Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 1049771 times)

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5595 on: December 13, 2018, 08:54:59 AM »
Bhagwan Sri Ramana Maharshi:
What is called mind (manam) is a wondrous power existing in Self (Atma-swarupam). It projects all thoughts. If we set aside all thoughts and see, there will be no such thing as mind remaining separate; therefore, thought itself is the nature (or form) of the mind. Other than thoughts, there is no such thing as the world. In deep sleep there are no thoughts, (and hence) there is no world; in waking and dream there are thoughts, (and hence) there is the world also, Just as the spider spins out the thread from within itself and again withdraws it into itself, so the mind projects the world from within itself and again absorbs it into itself. When the mind comes out (rises) from Self, the world appears. Therefore, when the world appears, Self will not appear; and when Self appears (shines), the world will not appear, If one goes on scrutinizing the nature of the mind, it will finally be found that 'oneself' alone is (what is now mistaken to be) the mind. What is (here) called oneself (tan) is verily Self (Atma-swarupam). The mind can exist only by always depending upon something gross (that is, only by always identifying a gross name-and-form , a body, as 'I'); by itself it cannot stand. It is the mind alone that is called-the subtle body (sukshma sarira) or soul (jiva).
That which rises in this body as 'I' ('I am this body) is the mind. If one enquires "In which place in the body does the thought 'I' rise first?", it will be known to be in the Heart (Hridayam). That is the source (literally, birth-place) of the mind. Even if one incessantly thinks 'I,I', it will lead to that place (our true state, Self). Of all the thoughts that rise in the mind, the thought 'I' (the feeling 'I am the body') is the first thought, it is only after the rising of this that all other thoughts rise. It is only after the rising of the first person (the subject, 'I', whose form is the feeling 'I am this body' or 'I am so-and-so') that the second and third persons (the objects, 'you', 'he', 'she', 'it', 'this', 'that' and so on) appear; without the first person, the second and third persons will not exist.





Dear devotees, 'that is the Source, birth-place of the mind'. The import of the birth-place is our True State, that is, the Self, rather than any place limited by time and place.  'That place' where even the trace of the 'I'-thought does not exist can only be the Self (Swarupam). Therefore, when Sri Bhagwan says, "If one enquires in which place (idam) in the body the thought 'I' rise first?", what He in fact expects us to do is to enquire 'From what?', in which case the answer will not be a place in the body, but only 'we', the Self, the truly-existing Thing. Hence, as Sri Bhagavan Himself often explained, the true import of the word 'Heart' (Hridayam) is not a limited place in the body, but only the unlimited Self. However, since the mind or ego can rise only by identifying body as 'I', and so long an aspirant identifies with the body, a place for its rising has to be pointed out in the body, 'two digits to the right from the centre of the chest', though, of course, such a place can never be the absolute reality.

Pranam,
 Anil

« Last Edit: December 13, 2018, 09:14:18 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5596 on: December 14, 2018, 09:25:17 AM »
Bhagwan Sri Ramana Maharshi:

The mind will subside only by means of the enquiry 'Who am I?'. The thought 'Who am I?' a(which is but a means for turning our attention Self-wards), destroying all other thoughts, will itself finally be destroyed like the stick used for stirring the funeral pyre. If other thoughts rise (thereby indicating that Self-attention is lost), one should, without attempting to complete them, enquire 'To whom did they rise?'. What does it matter however many thoughts rise? (The means to set aside thought-attention and regain Self-attention is as follows:) At the very moment that each thought rises, if one vigilantly enquires 'To whom did this rise?', it will be known 'To me'. If one then enquires 'Who am I?', the mind (our power of attention) will turn back (from the thought) to its source (Self), (then, since no one is there to attend to it) the thought which had risen will also subside. By repeatedly practising thus, the power of the mind to abide in its source increases. When the mind (the attention), which is subtle, goes out through the brain and sense-organs (which are gross), the names-and-forms (the objects of the world), which are gross, appear; when it abides in the heart (its source, Self), the names-and-forms disappear. Keeping the mind in the heart (through the above-described means of fixing our attention in Self), not allowing it to go out, alone is called 'Self-wardness' (ahamukham) or 'introversion' (antarmukham). Allowing it to go out from the heart alone is called 'extroversion' (bahirmukham). When the mind thus abides in the heart, the 'I' (the thought 'I', the ego), which is the root of all thoughts, having vanished, the ever-existing Self alone will shine. The place (or state) where even the slightest trace of the thought 'I' does not exist, alone is Self (Swarupam). That alone is called 'Silence' (Maunam). To be still (Summa Iruppadu) in this manner alone is called 'seeing through (the Eye of) Knowledge' (Jnana-drishti). To be still is to make the mind subside in Self (through Self-attention). Other than this, knowing the thoughts of others, knowing the three times (past, present and future), knowing events in distant places ? all these can never be Jnana-drishti.

What really exists is Self (Atma-swarupam) alone. The world, soul and God are superimpositions in it like the sliver in the mother-of-pearl; these three appear simultaneously and disappear simultaneously. Self itself is the world: Self itself is 'I' (the Soul); Self itself is God; all is the Supreme Self (Siva-swarupam).





Dear Devotees,

These three words with the note of interrogation (WHO  AM  I ?) are said to be a Fire which burns everything. It burns past, present, and future, as well as the predispositions (Vasanas) and memory. In the the Yoga Vashishta also it has been said that 'Who Am I?' Enquiry is the axe which cuts the ego (I-thought), which is the knot of Consciousness with the Jada or Insentience.  Indeed, asking who am I, keeping attention onto ourselves (Self-attention), and establishing ourselves firmly in the Awareness 'I AM' is the beginning and also the end of all endeavour whatsoever.   


Dear devotees, Sri Bhagwan Ramana has taught that are all really Sat-Chit-Ananda (Existence-Consciousness-Bliss) but falsely we imagine that we are bound by destiny and thus suffer immensely. So, out of great compassion for His devotees, He has taught us  to ask ourselves as to whom this ignorance has come, and if we do that earnestly, with perseverance and love for the Self, we discover soon enough that indeed it (ignorance) never really came to us and that we have always been Sat-Chit-Ananda (Existence-Consciousness-Bliss). Therefore, we must understand that every time we raise to ourselves the question 'Who Am I?', we are moving a step ahead on the path of discovering the Swarupam (Self).     

Anil

« Last Edit: December 14, 2018, 06:25:07 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5597 on: December 14, 2018, 02:55:54 PM »
The only burden you've ever had is your mind. There is no other burden. See if you can stop your mind for a few seconds and see how peaceful you are. When there are no thoughts there are no fears, no worries. There are no anxieties, no desires, no wants, no greed, no hurt, no enemies. It is the mind, the thoughts, that cause these things to come to us. We actually create these conditions. We create our own reality.
...
Vichara, Self-inquiry is only to keep your mind from thinking. That's all it is. All the practices of yoga lead to the place where you stop thinking.

Sri Robert Adams

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5598 on: December 15, 2018, 08:59:21 AM »
Bhagwan Sri Ramana: A dreamer dreams a dream. He sees the dream world with pleasures, pains. etc. But he wakes up and then loses all interest in the dream world. So it is with the waking world also. Just as the dream-world, being only a part of yourself and not different from you, ceases to interest you, so also the present world would cease to interest you if you awake from this waking dream (samsara) and realise that it is a part of your Self, and not an objective reality. Because you think that you are apart from the objects around you, you desire a thing. But if you understand that the thing was only a thought-form you would no longer desire it. All things are like bubbles on water. You are the water and the objects are the bubbles. They cannot exist apart from the water, but they are not quite the same as the water.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5599 on: December 15, 2018, 09:36:54 AM »
Devotee: From where did ignorance come?

Bhagwan Sri Ramana Maharshi: There is no such thing as ignorance. It never arises. Everyone is Knowledge itself. Only Knowledge does not shine easily. The dispelling of ignorance is Wisdom which always exists - e.g., the necklace remaining round the neck though supposed to have been lost; or each of the ten fools failing to count himself and counting only the others. To whom is knowledge or ignorance?


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5600 on: December 15, 2018, 09:40:38 AM »
On a certain occasion Sri B. V. Narasimha Swami, the author of Self-Realization, asked: Who am I? How is it to be found?

Bhagwan Sri Ramana Mahrshi: Ask yourself the question. The body (annamaya kosa) and its functions are not 'I'. Going deeper, the mind (manomaya kosa) and its functions are not 'I'. The next step takes on to the question. "Wherefrom do these thoughts arise?" The thoughts are spontaneous, superficial or analytical. They operate in intellect. Then, who is aware of them? The existence of thoughts, their clear conceptions and their operations become evident to the individual. The analysis leads to the conclusion that the individuality of the person is operative as the perceiver of the existence of thoughts and of their sequence. This individuality is the ego, or as people say 'I'. Vijnanamaya kosa (intellect) is only the sheath of 'I' and not the 'I' itself.

Enquiring further the questions arise, "Who is this 'I'? Wherefrom does it come?" 'I' was not aware in sleep. Simultaneously with its rise sleep changes to dream or wakefulness. But I am not concerned with dream just now. Who am I now, in the wakeful state? If I originated from sleep, then the 'I' was covered up with ignorance. Such an ignorant ?I? cannot be what the scriptures say or the wise ones affirm.
'I' am beyond even 'Sleep'; 'I' must be now and here and what I was all along in sleep and dreams also, without the qualities of such states. ?I? must therefore be the unqualified substratum underlying these three states (anandamaya kosa transcended).

'I' is, in brief, beyond the five sheaths. Next, the residuum left over after discarding all that is not-self is the Self, Sat-Chit-Ananda.




Dear Devotees,

Bhagwan Sri Ramana has taught that thoughts are not independent, they are not known to exist independently but only as someone's thoughts. Isn't it? Sri Bhagwan has taught that they have a standing only when they are associated with the ego-'I' or the 'I'-thought. But the present 'I' or the 'I'-thought can stand by itself. In fact, as we all know, this 'I' is also not independent. In its turn it rises from and is supported all along by the Atman (Self). Because this little self or the ego-'I' is not independent of the Self, it cannot be eliminated by itself. 
Again and again it rises from the Self and sinks into It. It subsides in deep sleep and it comes out again in waking. We have to find out the place of its birth with an introverted vision. Hence the Teaching: if we inquire with zeal and proceed inward, the false 'I' disappears and the real 'I' (Self) shines forth of its own accord.
Pranam,
 Anil

« Last Edit: December 15, 2018, 09:46:05 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5601 on: December 16, 2018, 09:15:08 AM »
Devotee.: Cannot gold be imagined to say that it has become an ornament?

Bhagwan Sri Ramana: Being insentient, it does not say so. But the individual is sentient and cannot function apart from consciousness. The Self is Pure Consciousness. Yet the man identifies himself with the body which is itself insentient and does not say 'I am the body' of its own accord. Someone else says so. The unlimited Self does not. Who else is he that says so? A spurious 'I' arises between the Pure Consciousness and the insentient body and imagines itself limited to the body. Seek this and it will vanish as a phantom. That phantom is the ego, or the mind or the individuality. All the sastras are based on the rise of this phantom, whose elimination is their purpose. The present state is mere illusion. Disillusionment is the goal and nothing more.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5602 on: December 16, 2018, 09:17:44 AM »
A visitor: All are said to be Brahman.

Bhagwan Sri Ramana: Yes, they are. But so long as you think that they are apart they are to be avoided. If on the other hand they are found to be Self there is no need to say 'all'. For all that exists is only Brahman. There is nothing besides Brahman.

Devotee: Ribhu Gita speaks of so many objects as unreal, adding at the end that they are all Brahman and thus real.

Bhagwan Sri Ramana: Yes. When you see them as so many they are asat, i.e., unreal.
Whereas when you see them as Brahman they are real, deriving their reality from their substratum, Brahman.

Devotee: Why then does Upadesa Sara speak of the body, etc., as jada i.e. insentient?

Bhagwan Sri Ramana: Inasmuch as you say that they are body, etc., apart from the Self. But when the Self is found this body, etc., are also found to be in it. Afterwards no one will ask the question and no one will say that they are insentient.

Devotee: Viveka is said to be discrimination between the Self and the nonself. What is the non-self?

Bhagwan Sri Ramana: There is no non-self, in fact. The non-self also exists in the Self. It is the Self which speaks of the non-self because it has forgotten itself. Having lost hold of itself, it conceives something as non-self, which is after all nothing but itself.




Dear devotees, Lord Sri Krishna has also taught through the Verse 9.19 of the Gita that He is verily is Sat (Existence) and asat (non-existence), that is, Reality as well as the illusion, or  Real as well as the unreal.

Tapaamyahamaham varsham nigrihnaamyutsrijaami cha;
Amritam chaiva mrityushcha sadasacchaahamarjuna.
Verse. 9.19, Srimad Bhagavad Gita

(As the sun) I give heat; I withhold and send forth the rain; I am Immortality and also death, Existence and non-existence, O Arjuna!

Anil

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5603 on: December 16, 2018, 09:32:57 AM »
Bhagwan Sri Ramana Maharshi:
Again people often ask how the mind is controlled. I say to them, "Show me the mind and then you will know what to do." The fact is that the mind is only a bundle of thoughts. How can you extinguish it by the thought of doing so or by a desire? Your thoughts and desires are part and parcel of the mind. The mind is simply fattened by new thoughts rising up. Therefore it is foolish to attempt to kill the mind by means of the mind. The only way of doing it is to find its source and hold on to it. The mind will then fade away of its own accord. Yoga teaches chitta vritti nirodha (control of the activities of the mind). But I say Atma vichara (Self-investigation). This is the practical way.


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5604 on: December 17, 2018, 09:08:38 AM »
Bhagwan Sri Ramana: The ignorance is identical with the 'I-thought'. Find its source and it will vanish. The 'I-thought' is like a spirit which, although not palpable, rises up simultaneously with the body, flourishes and disappears with it. The body-consciousness is the wrong 'I'. Give up this body-consciousness. It is done by seeking the source 'I'. The body does not say 'I am'. It is you who say, 'I am the body!' Find out who this 'I' is. Seeking its source it will vanish.

Devotee: Then, will there be bliss?

Bhagwan Sri Ramana: Bliss is coeval with Being-Consciousness. All the arguments relating to the eternal Being of that Bliss apply to Bliss also. Your nature is Bliss. Ignorance is now hiding that Bliss. Remove the ignorance for Bliss to be freed.

Devotee: Should we not find out the ultimate reality of the world, individual and God?

Bhagwan Sri Ramana: These are all conceptions of the ?I?. They arise only after the advent of the 'I-thought'. Did you think of them in your deep sleep? You existed in deep sleep and the same you are now speaking. If they be real should they not be in your sleep also? They are only dependent upon the 'I-thought'. Again does the world tell you 'I am the world'? Does the body say 'I am body'? You say, 'This is the world', 'this is body' and so on. So these are only your conceptions. Find out who you are and there will be an end of all your doubts.

« Last Edit: December 17, 2018, 09:11:45 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5605 on: December 17, 2018, 09:13:33 AM »
Disciple: Master! what is the means to gain the state of eternal bliss, ever devoid of misery?

Bhagwan Sri Ramana Maharshi: Apart from the statement in the Vedas that wherever there is a body there is misery, this is also the direct experience of all people; therefore, one should enquire into one?s true nature which is ever bodiless, and one should remain as such. This is the means to gaining that State.

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5606 on: December 17, 2018, 09:24:07 AM »
Devotee: What is sphurana (shining)?

Bhagwan Sri Ramana: (Aham, aham) 'I-I' is the Self; (Aham idam) 'I am this' or 'I and that' is the ego. Shining is there always. The ego is transitory; When the 'I' is kept up as 'I' alone it is the Self; when it flies at a tangent and says 'this' it is the ego.

Devotee: Is God apart from the Self?

Bhagwan Sri Ramana: The Self is God. 'I AM' is God. 'I am the Self, O Gudakesa!' (Ahamatma Gudakesa).
« Last Edit: December 17, 2018, 09:25:53 AM by eranilkumarsinha »

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5607 on: December 18, 2018, 08:52:39 AM »
Devotee: Is success not dependent on Guru's Grace?

Bhagwan Sri Ramana: Yes, it is. Is not your practice itself due to such Grace? The fruits are the result of the practice and follow it automatically. There is a stanza in Kaivalya which says, "O Guru! You have been always with me watching me through several reincarnations, and ordaining my course until I was liberated." The Self manifests externally as Guru when occasion arises; otherwise He is always within, doing the needful.
...



Bhagwan Sri Ramana: What should we do now? Only act up to the words of the Master, work within. The Guru is both within and without. So he creates conditions to drive you inward and prepares the interior to drag you to the Centre. Thus he gives a push from without and exerts a pull from within so that you may be fixed at the Centre.


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5608 on: December 18, 2018, 09:02:16 AM »
Bhagwan Sri Ramana: 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.

Devotee: What is the difference between a man who makes no attempts and remains an ajnani, and another who gains a glimpse and returns to ajnana?

Bhagwan Sri Ramana: In the latter case a stimulus is always present to goad him on to further efforts until the realisation is perfect.

Devotee: The Srutis say: Sakrit vibhatoyam brahmaloka (This knowledge of Brahman shines forth once and forever).

Sri Bhagwan: They refer to the permanent realisation and not to the glimpse.

...

Dear devotees, as long as an aspirant continues to be a victim of vasanas or the latent tendencies ( predispositions), realizing the Self once or merely gaining a glimpse is not enough to be liberated for this reason alone. When asked whether the experience of realizing the Self once or having a glimpse is same as the Jnani's experience, Bhagwan Sri Ramana revealed that though the experience is the same, the Self-realized One's (Jnani's) Experience is distinct, permanent and perfect, whereas an ignorant one's (ajnani's) experience is clouded by the thoughts and thinking arising due to presence of latent tendencies or the vasanas. For, such a one continues to remain a victim of vasanas (latencies). Therefore, it is obvious that though every person experiences the Self consciously or unconsciously, he is either completely oblivious of it on account of INATTENTION, or experiences hazily because of the presence of latent tendencies, realizing or having a glimpse of the Self by long practice notwithstanding.

Pranam,
 Anil
« Last Edit: December 18, 2018, 09:03:57 AM by eranilkumarsinha »

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5609 on: December 18, 2018, 09:10:01 AM »
Devotee: From where do these objects arise?

Bhagwan Sri Ramana:  Just from where you rise. Know the subject first and then question about the object.

Devotee: It is only one aspect of the question.

Bhagwan Sri Ramana: The subject comprehends the object also. That one aspect is an all-comprehensive aspect. See yourself first and then see the objects. What is not in you cannot appear outside.

Devotee: I am not satisfied.

Bhagwan Sri Ramana: Satisfaction can be only when you reach the source. Otherwise restlessness exists.

Devotee: Is the Supreme Being with or without attributes?

Bhagwan Sri Ramana: Know first if you are with or without attributes.

Devotee: What is samadhi?

Bhagwan Sri Ramana: One's own true nature.