Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 1158522 times)

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5970 on: June 08, 2019, 01:25:53 PM »
Bhagwan Sri Ramana Maharshi: The point is that occult powers are sought and gained for the benefit of others by Self-Realised persons also. But the sages are not deluded by the possession of such powers.

Devotee: Does the sage use occult powers for making others realise the Self or is the mere fact of his Self-Realisation enough for it?

Bhagwan Sri Ramana: The force of his Self-Realisation is far more powerful than the use of all other powers.

Inasmuch as there is no ego in him, there are not others for him. What is the highest benefit that can be conferred on others? It is happiness. Happiness is born of Peace. Peace can reign only when there is no disturbance. Disturbance is due to thoughts which arise in the mind. When the mind itself is absent there will be perfect Peace. Unless a person had annihilated his mind he cannot gain peace and be happy. Unless he himself is happy he cannot bestow happiness on others. When there is no mind he cannot be aware of others. So the mere fact of his Self-Realisation is itself enough to make all others happy.

Devotee: Can samadhi come and go?

Bhagwan Sri Ramana: What is samadhi? Samadhi is one's essential nature. How then can it come or go? If you do not realise your essential nature, your sight remains obstructed. What is the obstruction? Find it and remove it. So one's efforts are meant only for the removal of obstructions which hide the true vision. The real nature remains the same. When once it is realised it is permanent.

Devotee: But Mr. Brunton says that he had one hour?s samadhi. Therefore I asked the question.

Bhagwan Sri Ramana: A practiser gains peace of mind and is happy. That peace is the result of his efforts. But the real state must be effortless. The effortless samadhi is the true one and the perfect state. It is permanent. The efforts are spasmodic and so also their results. When the real, effortless, permanent, happy nature is realised it will be found to be not inconsistent with the ordinary activities of life. The samadhi reached after efforts looks like abstraction from the external activities. A person might be so abstracted or live freely among people without detriment to his Peace and Happiness because that is his true nature or the Self.
Talk--597
« Last Edit: June 08, 2019, 01:30:22 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5971 on: June 09, 2019, 09:00:44 AM »
Mrs. Jennings, an American lady, asked a few questions:

Devotee: Is not affirmation of God more effective than the quest, "who am I?" Affirmation is positive, whereas the other is negation. Moreover, it indicates separateness.

Bhagwan Sri Ramana Maharshi: So long as you seek to know how to realise, this advice is given to find your Self. Your seeking the method denotes your separateness.

Devotee: Is it not better to say ?I am the Supreme Being? than ask "Who am I?"

Bhagwan Sri Ramana: Who affirms? There must be one to do it. Find that one.

Devotee: Is not meditation better than investigation?

Bhagwan Sri Ramana: Meditation implies mental imagery, whereas investigation is for the Reality. The former is objective, whereas the latter is subjective.

Devotee: There must be a scientific approach to this subject.

Bhagwan Sri Ramana: To eschew unreality and seek the Reality is scientific.

Devotee: I mean there must be a gradual elimination, first of the mind, then of the intellect, then of the ego.

Bhagwan Sri Ramana: The Self alone is Real. All others are unreal. The mind and intellect do not remain apart from you.

The Bible says, "Be still and know that I am God". Stillness is the sole requisite for the realisation of the Self as God.

Devotee: Will the West ever understand this teaching?

Bhagwan Sri Ramana: There is no question of time and space. Understanding depends on ripeness of mind. What does it matter if one lives in the East or in the West?

Sri Bhagavan referred the lady to a few stanzas in Truth Revealed and to Thayumanavar. She retired.

Later Sri Bhagavan said the whole Vedanta is contained in the two Biblical statements:
"I am that I AM" and "Be still and know that I am God."

Talk--338
« Last Edit: June 09, 2019, 09:03:10 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5972 on: June 10, 2019, 08:56:14 AM »
Question: What is the end of devotion (bhakti) and the path of Siddhanta (i.e., Saiva Siddhanta)?

Bhagwan Sri Ramana Maharshi: It is to learn the truth that all one's actions performed with unselfish devotion, with the aid of the three purified instruments (body, speech and mind), in the capacity of the servant of the Lord, become the Lord's actions, and to stand forth free from the sense of 'I' and 'mine'. This is also the truth of what the Saiva Siddhantins call parabhakti (supreme devotion) or living in the service of God (irai-pani-nittral).

Question: What is the end of the path of knowledge (jnana) or Vedanta?

Bhagwan Sri Ramana: It is to know the truth that the 'I' is not different from the Lord (Ishwara) and to be free from the feeling of being the doer (kartritva, ahamkara).

Question: How can it be said that the end of both these paths is the same?

BHagwan Sri Ramana: Whatever the means, the destruction of the sense 'I' and 'mine' is the goal, and as these are interdependent, the destruction of either of them causes the destruction of the other; therefore in order to achieve that state of silence which is beyond thought and word, either the path of knowledge which removes the sense of 'I' or the path of devotion which removes the sense of 'mine', will suffice. So there is no doubt that the end of the paths of devotion and knowledge is one and the same.

Question: What is the mark of the ego?

Bhagwan Sri Ramana: The individual soul of the form of 'I' is the ego. The Self which is of the nature of intelligence (chit) has no sense of 'I'. Nor does the insentient body possess a sense of 'I'. The mysterious appearance of a delusive ego between the intelligent and the insentient, being the root cause of all these troubles, upon its destruction by whatever means, that which really exists will be seen as it is. This is called liberation (moksha).
Source: Spiritual Instruction


« Last Edit: June 10, 2019, 08:58:41 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5973 on: June 11, 2019, 08:57:55 AM »
In reply to Miss Leena Sarabhai, a cultured Indian lady of high rank, Sri Bhagavan said: The state of equanimity is the state of bliss. The declaration in the Vedas "I am This or That", is only an aid to gain equanimity of mind.

Devotee: So, it is wrong to begin with a goal: is it?

Bhagwan Sri Ramana Maharshi: If there be a goal to be reached it cannot be permanent. The goal must already be there. We seek to reach the goal with the ego, but the goal exists before the ego. What is in the goal is even prior to our birth, i.e., to the birth of the ego. Because we exist the ego appears to exist too.
If we look on the Self as the ego then we become the ego, if as the mind we become the mind, if as the body we become the body. It is the thought which builds up sheaths in so many ways. The shadow on the water is found to be shaking. Can anyone stop the shaking of the shadow? If it should cease to shake you would not notice the water but only the light. Similarly to take no notice of the ego and its activities, but see only the light behind. The ego is the I-thought. The true 'I' is the Self.

Devotee: It is one step to realisation.

Bhagwan Sri Ramana: Realisation is already there. The state free from thoughts is the only real state. There is no such action as Realisation. Is there anyone who is not realising the Self? Does anyone deny his own existence? Speaking of realisation, it implies two selves - the one to realise, the other to be realised. What is not already realised, is sought to be realised. Once we admit our existence, how is it that we do not know our Self?

Devotee:m: Because of the thoughts - the mind.

Bhagwan Sri Ramana: Quite so. It is the mind that stands between and veils our happiness. How do we know that we exist? If you say because of the world around us, then how do you know that you existed in deep sleep?

Devotee: How to get rid of the mind?

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

Devotee: How to get rid of fear?

Bhagwan Sri Ramana: What is fear? It is only a thought. If there is anything besides the Self there is reason to fear. Who sees the second (anything external)? First the ego arises and sees objects as external. If the ego does not rise, the Self alone exists and there is no second (nothing external). For anything external to oneself implies the seer within. Seeking it there will arise no doubt, no fear -- not only fear, all other thoughts centred round the ego will disappear along with it.

Devotee: This method seems to be quicker than the usual one of cultivating qualities alleged necessary for salvation (sadhana chatushtaya)?

Bhagwan Sri Ramana: Yes. All bad qualities centre round the ego. When the ego is gone Realisation results by itself. There are neither good nor bad qualities in the Self. The Self is free from all qualities. Qualities pertain to the mind only. It is beyond quality. If there is unity, there will also be duality. The numeral one gives rise to other numbers. The truth is neither one nor two. IT is as it is.
Talk--146


« Last Edit: June 11, 2019, 09:01:14 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5974 on: June 12, 2019, 08:54:53 AM »
Bose: When the Upanishads say that all is Brahman (Existence-Consciousness-Bliss), how can we say, like Shankara, that this world is mithya or illusory?

Bhagavan Sri Ramana Maharshi: Shankara also said that this world is Brahman or the Self. What he objected to is one's imagining that the Self is limited by the names and forms that constitute the world. He only said that the world does not exist apart from Brahman. Brahman or the Self is like the screen and the world is like the pictures on it. You can see the picture only so long as there is a screen. But when the seer himself becomes the screen only the Self remains. Kaivalya Navaneeta has asked and answered six questions about maya (Illusion). They are instructive.

The first question is: What is maya (Illusion)? And the answer is: It is anirvachaniya or indescribable.

The second question is: To whom does it come? And the answer is: To the mind or ego who feels that he is a separate entity, who thinks: 'I do this' or ?this is mine?.

The third question is: Where does it come from and how did it originate? And the answer is: Nobody can say.

The fourth question is: How did it arise? And the answer is: Through non-vichara (non-enquiry), through failure to ask: who am I?

The fifth question is: If the Self and maya (Illusion) both exist does not this invalidate the theory of Advaita (non-duality)? The answer is: It need not, since maya is dependent on the Self as the picture is on the screen. The picture is not real in the sense that the screen is real.

The sixth question is: If the Self and maya (Illusion) are one, could it not be argued that the Self is of the nature of maya, that is illusory? And the answer is: No; the Self can be capable of producing illusion without being illusory. A conjuror may create for our entertainment the illusion of people, animals and things, and we see all of them as clearly as we see him; but after the performance he alone remains and all the visions he had created have disappeared. He is not a part of the illusion but is real and solid.

Day By Day With Bhagavan


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5975 on: June 13, 2019, 08:50:16 AM »
Question: What is the nature of the mind?

Bhagwan Sri Ramana Maharshi: The mind is nothing other than the `I'-thought. The mind and the ego are one and the same. The other mental faculties such as the intellect and the memory are only this. Mind [manas], intellect [buddhi], the storehouse of mental tendencies [chittam], and ego [ahamkara]; all these are only the one mind itself. This is like different names being given to a man according to his different functions. The individual soul [jiva] is nothing but this soul or ego.

Question: How shall we discover the nature of the mind, that is, its ultimate cause, or the noumenon of which it is a manifestation?

Bhagwan Sri Ramana: Arranging thoughts in the order of value, the `I'-thought is the all-important thought. Personality-idea or thought is also the root or the stem of all other thoughts, since each idea or thought arises only as someone's thought and is not known to exist independently of the ego. The ego therefore exhibits thought activity. The second and the third persons [he, you, that, etc.] do not appear except to the first person . Therefore they arise only after the first person appears, so all the three persons seem to rise and sink together. Trace, then, the ultimate cause of `I' or personality.
From where does this `I' arise? Seek for it within; it then vanishes. This is the pursuit of wisdom. When the mind unceasingly investigates its own nature, it transpires that there is no such thing as mind. This is the direct path for all. The mind is merely thoughts. Of all thoughts the thought `I' is the root. Therefore the mind is only the thought `I'.
The birth of the `I'-thought is one's own birth, its death is the person's death. After the `I'-thought has arisen, the wrong identity with the body arises. Get rid of the `I'-thought. So long as `I' is alive there is grief. When `I' ceases to exist there is no grief.

Question: Yes, but when I take to the `I'-thought, other thoughts arise and disturb me.

Bhagwan Sri Ramana: See whose thoughts they are. They will vanish. They have their root in the single `I'-thought. Hold it and they will disappear.

Question: How can any enquiry initiated by the ego reveal its own unreality?

Bhagwan Sri Ramana: The ego's phenomenal existence is transcended when you dive into the source from where the `I'-thought rises.
Source: Be As You Are
« Last Edit: June 13, 2019, 08:53:35 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5976 on: June 14, 2019, 08:58:23 AM »
Mr. M. Oliver Lacombe, a middle-aged Frenchman who was on a visit to India being delegated by the Institute of Indian Civilisation of the University of Paris, came here from French India. Among others he had desired to meet Maharshi; he came and stayed here about three hours. He had read, in the Sanskrit original, the Bhagavad Gita, the Upanishads and the Sutras with commentaries by Sri Sankara and Ramanuja.

He asked: Is Maharshi's teaching the same as Sankara's?

Bhagwan Sri Ramana: Maharshi?s teaching is only an expression of his own experience and realisation. Others find that it tallies with Sri Sankara's.

Devotee: Quite so. Can it be put in other ways to express the same realisation?

Bhagwan Sri Ramana: A realised person will use his own language. Sri Bhagavan added: SILENCE is the best language.

Devotee: What does Maharshi say about hatha yoga or Tantric practices?

Bhagwan Sri Ramana: Maharshi does not criticise any of the existing methods. All are good for the purification of the mind. Because the purified mind alone is capable of grasping his method and sticking to its practice.

Devotee: Which is the best of the different yogas, Karma (path of action), Jnana (path of knowledge), Bhakti (path of devotion) or Hatha (Pranayama, etc.)?

Bhagwan Sri Ramana: See stanza 10 of 'Upadesa Sara'. To remain in the Self amounts to all these in their highest sense.

Maharshi added: In dreamless sleep there is no world, no ego and no unhappiness. But the Self remains. In the waking state there are all these; yet there is the Self. One has only to remove the transitory happenings in order to realise the ever-present beatitude of the Self. Your nature is Bliss. Find that on which all the rest are superimposed and you then remain as the pure Self.

Devotee: Yes. It amounts to the removal of alien limitations for discovering the ever-present Self. That is what Sankara says. There is no attainment or loss.

Bhagwan Sri Ramana: Quite so. (Aside) He understands.

Talk--189


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5977 on: June 15, 2019, 08:39:00 AM »
Sri Devaraja Mudaliar: As I remembered Bhagavan occasionally saying mithya (illusory) means satyam (real), but did not quite grasp its significance, I asked Bhagavan about it.

Bhagwan Sri Ramana Maharshi said, "Yes. I say that now and then. What do you mean by real or satyam? Which do you call real?"

Sri Devaraja Mudaliar answered, "According to Vedanta, that which is permanent and unchanging, that alone is real. That of course is the definition of Reality."

Then, Bhagavan Sri Ramana said, "These names and forms which constitute the world always change and perish. Hence they are called mithya (illusory). To limit the Self and regard it as these names and form is mithya (illusory). To regard all as Self is the Reality. The Advaitin (the non-dualist) says jagat (world) is mithya (illusory), but he also says 'All this is Brahman (Existence-Consciousness-Bliss)'. So it is clear that what he condemns is regarding the world as such to be real, not regarding the world as Brahman. He who sees the Self, sees only the Self in the world also. To the jnani (Self-realized) it is immaterial whether the world appears or not. Whether it appears or not, his attention is always on the Self. It is like the letters and the paper on which the letters are printed. You are wholly engrossed with the letters and have no attention left for the paper. But the jnani  (Self-realized) thinks only of the paper as the real substratum, whether the letters appear on it or not."
Source: Day By Day With Bhgavan
« Last Edit: June 15, 2019, 08:40:31 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5978 on: June 16, 2019, 09:14:54 AM »
Question: How can silence be so powerful?

Bhagwan Sri Ramana Maharshi: A realized one sends out waves of spiritual influence which draw many people towards him. Yet he may sit in a cave and maintain complete silence. We may listen to lectures upon truth and come away with hardly any grasp of the subject, but to come into contact with a realized one, though he speaks nothing, will give much more grasp of the subject. He never needs to go out among the public. If necessary he can use others as instruments. The Guru is the bestower of silence who reveals the light of Self-knowledge which shines as the residual reality. Spoken words are of no use whatsoever if the eyes of the Guru meet the eyes of the disciple.

Question: Does Bhagavan give diksha [initiation]?

Bhagwan Sri Ramana: Mouna [silence] is the best and the most potent diksha (initiation). That was practised by Sri Dakshinamurti. Initiation by touch, look, etc., are all of a lower order. Silent initiation changes the hearts of all. Dakshinamurti observed silence when the disciples approached him. That is the highest form of initiation. It includes the other forms. There must be subject-object relationship established in the other dikshas (initiations). First the subject must emanate and then the object. Unless these two are there how is the one to look at the other or touch him? Mouna diksha (initiation is silence) is the most perfect; it comprises looking, touching and teaching. It will purify the individual in every way and establish him in the reality.

Question: Swami Vivekananda says that a spiritual Guru can transfer spirituality substantially to the disciple.

Bhagwan Sri Ramana: Is there a substance to be transferred ? Transfer means eradication of the sense of being the disciple. The master does it. Not that the man was something at one time and metamorphosed later into another.

Question: Is not grace the gift of the Guru?

Bhagwan Sri Ramana: God, grace and Guru are all synonymous and also eternal and immanent. Is not the Self already within? Is it for the Guru to bestow it by his look ? If a Guru thinks so, he does not deserve the name. The books say that there are so many kinds of diksha (initiation), initiation by hand, by touch, by eye, etc. They also say that the Guru makes some rites with fire, water, japa or mantras (sacred syllables) and calls such fantastic performances dikshas (initiations), as if the disciple becomes ripe only after such processes are gone through by the Guru. If the individual is sought he is nowhere to be found. Such is the Guru. Such is Dakshinamurti. What did he do? He was silent when the disciples appeared before him. He maintained silence and the doubts of the disciples were dispelled, which means that they lost their individual identities. That is jnana and not all the verbiage usually associated with it. Silence is the most potent form of work. However vast and emphatic the sastras (scriptures) may be they fail in their effect. The Guru is quiet and peace prevails in all. His silence is more vast and more emphatic than all the sastras (scriptures) put together. These questions arise because of the feeling that, having been here so long, heard so much, exerted so hard, one has not gained anything. The work proceeding within is not apparent. In fact the Guru is always within you.
Source: Be As You Are


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5979 on: June 17, 2019, 09:16:18 AM »
Question: How is one to decide upon a proper Guru (Master)? What is the swarupa [nature or real form] of a Guru (Master)?

Bhagwan Sri Ramana Maharshi: He is the proper Guru (Mastera) to whom your mind is attuned. If you ask, `How to decide who is the Guru (Master) and what is his swarupa (real from)?', he should be endowed with tranquillity, patience, forgiveness and other virtues; he should be capable of attracting others even with his eyes just as a magnet attracts iron; he should have a feeling of equality towards all. He who has these virtues is the true Guru (Master), but if one wants to know the swarupa (real from) of the Guru (Master), one must know one's own swarupa (nature or real from) first. How can one know the real nature of the Guru if one does not know one's own real nature first? If you want to perceive the real nature or form of the Guru you must first learn to look upon the whole universe as Guru rupam [the form of the Guru]. One must see the Guru in all living beings. It is the same with God. You must look upon all objects as God's rupa [form]. How can he who does not know his own Self perceive the real form of God or the real form of the Guru (Master)? How can he determine them? Therefore, first of all know your own real form and nature.

Question: Isn't a Guru (Master) necessary to know even that?
 
Bhagwan Sri Ramana: That is true. The world contains many great men. Look upon him as your Guru (Master) with whom your mind gets attuned. The one in whom you have faith is your Guru.
 
Question: What is the significance of Guru's grace in the attainment of liberation?
 
Bhagwan Sri Ramana: Liberation is not anywhere outside you. It is only within. If a man is anxious for deliverance, the internal Guru pulls him in and the external Guru pushes him into the Self. This is the grace of the Guru (Master).

Source: Be As You Are

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5980 on: June 18, 2019, 08:30:17 AM »
The English lady desired to have a private talk with Sri Bhagavan. She began, "I am returning to England. I leave this place this evening. I want to have the happiness of Self-Realisation in my home. Of course it is not easy in the West. But I shall strive for it. What is the way to do it?"

Bhagwan Sri Ramana Maharshi: If Realisation be something outside you a way can be shown consistent with the safety of the individual, his capacity. etc. Then the questions if it is realisable and, if so, in what time - will also arise. But here, Realisation is of the Self. You cannot remain without the Self. The Self is always realised. But only you do not recognise the fact. The Realisation is now obscured by the present world idea. The world is now seen outside you and the idea associated with it obscures your real nature. All that is needed is to overcome this ignorance and then the Self stands revealed. No special effort is necessary to realise the Self. All efforts are for eliminating the present obscuration of the Truth.
A lady is wearing a necklace round her neck. She forgets it, imagines it to be lost and impulsively looks for it here, there and everywhere. Not finding it, she asks her friends if they have found it anywhere, until one kind friend points to her neck and tells her to feel the necklace round the neck. The seeker does so and feels happy that the necklace is found. Again, when she meets her other friends, they ask her if her lost necklace was found. She says 'yes' to them, as if it were lost and later recovered. Her happiness on re-discovering it round her neck is the same as if some lost property was recovered. In fact she never lost it nor recovered it. And yet she was once miserable and now she is happy. So also with the realisation of the Self. The Self is always realised. The Realisation is now obscured. When the veil is removed the person feels happy at rediscovering the ever-realised Self. The ever-present Realisation appears to be a new Realisation.
Now, what should one do to overcome the present ignorance. Be eager to have the true knowledge. As this eagerness grows the wrong knowledge diminishes in strength until it finally disappears.

Devotee: The other day you were saying that there is no awareness in deep sleep. But I have on rare occasions become aware of sleep even in that state.

Bhagwan Sri Ramana: Now, of these three factors, the awareness, sleep and knowledge of it, the first one is changeless. That awareness, which cognised sleep as a state, now sees the world also in the waking state. The negation of the world is the state of sleep. The world may appear or disappear - that is to say, one may be awake or asleep - the awareness is unaffected. It is one continuous whole over which the three states of waking, dream and sleep pass. Be that awareness even now. That is the Self - that is Realisation - there is Peace - there is Happiness.
The lady thanked Maharshi and retired.
Talk--490

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5981 on: June 19, 2019, 09:28:59 AM »
Question: What is the light of consciousness?

Bhagwan Sri Ramana Maharshi: It is the Self-luminous existence-consciousness which reveals to the seer the world of names and forms both inside and outside. The existence of this existence-consciousness can be inferred by the objects illuminated by it. It does not become the object of consciousness.

Question: What is knowledge (vijnana)?

Bhagwan Sri Ramana: It is that tranquil state of existence-consciousness which is experienced by the aspirant and which is like the waveless ocean or the motionless ether.

Question: What is bliss?

Bhagwan Sri Ramana: It is the experience of joy (or peace) in the state of vijnana, free of all activities and similar to deep sleep. This is also called the state of kevala nirvikalpa (remaining without concepts).

Question: What is the state beyond bliss?

Bhagwan Sri Ramana: It is the state of unceasing peace of mind which is found in the state of absolute quiescence, jagrat-sushupti (lit., sleep with awareness) which resembles inactive deep sleep. In this state, in spite of the activity of the body and the senses, there is no external awareness, like a child immersed in sleep (who is not conscious of the food given to him by his mother). A yogi who is in this state is inactive even while engaged in activity. This is also called sahaja nirvikalpa samadhi (natural state of absorption in oneself without concepts).

Question: What is the authority for saying that the entire moving and unmoving worlds depend upon oneself?

Bhagwan Sri Ramana: The Self means the embodied being. It is only after the energy, which was latent in the state of deep sleep, emerges with the idea of 'I' that all objects are experienced. The Self is present in all perceptions as the perceiver. There are no objects to be seen when the 'I' is absent. For all these reasons it may undoubtedly be said that everything comes out of the Self and goes back to the Self.

Question: As the bodies and the selves animating them are everywhere actually observed to be innumerable how can it be said that the Self is only one?

Bhagwan Sri Ramana: If the idea 'I am the body' is accepted, the selves are multiple. The state in which this idea vanishes is the Self, since in that state there are no other objects. It is for this reason that the Self is regarded as one only.

Question: What is the authority for saying that Brahman can be apprehended by the mind and at the same time that it cannot be apprehended by the mind?

Bhagwan Sri Ramana: It cannot be apprehended by the impure mind but can be apprehended by the pure mind.

Question: What is pure mind and what is impure mind?

Bhagwan Sri Ramana: When the indefinable power of Brahman separates itself from Brahman and, in union with the reflection of consciousness (Chidabhasa) assumes various forms, it is called the impure mind. When it becomes free from the reflection of consciousness (abhasa), through discrimination, it is called the pure mind. Its state of union with the Brahman is its apprehension of Brahman. The energy which is accompanied by the reflection of consciousness is called the impure mind and its state of separation from Brahman is its non-apprehension of Brahman.
Source: Spiritual Instruction

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5982 on: June 20, 2019, 09:06:27 AM »
A Muslim visitor put some questions and obtained the following answers:

Question: This body dies. But there is another imperishable body. What is it?

Bhagwan Sri Ramana Maharshi: 'Imperishable body' is a contradiction in terms. The term sariram (body) means that which will perish. Of course, there is something imperishable, something which exists even after the body dies.

Question: It is said the Lord's light resides in the eye.

Bhagwan Sri Ramana: The eye does not see. That which gives light to it is the reality, whether we call it Lord's light or anything else.

Question: The Lord has created all this, has He not? What was created first? It is said light or sound was created first.

Bhagwan Sri Ramana: All these things, which you say have been created have to be seen by you before you say they exist. There must be a seer. If you find out who that seer is, then you will know about creation and which was created first. Of course various theories as to what came into existence first from God are given out. Most, including scientists, agree that all has come from light and sound.

Question: Can we call anything created, like this piece of wood, for example, God? It is said it is very wrong to do so.

Bhagwan Sri Ramana: Even this piece of wood, does it exist apart from God? Can we confine God to any time or place, since He is everywhere and in everything? We should not see anything as apart from God. That is all.
Day By Day With Bhagavan

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5983 on: June 21, 2019, 09:04:27 AM »
The Spanish lady, Madam Mercedes De Acorta: "If the individual self merges into the universal Self, how can one pray to God for the uplift of humanity?"
The question seems to be common among the thinkers of the West.

Bhagavan Sri Ramana Maharshi: They pray to God and finish with "Thy Will be done!" If His Will be done why do they pray at all? It is true that the Divine Will prevails at all times and under all circumstances. The individuals cannot act of their own accord. Recognise the force of the Divine Will and keep quiet. Each one is looked after by God. He has created all. You are one among 2,000 millions. When He looks after so many will He omit you? Even common sense dictates that one should abide by His Will. Again there is no need to let Him know your needs. He knows them Himself and will look after them. Still more, why do you pray? Because you are helpless yourself and you want the Higher Power to help you. Well, does not your Creator and Protector know your weakness? Should you parade your weakness in order to make Him know it?

Devotee: But God helps those who help themselves.

Bhagwan Sri Ramana: Certainly. Help yourself and that is itself according to God's Will. Every action is prompted by Him only. As for prayer for the sake of others, it looks so unselfish on the surface of it. But analyse the feeling and you will detect selfishness there also. You desire others? happiness so that you may be happy. Or you want the credit for having interceded on others? behalf. God does not require an intermediary. Mind your business and all will be well.

Devotee: Does not God work His Will through some chosen person?

Bhagwan Sri Ramana: God is in all and works through all. But His presence is better recognised in purified minds. The pure ones reflect God's actions more clearly than the impure minds. Therefore people say that they are the chosen ones. But the 'chosen' man does not himself say so. If he thinks that he is the intermediary then it is clear that he retains his individuality and that there is no complete surrender.

Devotee: Are not the Brahmins considered to be the priests or intermediaries between God and others?

Bhagwan Sri Ramana: Yes. But who is a Brahmin? A Brahmin is one who has realised Brahman. Such a one has no sense of individuality in him. He cannot think that he acts as an intermediary.
Again, as for prayer, a realised man does not see others as different from oneself. How can he pray at all, and to whom and for what? His very presence is the consummation of happiness for all. So long as you think that there are others different from you, you pray for them. But the sense of separateness is ignorance. This ignorance is again the cause of feeling helplessness. You know that you are weak and helpless. How then can you help others? If you say, 'By prayer to God', God knows His business and does not require your intercession for others.
Help yourself so that you may become strong. That is done by complete surrender. That means you offer yourself to Him. So you cannot retain your individuality after surrender. You then abide by His Will. Thus Silence is the Highest of all achievements. Silence is the ocean in which all the rivers of all the religions discharge themselves.
Talk--594

« Last Edit: June 21, 2019, 09:14:04 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5984 on: June 22, 2019, 09:26:53 AM »
Devotee.: Is work an obstruction to Self-realisation?
Bhagwan Sri Ramana Maharshi: No. For a realised being the Self alone is the Reality, and actions are only phenomenal, not affecting the Self. Even when he acts he has no sense of being an agent. His actions are only involuntary and he remains a witness to them without any attachment. There is no aim for this action. Even one who is still practising the path of Wisdom (jnana) can practise while engaged in work. It may be difficult in the earlier stages for a beginner, but after some practice it will soon be effective and the work will not be found a hindrance to meditation.
Devotee: What is the practice?
Bhagwan Sri Ramana: Constant search for 'I', the source of the ego. Find out 'Who am I?' The pure 'I' is the reality, the Absolute Existence-Consciousness-Bliss. When That is forgotten, all miseries crop up; when that is held fast, the miseries do not affect the person.
Devotee: Is not brahmacharya (celibacy) necessary for realisation of the Self?
Bhagwan Sri Ramana: Brahmacharya is 'living in Brahman'. It has no connection with celibacy as commonly understood. A real brahmachari, that is one who lives in Brahman, finds bliss in the Brahman which is the same as the Self. Why then should you look for other sources of happiness? In fact the emergence from the Self has been the cause of all the misery.
Devotee: Celibacy is a sine qua non for Yoga?
Bhagwan Sri Ramana: So it is. Celibacy is certainly an aid to realisation among so many
other aids.
Devotee: Is it then not indispensable? Can a married man realise the Self?
Bhagwan Sri Ramana: Certainly, it is a matter of fitness of mind. Married or unmarried, a man can realise the Self, because that is here and now. If it were not so, but attainable by some efforts at some other time, and if it were new and something to be acquired, it would not be worthy of pursuit. Because what is not natural cannot be permanent either. But what I say is that the Self is here and now and alone.
Devotee: God being immanent in all, one should not take life of any kind. Is society right in taking the life of a murderer? Can the State do so either? The Christian countries begin to think that it is wrong to do so.
Bhagwan Sri Ramana: What is it that prompted the murderer to commit the crime? The same power awards him the punishment. Society or the State is only a tool in the hands of the power. You speak of one life taken away; But what about innumerable lives lost in wars?
Devotee: Quite so. Loss of lives is wrong anyway. Are wars justified?
Bhagwan Sri Ramana: For a realised man, the one who remains ever in the Self, the loss of one or several or all lives either in this world or in all the three worlds makes no difference. Even if he happens to destroy them all, no sin can touch such a pure soul.
Maharshi quoted the Gita, Chapter 18, Verse 17 - "He who is free from the notion of ego, whose intellect is unattached, though he annihilates all the worlds, he slayeth not, nor is he bound by the results of his actions."
Devotee: Do not one's actions affect the person in after-births?
Bhagwan Sri Ramana: Are you born now? Why do you think of other births? The fact is that there is neither birth nor death. Let him who is born think of death and palliatives therefore.
Devotee: How long did it take Maharshi to realise the Self?
Bhagwan Sri Ramana: This question is asked because the name and form are perceived. These are the perceptions consequent on the identification of the ego with the gross body. If the ego identifies itself with the subtle mind, as in dream, the perceptions are subtle also. But in sleep there are no perceptions. Was there not the ego still? Unless it was, there cannot be the memory of having slept. Who was it that slept? You did not say in your sleep that you slept. You say it now in your wakeful state. The ego therefore is the same in wakefulness, dream and sleep. Find out the underlying Reality behind these states. That is the Reality underlying these. In that state there is Being alone. There is no you, nor I, nor he; no present, nor past, nor future. It is beyond time and space, beyond expression. It is ever there.
Talk--17


« Last Edit: June 22, 2019, 09:30:14 AM by eranilkumarsinha »