Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 1158331 times)

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5610 on: December 19, 2018, 09:10:32 AM »
Bhagwan Sri Ramana Maharshi: The incentive to realise can arise only in the waking state and efforts can also be made only when one is awake. We learn that the thoughts in the waking state form the obstacle to gaining the stillness of sleep. "Be still and know that I AM God". So stillness is the aim of the seeker. Even a single effort to still at least a single thought even for a trice goes a long way to reach the state of quiescence. Effort is required and it is possible in the waking state only. There is the effort here: there is awareness also; the thoughts are stilled; so there is the peace of sleep gained. That is the state of the Jnani. It is neither sleep nor waking but intermediate between the two. There is the awareness of the waking state and the stillness of sleep. It is called jagrat-sushupti. Call it wakeful sleep or sleeping wakefulness or sleepless waking or wakeless sleep. It is not the same as sleep or waking separately. It is atijagrat  (beyond wakefulness) or atisushupti  (beyond sleep). It is the state of perfect awareness and of perfect stillness combined. It lies between sleep and waking; it is also the interval between two successive thoughts. It is the source from which thoughts spring; we see that when we wake up from sleep. In other words thoughts have their origin in the stillness of sleep. The thoughts make all the difference between the stillness of sleep and the turmoil of waking.
1 Jagrat of jagrat.
2 'Sleep of sleep'. It is beyond jagrat and sleep as well as in them.
Go to the root of the thoughts and you reach the stillness of sleep. But you reach it in the full vigour of search, that is, with perfect awareness. That is again jagrat-sushupti spoken of before. It is not dullness; but it is Bliss. It is not transitory but it is eternal. From that the thoughts proceed. What are all our experiences but thoughts? Pleasure and pain are mere thoughts. They are within ourselves. If you are free from thoughts and yet aware, you are that Perfect Being.

« Last Edit: December 19, 2018, 09:13:21 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5611 on: December 19, 2018, 09:14:27 AM »
Bhagwan Sri Ramana Maharshi: Atman is realised with mruta manas (dead mind), i.e., mind devoid of thoughts and turned inward. Then the mind sees its own source and becomes That. It is not as the subject perceiving an object. When the room is dark a lamp is necessary to illumine and eyes to cognise objects. But when the sun is risen there is no need of a lamp, and the objects are seen; and to see the sun no lamp is necessary, it is enough that you turn your eyes towards the self-luminous sun.
Similarly with the mind. To see the objects the reflected light of the mind is necessary. To see the Heart it is enough that the mind is turned towards it. Then the mind loses itself and the Heart shines forth.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5612 on: December 19, 2018, 09:24:10 AM »
Bhagwan Sri Ramana Maharshi: The Self is always realised. There is no seeking to realise what is already - always - realised. For you cannot deny your own existence. That existence is consciousness - the Self. Unless you exist you cannot ask questions. So you must admit your own existence. That existence is the Self. It is already realised. Therefore the effort to realise results only in your realising your present mistake - that you have not realised your Self. There is no fresh realisation. The Self becomes revealed.

Devotee: That will take some years.

Bhagwan Sri Ramana: Why years? The idea of time is only in your mind. It is not in the Self. There is no time for the Self. Time arises as an idea after the ego arises. But you are the Self beyond time and space; you exist even in the absence of time and space.



eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5613 on: December 20, 2018, 09:13:16 AM »
Devotee: How is one to know the Self?

Bhagwan Sri Ramana Maharshi: "Knowing the Self" means "Being the Self". Can you say that you do not know the Self? Though you cannot see your own eyes and though not provided with a mirror to look in, do you deny the existence of your eyes? Similarly, you are aware of the Self even though the Self is not objectified. Or, do you deny your Self because it is not objectified? When you say 'I cannot know the Self' it means absence in terms of relative knowledge, because you have been so accustomed to relative knowledge that you identify yourself with it. Such wrong identity has forged the difficulty of not knowing the obvious Self because it cannot be objectified; and you ask. "How is one to know the Self?" Your difficulty is centred in 'How?' Who is to know the Self? Can the body know it? Let the body answer. Who says that the body is perceived now? In order to meet this kind of ignorance the sastras formulate the theory of God's leela or krida (i.e., play). God is said to emanate as the mind, the senses and the body and to play. Who are you to say that this play is a trouble to you? Who are you to question the doings of God?

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5614 on: December 20, 2018, 09:18:13 AM »
A visitor had been speaking of the Self having forgotten its true nature.

Sri Bhagwan Ramana after some time said: People speak of memory and oblivion of the Fullness of the Self. Oblivion and memory are only thought-forms. They will alternate so long as there are thoughts. But Reality lies beyond these. Memory or oblivion must be dependent on something. That something must be foreign too; otherwise there cannot be oblivion. It is called 'I' by everyone. When one looks for it, it is not found because it is not real. Hence 'I' is synonymous with illusion or ignorance (maya, avidya or ajnana). To know that there never was ignorance is the goal of all the spiritual teachings. Ignorance must be of one who is aware. Awareness is jnana. Jnana is eternal and natural. Ajnana is unnatural and unreal.

Devotee: Having heard this truth, why does not one remain content?

Bhagwan Sri Ramana: Because samskaras (latent tendencies or predispositions)) have not been destroyed. Unless the samskaras cease to exist, there will always be doubt and confusion (sandeha, viparita). All efforts are directed to destroying doubt and confusion. To do so their roots must be cut. Their roots are the samskaras. These are rendered ineffective by practice as prescribed by the Guru. The Guru leaves it to the seeker to do this much so that he might himself find out that there is no ignorance. This truth mentioned is in the stage of the hearing of the Truth (sravana). That is not drdha (firm). For making it unshaken, one has to practise reflection (manana) and one-pointedness (nididhyasana). These two processes scorch the seeds of vasanas so that they are rendered ineffective. Some extraordinary persons get drdha jnana (unshaken knowledge) even on hearing the Truth only once. Because they are advanced seekers, whereas the raw seekers take longer to gain drdha jnana (unshaken knowledge). People ask: "How did ignorance (avidya) arise at all?" We have to say to them: "Ignorance never arose. It has no real being. That which is, is only vidya (knowledge)."

Devotee: Why then do I not realise it?

Bhagwan Sri Ramana: Because of the samskaras. However, find out who does not realise and what he does not realise. Then it will be clear that there is no avidya (ignorance).
« Last Edit: December 20, 2018, 09:21:39 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5615 on: December 21, 2018, 09:12:49 AM »
Bhagwan Sri Ramana: The thoughts are only vasanas (predispositions), accumulated in innumerable births before. Their annihilation is the aim. The state free from vasanas is the primal state and eternal state of purity.

Devotee: It is not clear yet.

Bhagwan Sri Ramana: Everyone is aware of the eternal Self. He sees so many dying but still believes himself eternal. Because it is the Truth. Unwillingly the natural Truth asserts itself. The man is deluded by the intermingling of the conscious Self with the insentient body. This delusion must end.

Devotee: How will it end?


Bhagwan Sri Ramana: That which is born must end. The delusion is only concomitant with the ego. It rises up and sinks. But the Reality never rises nor sinks. It remains Eternal. The master who has realised says so; the disciple hears, thinks over the words and realises the Self. There are two ways of putting it. The ever-present Self needs no efforts to be realised, Realisation is already there. Illusion alone is to be removed. Some say the word
from the mouth of the Master removes it instantaneously. Others say that meditation, etc., are necessary for realisation. Both are right; only the standpoints differ.

Devotee: Is dhyana necessary?

Bhagwan Sri Ramana: The Upanishads say that even the Earth is in eternal dhyana.
« Last Edit: December 21, 2018, 09:14:34 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5616 on: December 21, 2018, 09:28:52 AM »
Sri Cohen had been cogitating on the nature of the Heart, if the 'spiritual heart' beats; if so, how; or if it does not beat, then how is it to be felt?

Bhagwan Sri Ramana:  This heart is different from the physical heart; beating is the function of the latter. The former is the seat of spiritual experience. That is all that can be said of it. Just as a dynamo supplies motive power to whole systems of lights, fans, etc., so the original Primal Force supplies energy to the beating of the heart, respiration, etc.

Devotee: How is the 'I-I' consciousness felt?

Bhagwan Sri Ramana: As an unbroken awareness of 'I'. It is simply consciousness.

Devotee.: Can we know it when it dawns?

Bhagwan Sri Ramana: Yes, as consciousness. You are that even now. There will be no mistaking it when it is pure.

Devotee: Why do we have such a place as the 'Heart' for meditation?

Bhagwan Sri Ramana: Because you seek consciousness. Where can you find it? Can you reach it externally? You have to find it internally. Therefore you are directed inward. Again the 'Heart' is only the seat of consciousness or the consciousness itself.

Devotee: On what should we meditate?

Bhagwan Sri Ramana.: Who is the meditator? Ask the question first. Remain as the meditator. There is no need to meditate.





Dear devotees, on what should we meditate?  Sri Bhagwan has taught that 'WE ARE' and it is a fact. Meditation (dhyana) is therefore by us, of us, and in us. It cannot be outside of 'us'. Hence, we alone are the CENTRE of meditation or dhyana, and That, Sri Bhagwan has taught, is the Heart.

Anil

« Last Edit: December 21, 2018, 09:31:10 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5617 on: December 21, 2018, 09:39:35 AM »
In the evening, after parayana, a visitor asked Bhagavan Srin Ramana, "How to control the wandering mind?" He prefaced the question with the remark, "I want to ask Sri Bhagavan a question which is troubling me."

Sri Bhagavan replied, after laughing, "This is nothing peculiar to you. This is the question which is always asked by everybody and which is dealt with in all the books like the Gita. What way is there, except to draw in the mind as often as it strays or goes outward, and to fix it in the Self, as the Gita advises? Of course, it won't be easy to do it. It will come only with practice or sadhana."

The visitor said, "The mind goes after only what it desires and won't get fixed on the object we set before it."

Sri Bhagavan said, "Everybody will go after only what gives happiness to him. Thinking that happiness comes from some object or other, you go after it. See from whence all happiness, including the happiness you regard as coming from sense objects, really comes. You will understand all happiness comes only from the Self, and then you will always abide in the Self."


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5618 on: December 22, 2018, 08:51:07 AM »
Bhagwan Sri Ramana: The desire for permanency of happiness and of peace bespeaks such permanency in his own nature. Therefore he seeks to find and regain his own nature, i.e., his Self. That found, all is found. Such inward seeking is the path to be gained by man's intellect. The intellect itself realises after continuous practice that it is enabled by some Higher Power to function. It cannot itself reach that Power. So it ceases to function after a certain stage. When it thus ceases to function the Supreme Power is still left there all alone. That is Realisation; that is the finality; that is the goal.


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5619 on: December 22, 2018, 09:26:42 AM »
Sri N. Balarama Reddy:

To my mind, Bhagavan was one of the most glorious beings that have ever visited this earth. The more you live with him, the more you feel that you had done something in the past, something great which entitled you to deserve association with Bhagavan. Being with him is being elevated. You need not talk with him; you need not try to learn from him through speech. He was pouring out his grace like the rays of the sun--no stopping ever. Even now he will answer your call provided you are sincere--utterly sincere.
...
It is hard to describe and a wonder to see how Bhagavan bound all with his love. Words would never pass between Bhagavan and his longstanding devotees. Nevertheless, these devotees--whether men, women or children--knew that Bhagavan's love and grace were being showered on them. By a single glance, a nod of the head, or perhaps by a simple enquiry from Bhagavan, sometimes not even directly but through a second person--the devotee knew that he was Bhagavan's very own and that he cared for him. In his presence all distinctions and differences were resolved.
...
In Bhagavan we found a being that was so surcharged with Reality that coming into his presence would effect a dynamic change in us. The Divine Power of his presence was something remarkable, entirely outstanding.

I always felt there was something tangibly distinct in Bhagavan's hall. When we walked into the hall and sat down, we immediately felt that we had entered a different plane of existence. It was as if the world we knew did not exist--Bhagavan's presence, his other worldliness, would envelop the atmosphere. When we walked out of the hall we were again confronted with the old world we knew all too well.

Usually, we could not tell if Bhagavan was asleep or awake, though in reality he was always awake --awake to the Self. How he managed to remain in that unbroken state of universal awareness and still functioned in a limited, physical form remains a mystery. We cannot understand that state. In spite of his exalted state, he interacted with us at our level. He took considerable interest in the functioning of the Ashram and the accommodation of visitors.

His actions were spontaneous and natural, and by watching him we learnt how to live in the world. His example was the greatest teaching, and his divine presence far outweighted a lifetime of strenuous sadhana. Just to think of him or sit in his presence used to raise us to higher levels of blessedness.

He understood human frailty and was determined to teach us how to transcend it, not dwell upon it.
...;.................................................................................








Dear devotees, sincere and earnest devotees and seekers who are drawn to the lotus Feet of Bhagwan Sri Ramana and His Teaching still feel the Old Hall where He sat for so many years dissolving doubts and doubters and showering Grace munificently, Samadhi Hall where His physical frame is still resting in repose and everywhere else in Sri Ramanasramam where He moved like Lord Shiva, surcharged with Reality. Just to think of Him invoking His Presence anywhere at any time or just to sit in the Old Hall or the Samadhi Hall or to just look at Aruanachala particularly from Sri Ramanasramam is uplifting, raising devotees and seekers to higher levels of consciousness establishing them in the Feeling 'I AM, NOW'. For, He is the Sadguru of this Kali Age, and His Revelation of the Atma-vichara (Self-inquiry) is, in my view, panacea of all the ills plaguing the world today.

Pranam,
 Anil
« Last Edit: December 22, 2018, 09:32:14 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5620 on: December 22, 2018, 09:46:16 AM »
One day when I [Narayana Iyer] was sitting by the side of Bhagavan I felt so miserable that I put the following question to him: "Is the 'sankalpa' (will or intention) of the jnani not capable of warding off the destinies of the devotees?"
Bhagavan smiled and said: "Does the jnani have a 'sankalpa' at all? The 'jivanmukta' (liberated being) can have no sankalpas whatsoever. It is just impossible."
I continued:" Then what is the fate of all of us who pray to you to have grace on us and save us? Will we not be benefited or saved by sitting in front of you, or by coming to you?"
Bhagavan turned graciously to me and said:"...a person's bad karma will be considerably reduced while he is in the presence of a jnani. A jnani has no sankalpas but his 'Sannhidi' (Presence) is the most powerful force.
He need not have sankalpa, but his presiding presence, the most powerful force can do wonders: save souls, give peace of mind,, even give liberation to ripe souls. Your prayers are not answered by him but absorbed by his presence. His presence saves you, wards off the karma and gives you the boons as the case may be, (but) involuntarily. Yhe jnani does save the devotees, but not by sankalpa, which is non-existent in him, only through his presiding presence, his sannhidi.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5621 on: December 23, 2018, 12:48:06 PM »
Bhagwan Sri Ramana Maharshi: Those who have discovered great Truths have done so in the still depths of the Self. The ego is like one's shadow thrown on the ground. If one attempts to bury it, it will be foolish. The Self is only one. If limited it is the ego. If unlimited it is Infinite and is the Reality.
The bubbles are different from one another and numerous, but the ocean is only one. Similarly the egos are many, whereas the Self is one and only one. When told that you are not the ego, realize the Reality. Why do you still identify yourself with the ego?
...

Sri Bhagwan Ramana: We seek to reach the goal with the ego, but the goal exists before the ego. What is in the goal is even prior to our birth, i.e., to the birth of the ego. Because we exist the ego appears to exist too. If we look on the Self as the ego then we become the ego, if as the mind we become the mind, if as the body we become the body. It is the thought which builds up sheaths in so many ways.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5622 on: December 23, 2018, 01:03:50 PM »
Devotee: Which is the best of the different yogas, Karma, Jnana, Bhakti or Hatha?

Bhagwan Sri Ramana: See stanza 10 of 'Upadesa Sara'. To remain in the Self amounts to all these in their highest sense.

Sri Bhagwan added: In dreamless sleep there is no world, no ego and no unhappiness. But the Self remains. In the waking state there are all these; yet there is the Self. One has only to remove the transitory happenings in order to realise the ever-present beatitude of the Self. Your nature is Bliss. Find that on which all the rest are superimposed and you then remain as the pure Self.

Devotee: Yes. It amounts to the removal of alien limitations for discovering the ever-present Self. That is what Sankara says. There is no attainment or loss.

Sri Bhagwan: Quite so. (Aside) He understands.






Dear devotees, we must also understand that all it amounts to is the removal of alien limitations, and seeing transient and ever-changing forms and phenomena for what they are, by holding that which is unchanging, that is, 'being', which is only partially veiled.
Anil
« Last Edit: December 23, 2018, 01:05:34 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5623 on: December 23, 2018, 01:09:53 PM »
Some Peshawaris, among them a Judicial Commissioner and a young man well-read and earnest, with a strong belief in the existence of Paramatman (Supreme Self) as different from the Jivatman (individual self), raised some questions.

Sri Bhagavan clinched his various doubts by this one statement: "Remove the upadhis (adjuncts), jiva and parama, from the Atman and say if you still find the difference. If later these doubts still persist ask yourself, 'Who is the doubter? Who is the thinker?' Find him. These doubts will vanish."




Dear devotees, Sri Bhagwan has taught that the ego is like one's shadow, that is, the ego is not an entity independent of the Self in order that either it can be created or destroyed by itself. Sri Bhagwan has taught that the Self is only one. If limited it is the ego. If unlimited it is Infinite and is the Reality.
The bubbles are different from one another and numerous, but the ocean is only one. Similarly the egos are many, whereas the Self is one and only one. Hence, the Self is the Self of all apparent selves, and the Reality is simply the loss of the ego (false and apparent self or the ego). Therefore, He taught to destroy the ego by seeking its identity. Since the ego does not really exist and is no entity at all, it will automatically vanish, and the Reality that we always are, shines forth by Itself.

Pranam,
 Anil
« Last Edit: December 23, 2018, 01:12:48 PM by eranilkumarsinha »

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5624 on: December 24, 2018, 09:51:13 AM »
Dear devotees, what follows is an excerpt from Sri Ramana Darshanam:

In the hall where Bhagavan used to give darshan there was a chimney. The chimney was closed on all sides with steel mesh, except at the bottom. One day, a beautiful small bird somehow entered it and became trapped inside this chimney. The bird found itself trapped in conditions diametrically opposed to its natural environment: the vast space where it could fly freely. From the moment it entered the chimney, it was frantically struggling to escape, but all its efforts proved futile. Why? Because, forgetting the way it came, it was repeatedly trying to escape through all the closed routes. Sri Bhagavan took this opportunity to reveal a great truth:
'This bird has given up the all-pervasive space, its natural place of residence. It has been caught in this limited space, which is opposed to its nature. Not knowing how to escape from this prison, it is agitated and afraid. Like this bird, jivas have also given up their natural place of residence, the vast space of consciousness. Through the delusion of ignorance they have become trapped in the prison of the body. Without knowing how to escape, they are tormented by various afflictions. The ceaseless efforts of this bird to reach its natural place of residence are unsuccessful because they are directed upwards, the way of bondage, instead of downwards, the way it came. Similarly, the reason why the jiva's ceaseless effort to attain freedom are unsuccessful is because they too are directed outwards, the way of bondage, instead inwards, the way they came. The natural tendency of the bird to go upwards asserts itself even in its attempt for freedom. Likewise, the natural tendency of jivas to roam outwards asserts itself even in their attempts at liberation. This is the jiva's natural tendency. If, through true discrimination and awareness, the jiva is made to turn back from outward-directed sight to inward sight, and if it remains fixed there, it is certain that it would attain liberation in an instant.'
...

Dear devotees, Sri Muruganar, that great poet of the Divine Court of Bhagwan Sri Ramana sang that only the unique truth of oneself can become the haven for the jiva and other than this, no other truth exists anywhere at any time. There is no refuge other than truth of oneself for the jiva, and therefore, enquiring and knowing one's own truth, which is the most intimate, is the goal.
Sri Bhagwan Ramana once famously taught a seeker to go the way he came. Did he not? He has unequivocally taught that the cause of all misery and evil, beginning with the birth experienced by us, is the forgetfulness of our own truth on account of lack of Enquiry, and what is keeping imprisoned in this cage of the body-mind complex is the forgetfulness of the way we came to this state. This is what has been illustrated succinctly in the above story. 'I Am' is the Self, and the way to the Swarupa (Self) is the sense of 'I AM' or 'being'.

Pranam,
 Anil
« Last Edit: December 24, 2018, 09:53:29 AM by eranilkumarsinha »