Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 756075 times)

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #795 on: April 28, 2011, 08:24:19 AM »
Namo Ramanaya is the knower and the being known.
Namo Ramanaya is the illumination of wisdom.
Namo Ramanaya is the universe entire.
Namo Ramanaya is our own Self-Being.
                                                      Verese—126, Sri Ramana Sannidhi Murai


Who is Ramana, the Master ?
He without whom no mind can think,
He without whom no mouth can speak,
He without whom no limb can move,
Behold, He indeed is Ramana, the Master !
                                                         Verse—1134, Sri Ramana Sannidhi Murai

Sri Muruganar sings Sri Bhagwan  and His Glory as spontaneously and effortlessly as birds, or as flows the river.

Thank you,
   Anil
 
 

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #796 on: April 28, 2011, 08:26:36 AM »
Dear Sri Subramanian Sir,

‘During the search, duality; on attainment, unity’—This doctrine too is false. When he eagerly sought himself and later when he found himself, the tenth man in the story was the tenth man and none else.

There is no doubt about the meaning and implication of the above Verse—37 of the Ulladu Narpadu. What created  a bit of ambiguity is the line in the Verse—39 of the Supplement. “ Keep advaita within the Heart. Do not ever carry it into action.” However, there is no doubt about these things in my mind now.

Dear sir, in this context, I would like to quote a very relevant passage from Prof. Sri K. Swaminathan’s ‘ Ramana Maharshi’ as following :

“ The Maharshi proclaims the truthof sadyomukti, of freedom this instant, and is impatient with the false duality of ‘knowing the Self’ instead of being and behaving as the Self, that is, as awareness individual, relative, shared or absolute, as the case may be. Such being and behaving as awareness, rather than as bodies, is according to Him the only way of being truly human and we cannot postpone being human,  even if being human involves becoming divine, tasting occasionally the bliss of beatitude and acting sometimes like heroes of romance. Evolution through heroism to divinity is in fact our ineluctable destiny, which we can escape only by turning asuric, diabolical selves at war with other selves. The immortal spirit within us is something we are tied to and cannot get rid of or break away from and in the need we see that it is the sole reality. In practical terms, the teaching amounts to holding a knife by the rounded handle of wholeness, using in every situation shared, common awareness in dealing with persons and ruthlessly dissecting ideas, institutions and other lifeless objects.”
                                                    P—104, Ramana Maharshi, Prof. K. Swaminathan

 I feel that the above paragraph is a brilliant piece of writing on Sri Bhagwan’s Teaching and gives clear light with regard to practice and non-practice of advaita during the sadhana stage.

Thank you so much sir.

Regards.
  Anil 


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #797 on: April 28, 2011, 11:28:41 AM »
‘ The Lord who is sui generis pierced the sense organs to go out-ward. Therefore one sees outside, and not the inner self. But a certain wise one saw the inner self, turning the eye within, desiring immortality.’
                                                                                                 Katha Upanishad

‘That which is not expressed by speech, but That by which speech is expressed; That which is not thought by the mind, but That by which the mind is thought; and That which is not seen by the eyes, but That by which the eyes are seen;--That alone know thou  as Brahman, and not this which people worship here.’
                                                                                                  Kena Upanishad

“ To see God and not the Self that sees is only to see a projection of the mind. It is said that God is seen by him alone who sees the Self; but one who has lost the ego and seen the Self is none other than God.”
                                                                                                    Verse—20, Reality in Forty Verses

Without turning inwards and merging in the Lord, in His Light that shines within the mind and lends it all its light, how can we know the Light of lights with the borrowed light of the mind.
                                                                                                      Verse—22, Reality in Forty Verses

(I am not able to complete the discussion right now. Therefore, I wish to continue discussion on the above cited Verses in the next post. I request members to kindly express their own understanding with regard to the cited Verses.)

Thank you,
   Anil                                     

   

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #798 on: April 28, 2011, 01:48:03 PM »


Dear Anil,

Regarding keeping advaita in heart and do not show in action:

It means that we should have samabhavana in all living creatures.
We should see everything as the Self.  And on the same count,
one should not put in action the samabhavana.  Sri Bhagavan used
to give a humorous example.  Just because you are practicing
advaita in heart, you should not treat neighbor's wife as your wife  and try to touch her!  Once the state of oneness is attained, then
the differences would occur but not mano vrittis, that is tendency to touch neighbor's wife.

Regarding the verses of ULLadu Narpadu you have cited, I shall wait for the completion of your post. But I can say that what Sri Bhagavan says is that the mind functions due to the Self within. The Self is self luminous and with its light mind functions and so are
the senses. It is like moon borrowing light from the Sun and shining at night. When the Self is attained, the moon i.e the mind will also be there, but it will be like the moon on the high noon, when it is hardly visible and is of no use at all.




Arunachala Siva.       

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #799 on: April 29, 2011, 08:37:42 AM »
Dear Sri Subramanian Sir,

This explanation, with regard to question of dvaita and advaita, and whether advaita should be kept within the Heart only or should be carried into action also, gives prefect clarity to the subject-matter under discussion. This question initially puzzled me and you might remember that as soon as I joined the forum I started a topic “Why advaita should not be applied against the Guru” under the Forum ‘General Discussion’ in which you removed some of my nagging doubts. Although, I sensed somehow, instinctively or otherwise, as to how devotees of Sri Bhagwan, pursuing sincerely the Atma-Vichara as taught by Him, should conduct themselves with regard to the practice of advaita, truly speaking sometimes it was a bit hazy.

Here samabhavana is the ‘watch word’. It is valid and acceptable in all walks of life, everywhere and in all circumstances. You have said it all so beautifully : ‘We should have samabhavana in all living creatures. We should see everything as the Self. And on the same count, one should not put samabhavana in action.’ For touching the neighbour’s wife is the mano vritti which we aim to do away with and not samabhavana, as taught by Sri Bhagwan to His devotees. On attainment differences may continue to be appearing but not differentiation, or mano vrittis, as you so brilliantly remarked.

I do not have words to express my gratitude. Thank you so much sir.

Regards,
  Anil               


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #800 on: April 29, 2011, 08:40:05 AM »
Dear Sri Subramanian Sir,

What you have said with regard to the Verse—20  and Verse—22 of the ULLadu Narpadu  is true to my knowledge and  understanding. However, I wish to add as following :

Verse—20,

Seeing God while leaving the seeing Self is merely seeing a projection of the mind, a mental vision, a mental seeing, or seeing by the ego. It cannot be true seeing of God. Sri Bhagwan has said over and over again that the Supreme Truth is this that our own True Self is God, and, therefore, the Self that is God, cannot be an object of seeing outside of oneself, as we see empirically the objective world, as different from us. If, by Self-enquiry, one reaches the source of his individual ego-self, the ego merges in the Source, or the Self. But, there is no subject- object distinction in the Self. So,  by ”seeing God”  is meant ‘being God’.  Sri Bhagwan says that one whose ego has merged in the Self is none other than God Himself.  He alone has seen God who has seen the Self, although there is no seeing the Self ; only being It.   

Verse—22,

Supreme Truth:  OUR OWN SELF IS THE LORD SUPREME ! Therefore, without turning the mind inward towards the Existence-Consciousness ever-present  Swarupa “I am” and thereby merging in the Lord who alone gives the Light of Consciousness to the mind, with which it sees everything else in the imagined, illusory, and dream-objective world, i.e. other  than itself, it is impossible to know the Self, or God  who is the Light of lights, with the borrowed light of the mind. So, Sri Bhagwan reveals in this Verse that one can know God who is none other than his own True Self, only by turning within by Atma-Vichara or ‘Who am I ?’enquiry and merging in the Source, or the Self. The Self, illumining the mind from within, is also the basis of the mind. Therefore, it is impossible to know the Self so long as the mind seeks to maintain its separate identity. Only when it ceases to be that the Self is revealed. But then there is no knowing the Self. Only being it. Knowing is being and that alone is true knowing, or other way round, being is true knowing.  Therefore, all talk and discussion about seeing the Self and God is subsequently reduced to be ceasing to be as the individual in the first place by the proper enquiry. Knower of Brahman is Brahman Himself. “ Be still and know that I am God.” And the only method for bringing about this stillness is to turn within and merge in the Self.
Till then, the Guru will be saying, “There is, or I Am” and we, the ignorant, will be asking, “Where ?”

Thank you so much sir.

Regards,
  Anil 
 

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #801 on: April 29, 2011, 11:14:23 AM »


Dear Anil,

Regarding samabhavana with all objects of the world [without mano vritti] as all these are forms of the Self, I remember one or two incidents in Sri Bhagavan's life.

1. Once Maurice Frydman was sitting in the Hall.  He asked Sri
Bhagavan, "if there is no duality, and all is one, then why not I
sit with you on the sofa?"  Sri Bhagavan smiled and replied: "Yes.
If you want, you can."  Maurice said: "I can, but people here will lynch me and drive me out of the Asramam..."  Then Sri Bhagavan
said: "Till you attain the State, when people no longer drive you, if you sit on the sofa with me, you have to remain seated on the floor only."  {Words are exactly not Sri Bhagavan's. I remember only the incident and not the actual words.}

2. Once when Sri Bhagavan was staying in the Skandasramam, some coolies came to Sri Bhagavan and told Him: 'Swami, Swami, please give us something to eat.'  It was a hot noon and the coolies were really hungry. Sri Bhagavan told Kunju Swami and told him to find out from Mother Azhagammal whether something was there to be given to the coolies.  Kunju Swami went inside and came back empty handed.  Sri Bhagavan knew.  He said: "O Amma is seeing sesham, impurity" - because she had not eaten her food  still.  And if brahmins had  not eaten, they would  not give anything to the beggars,  since such food would become impure thereafter.  He called the Mother Azhagammal.  She came. He said: "Amma, whom do you think, are these?  They are all Arunachala Swarupam...." Amma looked at the coolies and became horipilated, since she immediately "realized" [not seen] that they were all forms of Arunachaleswara.   

Sri Sankara says that when Desikan shows the Truth, the mature disciples immediately realize That. Amma quietly went inside, brought the cooked rice and distributed to all the coolies and then she took her food.  This is sama bhavana on realizing the truth.



Arunachala Siva. 

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #802 on: April 30, 2011, 08:24:35 AM »
Dear Sri Subramanian Sir,

In the context of discussion on ‘sama bhavana’ or ‘sama darshana’, I cite below Verse no. 30 to Verse no. 32 from  the Ch. 6 of the Srimad Bhagavad Gita as following :

Yo mam pasyati sarvatra sarvam ca mayi pasyati,
Tasyaham na pranasyami sa ca me na pranasyati.
“ He who sees Me (the Univarsal Self) present in all beings, and all beings existing within Me, he is never lost to me, nor I am ever lost to him.”
                                                                                V-30, Ch. 6, Srimad Bhagavad Gita

The Verse teaches profound unity in all beings and in all things.  When we are merged with the Self within, we are one with everything and all things—living as well as non-living.

Sarvabhutasthitam yo mam bhajatyekatvamasthitah,
Sarvatha  vartamano’pi  sa yogi mayi vartate.
“ The Yogi who is established in union with Me, and worships Me as residing in all beings as their very Self, howsoever he may be active.”
                                                                                      V-31, Ch. 6, Srimad Bhagavad Gita

Whatever his external activities, inwardly such a yogi is merged with the Self and therefore dwells in God. Our true life is the non-dual inner life.

Atmaupamyena  sarvatra  samam  pasyati  yo’rjuna,
Sukham va  yadi  va  duhkham  sa  yogi  paramo  matah.
“ He, O Arjuna, who sees with equality everything , in the image of his own self, whether in pleasure or in pain, he is considered a perfect yogi.”
                                                                                                  V-32, Ch. 6, Srimad Bhagavad Gita

Atma-aupamya is the equality of all things—living and non-living, with oneself. Such a yogi sees that whatever is good and pleasant for him is good and pleasant for all creatures, and whatever is bad and painful for him is bad and painful for all creatures. Such a yogi is no longer afflicted by pain and sorrow, nor is affected by joys and pleasures.

Dear Sir, in Sri Bhagwan alone is the quint essential embodiment of the teaching of the Srimad Bhagavad Gita and other sacred scriptures. In Sri Bhagwan alone can we see for ourselves that these words of our sacred scriptures are not mere words and certainly not a dream or a phantasy.

“If men and womanof divided mind and agitated heart felt at peace in the presence of the Maharshi, birds and animals were completely at home with him. When he lived in various caves on the hill, snakes and scorpions would on occasion crawl harmlessly over his body , without causing or experiencing fear. At Ramanasramam, besides  Lakshmi the cow who occupied a special place of affection, a large number of squirrels, sparrrows, peacocks, dogs and monkeys made themselves at home and enjoyed the Maharshi’s compassionate attention like any other inmate and visitor. And sometimes when an ashram pet died it would be buried and a Samadhi raised over the spot in affectionate remembrance. “
                                                                                   Prof. K Swaminathan, Ramana Maharshi

 Sri Bhagwan ‘s living Itself for more than half a century is the quint essence of the descriptions of sama bhavana and sama darshana in Srimad Bhagavad Gita and other sacred scriptures.

Thank you so much sir.

Regards,
  Anil

               

 

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #803 on: April 30, 2011, 02:39:11 PM »


Dear Anil,

Today is 61st Aradhana of Sri Bhagavan. He left the body at 8.47 PM.
on Tamizh Chitra krishnapakshsa thrayodasi. It was 14th April 1950.
But as per asterism and digit of moon, it has fallen today, in this year of 2011.  There must have been  long hours of abhishekam, alankaram and archana and arti for Sri Bhagavan. I guess at least 2000 people might have turned up today.

Sri Bhagavan was a living example of a Jivan Mukta.  He has not gone anywhere. He is in our Heart and His living Presence is felt
at any place inside the Asramam and particularly in Old Hall and
Samadhi Hall. 



Arunachala Siva. 

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #804 on: May 01, 2011, 05:12:43 AM »
Forsaking me ? Where have you hidden yourself ?
Deep from within me comes the answer clear :
“ Here, in the Heart, your very Self am I.”
Destroying thus in every limb
The false deluding I, He shines
Instead in wondrous splendour now
 As I, as I the only Self.
                                                    Sri Ramana Anubhuti  ||, V. 396


Gods and men frequent the Presence
Of Him whose Being is Awareness.
Their foolish pride destroyed, their hearts
Made pure by but one glance of grace,
Their faces glow with silent joy
As they depart.
                                                       Sri Muruganar


                                                         
                                                       Stillness
One sole Awareness, Lord supreme,
Silent sky, the Vedas’ import,
That you are, O Venkata !
Yet, to your eager devotees
You utter without speech the blissful
Secret of their being That.
                                                   Verse—1165, Sri Ramana Sannidhi Murai

“ I am not going away. Where can I go ? I am here. “

Sri Bhagwan : Birth and death are for the body, while for I-as –Awareness, which contains and transcends time and space, there is no coming or going, no meeting and parting.

Thank you,
    Anil   

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #805 on: May 01, 2011, 05:14:24 AM »
Vigrahendriya  pranadhi-tamah,
Naham-eka-sat-tajjadam  hyasat.
                                                 Verse—22, Upadesa Saram

Vigrahendriya, prana, dhi, tamah—The body, senses,prana (life force). Intellect and nescience
Naham—I am not
Eka-sat—I am One Sat
Hi—because
Tat—all that is ( as above mentioned)
Jadam—inconscient (and)
Asat—non-existent

Therefore, the body, senses, prana or the life force, intellect and the nescience. I AM ONE SAT BECAUSE ALL THE ABOVE  MENTIONED  ARE INCONSCIENT, INSENTIENT AND NON-EXISTENT.

Worldly enjoyment  of pleasures and sorrows in the living and non-living objects of the world take place  through the above mentioned insentient instruments produced by the three gunas only. I, the Self, am not all these. These insentient and non-existent entities, in fact, are the five sheaths which are preventing us from realising our true nature as One, Supreme Truth i.e. Existence, Consciousness and Bliss. ( To be concluded in the next post)                                 

Thank you,
   Anil 
 

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #806 on: May 01, 2011, 05:16:02 AM »
Dear Devotees,

All actions such as eating, drinking, coming and going etc. belong only to the body, senses and the mind. Therefore saying like, I ate, I came, I slept etc. amounts to claiming that ”I am” or “I” is the sum total of all these insentient body, mind and senses etc. But these inert entities cannot be said to be the ‘awareness’ that is “I”. These appear only after the birth and will disappear again after the death. Even in sleep they are not. So, they are not always with us. Sometimes they are, sometimes not and therefore are unreal and non-existent. Besides, can this body which is inert like log of wood or lump of soil ever be said to shine as ‘I’ ‘I’  by any stretch of even the wild imagination ?

Therefore, Sri Bhagwan says :
 Making the corpse –body remain as a corpse, and not even uttering the word ‘I’, one should enquire keenly thus : “ Now, what is it that rises as ‘I’ ? Then, there would shine in the Heart a kind of wordless illumination of the form ‘I’ ‘I’. That is, there would shine of its own accord the pure awareness which is unlimited and one, the limited and the many thoughts having disappeared. If one remains quiescent without abandoning that experience , the egoity, the individual sense , of the form ‘I am the body’ will be total destroyed, and at the end the final thought, viz., the ‘I’-form, also will be quenched like the fire that burns camphor. The great sages and scriptures declare that this alone is release.

Dear devotees, ” I AM PURE AWARENESS” is the highest form of meditation. Leaving aside the sense and care of the body, if one raises the enquiry ‘Who am I ?’, one stays as ‘I’ shining as the Self. Here it is often asserted that the mind is like a turbulent bull. It does not stay as ‘I’, however hard one tries. Here I can only remind you that Sri Bhagwan says that the mind and the breath has the same conscious source, the Self. By the path of yoga also the mind can be lulled or made temporarily quiescent. While yoga is like trying to control a turbulent bull though the use of force, the Self-enquiry or the Atma-Vichara is like subduing the turbulent bull by coaxing it with green grass and luscious fodder.  So, Sri Bhagwan says that this is the best and straight Path.

Thank you,
   Anil
           

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #807 on: May 01, 2011, 02:17:13 PM »


Dear Anil,

Very nice posts on Sri Ramana Anubhuti and Upadesa Saram.
Sri Ramana Anubhuti of Muruganar has been published in two
parts.  The first part has been renamed as Guru Ramana Prasadam.
This alone has been rendered in English by Robert Butler.  The second part which is also called Sri Ramana Anubhuti is yet to be translated.
Muruganar has also made verses under the title Sri Ramana Anubhuti Venba. These are all in Tamizh venba meters.

Sri Guru Ramana Prasadam speaks only about the grace of Guru
Ramana, how He helped Muruganar to realize the Self.

The Prasad of Guru's Grace:

Verse 15: Lion amongst men, seated upon the lion-throne of the
heart radiating light in all directions, graciously bestowing boundless mauna - great Prince and holy Brahmin, my Guru Raman, you abolished completely all my maidenly decorum.

Verse 17: Shining as the heart, he united me with himself through his compassionate glance - false and deluded wench that I was -
and now in mauna, as the experience of the immaculate Self, like sweetest nectar, overwhelms me in its flood, my life has reached the fulfilment.

Butler's translations are excellent. He like David Godman has read and learned Tamizh completely including the classic difficult Tamizh poetry and then has done these translations.



Arunachala Siva.       

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #808 on: May 01, 2011, 05:17:20 PM »
11 th line in the re-835 should be read "Therefore, body, senses, prana or the life force,
 intellect and nescience, I am not. I AM ONE SAT BECAUSE ALL THE ABOVE MENTIONED ARE INCONSCIENT, INSETIENT AND NON-EXISTENT."

Thank you,
   Anil

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #809 on: May 01, 2011, 05:31:57 PM »
Dear Sri Subramanian Sir,

You have mentioned that second part of the Ramana Anubhuti is yet to be traslated into English.
I wish to know how many Verses are there in the second part ? If possible, I would request you to yourself translate the most sublime ( if not all ) Verses from the second part and give us at least some of the precious gems so that we who do not know Tamizh may savour those nectar-like Verses.

Thank you so much, sir.

Regards,
  Anil