Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 1156121 times)

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #6000 on: July 08, 2019, 09:52:07 AM »
Bhagwan Sri Ramana Maharshi:

"Jnana (Self-knowledge) is given neither from outside nor from another person. It can be realized by each and everyone in his own Heart. The jnana-Guru (Spiritual Master) of everyone is only the supreme Self that is always revealing its own truth in every Heart through the existence-consciousness "I am, I am". The granting of being-consciousness by him is initiation into Jnana (Knowledge). The grace of the Guru is only this Self-awareness that is one's own true nature. It is the being-consciousness by which he is unceasingly revealing his existence. This divine upadesa (Teaching) is always going on naturally in everyone. As this upadesa (Teaching) alone is what reveals the natural attainment of the Self through one's own experience, the mature ones need at no time seek the help of external beings for jnana-upadesa (Spiritual Teaching). The upadesa (Teaching) obtained from outsiders in forms such as sounds, gestures and thoughts are all only mental concepts. Since the meaning of the word upadesa (upa+desa) is only 'abiding in the Self' or 'abiding as the Self', and since this is one's own real nature, so long as one is seeking the Self from outside, Self-realization cannot be attained. Since you are yourself the reality that is shining in the Heart as being-consciousness, abide always as a sthita prajna (one who is established in Wisdom) having thus realized your own true nature. This firm abidance in the experience of the Self is described in the Upanishads by such terms as 'the import of the mahavakyas (Sacred Vedantic Texts)', 'Supreme silence', 'Being still', 'Quiescence of mind', and 'Realization of one's true nature'."
Source: Sri Ramana Darsanam
« Last Edit: July 22, 2019, 09:43:09 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #6001 on: July 09, 2019, 09:44:06 AM »
Question: How are we to understand this passage in the Gita: `This whole cosmos forms a particle of me'?
Bhagwan Sri Ramana Maharshi: It does not mean that a small particle of God separates from him and forms the universe. His shakti [power] is acting. As a result of one phase of such activity the cosmos has become manifest. Similarly, the statement in Purusha Sukta, `All the beings form his one foot', does not mean that Brahman (Reality) is in several parts.
Question: I understand that. Brahman is certainly not divisible.
Bhagwan Sri Ramana: So the fact is that Brahman is all and remains indivisible. It is ever realized but man is not aware of this. He must come to know this. Knowledge means the overcoming of obstacles which obstruct the revelation of the eternal truth that the Self is the same as Brahman. The obstacles taken together form your idea of separateness as an individual.
Question: Is God the same as Self ?
Bhagwan Sri Ramana: The Self is known to everyone, but not clearly. You always exist. The be-ing is the Self. `I am' is the name of God. Of all the definitions of God, none is indeed so well put as the Biblical statement `I am that I am' in Exodus 3. There are other statements, such as Brahmaivaham [Brahman am I], aham Brahmasmi [I am Brahman] and soham [I am he]. But none is so direct as the name Jehovah which means `I am'. The absolute being is what is. It is the Self. It is God. Knowing the Self, God is known. In fact God is none other than the Self.
Question: God seems to be known by many different names. Are any of them justified ?
Bhagwan Sri Ramana: Among the many thousands of names of God, no name suits God, who abides in the Heart, devoid of thought, so truly, aptly, and beautifully as the name `I' or `I am'. Of all the known names of God, the name of God `I' - `I' alone will resound triumphantly when the ego is destroyed, rising as the silent supreme word [mouna-para-vak] in the Heart-space of those whose attention is Selfward-facing. Even if one unceasingly meditates upon that name `I-I' with one's attention on the feeling 'I', it will take one and plunge one into the source from which thought rises, destroying the ego, the embryo, which is joined to the body.
Question: What is the relationship between God and the world? Is he the creator or sustainer of it?
Bhagwan Sri Ramana: Sentient and insentient beings of all kinds are performing actions only by the mere presence of the sun, which rises in the sky without any volition. Similarly all actions are done by the Lord without any volition or desire on his part. In the mere presence of the sun, the magnifying lens emits fire, the lotus-bud blossoms, the water-lily closes and all the countless creatures perform actions and rest.
The order of the great multitude of worlds is maintained by the mere presence of God in the same manner as the needle moves in front of a magnet, and as the moonstone emits water, the waterlily blossoms and the lotus closes in front of the moon.
In the mere presence of God, who does not have even the least volition, the living beings, who are engaged in innumerable activities, after embarking upon many paths to which they are drawn according to the course determined by their own karmas, finally realize the futility of action, turn back to Self and attain liberation.
The actions of living beings certainly do not go and affect God, who transcends the mind, in the same manner as the activities of the world do not affect that sun and as the qualities of the conspicuous four elements [earth, water, fire and air] do not affect the limitless space.
Source: Be As You Are

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #6002 on: July 10, 2019, 09:39:18 AM »
Dr. Emile Gatheir, S. J., Professor of Philosophy at the Sacred Heart College, Shembaganur, Kodaikanal, asked: "Can you kindly give me a summary of your teachings?"

Bhagwan Sri Ramana Maharshi: They are found in small booklets, particularly Who am l?

Devotee: I shall read them. But may I have the central point of your teachings from your lips?

Bhagwan Sri Ramana: The central point is the thing.

Devotee: It is not clear.

Bhagwan Sri Ramana: Find the Centre.

Devotee: I am from God. Is not God distinct from me?

Bhagwan Sri Ramana: Who asks this question? God does not ask it. You ask it. So find who you are and then you may find if God is distinct from you.

Devotee: But God is Perfect and I am imperfect. How can I ever know Him fully?

Bhagwan Sri Ramana: God does not say so. The question is for you. After finding who you are you may see what God is.

Devotee: But you have found your Self. Please let us know if God is distinct from you.

Bhagwan Sri Ramana: It is a matter of experience. Each one must experience it himself.

Devotee.: Oh! I see. But God is Infinite and I am finite. I have a personality which can never merge into God. Is it not so?

Bhagwan Sri Ramana: Infinity and Perfection do not admit of parts. If a finite being comes out of infinity the perfection of infinity is marred. Thus your statement is a contradiction in terms.
Talk--602.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #6003 on: July 11, 2019, 09:56:32 AM »
Question: Is it enough if I spend some time in the mornings and some time in the evenings for this atma-vichara (Self-enquiry)? Or should I do it always, even when I am writing or walking?

Bhagwan Sri Ramana Maharshi: What is your real nature? Is it writing, walking or being? The one unalterable reality is being. Until you realize that state of pure being you should pursue the enquiry. If once you are established in it there will be no further worry. No one will enquire into the source of thoughts unless thoughts arise. So long as you think `I am walking' or `I am writing', enquire who does it.

Question: If I go on rejecting thoughts can I call it vichara (Enquiry)?

Bhagwan Sri Ramana: It may be a stepping stone. But really vichara (Enquiry) begins when you cling to your Self and are already off the mental movement, the thought waves.

Question: Then vichara (Enquiry) is not intellectual?

Bhagwan Sri Ramana: No, it is antara vichara, inner quest. Holding the mind and investigating it is advised for a beginner. But what is mind after all? It is a projection of the Self. See for whom it appears and from where it rises. The `I'-thought will be found to be the root-cause. Go deeper. The `I'-thought disappears and there is an infinitely expanded 'I'-consciousness.

Question: I asked Mother in Sri Aurobindo Ashram the following question: `I keep my mind blank without thoughts arising so that God might show himself in his true being. But I do not perceive anything.' The reply was to this effect: `The attitude is right. The power will come down from above. It is a direct experience.' Should I do anything further?

Bhagwan Sri Ramana: Be what you are. There is nothing to come down or become manifest. All that is necessary is to lose the ego. That which is is always there. Even now you are that. You are not apart from it. The blank is seen by you. You are there to see the blank. What do you wait for ? The thought, `I have not seen', the expectation to see and the desire of getting something, are all the workings of the ego. You have fallen into snares of the ego. The ego says all these and not you. Be yourself and nothing more! Once born you reach something. If you reach it you return also. Therefore leave off all this verbiage. Be as you are. See who you are and remain as the Self, free from birth, going, coming and returning.
Source: Be AS You Are
« Last Edit: July 11, 2019, 06:43:09 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #6004 on: July 12, 2019, 09:16:16 AM »
Question : I long for bhakti (devotion). I want more of this longing. Even realization does not matter for me. Let me be strong in my longing.

Bhagwan Sri Ramana: If the longing is there, realization will be forced on you even if you do not want it. Long for it intensely so that the mind melts in devotion. After camphor burns away no residue is left. The mind is the camphor. When it has resolved itself into the Self without leaving even the slightest trace behind, it is realization of the Self.

Question: I have faith in murti dhyana [worship of form]. Will it not help me to gain jnana (Self-knowledge)?

Bhagwan Sri Ramana: Surely it will. Upasana [meditation] helps concentration of mind. Then the mind is free from other thoughts and is full of the meditated form. The mind then becomes one with the object of meditation, and this makes it quite pure. Then think who is the worshipper. The answer is `I', that is, the Self. In this way the Self is ultimately gained.
Worshipping the formless reality by unthought thought is the best kind of worship. But when one is not fit for such formless worship of God, worship of form alone is suitable. Formless worship is possible only for people who are devoid of the ego-form. Know that all the worship done by people who possess the ego-form is only worship of form.
The pure state of being attached to grace [Self], which is devoid of any attachment, alone is one's own state of silence, which is devoid of any other thing. Know that one's ever abiding as that silence, having experienced it as it is, alone is true mental worship [manasika-puja]. Know that the performance of the unceasing, true and natural worship in which the mind is submissively established as the one Self, having installed the Lord on the Heart-throne, is silence, the best of all forms of worship. Silence, which is devoid of the assertive ego, alone is liberation. The evil forgetfulness of Self which causes one to slip down from that silence, alone is non-devotion [vibhakti]. Know that abiding as that silence with the mind subsided as non-different from Self, is the truth of Siva bhakti [devotion to God].
When one has completely surrendered oneself at the feet of Siva (God), thereby becoming of the nature of the Self, the resulting abundant peace, in which there is not even the least room within the Heart for one to make any complaint about one's defects and deficiencies, alone is the nature of supreme devotion.
Source: Be As You Are

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #6005 on: July 13, 2019, 09:28:04 AM »
Since the Self, that which exists, is clearly apprehended as aham (the ?I?), the light of consciousness in the Heart, only that supreme reality, the eye of consciousness that is free of ignorance, is directly perceived, and not the objects that come within the range of the faculty of sight. Therefore, seek (that Self).
V. 643, Guru Vachaka Kovai

Bhagwan Sri Ramana Maharshi: As an example of direct perception everyone will quote the simile of the nellikai (fruit) placed in the palm of the hand. The Self is even more directly perceivable than the fruit on the palm. To perceive the fruit there must be the fruit, the palm tom place it on and the eyes to see it. The mind should also be in proper condition to process the information. Without any of these four things, even those with very little knowledge can say out of direct experience, "I Am". Because the Self exists just as the feeling "I Am", Atma-vidya (Self-knowledge) is very easy indeed. The easiest path is to see the one who is going to attain the Atma (Self).

Another devotee asked a similar question a little letter and Sri Bhagwan gave a similar reply:

Question: Why cannot the Self be perceived directly?

Bhagwan Sri Ramana: Only the Self is said to be directly perceived (pratyaksha). Nothing else is said to be pratyaksha (directly perceived). Although we are having this pratyaksha (direct perception), the thought "I am this body" is veiling it. If we give up this thought, the Atma (Self), which is always within the direct experience of everyone, will shine forth.
Source: Living By The Words of Bhagavan




eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #6006 on: July 14, 2019, 09:32:22 AM »
Bhagwan Sri Ramana Maharshi: Who is this 'I'? It cannot be the body nor the mind as we have seen before. This 'I' is the one who experiences the waking, dream and sleep states. The three states are changes which do not affect the individual. The experiences are like pictures passing on a screen in the cinema. The appearance and disappearance of the pictures do not affect the screen. So also, the three states alternate with one another leaving the Self unaffected. The waking and the dream states are creations of the mind. So the Self covers all. To know that the Self remains happy in its perfection is Self-Realisation. Its use lies in the realisation of Perfection and thus of Happiness.

Devotee: Can it be complete happiness to remain Self-realised if one does not contribute to the happiness of the world? How can one be so happy when there is a war in Spain, a war in China? Is it not selfishness to remain Self-realised without helping the world?

Bhagwan Sri Ramana: The Self was pointed out to you to cover the universe and also transcend it. The world cannot remain apart from the Self. If the realisation of such Self be called selfishness that selfishness must cover the world also. It is nothing contemptible.

Devotee: Does not the realised man continue to live just like a non-realised being?

Bhagwan Sri Ramana: Yes, with this difference that the realised being does not see the world as being apart from the Self, he possesses true knowledge and the internal happiness of being perfect, whereas the other person sees the world apart, feels imperfection and is miserable. Otherwise their physical actions are similar.

Devotee: The realised being also knows that there are wars being waged in the world, just like the other man.

Bhagwan Sri Ramana: Yes.

Devotee: How then can he be happy?

Bhagwan Sri Ramana: Is the cinema screen affected by a scene of fire burning or sea rising? So it is with the Self.
Talk--87
« Last Edit: July 14, 2019, 09:34:33 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #6007 on: July 15, 2019, 09:28:37 AM »
Mr. Vaidyanatha Iyer, a lawyer, asked: If the Jnani (one whom has attained Self-knowledge) says "I am the body", what happens to him in death?

Bhagwan Sri Ramana Maharshi: He does not identify himself with the body even now.

Devotee: But you said just before that the Jnani says "I am the body".

Bhagwan Sri Ramana: Yes. His 'I' includes the body. For there cannot be anything apart from 'I' for him. If the body falls away there is no loss for the 'I'. 'I' remains the same. If the body feels dead let it raise the question. Being inert it cannot. 'I' never dies and does not ask the question. Who then dies? Who asks questions?

Devotee: For whom are all the sastras then? They cannot be for the real 'I'. They must be for the unreal 'I'. The real one does not require them. It is strange that the unreal should have so many sastras (scriptures) for him.

Bhagwan Sri Ramana: Yes. Quite so. Death is only a thought and nothing more. He who thinks raises troubles. Let the thinker tell us what happens to him in death. The real 'I' is silent. One should not think "I am this - I am not that". To say 'this or that' is wrong. They are also limitations. Only 'I am' is the truth. Silence is 'I'. If one thinks 'I am this', another thinks 'I am this' and so on, there is a clash of thoughts and so many religions are the result. The truth remains as it is, not affected by any statements, conflicting or otherwise.

Devotee: What is death? Is it not the falling away of the body?
Bhagwan Sri Ramana: Do you not desire it in sleep? What goes wrong then?

Devotee: But I know I shall wake up.

Bhagwan Sri Ramana: Yes - thought again. There is the preceding thought "I shall wake up". Thoughts rule the life. Freedom from thoughts is one's true nature - Bliss.
Talk--48
« Last Edit: July 15, 2019, 09:32:30 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #6008 on: July 16, 2019, 09:32:43 AM »
Question: Swami, it is good to love God, is it not? Then why not follow the path of love?

Bhagwan Sri Ramana Maharshi: Who said you couldn't follow it ? You can do so. But when you talk of love, there is duality, is there not ? - the person who loves and the entity called God who is loved ? The individual is not separate from God. Hence love means one has love towards one's own Self.

Question: That is why I am asking you whether God could be worshipped through the path of love.

Bhagwan Sri Ramana: That is exactly what I have been saying. Love itself is the actual form of God. If by saying, `I do not love this, I do not love that', you reject all things, that which remains is swarupa, that is the real form of the Self. That is pure bliss. Call it pure bliss, God, atma, or what you will. That is devotion, that is realization and that is everything.
If you thus reject everything, what remains is the Self alone. That is real love. One who knows the secret of that love finds the world itself full of universal love.
The experience of not forgetting consciousness alone is the state of devotion [bhakti] which is the relationship of unfading real love, because the real knowledge of Self, which shines as the undivided supreme bliss itself, surges up as the nature of love.
Only if one knows the truth of love, which is the real nature of Self, will the strong entangled knot of life be untied. Only if one attains the height of love will liberation be attained. Such is the heart of all religions. The experience of Self is only love, which is seeing only love, hearing only love, feeling only love, tasting only love and smelling only love, which is bliss.
Source: Be As You Are

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #6009 on: July 17, 2019, 09:36:54 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: 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.

Devotee: The difficulty is to be in the thought-free state.

Bhagwan Sri Ramana: Leave the thought-free state to itself. Do not think of it as pertaining to you. Just as when you walk, you involuntarily take steps, so too in your actions; but the thought-free state is not affected by your actions.

Devotee: What is it that is discriminative in action?

Bhagwan Sri Ramana: Discrimination will be automatic, intuitive.

Talk--146

« Last Edit: July 17, 2019, 09:39:10 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #6010 on: July 18, 2019, 09:18:58 AM »
Devotee: When I think, 'Who am I?', the answer comes: I am not this mortal body but am Consciousness or the Self. And then another thought suddenly arises. Why has the Self become manifest? In other words; 'Why has God created the world?'

Bhagwan Sri Ramana Maharshi: The enquiry: 'Who am I?' really means trying to find the source of the ego or of the 'I'-thought. You are not to occupy the mind with other thoughts, such as 'I am not the body'. Seeking the source of the 'I' serves as a means of getting rid of all other thoughts. You should not allow any scope for other thoughts such as you mention, but should keep the attention fixed on finding the source of the 'I'- thought by asking, when any other thought arises, to whom it occurs; and if the answer is 'to me', you then resume the thought: "What is this 'I' and what is its source?" Bhagavan did sometimes allow or even use mental argument but that was to convince the beginner of the unreality of the individual self or ego and thus induce him to take up Self-enquiry. The argument itself was not Self-enquiry.

Devotee: Who am I? How is the answer to be found?

Bhagwan Sri Ramana: Ask yourself the question. The body (annamayakosa) and its functions are not 'I'. Going deeper, the mind (manomayakosa) and its functions are not 'I'. The next step takes one to the question: Wherefrom do these thoughts arise? The thoughts may be spontaneous, superficial, or analytical. They operate in the mind. Then who is aware of them? The existence of thoughts, their clear conception and operation, become evident to the individual. This analysis leads to the conclusion that the individuality is operative as the cogniser of the existence of thoughts and their sequence. This individuality is the ego, or, as people say, 'I'. Vijnanamayakosa (intellect) is only the sheath of the 'I' and not the 'I' itself. Enquiring further, the questions arise: What is this 'I'? Wherefrom does it come? 'I' was not aware in sleep. Simultaneously with its rise, sleep changes to dream and wakefulness. But I am not concerned with the dream state just now. Who am I now, in the wakeful state? If I originated on waking from sleep, then the 'I' was covered up with ignorance. Such an ignorant 'I' cannot be what the scriptures refer to or the wise affirm. 'I' am beyond even sleep; 'I' must be here and now, and must be what I was all along in sleep and dream also, unaffected by the qualities of these states. 'I' must therefore be the unqualified substratum underlying these three states (after anandamayakosa is transcended).

Source: The Teaching of Bhagavan Sri Ramana Maharshi in His Own Words

« Last Edit: July 18, 2019, 09:24:40 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #6011 on: July 19, 2019, 09:36:27 AM »
Bhagwan Sri Ramana Maharshi: Can a man become a high official merely by seeing one? He may become one only if he strives and equips himself for the position. Similarly, can the ego, which is in bondage as the mind, become the Divine Self simply because it has once glimpsed that it is the Self? Is this not impossible without the destruction of the mind? Can a beggar become a king by merely visiting a king and declaring himself to be one?

Devotee: Can Self-realisation be lost again after once being attained?

Bhagwan Sri Ramana: Realisation takes time to steady itself. The Self is certainly within the direct experience of everyone but not in the way people imagine. One can only say that it is as it is. Just as incantations or other devices can prevent fire from burning a man when otherwise it would do so, so vasanas (inherent tendencies impelling one to desire one thing and to shun another) can veil the Self when otherwise it would be apparent. Owing to the fluctuations of the vasanas (inherent tendencies), Realisation takes time to steady itself. Spasmodic Realisation is not enough to prevent re-birth, but it cannot become permanent as long as there are vasanas. In the presence of a great master, vasanas cease to be active and the mind becomes still so that samadhi (absorption in Realisation) results, just as in the presence of various devices fire does not burn. Thus the disciple gains true knowledge and right experience in the presence of a master. But if this is to be established further effort is necessary. Then he will know it to be his real Being and thus be liberated while still living.

Source: The Teaching of Bhagavan Sri Ramana Maharshi in His Own Words



eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #6012 on: July 20, 2019, 09:33:00 AM »
Knowing consciousness through consciousness--this alone is the exalted Jnana (Knowledge) of knowing the fullness of being. Until you know consciousness through consciousness, you should know that not even a trace of peace will exist for that consciousness.
V. 428, Guru Vachaka Kovai,

All the moving, unmoving and seemingly insentient things that become objects of perception for the senses are, in truth, pure consciousness. Like golden ornaments, they appear to be many through their attributes of name and form. However, just as gold, which is the reality of the ornaments, is only one, consciousness, which is the reality of the objects, is also only one because of its attribute-free nature. Therefore, when the knot (that makes one identify with the insentient body) snaps and the Heart opens, the Atma-swarupa (Self), whose nature is consciousness and which shines without division, will separate from the attributed consciousness, and shine as pure being, becoming pure consciousness itself.
V. 319, Guru Vachaka Kovai

Bhagwan Sri Ramana Maharshi:
"Worship of consciousness is getting firmly established in consciousness, with the mind disconnecting itself from other things."
"The state in which consciousness does not desire the non-Self is worship of the Self without being separate from it."
"Other than consciousness, the pure clarity in which excellence flourishes, there is no God who is worthy of being worshipped."
Padamalai

Bhagwan Sri Ramana:
"If you abide as consciousness by knowing consciousness, the profound delusion caused by the frenzied obsession with sense objects will come to an end."
"Out of all the sadhanas (spiritual practices) that are worth performing, knowing consciousness is the only excellent and definitive one."
"To abide as the Self, pure consciousness, bereft of the attributed or the objective consciousness--this is the meaning of 'knowing consciousness through consciousness'."
"Know this statement to be the great and glorious meaning of the unique phrase (summa iru) that tells you to be still."
Padamalai
(Source: Guru Vachaka Kovai edited by Sri David Godman)
« Last Edit: July 20, 2019, 09:36:20 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #6013 on: July 21, 2019, 09:58:51 AM »
Devotee: When I read Sri Bhagavan's works I find that investigation is said to be the one method for Realisation.

Bhagwan Sri Ramana Maharshi: Yes, that is vichara (Enquiry).

Devotee: How is that to be done?

Bhagwan Sri Ramana: The questioner must admit the existence of his self. 'I AM' is the Realisation. To pursue the clue till Realisation is vichara (Enquiry). Vichara (Enquiry) and Realisation are the same.

Devotee: It is elusive. What shall I meditate upon?

Bhagwan Sri Ramana: Meditation requires an object to meditate upon, whereas there is only the subject without the object in vichara. Meditation differs from vichara (Enquiry) in this way.

Devotee: Is not dhyana (meditation) one of the efficient processes for Realisation?

Bhagwan Sri Ramana: Dhyana (meditation) is concentration on an object. It fulfills the purpose of keeping away diverse thoughts and fixing the mind on a single thought, which must also disappear before Realisation. But Realisation is nothing new to be acquired. It is already there, but obstructed by a screen of thoughts. All our attempts are directed for lifting this screen and then Realisation is revealed. If a true seeker is advised to meditate, many may go away satisfied with the advice. But someone among them may turn round and ask, "Who am I to meditate on an object?" Such a one must be told to find the Self. That is the finality. That is Vichara (Enquiry).

Devotee: Will vichara (Enquiry) alone do in the absence of meditation?

Bhagwan Sri Ramana: Vichara (Enquiry) is the process and the goal also. ?I AM? is the goal and the final Reality. To hold to it with effort is vichara (Enquiry). When spontaneous and natural it is Realisation.
Talk--390
« Last Edit: July 21, 2019, 10:01:52 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #6014 on: July 22, 2019, 09:42:27 AM »
Bhagwan Sri Ramana Maharshi to Lady Bateman:

The incentive to realise can arise only in the waking state and efforts can also be made only when one is awake. We learn that the thoughts in the waking state form the obstacle to gaining the stillness of sleep. "Be still and know that I AM God". So stillness is the aim of the seeker. Even a single effort to still at least a single thought even for a trice goes a long way to reach the state of quiescence. Effort is required and it is possible in the waking state only. There is the effort here: there is awareness also; the thoughts are stilled; so there is the peace of sleep gained. That is the state of the Jnani (one who has attained the Self-knowledge). It is neither sleep nor waking but intermediate between the two. There is the awareness of the waking state and the stillness of sleep. It is called jagrat-sushupti (waking sleep). Call it wakeful sleep or sleeping wakefulness or sleepless waking or wakeless sleep. It is not the same as sleep or waking separately. It is atijagrat (beyond wakefulness) or atisushupti (beyond sleep). It is the state of perfect awareness and of perfect stillness combined. It lies between sleep and waking; it is also the interval between two successive thoughts. It is the source from which thoughts spring; we see that when we wake up from sleep. In other words thoughts have their origin in the stillness of sleep. The thoughts make all the difference between the stillness of sleep and the turmoil of waking. Go to the root of the thoughts and you reach the stillness of sleep. But you reach it in the full vigour of search, that is, with perfect awareness. That is again jagrat-sushupti (wakeful sleep) spoken of before. It is not dullness; but it is Bliss. It is not transitory but it is eternal. From that the thoughts proceed. What are all our experiences but thoughts? Pleasure and pain are mere thoughts. They are within ourselves. If you are free from thoughts and yet aware, you are That Perfect Being.
Lady Bateman appreciated the discourse and thanked Sri Bhagavan.
Talk--609

Dr. Srinivasa Rao asked Sri Bhagavan, "What is the meaning of being in sleepless sleep?"

Bhagavan Sri Ramana: It is the jnani's state. In sleep our ego is submerged and the sense organs are not active. The jnani's ego has been killed and he does not indulge in any sense activities of his own accord or with the notion that he is the doer. So he is in sleep. At the same time he is not unconscious as in sleep, but fully awake in the Self; so his state is sleepless. This sleepless sleep, wakeful sleep, or whatever it may be called, is the turiya state (fourth state) of the Self, on which as the screen, all the three avasthas (states), the waking, dream and sleep, pass, leaving the screen unaffected.
Sri Bhagavan said that instead of holding on to that which exists, we are looking for that which does not. We bother about the past and the future, not realising the truth of the present. We do not know the beginning or the end. But we know the middle. If we find out the truth of this, we shall know the beginning and the end.
Sri Bhagavan quoted from Bhagavad Gita: "I am in the heart of all beings and am their beginning, middle and end."
Source: Day By Day With Bhagavan
« Last Edit: July 22, 2019, 09:47:54 AM by eranilkumarsinha »