Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 756247 times)

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5055 on: October 04, 2017, 11:15:03 AM »
Quote from my post 5047:
"Supreme of Supremes,
If pure Silence (Mauna) arises in me,
then will there be
silence of mind, silence of word and deed,
silence of all.
Sri Thaumanavar, Hymn 43, V. 276

 
Dear devotees, what is that Mauna, that Silence, Sri Bhagwan Ramana is the Embodiment of, and conveys and speaks of? However, please do not merely say that it is the perennial language or it is the most eloquent language, etc. What is it that is indicated by that Silence?"
 




Dear  Devotees,

Is it true Silence to rest like a stone inert and unexpansive, Oh Arunachala?
V. 87, Sri Arunachala Aksharamanamalai, tr. as in the Collected Works

Or (another translation)
Arunachala! If someone remains silent like a stone, observing silence in speech only, without the blossoming of the mind, can such a silence, like that of wood, be for anyone the true state of divine Silence (Mauna)?
V. 87, Sri Arunachala Aksharamanamalai, tr. Sri Robert Butler






No. It cannot be the Divine Silence Sri Bhagwan conveys and speaks of.  It is said that Sri Bhagwan composed this Verse observing someone squatting in front of Him, keeping silence in speech only, lifeless with eyes closed, and seemingly absorbed in the experience of true Knowledge. But one can fool men and women but not God Himself.

So, what is Silence then? The Self is Silence. 'I' or Aham is Silence. Why does the mind go mute? It is muted when it realizes its own nature. Why does it go mute when it realizes its own nature then? Well, this question cannot be answered, it can only be experienced. When the Adi Guru or the Supreme Teacher Sri Dakshinamurti Himself resorted to Silence to convey His Non-dual State, who can venture to explain the nature of the Self! For a mind rendered mute, the only available language therefore is Silence. 

Hence, it follows from the above discussion that the State in which there is no thinker of thoughts, or the State in which the 'I'-thought or the ego does not rise in the least, is the State of the Divine Silence, i.e., the Self or the Silence of the Self. That is, for one who abides in and as the Self there is nothing to be thought of, and that is the Condition of Mauna or the Divine Silence. In such a State, one dwells with clear awareness in the undivided State of Peace, and nothing else whatsoever. The Divine Silence is therefore Clear Knowledge whose Nature is Bliss or the Peace. It is certainly neither the inert and lifeless state (yoga nidra) nor the state in which one observes the silence of speech and words only.

Therefore, dear devotees, Sri Bhagwan has taught that That which should be adhered to is only the Experience of Silence.



Sri Bhagwan: That State which transcends speech and thought is Mauna. That which Is, is Mauna. How can Mauna be explained in words?

Thanks very much.
Pranam,
 Anil
« Last Edit: October 04, 2017, 11:18:30 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5056 on: October 04, 2017, 11:33:45 AM »
Dear devotees, Sri Muruganar has cited Sri Thaumanavar's following Verse in his commentary on the Verse 87 of Sri Arunachala Aksharamanamalai. This is a wonderful Verse which describes so beautifully the nature of that Mauna or the true Silence thus:


As the unique source, the Absolute,
he prevailed within in my heart,
so that the 'I' that deemed itself
a fundamental Reality,
bowed its head in shame.
Conferring matchless bliss,
Consuming my whole consciousness
and granting me the state of rapture,
He nurtured in me the condition of Mauna.
This being so,
What more is there to be said?
Sri Thaumanavar, Hymn 27, Paya-p-puli, V. 14




Therefore, dear devotees, when the 'I' that has arrogated to itself the Self, and that deems itself a fundamental reality, bows its head in shame, consuming the relative consciousness,  conferring matchless Bliss, and granting the State of rapture, is the Condition of that Divine Silence, that Mauna, Sri Bhagwan is unceasingly conveying and speaking of.

Dear devotees, this being so, what is there to be said at all? Hence the Mauna or the Silence!!!

Pranam,
 Anil 
« Last Edit: October 04, 2017, 11:39:07 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5057 on: October 04, 2017, 12:15:29 PM »
Quote from Sri Nishta:
"After the mind ceases to exist and bliss of peace has been realised, one will find it then as difficult to bring out a thought, as he now finds it difficult to keep out all thoughts."

"Wonderful!"





Dear Sri Nishta,

Therefore, as just discussed in the previous posts, this State, obviously transcends the thought and speech. And Sri Bhagwan has revealed that the State which transcends thought and speech is the State of Mauna or the Divine Silence. It is the State of clear Awareness or Knowledge with matchless Bliss of Peace, and not an inert one or an indolent one. In short,  It is the State of Rapture! This is why Sri Bhagwan has taught that after the mind ceases to exist and Bliss of Peace has been experienced, one finds it difficult to bring out a thought, for there is no thinker of thoughts anymore.

However, dear Sri Nishta, Sri Bhagwan has taught that the mental activity, in the form of positive and negative resolutions does not arise in this State due to its very nature, unless divinely willed for some specific purposes. So, even if they were to arise suddenly, without any premeditated thought, for some purpose, the impressions from such actions would not create any imprint whatsoever in a Realized One, and therefore such actions would not create bondage. This alone is pure Mauna or the Divine Silence.

Thanks very much.
Pranam,
  Anil 
« Last Edit: October 04, 2017, 12:24:59 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5058 on: October 04, 2017, 03:26:34 PM »
The Guru is the Absolute, Supreme God,
The highest penance is Faith in Him,
In His teachings and service too;
Guru is the highest Truth.


Sri Guru Gita

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5059 on: October 05, 2017, 09:41:54 AM »
An excerpt from the Gospel of Sri Ramakrishna:

Master (to the Brahmos): "Dive deep. Learn to love God. Plunge into divine love. You see, I have heard how you pray. Why do you Brahmos dwell so much on the glories of God? Is there such great need of your saying over and over again, 'O God, You have created the sky, the great oceans, the lunar world, the solar world, and the stellar world?'"

"Everybody is wonderstruck at the mere sight of a rich man's garden house. People become speechless at the sight of the trees, the flowers, the ponds, the drawing room, the pictures. But alas, how few are they who seek the owner of all these! Only one or two inquire after him. He who seeks God with a longing heart can see Him, talk to Him as I am talking to you. Believe my words when I say that God can be seen. But ah! To whom am I saying these words? Who will believe me?"

"Can one find God in the sacred books? By reading the scriptures one may feel at the most that God exists. But God does not reveal Himself to a man unless he himself dives deep. Only after such a plunge, after the revelation of God through His Grace, is one's doubt destroyed. You may read scriptures by the thousands and recite thousands of texts; but unless you plunge into God with yearning of heart, you will not comprehend Him. By mere scholarship you may fool man, but not God."

"Scriptures and books--what can one achieve with these alone? Nothing can be realized without His Grace. Strive with a longing heart for His Grace. Through His Grace you will see Him and He will talk to you."

Pranam,
 Anil     
« Last Edit: October 05, 2017, 10:49:33 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5060 on: October 05, 2017, 10:52:06 AM »
Dear devotees, what follows is an excerpt from the book 'My Recollections of Bhagavan Sri Ramana', written by Sri A. Devaraja Mudaliar:



Bhagavan, however, from what little I know of him, was not one who believed in forcing the pace. On the contrary, He gave me the impression that He felt it was not proper and was not for our real good, that He should interfere and do violence to our nature or Prakriti by hurrying us at a faster pace than we are built for, even towards realisation. Compare the following lines of Rabindranath Tagore in Gitanjali:

"Time is endless in Thy hands, my Lord!
Days and nights pass and ages bloom and fade like flowers.
Thou knowest how to wait,
Thy centuries follow each other, perfecting a small wild flower
We have no time to lose and having no time
We must scramble for our chances.
We are too poor to be late."


This seems an appropriate place for referring to another well known characteristic of Bhagavan. To those who have only a very superficial knowledge of Him or His works, it might seem that He was a cold, relentlessly logical, unemotional jnani, far removed from the bhakta who melts into tears in contemplation of God's Grace and love. But to those who had any real experience of Bhagavan and His ways, and works, it was clear that He was as much a bhakta as a jnani. Often He has told us that only a jnani can be a true bhakta. The complete extinction of the ego is the end attained either in jnana or bhakti. Further dissertation on this head is not necessary here; I mean only to refer to the fact that on many occasions when touching songs were recited or read out before Him, or when He himself was reading out to us poems or passages from the lives or works of famous saints, He would be moved to tears and would find it impossible to restrain them. He would be reading out and explaining some passage and when He came to a very moving part He would get so choked with emotion that He could not continue but would lay aside the book.


Pranam,
 Anil
« Last Edit: October 05, 2017, 10:57:33 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5061 on: October 05, 2017, 12:20:52 PM »
For the extroverted intellect, the means to abide in Self is to begin enquiring inwardly "Who am I, who suffer greatly, knowing through the senses only the objects of form and quality before me?"
V. 185, GVK

O miserable and extroverted people, failing to see the seer, you see only the seen! To dissolve duality by turning inwards instead of outwards is alone Blissful.
V. 186, GVK

O mind, do not waste your life in roaming outside, pursuing wonders and courting enjoyments; to know Self through Grace [Self-enquiry], and to thus abide firmly in the Heart, is alone worthwhile.
V. 188, GVK

Since it is only the notion of duality that spoils Bliss and causes misery, to avoid yielding to the attractions of that notion and to thus arrest all chitta vrittis is alone worthwhile.
V. 189, GVK

O people, not knowing that Shiva is dwelling within you, you fly about like birds from one holy place to another seeking His Darshan. Consciousness, when abiding still in the Heart, is the Supreme Shiva.
V. 190, GVK



Dear Devotees,


What is meant by 'turning inwards'? From the standpoint of the Reality, there can be no 'inward' and 'outward' or 'within' and 'without', for, what truly exists is One Integral and Homogeneous Expanse of Existence-Consciousness. These terms are therefore used only in reference to the body. They have some apparent relevance only so long one identifies with the body. Hence when one is taught by the Guru to turn inwards or go within, the term 'inwards' should not be taken literally. So long as a seeker or an aspirant feels his body to be 'I' or the Self, he is taught to turn inwards or go within or dive within. But having come to Sri Bhagwan Ramana and taking up Vichara in good faith, he should, on being taught to 'turn inwards', understand that he should turn Selfwards, that is, he should turn his attention towards what he feels as 'I' rather than towards any second or third persons thoughts and objects. He should turn the attention towards the seer himself rather than the seen. SEE  WHO  SEES. Self is, in truth, neither inside nor outside the body as It alone exists beyond all limitations whatsoever, for ever. 

Similarly, Shiva Darshan cannot be had outside of oneself, for He is the Self, that is, Oneself.  Therefore, asking 'Who Am I?', turning Selfwards, and remaining still, as the Consciousness, are the true means of seeking Him.

Thanks very much.
Pranam,
  Anil
« Last Edit: October 05, 2017, 12:35:39 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5062 on: October 05, 2017, 02:51:14 PM »
Amongst the Scripture's weighty words,
None is as mighty as the word 'Guru';
Its holy power is surpassed by none;
It awakens to the Highest State.

Sri Guru Gita

Ravi.N

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5063 on: October 06, 2017, 08:04:18 AM »
Anilbhai,
You have posted the wonderful verse from Thayumanavar's 'parapara kanni' on october 2nd:

O Supreme of Supremes!
Searching without searching who this 'I' was,
soon I found You alone blessed Lord,
standing as the heaven of bliss..............Sri Thaumanavar (Hymn 43, V. 225)

நானான தன்மையென்று நாடாமல் நாடஇன்ப
வானாகி நின்றனைநீ வாழி பராபரமே.                                 ...verse 225

naan aana thanmai enru naadaamal naada inba
vaanaagi ninRanai nee vaazhi paraa paramey.

'naadaamal naada' is to seek without seeking....naadu means 'seek'...the mind is also referred to as 'naadu' by the siddhas(perfect ones) as it is ever seeking.

to 'seek without seeking' is vichara.

We may recall a similiar paradoxical phrase in appalam pattu :'seppaadhu sonna' ('unspokenly spoken' by the sat bodha sukha satguru).

In The Gospel of Sri Ramakrishna,the master refers to the bird on the mast of a ship:
"A bird sat absent-mindedly on the mast of a ship anchored in the Ganges. Slowly the ship sailed out into the ocean. When the bird came to its senses, it could find no shore in any direction. It flew toward the north hoping to reach land; it went very far and grew very tired but could find no shore. What could it do? It returned to the ship and sat on the mast. After a long while the bird flew away again, this time toward the east. It couldn't find land in that direction either; everywhere it saw nothing but limitless ocean. Very tired, it again returned to the ship and sat on the mast. After resting a long while, the bird went toward the south and toward the west. When it found no sign of land in any direction, it came back and settled down on the mast. It did not leave the mast again, but sat there without making any further effort. It no longer felt restless or worried. Because it was free from worry, it made no further effort."
This is 'seeking without seeking'...this is the same as 'summa iru' (Just be).

Namaskar

Ravi.N

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5064 on: October 06, 2017, 08:19:20 AM »
Anil/Friends,

நானான தன்மையென்று நாடாமல் நாடஇன்ப
வானாகி நின்றனைநீ வாழி பராபரமே.                                 ...verse 225

The translation :
As (I) sought without seeking, the 'I' as Self
As  Space of Bliss you stood!Long live O paraparam.

Namaskar

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5065 on: October 06, 2017, 10:52:19 AM »
Quote from Sri Ravi:
"naan aana thanmai enru naadaamal naada inba
vaanaagi ninRanai nee vaazhi paraa paramey."

"As (I) sought without seeking, the 'I' as Self
As  Space of Bliss you stood!Long live O paraparam."

"'naadaamal naada' is to seek without seeking....naadu means 'seek'...the mind is also referred to as 'naadu' by the siddhas(perfect ones) as it is ever seeking."

"to 'seek without seeking' is vichara."

"This is 'seeking without seeking'...this is the same as 'summa iru' (Just be)."






Dear Sri Ravi,

Thanks very much, bhai saheb, for pointing out that the original words 'naadaamal naada' used in the wonderful Verse actually mean 'to seek without seeking', and 'seeking without seeking' are not merely the choice of words employed by the translator. However, I had no doubt as to what the phrase 'searching without searching' meant. Yes, I cannot agree with you more: to seek without seeking is real Vichara. So I wrote in my post 5043 as following:


Quote: "I wish to say that 'searching without searching' is central to Sri Bhagwan's Teaching of Atma-vichara, for, 'Summa Iru', or 'Just Be', or 'Stand Still', is the Core of the Teaching around which the whole edifice of the Path of the Self-enquiry has been constructed. And if 'searching without searching' is not 'Just Be', or not the 'Self-attention', what is it?"



Dear Sri Ravi, whenever, I happen to come across Sri Thaumanavar's wonderful Verses, such as this one, I am wonderstruck at their simplicity, beauty and profundity, and wish ardently to enjoy some equally wonderful and profound Verses of Sri Thaumanavar. I hope you will guide me in this regard.

Dear bhai saheb, the story of the bird sitting absent-mindedly on the mast of a ship is very beautiful and apt. How wonderfully the Master has taught the utility (or futility?) of effort and beauty of surrender through a simple story!


Thanks very much, dear Sri Ravi.
Pranam,
 Anil 
« Last Edit: October 06, 2017, 10:56:41 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5066 on: October 06, 2017, 11:56:47 AM »
Sri Bhagwan:
"There is no being who is not conscious and therefore who is not Siva. Not only he is Siva but also all else. Yet he thinks in sheer ignorance that he sees the universe in diverse forms. But if he sees the Self he will not be aware of his separateness from the universe. Siva is then seen as the universe. But (unfortunately) the seer does not see the background. Think of the man who sees only the cloth and not the cotton of which it is made; or the pictures and not the screen; or the letters which he reads and not the paper on which they are written. Siva is both the Being assuming the forms in the universe as well as the consciousness that sees them. That is to say Siva is the background underlying both the subject and the object - Siva is repose and Siva is action. Whatever it is said to be, it is only Consciousness, whether in repose or in action."



Dear Devotees,

Siva is both the Being assuming the forms as well as the Consciousness that sees them, i.e., Being -Consciousness. Therefore, it is evident that Siva alone is the Seer. Can insentient body, eye or thoughts see? All these appear to shine in the Light of Siva's Consciousness only. However, Sri Bhagwan says that the Absolute Consciousness  is in both--Siva in repose and Siva in action. Yet, it must be understood that action or the activity is only an appearance on the Substratum of Being-Consciousness. However, since the appearance is of the same nature as the substratum, it is verily consciousness, it cannot be of an alien nature, for there exists nothing but Pure Consciousness, which is the same as the Absolute Being.
 
Thus this world and all else-visible or invisible are Siva-Swarupa or Siva Himself.  He is Being-Consciousness as well as DOING - Repose as well as Action. However, to realize as such, that is, this unity of Repose and Action or Being and Doing, Siva first must be realized as Being-Consciousness, because Being-Consciousness is His very nature, whereas Doing or Action is only an appearance in Him.

Dear devotees, understanding and grasping the truth that Action or Doing is a mere appearance in Being-Consciousness is of vital and fundamental importance  for the comprehension of the  relation of the changeless and indestructible Self to ever-changing phenomena, or to use Sri Bhagwan's analogy, of the Screen to the pictures which move on it. 

Thanks very much.
Pranam,
 Anil

« Last Edit: October 06, 2017, 11:59:50 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5067 on: October 06, 2017, 12:08:12 PM »
Sri Arthur Osborne:

The Direct Path

The task performed by Bhagavan Sri Ramana was to reopen the direct path of Self-enquiry which had become too arduous for our spiritually dark age. This path, with its theoretical basis of Advaita, stands, so to speak, at the source from which the various religions diverge and can therefore be approached from any side. Whether there are many or few who take it is not the question, only that it has been made open.
In itself, but for the Grace of Bhagavan, it would be the most inaccessible to modern man on account of its very simplicity and directness; and yet it is the most accessible, and in many cases the only accessible path, from the contingent point of view, since, because of its very directness, it requires no ritual or forms of worship, no priesthood or congregation, no outer signs or special observances, but can be practised in the workshop or kitchen or city office as well as in the monastery or hermitage.
In the same impersonal way a man can attend to all the affairs of life, knowing that he, the real Self, is unaffected by them; and every attack of greed, anger or desire can be dispelled by vichara. It must be dispelled, because it is no use repeating that one is the Self and acting as though one were the ego. Real, even partial, awareness of the Self weakens egotism: egotism, whether expressed as vanity, greed or desire, is a proof that recognition of the Self is merely mental.
This means that in adapting an ancient path to modern conditions Bhagavan has in effect created a new path. The ancient path of Self-enquiry was pure Jnana-marga to be followed by the recluse in silence and solitude, withdrawn from the outer world. Bhagavan has made it a path to be followed invisible in the world in the conditions of modern life.
Whosoever submits to him will be borne up and never forsaken. "God and Guru are not really different, they are identical. He who has earned the Grace of the Guru will undoubtedly be saved and never forsaken, just as the prey that has fallen into the tiger?s jaws will never be allowed to escape. But the disciple, for his part should unswervingly follow the path shown by the Master."

Source: Ramana Arunachala

« Last Edit: October 06, 2017, 12:09:45 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5068 on: October 06, 2017, 12:48:19 PM »
     THE POET


I cry the truth of
And the thunderous Silence of God
In an old, tired world
Where the poets write about dirt and drains
In poems that sound like prose.

Afraid of joy they are!
Afraid to be glad!
Afraid to shout and sing,
Afraid of youth and love!
They have grown old and grey,
With ditchwater blood and sophisticate minds.

Rise up!
The singing season dawns again
And rhyme makes glad the hearts of men.
Heaven is so close to earth today
You need but twitch a veil away
And all is wonder undefined
In the clear sky of a cloudless mind.

Sri Arthur Osborne

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5069 on: October 06, 2017, 03:47:21 PM »
When one meditates on his Sadguru,
Knowledge comes to him naturally;
One becomes aware of his own freedom,
Through the Grace of the Sadguru.

Sri Guru Gita



Dear devotees, this is because there is not even an iota of difference between Atma or the Self and the Sadguru. Since our minds are accustomed to look for happiness outside, in the external world, remaining quite oblivious of the Bliss-nature of the Self, Self that is One and only One, appears outside as Sadguru to point out the truth that happiness is our real nature, that the Self Itself is Bliss, and pushes our minds from without bestowing a foretaste of that bliss-nature of the Atma-swarupa. And the Self within is only waiting to pull our minds to the Centre of our being. Thus, Sadguru rescues us from living a wretched life at the circumference or periphery and establishes us at the Centre of our Existence where reins  One  Life, the Life of the Self, which is freedom from the tyranny of the mind, and which is unsurpassable Peace and Bliss. Therefore, one should not nurture even an iota of doubt: meditating on the Sadguru is the same as attending to the Self or the Self-attention.

Pranam,
 Anil   
« Last Edit: October 06, 2017, 03:51:09 PM by eranilkumarsinha »