Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 771897 times)

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #120 on: November 10, 2010, 01:41:34 PM »
  Existence is awareness which is the negation of ignorance. Sri Bhagwan told Sri S.S. Cohen
  ( Guru Ramana, P-54,55 ) that Concentration, Meditation and all other spiritual practices
 are not performed with the object of realizing the Self, because the Self is ever present,
 but of realizing the non-existence of ignorance.

  I am the Existence, Consciousness, and Bliss. Yet, I am not happy. Because I imagine myself other than
 what I am in reality. I imagine myself I am this body, I am this or that.
 I am Anil, father of Amit and Rachana, son of so and so on endlessly.
 I do not see all these in deep sleep but I exist as 'I am'.

  Sri Bhagwan asks us to hold on to that existence, that awareness-'I am' alone.
 Sri Bhagwan says that stripped of qualities and superimposition of names and forms
 I am simply, " I-Am-That-I Am ". But Stillness alone can usher us in the experience
 of the Reality that is 'Existence' I am. Sri Bhagwan says that stillness is cessation of
 thinking,which is the universe of names and forms, time and space, all cocepts and percepts whatever.

  Sri Bhagwan Says, 'I am' is God. (Talks, no-354)
  Realize " I am " and do not think I am.

 " Know I am God "- it is said and not " Think I am God ".

                                                                            Anil       

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #121 on: November 10, 2010, 01:57:22 PM »



Dear Anil,

Yes.  The Self is beyond thoughts and words.  One cannot think
about Brahman, the unthinkable, and attain It.  All prayers
and worships are only thoughts.  It can only help a person to have
chittasuddhi and this should go hand in hand with self inquiry.

The philosopher Descartes famously concluded in his "I think, therefore I am" statement that thought was a proof of Being.  Thought is only the proof of the individual, mind and ego.  Bhagavan
Ramana ridiculed this assertion in the following statement
that was recorded by Sri Lakshmana Sarma in his Sri Ramana
Paravidyopanishad, verse 166:

The existence of their own Self is inferred by some from mental
functioning, by reasoning 'I think therefore I am'.  These men are
like those dull witted ones who ignore the elephant when it goes
past and become convinced afterwards by looking at the footprints.



Arunachala Siva.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #122 on: November 10, 2010, 02:29:14 PM »
   Dear Sri Subramanian Sir,

   Thank you so much, Sir, for a very, very beautiful post.
 Particularly Sri Laksman Sharma's recording of this Statement of Sri Bhagwan
 is an act of His ever flowing Grace.

                                                      With Regards,
                                                          Anil
           

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #123 on: November 10, 2010, 02:59:00 PM »
   Self-enquiry has twin divine weapons in its armoury.
 Who Am I ?
 Whence Am I ?

  Sri Bhagwan has said that 'Who am I ?' is Vichara ( Koham?), and 'Whence am I ?' is Dhyana (Kutoham?).
 Dear devotees, ther is no doubt that the hidden and secret desires, such as desires for name and fame
 wealth, honour, company of the opposite sex etc., are hindrances and undoing for the seekers.
 
 Sri Bhagwan said that Self-realization is realization of the non-existence of the ignorance.
 How this ignorance created existence and its attachments will become palpable
 under the searchlight of the Self-enquiry?

  A simple suggestion :

 When one enquires profoundly, as if this is a life and death question, which in reality it is,
 one tries to hold on to his own substratum i.e. the Self which is Absolute, Full, and Immovable
 Unchanging Reality, one begins to be gradually aware, at last , of the ephemeral and fleeting nature of the
 phenomena on the Immovable-Unchanging Screen of his own being. Immovability of the screen
 helps recognize the ever changing world-realities including his own little self.

 Absolute faith in Sri Bhagwan and the diligent practice of the Self-enquiry as taught by Him
 is bound to intensify 'I am' ness, opening the door to one's own wonderful 'Natural State'.

                                                                                 Thank You
                                                                                    Anil   
 
 

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #124 on: November 11, 2010, 12:03:09 PM »
                   When the mind melts with love of Him,
                   Subtle Eye of Consciousness opens,
                   And He reveals Himself as Pure Knowledge.

                                                    Sri Bhagwan

  Self-enquiry as taught by Sri Bhagwan is holistic and, therefore, it is greater than the sum of its components.
 As an earnest devotee treads the Path, Sri Bhagwan and His Grace are ever watching, bringing about necessary
 correction,if required, besides highlighting the Path itself. There is no doubt about that. After all why did
 the great devotee and the Poet of poets, Sri Muruganar sang that Self-enquiry reveals its own clarity ?
 Indeed, those who say that He is no more in the body, are sceptics, if I may say so.

  Dear devotee, what is jnana ? Sri Bhagwan revealed that subjective knowledge or the knowledge knowing itself
 is jnana. Knowing any thing or knowledge of any thing is predicated upon the existence of consciousness or
 awareness. Every experience is possible only because of the 'Presence'. As Sri Bhagwan illustrated so revealingly
 in His plenary 'Death Experience', ' like the shruti note in a musical performance'.

   Let us suppose that I am searching  a pen in the pitch darkness. I can not find it when it is dark, although
 the subject and the object both are present in it. Light must be there to unite me to the pen. Similarly,
 Sri Bhagwan clarified that the link between the subject and the object in every experience is Pure Knowledge.
 Knowledge is the Light which connects the seer to the seen.

 Consciousness is the substratum and the witness, It is Itself the subjects and the objects as well as the
 Light by which they are perceived, known or experienced. In Truth, there is nothing but awareness.

                                                                          Thank You
                                                                              Anil       

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #125 on: November 11, 2010, 12:47:55 PM »
  Dear Devotees,

  Ether is a physical concept and physical ether is insentient. But our impure mind is such that it can understand
 concepts only, although it partakes consciousness. Since ether in physics is all-pervading, at least within the
 periphery of the expanding universe or may be up to its four-dimensional end as Sri Einstein postulated. It does not  matter for now. However, it has been a very apt and a helpful entity to have intellectual grasp of the
 all-pervading Reality.

  Mind is a mixture of Intelligence and thoughts or of Chit and sankalpas. Therefore, it is responsible for forming
 mirror, light, darkness and reflections. Chit-ether or Chidakasa is Pure Knowledge or Pure Intelligence and It is the
 source of the mind. Sri Bhagwan says that mind is Pure Light or Pure Consciousness at the moment of rising.
 Only afterwards, the central I-thought or the thought ' I am Anil ' rises which at once becomes the basis
 for the rise of the jivas and the world. Sri Bhagwan says that the first Light rising as the wave of Consciousness
 from the Self is the Pure Mind or the Mind-ether or our God-Head or  Ishwara. And like the physical ether which
 contains objects, Mind-ether  contains thoughts which are the jivas and the world. Sri Bhagwan says that the
 physical ether which contains all the gross objects and the whole universe itself, is the content of the Mind-ether
 which is itself the contents of the  Chit-Ether or the Pure Knowledge.
  Chit-Ether is Itself Self or the Pure  Awareness which does not contain any thing in it. Why ?
 Because Sri Bhagwan says that knowing objects is relative knowledge but knowledge, in its purity, is
 One transcendental all-pervading Light.

                                                                 Thank You,
                                                                     Anil 
 


 

 

ramanaduli

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #126 on: November 11, 2010, 01:47:04 PM »
Dear Udai ji,

The body is growing from childhood to old age and one day it dies. This changeable body is seen by changeless self.


Ramanaduli

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #127 on: November 11, 2010, 04:54:46 PM »



The mind-body consciousness does not leave us easily.  That is why
we even try to see God with body.  Today is Skanda Sashti - we think of Muruga with six faces and twelve hands.  Ganesa is with elephant face.  Siva with five faces.  This body will appear and disappear.  This is only meditation in form.  This should give way to formless  meditation.  The sight or vision implies the seer.  The seer cannot deny the existence of the Self.  There is no moment when the Self as Consciousness does not exist.  It is eternal, no appearing and disappearing.  Therefore inquire Who am I?. Sink deep within and abide as the Self.  That is Siva, as BE-ing.   



Arunachala Siva.

ramanaduli

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #128 on: November 11, 2010, 07:42:46 PM »
Everything is brahman... This statement is only for those who realized and lives in the same sahaja samadhi. Not for all.

Anyway this point is very interesting to explain and to understand...

In the "snake and rope" example  both are also brahman. We never afraid of rope whereas everybody afraid of live snake.
In the same way  an apple is also brahman is eaten by another brahman. Is not it. I think all the doubts will be cleared when
we become brahmahood.


Ramanaduli

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #129 on: November 12, 2010, 07:23:57 AM »



There  is an ocean of difference between the state of a Jivan mukta
and ours who are not yet realized. 

The B.U. says:  When all the desires that dwell in his heart are gone, then he, having been a mortal, verily becomes immortal.  And realizes  Brahman in this very body.  Such a Jivan Mukta is called
in various names, gunatita, sthitaprajna at al.

Vasishta tells Rama:  He is said to be liberated-while-living to whom
this world of senses ceases to exist although he is transacting with it in the usual way and TO WHOM ONLY THE ALL PERVADING CONSCIOUSNESS EXISTS.

I trust, in such a state, he will see, including the body of himself
and bodies of all living beings, as Consciousness.  He, who although transacting with all sorts of sense objects, remains cool as if they
are all concerned with someone else, and he who is self-integrated
into a whole.

   

Arunachala Siva.

silentgreen

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #130 on: November 12, 2010, 07:45:13 AM »
Quote
When the mind melts with love of Him,
Subtle Eye of Consciousness opens,
And He reveals Himself as Pure Knowledge.

Sri Bhagwan

Very Very nice. The mind melts with Love of Him.
The Subtle Eye of Consciousness opens.
Homage to the Universal Being...Om Shanti ... Om Shanti ... Om Shanti ...

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #131 on: November 12, 2010, 08:41:15 AM »



Yes. A Jivanmukta can do that.  It is called Jagrat Sushupti.

Bhagavan says in Talks 609:

The state of the Jnani...is neither sleep nor the waking state
but intermediate between the two.  There is the awareness
of the waking state and the stillness of the sleep.  It is called
Jagrat-sushupti.  Call it wakeful sleep or sleepless waking or wakeless sleep.  It is not the same as sleep or waking separately.  It is atijagrat or atisushupti.....

Laghu Yogavasishta says:

When the attention of Jivanmukta is drawn towards worldly activities, by the people near, they perform their duties set
by the tradition just like somnambulists and themselves remain
unaffected.

Mundaka Upanishad says: 

Obj: The accomplished one [i.e. Jivanmukta] does not see, and he performs the conventional duties -- these two are mutually contradicting statements.  It that not so?

Reply :  No. This can be solved according to the degrees of tranquillity.  Having this in view, the Sruti says:  'One who sports
with, delight in and works through the Self is the foremost among the knowers of Brahman.

Bhagavan Ramana says in Sri Arunachala Pancharatnam Verse 5:

He who, with Heart to you surrendered,
Beholds for ever You alone,
Sees all things as forms of You
And loves and serves them as none other
Than the Self.  O Aruna Hill,
Triumphs because he is immersed
in You whose being is pure bliss.

[tr. Prof. K. Swaminathan]


Narayana Upanishad:

Not only the activities prescribed by the scriptures, but also all
the worldly activities of the Yogi are of the nature of religious austerities only.           



Arunachala Siva.

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #132 on: November 12, 2010, 10:01:39 AM »



A Jivan mukta sees the world through eye of Jnana.  He transacts
with the world as the Self.

GVK Verse 54 says:

The Jnani's vision matures into being consciousness bliss, the
eye of Truth, because the mischievous movements of the ego-
mind have ceased completely.  Since the nature of the seen is not
different from the nature of the eye that sees, to the true Jnani
the world too is definitely being consciousness bliss.

Vasishta further narrates the characteristics of a Jivan Mukta:

He whose face neither beams in happiness nor becomes drowned
in sorrow, and he whose body is maintained from whatever comes of its own accord, is said to be a Jivan Mukta.

*

He who is wide awake although in deep sleep, who has no
distinguished waking state, and whose knowledge is free from
desires, is called a Jivan Mukta.

*

He who is absolutely pure at heart, like the clear akasa, although responsive to the spurs of love, hate, fear and the like, is called
a Jivan Mukta.

*

He whose intellect is not tainted and whose inner self is not
affected by the feeling of "I am the doer" caused by egoism
while being engaged or not in the rites and other activities, is
called a Jivan Mukta.

*

He neither perturbs the world, nor gets perturbed by the world,
and he who is free from joy, anger, gusto and fear as well, is said to be a Jivan Mukta.

*

He who is free from all worldly thoughts, although skilled in arts, is without any and who is, as it were, without a mind although having one, is called a Jivan Mukta.

*

He who although, transacting with all sorts of sense objects, remains cool as if they are all concerned with someone else,
and he is who self-integrated into a whole, is said to be a Jivan Mukta.

*

When the body expires in time - just as the wind becomes motionless - he gives up his body state, and thus a Jivan
Mukta enters the state of Nirvanam.



Arunachala Siva.           

silentgreen

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #133 on: November 12, 2010, 10:12:48 AM »
Quote
There  is an ocean of difference between the state of a Jivan mukta
and ours who are not yet realized.

I agree with this statement.
A Jivan Mukta is like a rocket which has exceeded escape velocity and went out of the earth's gravitation field. They are in space and exhaust their karma on earth from there. We operate on earth within the earth's gravitation field. An incarnation is higher. From the space they come down to earth for well-being of humanity at large.

This is not merely a statement from the Jnana literature. Tantric scriptures also identify three granthis: the Brahma Granthi, the Vishnu Granthi and the Rudra Granthi. These granthis are like knots which holds one in bondage. A person (according to that system) becomes free only after those knots melt away.
Homage to the Universal Being...Om Shanti ... Om Shanti ... Om Shanti ...

Subramanian.R

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #134 on: November 12, 2010, 12:21:49 PM »



Dear silentgreen,

Diary of M dated 24th August 1882:

M:-  When one sees God, does one see Him with these eyes?

MASTER;-  God cannot be seen with these physical eyes.  In the
course of spiritual discipline, one gets a "love body", endowed with
"love eyes"  {Jnana KaN says Bhagavan Ramana}, "love ears", and
so on.  One sees God with those "love eyes."  One hears the voice
of God with those "love ears".  But this is not possible without
intense love of God [Bhagavan Ramana calls it as self surrender].
One sees God alone everywhere when one loves Him with great
intensity.  It is like a person with jaundice, who sees everything yellow.  Then one feels "I am verily He".  One who thinks of God day and night beholds Him everywhere.  It is like a man's seeing huge flames on all sides, after he has gazed fixedly at one huge flame for sometime.

While Bhagavan Ramana mentioned only about Chit-Jada granthi,
Sri Lalita Sahasranamam describes three granthis, Bramha Granthi,
Vishnu Granthi and Rudra Granthi.  These are three knots that one
encounters in Mooladharam, Manipurakam and Ajana while practising Kundalini Yoga.  After breaking these three knots one attains Sahasraram where Mother showers nectar.  [Sri Lalita Sloka 39]
Attaining Sahasraram, one merges with Siva-Sakti and and prana escapes through the crown to merge with the pure space.

Bhagavan Ramana though He did not disapprove Yoga marga, had
mentioned the strain involved in that.  He says in Jnana Marga, the mind simply merges in the Heart without return.



Arunachala Siva.