Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 1126750 times)

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5985 on: June 23, 2019, 09:27:27 AM »
Question: What are the obstacles which hinder realization of the Self?

Bhagwan Sri Ramana Maharshi: They are habits of mind [vasanas].

Question: How to overcome the mental habits (vasanas]?
Bhagwan Sri Ramana: By realizing the Self.

Question: This is a vicious circle.

Bhagwan Sri Ramana: It is the ego which raises such difficulties, creating obstacles and then suffering from the perplexity of apparent paradoxes. Find out who makes the enquiries and the Self will be found.

Question: Why is this mental bondage so persistent ?

Bhagwan Sri Ramana: The nature of bondage is merely the rising, ruinous thought `I am different from the reality'. Since one surely cannot remain separate from the reality, reject that thought whenever it rises.

Question: Why do I never remember that I am the Self ?

Bhagwan Sri Ramana: People speak of memory and oblivion of the fullness of the Self. Oblivion and memory are only thought-forms. They will alternate so long as there are thoughts. But reality lies beyond these. Memory or oblivion must be dependent on something. That something must be foreign to the Self as well, otherwise there would not be oblivion. That upon which memory and oblivion depend is the idea of the individual self. When one looks for it, this individual `I' is not found because it is not real. Hence this `I' is synonymous with illusion or ignorance (maya, avidya or ajnana]. To know that there never was ignorance is the goal of all the spiritual teachings. Ignorance must be of one who is aware. Awareness is jnana (Knowledge). Jnana is eternal and natural, ajnana (ignorance) is unnatural and unreal.

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

Bhagwan Sri Ramana: Because samskaras [innate mental tendencies] have not been destroyed. Unless the samskaras cease to exist, there will always be doubt and confusion. All efforts are directed to destroying doubt and confusion. To do so their roots must be cut. Their roots are the samskaras (predispositions). These are rendered ineffective by practice as prescribed by the Guru. The Guru leaves it to the seeker to do this much so that he might himself find out that there is no ignorance. Hearing the truth [sravana] is the first stage. If the understanding is not firm one has to practise reflection [manana] and uninterrupted contemplation [nididhyasana] on it. These two processes scorch the seeds of samskaras (predispositions) so that they are rendered ineffective. Some extraordinary people get unshakable jnana (Knowledge) after hearing the truth only once. These are the advanced seekers. Beginners take longer to gain it.
Source: Be As You Are

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5986 on: June 24, 2019, 09:39:42 AM »
Question: How to get rid of the mind?

Bhagwan Sri Ramana Maharshi: Is it the mind that wants to kill itself ? The mind cannot kill itself. So your business is to find the real nature of the mind. Then you will know that there is no mind. When the Self is sought, the mind is nowhere. Abiding in the Self, one need not worry about the mind.

Question: Is mukti (liberation) the same as realization?

Bhagwan Sri Ramana: Mukti or liberation is our nature. It is another name for us. Our wanting mukti is a very funny thing. It is like a man who is in the shade, voluntarily leaving the shade, going into the sun, feeling the severity of the heat there, making great efforts to get back into the shade and then rejoicing, `How sweet is the shade! I have reached the shade at last!' We are all doing exactly the same. We are not different from the reality. We imagine we are different, that is we create the bheda bhava [the feeling of difference] and then undergo great sadhana [spiritual practices] to get rid of the bheda bhava (the feeling of difference) and realize the oneness. Why imagine or create bheda bhava (the feeling of difference)and then destroy it?

Question: This can be realized only by the grace of the master. I was reading Sri Bhagavata. It says that bliss can be had only by the dust of the master's feet. I pray for grace.

Bhagwan Sri Ramana: What is bliss but your own being ? You are not apart from being which is the same as bliss. You are now thinking that you are the mind or the body which are both changing and transient. But you are unchanging and eternal. That is what you should know.

Question: It is darkness and I am ignorant.

Bhagwan Sri Ramana: This ignorance must go. Again, who says `I am ignorant '? He must be the witness of ignorance. That is what you are. Socrates said, `I know that I do not know.' Can it be ignorance? It is wisdom.
Source: Be As You Are

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5987 on: June 25, 2019, 09:42:17 AM »
The Malayalam version of Ulladu Narpadu (Reality In Forty Verses) was read out by a devotee for the benefit of a visitor. After hearing it, the latter asked: What about the reference to duality during one?s effort and unity at the end?

Bhagwan Sri Ramana Maharshi: It refers to people who think one must begin one's spiritual striving with a dualistic idea. They say that there is God and that one must worship and meditate until ultimately the individual merges into God. Others say that the individual and the Supreme Being always remain separate and never merge. But let's not worry now about what happens at the end. All agree that the individual exists now. So let a man discover it--that is discover his Self. There will be time enough afterwards to find out whether the Self is to merge in the Supreme or is a part of it or remains separate. Let us not forestall the conclusion. Keep an open mind, dive within and find the Self. The truth will dawn upon you all right, so why try to decide beforehand whether it is absolute or qualified unity or duality? There is no meaning in doing so. Your decision would have to be made by logic and intellect, but the intellect derives its light from the Self (the Highest Power) so how can its reflected and partial light envisage the entire and original light? The intellect cannot attain to the Self, so how can it ascertain its nature?

While explaining to an American lady, Sri Bhagavan said: The Self alone is Real. All else is unreal. The mind and intellect have no existence apart from you. The Bible says: "Be still and know that I am God". Stillness is the only thing needed to realise that 'I am' is God.

Later He added: The whole Vedanta is contained in the two Biblical statements "I am that I am" and "Be still and know that I am God".
For one who found Self-enquiry too difficult, He would recommend worship and submission.

Devotee: What should one think of when meditating?

Bhagwan Sri Ramana: What is meditation? It is the suspension of thoughts. You are perturbed by thoughts which rush one after another. Hold on to one thought so that others are expelled. Continuous practice gives the necessary strength of mind to engage in meditation. Meditation differs according to the degree of advancement of the seeker. If one is fit for it one can hold directly to the thinker; and the thinker will automatically sink into his source, which is Pure Consciousness. If one cannot directly hold on to the thinker, one must meditate on God; and in due course the same individual will have become sufficiently pure to hold on to the thinker and sink into the absolute Being.
Source: The Teachings of Bhagavan Sri Ramana Maharshi in His Own Words By Sri Arthur Osborne
« Last Edit: June 25, 2019, 09:46:39 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5988 on: June 26, 2019, 09:44:31 AM »
In the afternoon Krishna Jivrajani said to Sri Bhagavan Ramana, "During sadhana (spiritual practice) I feel that something in me is going up. Is that right or should it go down?"

Bhagavan Sri Ramana Maharshi: Never mind whether anything goes up or down. Does it exist without you? Never forget that. Whatever experience may come remember who has the experience and thus cling to 'I' or the Self.

Jivrajani: Bhagavan has said one must dive deep into oneself like pearl divers with breath and speech controlled and discover the Self or attain the Self. So does Bhagavan advise me to practise breath-control?

Bhagavan Sri Ramana: Breath-control is a help in controlling the mind and is advised for such as find they cannot control the mind without some such aid. For those who can control their mind and concentrate, it is not necessary. It can be used at the beginning until one is able to control the mind, but then it should be given up. Since mind and prana rise from the same source, control of one gives control of the other also.

Jivrajani: Is it good to strain to achieve breath-control?

Bhagavan Sri Ramana: No, straining is not good. Only a little pranayama should be done at the beginning--as much as is possible without undue strain.

Jivrajani: I have never been able to understand Bhagavan's explanation as to how ajnana (ignorance) comes about.

I (Devaraja Mudaliar) put in, "Bhagavan has said, 'Find out to whom is the ajnana (ignorance) and then the doubt will be dispelled'."

Bhagavan Sri Ramana: Ignorance of what ?

Jivrajani: Bhagavan has said that when the ego is submerged or killed something else arises within us as 'I-I'. Will Bhagavan please tell me more about that?

Bhagavan Sri Ramana: Everyone has to find that out by his own experience. It cannot be described. In the same way, you say, 'something goes up'; can you describe that?

Jivrajani: It is only by developing the intellect that intuition can be attained; in fact perfection of intellect is intuition, is that not so?

Bhagavan Sri Ramana: How can that be? The merging of the intellect in the source from which it arose gives birth to intuition, as you call it. The intellect is of use only to see outside things, the outside world. Perfection of the intellect would lead only to seeing the outside world well. But the intellect is of no use at all for seeing within, for turning inwards towards the Self. For that, it has to be killed or extinguished, or in other words it has to merge in the source from which it sprang.
Source: Day By Day With Bhagavan
« Last Edit: June 26, 2019, 09:47:44 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5989 on: June 27, 2019, 10:00:56 AM »
Bhagwan Sri Ramana Maharshi: Now a question is raised: How can jiva (individual soul) rise up from the Self? I must answer. Only know Your Real Being, then you will not raise this question. Why should a man consider himself separate? How was he before being born or how will he be after death? Why waste time in such discussions? What was your form in deep sleep? Why do you consider yourself as an individual?

Devotee: My form remains subtle in deep sleep.

Bhagwan Sri Ramana: As is the effect so is the cause. As is the tree so is its seed. The whole tree is contained in the seed which later manifests as the tree. The expanded tree must have a substratum which we call maya. As a matter of truth there is neither seed nor tree. There is only Being.

Devotee.: Vasanakshaya (total end of all predispositions) - Mano nasa (annihilation of mind) - Atma-sakshatkara (Realisation of the Self). They seem to be interdependent.

Bhagwan Sri Ramana: The different expressions have only one meaning. They differ according to the individual?s stage of progress. Dispassion, Realisation, all mean the same thing; also they say 'practice and dispassion'. Why practice? Because the modes of mind once subside and then rise up; again subside and rise up, and so on.

Devotee: Beginningless predisposition makes one do wrong. Without jnana (Knowledge of the real Self) this predisposition cannot vanish. But jnana looks almost impossible. Expiation alone cannot undo all the karma; for how much expiation will be needed! Look where we will! Everything looks difficult, even impossible. Association with the wise seems to be the only cure of all ills.

Bhagwan Sri Ramana: What is to be done? Reality is One only. How can It be realised? Realisation is thus an illusion. Practice seems to be necessary. Who is to practise? Looking for the doer, the act and the accessories disappear. Moreover, if Realisation is not present here and now, how can It, newly got, be of any use? What is permanent must be eternally present. Can it be newly got and be permanent also? Realise what is present here and now. The sages did so before and still do that only. Hence they say that it looks as if newly got. Once veiled by ignorance and later revealed, Reality looks as if newly realised. But it is not new.
Talk--439



eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5990 on: June 28, 2019, 09:43:08 AM »
Bhagavan Sri Ramana Maharshi said to Lady Bateman:

There is a fixed state; sleep, dream and waking states are mere movements in it. They are like pictures moving on the screen in a cinema show.
Everyone sees the screen as well as the pictures but ignores the screen and takes in the pictures alone. The Jnani (Self-realized) however considers only the screen and not the pictures. The pictures certainly move on the screen yet do not affect it. The screen itself does not move but remains stationary.
Similarly, a person travels in a train and thinks that he moves. Really speaking he sits and reposes in his seat, and it is the train which is steaming fast. He however superimposes the motion of the train on himself because he has identified himself with the body. He says, "I have passed one station - now another - yet another - and so on". A little consideration will show that he sits unmoved and the stations run past him. But that does not prevent him from saying that he has traveled all the way as if he exerted himself to move every foot of the way.
The Jnani is fully aware that the true state of Being remains fixed and stationary and that all actions go on around him. His nature does not change and his state is not affected in the least. He looks on everything with unconcern and remains blissful himself.
His is the true state and also the primal and natural state of being. When once the man reaches it he gets fixed there. Fixed once, fixed ever he will be. Therefore that state which prevailed in the days of Pathala Linga Cellar (Bhagwan Sri Ramana's State before Sri Ramanasramam came into existence) continues uninterrupted, with only this difference that the body remained there immobile but is now active.
There is no difference between a Jnani (Self-realized) and an ajnani (one who is ignorant of one's real Self) in their conduct. The difference lies only in their angles of vision. The ignorant man identifies himself with the ego and mistakes its activities for those of the Self, whereas the ego of the Jnani (Self-realized) has been lost and he does not limit himself to this body or that, this event or that, and so on. There is action in seeming inaction, and also inaction in seeming action.
Talk--607
« Last Edit: June 28, 2019, 09:45:16 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5991 on: June 29, 2019, 09:32:05 AM »
Question: So ultimately Iswara (God) is not real?

Bhagwan Sri Ramana Maharshi: Existence of Iswara (God) follows from our conception of Iswara (God). Let us first know whose concept he is. The concept will be only according to the one who conceives. Find out who you are and the other problems will solve themselves. Iswara, God, the creator, the personal God, is the last of the unreal forms to go. Only the absolute being is real. Hence, not only the world, not only the ego, but also the personal God are of unreality. We must find the absolute - nothing less.

Question: You say that even the highest God is still only an idea. Does that mean that there is no God?

Bhagwan Sri Ramana: No, there is an Iswara (God).

Question: Does he exist in any particular place or form?

Bhagwan Sri Ramana : If the individual is a form, even Self, the source, who is the Lord, will also appear to be a form. If one is not a form, since there then cannot be knowledge of other things, will that statement that God has a form be correct? God assumes any form imagined by the devotee through repeated thinking in prolonged meditation. Though he thus assumes endless names, the real formless consciousness alone is God. With regard to his location, God does not reside in any place other than the Heart. It is due to illusion, caused by the ego, the `I am the body' idea, that the kingdom of God is conceived to be elsewhere. Be sure that the Heart is the kingdom of God. Know that you are the perfect, shining light which not only makes the existence of God's kingdom possible, but also allows it to be seen as some wonderful heaven. To know this is alone jnana. Therefore, the kingdom of God is within you. The unlimited space of turiyatita [beyond the four states, i.e. the Self], which shines suddenly, in all its fullness, within the Heart of a highly mature aspirant during the state of complete absorption of mind, as if a fresh and previously unknown experience, is the rarely-attained and true Siva-loka [the kingdom of God], which shines by the light of Self.

Question: They say that the jiva [individual] is subject to the evil effects of illusion such as limited vision and knowledge, whereas Iswara (God) has all-pervading vision and knowledge. It is also said that jiva and Iswara become identical if the individual discards his limited vision and knowledge. Should not Iswara also discard his particular characteristics such as all-pervading vision and knowledge? They too are illusions, aren't they?

Bhagwan Sri Ramana: Is that your doubt? First discard your own limited vision and then there will be time enough to think of Iswara's all-pervading vision and knowledge. First get rid of your own limited knowledge. Why do you worry about Iswara? He will look after himself. Has he not got as much capacity as we have? Why should We worry about whether he possesses all-pervading vision and knowledge or not? It is indeed a great thing if we can take care of ourselves.

Question: But does God know everything?

Bhagwan Sri Ramana: The Vedas declare God to be omniscient only to those who ignorantly think themselves to be people of little knowledge. But if one attains and knows him as he really is, it will be found that God does not know anything, because his nature is the ever-real whole, other than which nothing exists to be known.

Question: Why do religions speak of Gods, heaven, hell, etc.?

Bhagwan Sri Ramana: Only to make the people realize that they are on a par with this world and that the Self alone is real. The religions are according to the view-point of the seeker.
Question: Do Vishnu, Siva, etc., exist?
Bhagwan Sri Ramana: Individual human souls are not the only beings known.
Source: Be As You Are
« Last Edit: June 29, 2019, 09:34:03 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5992 on: June 30, 2019, 09:41:41 AM »
Bhagwan Sri Ramana Maharshi: Glass cannot reflect objects; only a plate of glass with an opaque lining on its back can reflect the objects in front of it. Similarly Pure Knowledge does not contain objects in it nor reflect objects. Only with the limiting adjunct, the mind, it reflects the world. Neither in samadhi (the state of Self-absorption) nor in deep sleep does the world remain. There cannot be illusion either in bright light or in total darkness. Only in dim light a rope seems a snake. Similarly Pure Consciousness remains light only; it is pure knowledge. The mind rising from it is deluded that the objects remain apart.

Devotee: So then the mind is the mirror.

Bhagwan Sri Ramana: Mind - mind what is it? It is a mixture of Chit (intelligence) and sankalpas (thoughts). Therefore it forms all these - the mirror, light, darkness and the reflections.

Devotee: But I do not see it.

Bhagwan Sri Ramana: Chidakasa (chit-ether) is Pure Knowledge only, It is the source of mind. Just at the moment of rising up, the mind is only light; only afterwards the thought 'I am this' rises up; this 'I-thought' forms the jiva (individual soul) and the world. The first light is the pure mind, the mind ether or Isvara (God). Its modes manifest as objects. Because it contains all these objects within itself it is called the mind-ether. Why ether? Like ether containing objects it contains the thoughts, therefore it is the mind-ether. Again, just as the physical ether though accommodating all the gross objects (the whole universe) is itself the content of the mind-ether, so also the latter is itself the content of Chit-ether. The last one is Chit Itself. There are no things contained in it. It remains as Pure Knowledge only.

Devotee: Why call it ether? Physical ether is not sentient.

Bhagwan Sri Ramana: Ether denotes not only the insentient physical ether but also Pure Knowledge. Knowledge does not consist in knowing objects: this is relative knowledge. But Knowledge in its purity remains all alone, One, unique, transcendent Light!
Talk--89
« Last Edit: June 30, 2019, 09:46:26 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5993 on: July 01, 2019, 09:42:23 AM »
Question: Why is samsara (World)-- creation and manifestation so full of sorrow and evil ?

Bhagwan Sri Ramana Maharshi: God's will!

Question: Why does God will it so?

Bhagwan Sri Ramana: It is inscrutable. No motive can be attributed to that power - no desire no end to achieve can be asserted of that one infinite, all-wise and all-powerful being. God is untouched by activities, which take place in his presence. Compare the sun and the world activities. There is no meaning in attributing responsibility and motive to the one before it becomes many.

Question: Does everything happen by the will of God?

Bhagwan Sri Ramana: It is not possible for anyone to do anything opposed to the ordinance of God, who has the ability to do everything. Therefore to remain silent at the feet of God, having given up all the anxieties of the wicked, defective and delusive mind, is best.

Question: Is there a separate being Iswara [personal God] who is the rewarder of virtue and punisher of sins? Is there a God?

Bhagwan Sri Ramana: Yes.

Question: What is he like?

Bhagwan Sri Ramana: Iswara (God) has individuality in mind and body, which are perishable, but at the same time he has also the transcendental consciousness and liberation inwardly. Iswara (God), the personal God, the supreme creator of the universe really does exist. But this is true only from the relative standpoint of those who have not realized the truth, those people who believe in the reality of individual souls. From the absolute standpoint the sage cannot accept any other existence than the impersonal Self, one and formless. Iswara (God) has a physical body, a form and a name, but it is not so gross as this material body. It can be seen in visions in the form created by the devotee. The forms and names of God are many and various and differ with each religion. His essence is the same as ours, the real Self being only one and without form. Hence forms he assumes are only creations or appearances. Iswara (God) is immanent in every person and every object throughout the universe. The totality of all things and beings constitutes God. There is a power out of which a small fraction has become all this universe, and the remainder is in reserve. Both this reserve power plus the manifested power as material world together constitute Iswara (God).
Source: Be AS You Are

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5994 on: July 02, 2019, 09:28:35 AM »
Question: Then what is the difference between the baddha (bound) and the mukta (liberated), the bound man and the one liberated?

Bhagwan Sri Ramana Maharshi: The ordinary man lives in the brain unaware of himself in the Heart. The jnana siddha (jnana-one who has attained Self-knowledge)] lives in the Heart. When he moves about and deals with men and things, he knows that what he sees is not separate from the one supreme reality, the Brahman which he realized in the Heart as his own Self, the real.

Question: What about the ordinary man?

Bhagwan Sri Ramana: I have just said that he sees things outside himself. He is separate from the world, from his own deeper truth, from the truth that supports him and what he sees. The man who has realized the supreme truth of his own existence realizes the one supreme reality that is there behind him, behind the world. In fact, he is aware of the one, as the real, the Self in selves, in all things, eternal and immutable, in all that is impermanent and mutable.

Question: What is the relation between the pure consciousness realized by the jnana (Self-realized) and the `I am'-ness which is accepted as the primary datum of experience?

Bhagwan Sri Ramana: The undifferentiated consciousness of pure being is the Heart or hridayam, which is what you really are. From the heart arises the `I am'-ness as the primary datum of one's experience. By itself it is completely pure [suddha-sattva] in character. It is in this form of pristine purity [suddha-sattva-swarupa], uncontaminated by rajas and tamas [activity and inertia], that the `I' appears to subsist in the jnani (Self-realized).

Question: In the jnani (Self-realized) the ego subsists in the pure form and therefore it appears as something real. Am I right?

Bhagwan Sri Ramana: The existence of the ego in any form, either in the jnani (Self-realized) or ajnani (ignorant), is itself an experience. But to the ajnani (ignorant) who is deluded into thinking that the waking state and the world are real, the ego also appears to be real. Since he sees the jnani act like other individuals, he feels constrained to posit some notion of individuality with reference to the jnani also.

Question: How then does the aham-vritti [`I'-thought, the sense of individuality] function in the jnani?

Bhagwan Sri Ramana: It does not function in him at all. The jnani's real nature is the Heart itself, because he is one and identical with the undifferentiated, pure consciousness referred to by the Upanishads as the prajnana [full consciousness]. Prajnana is truly Brahman, the absolute, and there is no Brahman other than prajnana.
Source: Be AS You Are
« Last Edit: July 02, 2019, 09:31:06 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5995 on: July 03, 2019, 09:23:02 AM »
Miss Uma Devi, a Polish lady who has become a Hindu, said to Sri Bhagavan: Once before I told Sri Bhagavan how I had a vision of Siva (God) at about the time I became a Hindu. A similar experience occurred to me at Courtallam. These visions are momentary, but they are blissful. I want to know how they can be made permanent and continuous. Without Siva there is no life in what I see around me. I am so happy when I think of Him. Please tell me how I can make the vision of Him continuous.

Bhagwan Sri Ramana Maharshi: You speak of a vision of Siva (God), but a vision always presumes an object. That implies the existence of a subject. The value of the vision is the same as that of the seer. That is to say, the nature of the vision is on the same plane as that of the seer. Appearance implies disappearance also. Therefore a vision can never be eternal. But Siva (God) is eternal. The vision of Siva (God)implies the existence of the eyes to see it, of the intellect behind the sight and finally of Consciousness underlying the seer. This vision is not as real as one imagines it to be, because it is not intimate and inherent; it is not first hand. It is the result of several successive phases of Consciousness. Consciousness alone does not vary. It is eternal. It is Siva (God). A vision implies someone to see it, but this someone cannot deny the existence of the Self. There is no moment when the Self as Consciousness does not exist, nor can the seer remain apart from Consciousness. This Consciousness is the Eternal Being and is only Being. The seer cannot see himself. Does he deny his existence because he cannot see himself as he sees a vision? No; so the true vision does not mean seeing but BE-ing. TO BE is to realise--Hence 'I AM THAT I AM'. I AM is Siva (God). Nothing else can be without Him. Everything has its being in Siva, because of Siva. Therefore enquire: 'Who am I?' Sink deep within and abide as the Self. That is Siva as BE-ing. Do not expect to have visions of Him repeated. What is the difference between the objects you see and Siva? He is both subject and object. You cannot be without Siva. Siva is always realised, here and now. If you think you have not realised Him you are wrong. That is the obstacle to realising Him. Give up that thought also and realisation is there.

Devotee: Yes, but how shall I effect it as quickly as possible?

Bhagwan Sri Ramana: That is another obstacle to Realisation. Can there be an individual without Siva? Even now He is you. There is no question of time. If there were a moment of non-realisation, the question of realisation could arise. But you cannot be without Him. He is already realised, ever realised and never non-realised. Surrender to Him and abide by His will, whether He appears or vanishes; await His pleasure. If you ask Him to do as you please, it is not surrender but command. You cannot have Him obey you and yet think you have surrendered. He knows what is best and when and how. Leave everything entirely to Him. The burden is His. You have no longer any cares. All your cares are His. That is surrender. That is bhakti (devotion).

Devotee: A vision of God is something glorious.

Bhagwan Sri Ramana: A vision of God is only a vision of the Self objectified as the God of your particular faith. What you have to do is to know the Self.
Source: Teaching of Ramana Maharshi In His Own Words
« Last Edit: July 03, 2019, 09:26:11 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5996 on: July 04, 2019, 09:49:47 AM »
Question: If a person is engaged in work, there will be little time left for him to meditate.

Bhagwan Sri Ramana Maharshi: Setting apart time for meditation is only for the merest spiritual novices. A man who is advancing will begin to enjoy the deeper beatitude whether he is at work or not. While his hands are in society, he keeps his head cool in solitude.

Question: Then you do not teach the way of yoga?

Bhagwan Sri Ramana: The yogi tries to drive his mind to the goal, as a cowherd drives a bull with a stick, but on this path the seeker coaxes the bull by holding out a handful of grass.

Question: How is that done?

Bhagwan Sri Ramana: You have to ask yourself the question `Who am I ?' This investigation will lead in the end to the discovery of something within you which is behind the mind. Solve that great problem and you will solve all other problems.

Question: Seeking the `I' there is nothing to be seen.

Bhagwan Sri Ramana: Because you are accustomed to identify yourself with the body and sight with the eyes, therefore you say you do not see anything. What is there to be seen? Who is to see? How to see? There is only one consciousness which, manifesting as `I '-thought, identifies itself with the body, projects itself through the eyes and sees the objects around. The individual is limited in the waking state and expects to see something different. The evidence of his senses will be the seal of authority. But he will not admit that the seer, the seen and the seeing are all manifestations of the same consciousness - namely, `I, I'. Contemplation helps one to overcome the illusion that the Self must be visual. In truth, there is nothing visual. How do you feel the `I' now ? Do you hold a mirror before you to know your own being? The awareness is the `I'. Realize it and that is the truth.

Question: On enquiry into the origin of thoughts there is a perception of `I'. But it does not satisfy me.

Bhagwan Sri Ramana: Quite right. The perception of `I' is associated with a form, maybe the body. There should be nothing associated with the pure Self. The Self is the unassociated, pure reality, in whose light the body and the ego shine. On stilling all thoughts the pure consciousness remains.
Just on waking from sleep and before becoming aware of the world there is that pure `I, I'. Hold on to it without sleeping or without allowing thoughts to possess you. If that is held firm it does not matter even if the world is seen. The seer remains unaffected by the phenomena.
What is the ego? Enquire. The body is insentient and cannot say `I'. The Self is pure consciousness and non-dual. It cannot say `I'. No one says `I' in sleep. What is the ego then? It is something intermediate between the inert body and the Self. It has no locus-standi. If sought for it vanishes like a ghost. At night a man may imagine that there is a ghost by his side because of the play of shadows. If he looks closely he discovers that the ghost is not really there, and what he imagined to be a ghost was merely a tree or a post. If he does not look closely the ghost may terrify him. All that is required is to look closely and the ghost vanishes. The ghost was never there. So also with the ego. It is an intangible link between the body and pure consciousness. It is not real. So long as one does not look closely at it, it continues to give trouble. But when one looks for it, it is found not to exist.
Source: Be As You Are

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5997 on: July 05, 2019, 10:03:16 AM »
Devotee: Is work an obstruction to Self-realisation?

Bhagwan Sri Ramana Maharshi: No. For a realised being the Self alone is the Reality, and actions are only phenomenal, not affecting the Self. Even when he acts he has no sense of being an agent. His actions are only involuntary and he remains a witness to them without any attachment. There is no aim for this action. Even one who is still practising the path of Wisdom (jnana) can practise while engaged in work. It may be difficult in the earlier stages for a beginner, but after some practice it will soon be effective and the work will not be found a hindrance to meditation.

Devotee: What is the practice?

Bhagwan Sri Ramana: Constant search for 'I', the source of the ego. Find out 'Who am I?' The pure 'I' is the reality, the Absolute Existence-Consciousness-Bliss. When That is forgotten, all miseries crop up; when that is held fast, the miseries do not affect the person.

Devotee: Is not brahmacharya (celibacy) necessary for realisation of the Self?

Bhagwan Sri Ramana: Brahmacharya is 'living in Brahman'. It has no connection with celibacy as commonly understood. A real brahmachari (celibate), that is one who lives in Brahman, finds bliss in the Brahman which is the same as the Self. Why then should you look for other sources of happiness? In fact the emergence from the Self has been the cause of all the misery.

Devotee: Celibacy is a sine qua non for Yoga?

Bhagwan Sri Ramana: So it is. Celibacy is certainly an aid to realisation among so many other aids.

Devotee: Is it then not indispensable? Can a married man realise the Self?

Bhagwan Sri Ramana: Certainly, it is a matter of fitness of mind. Married or unmarried, a man can realise the Self, because that is here and now. If it were not so, but attainable by some efforts at some other time, and if it were new and something to be acquired, it would not be worthy of pursuit. Because what is not natural cannot be permanent either. But what I say is that the Self is here and now and alone.

Devotee: God being immanent in all, one should not take life of any kind. Is society right in taking the life of a murderer? Can the State do so either? The Christian countries begin to think that it is wrong to do so.

Bhagwan Sri Ramana: What is it that prompted the murderer to commit the crime? The same power awards him the punishment. Society or the State is only a tool in the hands of the power. You speak of one life taken away; But what about innumerable lives lost in wars?

Devotee: Quite so. Loss of lives is wrong anyway. Are wars justified?

Bhagwan Sri Ramana: For a realised man, the one who remains ever in the Self, the loss of one or several or all lives either in this world or in all the three worlds makes no difference. Even if he happens to destroy them all, no sin can touch such a pure soul.
Maharshi quoted the Gita, Chapter 18, Verse 17 - ?He who is free from the notion of ego, whose intellect is unattached, though he annihilates all the worlds, he slayeth not, nor is he bound by the results of his actions.?

Devotee: Do not one?s actions affect the person in after-births?

Bhagwan Sri Ramana: Are you born now? Why do you think of other births? The fact is that there is neither birth nor death. Let him who is born think of death and palliatives therefore.

Devotee: How long did it take Maharshi to realise the Self?

Bhagwan Sri Ramana: This question is asked because the name and form are perceived. These are the perceptions consequent on the identification of the ego with the gross body. If the ego identifies itself with the subtle mind, as in dream, the perceptions are subtle also. But in sleep there are no perceptions. Was there not the ego still? Unless it was, there cannot be the memory of having slept. Who was it that slept? You did not say in your sleep that you slept. You say it now in your wakeful state. The ego therefore is the same in wakefulness, dream and sleep. Find out the underlying Reality behind these states. That is the Reality underlying these. In that state there is Being alone. There is no you, nor I, nor he; no present, nor past, nor future. It is beyond time and space, beyond expression.
It is ever there.
Talk--17
« Last Edit: July 05, 2019, 10:06:47 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5998 on: July 06, 2019, 09:02:18 AM »
Devotee: Does knowing myself imply knowing God?
Bhagwan Sri Ramana Maharshi: Yes, God is within you.
Devotee: Then, what stands in the way of my knowing myself or God?
Bhagwan Sri Ramana: Your wandering mind and perverted ways.
Devotee: I am a weak creature. But why does not the superior power of the Lord within remove the obstacles?
Bhagwan Sri Ramana: Yes, He will, if you have the aspiration.
Devotee: Why should He not create the aspiration in me?
Bhagwan Sri Ramana: Then surrender yourself.
Devotee: If I surrender myself, is no prayer to God necessary?
Bhagwan Sri Ramana: Surrender itself is a mighty prayer.
Devotee: But is it not necessary to understand His nature before one surrenders oneself?
Bhagwan Sri Ramana: 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.
Devotee: Has God or the Guru any solicitude for me?
Bhagwan Sri Ramana: 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.
Devotee: Jesus gave the parable of the lost coin, wherein the woman searches for it till it is found.
Bhagwan Sri Ramana: Yes, that aptly represents the truth that God or the Guru is always in search of the earnest seeker. Were the coin a dud piece, the woman would not have made that long search. Do you see what it means? The seeker must qualify himself through devotion etc.
Devotee: But one may not be quite sure of God's Grace.
Bhagwan Sri Ramana: If the unripe mind does not feel His Grace, it does not mean that God?s Grace is absent, for it would imply that God is at times not gracious, that is, ceases to be God.
Devotee: Is that the same as the saying of Christ, "According to thy faith be it done unto thee".
Bhagwan Sri Ramana: Quite so.
Devotee: The Upanishads say, I am told, that he alone knows the Atman (Self) whom the Atman (Self) chooses. Why should the Atman choose at all? If it chooses, why some particular person?
Bhagwan Sri Ramana: When the sun rises, some buds alone blossom, not all. Do you blame the sun for that? Nor can the bud blossom of itself, it requires the sunlight to do it.
Devotee: May we not say that the help of the Atman (Self) is needed because it is the Atman (Self) that drew over itself the veil of maya (Illusion)?
Bhagwan Sri Ramana: You may say so.
Devotee: If the Atman (Self) has drawn the veil over itself, should it not itself remove the veil?
Bhagwan Sri Ramana: It will do so. See for whom is the veil.
Devotee: Why should I? Let the Atman (Self) itself remove the veil!
Bhagwan Sri Ramana: If the Atman (Self) talks about the veil, then the Atman (Self) itself will remove it.
Source: Maharshi's Gospel
« Last Edit: July 06, 2019, 09:04:36 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5999 on: July 07, 2019, 09:33:47 AM »
Sri S. S. Cohen sat near the Masters couch and read aloud the following verse from Vivekachudamani:
 
"The blissful sheath ( Anandamayakosha ) has its fullest play in deep sleep, whilst in the dream and waking states it has only a partial manifestation, occasioned by the experience of agreeable objects."

Bhagavan Sri Ramana Maharshi commented:- "In sushupti (deep sleep) one enjoys a whole ocean of bliss like a king; whereas in the other two states the range of bliss is as wide as are the classes of men, from the king down to the penniless."
 
Mr. Cohen: Sushupti (deep sleep) is often characterised as the state of ignorance.

Bhagwan Sri Ramana: No, it is the pure State. There is full awareness in it and total ignorance in the waking state. It is said to be ajnana (ignorance) only in relation to the fals jnana (knowledge) prevalent in jagrat (waking state). Really speaking jagrat (waking state) is ajnana (ignorance) and sushupti (deep sleep) prajnana (wisdom). If sushupti (deep sleep) is not the real state where does the intense peace come from to the sleeper? It is everybody's experience that nothing in jagrat (waking state) can compare with the bliss and well-being derived from deep sleep, when the mind and the senses are absent. What does it all mean? It means that bliss comes only from inside ourselves and that it is most intense when we are free from thoughts and perceptions, which create the world and the body, that is, when we are in our pure Be-ing, which is Brahman, the Self. In other words, the Be-ing alone is bliss and the mental superimpositions are ignorance and, therefore, the cause of misery. That is why samadhi (Self-absorption) is also described as sushupti in jagrat (deep sleep in waking state), the blissful pure being which prevails in deep sleep is experienced in jagrat (in waking state), when the mind and the senses are fully alert but inactive.
Guru Ramana

........................................................................

Bhagavan Sri Ramana Maharshi: "Whose Self is to be realized? Is there anyone who has no Self? Why magnify the Self as if it is something to be brought from outside? You are the Self, the Being, the ?You? itself. All you have to do is to understand this by ordinary common sense and arguments. This is called 'Vichara' (enquiry as to who you are). This is the same as "Who am I?". You practise Vichara for Self-Realization. There is no mystery in it. Where then is the question of using "Who am I?" as a mantra to be repeated consciously or unconsciously? You have to argue it, as you argue any other problem, say, when you forget your name, or when you forget which one of two particular men is your uncle. You are the Self, your misfortune now is you think It is your body, which is a mere corpse, like a motor car which has no engine to make it move.
Guru Ramana
« Last Edit: July 07, 2019, 09:48:05 AM by eranilkumarsinha »