Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 1229719 times)

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #6015 on: July 23, 2019, 09:32:49 AM »
A European lady, Mrs. Gasque, gave a slip of paper on which was written: We are thankful to Nature and the Infinite Intelligence for your Presence among us. We appreciate that your Wisdom is founded upon pure Truth and the basic principle of Life and Eternity. We are happy that you remind us to "Be still and Know THAT". What do you consider the future of this Earth?

Bhagwan Sri Ramana Maharshi: The answer to this question is contained in the other sheet. Be still and know that I AM GOD. ?Stillness? here means 'Being free from thoughts'.
Devotee: This does not answer the question. The planet has a future - what is it to be?
Bhagwan Sri Ramana: Time and space are functions of thoughts. If thoughts do not arise there will be no future or the Earth.
Devotee: Time and space will remain even if we do not think of them.
Bhagwan Sri Ramana: Do they come and tell you that they are? Do you feel them in your sleep?
Devotee: I was not conscious in my sleep.
Bhagwan Sri Ramana: And yet you were existing in your sleep.
Devotee: I was not in my body. I had gone out somewhere and jumped in here just before waking up.
Bhagwan Sri Ramana: Your having been away in sleep and jumping in now are mere ideas. Where were you in sleep? You were only what you are, but with this difference that you were free from thoughts in sleep.
Devotee: Wars are going on in the world. If we do not think, do the wars cease?
Bhagwan Sri Ramana: Can you stop the wars? He who made the world will take care of it.
Devotee: God made the world and He is not responsible for the present condition of the world. It is we who are responsible for the present state.
Bhagwan Sri Ramana: Can you stop the wars or reform the world?
Devotee: No.
Bhagwan Sri Ramana: Then why do you worry yourself about what is not possible for you? Take care of yourself and the world will take care of itself.
Devotee: We are pacifists. We want to bring about Peace.
Bhagwan Sri Ramana: Peace is always present. Get rid of the disturbances to Peace. This Peace is the Self. The thoughts are the disturbances. When free from them, you are Infinite Intelligence, i.e., the Self. There is Perfection and Peace.
Talk--480
« Last Edit: July 23, 2019, 09:34:21 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #6016 on: July 24, 2019, 09:25:14 AM »
Bhagwan Sri Ramana Maharshi:

Just as a rope-snake cannot be seen in broad daylight, nor rope itself in thick darkness, so also the world appears neither in the samadhi state (state of Self-absorption)  of Self-shining pure Being or in deep sleep, swoon, etc. Only in Reflected Light (Light mixed with Darkness or knowledge soiled by Ignorance) can the world, not independent of its Source, seem to rise up, flourish and be resolved. Its diversity too cannot be exclusive of the Reality, the original Source. Here a play is going on in which the One Single Being becomes manifold is objectified and then withdrawn. There must be a Sakti (Power) to do it, and wonderful too! She cannot also be independent of Her origin. In the Self-shining Pure Being this Sakti cannot be seen. Nevertheless, Her actions are only too well-known. How sublime!
From Her sublime original activity (i.e., power vibrating) satva-filled reflection results; from it the rajasic ego; then tamasic thought-forms which are commonly known as knowledge, or the light corresponding to the magnifying lens. Just as the artificial light is projected through a lens on to the screen, so also the Reflected Light passes through thought (the magnifier) before expanding as the world beyond it; furthermore, thought, itself the world in-seed form, seems to be the wide external world. Such is the extraordinary Power! In this way Isvara (God), individual and the world are only of the Reflected Light, having the Self-shining Single Being for the substratum.
Now, what is this 'I-thought' (the ego)? Is it the subject or the object, in the scheme of things?
Inasmuch as it witnesses all other objects in the waking and dream states, or at any rate we think that it does so, it must be considered to be the subject. On realising the Pure Self, however, it will be an object only.
Whose is this 'I-thought' (the ego)? This investigation forms the vichara (Enquiry).
'I-thought' and 'this'-thought are both emanations from the same light. They are related to rajoguna and tamoguna respectively. In order to have the Reflected Light (pure satva), free from rajas and tamas it must shine forth as 'I-I', unbroken by 'this'-thought. This pure state momentarily intervenes between sleep and waking. If prolonged it is cosmic consciousness, or even Isvara. This is the only passage to the Realisation of the Self-shining Supreme Being.
Again there are two kinds of experiences in deep sleep as recollected after waking, that is, 'I slept happily, unaware of anything'. Happiness and ignorance are the experiences. Thus we see the Power modified as (1) avarana (darkness) and (2) vikshepa (diversity). The mind is the result of vikshepa.
Talk--323
« Last Edit: July 24, 2019, 09:28:37 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #6017 on: July 25, 2019, 09:40:40 AM »
Devotee: Can a man who has attained Realisation move about and act and speak?

Bhagwan Sri Ramana Maharshi: Why not? Do you suppose Realisation means being inert like a stone, or becoming nothing?

Devotee: I don?t know, but they say that the highest state is withdrawal from all sense activities, thoughts and experiences; in fact; cessation of activity.

Bhagwan Sri Ramana: Then how would it differ from deep sleep? Besides, it would be a state which, however exalted, comes and goes and would therefore not be the natural and normal state, so how could it represent the eternal presence of the Supreme Self, which persists through all states, and survives them? It is true that there is such a state and that in the case of some people it may be necessary to go through it. It may be a temporary phase of the quest or it may persist to the end of a man?s life, if it be the Divine Will or the man's destiny, but in any case, you cannot call it the highest state. If it were, you would have to say that not only the Sages, but God Himself has not attained the highest state, since not only are the Realised Sages very active but the Personal God (Isvara) himself is obviously not in this supremely inactive state, since He presides over the world and directs its activities.

Devotee: What is Samadhi (state of Self-absorption)?

Bhagwan Sri Ramana: In yoga the term is used to indicate some kind of trance and there are various kinds of Samadhi (state of Self-absorption). But the samadhi I speak to you about is different. It is Sahaja Samadhi (remaining in the primal, pure, natural state without effort). In this state you remain calm and composed during activity. You realise that you are moved by the deeper Real Self within and are unaffected by what you do or say or think. You have no worries, anxieties or cares, for you realise that there is nothing that belongs to you as ego and that everything is being done by something with which you are in conscious union.

Source: Sat Darshanam Bhashya

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #6018 on: July 26, 2019, 09:31:09 AM »
Dr. Paul Brunton (1898-1981), a British journalist, attracted by Indian mysticism first visited India in 1930. Author of eleven books, he once wrote: "Sri Ramana was a spiritual torch carried to the waiting souls in the West. I was only the unimportant 'link-boy', the humble carrier". What follows is a very important conversation he had with Sri Bhagwan, and one which has helped those devotees who walked the Path and practiced His Teaching of the Atma-vichara or the Self-enquiry.



Dr. Paul Brunton:  What exactly is this Self of which you speak? If what you say is true there must be another self in man.

Bhagwan Sri Ramana Maharshi: Can a man be possessed of two identities, two selves? To understand this matter it is first necessary for a man to analyse himself. Because it has long been his habit to think as others think, he has never faced his 'I' in the true manner. He has not a correct picture of himself; he has too long identified himself with the body and the brain. Therefore I tell you to pursue this enquiry, 'Who am I?' You ask me to describe this true Self to you. What can be said? It is That out of which the sense of the personal 'I' arises and into which it will have to disappear.

Dr. Paul Brunton: Disappear? How can one lose the feeling of one's personality?

Bhagwan Sri Ramana: The first and foremost of all thoughts, the primeval thought in the mind of every man, is the thought 'I'. It is only after the birth of this thought that any other thoughts can arise at all. It is only after the first personal pronoun, 'I', has arisen in the mind that the second personal pronoun, 'you', can make its appearance. If you could mentally follow the 'I' thread until it led you back to its source you would discover that, just as it is the first thought to appear, so it is the last to disappear. This is a matter which can be experienced.

Dr. Paul Brunton: You mean that it is possible to conduct such a mental investigation into oneself?
 
Bhagwan Sri Ramana: Certainly. It is possible to go inwards until the last thought, 'I', gradually vanishes.

Dr. Paul Brunton: What is then left? Will a man then become quite unconscious or will he become an idiot?

Bhagwan Sri Ramana: No; on the contrary, he will attain that consciousness which is immortal and he will become truly wise when he has awakened to his true Self, which is the real nature of man.

Dr. Paul Brunton: But surely the sense of 'I' must also pertain to that?

Bhagwan Sri Ramana: The sense of 'I' pertains to the person, the body and brain. When a man knows his true Self for the first time something else arises from the depths of his being and takes possession of him. That something is behind the mind; it is infinite, divine, eternal. Some people call it the Kingdom of Heaven, others call it the soul and others again Nirvana, and Hindus call it Liberation; you may give it what name you wish. When this happens a man has not really lost himself; rather he has found himself. Unless and until a man embarks on this quest of the true Self, doubt and uncertainty will follow his footsteps through life. The greatest kings and statesmen try to rule others when in their heart of hearts they know that they cannot rule themselves. Yet the greatest power is at the command of the man who has penetrated to his inmost depth. . . . What is the use of knowing about everything else when you do not yet know who you are? Men avoid this enquiry into the true Self, but what else is there so worthy to be undertaken?
Source: Ramana Maharshi  And The Path Of Self-Knowledge

« Last Edit: July 26, 2019, 09:49:13 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #6019 on: July 27, 2019, 10:03:52 AM »
Bhagwan Sri Ramana Maharshi:  "God, Guru and Self are the same."
And in describing the Guru He said: "The Guru is one who at all times abides in the profound depth of the Self. He never sees any difference between himself and others and he is completely free from  false notions of distinction -- that he himself is the Enlightened or the Liberated while others around him are in bondage or the darkness of ignorance. His firmness or self-possession can never be shaken under any circumstances and he is never perturbed."
"The Master is within; meditation is meant to remove the ignorant idea that he is only outside. If he were a stranger whom you were awaiting he would be bound to disappear also. What would be the use of a transient being like that? But as long as you think that you are separate or are the body, so long is the outer Master also necessary and he will appear as if with a body. When the wrong identification of oneself with the body ceases the Master is found to be none other than the Self."
...........................................................................


Major Chadwick: Bhagavan says he has no disciples?
Bhagwan Sri Ramana: Yes.
Major Chadwick: He also says that a Guru is necessary if one wishes to attain Liberation?
Bhagwan Sri Ramana: Yes.
Major Chadwick: What then must I do? Has my sitting here all these years been just a waste of time? Must I go and look for some Guru in order to receive initiation seeing that Bhagavan says he is not a Guru?
Bhagwan Sri Ramana: What do you think brought you here such a long distance and made you remain so long? Why do you doubt? If there had been any need to seek a Guru elsewhere you would have gone away long ago. The Guru or Jnani (Enlightened One) sees no difference between himself and others. For him all are Jnanis (Enlightened Ones), all are one with himself, so how can a Jnani say that such and such is his disciple? But the unliberated one sees all as multiple, he sees all as different from himself, so to him the Guru-disciple relationship is a reality, and he needs the Grace of the Guru to waken him to reality. For him there are three ways of initiation, by touch, look and silence.
Major Chadwick: Then Bhagavan does have disciples!
Bhagwan Sri Ramana: As I said, from Bhagavan's point of view there are no disciples; but from that of the disciple the Grace of the Guru is like an ocean. If he comes with a cup he will only get a cupful. It is no use complaining of the niggardliness of the ocean; the bigger the vessel the more he will be able to carry. It is entirely up to him.
Major Chadwick: Then to know whether Bhagavan is my Guru or not is just a matter of faith, if Bhagavan will not admit it.
Bhagwan Sri Ramana: (Sitting straight up, turning to the interpreter and speaking with great emphasis). Ask him, does he want me to give him a written document?
Source: Ramana Maharshi  And The Path Of Self-Knowledge





Dear devotees and seekers after Truth, it follows from the above ?Words of Grace? that submission to such a Guru  as Bhagwan Sri Ramana Maharshi is not a submission to anyone outside oneself but to the Self manifested outwardly in order to help one discover the Self within. anil
« Last Edit: July 27, 2019, 10:08:23 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #6020 on: July 28, 2019, 09:43:00 AM »
Bhagwan Sri Ramana Maharshi: Therefore, while your aim is to transcend here and now these superficialities of physical existence through atma vichara (Self-enquiry), where is the scope for making the distinctions of 'you' and 'I', which pertain only to the body? When you turn the mind within, seeking the source of thought, where is the 'you' and where is the 'I'? You should seek and be the Self that includes all.

Disciple: But is it not funny that the 'I' should be searching for the 'I'? Does not the enquiry, "Who am I?" turn out in the end an empty formula? Or, am I to put the question to myself endlessly, repeating it like some mantra (sacred syllable)?

Bhagwan Sri Ramana: Self-enquiry is certainly not an empty formula; it is more than the repetition of any mantra. If the enquiry, "Who am I?" were a mere mental questioning, it would not be of much value. The very purpose of Self-enquiry is to focus the entire mind at its source. It is not, therefore, a case of one 'I' searching for another 'I'.

Much less is Self-enquiry an empty formula, for it involves an intense activity of the entire mind to keep it steadily poised in pure Self-awareness.
Self-enquiry is the one infallible means, the only direct one, to realise the unconditioned, Absolute Being that you really are.

Disciple: Why should Self-enquiry alone be considered the direct means to jnana (Self-Knowledge or the Enlightenment))?

Bhagwan Sri Ramana: Because every kind of sadhana (spiritual practice) except that of atma vichara (Self-enquiry) presupposes the retention of the mind as the instrument for carrying on the sadhana (spiritual practice), and without the mind it cannot be practised. The ego may take different and subtler forms at the different stages of one's practice, but is itself never destroyed.
When Janaka exclaimed, "Now I have discovered the thief who has been ruining me all along. He shall be dealt with summarily", the King was really referring to the ego or the mind.

Disciple: But the thief may well be apprehended by the other sadhanas (spiritual practices) as well.

Bhagwan Sri Ramana: The attempt to destroy the ego or the mind through sadhanas other than atma vichara (Self-enquiry), is just like the thief assuming the guise of a policeman to catch the thief, that is himself. Atma vichara (Self-enquiry) alone can reveal the truth that neither the ego nor the mind really exists, and enables one to realise the pure, undifferentiated Being of the Self or the Absolute.
Having realised the Self, nothing remains to be known, because it is perfect Bliss, it is the All.
Source: Maharshi's Gospel
« Last Edit: July 28, 2019, 09:46:41 AM by eranilkumarsinha »

Beloved Abstract

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #6021 on: July 29, 2019, 08:33:02 AM »
ramana "who do you think you are ? "  ..... eranilkumarsinha ... "i think im separate from you "
 ...
simply stop telling the story of the self and see who you are without it

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #6022 on: July 29, 2019, 09:36:34 AM »
Dear Sri Beloved Abstract, yes, alas! Sense of separation from Bhagwan Sri Ramana Maharshi has not yet been totally erased, it still persists (but question in my case is who cares?), but nonetheless, I am at least happy for you, for you appear to have totally destroyed the sense of your separation from your Guru whoever He or She is, and having destroyed your individual identity, you are basking in the supreme bliss of Sat-Chit-Ananda!!!!!! Great achievement! Should I come rushing to you in the great expectation of receiving some secret and sacred Upadesa from your holy lips? Anil
« Last Edit: July 29, 2019, 09:39:21 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #6023 on: July 29, 2019, 09:41:11 AM »
Devotee: I am inclined to give up my job and remain always with Sri Bhagavan.

Bhagavan Sri Ramana Maharshi: Bhagavan is always with you, in you. The Self in you is Bhagavan (God). It is that you should realize.

Devotee: But I feel the urge to give up all attachments and renounce the world as a sannyasin (a renunciate).

Bhagwan Sri Ramana: Renunciation does not mean outward divestment of clothes and so on or abandonment of home. True renunciation is the renunciation of desires, passions and attachments.

Devotee: But single-minded devotion to God may not be possible unless one leaves the world.

Bhagwan Sri Ramana: No; one who truly renounces actually merges in the world and expands his love to embrace the whole world. It would be more correct to describe the attitude of the devotee as universal love than as abandoning home to don the ochre robe.

Devotee: At home the bonds of affection are too strong.

Bhagwan Sri Ramana: He who renounces when he is not yet ripe for it only creates new bonds.

Devotee: Is not renunciation the supreme means of breaking attachments?

Bhagwan Sri Ramana: It may be so for one whose mind is already free from entanglements. But you have not grasped the deeper import of renunciation: great souls who have abandoned the life of the world have done so not out of aversion to family life but because of their large-hearted and all-embracing love for all mankind and all creatures.

Devotee: The family ties will have to go some time so why shouldn?t I take the initiative and break them now so that my love can be equal to all?

Bhagwan Sri Ramana: When you really feel that equal love for all, when your heart has so expanded as to embrace the whole of creation, you will certainly not feel like giving up this or that; you will simply drop off from secular life as a ripe fruit does from the branch of a tree. You will feel that the whole world is your home.

Source: Ramana Maharshi And The Path Of Self-Knowledge

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #6024 on: July 30, 2019, 09:31:26 AM »
Sri Yogi Ramiah: "A master is approached by a seeker for enlightenment. The master says Brahman has no qualities nor stain nor movement etc. Does he not speak as an individual? How can the seeker's ignorance be wiped off unless the master speaks thus? Do the words of the master as an individual amount to the truth?"

Bhagavan Sri Ramana Maharshi: "To whom should the master speak? Whom does he instruct? Does he see anything different from the Self?"

Sri Yogi Ramiah: "But the disciple is asking the master for elucidation."

Bhagavan Sri Ramana: "True, but does the master see him as different? The ignorance of the disciple lies in not knowing all are Self realized. Can anyone exist apart from the Self? The master simply points out that the ignorance lies there and therefore does not stand apart as an individual. What is realization? Is it to seek God with four hands bearing conch, wheel, club etc? Even if God was to appear in that form, how is the disciple's ignorance wiped off? The truth must be eternal realization. Direct perception is the ever present experience. God himself is known as directly perceived. It does not mean he appears before the devotee as said above. Unless the realization is eternal, it cannot serve any useful purpose. Can the appearance with four hands be eternal realization? It is phenomenal and illusory. There must be a seer. The seer alone is real and eternal."

Sri Bhagavan Ramana goes on to say, "Let God appear as the light of a million suns. Is it direct perception? To see it, the eyes, the mind, etc., are necessary. It is indirect knowledge whereas the seer is direct experience. The seer alone is pratyaksha - direct perception. All other perceptions are only secondary knowledge. The present superimposition of the body as 'I' is so deep rooted that the vision before the eyes is considered pratyaksha (direct perception) but not the seer himself. No one wants realization because there is no one who is not realized. Can anyone say that he is not already realized or that he is apart from the Self. No, evidently all are already realized. What makes him unhappy is the desire to exercise extraordinary powers. Man knows that he cannot have those powers so he wants God to appear before him, confer all his powers on the devotee and keep himself in the background. In short, God should abdicate his powers in favour of the man."

Sri Yogi Ramiah: "It is alright for great sages like Sri Bhagavan to speak out so plainly. Because the truth does not swerve from you, you consider it easy for all others. Nevertheless, the common folk have a real difficulty."

Bhagavan Sri Ramana: "Then, does anyone say that he is not the Self?"

Sri Yogi Ramiah: ?I meant to say that no one else has the courage to put things straight as Bhagavan has done.?
Bhagavan Sri Ramana: ?Where is the need for courage for saying things as they are??

Source: Sri Ramana Periya Puranam
« Last Edit: July 30, 2019, 09:34:43 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #6025 on: July 31, 2019, 10:07:51 AM »
Retreating to the Source

"Enquiring 'What is our birth-place [source]?' and thereby knowing and reaching that birth-place, is the best of all paths to root out miseries, which can exist only in the place you have entered [and not in the place you were born]."
V. 782, Guru Vachaka Kovai


"Just as a woman, suffering intolerably in her father-in-law's house, obtains peace in her mother?s house, so the mind, harried by samsaric suffering, wins peace by returning to its source, the real Self."
V. 520, Sri Ramana Paravidyopanishad (The Supreme Science as of the Self as Taught by Sri Ramana)



Sri Sadhu Om: From this verse we have to understand the following: The state of Self is our birth-place, and the state of individuality [jivatman], in which the mind, body and world appear, is the place we have entered. In the state of Self there are no miseries; it is only in the state of individuality that all kinds of miseries such as birth and death and all kinds of vices such as desire, can exist. In order to root out all such miseries and defects, Self-enquiry is the best path. (Guru Vachaka Kovai)


O [foolish] mind who wanders [outside] searching [for happiness], not knowing that the state of Liberation is your own right, if you go back the way you came [out], but that way you will regain the state of Liberation, the unending perfect happiness."
V. 783, Guru Vachaka Kovai



 ...
Question: Swami, having a great desire for mokhsa (deliverance) and anxious to know the way thereto, I have read all sorts of books on Vedanta. They all describe it, each in a different way. I have also visited a number of learned people and when I asked them, each recommended a different path. I got puzzled and come to you ; please tell me which path to take.
Bhagwan Sri Ramana Maharshi (smiling): ALL  RIGHT,  THEN,  GO  THE  WAY  YOU  CAME.

We (Suri Nagamma and the other devotees who listened to the reply) all felt amused at this. The poor young man did not know what to say. He waited until Bhagavan left the hall and then with a depressed look turned to the others there appealingly, and said: Gentlemen, I have come a long way with great hope and with no regard for the expenses or discomfort out my ardent desire to know the way to moksha (deliverance); is it fair to tell me to go the way I came? Is this such a huge joke?
Thereupon one of them said, ?No sir. It is no joke. It is the most appropriate reply to your question. Bhagavan's teaching is that the enquiry 'Who am I?' is the easiest path to moksha (Liberation). You asked Him which way 'I' should go, and His saying, "Go the way you came," meant that if you investigate and pursue the path from which that 'I' came, you will attain moksha (liberation).
Source: Letters from Sri Ramnasramam



Dear devotees, we must know that the state of our own Self alone is what is called Liberation, which is the Eternal Happiness, and that it is ever our own right. We experience miseries only because we turn our attention outwards, leaving the Self. Therefore, the sadhana (spiritual practice) to achieve the seemingly lost happiness is just to turn our attention back towards Self, the source from which we rose and came out as a jiva (individual soul). This is exactly what Sri Bhagwan meant when He taught the seekers to go back the way they came, that is, to the Self from which they arose as  individual souls superimposing the sense of the Self to the insentient bodies.
Anil   

« Last Edit: July 31, 2019, 10:12:25 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #6026 on: August 01, 2019, 09:56:11 AM »
Bhagwan Sri Ramana Maharshi: You see the difficulty. Self-enquiry, 'Who am I?' is a different technique from the meditation-- 'I am Siva (God)', or 'I am He'. I rather emphasise Self-Knowledge, for you are first concerned with yourself before you proceed to know the world or its Lord. The 'I am He' or 'I am Brahman', meditation is more or less mental, but the quest for the Self of which I speak is a direct method and is superior to it. For, the moment you get into the quest for the Self and begin to go deeper, the real Self is waiting there to receive you and then whatever is to be done is done by something else and you, as an individual, have no hand in it. In this process all doubts and discussions are automatically given up, just as one who sleeps forgets all his cares for the time being.

Devotee: What certainty is there that something awaits there to receive me?

Bhagwan Sri Ramana: When a person is sufficiently mature he becomes convinced naturally.

Devotee.: How is this maturity to be attained?

Bhagwan Sri Ramana: Various ways are prescribed. But whatever previous development there may be, earnest Self-enquiry hastens it.

Devotee.: That is arguing in a circle. I am strong enough for the quest if I am mature and it is the quest that makes me mature.

Bhagwan Sri Ramana: The mind does have this sort of difficulty. It wants a fixed theory to satisfy itself with. Really, however, no theory is necessary for the man who seriously strives to approach God or his true Self. Everyone is the Self and indeed, is infinite. Yet each person mistakes his body for his Self. In order to know anything, illumination is necessary. This can only be of the nature of Light; however, it lights up both physical light and physical darkness. That is to say, that it lies beyond apparent light and darkness. It is itself neither, but it is said to be light because it illumines both. It is infinite and is Consciousness. Consciousness is the Self of which everyone is aware. No one is ever away from the Self and therefore everyone is in fact Self-realised; only-- and this is the great mystery--people do not know this and want to realise the Self. Realisation consists only in getting rid of the false idea that one is not realised. It is not anything new to be acquired. It must already exist or it would not be eternal and only what is eternal is worth striving for.

Once the false notion 'I am the body' or 'I am not realised' has been removed, Supreme Consciousness or the Self alone remains and in people's present state of knowledge they call this 'Realisation'. But the truth is that Realisation is eternal and already exists, here and now.

Consciousness is pure knowledge. The mind arises out of it and is made up of thoughts.

The essence of the mind is only awareness or consciousness. However, when the ego overclouds it, it functions as reasoning, thinking or perceiving. The universal mind, not being limited by the ego, has nothing outside itself and is therefore only aware. This is what the Bible means by 'I am that I am'.

The ego-ridden mind has its strength sapped and is too weak to resist distressing thoughts. The egoless mind is happy, as we see in deep, dreamless sleep. Clearly, therefore, happiness and distress are only modes of the mind.

Source: The Teachings of Bhag eachings of Bhagavan Sri Ramana Maharshi Sri Ramana Maharshi Sri Ramana Maharshi in His Own Words
« Last Edit: August 01, 2019, 10:01:54 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #6027 on: August 02, 2019, 09:51:08 AM »
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."

Sri Paul Brunton: "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!"

Sri Paul Brunton: "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 thereby."
There is a pause as I try to digest his answer. From the square-framed and barred hole in the wall which does duty as a window, as it does in so many Indian buildings, I obtain a fine view of the lower slopes of the sacred hill. Its strange outline is bathed in the early morning sunlight.

After a pause as Sri Brunton tries to digest the answer, Bhagwan Sri Ramana addresses him again: "Will it be clearer if it is put in this way? All human beings are ever wanting happiness, untainted with sorrow. They want to grasp a happiness which will not come to an end. The instinct is a true one. But have you ever been struck by the fact that they love their own selves most? "

Sri Brunton: "Well? "

Bhagwan Sri Ramana: "Now relate that to the fact that they are ever desirous of attaining happiness through one means or another, through drink or through religion, and you are provided with a clue to the real nature of man."

Sri Brunton: " I fail to see ."

Bhagwan Sri Ramana (with the tone of His voice becoming higher): "Man's real nature is happiness. Happiness is inborn in the true self. His search for happiness is an unconscious search for his true self. The true self is imperishable; therefore, when a man finds it, he finds a happiness which does not come to an end."

Sri Brunton: "But the world is so unhappy? "

Bhagwan Sri Ramana: "Yes, but that is because the world is ignorant of its true self. All men, without exception, are consciously or unconsciously seeking for it."

Sri Brunton asks: "Even the wicked, the brutal and the criminal? "

Bhagwan Sri Ramana: "Even they sin because they are trying to find the self's happiness in every sin which they commit. This striving is instinctive in man, but they do not know that they are really seeking their true selves, and so they try these wicked ways first as a means to happiness. Of course, they are wrong ways, for a man's acts are reflected back to him."


Sri Brunton: " So we shall feel lasting happiness when we know this true self?"

Sri Brunton nated: The other nods his head. A slanting ray of sunshine falls through the unglazed window upon the Maharishee's face. There is serenity in that unruffled brow, there is contentment around that firm mouth, there is a shrine-like peace in those lustrous eyes. His unlined countenance does not belie his revelatory words.

Source: The Maharshi And His Message (Original: A Search In Secret India)
« Last Edit: August 02, 2019, 09:53:35 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #6028 on: August 03, 2019, 09:24:57 AM »
Bhagwan Sri Ramana Maharshi: "Unless and until a man embarks upon this quest of the true self, doubt and uncertainty will follow his footsteps throughout life. The greatest kings and statesmen try to rule others, when in their heart of hearts they know that they cannot rule themselves. Yet the greatest power is at the command of the man who has penetrated to his inmost depth. There are men of giant intellects who spend their lives gathering knowledge about many things. Ask these men if they have solved the mystery of man, if they have conquered themselves, and they will hang their heads in shame. What is the use of knowing about everything else when you do not yet know who you are? Men avoid this enquiry into the true self, but what else is there so worthy to be undertaken?"

Sri Paul Brunton commented: "That is such a difficult, a superhuman task".

The Sage (giving an almost imperceptible shrug of his shoulders):
Bhagwan Sri Ramana: "The question of its possibility is a matter of one's own experience. The difficulty is less real than you think."

"For us, who are active, practical Westerners, such introspections....... ?" Sri Brunton begin doubtfully and left his sentence trailing in mid-air.

Sri Bhagwan bends down to light a fresh joss stick, which will replace one whose red spark is dying out.

Bhagwan Sri Ramana: "The realization of truth is the same for both Indians and Europeans. Admittedly the way to it may be harder for those who are engrossed in worldly life, but even then one can and must conquer. The current induced during meditation can be kept up by habit, by practising to do so. Then one can perform his work and activities in that very current itself; there will be no break. Thus, too, there will be no difference between meditation and external activities. If you meditate on this question, Who am I? - if you begin to perceive that neither the body nor the brain nor the desires are really you, then the very attitude of enquiry will eventually draw the answer to you out of the depths of your own being; it will come to you of its own accord as a deep realization."

Sri Brunton again ponders over His words thus: "Know the real self," he continues, "and then the truth will shine forth within your heart like sunshine. The mind will become untroubled and real happiness will flood it, for happiness and the true self are identical. You will have no more doubts once you attain this self-awareness."
Source: The Maharshi And His Message (Org. A Search In Secret India)

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #6029 on: August 04, 2019, 09:42:48 AM »
Devotee: Which is the best of all the religions? What is Sri Bhagavan's method?

Bhagwan Sri Ramana Maharshi: All religions and methods are one and the same.

Devotee: Different methods are taught for liberation.

Bhagwan Sri Ramana: Why should you be liberated? Why not remain as you are now?

Devotee: I want to get rid of pain. To be rid of it is said to be liberation.

Bhagwan Sri Ramana: That is what all religions teach.

Devotee: But what is the method?

Bhagwan Sri Ramana: To retrace your way back.

Devotee: Whence have I come?

Bhagwan Sri Ramana: That is just what you should know. Did these questions arise in your sleep? Did you not exist then? Are you not the same being now?

Devotee: Yes, I was in sleep; so also the mind; but the senses had merged, so I could not speak.

Bhagwan Sri Ramana: Are you jiva (an individual self)? Are you the mind? Did the mind announce itself to you in sleep?

Devotee: No. But elders say that the jiva (individual self) is different from Isvara (God).

Bhagwan Sri Ramana: Leave Isvara (God) alone. Speak for yourself.

Devotee: What about myself? Who am I?

BHagwan Sri Ramana: That is just it. Know it, when all will be known; if not, ask then.

Devotee: On waking I see the world and I am not changed from sleep.

Bhagwan Sri Ramana: But this is not known in sleep. Now or then, the same you remain. Who has changed now? Is your nature to be changing or remain unchanging?
Devotee: What is the proof?

Bhagwan Sri Ramana: Does one's own being require a proof? Only remain aware of your own self, all else will be known.

Devotee: Why then do the dualists and non-dualists quarrel among themselves?

Bhagwan Sri Ramana: If each one minds his own business, there will be no quarrel.
Talk--479
« Last Edit: August 04, 2019, 09:44:49 AM by eranilkumarsinha »