Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 1063697 times)

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5895 on: April 02, 2019, 09:15:17 AM »
Bhagwan Sri Ramana: All religions postulate the three fundamentals: the world, the soul and God; but it is the One Reality that manifests itself as these three. One can say: 'The three are really three? only so long as the ego lasts. Therefore to inhere in one?s own Being, when the ego is dead is the perfect state.'

'The world is real', 'No, it is mere illusory appearance', 'The world is conscious,' 'No', 'The world is happiness', 'No,' ' What use is it to argue thus' That state is agreeable to all wherein, having given up the objective outlook, one knows one's Self and loses all notions either of unity or duality, of oneself and the ego.

If one has form oneself, the world and God will also appear to have form; but if one is formless, who is to see these forms, and how? Without the eye can any object be seen? The seeing Self is the Eye, and that Eye is the Eye of Infinity.

Brahman is not to be seen or known. It is beyond the three fold relationship of seer, sight and seen, or knower, knowledge and known. The Reality remains ever as it is. The existence of ignorance or the world is due to our illusion. Neither knowledge nor ignorance is real; what lies beyond them, as beyond all other pairs of opposites, is the Reality. It is neither light nor darkness but beyond both, though we sometimes speak of it as light and of ignorance as its shadow.

Source: Teaching Of Ramana Maharshi In His Own Words

« Last Edit: April 02, 2019, 09:18:28 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5896 on: April 02, 2019, 12:20:40 PM »
Devotee: Hitherto I had great fear of Mukti (Liberation). Till now I regarded it as horrible. Now I see that it is a very agreeable state. Now as regards the powers called Siddhis, are they to be achieved and are they opposed to Mukti (Liberation)?

Bhagwan Sri Ramana: The highest Siddhi is realisation of the Self, ( Atma-Sakshathkara); for, here once you realise the truth you cease to be drawn to the path of ignorance.

Devotee: Then what are the Siddhis.............?

Bhagwan Sri Ramana: There are two kinds of Siddhis (powers); one kind may well be a stumbling block to realisation. It is said that by mantra, by some drug possessing occult powers, by severe austerities or by samadhi of a certain kind, powers can be acquired ; but these are not means of Self-knowledge, even when you acquire them, you may quite well be in ignorance.

Devotee: What is the other kind?

Bhagwan Sri Ramana: They are manifestations of power and knowledge quite natural to you when you realise the Self. They are Siddhis, products of the normal and natural Tapas of the man who has reached Self -attainment. They come of their own accord, they are God-given; they come according to one's own Karma so to say, but whether they come or not, the Siddha of the Real, settled in the supreme peace, is not disturbed. For he knows the Self and that is the unshakable Siddhi. But these Siddhis do not come by trying for them. When you are in the state of realisation, you will know what these powers are.

Devotee: You have said a Mukta (Liberated One) in the long run, by his natural tapas, can become intangible, invisible, can assume any form. .....

Bhagwan Sri Ramana: Yes: it is the Mukta that is most competent for such developments. But you cannot judge the Jnanin by these developments, as they are not signs of true knowledge, which essentially consists in possessing eye of equality (Samatva drishti).

Sat Darshanam Bhashya and Talks with Maharshi
« Last Edit: April 02, 2019, 12:23:49 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5897 on: April 02, 2019, 12:30:35 PM »
Bhagwan Sri Ramana:
"Every plane has its own illusion, which can be destroyed only by another illusion on the same plane. For example, a man takes a full meal and goes to sleep. He dreams of being hungry in spite of the jagrat food in his stomach. To satisfy the dream hunger, he has to take dream food. A wound in dream requires dream treatment. A great king once dreamt that he was ill but was too poor to call a doctor. He had to beg the doctors fees from his friends to receive medical help. Although he had fabulous wealth in the waking state, it could be of no use to him in the dream state. Similarly the illusion of ajnana (ignorance) can be destroyed only by the illusion of guru-upadesa (the Masters teaching). Mukti (liberation) is ever-present and bondage ever-absent, yet the universal experience is the reverse."

Guru Ramana

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5898 on: April 03, 2019, 09:27:11 AM »
Question: Brahman (the Supreme Reality) is said to be Sat-Chit-Ananda (Existence-Consciousness-Bliss). What does that mean?

Bhagwan Sri Ramana: Yes. That is so. That which is, is only Sat (Existence or Being). That is called Brahman. The lustre of Sat is Chit (Consciousness) and its nature is Ananda (Bliss). These are not different from Sat (Existence or Being). All the three together are known as Sat-Chit-Ananda (Existence-Consciousness-Bliss).

Question: As the Self is Existence (Sat) and Consciousness (Chit) what is the reason for describing it as different from the existent and the non-existent, the sentient and the insentient?

Bhagwan Sri Ramana: Although the Self is real, as it comprises everything, it does not give room for questions involving duality about its reality or unreality. Therefore it is said to be different from the real and the unreal. Similarly, even though it is consciousness, since there is nothing for it to know or to make itself known to, it is said to be different from the sentient and the insentient.

Sat-Chit-Ananda (Existence or Being-Consciousness-Bliss) is said to indicate that the Supreme is not asat (different from Being), not achit (different from Consciousness) and not an anananda (different from Bliss). Because we are in the phenomenal world we speak of the Self as Sat-Chit-Ananda (Existence-Consciousness-Bliss).
Source: Be As You Are

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5899 on: April 04, 2019, 09:24:08 AM »
Mr. C. (S. S. Cohen) wanted to know the mystery of this gigantic world illusion.

Cohen: We speak of the world as illusion, yet everything in it follows rigid laws, which proves it to be well-planned and well-regulated.

Bhagavan Sri Ramana:  Yes, he who projected the illusion gave it the appearance of order and sound planning.

Cohen: All spiritual institutions except the Advaitic give prominence to the creative aspect of Reality, which they name God. They speak of prophets, saints, scriptures, etc. Are they all illusion?

Bhagwan Sri Ramana:  They all exist in the same way as you, the questioner, exist. You are in the relative world, so they are; or else you would not have known of them. In dreams one also sees a well-regulated world with saints, scriptures, etc., but the moment one wakes up they all disappear. So also waking from this dream world into the Supreme Consciousness causes them all to disappear.

Cohen: But how out of Truth does illusion, falsehood spring up?

Bhagwan Sri Ramana: Maya is not falsehood, although it has the appearance of it, but the active side of Reality. It is the maker of forms in Consciousness and form means variety, which causes illusion - mind you, all this variety is in consciousness and nowhere else; it is only in the mind. On jiva, seeing another jiva, forgets its identity with it and thinks of it as separate from itself. But the moment it turns its attention on its own nature as consciousness, and not as form, the illusion of diversity or separateness breaks as a dream breaks when waking takes place.

Cohen: It is hard to conceive God, the formless, giving rise to forms.

Bhagwan Sri Ramana:  Why hard? Does not your mind remain formless when you do not perceive or think, say, in deep sleep, in samadhi (State of Self-absorption), or in a swoon? And does it not create space and relationship when it thinks and impels your body to act? Just as your mind devises and your body executes in one homogeneous, automatic act, so automatic, in fact, that most people are not aware of the process, so does the Divine Intelligence devise and plan and His Energy automatically and spontaneously acts - the thought and the act are one integral whole. This Creative Energy which is implicit in Pure Intelligence is called by various names, one of which is maya or shakti, the Creator of forms or images.

15 th April, 1937, Guru Ramana

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5900 on: April 05, 2019, 09:19:51 AM »
Mr. B. C. Das, the Physics Lecturer, asked: "Yoga means union. I wonder union of which with which."

Bhagwan Sri Ramanai: Exactly. Yoga implies prior division and it means later union of one with another. Who is to be united with whom? You are the seeker, seeking union with something. That something is apart from you. Your Self is intimate to you. You are aware of the Self. Seek it and be it. That will expand as the Infinite. Then there will be no question of yoga, etc. Whose is the separation (viyoga)? Find it.

Devotee: Are the stones, etc. destined to be always so?

Bhagwan Sri Ramana: Who sees stones? They are perceived by your senses, which are in turn actuated by your mind. So they are in your mind. Whose mind is it? The questioner must find it himself. If the Self be found this question will not arise. The Self is more intimate than the objects. Find the subject, and the objects will take care of themselves. The objects are seen by different persons according to their outlook and these theories are evolved. But who is the seer, the cogniser of these theories? It is you. Find your Self. Then there is an end of these vagaries of the mind.

Devotee: What is this mind?

Bhagwan Sri Ramana: A bundle of thoughts.

Devotee: Wherefrom has it its origin?

BHagwan Sri  Ramana: Consciousness of the Self.

Devotee: Then thoughts are not real.

Bhagwan Sri Ramana: They are not: the only reality is the Self.
Talk--211


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5901 on: April 06, 2019, 09:21:13 AM »
Question: As the bodies and the selves animating them are everywhere actually observed to be innumerable how can it be said that the Self is only one?

Bhagwan Sri Ramana: If the idea `I am the body' is accepted, the selves are multiple. The state in which this idea vanishes is the Self since in that state there are no other objects. It is for this reason that the Self is regarded as one only. Since the body itself does not exist in the natural outlook of the real Self, but only in the extroverted outlook of the mind which is deluded by the power of illusion, to call Self, the space of consciousness, dehi [the possessor of the body] is wrong. The world does not exist without the body, the body never exists without the mind, the mind never exists without consciousness and consciousness never exists without the Reality. For the wise one who has known Self by divining within himself, there is nothing other than Self to be known. Why? Because since the ego which identifies the form of a body as `I' has perished, he [the wise one] is the formless existence-consciousness. The jnani [one who has realized the Self] knows he is the Self and that nothing, neither his body nor anything else, exists but the Self. To such a one what difference could the presence or absence of a body make?
It is false to speak of realization. What is there to realize? The real is as it is always. We are not creating anything new or achieving something which we did not have before. The illustration given in books is this. We dig a well and create a huge pit. The space in the
pit or well has not been created by us. We have just removed the earth which was filling the space there. The space was there then and is also there now. Similarly we have simply to throw out all the age-long samskaras [innate tendencies] which are inside us.When all of them have been given up, the Self will shine alone.

Be As You Are



eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5902 on: April 07, 2019, 09:30:55 AM »
Devotee: Is it not possible to get a vision of God?

Bhagwan Sri Ramana: Yes. You see this and that. Why not see God? Only you must know what God is. All are seeing God always. But they do not know it. You find out what God is. People see, yet see not, because they know not God.

Devotee: Should I not go on with repetition of sacred syllables, (mantra japa), e.g., Krishna or Rama's name, when I worship images?

Bhagwan Sri Ramana: Mental japa is very good. That helps meditation. Mind gets identified with the repetition and then you get to know what worship (puja) really is - the losing of one's individuality in that which is worshipped.

Devotee: Is the Universal Soul (Paramatma) always different from us?

Bhagwan Sri Ramana: That is the common belief, but it is wrong. Think of Him as not different from you, and then you achieve identity of Self with God.

Devotee: Is it not the Advaita doctrine to become one with God?

BHagwan Sri Ramana: Where is becoming? The thinker is all the while the Real. He ultimately realises the fact. Sometimes we forget our identities, as in sleep and dreams. But God is perpetual consciousness.

Devotee: Is not the Master's guidance necessary, besides idol worship?

Bhagwan Sri Ramana: How did you start it without advice?

Devotee: From sacred books (puranas).

Bhagwan Sri Ramana: Yes. Someone tells you of God, or Bhagavan Himself tells you. In the latter case God Himself is your Master. What matters it who the Master is? We really are one with Master or Bhagavan. The Master is God; one discovers it in the end. There is no difference between human-guru and God-guru.

Talk--31


« Last Edit: April 07, 2019, 09:32:54 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5903 on: April 08, 2019, 09:30:21 AM »
An American gentleman, Mr. J. M. Lorey, has been staying in the Asramam for about two months. He asked:

Sri Lorey: I am leaving tonight. It gives me pain to tear myself away from this place. But I must go to America. I ask for a message from the Master. The Master understands me even better than I do myself. So I pray for a message to keep me up when I am away from the Master.

Bhagwan Sri Ramana Maharshi: The Master is not outside you as you seem to imagine. He is within, is in fact the Self. Recognise this truth. Seek within you and find Him there. Then you will have constant communion with Him. The message is always there; it is never silent; it can never forsake you: nor can you ever move away from the Master.

Your mind is outgoing. Because of that tendency it sees objects as being outside and the Master among them. But the Truth is different. The Master is the Self. Turn the mind within and you will find the objects within. You will also realise that it is the Master who is your very Self and there is nothing but Him.

Because you identify yourself with the body you have accepted objects as being outside you. But are you the body? You are not. You are the Self. There are all the objects and the whole universe. Nothing can escape the Self. How then can you move away from the Master who is your very Self? Suppose your body moves from place to place; does it ever move away from your Self? Similarly, you can never be without the Master.

Mr. Lorey was struck by the answer although he was already familiar with the Master's ways. He was even visibly moved. He prayed that the Grace of the Master might abide with him.

Bhagwan Sri Ramana: The Master being the Self. Grace is inseparable from the Self.

Mr. L. Saluted Sri Maharshi with intense fervour, saying: that he might be enabled to realise the Truth.

Bhagwan Sri Ramana: Is there any moment when you have not realised the Self? Can you ever be apart from the Self? You are always That.

Devotee: You are the great Master shedding joy and bliss on the world. Your love is indeed unlimited that you choose to abide in the world in human shape! But I wish to know if one should necessarily realise one's Self before being of help to the country and a leader of men.

Bhagwan Sri Ramana: Realise the Self first and the rest will follow.

17th August, 1938
Talk 503.
« Last Edit: April 08, 2019, 09:31:59 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5904 on: April 09, 2019, 09:29:05 AM »
Devotee: Swami Vivekananda says that a spiritual Guru can transfer spirituality substantially to the disciple.

Bhagwan Sri Ramana Maharshi: Is there a substance to be transferred? Transfer means eradication of the sense of being the disciple. The master does it. Not that the man was something at one time and metamorphosed later into another.

Devotee: Is not Grace the gift of the Guru?

Bhagwan Sri Ramana: God, Grace and Guru (Master) are all synonymous and also eternal and immanent. Is not the Self already within? Is it for the Guru to bestow It by his look? If a Guru thinks so, he does not deserve the name. The books say that there are so many kinds of diksha (initiations - hasta diksha, sparsa diksha, chakshu diksha, mano diksha, etc.?that is, initiation by hands, initiation by touch, initiation by eyes, initiation by mind, etc. respectively) They also say that the Guru makes some rites with fire, water, japa, mantras, etc., and call such fantastic performances dikshas, as if the disciple (sishya) becomes ripe only after such processes are gone through by the Guru.

If the individual is sought he is nowhere to be found. Such is the Guru. Such is Dakshinamurti. What did he do? He was silent; the disciples appeared before him. He maintained silence, the doubts of the disciples were dispelled, which means that they lost their individual identities. That is jnana (Knowledge) and not all the verbiage usually associated with it.

Silence is the most potent form of work. However vast and emphatic the sastras (scriptures) may be, they fail in their effect. The Guru is quiet and peace prevails in all. His silence is more vast and more emphatic than all the sastras put together. These questions arise because of the feeling, that having been here so long, heard so much, exerted so hard, one has not gained anything. The work proceeding within is not apparent. In fact the Guru is always within you.

Thayumanavar says: "Oh Lord! Coming with me all along the births, never abandoning me and finally rescuing me!" Such is the experience of Realisation. Srimad Bhagavad Gita says the same in a different way, "We two are not only now but have ever been so."

Devotee: Does not the Guru take a concrete form?

Bhagwan Sri Ramana: What is meant by concrete? Because you identify your being with your body, you raise this question. Find out if you are the body. The Gita says: param bhavam ajanantah (Bh. Gita IX - II) --that those who cannot understand the transcendental nature (of Sri Krishna) are fools, deluded by ignorance.
The master appears to dispel that ignorance. As Thayumanavar puts it, he appears as a man to dispel the ignorance of a man, just as a deer is used as a decoy to capture the wild deer. He has to appear with a body in order to eradicate our ignorant 'I-am-the-body' idea.
Talk--398


« Last Edit: April 09, 2019, 09:34:34 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5905 on: April 10, 2019, 09:48:35 AM »
A visitor asked: Sri Bhagavan said last night that God is guiding us. Then why should we make an effort to do anything?

Bhagwan Sri Ramana: Who asks you to do so? If there was that faith in the guidance of God this question would not have arisen.

Devotee: The fact is that God guides us. Then what is the use of these instructions to people?

Bhagwan Sri Ramana: They are for those who seek instructions. If you are firm in your belief in the guidance of God, stick to it, and do not concern yourself with what happens around you.
Furthermore, there may be happiness or misery. Be equally indifferent to both and abide in the faith of God. That will be so only when one?s faith is strong that God looks after all of us.

Mr. Chopra asked: "How shall I secure that firm faith?"

Bhagwan Sri Ramana: Exactly. It is for such as these who want instructions. There are persons who seek freedom from misery. They are told that God guides all and so there need not be any concern about what happens. If they are of the best type they at once believe it and firmly abide by faith in God.
But there are others who are not so easily convinced of the truth of the bare statement. They ask: ?Who is God? What is His nature? Where is He? How can He be realised?? and so on. In order to satisfy them intellectual discussion is found necessary. Statements are made, their pros and cons are argued, and the truth is thus made clear to the intellect. When the matter is understood intellectually the earnest seeker begins to apply it practically. He argues at every moment, "For whom are these thoughts? Who am I?" and so forth, until he is well-established in the conviction that a Higher Power guides us. That is firmness of faith. Then all his doubts are cleared and he needs no further instructions.

Devotee: We also have faith in God.

Bhagwan Sri Ramana: If it had been firm no questions would have arisen. The person will remain perfectly happy in his Faith in the Omnipotent.

Devotee: Is the enquiry into the Self the same as the above mentioned faith?

Bhagwan Sri Ramana: The enquiry into the Self is inclusive of all, faith, devotion, jnana (Knowledge), yoga and all.
Talk--596
« Last Edit: April 10, 2019, 09:51:07 AM by eranilkumarsinha »

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5906 on: April 11, 2019, 12:27:51 PM »
Bhagwan Sri Ramana: 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.

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

Talk--89
.................................................................................

Bhagwan Sri Ramana: Again, there is no time and space in your sleep. They are concepts which arise after the 'I-thought' has arisen. Before the rise of the 'I-thought' the concepts are absent. Therefore you are beyond time and space. The 'I-thought' is only limited 'I'. The real ?I? is unlimited, universal, beyond time and space. They are absent in sleep. Just on rising up from sleep, and before seeing the objective world, there is a state of awareness which is your pure Self. That must be known.

Devotee: But I do not realise it.

Bhagwan Sri Ramana: It is not an object to be realised. You are that. Who is there to realise and what?
T--311
.........................................

The 'I' which rises will also subside. That is the individual 'I' or the 'I'-concept. That which does not rise will not subside. It is and will be for ever. That is the universal 'I', the perfect 'I', or realisation of the Self.
T-311
« Last Edit: April 11, 2019, 12:34:04 PM by eranilkumarsinha »

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5907 on: April 12, 2019, 12:19:52 PM »
Bhagwan Sri Ramana Maharshi:

"This formless and ghostly ego (i.e. it has no form of its own) comes into existence by grasping a body-form! Having grasped a form, it endures, and having grasped a form, it waxes more by feeding upon forms, Leaving one form, it grasps another form. When sought for, it takes to flight; what a wonder it is ! Thus should you know."
'Ulladhu Narpadu', verse 25


"The ego can come into existence only by identifying with a form (a body) as 'I'. It can exist only by clinging to that form. Taking forms (through the five senses) for its food to live upon, it will wax more and more. Leaving one form with which it had identified as 'I'; it will catch another form as 'I' ! It will lose its existence and disappear only when it is sought for: 'What is it?' or 'Who am I?'. This ego, which rises in the form 'I am the body', is thus a formless, imaginary and empty ghost-like appearance, having no real existence."
The Path of Sri Ramana ? Part One


When one turns within and searches
Whence this 'I' thought arises,
The shamed 'I' vanishes
And wisdom's quest begins.
Essence of Instruction


"What is essential in any sadhana [practice] is to try to bring back the running mind and fix it on one thing only. Why then should it not be brought back and fixed in Self-attention. (To this feeling of 'I')? That alone is Self-enquiry (atma-vichara). That is all that is to be done!"
The Path of Sri Ramana--Part One.



« Last Edit: April 12, 2019, 12:23:26 PM by eranilkumarsinha »

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5908 on: April 13, 2019, 09:00:44 AM »
Bhagwan Sri Ramana Maharshi:

To look for God while ignoring Thee who art being and consciousness is like going with a lamp to look for darkness. Only to make Thyself known as being and consciousness, Thou dwellest in different religions under different (names and) forms. If (yet) men do not (come to) know Thee, they are indeed the blind who do not know the sun. Oh Arunachala the great, Thou peerless gem, abide and shine Thou as my Self, one without a second!
V. 4, Eight Stanzas to Sri Arunachala

Until there is the 'I-thought', there will be no other thought. Until other thoughts arise, (asking) 'To whom?' (will call forth the reply) 'To me'. He who pursues this closely, questioning 'What is the origin of the I?' and diving inwards reaches the seat of the mind (within) the Heart, becomes (there) the sovereign Lord of the Universe. Oh boundless ocean of grace and effulgence called Arunachala, dancing motionless within the court of the Heart! There is no (longer any) dream there of such dualities as in and out, right and wrong, birth
and death, pleasure and pain, or light and darkness.
V. 7, Eight Stanzas to Sri Arunachala

The waters rise up from the sea as clouds, then fall as rain and run back to the sea in streams; nothing can keep them from returning to their source. Likewise the soul rising up from Thee cannot be kept from joining Thee again, although it turns in many eddies on its way. A bird which rises from the earth and soars into the sky can find no place of rest in midair, but must return again to earth. So indeed must all retrace their path, and when the soul finds the way back to its source, it will sink and be merged in Thee, Oh Arunachala, Thou ocean of bliss!
V. 8, Eight Stanzas to Sri Arunachala
................................................................

Lord Shiva declared: What cannot be acquired without endless pains --the true import of Vedanta --is easily attained by all who can either directly sight this Hill (Sri Arunachala-Original Lingam)) or even mentally think of it from afar.

« Last Edit: April 13, 2019, 09:03:38 AM by eranilkumarsinha »

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5909 on: April 15, 2019, 09:02:44 AM »
They further asked for Maharshi's opinion of Sri Aurobindo's Yoga, and his claim to have probed beyond the experiences of the Vedic rishis (sages)......

Bhagwan Sri Ramana: Aurobindo advises complete surrender. Let us do that first and await results, and discuss further, if need be afterwards and not now. There is no use discussing transcendental experiences by those whose limitations are not divested. Learn what surrender is. It is to merge in the source of the ego. The ego is surrendered to the Self. Everything is dear to us because of love of the Self. The Self is that to which we surrender our ego and let the Supreme Power, i.e., the Self, do what it pleases. The ego is already the Self's. We have no rights over the ego, even as it is. However, supposing we had, we must surrender them.

Devotee: What about bringing down divine consciousness from above?

Bhagwan Sri Ramana: As if the same is not already in the Heart? "O Arjuna, I am in the expanse of the Heart," says Sri Krishna "He who is in the sun, is also in this man", says a mantra in the Upanishads. "The Kingdom of God is within", says the Bible. All are thus agreed that God is within. What is to be brought down? From where? Who is to bring what, and why?
Realisation is only the removal of obstacles to the recognition of the eternal, immanent Reality. Reality is. It need not be taken from place to place.
Talk'201
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Bhagwan Sri Ramana Maharshi:

There are only two ways to conquer destiny or to be independent of it. One is to enquire whose this destiny is and discover that only the ego is bound by it and not the Self, and that the ego is non-existent. The other way is to kill the ego by completely surrendering to the Lord, realizing one's helplessness and saying all the time, `Not I, but Thou, oh Lord', giving up all sense of `I' and `mine' and leaving it to the Lord to do what he likes with you. Surrender can never be regarded as complete so long as the devotee wants this or that from the Lord. True surrender is the love of God for the sake of love and nothing else, not even for the sake of salvation. In other words, complete effacement of the ego is necessary to conquer destiny, whether you achieve this effacement through Self-enquiry or through bhakti marga (path of (devotion or love).
Source: Teachings of Bhagavan Sri Ramana Maharshi in His Own Words

Photograph: Bhagwan Sri Ramana Maharshi and Maharshi Sri Aurbindo
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