Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 1097685 times)

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5925 on: April 30, 2019, 09:20:44 AM »
A Dutch lady, Mrs. Gonggrijp, a resident of Adyar, is here on a three-day visit. She wants to know the cause of the urge to live, known in the Pali scriptures by the name of Tanha, which is inherent in all life.

Mrs. G.: What is the cause of tanha, thirst for life, thirst for rebirth?

Bhagwan Sri Ramana Maharshi: Real rebirth is dying from the ego into the Spirit. This is the significance of the crucifixion of Jesus. Whenever identification with the body exists, a body is always available, whether in this or in any other one, till the body-sense disappears by merging into the Source - the Spirit, or Self.  The stone which is projected upwards remains in constant motion, till it returns to its source, the earth, and rests.  Headache continues to give trouble, till the pre-headache state is regained.
Thirst for life is inherent in the very nature of life, which is Absolute Existence - Sat. Although indestructible by nature, by false identification with its destructible instrument, the body, consciousness imbibes a false apprehension of its destructibility, hence it tries to perpetuate that instrument, which results in a succession  of births. But however long these bodies may last, they eventually come to an end and yield to the Self, which alone eternally exists.

Mr. Cohen:  Yes, "Give up thy life if thou wouldst live," says the "Voice of the Silence" of H. P. Blavatsky.

Bhagwan Sri Ramana:  Give up the false identification and, remember, the body cannot exist without the Self, whereas the Self can exist without the body; in fact it is always without it.

Mr. Cohen: A doubt has just now arisen in Mrs. G s mind, as she has just heard that a human being may take an animal birth in some other life, which is contrary to what Theosophy has taught her.

Bhagwan Sri Ramana:  Let him who takes birth ask this question. Find out first who it is that is born, and whether there are actual birth and death. These are only of the ego, which is an illusion of the mind.
Source: Guru Ramana
« Last Edit: April 30, 2019, 09:23:33 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5926 on: May 01, 2019, 09:20:29 AM »
Devotee: How then shall I understand Sri Bhagavan?s statement that the experience of the heart-centre is at the particular place in the chest?

Bhagwan Sri Ramana Maharshi: Once you accept that from the true and absolute standpoint, the heart as Pure Consciousness is beyond space and time, it will be easy for you to understand the rest in its correct perspective.

Devotee: It is only on that basis that I have put the question about the position of the heart. I am asking about Sri Bhagavan's experience.

Bhagwan Sri Ramana: Pure Consciousness wholly unrelated to the physical body and transcending the mind is a matter of direct experience. Sages know their bodiless, eternal Existence just as the layman knows his bodily existence. But the experience of Consciousness can be with bodily awareness as well as without it. In the bodiless experience of Pure Consciousness the Sage is beyond time and space, and no question about the position of the heart can then at all arise.
Since, however, the physical body cannot subsist (with life) apart from Consciousness, bodily awareness has to be sustained by Pure Consciousness. The former, by its nature, is limited to and can never be co-extensive with the latter which is infinite and eternal. Body-consciousness is merely a monad-like, miniature reflection of the Pure Consciousness with which the Sage has realised his identity. For him, therefore, body-consciousness is only a reflected ray, as it were, of the Self-effulgent, Infinite Consciousness which is himself. It is in this sense alone that the Sage is aware of his bodily existence.

Since, during the bodiless experience of the heart as Pure Consciousness, the Sage is not at all aware of the body, that absolute experience is localized by him within the limits of the physical body by a sort of feeling-recollection made while he is with bodily awareness.

Source: Maharshi's Gospel

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5927 on: May 02, 2019, 09:23:08 AM »
The English lady desired to have a private talk with Sri Bhagavan. She began, "I am returning to England. I leave this place this evening. I want to have the happiness of Self-Realisation in my home. Of course it is not easy in the West. But I shall strive for it. What is the way to do it?"

Bhagwan Sri Ramana Maharshi: If Realisation be something outside you a way can be shown consistent with the safety of the individual, his capacity. etc. Then the questions if it is realisable and, if so, in what time - will also arise. But here, Realisation is of the Self. You cannot remain without the Self. The Self is always realised. But only you do not recognise the fact. The Realisation is now obscured by the present worldidea. The world is now seen outside you and the idea associated with it obscures your real nature. All that is needed is to overcome this ignorance and then the Self stands revealed. No special effort is necessary to realise the Self. All efforts are for eliminating the present obscuration of the Truth.

A lady is wearing a necklace round her neck. She forgets it, imagines it to be lost and impulsively looks for it here, there and everywhere. Not finding it, she asks her friends if they have found it anywhere, until one kind friend points to her neck and tells her to feel the necklace round the neck. The seeker does so and feels happy that the necklace is found. Again, when she meets her other friends, they ask her if her lost necklace was found. She says 'yes' to them, as if it were lost and later recovered. Her happiness on re-discovering it round her neck is the same as if some lost property was recovered. In fact she never lost it nor recovered it. And yet she was once miserable and now she is happy. So also with the realisation of the Self. The Self is always realised. The Realisation is now obscured. When the veil is removed the person feels happy at rediscovering the ever-realised Self. The ever-present Realisation appears to be a new Realisation. Now, what should one do to overcome the present ignorance. Be eager to have the true knowledge. As this eagerness grows the wrong knowledge diminishes in strength until it finally disappears.

Devotee: The other day you were saying that there is no awareness in deep sleep. But I have on rare occasions become aware of sleep even in that state.

Bhagwan Sri Ramana: Now, of these three factors, the awareness, sleep and knowledge of it, the first one is changeless. That awareness, which cognised sleep as a state, now sees the world also in the waking state. The negation of the world is the state of sleep. The world may appear or disappear - that is to say, one may be awake or asleep - the awareness is unaffected. It is one continuous whole over which the three states of waking, dream and sleep pass. Be that awareness even now. That is the Self - that is Realisation - there is Peace - there is Happiness.
The lady thanked Maharshi and retired.

Talk--490


« Last Edit: May 02, 2019, 09:24:50 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5928 on: May 03, 2019, 09:06:45 AM »
Sri Khanna: The jiva  (individual soul) is said to be mind plus illumination. What is it that desires Self-realization and what is it that obstructs our path to Self-realization? It is said that the mind obstructs and the illumination helps.

Bhagavan Sri Ramana Maharshi: Although we describe the jiva (individual soul) as mind plus the reflected light of the Self, in actual practice, in life, you cannot separate the two, just as, in the illustrations we used yesterday, you can't separate cloth and whiteness in a white cloth or fire and iron in a red-hot rod. The mind can do nothing by itself. It emerges only with the illumination and can do no action, good or bad, except with the illumination. But while the illumination is always there, enabling the mind to act well or ill, the pleasure or pain resulting from such action is not felt by the illumination, just as when you hammer a red-hot rod it is not the fire but the iron that gets the hammering.

Sri Khanna: Is there destiny? And if what is destined to happen will happen is there any use in prayer or effort or should we just remain idle?

Bhagavan Sri Ramana: There are only two ways to conquer destiny or be independent of it. One is to enquire for whom is this destiny and discover that only the ego is bound by destiny 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, by realizing one's helplessness and saying all the time: "Not I but Thou, oh Lord!", and 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 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).

Sri Khanna: Are our prayers granted?

Bhagavan Sri Ramana: Yes, they are granted. No thought will go in vain. Every thought will produce its effect some time or other. Thought-force will never go in vain.

Source: Day By Day With Bhagavan



« Last Edit: May 03, 2019, 09:08:44 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5929 on: May 04, 2019, 08:57:43 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?

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.

Devotee: Why then is effort necessary to attain it?

Bhagwan Sri Ramana: Whose is the effort?

Devotee: Maharshi knows that I am ignorant.

Bhagwan Sri Ramana: 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.

Devotee: From where did ignorance come?

Bhagwan Sri Ramana: 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: May 04, 2019, 08:59:18 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5930 on: May 05, 2019, 09:04:06 AM »
Mrs Jennings: Sri Bhagavan says that the state of Realisation is freedom from the tyranny of thoughts. Have not the thoughts got a place in the scheme of things - maybe on a lower plane?

Bhagwan Sri Ramana Maharshi: The thoughts arise from the 'I-thought' which in its turn arises from the Self. Therefore the Self manifests as 'I' and other thoughts. What does it matter if there are thoughts or no thoughts?

Devotee: Are good thoughts helpful for Realisation? Are they not authentic via media, a lower rung of the ladder, to Realisation?

Bhagwan Sri Ramana: Yes - this way. They keep off bad thoughts. They must themselves disappear before the state of Realisation.

Devotee: But are not creative thoughts an aspect of Realisation and therefore helpful?

Bhagwan Sri Ramana: Helpful only in the way said before. They must all disappear in the Self. Thoughts, good or bad, take you farther and not nearer, because the Self is more intimate than thoughts. You are Self, whereas the thoughts are alien to the Self.

Devotee: So the Self finally absorbs its own creation which had helped its Realisation. Whereas civilisation wrongly worships and so separates and 'short-circuits' its own creations which had helped its advance.

Bhagwan Sri Ramana: Are you not distinct from thoughts? Do you not exist without them? But can the thoughts exist without you?

Devotee: Is civilisation generally, slowly but surely, advancing in the right direction towards this Self-Realisation?

Bhagwan Sri Ramana: Civilisation is in the order of things. It will finally resolve itself - as all others - in the Realisation of the Self.
Talk--341
« Last Edit: May 05, 2019, 09:06:19 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5931 on: May 06, 2019, 08:56:08 AM »
Mr. A. Bose, an engineer from Bombay, asked: Does Bhagavan feel for us and show grace?

Bhagwan Sri Ramana Maharshi: You are neck-deep in water and yet cry for water. It is as good as saying that one neck-deep in water feels thirsty, or a fish in water feels thirsty, or that water feels thirsty.

Devotee: How may one destroy the mind?

Bhagwan Sri Ramana: Is there a mind in the first place? What you call mind is an illusion. It starts from the 'I-thought'. Without the gross or subtle senses you cannot be aware of the body or the mind. Still it is possible for you to be without these senses. In such a state you are either asleep or aware of the Self only. Awareness of Self is ever there. Remain what you truly are and this question will not arise.

Devotee: Is the body consciousness an impediment to realization?

Bhagwan Sri Ramana: We are always beyond the body or the mind. If however you feel the body as the Self, then it is of course an impediment.

Devotee: Is the body or the mind of any use for the Self?

Bhagwan Sri Rmana: Yes, inasmuch as it helps Self-realisation.
Talk--217

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5932 on: May 07, 2019, 09:08:31 AM »
5th May, 1937
1. A visitor asked the meaning of Nirvana.

Bhagwan Sri Ramana Maharshi: Nirvana is that state wherein the sense of separateness does not exist and where the ego has sunk in its Source, the Heart.

20th April, 1937
2. Sri S. S. Cohen had read a book called Nirvana, written by a prominent Theosophist, in which the author claimed to have experienced Nirvana after going to sleep, in which he "saw the Masters" as vivid centres of light in the ocean of Light which is Nirvana, which Sri Cohen could not reconcile with Sri Bhagavan's teaching. So he asked the Master about it.

Bhagwan Sri Ramana: Nirvana is the Perfect State. There is neither seeing, hearing, nor experiencing in it. There is nothing but the pure "I am" awareness. The Nirvana you describe from your reading is sheer imagination.... Well, this and other similar movements are good, inasmuch as they make man unselfish and prepare him for the highest Truth. Service also leads to the same goal -- Self-realisation-- if it is selfless.

Sri Cohen: But after how long and why should one who is ready for the Absolute knowledge go in for the relative?

Bhagwan Sri Ramana: Everything happens in its own time. One who is ready for the Absolute will be made somehow to hear of it and then start the practice. He will immediately recognise the value of Atmavidya (Self-knowledge) and will follow it up with determination.
Source: Guru Ramana

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5933 on: May 08, 2019, 09:23:47 AM »
Devotee: What is turiya?

Bhagwan Sri Ramana Maharshi: There are three states only, the waking, dream and sleep. Turiya is not a fourth one; it is what underlies these three. But people do not readily understand it. Therefore it is said that this is the fourth state and the only Reality. In fact it is not apart from anything, for it forms the substratum of all happenings; it is the only Truth; it is your very Being. The three states appear as fleeting phenomena on it and then sink into it alone. Therefore they are unreal.

The pictures in a cinema show are only shadows passing over the screen. They make their appearance; move forward and backward; change from one to another; are therefore unreal whereas the screen all along remains unchanged. Similarly with paintings: the images are unreal and the canvas real. So also with us: the world-phenomena, within or without, are only passing phenomena not independent of our Self. Only the habit of looking on them as being real and located outside ourselves is responsible for hiding our true being and showing forth the others. The ever-present only Reality, the Self, being found, all other unreal things will disappear, leaving behind the knowledge that they are no other than the Self.

Turiya is only another name for the Self. Aware of the waking, dream and sleep states, we remain unaware of our own Self. Nevertheless the Self is here and now, it is the only Reality. There is nothing else. So long as identification with the body lasts the world seems to lie outside us. Only realise the Self and they are not.
Talk--353


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5934 on: May 09, 2019, 09:01:17 AM »
A gentleman from Hardwar: When I go on analysing myself I go beyond the intellect, and then there is no happiness.

Bhagwan Sri Ramana Maharshi: Intellect is only an instrument of the Self. It cannot help you to know what is beyond itself.

Devotee: I understand it. But there is no happiness beyond it.

Bhagwan Sri Ramana: The intellect is the instrument wherewith to know unknown things. But you are already known, being the Self which is itself knowledge; so you do not become the object of knowledge. The intellect makes you see things outside, and not that which is its own source.

Devotee: The question is repeated.

Bhagwan Sri Ramana: The intellect is useful thus far, it helps you to analyse yourself, and no further. It must then be merged into the ego, and the source of the ego must be sought. If that be done the ego disappears. Remain as that source and then the ego does not arise

Devotee: There is no happiness in that state.

Bhagwan Sri Ramana: 'There is no happiness' is only a thought. The Self is bliss, pure and simple. You are the Self. So you cannot but be bliss; being so, you cannot say here is no happiness. That which says so cannot be the Self; it is the non-Self and must be got rid of in order to realise the bliss of the Self.

Devotee: How is that to be done?

Bhagwan Sri Ramana: See wherefrom the thought arises. It is the mind. See for whom the mind or intellect functions. For the ego. Merge the intellect in the ego and seek the source of the ego. The ego disappears. 'I know' and 'I do not know' imply a subject and an object. They are due to duality. The Self is pure and absolute, One and alone. There are no two selves so that one may know the other. What is duality then? It cannot be the Self which is One and alone. It must be non-Self. Duality is the characteristic of the ego. When thoughts arise duality is present; know it to be the ego, and seek its source.

The degree of the absence of thoughts is the measure of your progress towards Self-Realisation. But Self-Realisation itself does not admit of progress; it is ever the same. The Self remains always in realisation. The obstacles are thoughts. Progress is measured by the degree of removal of the obstacles to understanding that the Self is always realised. So thoughts must be checked by seeking to whom they arise. So you go to their Source, where they do not arise.

Devotee: Doubts are always arising. Hence my question.

Bhagwan Sri Ramana: A doubt arises and is cleared; another arises and that is cleared, making way for another, and so it goes on. So there is no possibility of clearing away all doubts. See to whom the doubts arise. Go to their source and abide in it. Then they cease to arise. That is how doubts are to be cleared. Atma samstham manah krtva na kinchidapi chintayet.

Devotee: Grace alone can help me to it.

Bhagwan Sri Ramana: Grace is not exterior. In fact your very desire for grace is due to grace that is already in you.

Talk--618
« Last Edit: May 09, 2019, 09:03:19 AM by eranilkumarsinha »

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5935 on: May 10, 2019, 09:08:08 AM »
Miss Merston, an English lady visitor: I have read Who am I? While inquiring who the 'I' is, I cannot hold it for any length of time. Secondly, I have no interest in the environment, but yet I have hopes that I shall find some interest in life.

Bhagwan Sri Ramana Maharshi: If there are no interests it is good. (The interpreter points out that the questioner hopes to find some interest in life).

Bhagwan Sri Ramana: That means there are those vasanas. 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.

Devotee: I feel I am like froth.

Bhagwan Sri Ramana: Cease that identification with the unreal and know your real identity. Then you will be firm and no doubts can arise.

Devotee: But I am the froth.

Bhagwan Sri Ramana: Because you think that way there is worry. It is a wrong imagination. Accept your true identity with the Real. Be the water and not the froth. That is done by diving in.

Devotee: If I dive in, I shall find........

Bhagwan Sri Ramana: But even without diving in, you are That. The ideas of exterior and interior exist only so long as you do not accept your real identity.

Devotee: But I took the idea from you that you want me to dive in.

Bhagwan Sri Ramana: Yes, quite right. It was said because you are identifying yourself with the froth and not the water. Because of this confusion the answer was meant to draw your attention to this confusion and bring it home to you. All that is meant is that the Self is infinite inclusive of all that you see. There is nothing beyond It nor apart from It. Knowing this, you will not desire anything; not desiring, you will be content. 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.

Talk--625
« Last Edit: May 10, 2019, 09:13:37 AM by eranilkumarsinha »

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5936 on: May 11, 2019, 09:18:19 AM »
Bhagwan Sri Ramana Maharshi: You now think that you are an individual, there is the universe and that God is beyond the cosmos. So there is the idea of separateness. This idea must go. For God is not separate from you or the cosmos.

The Gita also says:
The Self am I, O Lord of Sleep,
In every creature's heart enshrined.
The rise and noon of every form,
I am its final doom as well.
Srimad Bhagavad Gita, V.  X-20.

Thus God is not only in the heart of all, He is the prop of all, He is the source of all, their abiding place and their end. All proceed from Him, have their stay in Him, and finally resolve into Him. Therefore He is not separate.

Devotee: How are we to understand this passage in the Gita:
"This whole cosmos forms a particle of Me."

Bhagwan Sri Ramana: It does not mean that a small particle of God separates from Him and forms the Universe. His Sakti (Power) is acting; as a result of one phase of such activity the cosmos has become manifest. Similarly, the statement in Purusha Sukta, ?All the beings form His one foot (Padosya viswa bhutani) does not mean that Brahman is in four parts.

Devotee: I understand it. Brahman is certainly not divisible.

Bhagwan Sri Ramana: So the fact is that Brahman is all and remains indivisible. He is ever realised. The man does not however know it. He must know it. Knowledge means the overcoming of obstacles which obstruct the revelation of the Eternal Truth that the Self is the same as Brahman. The obstacles form altogether your idea of separateness as an individual. Therefore the present attempt will result in the truth being revealed that the Self is not separate from Brahman.
Talk--649

« Last Edit: May 11, 2019, 09:19:59 AM by eranilkumarsinha »

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5937 on: May 12, 2019, 09:20:24 AM »
Visitor: In actual practice I find I am not able to succeed in my efforts. Unless Bhagavan's grace descends on me I cannot succeed.

BhagavanSri Ramana Maharshi: Guru's grace is always there. You imagine it is something, somewhere high up in the sky, far away, and has to descend. It is really inside you, in your heart, and the moment (by any of the methods) you effect subsidence or merger of the mind into its source, the grace rushes forth, spouting as from a spring, from within you.

Another visitor asked, "What is the reality of this world?"

Bhagavan Sri Ramana:  If you know your reality first, you will be able to know the reality of the world. It is a strange thing that most people do not care to know about their own reality, but are very anxious to know about the reality of the world. You realise your own Self first and then see if the world exists independently of you and is able to come and assert before you its reality or existence.

Another visitor asked, "Why is there so much pain even for the innocent, such as children for instance? How is it to be explained? With reference to previous births or otherwise?"

Bhagavan Sri Ramana: As about the world, if you know your own reality, these questions won't arise. All these differences, the pains and miseries of the innocent, as you say, do they exist independently of you? It is you that see these things and ask about them. If by the enquiry 'Who am I?' you understand the seer, all problems about the seen will be completely solved.

Dr. Syed asked, "If a person prays for a spiritual good for say two years and yet is not answered, what should he do?"

Bhagavan Sri Ramana: It may be it is for his good that the prayer is not granted.

Source: Day By Day With Bhagavan



« Last Edit: May 12, 2019, 09:22:16 AM by eranilkumarsinha »

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5938 on: May 13, 2019, 09:20:17 AM »
Mr. Ekanatha Rao: Is Grace necessary for it?

Bhagwan Sri Ramana Maharshi: Yes.

Devotee: How to gain Divine Grace?

Bhagwan Sri Ramana: By surrender.

Devotee: Still I do not feel Grace.

Bhagwan Sri Ramana: Sincerity is wanting. Surrender should not be verbal nor conditional.

Passages from St. Justinian were read out to illustrate these statements.

Prayer is not verbal. It is from the Heart. To merge into the Heart is prayer. That is also Grace.

The Alwar says: "I was all along seeking Thee. But on realising the Self I find you are the Self. The Self is my all, and so you are my All."

Devotee: Impurities of limitation, ignorance and desire (anava, mayika, and kamya) place obstacles in the way of meditation. How to conquer them?

Bhagwan Sri Ramana: Not to be swayed by them.

Devotee: Grace is necessary.

BHagwan Sri Ramana: Yes, Grace is both the beginning and the end. Introversion is due to Grace: Perseverance is Grace; and Realisation is Grace. That is the reason for the statement: Mamekam saranam vraja (only surrender to Me). If one has entirely surrendered oneself is there any part left to ask for Grace? He is swallowed up by Grace.

Devotee: The obstacles are powerful and obstruct meditation.

Bhagwan Sri Ramana: If a Higher Power is recognised and surrendered to, how will they obstruct you? If you say "They are powerful", the source of their Power must be held so that they do not obstruct you.
Talk--319


« Last Edit: May 13, 2019, 09:22:05 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5939 on: May 14, 2019, 09:34:39 AM »
Three Anglo-Indian lady-doctors came from Bangalore. One of them had recently lost her husband in an air crash. She asked Sri Bhagavan:

Lady: Is there rebirth?
 
Bhagwan Sri Ramana: Do you know what birth is?

Lady: O yes, I know that I exist now, but I want to know if I'll exist in the future.

Bhagwan Sri Ramana: Past!.... Present!.... Future!....

Lady: Yes, today is the result of yesterday, the Past, and tomorrow, the Future, will be the result of today, the Present. Am I right?

Bhagwan Sri Ramana: There is neither Past nor Future. There is only the Present. Yesterday was the present to you when you experienced it, and tomorrow will be also the present when you will experience it. Therefore experience takes place only in the present, and beyond experience nothing exists.

Lady: Are then Past and Future mere imagination?

Bhagwan Sri Ramana: Yes, even the Present is mere imagination, for the sense of time is purely mental. Space is similarly mental; therefore birth and rebirth, which take place in time and space cannot be other than imagination.
3rd September, 1948, Guru Ramana

« Last Edit: May 14, 2019, 09:36:18 AM by eranilkumarsinha »