be presented. A very narrow and limited mind cannot see beyond the fingers to look at the moon.

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One, it has been clearly forgotten here that Sri Bhagwan has taught that the 'I-thought is not like the associated thoughts or the other thoughts, and that it is the root thought

Who has forgotten? What do you mean by root thought? It is the first thought that rises instantly as 'I' upon waking, for example. Then other thoughts arise to this I which is why they are called associated thoughts, in Bhagawan terminology. This is exactly what Krishnamurti means when he talks about the process of accumulation to the thinker (root or stem or whatever you want to call it). What is the issue here?

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Secondly, Sri Bhagwan has clearly taught that in waking as well as dream states, thoughts, names and forms rise simultaneously or that there persons (I, you, he, she, it, they, etc.) rise and sink together. I would like to see your opinion on the above two points which I have raised

This was your first question a few days back and I have replied already. In regular speed of thinking, they rise and fall together. In slow motion, the thinking process (thought) creates the thinker which then identifies itself with the gross body (jadam) and from that point onwards separates itself. It all depends on the context of the discussion the jnani is having with the questioner.

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The Self-enquiry will certainly reveal the non-existence of the ego or the thinker as a separate entity

Possibly since all jnanis seem to agree on this. But remember that Self-enquiry itself means different things to different people. Talk to a dozen people in the ashram next time and don't be surprised if you get different answers. Clearly you have a particular view about it based on your understanding of what Bhagawan said and what he means.

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We need to concentrate on this rather than discussing endlessly whether egg came first or the hen.

But you keep doing it which is why I was puzzled. How can there be two different entities when you say they are both the same. Even when we agree that thought creates the thinker, it does so by dividing itself as me and not-me. We still don't have two different entities. How did the hen and egg analogy enter the picture?

 



Sadhak

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4565 on: February 06, 2016, 07:28:27 AM »
Quote
What is important is that he never talks about conditioning,patterns,why of sorrow,how mankind has not progressed over thousands of years,etc,etc-all just useless stuff from the point of Practice.(for me!).

Oh, he must get the permission of certain people before he talks about this or that subject so that he is considered a worthy jnani. I wonder whether Bhagwan got the permission of other people before he talked about world suffering with Yogananda. May be Yogananda was a useless guy who simply wanted a picnic at the ashram with Bhagawan. Further Bhagawan spoke about vasanas but I suppose that is acceptable since he did not use conditioning which is in English!

Quote
They may be interesting to discuss and a novice may feel that he is about to transcend all limitations and tread on something 'new' but will eventually discover a very very 'Familiar' pattern again

And after years of practice using Bhagawan's pointer as a Desika, this is where one is!  Only novices talk about and want to end sorrow!

Pity, real pity.

Ravi.N

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4566 on: February 06, 2016, 08:35:47 AM »
Sadhak,

Quote
Oh, he must get the permission of certain people before he talks about this or that subject so that he is considered a worthy jnani. I wonder whether Bhagwan got the permission of other people before he talked about world suffering with Yogananda. May be Yogananda was a useless guy who simply wanted a picnic at the ashram with Bhagawan

Do not go on a emotional trip -If you and I can discuss whatever we wish,JK is entitled to his discussions with whoever he chooses.It is not a question of 'Permission' but of 'relevance' of what JK discussed. (I have qualified 'for me').Bhagavan just mentioned 'vasanas' as the impediment but always discouraged trying to understand the 'why' and 'how' of it-What is the point in stirring up a 'waste heap' when we know it is waste and has to be pushed aside.He laid the emphasis on attending to the 'i' sense.This is a clear clue and the only one needed for practice.Holding onto this does not imply a 'closed' mind anymore than appreciating some other thing not relevant for oneself means an 'Open' mind.

The question is whether he(JK) gave a clear pointer-the answer is a 'No',although i can appreciate what he was trying to say so laboriously and in a circumlocutory fashion,with a carefully invented vocabulary that wanted to exclude all that was said before.

No need to end the sorrow-assert the innate happiness.No need to end darkness.Assert the Light that is shining even amidst the so called darkness.This is the clue given through the avasta Traya,particularly the deep sleep state.

You talk of Slowing down thoughts to perceive how thoughts create the thinker-slow it down further and be without it.You will then realize that you alone are.You will also perceive this immediately on waking up and it is only a fraction of a second or so  later that it gets covered up by a 'Thinker' and the 'world'-both rising simultaneously.The world does not come first telling you 'I am here so now you perceive me.'

Be clear-Thought and thinker are inseparable-thought does not come first and then the thinker.All that happens is that you are not consciously aware of the 'Thinker' but he is very much there ,and only 'surfaces' at a juncture when you become conscious of it.

saying that 'Thought' comes first and 'Thinker' later is like saying 'Cricket' comes first and 'Cricketer' comes next.There just cannot be either without the other.
Please deliberate on your saying yesterday  that Jnanis employ thoughts without the 'thinker'-Is this the statement of a Jnani or an ajnani?It is the ajnani who says that the 'Jnani' is employing thoughts.The Jnani does not say so.Period.

You may like to visit Micheal james blog where he discusses some of these ideas(not that I concur with Michael james on all fours):
http://happinessofbeing.blogspot.in/2015/05/observation-without-observer-and.html

Namaskar.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4567 on: February 06, 2016, 06:12:18 PM »
Dear Sri Sadhak,

Well. O.K. May be I have not understood Sri J. Krishnamurty--his Choiceless Awareness, his one to one correspondence between the thinker and thoughts, etc., nor I am concerned about it. I am not the least interested in comparative study.  I reached the Lotus Feet of Sri Bhagwan, and this is what matters supremely to me. I am a simple devotee in love with my Guru and committed to His Teaching. That is all. And as I have said on several occasions before, this topic continues, only to keep myself established at His Feet amidst worldly noise and trial and tribulation.
Since I know that this discussion is going to benefit none, and I am afraid, may turn unsavory, I do not wish to respond to your post on thought and thinker any more under this topic. However, I wish to say that nobody who thinks he knows more should chide and pity others, for others could be correct also-- even more correct, for there is no need to do so, for all are fellow-devotees here.

Thanks very much.
Pranam,
  Anil
« Last Edit: February 06, 2016, 06:14:24 PM by eranilkumarsinha »

Sadhak

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4568 on: February 07, 2016, 01:16:37 AM »
Quote
Do not go on a emotional trip

What emotional trip?  Your tone was highly condescending (not for the first time) and an insult to Bhagwan whom you claim as your guru. May be you should read what he said to those who spoke ill of other people, let alone jnanis.


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No need to end the sorrow-assert the innate happiness.No need to end darkness.Assert the Light that is shining even amidst the so called darkness.This is the clue given through the avasta Traya,particularly the deep sleep state

Great. From the Buddha to Christ all those jnanis were wasting their time talking about suffering and ending suffering. You could have enlightened them right away of the correct method had you been around.

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You talk of Slowing down thoughts ...

No. Just explained what Krishnamurti said to Anil.

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The question is whether he(JK) gave a clear pointer-the answer is a 'No',although i can appreciate what he was trying to say so laboriously and in a circumlocutory fashion,with a carefully invented vocabulary that wanted to exclude all that was said before

May be all those devotees of Bhagawan from Frydman down to Bhagawan's relatives who went to discuss with Krishnamurti could have learned more from you.



Sadhak

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4569 on: February 07, 2016, 01:38:33 AM »
Dear Anil,

Quote
I am a simple devotee in love with my Guru and committed to His Teaching.

Yes and it is important to start not from some high maha vakya but rather from simple things.  You may have read a discussion between Swami Venkatesananda and Krishnamurti. When asked what are the qualities required of a seeker, Krishnamurti replied 'Honesty and humility'. Unfortunately some grasp a few intellectual points of their gurus teaching and begin to pooh pooh others and other sages as well.

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However, I wish to say that nobody who thinks he knows more should chide and pity others, for others could be correct also-- even more correct, for there is no need to do so, for all are fellow-devotees here.

Being correct or incorrect is not the issue at all. Nobody here is going to be correct or incorrect all the time since nobody is liberated. It is only when somebody calls other jnanis as useless and ridicules other devotees as novices that one begins to have pity for them. What else can one say?

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4570 on: February 07, 2016, 07:46:30 AM »
Quote from Sri Sadhak:
"You may have read a discussion between Swami Venkatesananda and Krishnamurti. When asked what are the qualities required of a seeker, Krishnamurti replied 'Honesty and humility'"


Dear Sri Sadhak,

Yes, all earnest and sincere sadhaks must observe honesty and humility to the utmost, that is, as far as possible, in thoughts, speech as well as in deeds. Thanks very much, dear Sri Sadhak, I also learnt a thing or two from this discussion with you and Sri Ravi.


Quote:
"It is only when somebody calls other jnanis as useless and ridicules other devotees as novices that one begins to have pity for them. What else can one say?"


Dear Sri Sadhak, I shall only beseech you, please don't be judgmental, regarding devotees' insights and understnding here, it will certainly not befit a person of your understanding and earnestness of purpose.

Thanks again.
Pranam,
  Anil   
« Last Edit: February 07, 2016, 07:48:33 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4571 on: February 07, 2016, 07:49:27 AM »
Sri Bhagwan: Now, what is this 'I-thought' (the ego)? Is it the subject or the object, in the scheme of things?
Inasmuch as it witnesses all other objects in the waking and dream states, or at any rate we think that it does so, it must be considered to be the subject. On realizing the Pure Self, however, it will be an object only.
Whose is this 'I-thought' (the ego)? This investigation forms the vichara.
Talk--323





Dear Devotees,

Thus, those who follows Sri Bhagwan's Vichara are not interested in dissecting the thoughts or the 'I'-thought.  When hair is to be cut , we do not count it before cutting.  Sri Bhagwan has taught that that which rises as 'I' is the mind, and the mind itself should be destroyed to realize the Pure Self, and that Vichara is the Way as well as the Goal. And what is Vichara?
Investigation "Whose is this 'I'-thought?"  forms the Vichara. Therefore, in my view, those who follow Vichara  concern themselves with the question "Whose is the 'I'-thought?" rather than with the question "What is this 'I'-thought?"  Sri Bhagwan has given here an important clue. So long as this 'I'-thought or the ego witnesses, all other things, in the waking and dream states, as objects, it  MUST  be considered to be the subject. We must segregate this wretched, false, reflected subject, from its objects, through the Great Investigation (Vichara), to realize the Absolute or Real Subject or the  Absolute Drik, that is, the Self.


Thanks very much.
Pranam,
  Anil
« Last Edit: February 07, 2016, 07:53:59 AM by eranilkumarsinha »

Ravi.N

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4572 on: February 07, 2016, 08:19:38 AM »
Sadhak,
Quote
It is only when somebody calls other jnanis as useless and ridicules other devotees as novices that one begins to have pity for them. What else can one say?

This is to clarify-I have not called anyone useless.I have just said that whether someone  is a 'Jnani' or 'ajnani' do not mean anything to me as much as whether they communicate and give a clear clue for the seeker to proceed.I have said that JK's endless discussions do not do that(for me).

The 'Novice' referred to was me and refers to an earlier period,a long time back when I did avidly read 'The Commentaries on Living'(which I still appreciate) and the experience referred to is mine-
Quote
and a novice may feel that he is about to transcend all limitations and tread on something 'new' but will eventually discover a very very 'Familiar' pattern again!.
.

I am not singular in this observation,but this is what Poonjaji said (as Narrated by David Godman):

Quote
In 1993 Papaji made the following remarks about J. Krishnamurti. The first paragraph is Papaji?s words. The subsequent two are my comments on them, taken from Nothing Ever Happened, volume two, p. 230:

"I listened to Krishnamurti while I was in Switzerland. I liked him very much because I could find no fault in him. I am a hard person to satisfy but I will say that he was, no doubt, an enlightened man. But something was missing. The power to transmit that enlightenment to others was not there. "

Poonjaji's assessment, though it seems to be harsh, was shared by Krishnamurti himself. In a book commemorating his birth centenary Evelyne Blau, a long time associate of his, wrote: ?For fifty years he had taught, spoken and travelled all over the world. Why was not a single person transformed? He [Krishnamurti] was certainly concerned with this problem.?

As Krishnamurti lay dying in California, a tape recorder was running to record his final words. Shortly before he died he said, ?Where did I go wrong? No one got it?? "

Another Clarification:
"Suffering" just do not find any mention(of significance) in the Upanishads or in the Vedantic Teachings-They are Of Buddhist Origin and JK was to a large extent exposed to that when he was brought up in the Theosophical society,although he broke away from it later.

Let us be objective-How many times Sri Bhagavan has spoken about 'Dukkha'?He never accepted it.His 'Nan Yar' clearly begins with "Sukha" as the the innate nature and proceeds directly to discover that.This is the Vedantic approach as distinguished from any other.

Namaskar

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4573 on: February 07, 2016, 08:48:15 AM »
Quote from Sri Ravi:
"How many times Sri Bhagavan has spoken about 'Dukkha'" He never accepted it.His 'Nan Yar' clearly begins with "Sukha" as the the innate nature and proceeds directly to discover that.This is the Vedantic approach as distinguished from any other."


Dear Sri Ravi,

Yes,  You have said it so beautifully.  This is, in my view, the beauty of Sri Bhagwan's Teaching.  Sri Bhagwan Ramana never accepted 'dukha or suffering  as real.  He has taught that the suffering is the way and taught to ask and quest "to whom is the suffering?" and to thus rid of the dukha or the suffering, by realizing our true nature.  What beauty!! HAPPINESS,  OR  BLISS,  OR  THE  PEACE  ALONE  IS  OUR  INNATE,  REAL  NATURE,  DUKHA  OR  SUFFERING  IS  TRANSITORY  AND  A  SUPERIMPOSITION! Who is it who is bemoaning?  Wonderful to say the least!

Thanks very much, dear Sri Ravi.
Pranam,
  Anil
« Last Edit: February 07, 2016, 08:50:59 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4574 on: February 07, 2016, 01:00:58 PM »
If you enquire within and attain in the Heart the pre-eminent wealth, the Self that is beautiful and powerful chintamani, the true jnana that exists and shines, then your indigence, the great delusion, the root of suffering, will end, terminating the affliction of samsara.
V. 1062, GVK, Sri David Godman

You should know the 'I', the form of consciousness, by enquiring 'Who am I?' with calm deliberation, and then get absorbed in your swarupa, consciousness. What purpose is served instead by taking yourself from that consciousness, deluding yourself  to be the chidabhasa, the mind-form, dwelling on ruinous sense objects, and suffering?
V. 1064, GVK, Sri David Godman





Dear Devotees,

Swarupa is the non-dual Consciousness, that is, the Self-consciousness. Sri Bhagwan through the above Verses has taught that if we know the  Real 'I' which is the form of consciousness  by enquiry and dwell in the firmament of consciousness, there is no prarabdha, and therefore,  no suffering.  Thus, the root of suffering is merely an idea, idea of separation from the consciousness and taking ourselves to be reflected consciousness, the mind-form, totally forgetting the being of which we are ever aware, never unaware.  Therefore, indeed, there is really no suffering other than that which we encounter in the form of thoughts of suffering.  If we continue to delude ourselves by taking ourselves to be chidabhasa, the mind-form, then even if we accumulate wealth by great effort, we naturally are subject to three types of suffering caused by our own body-mind, by external natural forces as well as by extra-human agencies.(adhidaivika).  Choice is ours-whether we continue to falsely suffer or take a few steps forward to realize our true nature as Happiness, Bliss Itself.

Thanks very much.
Pranam,
   Anil   
« Last Edit: February 07, 2016, 01:06:56 PM by eranilkumarsinha »