Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 756105 times)

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #555 on: February 15, 2011, 08:47:38 AM »
The Lord resides in the hearts of all, O Arjuna, revolving all creatures by His Power ( Prakriti),as if mounted on a machine.
                                          Verse 18-61, Srimad Bhagavad Gita and selected as  V-41, The Song Celestial

Sri Bhagwan says that since people think  that we are jivas that Lord Sri Krishna says that God resides in the Heart as the operator of the jivas. In fact there is no jiva and there is no operator.Only the Self is. Self comprises all-the screen, the pictures, the spectators, the actor, the operator-all else- as well as the light by which are illumined all. Confounding  All-Pervading Self with the body and imagining myself as an actor,  Sri Bhagwan says, amounts to the spectator being represented  as an actor in a cinema picture. Can one imagine an actor in a cinema picture asking if he could enact a scene without the screen ? Sri Bhagwan says that this is similar to the case of a man who imagines his acting apart from the Self.

Spectators cannot act in a cinema picture. But our thinking that we are the body and the actor amounts exactly  to  that.  In Truth, there never is a time when we are apart from the Self.

Thank you,
   Anil           
                                                                                 

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #556 on: February 15, 2011, 09:12:51 AM »



Dear Anil,

There is no jivatma and Paramatma.  There is only One Atma. 
Sri Bhagavan says in Who am I?:  It is the mind which is called
Jiva or Sukshma Sarira.  It is this mind-body complex that causes
not knowing our real nature, that is Atma.



Arunachala Siva.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #557 on: February 15, 2011, 04:36:02 PM »
Dear Sri Subramanian Sir,

Ji. Yes. The question in my mind now arises how the Eternal Self which is Pure Knowledge, Pure Intelligence, begins to identify Itself with the gross and subtle bodies which are subject to birth and death and which are prone to disease and death ?

Adi Sri Sankara says :

Just as a clear crystal (itself colourless) appears red, blue, yellow, etc. according to the background, so also the Self, pure and untainted, seems to be identical with the body, the senses, the mind, intellect or blissful ignorance (panch kosas) when in contact with them.
                                                                                                                                 V-15, Atma Bodha

Just as husking the paddy exposes the grain within (rice), so also should one judiciously separate the pure atman from the sheaths covering it.
                                                                                                                                      V-16, Atma Bodha

So, the Self although devoid of qualities, attributes and upadhis and is pure by nature, assumes the qualities, attributes and upadhis of the physical bodies much like the crystal which assumes the color of  the object in which it is placed and, thus,  causing It to imagine, through the sensory organs entrenched in the sheaths, that I am this body, I am a man, I am a father etc.

After receiving blows after blows at the hands of the destiny, jivas finally realizes this deplorable state of affairs and after reflecting and discriminating, spiritual sadhana for Peace begins.

“ Knowledge cannot arise by any other means than by inquiry ( vichara ), just as the sight of things is impossible without light. “
                                                                  V-11, Aparoksanubhuti, Sri Adi Sankara

Therefore, intense enquiry into the nature of the Self reveals Its True Nature just as the repeated and intense pounding separates the grain from the husk.                                         

Thank you so much sir.
Regards,
  Anil

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #558 on: February 16, 2011, 08:38:44 AM »

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Dear Anil,

The undifferentiated consciousness of Pure Being is the Heart or
Hridayam which one is really is. This is like the colorless crystal.
It is also therefore called Suddha Sattva Swarupa [Suddha also means clean or white].  However, the existence of ego in any form, either in Jnani or Ajnani is itself an appearance. Like the red rose kept behind the colourless crystal makes it appear red.

To the Ajnani who is deluded into thinking that the waking state,
and the world are real, the ego also appears to be real.



Arunachala Siva.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #559 on: February 16, 2011, 08:55:31 AM »
The important works of Sri Adi Shankaracharya, such as Vivekachudamani, Atma Bodha, Drik Drisya Viveka etc.  was translated into Tamil by Sri Bhagwan and  their  English translations  have been included in ‘ The Collected Works of Sri Ramana Maharshi’. While translating the ‘Drik Drisya Viveka  ( Discrimination between subject and object ),  Sri Bhagwan composed an introductory verse and wrote an introduction. The sacred and sublime  introductory verse that Sri Bhagwan composed is as follows :

Oh thou divine Shankara,
Thou art the Subject
That has knowledge
Of subject and object.
As subject and object,
Let the subject in me be destroyed
For thus in my mind arises
The light as the single Siva.
                                          Sri Bhagwan

Drik Drisya Viveka :
All our imaginations, thoughts , perceptions and actions pertain only to the non-Self only. The immutable Seer of all these is indeed the Self. The discrimination between the Self and the non-Self is of paramount importance in any spiritual sadhana. All our scriptures proclaim and enjoin  only this discrimination.

The world and the phenomena which are seen by the physical eye are the drisya (object ). Since this drisya is seen by the physical eye, the eye is the drik (subject).  But this physical eye is perceived by the mind. Therefore, the mind that perceives  the eye is the drik (subject) and the eye is the drisya (object ).But again, the mind with all its thoughts are perceived by the Self. The mind here is drisya (object ) and the witnessing, or the perceiving Self is the subject. As we all are aware, the Self can never be perceived by anything,  and, therefore, it can never be a drisya (object) of  perception.

Sri Bhagwan says that Thou art the SUBJECT that has knowledge of subject and object as subject and object. This knowledge of the subject and the object  as the subject and the object can arise only after this little, false, and insignificant subject in me is destroyed.
Thank you
     Anil       
                         

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #560 on: February 16, 2011, 11:10:17 AM »



Dear Anil,

Yes.  There is only one and that is the Self.  All the jivas, the worlds
and even personal gods are imaginations due to maya [Who am I?]

"Seeing the world, the Jnani sees the Self which is the substratum of all that is seen.  The ajnani, whether he sees the world or not, is ignorant of his true Being, the Self. It is quite immaterial to the Jnani or Ajnani if he perceives the world or not.  It is seen by both, but their viewpoints differ."

{Maharshi's Gospel}



Arunachala Siva.   

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #561 on: February 16, 2011, 03:46:07 PM »
Dear Sri Subramanian Sir,
Therefore, in Truth, one is the Sudha Sattva Swarupa undifferentiated consciousness of the Pure Being, or the Brahman. ( W.r.t. your posts, re-588 & 589 ) Or, one is really the Self, or the Heart or Hridayam. ‘Sudham’ in Sanskrit means ‘pure’. So, one is Pure Sat Swarupam.

‘ Red  rose kept behind the colourless crystal makes it appear red.’  The crystal itself does not undergo any change, either in colour or in character. Likewise, I-thought with myriad associated thoughts make the Sudha Sattva Swarupa , Eternal, Indivisible Self appear as the ego and the world of phenomena, limited in time and space and  afflicted with disease and death.

However, there is a vital difference. All the similes used to compare the Self, such as the colourless crystal, illumination of the stage etc. are insentient and, therefore, requires an operator. But the Self is consciousness itself and there is no need of an operator. It is the crystal as well as the red rose; it is the stage, actors, audience, screen as well as the light by which all are illumined. The Self is the thoughts, ego, appearance, time, space,  world  of phenomena, and  all else mentioned or unmentioned, known or unknown. There is simply no seer or the thinker apart from the Self. The truth of our existence, the Heart or Hridayam, is the only Reality. All we need to do is to cease imagining this and that and just ‘be’.

A Jnani appears to be active to only onlookers. Sri Bhagwan says that sleep, dream and waking are only modes passing before the Self whether one is aware or not. A Jnani is like the sleeping passenger in the bullock-cart in whom the states of waking, samadhi, deep sleep and dream etc. pass, like the bulls moving, standing, yoked or unyoked, while the passenger is soundly asleep.

Thank you so much sir.

Regards,
   Anil             

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #562 on: February 16, 2011, 04:27:39 PM »



Dear Anil.,

Yes.  The seeker first sees the objects.  Then the void [soonyam]
and then the Self.  Only in the last thing, it is not seeing, but Being.

A Jnani always is the Self and the objects around him in the world
and other jivas are also the Self and only Self.



Arunachala Siva.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #563 on: February 17, 2011, 08:36:17 AM »
When a pot is carried, though the space within the pot,
Is conceived of as carried,
Is it not solely the pot that is carried ?
The Self too, like Space, remains motionless.
                                                             Verse-52,  Atma Sakshatkara

When the pot breaks, the space in the pot
Merges with the great Space.
When the inert body passes away, the Self, seemingly
In the body,
Becomes immediately one with the Supreme Self.
                                                               Verse-53, Atma Sakshatkara

Sri Bhagwan says in Verse-6, Eight Stanzas on Sri Arunachala, “ In Thee there is a mysterious power
 ( Sakti ) which without Thee is nothing “ .
And in introduction to the Drik Drisya Viveka, Sri Bhagwan says that in our Self which is none other than the Brahman, there is a mysterious power  known as avidya (ignorance) which is beginningless and not apart from the Self. So, the mysterious power in the Self ( Sakti) is nothing but the ignorance (avidya) and that is the mind. Its characteristics are veiling the real nature of the Self and projecting the world of diversity.  Sri Bhagwan says in the introduction to the Drik Drisya Viveka that cinema pictures are not visible either in broad sunlight or in pitch darkness but only in a spot of light in the midst of darkness. So, also, the ego and the world are not visible in the ‘Brahma Prakash’, but only the reflected light taking the form of the thought  is visible in the darkness of ignorance. So, we, in the empirical world are aware of only the reflection. Reflection, reflection and reflection only is our lot in this false and spurious existence.  We should never forget this hard truth. Reflection taking the forms of thoughts is the ego, the world and all else. Sri Bhagwan says that the Ego is the primal thought, having the mind with myriad latent tendencies as the medium of perception. The mind after veiling the real nature of the Self projects these latent tendencies as the object of a shadow show in the waking and the dream states which we take to be real. So, first, the veiling power of the mind hides our real nature as the Self and then projects the false empirical world of phenomena as the reality, as the  existence itself.

Thank you,
    Anil     

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #564 on: February 17, 2011, 09:19:18 AM »



Dear Anil,

Yes.  The Space is all pervading, inside and outside.  There is nothing other than the Space.  Sri Bhagavan says in Devi Kalottaram, the same idea. [Verses 28 and 29].

Shri Shantananda Puri further comments:

As the Totality is all pervasive and forms one indivisible whole {Akhanda}, it ha no inside or outside.  There is nothing outside it
as it comprises all.  It has no form even though it has taken the form of all beings or creatures.  Unless it reveals itself, nobody can know it. It is unborn as it has always been there without a beginning.  It is the Eternal Consciousness, i.e the Awareness of
Existence, residing in the cavity of the Heart of all.  Nothing can stick to it or attach itself to it.  It has no equals and is second to none.  It has no external manifestations and there is no world in it.  It has no desires.  It cannot be perceived or comprehended by the senses of perception or the mind and cannot be grasped by the senses of action too.

In Verse 3 of Ekatma Panchakam Sri Bhagavan says that it is like the cloth on which a picture is drawn.  People think that the cloth is in the picture.  But really picture is only in the cloth.  Similarly the body is in the Space.  The Space is not in the body.



Arunachala Siva.     

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #565 on: February 17, 2011, 03:09:40 PM »
Dear Sri Subramanian Sir,

Thank you so much for a very nice post.
The Devikalottaram is a work of the Agama Sastras. Sri Bhagwan perhaps  wrote its introduction while translating this important work into Tamil. However, I am not certain. Kindly explain the facts.
Who is Sri Shantananda whose verse was cited by you in your post ?
‘Ekatma Panchakam’ is the 'Five verses on the Self' composed by Sri Bhagwan. Am I right , sir ?

Regards,
  Anil

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #566 on: February 17, 2011, 03:12:38 PM »
I alone am. No one belongs to me; nor do I belong to anyone else. I can see no one who can call me his; neither can I see anyone who is mine. I am all alone.
                                                                                                       Verse-49, Devikalottara

‘I’ is everything and everything is ‘I’. I am all. The king Janaka, after Realization exclaimed, “ My state is now ‘nirvikalp’ ( there is nothing other than me now ) ! ”                   

Does an ornament of gold exist
Apart from the gold ? Can the body exist
Apart from the Self ?
The ignorant one thinks ‘I am the body’;
The enlightened knows  ‘I am the Self’.
                                                                 Verse-5, Five Verses on the Self

Dear Sri Subramanian sir,

So, the space in the pot is always one with the infinite space. So, also, the immutable Self , implied in the term ‘I’ is always one with the Brahman.
But the idea of jiva is also implied in the term ‘I’. However, the jiva is a mere idea. A mere idea obstructs our having identity with the Brahman. If we remove this obstruction, which is of the form of a mere idea of the jiva, by enquiry, one is ever the Self which is the real meaning and significance of the term ‘I’.

One sees a post in the dim light. He is afraid. He mistakes the post to be a ghost. But with courage, he investigates. Enquiry is afoot. On completion of the enquiry, the idea of the ghost is negated. He sees a post in place of the ghost. What happened to the ghost ? The ghost becomes one with the post on negation of the idea of the ghost. On negation of the idea of the jiva, one is ever the Supreme Brahman.

Thank you so much sir.
Regards,
  Anil

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #567 on: February 17, 2011, 03:31:33 PM »



Dear Anil,

1. For Devi Kalottaram, Sri Bhagavan wrote a small foreword stating that it is an upa-agama.  It is in the form of Siva teaching Devi.  Here in the foreword, Sri Bhagavan says that it is the work that would help the seekers who are suffering in the ocean of samsara, to reach the shore.  It is a rare boat with which the jivas can cross the ocean of samsara.

2. Shantananda Puri was from Himalayas.  Hearing Sri Bhagavan's
glory, he came to Tiruvannamalai, in 1990s and wrote:

a. Sri Ramana Suprabhatam.

b. Commentary on Devi Kalottaram.



Arunachala Siva.   

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #568 on: February 18, 2011, 07:00:53 AM »
Dear Sri Subramanian Sir,

Ji. Yes. Sri Bhagwan paid attention to only those ancient works which exclusively and pointedly dealt with Brahma-Vidya and which generally helped devotees and seekers on the path of knowledge. He even translated some of them into Tamil.

I think that Sri Shantananda Puri’s  Ramana Suprabhatam is available in the Ashram’s Book-Depot.

Thank you so much sir.

Regards,
   Anil

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #569 on: February 18, 2011, 07:02:56 AM »
For knowing  That which Is
There is no other knower.
Hence Being is Awareness
And we are all Awareness.
                                      V-23, Upadesa Saram, from Collected Works

Devotee : is it right that we kill other lives, e. g. mosquitoes, bugs etc. ?
Sri Bhagwan : Everyone is a suicide. The eternal, blissful, and natural state has been smothered by the life of ignorance. In this way the present life is due to the killing of the eternal, pristine Being. Is it not a case of suicide ? So then, everyone is a suicide. Why worry about murders and killings ?
                                                                    Talks, no. 53

In my view, it is very significant that Sri Bhagwan says that the present life is due to the killing of the eternal, pristine Being and that is suicide. Why ? Because ‘I Am’ is the eternal, pristine Being on which has been superimposed this temporal , soiled ego of the form of ‘ I am the body’. Naturally, Sri Bhagwan asks, “ Is it not a case of suicide ? ”

Rise of the false ego-sense and its superimposition on the Self is the root of all problems. Sri Bhagwan says in the free translation of the Vivekcudamani, “ In the field of the Heart the terrible cobra of the ego is coiled round the Bliss of the Self to which it denies access with its threefold hood of the gunas. These three fearful heads of the serpent of ego are to be severed, in accordance with the scriptures, only by great courage with the mighty sword of actual experience of the Self”.

Sri Bhagwan says that he who has destroyed the three-hooded serpent can obtain and enjoy the vast treasure of the Bliss of the Brahman. Ego is only the reflected consciousness of the Self and, therefore, Sri Bhagwan asks us to give up the I-sense in the ego which appears like ‘being’ (existence) and assumes that it is the doer. The one who associates the I-sense with the body  is bound while the one who does not is liberated.

Thank you,
     Anil