Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 756166 times)

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #915 on: May 29, 2011, 07:49:10 AM »
Nature of the mind is to wander. In its pristine purity it is One with the Supreme Consciousness, i.e. the Self. However, innate tendency to externalise and make contact with the non-Self makes it impure and rajasic mind and the tamasic mind are the inevitable illusory result. Rajasic and tamasic mind, in Truth, do not exist, but, nevertheless, are the cause of the appearance of the world and the myriad phenomena in it. We are, at least, to some extent, acquainted with the phenomenon called dream. Where in the tiny space of the physical brain the whole world and its paraphernalia can be accommodated? They are mere illusions. Dear devotees, they are mere illusions based on thought force which have their basis in the vasanas in the seed form in the Spiritual Heart. However, the Satvic Pure Mind is free from thoughts and is unitary.

So, the nature of the mind is to wander and objectify. It is the mind-consciousness which divides itself into subject and object and the known and the unknown. It is the mind-consciousness which after externalising, goes on dividing and objectifying. It is the mind-consciousness which is the objective or the relative consciousness.

Dear devotees, but the very appearance of the objectifying consciousness implies the Existence of a True Consciousness which supports and sustains the objective consciousness. Therefore, it follows that the so called objective consciousness is mere reflection of One Unitary Consciousness. So, the very appearance of the mind-consciousness is the proof enough of the Abiding Consciousness That gives rise to it and sustains it.

Dear devotees, it is easy to understand that the All-pervading Self cannot reveal  Itself to this false, petty, tainted, and shadowy-reflected consciousness that is called the mind-consciousness. We feel so certain about the ego-mind consciousness and we identify ourselves with it.

So, Sri Muruganar sings, “ Not reflecting upon one’s  true nature, the reality behind the objective knowledge that causes the non-Self to shine is (spiritual) poverty. ( From Padamalai )

One great clue to catch the thief is this that the Self shines as ‘I’. This is also the reason why it is impossible to attain the Self through the false ego-mind consciousness.

Only when the True Knowledge dawns, either by Vichara ( Enquiry), or Surrender, that the objectifying consciousness of the mind is totally annihilated and the Swarupa, i.e. Sat, Chit, Ananda, is revealed.

Thank you,
     Anil

   
     

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #916 on: May 30, 2011, 08:35:20 AM »
Dear Devotees,

All objects of perception, moving and unmoving as well as sentient and seemingly insentient, are Pure Consciousness only. All other types of consciousness, such as mind-consciousness, objective consciousness, body consciousness etc. are imagined concepts within the Pure Consciousness. In fact, all other types of consciousness hide that very Pure Consciousness. Clouds hide the sun. Is this statement true ? Do really clouds hide the sun? No, they cannot. Ponder over. How can they? Clouds only hide the eyes and obstruct our vision from seeing the sun. Similarly, all other types of consciousness cannot hide the Supreme Sun, i.e. the Self, or the Pure Consciousness. But these other types of consciousness clouds our mind from realising our Swarupa. Swarupa or the Self can be realised by the pure mind only. Impure mind cannot. Sun can be clearly seen in a clear sky only. Self can be realised by the clear mind only. Mind akasa is like the physical akasa.

Existence and consciousness are synonyms. So, Sri Bhagwan says that other conceptualised types of objectified consciousness are imagined notions in THAT WHICH IS. What is, is the One Consciousness.

“If one realises one’s swarupa, the purusha that is the substratum of prakriti, as it really is, and abides as That, the power of prakriti will automatically be gradually destroyed. No one can destroy the impetuosity of prakriti by any method other than through the enquiry that scorns it as an unreal entity.”
                                                                                            Verse—921, GVK, Edited by Sri David Godman   

I shall add that enquiry scorns the prakriti from the very beginning of the enquiry. How ? Prakriti is mere appearance or manifestation in the Purusha, or the Swarupa, or the Self, or the Brahman. Therefore, prakriti is the same as the mind and maya. External and internal prakriti are bound by Law. It is not independent. Bound by the Law. But dear devotees, are we, as we are in Truth, bound ? No. Sri Bhagwan says that we are ever free.

Sri Sadhu Om, in his comment on the cited Verse above, says that Vali ( of Ramayana)had a boon whereby he gained half of the strength of any opponent who faced him, and therefore Rama had to kill him without confronting him face to face. Likewise, if one tries to kill the mind –maya by confronting it directly, one will in fact be giving fresh strength to it. Sri Bhagwan also says that attempt to conquer maya is futile. Instead, if one holds his Self, his Swarupa, maya will go away of its own accord. So, enquiring, reaching the Self, holding It, and merging into It, is the Supreme Wisdom. This is the Royal Straight Path, charted out of Supreme Compassion for the mankind by the Great Guru, to do away with that which is called maya or prakriti or the mind.

Thank you,
    Anil         

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #917 on: May 30, 2011, 01:20:22 PM »


Dear Anil,

There is only One Consciousness. This one consciousness appears
as many different objects and lives due to the mischief of mind.
When the mind is subdued, there is unity.



Arunachala Siva.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #918 on: May 30, 2011, 04:04:54 PM »
Dear Sri Subramanian Sir,

 So, Being-Consciousness, existing everywhere as the Self, is the only Truth.

Sri Muruganar :
“The subtle space of consciousness exists and shines everywhere as the Self. To wander searching for it hither and thither, using the power of the feeble intellect that suffers from the flaw of inconstancy, is like searching for the brilliant sun in broad daylight with a flaming torch.”
                                                                                                  V. 1016, GVK, Edited by Sri David Godman

The subtle space of Jnana exists everywhere as the very Self. And true meaning and implication of “I” is the Self. So, to wander searching for It, using the power of the feeble intellect, amounts to searching for the brilliant sun in broad daylight with a torch, INDEED.  We do not require a torch to see the sun. All we have to do is to turn our sight or the eyes toward the sun to see it. Similarly, Sri Bhagwan says that all we have to do to see the Self is to turn the mind inside and there is no need of the ‘chidabhasa’ or the reflected light.

Ignorance:

The seer ‘I’ [aham] is false. Things that are seen by it as ‘this’ are false. Similarly, the consciousness that remains as the instruments for the seer to see the objects is also completely false. In addition to these triputis, the mulaprakriti, which causes their appearance, is false as well. Only the subtle space of Jnana, whose form is consciousness, is true.
                                                                                                   V. 1017, GVK, Edited by Sri David Godman

Note below this verse says that mulaprakriti is both the cause and effect of the world creation and is analogous to maya. During cosmic dissolution it remains in latent state in Brahman. But, ultimately. It is unreal.
Therefore, when the mulaprakriti  itself is unreal, its creation, i.e. the world and the phenomena are doubly unreal.

Now, Sri Bhagwan says that ‘not abiding as the Being-Consciousness, identifying the body-mind with the self, and taking the world and the phenomena as real, are ignorance.

Again Sri Muruganar :
If one abides as consciousness, there is no ignorance. Ignorance is false; only consciousness is real. If one really knows, it will be known that ignorance never existed. Know that one’s real nature is pure consciousness.
                                                                                                  V. 547, GVK

 So I am Pure Consciousness. Ignorance never existed.
Ignorance never existed. Still, nevertheless, we are discussing it. It arises in imagination. Therefore, it follows that everything is mere imagination.
Dear sir, I am aware that this a tricky question, but should be discussed so that mist around it is cleared.
How and why does ignorance arise in Brahman—Swarupa—Sat-Chit-Ananada ?

Thank you so much sir.

Regards,
  Anil   



Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #919 on: May 30, 2011, 04:32:18 PM »


Dear Anil,

All ignorance is due to the mind. It is the mind, which creates all imaginations.  When a person could live devoid of mind [=thoughts],
he is ever in solitude.

All our disussions are still only marks of our ignorance. Once the vasanas dry up, there will be no further thoughts.

Sri Bhagavan says in Padamalai, Verse 2093 says:

Because Padam, the one Self, is devoid of mind, he exists without
any company in solitude, even in the midst of a great crowd.



Arunachala Siva.     

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #920 on: May 30, 2011, 08:00:22 PM »
As Being-Awareness which transcends
Both searching and fatigue, you say,
Lord Ramana, that Being alone
Is what abides for ever. Let us
With steadfast mind adore that fount
Of nectar, your twin flowery Feet.
                  V. 1181, Sri Ramana Sannidhi Murai 

Dear Sri Subramanian Sir,

In my view, the cited verse is the marriage of Bhakti and Vichara. Is it not?

Ji. Yes. Thank you so much sir. All our discussions are only marks of ignorance. Discussion implies desire for discussion and that is the vasna. Sri Bhagwan says in Talks that so long as there is a desire for discussion, discussion is unavoidable. However I feel that during sadhana, particularly, in Vichar Marga, some discussion among devotees is fruitful. ( Discussion on discussion and ignorance to continue in the next post.)

Regards,
  Anil 

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #921 on: May 31, 2011, 08:58:01 AM »
Sri Bhagwan says that ignorance is like maya, (illusion). What is maya ? ‘She who is not is maya.’ Therefore, that which is not is ignorance.
So, the question of ignorance does not arise. However, we are discussing it. For, we desire it, so discussion is unavoidable. No ordinary astra (weapon), but Brahmastra can only rescue us from this dilemma.
Sri Bhagwan :
Ask, “ Whose is the ignorance ? To me ? Who am I ?” It implies a subject and a predicate in which false objects and phenomena are arising and sinking perceived by a false subject, i.e. the ego-I. Sri Bhagwan says, “ Become the subject and there will be no object”.

Who is ignorant of what ?
“ The self must be ignorant of the Self.”
“ Are there two selves ?”
Sri Bhagwan says that no one can admit of two selves.

The self must be ignorant of the Self. There is only one Self. Therefore, being the Self is the only solution. For, Self alone is the True Subject and the Seer , not within the subject-predicate parameter, but as the Self. JNANA VICHARA IS THE WAY.

Thank you,
   Anil

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #922 on: May 31, 2011, 10:59:43 AM »


Dear Anil,

Yes. All Ramana Sannidhi Murai verses are full of bhakti bhava. This bhakti flowered as Jnana in Guru Vachaka Kovai. Again in Padamalai,
it is all bhakti - thanksgiving bhakti.



Arunachala Siva. 

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #923 on: May 31, 2011, 04:01:57 PM »
I beg you listen, heart of mine,
To this assurance: dwell no more
In dark illusion as before, for
Ramana abides, sovereign Lord,
Here, in your heart. Melt, melt and die
In love for him and dying so
You will not die but live immortal !
                       V. 1039, Sri Ramana Sannidhi Murai

Dear Sri Subramanian Sir,

Ji. Yes. Almost all verses in Sri Ramana Sannidhi Murai and Padamalai are full of love and bhakti bhava—thanks giving bhakti and homage to the Presence. Sri Ramana Sannidhi Murai and Padamalai are two Garlands of Sublime Verses of Adoration.

Dear sir, in my view, Bhakti is the Mother of all sadhanas. I, for at least myself, never accepted the general view that Bhakti is only for emotional type of persons while enquiry is for those who are analytical. Suitability of a Path differs from person to person, depending upon the sadhana performed in the past, temperament etc. But, still, I do not believe in sweeping generalisation in this regard.
So, I believe that the Bhakti is the Mother of all sadhanas. Bhakti is synonymous with Love, the Taste of tastes, the Basic Taste from which all other tastes are derived. Without love, no sadhana can fructify. For instance, we should consider Vichara. Seeking the Self implies the Love for the Self. I cannot seek and abide in the Self unless I love the Self. Besides, dear sir, who does not love his self ? Sri Bhagwan has said that the self is dear to everybody and even love for  the children, wife etc. is the love for the self. Now, Sri Bhagwan says that God, Guru and the Self are the One and the same. And, therefore, my love for the Guru is the same as my love for God and the Self. Is this not bhakti for my Guru, God and the Self, sir ? For example, let us consider the cited Verse no. 1039 from Sri Ramana Sannidhi Murai. I do not consider the Verse extolling Bhakti, per se, alone.

 Thank you so much sir.

Regards,
  Anil   
 




Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #924 on: May 31, 2011, 05:46:21 PM »


Dear Anil,

Yes. Bhakti and Jnana go together. For some persons, bhakti is predominant to begin with [as in the case of Saint Manikkavachagar]
which culminates in Jnana. Sri Bhagavan attained Jnana and then went to Madurai Meenakshi Temple and shed tears before the 63 Siva Saints. Then, after coming to Tiruvannamalai, He composed only bhakti songs [mixed with Jnana, nevertheless] i.e. Sri Arunachala Akshara Mana Maalai and other four songs of Sri Ramana Stuti Panchakam.



Arunachala Siva.     

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #925 on: June 01, 2011, 08:10:13 AM »
Dear Sri Subramanian Sir,

What you have posted echoes my view also. Thank you so much sir. Sri Bhagwan shed tears before 63 Siva Saints after He attained Jnana. This is because only a Jnani can be a perfect Bhakta. Heart and mind soaked in Love and Bhakti can take one long in any sadhana. If one wishes to attain either Swarupa , or God, Bhakti is indispensable.

Dear sir, I would very much like to see your and other members’ comment on the following Verse cited here from GVK. This, in my view, is a very important Verse and must be meditated upon by all devotes of Sri Bhagwan in particular and seekers in general. I had a long time wish to discuss this verse with you. 

When, in the time and place that are the form of the Self, the Self that is the form of the Self revealed and gave itself to the Self that is the form of the Self, so that the Self that is the form of the Self joyously attained [the Self]—in that moment [the Self]comprehended the Self that is the form of the Self.
                                                                                                         V. 1021, GVK, Edited by Sri David Godman

Verse of the verses, through this Verse Sri Muruganar explains how his Realisation came about. My interpretation of the sequence of clauses is as follows :

First clause:
‘in time and place that are the form of the Self’
Time and place as well as Sri Muruganar, the jiva, are the form of the Self. So, this is Sri Muruganar before Realisation.

Second clause:
‘the Self that is the form of the Self’
This is the Self of the form of Sri Bhagwan.

Third clause:
‘revealed and gave itself to the Self that is the form of the Self’
The Self that is the form of the Guru revealed Itself to the Self that animated and sustained the jiva, i.e. Sri Muruganar.

Fourth clause
‘so that the Self that is the form of the Self joyously attained [the Self]’
The Self that is Sri Muruganar finally becomes aware of Itself as the Self transcending time and space.

Fifth clause:
‘in that moment [the self] comprehended the Self that is the form of the Self’
In that moment of Realisation, only Self is, only Awareness is. In that moment of Realisation there is no jiva,i.e. Sri Muruganar. He is the formless Self rather than the limited entity called Sri Muruganar.

Dear devotees, the note below the Verse 1021, GVK, refers to the first clause of Verse 1042, which teaches ‘There is no second entity in the attainment of one’s own swarupa’. So, this Verse explains that Sri Muruganar’s Realisation is not the case of a person, a jiva, realising the Self. The Self of the form of Sri Bhagwan becomes known to the true form of the Self of Sri Muruganar. In that moment of Realisation the Self of the form of Sri Muruganar is aware of Itself as the Self.

THIS IS ONLY THY JUGGLERY, OH ARUNACHALA !

Regards,
  Anil     




eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #926 on: June 01, 2011, 02:56:57 PM »
Not knowing the might of his Feet
I stumbled into worldly life,
That roaring ocean of sorrow.
Sinking I cried , “O save me !”
Heeding this cried, the Master-Sage Venkata
Rescued this most wretched dog
And placed it mid his devotees.
This wonder we have witnessed.
                                            V. 388, Sri Ramana Sannidhi Murai, Tr. Prof. Sri K. Swaminathan

Yes. This wonder we have witnessed. Have we not ?


No matter who they are, once they come
To your Feet, you know no difference.
Sinners you save and make them pure.
Ramana, God immaculate,
Bright like Aruna Hill that blesses
Ardent devotees with its grace,
A well you are of infinite bliss,
Permit me graciously
To come near, bend down and drink.
                                                V. 222, Sriramana Sannidhi Murai, Tr. Prof. Sri K. Swaminathan 


THEREFORE, NOW IS THE ONLY TIME. THERE IS NO OTHER TIME. SO, LET US COME NEAR, BEND DOWN AND DRINK FROM THE WELL OF INFINITE BLISS.

Thank you,
   Anil




Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #927 on: June 01, 2011, 03:50:16 PM »


Dear Anil,

In Sri Ramana Ashottaram, there is one Name [Nama] on Sri
Bhagavan:

Name 93: Om Samraranava thaarakaaya Namah:

One who helps [devotees] to cross the ocean of samsara [worldly
life, birth and death].

Sri Bhagavan is the boatman who helps us to cross the ocean of samsara in His boat.

Arunagiri Natha says in TiruveLaikkaran Vahuppu:

Yaadhu nilai aRRu alaiyum ezhu piRavik kadalai
YeRavidum narkarunai odakkaran...

Without knowing where to go, how to cross, one is suffering in seven births, the god/Guru  [Muruga in case of Arunagiri Natha, for whom He is god and guru] takes us in His boat and makes us reach the shore [of liberation].

God and Guru are boatman. His feet are the boat.



Arunachala Siva.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #928 on: June 01, 2011, 05:48:03 PM »
Dear Sri Subramanian Sir,

Thank you so much for citing 'Name 93' from Sri Ramana Ashottaram. Sri Ramana Ashtorram is not available to me. I have not seen it. 'The Collected Works Of Sri Ramana Maharshi' contains only two invocatory verses of "Ramana Ashtottara Satanmastotra" composed by Sri Vishwanatha Swami.I understand that Sri Vishwanatha Swami composed hymn of 108 Names in praise of Sri Bhagwan. I think that the Name 93 has been cited by you from this very work. where the complete work is to be found ? Kindly enlighten.
                                                             
Regards,
  Anil 

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #929 on: June 01, 2011, 06:16:38 PM »


Dear Anil,

Sri Ramana Ashottaram was first compiled by Viswanatha Swami. He has himself given the commentary.  This is in Tamizh and is published by both Sri Ramanasramam and Sri Ramana Centre, Bangalore.

However, the English version has been compiled by Prof. K. Swaminathan. Mother Azhagammal's Ashottaram in English
rendering has been done by Swami Shantananda Puri. Both the sets of 108 holy names are available as a combined edition from Sri
Ramanasramam, 2008 edition. Priced Rs. 40.00

Sri Ramana Sahasra Namam has been done by Jagadishwara Sastri and its English edition is available in Sri Ramana Centre, Bangalore.



Arunachala Siva.