Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 772151 times)

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4965 on: September 13, 2017, 12:20:14 PM »
Dear devotees, what is the real Hearing or Sravana? Well, Sri Bhagwan has Himself explained it beautifully in following  four Verses of the Sri Ramana Gita thus:


Some call the hearing from the Guru of statements in the Upanishads, with their meanings explained, as the hearing (Sravana).
V. 3, Ch. 15, Sri Ramana Gita

Others say that hearing pertains to the words in a familiar language which imparts knowledge about one's own true form, from a Guru who has known the Self.
V. 4, Ch. 15, Sri Ramana Gita

Having heard the sentences from Vedanta or Guru's own words or else without these two, having understood by virtue of merits earned in another birth, if you hear from your heart that 'you are the origin of the I conviction, distinct from the body etc.' that will be the real hearing.
V. 5&6, Ch. 15, Sri Ramana Gita 



Dear devotees, what is the real 'Thinking' (Manana)??


Some say that thinking (manana) means enquiry into the sense of the Shastras. But really, son, thinking means enquiry into one's own true form. 
V. 7, Ch. 15, Sri Ramana Gita



Dear devotees, and what is nididhyasanam or constant contemplation?
 


Some say that knowledge of the Brahman as Self, without contradiction and doubt, is said to be constant contemplation.
V. 8, Ch. 15, Sri Ramana Gita

Knowledge about Brahman as the Self, born out of out of Shastraic enquiry, will not serve as the Experience.
V. 9, Ch.15, Sri Ramana Gita

Doubt and contradiction, both are remedied only by Experience, O Vasistha, not by a hundred Shastras.
V.10, Ch. 15, Sri Ramana Gita


However, dear devotees, the Nididhyasanam or Constant Contemplation, as accepted by Sri Bhagwan, is defined in the following Verse:


O Vasistha, when the Self is experienced, both (doubt and contradiction) are cut at the root. So constant contemplation is said to be the stationing in one's own true form.
V. 12, Ch. 15, Sri Ramana Gita



Thus, it is made clear that Experience alone can remove doubt and contradiction, not the Shastras. Sri Bhagwan has taught that the Self is within five sheaths, and not in Shastras or books.

Pranam,
  Anil   
« Last Edit: September 13, 2017, 12:23:55 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4966 on: September 13, 2017, 12:49:16 PM »
Dear devotees, Sruti regarding Hearing (Sravana), Thinking (Manana) and Constant Contemplation (Nididhyasanam) is well known:

'The Self has to be seen, has to be heard, has to be thought about, has to be constantly mused upon.'


Dear devotees, Shastras have great value and utility. There is no doubt about that.  However, what is meant is that for those who have not turned their attention Self-ward, that is, for the extroverts, the Experience denoted by 'Direct Realization' will not happen, even when enquiry into the Shastras is done a hundred times. That is, a direct awakening will not happen even if one keeps on delving into Shastras ad nauseam.
Pranam,
 Anil   

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4967 on: September 13, 2017, 04:50:39 PM »
Disciple: Although the world is unreal it is the cause of miseries like birth and death. An unreal nightmare will not occur if japa is done [before going to sleep]. Analogous to this, what can be done to prevent the appearance of the world?

Guru: That which appears owing to ignorance of something will cease to appear only through knowledge of that something. The serpent and the silver which appear on account of the ignorance of the rope and the nacre will disappear only through knowledge of them. Similarly the world which appears on account of ignorance of the Self will disappear only through knowledge of the Self. Brahman is Infinite, homogeneous, unattached to anything, without birth, etc., invisible and without name and form. The nescience imagined in It and its effects, namely the individual, the Lord and the world, are unreal in all the three periods of time. Whatever is seen is the play of the intellect which is the effect of that nescience. Brahman, while remaining unmoved, illumines the intellect. This intellect projects its false imagination in the states of waking and dreaming and merges in the nescience in the state of deep sleep. "Just as the water of the mirage does not make the desert wet this unreal thing [world] will not do any harm to me who is its basis." Such a conviction is real knowledge. This is the means of liberation. I have already said this. Darkness will not disappear through anything except light; it will not disappear through ritualistic acts, meditation [upasana], etc... The darkness of nescience departs along with its effects, from him in whose Heart the light of knowledge arises. He remains always as the unattached and homogeneous Self of the form of Brahman. Nothing came into existence in the past. Nor is there anything existing now. Nor will there be anything in the future. Since the objects that are known do not [really] exist, the terms 'witness' and 'seer' are not applicable. Since there is no bondage there is no liberation. Since there is no nescience there is no knowledge. He who has known this and cast away the sense of duty is a sage [jnani]. Whether his senses come into contact with their objects or not he is unattached and free from desires. Therefore, even though he may appear to act, he does nothing.

Source: Jewel Garland Of Enquiry

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4968 on: September 14, 2017, 10:46:25 AM »
Sravana, they argue, should therefore be aparoksha jnana (directly experienced) and not paroksha jnana (indirect knowledge). But jnana should result in duhkha nivriti (loss of misery) whereas sravana alone does not bring it about. Therefore they say, though aparoksha, it is not unshaken; the rising of vasanas is the cause of its being weak (not unchanging); when the vasanas are removed, jnana becomes unshaken and bears fruit.

Others say sravana is only paroksha jnana. By manana (reflection) it becomes aparoksha spasmodically. The obstruction to its continuity is the vasanas: they rise up with reinforced vigour after manana. They must be held in check. Such vigilance consists in remembering  "I am not the body" and adhering to the aparoksha anubhava (direct experience) which has been had in course of manana (reflection). Such practice is called nididhyasana and eradicates the vasanas. Then dawns the sahaja state. That is jnana, sure.

The aparoksha in manana cannot effect dukha nivritti (loss of misery) and cannot amount to moksha, i.e., release from bondage because the vasanas periodically overpower the jnana. Hence it is adridha (weak) and becomes firm after the vasanas have been eradicated by nididhyasana (one-pointedness).
Talk--57



Dear devotees, I wish to post a few posts containing Sri Bhagwan's holy words of Grace, concerning Sravaana, Manana and nididhyasanam, from Talks and elsewhere, before concluding with a few words of my own. I do not know how much you will be benefited by them, but these graced Words are of utmost importance for me at this stage of my sadhana.
Pranam,
  Anil 
« Last Edit: September 14, 2017, 10:48:21 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4969 on: September 14, 2017, 10:58:16 AM »
Sri  Bhagwan:
On the other hand it is said that hearsay knowledge (paroksha) is not firm, whereas that born of one's own realisation (aparoksha) is firm.
It is also said that hearing helps the intellectual understanding of the Truth, that meditation makes the understanding clear, and finally that contemplation brings about realisation of the Truth.
Furthermore, they say also that all such knowledge is not firm and that it is firm only when it is as clear and intimate as a gooseberry in the hollow of one's palm.
There are those who affirm that hearing alone will suffice, because a competent person who had already, perhaps in previous incarnations, qualified himself, realises and abides in peace as soon as he hears the Truth told him only once, whereas the person not so qualified must pass through the stages prescribed above, before falling into samadhi.
Talk--21

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4970 on: September 14, 2017, 11:07:04 AM »
Sri Bhagwan:
It is due to ignorance that the sense of the Self or the 'I' notion is foisted on that which is not Self, and this indeed is bondage. Since from ignorance arises bondage, from Knowledge ensues liberation. To know this from the Guru is sravana.

To reject the three bodies consisting of the five sheaths (physical, vital, mental, gnostic and blissful) as not 'I' and to extract through subtle enquiry of "Who am I?" - even as the central blade of grass is delicately drawn out from its whorl - that which is different from all the three bodies and is existent as one and universal in the heart as Aham or 'I' and denoted by the words Tvam (in the Scriptural dictum - 'Tat-tvam-asi' - That thou art). This process of subtle enquiry is manana or deep contemplation.
Talk--349
« Last Edit: September 14, 2017, 11:11:15 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4971 on: September 14, 2017, 11:26:47 AM »
Sri Bhagwan:
A practiser may by long practice gain a glimpse of the Reality. This experience may be vivid for the time being. And yet he will be distracted by the old vasanas and so his experience will not avail him. Such a man must continue his manana and nididhyasana so that all the obstacles may be destroyed. He will then be able to remain permanently in the Real State.
Talk--562


Sri Bhagwan: How can it be so? The Atma cannot be dull at one moment and blazing at another. It is unchanging and uniform.
D: But Chudala says to Sikhidhvaja that she simply helped to trim the wick.
Sri Bhagwan: That refers to nididhyasana.
By sravana, Knowledge dawns. That is the flame. By manana, the Knowledge is not allowed to vanish. Just as the flame is protected by a wind-screen, so the other thoughts are not allowed to overwhelm the right knowledge.
By nididhyasana, the flame is kept up to burn bright by trimming the wick. Whenever other thoughts arise, the mind is turned inward to the light of true knowledge.
When this becomes natural, it is samadhi. The enquiry 'Who am I?' is the sravana. The ascertainment of the true import of 'I' is the manana. The practical application on each occasion is nididhyasana.  Being as 'I'is samadhi.
Talk--647
« Last Edit: September 14, 2017, 11:29:58 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4972 on: September 14, 2017, 03:34:35 PM »
Having heard the sentences from Vedanta or Guru's own words or else without these two, having understood by virtue of merits earned in another birth, if you hear from your heart that 'you are the origin of the I conviction, distinct from the body etc.' that will be the real hearing.
V. 5&6, Ch. 15, Sri Ramana Gita 

Some say that thinking (manana) means enquiry into the sense of the Shastras. But really, son, thinking means enquiry into one's own true form. 
V. 7, Ch. 15, Sri Ramana Gita

O Vasistha, when the Self is experienced, both (doubt and contradiction) are cut at the root. So constant contemplation is said to be the stationing in one's own true form.
V. 12, Ch. 15, Sri Ramana Gita




Dear Devotees,

Having heard the truth that one is the Self, and that what exists is only the Self, nought else, why does one not realize as soon as told? Because of innate mental tendencies or the predispositions. Unless these cease to exist, there will always be doubts and confusion. So, it has been rightly said that all our efforts are directed only to destroy doubt and confusion for once and all. To do so, their roots must be cut. Their roots are innate mental tendencies (samskaras). These can be rendered ineffective only by practice as prescribed by the Guru. Bhagwan Sri Ramana prescribed Atma-vichara or the Self-enquiry for this purpose. However, He leaves it to the seeker to do this much so that he might himself find out for himself that indeed there is no ignorance.
So, Sri Bhagwan has taught that the hearing (sravana) is the first stage. If the understanding is not firm one has to practice reflection (manana) and uninterrupted contemplation (nididhyasanam) on it. These two processes scorch the seeds of samskaras (predispositions) and are rendered ineffective.
Sri Bhagwan has repeatedly said that only some advanced seekers get unshakeable Jnana after hearing the truth only once. Beginners will naturally take some time to gain this state.

Dear devotees, as regards the above quoted verses from Sri Ramana Gita, I wish to say that practice of asking 'Who am I?', searching for the source of the ego-'I'diligently, and finding the Source is an inner quest. For instance, what is meant by 'hearing from the heart' in the Verse 6, Ch. 15 of Sri Ramana Gita?

When one practices the Self-attention and sinks deeper and deeper, there comes a stage when one begins to listen to the Ajapa or the Unspoken Chant 'I-I'. Grasping the pulsation or throb of 'I-I' is what is termed as the Inner Sravana. This is what is meant, in my view, by 'hearing from the heart', as it were. Similarly, Inner Manana is focusing and maintaining the attention onto oneself without swerving or deviating. By constant Self-attention, the 'I' will shed off its association with the body-mind adjunct and shine forth as pure Existence-Consciousness. Uninterrupted abidance for long duration in this pure state is what is called nididhyasanam or uninterrupted contemplation.

Thanks very much.
Pranam,
 Anil           
« Last Edit: September 14, 2017, 06:19:05 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4973 on: September 15, 2017, 11:42:06 AM »
Sri Bhagavan : Why is not the pure 'I' realized now or even remembered by us? Because of want of acquaintance with it. It can be recognized only if it is consciously attained. Therefore make the effort and gain it consciously.

Sri Bhagavan said to another devotee that there are five states: (1) Sleep, (2) Before waking, a state free from thoughts, (3) Sense of happiness of that freedom from thoughts (rasasvada), (4) The internal movement of the vasanas (kashaya) and (5) Complete waking with (distraction) vikshepa. The second of those should be made permanent.
Talk--623

Dear devotees, the pure 'I' can be recognised and acquaintance with it can be consciously gained by the clue given in Talk--311 & 623 by Sri Bhagwan Himself. How? I wish to share my understanding and experience with you regarding the effort to be made in this regard in my next post which will follow after an hour or two today. 
Pranam,
 Anil

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4974 on: September 15, 2017, 12:44:44 PM »
Dear Devotees,

Sri Bhagwan has Himself given so many unerring clues to recognize and gain acquaintance with the Pure and unlimited  'I'.


Sri Bhagwan: Again, there is no time and space in your sleep. They are concepts which arise after the ?I-thought? has arisen. Before the rise of the 'I-thought' the concepts are absent. Therefore you are beyond time and space. The 'I-thought' is only limited 'I'. The real 'I' is unlimited, universal, beyond time and space. They are absent in sleep. Just on rising up from sleep, and before seeing the objective world, there is a state of awareness which is your pure Self. That must be known.
Talk--311




Dear devotees, you may be aware of Sri Bhagwan's Teaching that the interval between two states of sleep and waking, as well as between two consecutive thoughts, is the STATE of pure awareness. This pure State of awareness, between sleep and waking states, and between two consecutive thoughts, was termed by Sri Bhagwan Himself as the transitional 'I'. THIS  TRANSITIONAL  'I'  IS  A  MOMENT  OF  PURE  AWARENESS, WHICH  IS  AWARE  ONLY  OF  ITSELF  AS 'I', PURE  IDENTITY   IN  ITSELF. It is not for nothing that Sri Bhagwan, time and again, stressed the importance of this experience.  Emerging from sleep into waking consciousness, the first thing is always the true 'I', pure, silent, absolute in itself, remaining all alone for a few seconds, or even longer by practice. Other thoughts start only a little later, testifying to the fact that 'Consciousness' is not necessarily the same as thinking.

Dear devotees, therefore, just after waking up from sleep, and before a thought rises, and before seeing the objective world, all sadhaks of the Path of Sri Bhagwan's Vichara, who find it a little difficult to gain acquaintance with one's being, need to make a little but profound experiment of watching, recognising and grasping this STATE of pure awareness, which is our Real Self. If one is able to thus gain acquaintance, with the transitional 'I', albeit even for a moment, IT  CAN    CERTAINLY  BE  EXTENDED  BY  PRACTICE. For, what is possible even for a moment can be extended by right practice. Besides, this experiment gives the sadhak  the experience of the Goal of endeavour to be cherished and pursued relentlessly.

The moment one succeeds, one must keep very quiet and observe without allowing a thought to rise and spoil the experiment, that is, as far as possible, for with practice, it will come aright : this 'I' neither thinks nor wills; it has no qualities, is neither man nor woman, has neither body nor mind; it has no trace of the 'person' which one  thought oneself to be up till now. It is simply conscious of itself as 'I Am'. Not 'I am this', 'I am that', only 'I Am'.
One needs to be cautious here. It is not the ego-'I' who has this pure, 'I-Consciousness' as an object, but this Consciousness is our real 'I'. This pure being 'I Am' is the first glimpse of the true Identity, which is by nature Pure Consciousness.
To make this test of awakening in the morning is important insofar as one knows afterwards what the goal for which we embarked looks like. It also makes it easier to recognise it in other circumstances.

Dear devotees, if a sadhak has deep faith, sincere longing and love in the heart, such a one will surely succeed in this experiment, if not immediately then after some attempts.

Thanks very much.
Pranam,
 Anil
« Last Edit: September 15, 2017, 12:56:07 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4975 on: September 15, 2017, 03:50:42 PM »
Arunachala! Just as a magnet attracts iron towards it, draw me to you through the power of your Grace. Never again allow me to be separated from you, but grant your Grace, merging as one with me, and remaining ever united with me.
V. 16, Sri Arunachala Akshramanamalai

Commentary:

A wonder have I seen! A mountain,
a powerful magnet to the soul,
that quiets the unruly mind of him
who on it dwells but once,
so that towards Him his sight inward turns;
brings him to stillness like its very own,
and consumes the offering of his dear soul.
Think upon this wonder, beings of the world
for your salvation's sake,
this mount Arunai, executioner of souls,
who shines within the Heart of all.
 
V. 10, Arunachala Patikam

 



Dear devotees, Sri Bhagwn has revealed that Sri Arunachala is the Self, and Self is synonymous with Grace. Therefore, whoever dwells on Him, who is the Self, but even once, towards Him his sight inward turns, and He brings him to stillness like His own, consuming the offering of his soul (ego-mind)! It is His Grace owing to which one dwells on Him (Self) but even once, It is the Power of His Grace which turns His sight within towards Him (Self) from within, and It is the Power of His Grace, and nothing else whatever, through which He obliterates the spurious ego and makes such a one still like Himself. Therefore, His Grace is always there, in the beginning, in the middle and in the end of His Atma-vichara!!
Pranam,
  Anil
« Last Edit: September 15, 2017, 03:52:32 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4976 on: September 15, 2017, 04:15:55 PM »
D: The Vedas contain conflicting accounts of cosmogony. Ether is said to be the first creation in one place, vital energy in another, water in another, something else in another; how can all this be reconciled? Does it not impair the credibility of the Vedas?

Sri Bhagwan: Different seers saw different aspects of truth at different times, each emphasising some viewpoint. Why do you worry about their conflicting statements? The essential aim of the Vedas is to teach us the nature of the imperishable Self and show us that we are That.

D: About that part I am satisfied.

Sri Bhagwan: Then treat all the rest as auxiliary arguments or as expositions for the ignorant who want to know the origin of things.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4977 on: September 16, 2017, 11:47:37 AM »
THE  ETERNAL  POWER  AND  IMMUTABLE  PRESENCE:




Sri Bhagwan:  IT  IS  AN  ALL-POWERFUL  EXISTENCE.



Dear devotees, in a few following posts, I wish to share my understanding with you regarding 'The Eternal Power and Immutable Presence', starting with a few verses from Sri Ramana Gita:



Those who hold mobility as the characteristic of Sakti have to mention about some supreme thing as its support.
V. 27, Ch. 12, Sri Ramana Gita

The one, the supreme thing, some call as Sakti, certain learned men call as Self, others as Brahman and yet others as the Person.
V. 28, Ch. 12, Sri Ramana Gita 

The truth has to be grasped in two ways by its characteristic and in reality. Truth is described by its characteristic; in reality it is experienced.
V. 29, Ch. 12, Sri Ramana Gita

Dear, they say that the Self is support, the operation characteristic. Knowing its origin by operation, he establishes himself in the support.
V. 31, Ch.12, Sri Ramana Gita 



Dear devotees, behind the trinity of knower, known and knowledge is the Unity, the All-Powerful Existence. Power implies movement and Eternal Power implies Eternal Movement. Does it not? Sri Bhagwan has taught that though 'Ishwara moves by His Power (Shakti) implying movement, He transcends the movement'. He is Achala, Atita.

To continue

Pranam,
 Anil     
« Last Edit: September 16, 2017, 11:50:24 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4978 on: September 16, 2017, 12:28:11 PM »
Dear devotees, hence, the Self is the Support, and the operation is the Characteristic. By Activity, or by Operation, Characteristic of Shakti, a seeker is able to reach the Origin, the Rising Place of that Activity and gets established in the Support, in the Goal, in the Truth, in the true form of the Thing or Vastu, or the Support or the Ashraya. AND  THUS  HAS  BEEN  TAUGHT  THE  SUPREME  UTILITY  OF  THAT  ACTIVITY  OR  OF  THE  OPERATION,  WHICH  IS  THE  CHARACTERISTIC  OF  THE  SHAKTI  OR  POWER  OF  THE  SELF  OR  ISHWARA  OR  THE  EXISTENCE.  By seeking the Origin of the Activity, through the destruction of the 'I'-concept, its Origin, the true form of the Reality, the Heart resplendent, the shining Self, the Real 'I' is attained. However, we must understand that since Activity rises from the Self and sets into That, it follows that the Activity is no other than the Self.

To continue

Pranam,
 Anil   
« Last Edit: September 16, 2017, 12:33:28 PM by eranilkumarsinha »

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4979 on: September 16, 2017, 03:47:30 PM »
The learned say that the operation is the activity like creation of the world, etc. The support is not different from one's true form.
V. 21, Ch. 12, Sri Ramana Gita

In the absence of operation, the multiplicity of the one-existent does not happen. If existence transcends Shakti the operation does not rise at all.
V. 23, Ch. 12, Sri Ramana Gita

If in course of time, a great deluge of the universe takes place, this operation without being separate, will be as though lost in the true form.
V. 24, Ch. 12, Sri Ramana Gita

All this transaction will not be there without Shakti, no creation and not even this special knowledge composed of the triad of knower, known and knowledge.
V. 25, Ch. 12, Sri Ramana Gita


Dear devotees, these beautiful verses from Sri Ramana Gita are self-explained, and the import is easy to grasp. Yet, I would like a little discussion on these, in the light of Teaching, as contained in His 'Talks' on the current subject-matter, sometime tomorrow.
To continue
Pranam,
 Anil