Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 758443 times)

Nagaraj

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4785 on: May 30, 2016, 09:57:43 PM »
Sri Anil ji, the post on Maurice Frydman is one of the most poignant one i have read in recent times even among the many wonderful instances with Bhagawan. Thanks for posting this. Truly wonderful and truly refreshing!!
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4786 on: May 31, 2016, 07:12:07 PM »
Mr. Frydman, the engineer, writes in one of his letters: Maharshi is with me not only when I think of Him but also when I am not thinking of Him. Otherwise, how do I live?
Talk--74



Dear Sri Nagaraj Ji,


Yes. Thank you so much, dear Sri Nagaraj Ji.
Sri Bhagwan said the same thing about Sri Maurice Frydman as He said about Sri Major Chadwick: "He (Maurice Frydman) belongs only here (India).Somehow, he was born abroad, but has come again here. Otherwise, how he could compose verses so similar to that of Appaiya Dikshitar!"

Yes, Sri Maurice Frydman was a wonderful devotee who, it is said, recognized greatness in great ones even before others knew them as in case of Sri Nisargadatta Maharaj. 

However, I never cease marvelling at Sri Frydman for the questions that he asked from Sri Bhagwan and the response he elicited from Him, for it is well known that Sri Frydman was instrumental in compiling Maharshi's Gospel and most of the questions raised therein was his only. 

Dear friend, Sri Nagaraj Ji, I would like here to narrate a very beautiful anecdote regarding Sri Maurice Frydman, which is as under:


"Once Maurice Frydman appeared in the Hall with a huge glass of fruit juice and offered it to Bhagwan.  Bhagwan said : 'It is not enough.' Thinking that Bhagwan wanted more juice for Himself, Frydman said: 'Please drink this and I shall get you some more.' 'Good, will you give everyone in the hall a big glass of juice just like this?' Frydman retorted: 'They don't need it.'Neither do I', came the counter-retort from Bhagwan. Frydman persisted: 'But, you are so pale!' Bhagwan replied: 'You are much whiter than I; so you must drink it yourself!' Everybody laughed. The pale-faced Frydman took the words of the Master literally, went to a corner and drank the full glass of juice, all by himself!"
Source: Moments Remembered

What a great and wonderful devotee Sri Frydman was! Indeed, he is a blessed one!


Pranam,
  Anil
« Last Edit: May 31, 2016, 07:17:09 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4787 on: May 31, 2016, 07:18:32 PM »
Dear devotees, Sri Bhagwan's old devotee named Sri Toppayya Mudaliar was disgusted with life as he had to face too many family problems, and in addition, he was entrusted with a supervision of a temple renovation which was, for him, a very tedious job. As a result he was depressed and miserable , and had a longing to renounce the world and lead the life of a recluse.

So, summoning his courage he approached Sri Bhagwan and said: 'Bhagwan, to pursue spiritual sadhana one has to renounce worldly links, hasn't one?' Sri Bhagwan's answer was a sphinx-like silence!

After sometime, he 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' and 'taking up?' Where to go, what to take? Everywhere, everything is only the 'I'. Who is to give what and who is to go where?"

Sri Mudaliar has narrated thus:
"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 Bhagwan would 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 we 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. This intellectual conviction now is infirm knowledge. In due course, you will abide in 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?"
Source: Moments Remembered   


Pranam,
   Anil       
« Last Edit: May 31, 2016, 07:26:29 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4788 on: June 01, 2016, 05:55:54 PM »
Sri Bhagwan:

The root of thought is ego, ahankara.

To say "I am not the body" but "I am the Self" is still not correct. There is no thought of 'I' in true being.

Let us discover if all thoughts can be traced to some one thought as their base of operations. Do you not see that the thought or idea I--the idea of personality--is such a root thought?

The personality, antahkarana, is a medium. It is what we call sukshma-sarira (subtle body) which acts as a medium between the body and the Self. It can turn to the body or to the Self, merging itself in either.

Source: Conscious Immortality




Dear devotees, subtle body consists of the prana (vital air), manas (mind) and vijnana (knowledge).  We all are aware that it turns to body on account of wrong ideas and notions. Does it not? But Sri Bhagwan has taught that if we carry on the demolition of the wrong idea by enquiry, till our last notion is demolished, it then not only turns to the Self , but merges in the Self, as when the wrong notion of the snake is demolished by investigation, snake is said to merge in the rope, and rope alone remains; likewise the Self is realized and the Self alone remains.   

Pranam,
  Anil
« Last Edit: June 01, 2016, 06:14:47 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4789 on: June 02, 2016, 11:55:46 AM »
Sri V. Ganesan:

The darkness one finds outside oneself is not the densest; the darkness that is within oneself is the most dense, insurmountably thick! Such inward darkness is 'ignorance'. Ignorance of what? Of one's own Truth, the Self. This is the densest ignorance. It is the ignorance of taking oneself to be only body, only the mind; and forgetting that one is ever the Self, the only Truth! 

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4790 on: June 02, 2016, 01:35:30 PM »
Sri V. Ganesan:

'Guru' or 'Master' is not a status, position, like the President or Prime Minister of a country. It is not even a state. It is Truth itself! Guru is the Self, the Truth. That is, one's own Self is the Real Guru. WHEN  ONE  GOES  TO  AN  OUTER  GURU,  THE  ONLY  TEACHING  HE  WILL  GIVE  IS  TO  AWAKEN  THE  'INNER  GURU'  IN  ONE'S  HEART.  The 'Guru' being the Truth, form Him, there exists no untruth! For the Sun there is no darkness. Poets, the onlookers, might say that when the Sun rises it drives away its enemy, the darkness. But, truly, for the Sun there exists no darkness. Darkness is an unknown factor for the Sun! Likewise, the Guru being wholly the Truth, and nothing but the Truth, how can untruth, the ignorance, the darkness, exist in His Presence? The 'Guru without' invokes the 'Guru within'.




Dear Devotees,

What does Sri Bhagwan's Extraordinary Statement and Assurance given at the time of dissolution of His body that He is here ( I am here) mean to you? For me, it only means that there will be no break in the Grace and Guidance, and that He will continue to shower His Grace on and guide all those who turn to Him and follow His Teaching sincerely and earnestly to realize the Swarupa.
Dear devotees, from own and others' understanding and experience, I know beyond doubt whatever that now that His is without the body and abides in the hearts of all His adoring devotees and others as the formless Self, it has become rather easy for the form of His present Embodiment (Sri Arunachala, Sri Ramanasramam), that is, for the 'Guru without', to invoke the 'Guru within' by bestowing an experience of sat-chit or existence-consciousness as Initiation.
This, in my view, is something which needs to be understood intuitively, rather than by way of thoughts and words. However, this can be discerned from the fact that those who turn to Him now, of course, due to His Grace, and practice His Teaching whole-heartedly, are as assured of His Guidance on the Path as those who turned to Him then when He had to obstruct the unceasing, perennial Language of the Silence of the Self, out of compassion, to speak in language and words, to drive home the Truth of Silence, abiding forever within, and thereby invoking the 'Guru within', which is indeed the only real work of the 'Guru without', as  Sri Ganesan affirmed above.

Thanks very much.
Pranam,
  Anil             
« Last Edit: June 02, 2016, 01:43:06 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4791 on: June 02, 2016, 02:01:48 PM »
Sri V. Ganesan:

For the 'Guru within' too, there exists no ignorance at all! Arduously following His Teaching, (invoking the 'Guru within') in one's daily life, enables one experientially to realize that there is no ignorance at all, no darkness at all! Whatever exists, exists only as Fullness. And one is never away from this Wholeness! Only one has to wake up to this Truth!





Dear devotees, being ourselves, in truth, that Fullness or Wholeness, how can we ever be away from our Own Real Swarupa. On the contrary, we are away  most of the time from ever appearing and disappearing phantom called ego, as during deep sleep and other occasions when our minds are in state of quiescence temporarily. Yes, of course, we need urgently to somehow wake up to this Truth and fulfil the purpose for which we have been born. We are not here to satiate the myriad insatiate desires of the body-mind complex.
Pranam,
  Anil     
« Last Edit: June 02, 2016, 02:22:56 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4792 on: June 02, 2016, 03:24:54 PM »
Sri V. Ganesan:

Adhering strictly to the 'teaching' alone is true adoration of the 'teacher', in all splendour and in all-round way! For, the 'teaching' is the 'teacher'!



Dear Devotees,

Indeed, this is undoubtedly true. For instance, put into practice Sri Bhagwan's Teaching of Vichara or the Enquiry, and lo! one is literally in the Presence of the Master who so beseechingly, persuasively, repeatedly and forcefully taught it.

Dear devotees, I am of the firm view that Guru is neither outer nor inner, but the formless Self Who includes all-inner as well as outer. However, in the objective world, whether He appears without or within, His real work is to remove the hurdles and obstacles from the Path and converting them into aids. How will He accomplish this task if one does not put into practice His Teaching earnestly and sincerely? Guru is said to be essential and primary cause. Therefore, only turning to Him and expressing intent of surrender by declaring 'I surrender' and remaining engrossed in worldly pursuits will not do, is not enough at all. Turning to Him, following His Teaching in spirit and letter and thus invoking His Presence, and keep on surrendering to the Cause of one's being as one practices and becomes aware, that is, to Him (the Self), will alone remove the dense darkness or the Moola avidya from the seeker. 

Thanks very much.
Pranam,
  Anil       
« Last Edit: June 02, 2016, 03:28:50 PM by eranilkumarsinha »

Nagaraj

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4793 on: June 02, 2016, 04:10:59 PM »
Quote
Adhering strictly to the 'teaching' alone is true adoration of the 'teacher', in all splendour and in all-round way! For, the 'teaching' is the 'Teacher'!

Dear Sri Anil ji, this reminded me of this wonderful incident given as below. It contains two excellent verses from the Kaivalya Navaneetam.

She  said,  Bhagavan"s silence  was  his  direct  teaching.  He  taught  Self  Enquiry  to  those  who  could  not comprehend  his  silence;  so  Self  Enquiry  actually  takes  a  secondary  place  as  far  as  his  teaching  is  concerned. He  imparted  his  teaching  of  silence  by  his  mere  grace  filled  glance.  This  is  the  look  that  Muruganar  and others  refer  to  as  his  glance  of  grace.  There  was  never  a  need  to  talk  to  Bhagavan.  He  made  me  mature gradually  and  steadily.  All  of  Bhagavan‟s  devotees  extol  Bhagavan‟s  look  of  grace;  however,  even  that  look was  an  external  expression  of  his  inner  silence.  Silence  was  the  state of  Bhagavan and  his  direct  teaching was only  through  silence.  Those  who  received  his  message  of  silence  had  no  need  whatsoever  to  talk  to  him, much  less  a  need  for  his  instructions.    How  can  I  possibly  express  in  words  the  mysterious  working  of Bhagavan through  silence

I  was  not  prepared  to  leave  her  in  peace.  I  was  drawn  towards  her  like  an  iron  filing  to  a  magnet.  I  noticed that  she  was  always  tranquil  and  quiet.  She  did  a  meticulous  job  in  the  kitchen  and  never  stirred  out  of  it.  I was  insistent  in  my questioning.  I  always  asked  her,  ?What  state are you  in?  You are not  in  a  state of  samadhi because  you  are  very  active.  You  are  open  eyed,  yet  in  a  state  of  silence.  What  is  that  state?  Will  you  please tell  me??  Sankarammal  was  not  only  astute,  but  stern.  She  was  totally  lost  in  her  work.  She  did  her  work with  great  care  and  focus.  She  was  never  found  talking  to  anyone.  These  made  others  avoid  her,  but  it  had the  reverse  effect  on  me.  I  was  strongly  drawn  towards  her.  The  more  I  became  acquainted  with  her,  the more  I  came  to  hold  her  in  high  esteem.  I  was  convinced  that  she  was  an  extraordinary  person,  and therefore  I  requested  her  to  tell  me  the  secret  of  her  perfect  equipoise.  After  several  persistent  efforts,  she finally  relented.  She  revealed,  ?I  was  myself  puzzled  at  this  inner  felicity  that  I  have  and  which  is  extolled  in our  scriptures.  I  was  doubtful  about this  state because  you see  I am  an ordinary  woman. The scriptures  state that  even  sages  and  saints  perform  penance  for  years  before  attaining  this  blissful  state.  I  wondered,  am  I really  in  that  state??  Bogged  down  by  such  doubts,  but  unsure  of  whom  to  ask,  she  waited  for  the  opportune moment.  One  day,  after  breakfast,  she  found  herself  alone  with  Bhagavan.  She  was  pondering  on  how  to find  out  from  him  whether  she  was  genuinely  in  that  extraordinary,  tranquil  state.  But,  how  does  one  ask?  A truly  realized  soul  will  not  put  forth  questions  like,  ?Am  I  in  that  state  of  realization?‟  As  Sankarammal prostrated  before  Bhagavan,  she  felt  a  verse  of  Kaivalya  Navaneetam  spring  from  within  her.  The  verse  was the one  in  which  the guru asks  his  disciple  to  come  out  with  what  he has  understood. The disciple addresses the  guru  with  folded  hands  thus:

 ?O  Lord!  You  are  the  reality,  the  truth,  remaining  as  my  very  innermost Self,  ruling  me  during  all  my  countless  births.  Glory  to  you,  who  have  taken  a  human  form  to  redeem  me through  your  teaching  and  grant  me  this  perfect  state  of  inner  felicity.  I  do  not  see  how  I  can  repay  your grace for  helping to liberate  me.  Glory, glory,  more  glory,  to  your  holy feet!?   

When  she  recited  this  verse,  Bhagavan  looked  at  her  with  compassion  and  said,  ?What  is  there  to  doubt?? and  then  continued,  ?Yes!  Yes!  The  reply  is  in  the  very  next  verse.?    The  next  verse  says  that  the  guru  was ecstatic  after  listening  to  the  explanation  of  the  disciple.  The  guru  bid  him  to  come  near  and  embraced  the disciple  and  said,  ?To  stay  fixed  in  the  Self,  in  the  state  of  this  inner  felicity  without  experiencing  the  three obstacles  of  ignorance,  uncertainty  and  wrong  knowledge  is  the  highest  recompense  you  can  pay  me.?

Sankarammal  looked  at Bhagavan,  and  Bhagavan  again  looked  at  her  steadily  for  a  few  minutes.  Sankarammal‟s  eyes  were  teeming with  tears  as  she  repeatedly  prostrated  before  him.    She  told  me,  ?Ever  since,  I  have  been  in  that  state. There are no  thoughts.?   

Shankarammal

Periya Puranam
« Last Edit: June 02, 2016, 04:21:33 PM by Nagaraj »
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4794 on: June 02, 2016, 05:22:59 PM »
Quote:
"She  said,  Bhagavan"s silence  was  his  direct  teaching.  He  taught  Self  Enquiry  to  those  who  could  not comprehend  his  silence;  so  Self  Enquiry  actually  takes  a  secondary  place  as  far  as  his  teaching  is  concerned. He  imparted  his  teaching  of  silence  by  his  mere  grace  filled  glance.  This  is  the  look  that  Muruganar  and others  refer  to  as  his  glance  of  grace.  There  was  never  a  need  to  talk  to  Bhagavan.  He  made  me  mature gradually  and  steadily.  All  of  Bhagavan‟s  devotees  extol  Bhagavan‟s  look  of  grace;  however,  even  that  look was  an  external  expression  of  his  inner  silence.  Silence  was  the  state of  Bhagavan and  his  direct  teaching was only  through  silence.  Those  who  received  his  message  of  silence  had  no  need  whatsoever  to  talk  to  him, much  less  a  need  for  his  instructions.    How  can  I  possibly  express  in  words  the  mysterious  working  of Bhagavan through  silence."



Dear Sri Nagaraj ji,

Thanks very much for a beautiful post. Yes, Sri Bhagwan's Silence, without doubt whatever, is His Direct Teaching. But His Teaching in Silence was not grasped by most of the seekers then before His Mahasamadhi and He had to use words to drive home the truth of the Silence of the Self or Stillness, and is not grasped now when He is formless, even though His Silence now is as palpable as before if not more. Therefore, He taught the Direct Path of the Atma-vichara or the Self-enquiry, in Words of Grace, out of Pure Compassion, to make them aware of the Eternal Silence directly, paying unwavering attention to which led to Stillness (State of Being Still), Sri Bhagwan spoke of, and which culminated in Realization of the Swarupa.

Pranam,
  Anil         
« Last Edit: June 02, 2016, 05:28:19 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4795 on: June 03, 2016, 01:28:23 PM »
An excerpt from Sri Arthur Osborne's Editorial in the Mountain Path:

"Some of Bhagwans disciples did act as Gurus, even in His lifetime. He did not forbid it. If asked whether a man could act as a Guru before attaining realization, He would be more likely to reply non-committally, "If it is man's destiny to be a Guru he will." But He did at times warn against it. On the whole He made it clear that it is better and safer to concentrate on one's sadhana than to try to guide that of others."

"Nor is there anything egoistic about doing so. How can there be anything egoistic about trying to uproot the ego? In the first place, silent, invisible influences are far more potent than the materialist imagines: whether the spiritual wayfarer gives formal guidance to others or not, the influence that radiates from him will affect them, and the greater his purity, the more beneficent will the influence be. In the second place, the Maharshi is Himself the Guru of all who turn to Him in their heart, now as in His body's lifetime, and no intermediate Guru is needed."






Dear Devotees,

Destiny to don the mantle of a guru even when one is not yet realized or enlightened notwithstanding, I feel that Sri Bhagwan's  disciples and devotees practicing His Vichara whether they are still struggling to keep the unwanted thoughts at bay, or have traveled some distance on the Path and are beginning to awaken but not yet really fully awakened, should not consciously seek falsely to don the mantle of gurus. It is certainly not appropriate for such sadhaks, for ego in them is still in-charge, and ego with such acts will only get a fresh lease of life, as in case of one who seeks powers and gets them will only be swerved away from the Goal of Realization of the Atma-Swarupa on account of ego fattening with such undesirable acquisitions. 

However, discussing and sharing insights, understanding and experiences while following steadfastly the spiritual practices that He enjoined, with His devotees and disciples, for their mutual benefit, is quite another matter altogether. Indeed, turning to Him in the heart and concentrating on practice steadfastly, and uprooting the ego, and thus attaining the Goal, is, in my view, the best course and the best thing that can happen in one's otherwise meaningless mundane and temporal life.

Thanks very much.
Pranam,
  Anil     
« Last Edit: June 03, 2016, 01:33:01 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4796 on: June 03, 2016, 01:57:58 PM »
Dear devotees, in the Gita, Lord Krishna declared : The man is made up of his faith; as a man's faith is, so is he.  My question is: what is this faith, Sri Krishan speaks of? How is this faith different from belief? Is it the conviction of one who prays that one's prayers will be answered?

I wish humbly that everyone here in this forum may kindly respond to this question on 'Faith', and share your insights and understanding regarding this all-important factor in any spiritual practice whatsoever.
Pranam,
  Anil

Nagaraj

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4797 on: June 04, 2016, 08:47:17 AM »
Dear Sri Anil ji, you have raised a simple question about faith. श्रद्धा is the word. Though your question is so simple as the size of a needle, yet its potential is limitless as simply understanding the word श्रद्धा fully thoroughly would unravel everything!

We have already seen few popular definitions of श्रद्धा from the Vivekachudamani:

shAstrasya guruvAkyasya satyabuddhyavadhAraNam |
sA shraddhA kathitA sadbhiryayA vastUpalabhyate ||

"Holding with conviction the words of shAstra and guru
to be true is called shraddhA by the Holy. By her (श्रद्धा)
is attained reality."

In Tatvabodha, Shankara says the same:

श्रद्धा कीदृशी ?
गुरुवेदान्तवाक्यादिषु विश्वासः श्रद्धा ।


shradDhA kIdRushI ?
guruvEdAntavAkyAdiShu vishvAsah shradDhA .

What is the nature of shradDhA ?
Faith in the words of the guru and vEdAntA (scriptures) is shradDhA

This word Shraddha is most dear to the Astika school of Indian school for we believe in the existence of the soul or spirit and its nature of beginning-less and endlessness.  Where as the Nastika schools of Jaina Buddha and Charvarka do not believe in the existence of Soul or God so on what can they possibly show faith onto? Strictly speaking even the words Nirvana Moksha etc are all offshoots of Buddhists and Jains schools. What gets Nirvana and what gets Moksha? Nirvana or Moksha is relevant for the Nastika schools but not for the Astika schools who believe in Atmic Principle. Shankara Sang in Nirvana Shatkam. But of-course we have been using these terms only for want of expressing the ecstasy or joy of knowing ourselves!

While the above definition would suffice to most of us. I would like to present below from the talks of Sri Akhandananda Saraswati Swamiji, a great Advaitic Sage, in Hindi. I am sure you would like it and it would be a good fire to our contemplation.

"श्रदिति सत्यस्य नाम, तदस्यां धीयते इति श्रद्धा" - यह निरूक्त-व्याख्याकार का मत है (व्याख्याकार - Shankara - Nagaraj)[/i] । "श्रदिति आस्तिकताया विधानम्" - यह मध्वाचार्य बोलते हैं। सत् को परोक्ष बनाने के लिए श्रत् कर दिया। रेफ जो उसमें मिलाया है, वह सत् को परोक्ष करने के लिए। परोक्ष में श्रद्धा होती है।

कोई हमको गोद में उठा ले तो वह तो प्रत्यक्ष है। उसमें श्रद्धा क्या? जैसे कोई शिशु को अपने गोद में रखकर उससे प्रेम करता है, वैसे बिना गोद में लिये ही मुझसे कोई वैसे ही प्रेम कर रहा है, ऐसो श्रद्धा।


(Here, we have to observe the beauty of the Language Sanskrit, it gives freedom to the reader to take it as one sees it. One is free to take it as nondual or dual or in any new way as well. However one happens to see it - N. This is why we celebrate Vyasa on Guru Purnima as Vyasa is common to all schools. The most popular Seers, Shankara, Ramanuja, Madhvacharya and others all trace their lineage to Guru Vyasa. Vyasa is acceptable to all as he never mentions about the nature of Self at all, like Bhagavan says, whether it is Advaita or Dvaita or Visishtadvaita, first realise then see for yourself!)

आप देखें - जो हमको साँस लेने को हवा दे रहा है - वह हमारे सामने आकर बताता है, हम तुम्हें झल रहे हैं ? बिना हमको दिखाये ही जो रोशनी दे रहा है - बताता है कि मैं तुम्हारे घर में दिया जलाता हूँ। बिना धूपबत्ती दिखाये ही जो तुम्हारी नासिका को सुगन्ध देता है-अजी, सुगन्ध को छोड़ो, वायु को छोड़ो, जिसने नाक दी है सुगन्ध ग्रहण करने के लिए, जिव्हा दी है रस ग्रहण करने के लिए, जिसने त्वचा दी है, स्पर्श का अनुभव करने के लिए, जिसने नेत्र दिया है देखने के लिए।

सूर्य - चन्द्रमा की रोशनी छोड़ो, जिसने ऐसी धौंकनी बना दी है भीतर कि वह बारम्बार पुरानी हवा को छोड़े और नयी हवा खींचती रहे। उस शिल्पी को, उस रचनाकार को देखो,देखो नहीं, उस पर श्रद्धा करो - "श्रद्धत्स्व सोम्य, श्रद्धावित्तो भूत्वा आत्मानं पश्येत्" श्रद्धा की पूँजी लेकर अपने आप में इस परमात्मा को देखो। "श्रद्धया सत्यमाप्यते। श्रद्धयापरयोपेताः।" परया का अर्थ है परकाष्ठा - वही हमारे जीवन को भर रही है। प्राणान्त उपस्थित होने पर भी, विकट-से-विकट परिस्थिति आने पर भी, सब कुछ टूट जाय पर श्रद्धा न टूटे। "श्रद्धाधनेन मुनिना" मधुसूदन सरस्वती कहते हैं - भाई हमारे पास कोई धन नहीं है, एक ही धन है-श्रद्धा। मैं संन्यासी हूँ, मेरे पास और कोई सम्पदा नहीं है, केवल श्रद्धा की सम्पदा है। श्रद्धा की सम्पत्ति से युक्त रहो।

"ते मे युक्ततमा मताः"। आप जानते हैं गीता में "युक्त" शब्द का भी प्रयोग है और 'युक्ततम" शब्द का भी प्रयोग है। स्थितप्रज्ञ के लिए युक्त शब्द का प्रयोग है। आपके ध्यान में होगा-"युक्त आसीत मत्परः"। स्थितप्रज्ञ को बताया कि वह युक्त है-बिखरा हुआ नहीं है, मिला हुआ है, जो बिखर गया वह टूट गया, फूट गया, अयुक्त है। हाथ युक्त है, पाँव युक्त है। सब युक्त, युक्त है, लेकिन भगवान ने युक्त को वहीं तक नहीं छोड़ा - योगी को भी युक्त बताया।




Shrad is Sat. Dha is Dharana to meditate. But how to meditate on the Truth that is ones own Self? If it is different from us then it would be as Madhvacharya has seen different. We can see that it is not wrong on the part of those who see duality as well! Either way, each serves the purpose of the reader the Sadhaka as he sees. "श्रदिति सत्यस्य नाम, तदस्यां धीयते इति श्रद्धा" This is verily a Brahmastram as Bhagavan says in various contexts. But when we say, ShradDha, is there somebody who is separate who has to do Dharana and is there some entity which is Sat, upon which one has to do Dharan upon? This inquiry by itself causes destruction of duality.

श्रीं The Bija of Goddess is the Self. The Shiva-Shakti Aikya.

Therefore, Shraddha is the Self. Just like a simile or a metaphorm, these are just words to convey for the joy of Self - may we say? To Have Faith means - to be the Self. To be Who we Truly are - That is Shraddha. Being the Being is Shraddha. To Be in Abidance is Shraddha. Again we such be careful not to get lost in the words such as "Be" "Being" "To Abide" etc. these verbs have no place here. It indirectly conveys that one has to abide in Self, One has to meditate on the Self constantly etc. but where in reality can one meditate on something that is verily oneself? Tat Tvam Asi (and the other 3 Mahavakyas) is Shradha from Advaita point of view. Where as, in dual schools Shraddha takes a different picture altogether! Therefore to Meditate on Self or to Be the Self or to Abide as Self simply means like pouring water into water - While again, here, pouring is just like a simile or a metaphor to only convey the essence. There is no Pouring in reality! But when the Mind sees pouring as some special effort, it takes a different route!

Shradha is another name for the Self! The Self is constantly aware of Itself. There is no Ignorance, there is no ignorance at any point as Jnaneshwar sings!

Hope this bit is of some value to you. I have experssed for my own joy. Atmanastu Kaamaya (Br. Upanishad)
I have ended up writing a rather long post.

--
« Last Edit: June 04, 2016, 09:12:35 AM by Nagaraj »
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4798 on: June 05, 2016, 08:03:36 AM »
Wonderful quotes from Sri Nagaraj Ji:
"But of-course we have been using these terms only for want of expressing the ecstasy or joy of knowing ourselves!"

"Vyasa is acceptable to all as he never mentions about the nature of Self at all, like Bhagavan says, whether it is Advaita or Dvaita or Visishtadvaita, first realise then see for yourself!)"


"कोई हमको गोद में उठा ले तो वह तो प्रत्यक्ष है। उसमें श्रद्धा क्या? जैसे कोई शिशु को अपने गोद में रखकर उससे प्रेम करता है, वैसे बिना गोद में लिये ही मुझसे कोई वैसे ही प्रेम कर रहा है, ऐसो श्रद्धा।"

"सूर्य - चन्द्रमा की रोशनी छोड़ो, जिसने ऐसी धौंकनी बना दी है भीतर कि वह बारम्बार पुरानी हवा को छोड़े और नयी हवा खींचती रहे। उस शिल्पी को, उस रचनाकार को देखो,देखो नहीं, उस पर श्रद्धा करो - "श्रद्धत्स्व सोम्य, श्रद्धावित्तो भूत्वा आत्मानं पश्येत्" श्रद्धा की पूँजी लेकर अपने आप में इस परमात्मा को देखो। "श्रद्धया सत्यमाप्यते। श्रद्धयापरयोपेताः।" परया का अर्थ है परकाष्ठा - वही हमारे जीवन को भर रही है। प्राणान्त उपस्थित होने पर भी, विकट-से-विकट परिस्थिति आने पर भी, सब कुछ टूट जाय पर श्रद्धा न टूटे। "श्रद्धाधनेन मुनिना" मधुसूदन सरस्वती कहते हैं - भाई हमारे पास कोई धन नहीं है, एक ही धन है-श्रद्धा। मैं संन्यासी हूँ, मेरे पास और कोई सम्पदा नहीं है, केवल श्रद्धा की सम्पदा है। श्रद्धा की सम्पत्ति से युक्त रहो।"


""श्रदिति सत्यस्य नाम, तदस्यां धीयते इति श्रद्धा" This is verily a Brahmastram as Bhagavan says in various contexts. But when we say, ShradDha, is there somebody who is separate who has to do Dharana and is there some entity which is Sat, upon which one has to do Dharan upon? This inquiry by itself causes destruction of duality."









Dear Sri Nagaraj Ji,.

My Goodness! What an excellent and wonderful post! Though I expected such profound post from at least you and Sri Ravi, in this forum, I must admit that I am indeed amazed at and overwhelmed with your response. When I saw your post tonight I was indeed wonder-struck and went through the same again and again, to say the truth! I was particularly surprised to go through the concluding passage of your post, which, I feel deeply as if it has been oozing out from my own heart! For, I myself have understood, while always contemplating and mediating on Sri Bhagwan's Teaching that Self or own Swarupa is not manifest because of ignorance, and with Faith or Shradha, It will become manifest, and that  Sradha (Faith) and Grace are synonymous with the Self.

My very dear, dear friend Sri Nagaraj Ji, undoubtedly I have benefited from your post, and I hope the same for others also. However, I wish to pick up from the beautiful concluding passage of your post and say a few words from my own understanding as well, sometime later.     

Thank you so much.
Pranam,
  Anil




Concluding passage from Sri Nagaraj Ji's post:
"Therefore, Shraddha is the Self. Just like a simile or a metaphorm, these are just words to convey for the joy of Self - may we say? To Have Faith means - to be the Self. To be Who we Truly are - That is Shraddha. Being the Being is Shraddha. To Be in Abidance is Shraddha. Again we such be careful not to get lost in the words such as "Be" "Being" "To Abide" etc. these verbs have no place here. It indirectly conveys that one has to abide in Self, One has to meditate on the Self constantly etc. but where in reality can one meditate on something that is verily oneself? Tat Tvam Asi (and the other 3 Mahavakyas) is Shradha from Advaita point of view. Where as, in dual schools Shraddha takes a different picture altogether! Therefore to Meditate on Self or to Be the Self or to Abide as Self simply means like pouring water into water - While again, here, pouring is just like a simile or a metaphor to only convey the essence. There is no Pouring in reality! But when the Mind sees pouring as some special effort, it takes a different route!

Shradha is another name for the Self! The Self is constantly aware of Itself. There is no Ignorance, there is no ignorance at any point as Jnaneshwar sings!"
« Last Edit: June 05, 2016, 08:49:46 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4799 on: June 05, 2016, 08:45:39 AM »
A sadhak walked by a plague-ridden town,
He soon turned round and raced quickly away,
He knew if he stayed he'd soon be struck down,
And his life would end, on that fateful day!
That town is like the 'I am the body notion',
Its rejection surely leads to Self's shoreless ocean!

Sri Alan Jacobs