Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 758793 times)

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #825 on: May 04, 2011, 07:45:26 PM »


Dear Anil,

This incident will also be of interest to you.  Sri Bhagavan used to gaze at Arunachala as often as He could on any day.  One day, some
devotees asked Him: Bhagavan!  Are you looking at Arunachala? Sri
Bhagavan replied:  I am looking at my Atma.



Arunachala Siva.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #826 on: May 04, 2011, 08:11:22 PM »
Dear Sri Subramanian Sir,

Ji.Yes. That is all very well and nice, sir. Enquiry should not be and cannot be forced on anyone. Sri Bhagwan Himself never tried to alter the faith or the chosen path of any one of His devotees. He only strengthened the faith in the chosen methods or the path of His devotees that suited their temperament best, by removing the obstacles. However, this must be added that although during the earlier period He clearly maintained that the Path of Self-enquiry is suitable only for the ripe souls, and the rest should follow different methods according to to the state of their minds, in the later periods, the Essence of His Central Teaching seems to be the Path of the Self-enquiry.

Dear sir, I also ardently believe that the Path of the Atma-Vichara should be followed with deep devotion to the Guru whose Sacred Utterance it is that the Guru is none other than God Himself and the Self of the Devotees.

Thank you so much sir.

Regards,
  Anil   

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #827 on: May 05, 2011, 10:14:48 AM »
 Dear Devotees,

Sri Bhagwan emphatically taught that our own True Self is Brahma. Our own True Swarupa is Existence Itself, Pure Knowledge Itself, Ever Blissful Itself—Sachitananda. I do not think anyone of us, devotees of Bhagwan Sri Ramana, has still some doubt even on that Finality. This is settled for once and all. Isn’t it ? Well. Tell me then, kindly any one :


“While Iswara continuously abides in the Heart, bestowing his grace, without form, as not different from oneself, and as a directly experienced entity, how can he be seen if one assumes that he is with form, different from oneself and mediated through the senses, even if one searches and wanders for aeons in the outside world ?”

                 Sri Sadhu Natananada written statement,
corrected by Sri Bhagwan and quoted here from GVK,
                        Ed. Sri David Godman

Therefore, The Great Poet and The Devotee Sings :
 
The spurious jiva that seeks its real nature by the enquiry
‘Who am I ?’ will become in the end the real Self, free of the ‘I’.
                                                     Verse—388, GVK, Ed. Sriu David Godman

Thank you,
    Anil


 

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #828 on: May 05, 2011, 11:19:05 AM »


Dear Anil,

Yes. Sri Sadhu Om said: To follow devotion and other paths, is like
a boy trying to learn cycling [on the road to Tirukovilur] and then doing regular cycling on the road to Tiruvannamalai.  These two are on opposite directions. Instead, he can try cycling in Tiruvannamalai road itself and then do the regular cycling  also there.  That is, learning self inquiry even if it is full of wrong practices, and the doing regular self inquiry without spending time on devotion etc.,

This is quite fine. But Sri Sadhu Om himself was earlier a devotee
of Janaki Matha of Thanjavur and spent several years with her with a name - Matha Dasan, devotee of Mother.  He came to Sri Bhagavan only in 1945!



Arunachala Siva. 

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #829 on: May 05, 2011, 04:40:31 PM »
Dear Sri Subramanian Sir,

While in Sri Ramanasramam, I also remain rooted in the Samadhi Hall only.
Although I occasionally sit in the Meditation Hall, Mother’s Temple and elsewhere also, an Inexplicable Power, it seems to me, takes me to the Samadhi Hall again and again.
The Presence in the Samadhi Hall is so palpable that I always end up as a mute spectator there in the Hall. My experience is this that the Sacred Samadhi Hall, situated in Tiruvannamalai, in South India, is the most potent, most Wisdom-filled, and Supremely Divine Hall , in all the three worlds.

Thank you so much sir,
 
Regards,
  Anil
     

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #830 on: May 05, 2011, 05:13:36 PM »


Dear Anil,

What you say is true. Only people who are doing serious self inquiry and who are not interested as much in pujas, arti etc., are always
glued to the Old Hall.  Meditation Hall. This, I am told is open upto
12 midnight.  But many of us are only spending more time in Samadhi Hall and Mother's Temple, because we also like to watch the rituals like pujas and artis etc., Some spend time in book shop browsing all titles and asking for this book and that book.  It needs very high maturity to delve in the meditation in Old Hall.  This Hall is also equally powerful, since Sri Bhagavan had His court there from 1923 to 1949.  Famous devotees like Muruganar, Kavyakanta, Viswanatha Swami, Major Chadwick,  Kunju Swami, G.V. Subbaramayya and others had come only here and had very insightful conversations with Sri Bhagavan.  it is here Ulladu Narpadu and Upadesa Undiyar and other works were written.



Arunachala Siva.     

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #831 on: May 05, 2011, 06:16:16 PM »
Dear Sri Subramanian Sir,

I do not know what do you exactly mean by 'serious Self inquiry',
I feel the Presence and Sat-sanga more palpably in the Samadhi Hall.
One advantage in the Meditation Hall is this that it is always almost nose-free.
But the cardinal question remains, " Who is disturbed by the noise and the activities around ? "
All it takes to quell the noise and the activities around is to fire this
divine astra ( Brahmastram) that Sri Bhagwan, out of compassion for us, has given
only for this purpose. But then to some, the Meditation may happen more spontaneously
in the Meditation Hall. All these are mere thoughts. Are not they ? The Presence in the Samadhi Hall is more palpable or the Meditation Hall is more conducive to Self-enquiry etc.

Thank you so much sir.
 
  Regards,
     Anil   

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #832 on: May 05, 2011, 07:41:51 PM »


Dear Anil,

Yes. In Meditation Hall [Old Hall], there is no noise pollution. Everyone knows the purpose for which they had come.  They keep up pin drop silence. It is for those who want to practice serious, I mean,
exclusive self enquiry and meditation. Other features of Samadhi Hall
are not here. Normally I am able to spend only about 45 minutes or so there, every time when I visit Asramam.



Arunachala Siva.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #833 on: May 06, 2011, 09:23:45 AM »
The only Reality is the Self and that Self shines radiant as “I AM” in the Heart. Sri Bhagwan says that if the Self is known nothing else need be known. So, only that Self deserves to be known. And, of course, the infallible guide in this great search is the true light of the Self “I am”. Dear devotees, Sri Bhagwan says that to realize ourselves as the Self , we require no other light than the Light of the Self, i.e. ‘I am’.

Sri Bhagwan says that Vichara exists in our own sense of ‘I’ (Aham).
                                                                       (V—35), Padamalai



Those who have entered the excellent, straight and direct path, the jnana-vichara, never get confused and lose their way. The reason is, this path is straight and direct, like the light of the sun. It will reveal its straightness to those who have embarked upon it.
                                                      Verse—393, GVK, Edited by Sre David Godman 

Those who have embarked upon it cannot get confused. Why ? A trained dog reaches its master by pursuing only the unmistakable scent of the master. Sri Muruganar himself comments that enquiry, unlike in other paths, has the undeviating nature of always moving towards the Self, taking that Self alone as the target, because of the non-dual nature of the Self. The Supreme Path of Enquiry does not branch out in streets and bylanes etc. so that one may have scope for confusion. Because of this directness and straightness to the Goal, this Path has been described as the Direct and Straight Path.

Sri Muruganar comments that however much one has progressed along the other paths, they enable the aspirant to reach the Self by causing vichara only, albeit for a brief moment, bringing out the superiority of the enquiry over all the other paths.

Sri Muruganar :

Take the Self to be the sun, and vichara to be the sun’s rays.

As tracing the rays of the sun, sun itself can be reached. So also, tracing the rays of the Self (Sense of ‘I’, aham), Self itself can be reached.


Sri Bhagwan : Because Reality is the One Self only, direct path of enquiry is true jnana-yoga. Because there is no duality, there is no other path. In short-cut Path of Swarupa vichara no fear or confusion arises because of the non-dual nature of the Self.
                                   V-29 & 30, Padamalai,


Thank you,
    Anil
 

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #834 on: May 06, 2011, 10:29:36 AM »


Dear Anil,

Yes. All fear arises because of the feeling that there is another.
In the Self there is no another, it is the One without a second.
Hence in non dual consciousness there is no fear.



Arunachala Siva.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #835 on: May 06, 2011, 05:30:03 PM »
Dear Sri Subramanian Sir,

Sri Muruganar says that those who have embarked upon the excellent, straight and direct path of Swarupa Vichara, ‘Who am I ?’, never get confused and loose their way. Enquiry itself confers and enables the seeker to keep the Self alone as the target.

As far as fitness for the Self-enquiry is concerned, I feel that a devotee is himself able to understand whether he is fit for the Self-enquiry or not.

In Sri Ramana Gita, Sri Karshni asks, “Who is said to be a fit person for the practice of this Self enquiry ? Can a person know by himself that he has acquired fitness ?” ( V-8, Ch-7)

Sri Bhagwan replies : “ One’s fitness can be inferred from these two signs, the thought of evanescence in the body and a sense of dispassion in sensory objects.”
                                                                              V—11, Ch-7, Sri Ramana Gita

Therefore, one clear sign is the thought of the perishability of one’s body and the other sign is a sense of dispassion in the sensory objects. These two are the signs by which a seeker can understand himself whether he is fit for the enquiry or not. 
 

Thank you so much sir.

Regards,
   Anil   


Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #836 on: May 07, 2011, 10:26:32 AM »


Dear Anil,

Yes. Niraasai or Vairagyam, not attachment to the world and the body,
is an important requisite for Jnana Vichara.  Nirasai, Sri Bhagavan says in Question No. 26 of Who am I?:

Desirelessness is wisdom.  The two are not different.  They are the same.  Desirelessness is refraining from turning the mind towards any object. Wisdom means the appearance of no object. In other words, not seeking what is other than the Self is detachment or desirelessness, not leaving the Self is wisdom.   



Arunachala Siva.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #837 on: May 07, 2011, 12:33:09 PM »
Dear Sri Subramanian Sir,

Sri Bahgwaan says in ‘Who am I ?’ that not seeking what is other than the Self is detachment, desirelessness, or vairagya; not leaving the Self is wisdom. In a very free translation of the Vivekachudamani, Sri Bhagwan says that in order to be qualified for enquiry into the Self, a man must have a powerful intellect and ability to seize the essential from the inessential besides the various other qualifications.
He enumerates the various other qualifications as following :
Discrimination : He must be able to discriminate between the real and the unreal.
Non-attachment : He must have an unattached mind. Giving up the desire for the transient and the impermanent is the non-attachment or the vairagya.
The six virtues of tranquillity, self-control, withdrawal, forbearance, faith, and concentration on the Self.
Sri Bhagwan writes that he must ardently desire liberation.

And, of course, he must be tireless in practice. Practice is sine-qua-non.

 Nevertheless, I feel, like so many other devotees of Sri Bhagwan, that to whoever the path of the Self-enquiry or the Atma-Vichara interests and fascinates, they must without losing any further time start practice. I am also cent per-cent certain that they would not be dismayed. Self-enquiry is its own guide. But do not ever forget that the Grace of the Guru is the primary cause, more so when one is treading the Path of Vichara as taught by Sri Bhagwan. Therefore, my experience says that one should keep the Guru at the inner most core of the Heart and practice Vichara exactly as taught by Sri Bhagwan tirelessly. Then to most of us it would become more than obvious that Self-enquiry as taught by Sri Bhagwan is more than cent per-cent enough.

Thank you so much sir.

Regards,
  Anil   
 


Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #838 on: May 07, 2011, 05:57:54 PM »


Dear Anil,

Yes. It is to be done with efforts.  It is not choiceless or efforless awareness, as JK says.  Saint Thayumanavar says that his guru told
him Summa Iru and he remained still.  Such cases are very care
and such saints must have completed their efforts in the previous births.



Arunachala Siva.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #839 on: May 08, 2011, 11:48:17 AM »
This perception of division between the seer and the object that is seen, is situated in the mind. For those remaining in the heart, the seer becomes one with the sight.
                                                                                                              Verse—19, Ch.-5, Sri Ramana Gita

The worldly, empirical and relative life based on perception (not real) of division between the seer and the seen is a life which is emanating after reflection and diffraction from the mind. For, the situation of such a life is located in the mind. Dear devotees,  are we mere fictitious, insignificant entities are we appearing only to be emanating from the mind. No. It cannot be. We all intuitively know that we all are akshara, indestructible. Nothing, whatever, is ever going to happen to us. We will always be what we were, what we are without an iota of change whatever. For Sri Bhagwan says in the second part of the verse that for those who are stationed in the Heart, living a life of True Swarupa, the seer becomes one with the sight itself containing in it the seen as well.

But, all the same, ours, at present, is a life spurious, based on mind created falsity of the subject and object, in the One Existence, in which OUR SWARUPA IS NON-DUAL. What to do ? Why is this wretched condition  persisting from the time immemorial and is likely to persist , God alone knows till what aeons of time ? Till we start investigating about the Truth of our Core. Till we start enquiring who is languishing in the prison cell of the body-mind complex.   

“ Deliberate on the birth place of the I-activity which is said to be the aggregate of all activities.”
                                                                     Verse—3, Ch.—7, Sri Ramana Gita
Well. Deliberation. A subtle deliberation : Where from does this I-activity arise ? A subtle deliberation on this all important question constitutes enquiry. Since the birth-place of the I-activity is the aggregate of all activities.

“This will be the Self-enquiry, not an investigation into the Shastras. When the original place is searched, the I-concept gets merged.”
                                                                         Verse—4, Ch.—7, Sri Ramana Gita

An investigation or an enquiry into Shastras cannot become the Self-enquiry. When the birth-place of the I-activity is sought, the I-concept gets merged there. What is the fruit of the enquiry that accrues after the conclusion of the enquiry ? Sri Bhagwan says that when the I-concept gets merged there remains nothing—neither the seer, nor the seen , nor the sight.

“The I—concept appears as the Self. When it gets lost, the true Self, complete all round remains as the absolute.”
                                                                                         Verse—5, Ch.—7, Sri Ramana Gita

Dear devotees, the I-concept is only the shadow, or the semblance of the True Self. When the I-concept gets merged, the Self, our True Swarupa, complete in all respects, without any difference, remains as the only Existence. Our True Self which is nothing but our True Swarupa and the only Reality and Existence is ever present of its own volition without appearing and disappearing.

Thank you,
   Anil