Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 983096 times)

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5535 on: November 15, 2018, 12:31:14 PM »
A Pilgrims' special train brought several visitors from Bengal. One of them said that he had read Mr. Paul Brunton's book and since then he was anxious to see Sri Bhagavan. He also asked: How shall I overcome my passions?

Bhagwan Sri Ramana Maharshi: Find their root and then it will be easy. (Later) What are the passions? Kama (lust), krodha (anger), etc. Why do they arise? Because of likes and dislikes towards the objects seen. How do the objects project themselves in your view? Because of your avidya, i.e., ignorance. Ignorance of what? Of the Self. Thus, if you find the Self and abide therein there will be no trouble owing to the passions.

(Later) Again, what is the cause of the passions? Desire to be happy or enjoy pleasure. Why does the desire for happiness arise? Because your nature is happiness itself and it is natural that you come into your own. This happiness is not found anywhere besides the Self. Do not look for it elsewhere. But seek the Self and abide therein. Still again, that happiness which is natural is simply re-discovered, so it cannot be lost. Whereas the happiness arising from other objects are external and thus liable to be lost. Therefore it cannot be permanent and so it is not worth seeking.

Moreover craving for pleasures should not be encouraged. One cannot put out burning fire by pouring petrol over it. An attempt to satisfy your craving for the time being, so that the passion may later be suppressed, is simply foolish.

There are, no doubt, other methods for the suppression of passion. They are (1) regulated food, (2) fasting, (3) yoga practice, (4)medicines. But their effects are transitory. The passions reappear with greater force as soon as the check is removed. The only way to overcome them is to eradicate them. That is done by finding their source as stated above.





Dear devotees, as long as there is identification with the body, desire, passion, craving, anger, fear, etc., are inevitable for obvious reasons. We need to be aware of being, only then we can find permanent respite from passions and negativity, such as lust, anger, craving, fear, etc. , which are inseparable from the 'I- am-the-body' idea. Merely assuaging fears and satisfying desires will give respite temporarily and one cannot escape from the emptiness and incompleteness one feels due to limitation caused by the identification with the body and the mind with such temporary measures. Therefore, one needs to establish contact with one?s being, for holding the feeling that we are (I Am) reveals who really we are. Only completeness or perfection can establish in Beatitude free form all negativity and passions.

Pranam,
 Anil
« Last Edit: November 15, 2018, 12:34:07 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5536 on: November 16, 2018, 03:34:57 PM »
CONVERSATIONS WITH SRI ANNAMALAI SWAMI:

Q: You sometimes say that we should avoid bad company. That is not always possible. If one is working one has to mix with all kinds of people. One can't always avoid them.

Annamalai Swami: In such situations one should take the attitude of someone who is acting in a drama. Outwardly one should do whatever actions are necessary, but inwardly, one should always be aware of the center, the consciousness which makes itself known to us as the feeling 'I am'.

I say avoid 'bad company' but ultimately bad company is just a part of the mind. There is no bad company in the Self. While you are still trying to disentangle yourself from the mind it will be helpful for you to avoid bad company.

Whenever it is not possible make an extra effort to withdraw into the Self. If you can establish yourself there, the currents from other people's minds cannot affect you. If you do have to mix with unspiritual people, don't make any judgements about them. Don't think
'This is a bad person', or 'I don't like this person'. The less you identify with the mind when you are near such people the better.

LWB
« Last Edit: November 16, 2018, 03:37:59 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5537 on: November 17, 2018, 08:53:34 AM »
Devotee: Is the study of science, psychology, physiology, etc., helpful for attaining Yoga-liberation or for intuitive understanding of the unity of Reality?

Bhagwan Sri Ramana: Very little. Some theoretical knowledge is needed for Yoga and may be found in books, but practical application is what is needed. Personal example and instruction are the most helpful aids. As for intuitive understanding, a person may laboriously convince himself of the truth to be grasped by intuition, of its function and nature, but the actual intuition is more like feeling and requires practical and personal contact. Mere book learning is not of any great use. After Realisation all intellectual loads are useless burdens
and are to be thrown overboard.

What use is the learning of those who do not seek to wipe out the letters of destiny (from their brow) by enquiring: 'Whence is the birth of us who know the letters?' They have sunk to the level of a gramophone. What else are they, O Arunachala?

It is those who are not learned that are saved rather than those whose ego has not yet subsided in spite of their learning. The unlearned are saved from the relentless grip of the devil of self-infatuation; they are saved from the malady of a myriad whirling thoughts and words; they are saved from running after wealth. It is from more than one evil that they are saved. Similarly he had no use for theoretical discussions. It is due to illusion born of ignorance that men fail to recognise that which is always and for everybody the inherent Reality dwelling in its natural heart-centre and to abide in it, and that instead they argue that it exists or does not exist, that it has form or has not form, or is non-dual or is dual. Can anything appear apart from that which is eternal and perfect? This kind of dispute is endless. Do not engage in it. Instead turn your mind inward and put an end to all this. There is no finality in disputations.




Dear devotees, I never saw any such dispute ever reaching an amicable agreement, acceptable to all disputants involved. Sri Arthur Osborne, one of the great and ardent devotee of Sri Bhagwan, while commenting upon the above Teaching, has written that pre-occupation with theory, doctrine and philosophy can actually be harmful, insofar as it distracts a man from the really important work of spiritual effort, by offering an easier alternative which is merely mental, and which therefore cannot change his nature. Therefore, turning the mind inward to the Reality which is always available in the Now as 'I AM' is the only course of Wisdom, as Sri Bhagwan has Himself taught above.


Anil
« Last Edit: November 17, 2018, 08:55:35 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5538 on: November 17, 2018, 09:10:54 AM »
Q: How is it that the person, which to you is quite illusory, appears real to us?

Sri Nisaragadatta Maharaj: You, the self, being the root of all being, consciousness and joy, impart your reality to whatever you perceive. This imparting of reality takes place invariably in the now, at no other time, because past and future are only in the mind. 'Being' applies to the now only.

Q: Is not eternity endless too?

Sri Maharaj: Time is endless, though limited, eternity is In the split moment of the now. We miss it because the mind is ever shuttling between the past and the future. It will not stop to focus the now. It can be done with comparative ease, if interest is aroused.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5539 on: November 18, 2018, 09:30:42 AM »
Bhagavan Sri Ramana: All depends on a man's pakva, i.e., his aptitude and fitness. Those who have not the mental strength to concentrate or control their mind and direct it on the quest are advised to watch their breathing, since such watching will naturally and as a matter of course lead to cessation of thought and bring the mind under control. Breath and mind arise from the same place and when one of them is controlled, the other is also controlled. As a matter of fact, in the quest method -- which is more correctly 'Whence am I?' and not merely 'Who am I?' we are not simply trying to eliminate saying 'we are not the body, not the senses and so on,' to reach what remains as the ultimate reality, but we are trying to find whence the 'I'-thought for the ego arises within us. The method contains within it, though implicitly and not expressly, the watching of the breath. When we watch wherefrom the 'I'-thought, the root of all thoughts, springs, we are necessarily watching the source of breath also, as the 'I'-thought and the breath arise from the same source.



Dear Devotees,

Those who do not have the mental strength to concentrate or control their mind, or even when some are finding it hard to hold onto the sense 'I' or the sense 'I Am', or finding it difficult to get in touch with the sense of 'being', have been, on some occasions, advised by Sri Bhagwan to focus on and watch their breathing, since conscious breathing, which is a powerful meditation in its own right, will naturally lead to cessation of mental activities and put them in touch with the 'being'. Source of both breath and the mind being the same, when one is controlled the other is controlled automatically.

Dear devotees, when one asks 'Who am I ?' and abides in the 'I', whatever is not 'I', such as body, senses, and myriad thoughts, ideas and concepts, stands automatically rejected. But there is another aspect of the Enquiry equally important, and that is finding the Source of the sense of 'I' or 'I Am'. This is the dynamic element of the Enquiry as taught by Sri Bhagwan. Most of us who practice Enquiry must have noticed that when we search wherefrom the sense of 'I' arises in us, we are of course watching the Source of breath also, since both arise from the same Source. Therefore, indeed, the Enquiry contain within it, though implicitly and not expressly, the watching of breath also. NEVERTHELESS, SRI BAHGWAN HAS TAUGHT TO SEARCH FOR THE SOURCE OF THE MIND, AND NOT THE BREATH. He has taught that breath is the horse and the mind is the rider.

Pranam,
  Anil

« Last Edit: November 18, 2018, 09:35:46 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5540 on: November 18, 2018, 01:29:14 PM »
Q: I know only my conditioned existence; there is nothing else.
Sri Nisaragadatta Maharaj: Surely, you cannot say so. In deep sleep you are not conditioned. How ready and willing you are to go to sleep, how peaceful, free and happy you are when asleep!
Q: I know nothing of it.
Sri Maharaj: Put it negatively. When you sleep, you are not in pain, nor bound, nor restless.
Q: I see your point. While awake, I know that I am, but am not happy; in sleep I am, I am happy, but I don't know it. All I need is to know that I am free and happy.
Sri Maharaj: Quite so. Now, go within, into a state which you may compare to a state of waking sleep, in which you are aware of yourself, but not of the world. In that state you will know, without the least trace of doubt, that at the root of your being you are free and happy. The only trouble is that you are addicted to experience and you cherish your memories. In reality it is the other way round; what is remembered is never real; the real is now.

Source: I  AM  THAT


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5541 on: November 19, 2018, 09:10:08 AM »
Sri V. Ganesan: 
There was another adorable lady named Mudaliar Paati (Paati means grandmother). She lived in a village with her son and daughter-in-law and was serving a sadhu there. When he was about to die, she asked him what they should do now. He told her, "Go to Arunachala, there is a saint there. Serve him. Your life's purpose will be fulfilled."

Mudaliar Paati was very old even when she came to Bhagavan. She saw Bhagavan at Virupaksha cave in 1910. The very first glimpse of Bhagavan gave her an exhilarating spiritual experience. On the spot she took a vow, 'I will serve food to Bhagavan until my last day.' Whenever she was able to, she would get money or provisions from the village. She gradually sold all her property so that she could serve Bhagavan. When she had nothing left, she bought sesame seeds from the market, which she crushed into oil and sold in the market. Whatever little profit she made, was spent on provisions to make food for Bhagavan.

Bhagavan once said, "I'm afraid of two people -Ramanatha Brahmachari and Mudaliar Paati." What is this fear? It is not really fear; Bhagavan was a slave to selfless service, total surrender and unlimited devotion. These two people came under that category. There are many instances in Mudaliar Paati's life that display her deep devotion. Even after Bhagavan came down to the present Ramanasramam, she insisted on serving food to Bhagavan with her own hand. She had become half blind due to old age. One day, when serving Bhagavan's food, she stepped on the leaf on which his food was served. An attendant standing close by scolded her, "Hey! You have such poor eyesight, why do you come? When you cannot see Bhagavan, why do you come and disturb everyone?" Mudaliar Paati replied, "How does it matter if I can't see him? Bhagavan sees me; his grace is on me, that is enough."
When she heard that Bhagavan's health was deteriorating after his first surgery, she wanted to see him. She had gone totally blind by now but still insisted on seeing Bhagavan. When she was brought to the hall, she strained her eyes to see. Bhagavan consoled her, "Paati, I'm all right, my body is all right." She was not fully satisfied. She stepped outside and stood by the entrance of the hall. When Bhagavan came out, she said, "Bhagavan, stop!" She then ran her hands over Bhagavan's body from head to foot. She is the only lady whom Bhagavan allowed to do so. After she had 'seen' Bhagavan to her heart's content, he asked her, "Are you satisfied now?"

This remarkable lady spent the last days of her life in Ramana Nagar - a little away from Ramanasramam. Kunju Swami, Viswanatha Swami and Suri Nagamma were sent by Bhagavan to look after Paati and her health. They built a hut for her in Ramana Nagar. Bhagavan enquired about her daily. By 1949, Mudaliar Paati had grown very old, gone blind and had lost her daughter-in-law, everything. Yet, she continued cooking for Bhagavan. Even on her last day, she cooked a meal and made sure that it was taken to Bhagavan. She insisted on being informed when Bhagavan had finished eating her food. When that was reported to her, she blissfully closed her eyes and dropped her body. Bhagavan gave instructions to Kunju Swami and others that she should be buried like a realized being (just as he had done earlier in the case of Seshadri Swami and Mother Azhagammal).

Source: Sri Ramana Periya Puranam



« Last Edit: November 19, 2018, 09:16:19 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5542 on: November 19, 2018, 01:07:13 PM »
Sri Robert Adams:
"Who am I? You always go back to Self-inquiry. Who am I that exists? If I am not the body, am I my thoughts? I can't be my thoughts because they keep changing and changing. Then who am I? Keep silent for a while. You know it's working when you start to feel a quiet, loving feeling. You start to feel a peace you have not felt before. You start to feel that all is well."


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5543 on: November 20, 2018, 11:05:55 AM »
Question: Who am I?
The gross body, which is composed of the, seven dhatus (chyle, blood, flesh, fat, marrow, bone and semen), are not 'I'. The five sense-organs (jnanendriyas), namely the ears, skin, eyes, tongue and nose, which individually and respectively know the five sense-knowledges (vishayas), namely sound, touch, sight, taste and smell, are not 'I'. The five organs of action (karmendriyas), namely the mouth, legs, hands, anus end genitals, the functions of which are (respectively) speaking, walking, giving, excreting and enjoying, are not 'I'. The five vital airs such as prana, which perform the five vital functions such as respiration, are not 'I'. Even the mind, which thinks, is not 'I'. Even the ignorance (of deep sleep), in which only the latent tendencies towards sense-knowledges (vishayavasanas) remain and which is devoid of all sense knowledges and all actions, is not 'I'. After negating as 'not I, not I' all that is, mentioned above, the knowledge which remains alone, itself is 'I'. The nature of (this) knowledge is Existence-Consciousness-Bliss (Sat-Chit-Ananda).

Source: Nan Yar? (Who Am I?), Essay Form


Dear Devotees,

It is well known that the first question asked by Sri Sivaprakasam Pillai was, 'Nan yar?' (Who am I?), to which, as Sri Sadhu Om has mentioned in the 'Path of Sri Ramana', Sri Bhagavan replied, 'Arive nan', which means 'Knowledge alone is I', 'Knowledge itself is I' or 'Knowledge indeed is I', the, Tamil word 'arivu' being approximately equivalent to the Sanskrit word 'Jnana' or the English word 'Knowledge'. Sri Sivaprakasam Pillai then asked, 'What is the nature of (this) knowledge?', and Sri Bhagavan answered, 'Arivin swarupam sat-chitanandam' (The nature of this knowledge is Existence-Consciousness-Bliss). Except these two answers, the whole of the second paragraph of the 'Who Am I?' was interpolated later by Sivaprakasam Pillai prior to the first publication of the question-and-answer version of the text in 1923. The word that is translated as 'Knowledge' is the Tamil equivalent of 'Jnana'. So, the answer to that original question 'Who am I?' is, "Jnana is 'I' and the nature of Jnana is Sat-Chit-Ananda' (Knowledge is 'I' and the Nature of the Knowledge is Existence-Consciousness-Bliss). However, when Sri Bhagavan saw the printed text He is said to have exclaimed, "I did not give this extra portion. How did it find a place here?" He was told that Sri Sivaprakasam Pillai had added the additional information, including all the long lists of physical organs and their functions, in order to help him understand the answer more clearly. Sri Bhagwan then is said to have remarked, "Oh yes, he was already familiar with the scriptural teaching 'neti, neti', and for that reason he would have thought so". Later, while preparing the essay version, Sri Bhagavan did not, however, omit this added portion, but simply marked His own answers in bold type. Among all the prose works of Sri Bhagavan, 'Nan Yar?' holds a place of undisputed and unequalled prominence. Indeed, it may be regarded as the very corner-stone of Sri Bhagavan's Teachings, for within these twenty brief paragraphs all His basic teachings are summarized in a clear and undiluted fashion. Therefore, on account of the importance of this work for which we owe a great debt of gratitude to Sri Sivaprakasam Plllai.

Dear devotees, Sri David Godman has written in his commentary that this interpolation by Sri Pillai does not give a correct rendering of Bhagavan's Teachings on Self-enquiry. In the following conversation Sri Bhagavan explains how Self-enquiry should be done, and why the 'not I, not I' approach is not exactly the Enquiry He revealed and enjoined:

Devotee: I begin to ask myself 'Who am I?', eliminate the body as not 'I', the breath as not 'I', and I am not able to proceed further.

Sri Bhagwan: Well, that is as far as the intellect can go. Your process is only intellectual. Indeed, all the scriptures mention the process only to guide the seeker to know the truth. The truth cannot be directly pointed at. Hence, this intellectual process.
You see, the one who eliminates the 'not I' cannot eliminate the 'I'. To say 'I am not this' or 'I am That' there must be an 'I'. This 'I' is only the ego or the 'I'-thought. After the rising up of this 'I'-thought, all other thoughts arise. The 'I'-thought is therefore the root thought. If the root is pulled out all others are at the same time uprooted. Therefore, seek the root 'I', question yourself 'Who am I?' Find the source and then all these other ideas will vanish and the pure Self will remain.

Pranam,
  Anil

« Last Edit: November 20, 2018, 11:31:09 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5544 on: November 20, 2018, 03:13:26 PM »
Sri Nisaragadatta Maharaj: What is beautiful? Whatever is perceived blissfully is beautiful. Bliss is the essence of beauty.

Question: You speak of Sat-Chit-Ananda. That I am is obvious. That I know is obvious. That I am happy is not at all obvious. Where has my happiness gone?

Sri Maharaj: Be fully aware of your own being and you will be in bliss consciously. Because you take your mind off yourself and make it dwell on what you are not, you lose your sense of well-being of being well.


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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5545 on: November 21, 2018, 09:30:40 AM »
Devotee: I have a good mind to resign from service and remain constantly with Sri Bhagavan.

Bhagwan Sri Ramana: Bhagavan is always with you, in you, and you are yourself Bhagavan. To realize this it is neither necessary to resign your job nor run away from home. Renunciation does not imply apparent divesting of costumes, family ties, home, etc., but renunciation of desires, affection and attachment. There is no need to resign your job, only resign yourself to God, the bearer of the burden of all. One who renounces desires actually merges in the world and expands his love to the whole universe. Expansion of love and affection would be a far better term for a true devotee of God than renunciation, for one who renounces the immediate ties actually extends the bonds of affection and love to a wider world beyond the borders of caste, creed and race. A sannyasi who apparently casts away his clothes and leaves his home does not do so out of aversion to his immediate relations but because of the expansion of his love to others around him. When this expansion comes, one does not feel that one is running away from home, instead one drops from it like a ripe fruit from a tree. Till then it would be folly to leave one's home or job.

Devotee: Can everybody see God?
Bhagwan Sri Ramana: Yes.
Devotee: Can I see God?
Bhagwan Sri Ramana: Yes.
Devotee: Who is my guide to see God? Do I not need a guide?
Bhagwan Sri Ramana: Who was your guide to Ramanasramam? With whose guidance do you see the world daily? God is your own Self beyond body, mind and intellect. Just as you are able to see the world yourself so also you will be able to see your Self if you earnestly strive to do so, your Self alone being your guide in that quest also.
Devotee: Whenever I worship God with name and form, I feel tempted to ask whether I am not wrong in doing so, as that would be limiting the Limitless, giving form to the Formless. At the same time I feel I am not constant in my
adherence to worship of God without form.
Bhagwan Sri Ramana: As long as you respond to a name what objection could there be to your worshipping a God with name or form? Worship God with or without form till you know who you are.
Source: Crumbs From His Tables

Dear devotees, though scriptures say that just as paddy becomes rice when its husk is removed, so also the soul (or jivatma) will become God (Parmatma) when its bondage or attachments are removed, Sri Bhagwan and other Sages have unequivocally taught that the supreme truth (Paramartha) is that there is no soul, God, bondage or liberation at all (Ajata), and that these are all mental imaginations superimposed on the Self, which alone is the sole, ever-existing reality.
Self is love and Grace and the Self alone is the Master. Who is Bhagwan Sri Ramana but the Supreme Self abiding now in our hearts as the Grace Itself. Therefore, if we love and remember Him, it is obviously His Grace. If we are seized with the divine urge to find who really we are and raise the most fundamental question 'Who Am I ?', and abide in the sense 'I Am', it is His Grace and Guidance, which make this supremely beneficial quest possible for us. Most of us must have discerned the unseen but unfailing Hand of Grace whenever we encountered obstacles on the Path itself or in dire and disruptive life-situations.
Pranam,
 Anil

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5546 on: November 21, 2018, 01:44:00 PM »
Sri Robert Adams: "Never try to stop the thoughts. If you try to stop the thoughts, they will become bigger and greater, and they will win. Because the mind appears to be very powerful. Yet in reality, the mind does not exist. There is no mind. There is no such thing as a mind. So when you sit in the Silence, you observe, you watch, you become the witness, you can do many things. You can watch your breath by practicing vipassana meditation, watch the feelings in your body, observe the breathing. Yet the better way is to still inquire, "Who am I?" You never answer that question. You just ask the question and keep still. When you keep still, thoughts will come into your mind. Simply inquire, "To whom do these thoughts come? They come to me. I think these thoughts. Then "Who am I?" Who am I simply means, what is the Source of the 'I'? From whence does the 'I' arise? You follow the 'I' back to the Source, which is the Heart center. And one day, the 'I' will disappear, and you will be totally liberated."




Dear devotees, what is most wonderful about the great Sri Robert Adams is that like Sri Bhagwan Himself he also kept exhorting devotees and seekers who gathered around him in his Satsangha, to first know who really they were by practicing the direct path of the Self-enquiry. He always pointed out the importance of remaining non-judgemental and non-reactive whatever the circumstances and practice Self-enquiry with perseverance and earnestness. And his teaching of the direct path is almost same as Sri Bhagwan taught except his 'I Am' and 'I exist' meditation, which he taught to those devotees and seekers who couldn't straightaway take up or were unable to practice the 'Who Am I?' enquiry and abide in the 'I'.





Sri Robert Adams: "Know who you are. Understand your true nature. Practice Self-inquiry. Be yourself. Awaken to your true Self. Yet most people cannot do this because they're so involved in the world, that this maya keeps them from seeking themselves as God, as Absolute Reality. And it is difficult for most people to do this. There has to be a way for the average person to come up to the point where they can practice Self-inquiry."


Anil
« Last Edit: November 21, 2018, 01:46:39 PM by eranilkumarsinha »

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5547 on: November 22, 2018, 12:04:05 PM »
CONVERSATIONS WITH ANNAMALAI SWAMI:

Q: I am convinced that I am, but I am not convinced of what I am. Intellectually I know that I am the Self but I don't experience this. I have to make a lot of effort.

Sri Annamalai Swami: To experience the Self you have to dive deep into the consciousness 'I am'.

Q: You mean I should keep the mind there?

Sri Annamalai Swami: Yes. When you see the rope as a rope there is no snake. You also know that there never was a snake.
When you cease to imagine that you are a body and a mind, Reality shines of its own accord. If you stabilize in this state, you can see that the mind didn't go anywhere; you will gain the direct insight that it never really existed. 'Keeping the mind in its source' is just another of saying 'direct realization that it never existed'.

Q: But how is one to awaken from perpetual body-consciousness? For consciousness to manifest one must have a body.

Sri Annamalai Swami: If there is the constant meditation that consciousness is your own reality in which all phenomena are appearing and disappearing, that meditation is the activity of the sattvic mind. It is this activity which erases and dissolves the tamas and rajas which cover the reality.

The human body is the only vehicle in which it is very convenient to realize the unmanifest Self. With the body and the mind, we can investigate and discover the Reality, which remains unaffected by the body and the mind. With a good car, we can travel fast and reach our destination. We know that the car is not the person; the person is in the car. We should regard the body in the same way that we regard a car. We should not think 'I am the body'. We should think 'This body is a useful vehicle. If I maintain it and give it proper fuel, I can use it to take me to my destination.'
Source:  LWB, p. 296


« Last Edit: November 22, 2018, 12:07:17 PM by eranilkumarsinha »

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5548 on: November 23, 2018, 07:58:15 AM »
if self inquiry is enough , why do you go on and on with your dialogue here ?
simply stop telling the story of the self and see who you are without it

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5549 on: November 23, 2018, 09:34:28 AM »
CONVERSATIONS WITH SRI ANNAMALAI SWAMI

Question: Bhagavan often told devotees to "Be still". Did he mean "Be mentally still"?

Sri Annamalai Swami: Bhagavan's famous instruction "summa iru" [be still] is often misunderstood. It does not mean that you should be physically still; it means that you should always abide in the Self.

If there is too much physical stillness, tamoguna [a state of mental torpor] arises and predominates. In that state you will feel very sleepy and mentally dull. Rajoguna [a state of excessive mental activity], on the other hand, produces emotions and a mind which is restless.

In sattva guna [a state of mental quietness and clarity] there is stillness and harmony. If mental activity is necessary while one is in sattva guna it takes place. But for the rest of the time there is stillness. When tamoguna and rajoguna predominate, the Self cannot be felt.

If sattva guna predominates one experiences peace, bliss, clarity and an absence of wandering thoughts.

That is the stillness that Bhagavan was prescribing.

Source: LWB