Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 1063713 times)

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5880 on: March 28, 2019, 08:11:15 AM »
Bhagwan Sri Ramana: You say you are doing a good thing but doubt if you can get benefit. Anything done with due recognition of God and his powers will not go in vain. But you should not expect any immediate benefit. In the usual course God's powers will work effectively.

Visitor: Yes, I understand. But how can am I to get regular concentration and turn towards God?

Bhagwan Sri Ramana: Before knowing about God and his actions you have to know about yourself first. Then you will come to know everything.

Visistor: I am still in the primary stage. I wish to have some clear instruction.

Bhagwan Sri Ramana: (Turning His gracious glance on the visitor) You say that you want to know further. You should try to find out your true nature. Divest your thoughts from the non-self. Without having your attention on external objects and environment concentrate on the Self.  Cease to identify yourself with the body. Then the Self comes to limelight. Take to Self-enquiry. Your pilgrimages may bring purity of mind. But go beyond, further controlling the mind.

More Talks With Sri Ramana Maharshi (Sri N. N. Rajan)

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5881 on: March 28, 2019, 11:06:06 AM »
A well-educated North Indian came forward, prostrated to Sri Bhagavan and sat in the front line. He asked in excellent English:

Visitor. What is the cause and origin of the universe?

Bhagwan Sri Ramana Maharshi: Have you no worries of your own?

Visitor: Of course I have; that is why I want to know about Life, Death, Consciousness, etc.

Sri Bhagwan: Begin with the beginning: who has Life, Consciousness, etc.? Have you, for instance, life?

Visitor: Of course I know I am alive, for I see my body.

Sri Bhagwan: Do you always see the body? What happens to it and to the universe when you go to sleep?

Visitor: I don't know, it is a mystery.

Sri Bhagwan: You may not know what happens to them, but do you for that reason cease to exist?

Visitor: I don't know.

Sri Bhagwan: How do you then know that you exist even now?

Visitor: Now I have awareness and see my body moving and thinking.

Sri Bhagwam: But you see your body also moving and thinking and being in all sorts of places while it is actually lying fast asleep in Tiruvannamalai.

Visitor: It is a mystery. Can I say that I, the permanent, am ever- present and only my ego changes?

Sri Bhagwan: So you think you are two persons: the permanent 'I' and the ego. Is that possible?

Visitor: Then please show me the way to the Real.

Sri Bhagwan: The Real is ever-present, like the screen on which all the cinematographic pictures move. While the pictures appear on it, it remains invisible. Stop the pictures, and the screen, which has all along been present, in fact the only object that has existed throughout, will become clear. All these universes, humans, objects, thoughts and events are merely pictures moving on the screen of Pure Consciousness, which alone is real. Shapes and phenomena pass away, but Consciousness remains ever.

A few days later Sri Bhagavan gave a different answer to a similar question asked by Dr. Godel, a French Medical Officer of the Suez Canal. He told the doctor: "You must distinguish between the 'I', pure in itself, and the 'I'-thought thought. The latter, being merely a thought, sees subject and object, sleeps, wakes up, eats and thinks, dies and is reborn. But the pure 'I' is the pure Being, eternal existence, free from ignorance and thought-illusion. If you stay as the 'I', your being alone, without thought, the I-thought will disappear and the delusion will vanish forever. In a cinema-show you can see pictures only in a very dim light or in darkness. But when all lights are switched on, all pictures disappear. So also in the flood-light of the Supreme Atman all objects disappear."

Dr. Godel: That is the Transcendental State.

Sri Bhagwan: No, transcending what, and by whom? You alone exist.

22nd February, 1949, Guru Ramana
« Last Edit: March 28, 2019, 11:10:22 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5882 on: March 28, 2019, 11:24:39 AM »
The ladies later asked several questions relating to their present inability to realise the already realised, eternal Self. The sign of Realisation would be Bliss, which was absent.
Bhagwan Sri Ramana Maharshi said: There is only one consciousness. But we speak of several kinds of consciousness, as body-consciousness, Self-consciousness. They are only relative states of the same Absolute consciousness. Without consciousness, time and space do not exist. They appear in consciousness. It is like a screen on which these are cast as pictures and move as in a cinema show. The Absolute consciousness is our real nature.
Devotee: From where do these objects arise?
Sri Bhagwan: Just from where you rise. Know the subject first and then question about the object.
D.: It is only one aspect of the question.
Sri Bhagwan: 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.
D.: I am not satisfied.
Sri Bhagwan: Satisfaction can be only when you reach the source. Otherwise restlessness exists.
D.: Is the Supreme Being with or without attributes?
Sri Bhagwan: Know first if you are with or without attributes.
D.: What is samadhi?
Sri Bhagwan: One's own true nature.
D.:Why then is effort necessary to attain it?
Sri Bhagwan: Whose is the effort?
D.: Maharshi knows that I am ignorant.
Sri Bhagwan: Do you know that you are ignorant? Knowledge of ignorance is no ignorance.
All scriptures are only for the purpose of investigating if there are two consciousnesses. Everyone's experience proves the existence of only one consciousness. Can that one divide itself into two? Is any division felt in the Self? Awaking from sleep one finds oneself the same in the wakeful as well as in the sleep states. That is the experience of each one. The difference lies in seeking, in the outlook. Because you imagine that you are the seer separate from the experience, this difference arises. Experience shows that your being is the same all through.
D.: From where did ignorance come?
Sri Bhagwan: 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?
Talk--199
« Last Edit: March 28, 2019, 11:27:08 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5883 on: March 29, 2019, 08:38:22 AM »
THE SCEPTIC

A very busy Polish journalist came for a few hours this afternoon, within which time he expected to be shown the Truth in the clearest possible manner.
 
Pole: I have read in your books that one should enquire into the nature of one's 'I' in order to know the Truth, which you call the Self. From biological science I have my own answer to the question of my own identity. What I wish to know is, who are you, you who speak of, and seem to have experienced, the Self? If another man confirms your statement, and so will a million, then there is the probability of the Self.

Bhagwan Sri Ramana:  Have you no self yourself? Are you then in the region of probabilities, even with regard to your own self?
Pole: Yes, one cannot be sure of anything; even God cannot be proved with absolute certainty.

Bhagwan Sri Ramana: Leave God alone for the present. What of yourself?

Pole: I want confirmation of the Self.

Bhagwan Sri Ramana: You seek confirmation of yourself from others? How do you know that others exist?

Pole: By my senses.

Bhagwan Sri Ramana:  'My' implies the 'I', which owns the senses. You take your existence for granted, at the same time ask others to prove it to you. Similarly you admit the certainty of your senses, which see others, whilst denying all certainty. You see how you contradict yourself. The fact is that there are no others: there is no such a person as 'you'. Each man, although addressed as 'you', styles himself as 'I'. Even the confirmation you demand from others comes only from the 'I'. 'You' and 'they' occur only to the 'I', without which they are meaningless.

Pole: If you are right, what becomes of progress and science?

Bhagwan Sri Ramana:  Progress and science are meant only for the perceiving mind. For whom is the progress if the mind is absent, say, in deep sleep, or in a swoon? The goal of all progress and science, you admit, is Truth, which is the Pure Intelligence, the substratum Consciousness, from which the thinking mind sprouts, and into which it is ultimately dissolved, when what you call 'Perfection', to which science aspires to lead, is attained. This is what we call realisation of the Self, that is, realisation of the source of the mind.

Guru Ramana (Sri S. S. Cohen)
« Last Edit: March 29, 2019, 08:40:55 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5884 on: March 29, 2019, 11:34:45 AM »
Sri Grant Duff (Douglas Ainslie), a scholar and a senior government official in Madras Presidency in the 1930s:

Sri Grant Duff:

I do not know what happened when I saw the Maharshi for the first time, but the moment he looked at me, I felt he was the Truth and the Light. There could be no doubt about it, and all the doubts and speculations I had accumulated during the past many years disappeared in the Radiance of the Holy One. Though my visits to the Ashram were brief, I felt that every moment I was there I was building up within me what could never be destroyed.

There it did not take me long to see that I was in direct contact with one who has passed beyond the boundaries of the senses and was indeed already merged in the Absolute of his true Self, though manifesting here for our benefit for a few brief years. [When asked how he got such an impression, he frankly confessed] I cannot reply; as I should to one who asked me how I saw the sun on looking out of the window, by saying that I did so by the use of my eyes and incidentally of all other senses collaborating. I do not need any algebraic or other proof of the existence of the sun. I do not need any other proof of the divinity of Ramana Maharshi.

Should those who have it in their power to visit the Ashram delay, they will have only themselves to blame in future lives. Never perhaps in world history was the Supreme Truth--Reality, Sat--placed within such easy reach of so vast a multitude. Here and now through no special merit of our own, we may approach Reality. The sole difficulty is that of paying for the journey but the reward is Knowledge of the Self.

The Maharshi has extraordinary insight into other beings. He sees and knows everything about all those who come before him. The Maharshi has particularly appealed to me because of his extreme politeness and gentleness. He is gentle to a degree that surpasses gentleness. My visit to the Sage of Arunachala has been the greatest event in my life.

Extracts from his poem:
With Sri Ramana of Arunachala
I've wandered far: Yes I have been
From land to land to land:
Sages I've seen, great kings and queens
The lovely, wise and grand.
But only there--at the Asramam
By Arunachalam--
Have I known that joy without alloy,
I am! I am! I am!

Source: Face To Face With Sri Ramana Maharshi
« Last Edit: March 29, 2019, 11:39:03 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5885 on: March 29, 2019, 11:51:50 AM »
An elderly man from the back rushed forward, produced a pencil, wrote a question on a piece of paper and handed it to the Maharshi.
Bhagavan read it and smiled broadly. It was a question on Time and Space.

Bhagavan Sri Ramana:  May I know who is putting this question - Space, yourself, or Time?

Visitor:  Of course  I.

Bhagwan Sri Ramana: Do you know that I?

Visitor: (after a little hesitation) Leave the I-question to the philosophers and answer my question.

Voice:  What? Is Time or Space dearer to you than your own self?

Bhagwan Sri Ramana: . (seeing the visitor nonplussed) All these questions are superfluous. One thing you must bear in mind is that no question can be solved without Self-knowledge. On the realisation of the Self everything becomes clear and all problems are solved.

Guru Ramana

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5886 on: March 30, 2019, 08:35:05 AM »
EXPERIENCE
(Anubhava)

Question: What is the light of consciousness?

Bhagwan Sri Ramana: It is the Self-luminous existence-consciousness which reveals to the seer the world of names and forms both inside and outside. The existence of this existence-consciousness can be inferred by the objects illuminated by it. It does not become the object of consciousness.

Question: What is knowledge (vijnana)?

Bhagwan Sri Ramana: It is that tranquil state of existence-consciousness which is experienced by the aspirant and which is like the waveless ocean or the motionless ether.

Question: What is bliss?

Bhagwan Sri Ramana: It is the experience of joy (or peace) in the state of vijnana, free of all activities and similar to deep sleep. This is also called the state of kevala nirvikalpa  (remaining without concepts).

Question: What is the state beyond bliss?

Bhagwan Sri Ramana: It is the state of unceasing peace of mind which is found in the state of absolute quiescence, jagrat-sushupti (lit., sleep with awareness) which resembles inactive deep sleep. In this state, in spite of the activity of the body and the senses, there is no external awareness, like a child immersed in sleep1 (who is not conscious of the food given to him by his mother). A yogi who is in this state is inactive even while engaged in activity. This is also called sahaja nirvikalpa samadhi (natural state of absorption in oneself without concepts).

Spiritual Instruction


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5887 on: March 30, 2019, 11:24:24 AM »
A book is being read in which a question occurs whether the world was created for happiness or misery. All eyes turn to Sri Bhagavan for the answer.

Bhagwan Sri Ramana: Creation is neither good nor bad; it is as it is. It is the human mind which puts all sorts of constructions on it, as it 'sees things from its own angle and as it suits its own interests. A woman is just a woman, but one mind calls her 'mother', another 'sister', and still another 'aunt' and so on. Men love women, hate snakes, and are indifferent to the grass and stones by the roadside. These connections are the causes of all the misery in the world. Creation is like a peepul tree: birds come to eat its fruit, or take shelter under its branches, men cool themselves in its shade, but some may hang themselves on it. Yet the tree continues to lead its quiet life, unconcerned with, and unaware of, all the uses it is put to. It is the human mind that creates its own difficulties and then cries for help. Is God so partial as to give peace to one person and sorrow to another? In creation there is room for everything, but man refuses to see the good, the healthy and the beautiful, and goes on whining, like the hungry man who sits beside a tasty dish and, instead of stretching out his hand to satisfy his hunger, he goes on lamenting. Whose fault is it, God's or man's? But fortunately for man, God, in His infinite mercy, never forsakes him. He always gives him new chances by providing Gurus and scriptures to guide him to find the errors of his ways and ultimately gain eternal happiness.

Visitor. We know that the pleasures of this world are useless and even painful, yet we long for them. What is the way of ending that longing?

Bhagavan Sri Ramana. Think of God and attachments will gradually drop from you. If you wait till all desires disappear to start your devotion and prayer, you will have to wait a very, very long time indeed.

4th May, 1937, Guru Ramana
« Last Edit: March 30, 2019, 11:26:45 AM by eranilkumarsinha »

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5888 on: March 30, 2019, 11:39:20 AM »
Visitor: I want the eye which would enable me to see what is the body and what is the soul.

Bhagwan Sri Ramana: You say this. You have a body and you say 'my body', etc. How do you see all this?

Visitor: With the fleshy eye (oonakkan). I lead the life of egoism.

Bhagwan Sri Ramana: Exactly. So, to see wherefrom this ahamkara (egoism) rises and to go back to its source is the only way. You wanted the way. This is the only way, to go back by the same way by which you came. You said the way which the great ones of old trod. They all used only this way. Because you asked 'Which way?', I replied 'The way by which you came'.

.....................................The visitor asked Sri Bhagavan, "I am asked to go the way by which I came. Then what will happen?"

Bhagavan Sri Ramana replied, "If you go, you go away. That is all. There is nothing more. You won't come back. Because you asked 'which way?', I said 'The way you came'. But who are you? Where are you now and where do you want to go, that one may show the way? All these questions will have to be first answered. So the most important thing is to find out who you are. Then all else will be solved."

Source: Day By Day With Bhagavan
« Last Edit: March 30, 2019, 11:44:25 AM by eranilkumarsinha »

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5889 on: March 31, 2019, 09:18:48 AM »
Devotee: Buddha is said to have ignored such enquiries about God.

Bhagwan Sri Ramana:  And, for this he was called a sunya vadin (nihilist). In fact Buddha concerned himself more with directing the seeker to realise Bliss here and now than with academic discussions about God etc.

D: God is described as manifest and unmanifest. As the former He is said to include the world as a part of His Being. If that is so, we as part of that world should have easily known Him in the manifested form.

Sri Bhagwan:  Know yourself before you seek to decide about the nature of God and the world.

D: Does knowing myself imply knowing God?

Sri Bhagwan: Yes, God is within you.

D: Then, what stands in the way of my knowing myself or God?

Sri Bhagwan: Your wandering mind and perverted ways.

D: I am a weak creature. But why does not the superior power of the Lord within remove the obstacles?

Sri Bhagwan:  Yes, He will, if you have the aspiration.

D: Why should He not create the aspiration in me?

Sri Bhagwan:  Then surrender yourself.

D: If I surrender myself, is no prayer to God necessary?

Sri Bhagwan: Surrender itself is a mighty prayer.

D: But is it not necessary to understand His nature before one surrenders oneself?

Sri Bhagwan: If you believe that God will do for you all the things you want Him to do, then surrender yourself to Him. Otherwise let God alone and know yourself.

D: Has God or the Guru any solicitude for me?

Sri Bhagwan: If you seek either--they are not really two but one and identical ? rest assured that they are seeking you with a solicitude greater than you can ever
imagine.
Maharshi's Gospel
« Last Edit: March 31, 2019, 12:09:02 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5890 on: March 31, 2019, 12:04:41 PM »
In the afternoon the following two questions were put by Mr. Bhargava, an elderly visitor from Jhansi in U.P.:
(1) How am I to search for the 'I' from start to finish?
(2) When I meditate I reach a stage where there is a vacuum or void. How should I proceed from there?

Bhagavan Sri Ramana: Never mind whether there are visions or sounds or anything else or whether there is a void. Are you present during all this or are you not? You must have been there even during the void to be able to say that you experienced a void. To be fixed in that 'you' is the quest for the 'I' from start to finish. In all books on Vedanta you will find this question of a void or of nothing being left, raised by the disciple and answered by the Guru. It is the mind that sees objects and has experiences and that finds a void when it ceases to see and experience, but that is not 'you'. You are the constant illumination that lights up both the experiences and the void. It is like the theatre light that enables you to see the theatre, the actors and the play while the play is going on but also remains alight and enables you to say that there is no play on when it is all finished. Or there is another illustration. We see objects all around us, but in complete darkness we do not see them and we say, 'I see nothing'; even then the eyes are there to say that they see nothing. In the same way, you are there even in the void you mention.

You are the witness of the three bodies: the gross, the subtle and the causal, and of the three states: waking, dream and deep sleep, and of the three times: past, present and future, and also of this void. In the story of the tenth man, when each of the ten counted and thought there were only nine, each one forgetting to count himself, there is a stage when they think one is missing and don't know who it is; and that corresponds to the void. We are so accustomed to the notion that all that we see around us is permanent and that we are this body, that when all this ceases to exist we imagine and fear that we also have ceased to exist.

Bhagavan also quoted verses 212 and 213 from Vivekachudamani, in which the disciple says: "After I eliminate the five sheaths as not-Self, I find that nothing at all remains," and the Guru replied that the Self or That by which all modifications (including the ego and its creatures) and their absence (that is the void) are perceived is always there.

Then Bhagavan continued speaking on the subject and said: "The nature of the Self or 'I' must be illumination. You perceive all modifications and their absence. How? To say that you get the illumination from another would raise the question how he got it and there would be no end to the chain of reasoning. So you yourself are the illumination. The usual illustration of this is the following: You make all kinds of sweets of various ingredients and in various shapes and they all taste sweet because there is sugar in all of them and sweetness is the nature of sugar. And in the same way all experiences and the absence of them contain the illumination which is the nature of the Self. Without the Self they cannot be experienced, just as without sugar not one of the articles you make can taste sweet.?

Day By Day With Bhagwan
« Last Edit: March 31, 2019, 12:08:15 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5891 on: March 31, 2019, 12:18:12 PM »
THE BELIEVER IN THE IMPERSONAL

Dr. H., of the small group of Americans, who spent a few weeks in the Ashram in February 1936, asked Sri Maharshi if there exists such a thing as a Personal God.

Bhagavan Sri Ramana Maharshi:  Yes, Ishvara (God).

Dr. H.: (with astonishment) What? with eyes, nose, ears, etc.?
 
Bhagwan Sri Ramana:  Yes, if you have them why should not God also have them?

Sri S.S. Cohen: When I read in the Kabbala and the Puranas that God has these organs, I laugh.
 
Bhagwan Sri Ramana:  Why don't you laugh at yourself for having them?

Source: Guru Ramana
« Last Edit: March 31, 2019, 12:20:15 PM by eranilkumarsinha »

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5892 on: April 01, 2019, 09:18:13 AM »
THE SECRET LOCUS OF THE SELF

Devotee: Then whom do you address when you say 'know thyself''

Bhagwan Sri Ramana: To whatever you are ; to you is given the suggestion ' know thyself '. The ego-self when it feels the necessity to know its own origin or impelled to rise above itself, takes the suggestion and goes deeper and there discovers the true source and reality of itself. So the ego-self beginning to know itself ends in perceiving its Self.

Devotee:  Now, you were telling me that the Heart is the centre of the Self.......................

Bhagwan Sri Ramana: Yes, it is the one supreme centre of the Self. You need have no doubt about it. The Real Self is there in the Heart behind the Jeeva or ego-self.
 
Devotee:  Now be pleased to tell me where it is in the body.

Bhagwan Sri Ramana: You cannot know it with your mind. You cannot realise it by imagination, when I tell you here is the centre (pointing to the right side of the chest). The only direct way to realise it is to cease to fancy and try to be yourself. Then you realise, automatically feel, that the centre is there.
This is the centre, the Heart, spoken of in the scriptures as Hrith-Guha (cavity of the Heart), Arul Ullam.

Sat Darshanam Bhashya and Talks with Maharshi

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5893 on: April 01, 2019, 12:04:10 PM »
Devotee: But any endeavour he may make is limited to the mind in the waking state. How can such enquiry conducted in only one of the three states of the mind destroy the mind itself?

Bhagwan Sri Ramana: Enquiry into the source of aham-vritti (feeling of 'I'ness or 'Im'ness or the 'I'-though)t,  is, no doubt, initiated by the sadhaka ( devotees) in the waking state of the mind. It cannot be said that in him the mind has been destroyed. But the process of Self-enquiry will itself reveal that the alternation or transmutation of the three states of the mind, as well as the three states themselves, belong to the world of phenomena which cannot affect his intense, inward enquiry. Self-enquiry is really possible only through intense introversion of the mind. What is finally realised as a result of such enquiry into the source of aham-vritti, is verily the heart as the undifferentiated light of Pure Consciousness, into which the reflected light of the mind is completely absorbed.

Devotee: For the jnani (one who has attained Self-knowledge), then, there is no distinction between the three states of mind?

Bhagwan Sri Ramana: How can there be, when the mind itself is dissolved and lost in the light of Consciousness? For the jnani all the three states are equally unreal. But the ajnani (one who is ignorant of one?s true nature) is unable to comprehend this, because for him the standard of reality is the waking state, whereas for the jnani the standard of Reality is Reality itself. This Reality of Pure Consciousness is eternal by its nature and therefore subsists equally during what you call waking, dreaming and sleep. To him who is one with that Reality, there is neither the mind nor its three states, and therefore, neither introversion nor extroversion. His is the ever-waking state, because he is awake to the eternal Self; his is the ever dreaming state, because to him the world is no better than a repeatedly presented phenomenon of dream; his is the ever-sleeping state, because he is at all times without the ?body-am-I? consciousness.

Devotee: Should I then consider Sri Bhagavan as talking to me in a waking-dreaming-sleeping state?

Bhagwan Sri Ramana: Because your conscious experience is now limited to the duration of the extroversion of the mind, you call the present moment the waking state, whereas all the while your mind has been asleep to the Self, and therefore you are now really fast asleep.

Maharshi's Gospel


« Last Edit: April 01, 2019, 12:16:15 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5894 on: April 01, 2019, 12:14:07 PM »
Bhagwan Sri Ramana: All the scriptures are meant only to make a man retrace his steps to his original source. He need not acquire anything new. He only has to give up false ideas and useless accretions. Instead of doing this, however, he tries to grasp something strange and mysterious because he believes his happiness lies elsewhere. That is the mistake.

All scriptures without exception proclaim that for attaining salvation, the mind should be subdued. And once one knows that control of the mind is their final aim, it is futile to make an interminable study of them. What is required for such control is actual enquiry into oneself by self-interrogation--'Who am I?' How can this enquiry in quest of the Self be made by means of a studying of the scriptures?

One should realise the Self by the Eye of wisdom. Does Rama need a mirror to recognise himself as Rama? That to which 'I' refers is within the five sheaths, whereas the scriptures are outside them. Therefore, it is futile to seek by means of the study of the scriptures, the Self that has to be realised by summarily rejecting even the five sheaths.

Teaching Of Ramana Maharshi In His Own Words (Sri Arthur Osborne)



« Last Edit: April 01, 2019, 12:15:39 PM by eranilkumarsinha »