Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 755778 times)

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1620 on: April 25, 2012, 11:12:03 AM »
Dear sanjaya ganesh,

Yes.

Arunachala Siva.

eranilkumarsinha

  • Hero Member
  • *****
  • Posts: 3573
    • View Profile
Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1621 on: April 25, 2012, 03:07:31 PM »
Dear Sri Subramanian Sir,

Ji. Yes. Thank you so much, sir. Sri Bhagwan says in V. 36 of the ULLadu Narpadu that since we are ever THAT, why should we for ever be meditating that we are THAT. Does a man meditate ‘I am a man’ ?
  So, a man does not come to know that he is a man by meditating ‘I am a man, I am a man’. Certainly not. If he does so, it only implies that either he is a mad man or he is drunk and has lost his senses. So also, when a man meditates ‘I am That’ or ‘I am Brahman’, it is evident that the state he is in is not the state of Self-Realisation. It is also evident that the meditations on the Mahavakyas, such as ‘I am That’ or ‘I am Brahman’, etc. are activities of the mind implying thereby a subject who meditates and ‘THAT’ who is meditated upon, as opposed to Vichara which is subjective in which the one who meditates and THAT who is meditated upon are ONE.

Regards,
  Anil       

eranilkumarsinha

  • Hero Member
  • *****
  • Posts: 3573
    • View Profile
Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1622 on: April 25, 2012, 03:19:22 PM »
Quote
"Yes - "Aham Brahmasmi" is like walking on the sword's edge - if ego takes that message and runs with it - I cant imagine what will happen."

Dear Sri sanjay_ganesh,

Yes, I cannot agree more. So long as ego is in charge, it is indeed walking on the sword's edge. If the instrument of measurement itself is defective, measurement is bound to contain error. The same applies to charity, social works, etc.

Thank you so much.
  Anil   


 

eranilkumarsinha

  • Hero Member
  • *****
  • Posts: 3573
    • View Profile
Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1623 on: April 26, 2012, 09:34:21 AM »
Dear Devotees,

Sri Bhagwan has taught that search for happiness, in truth, is the unconscious search for the Self.

“Though the Atma-swarupa, one’s own true nature, is supreme bliss, without realising this, the deceptive mind that has associated with delusion seeks sense objects, struggling and searching for bliss all the time as if that bliss were present in the non-Self. This is what causes one to lose the Self-experience, the enjoyment of bliss.”
                                                              V. 1026, Guru Vachaka Kovai

Dear devotees, Bliss or Happiness or Ananda is One. That Ananda Itself is God. Sri Bhagwan teaches that our very Natural State is Ananda. This very Ananda is, in truth, experienced externally through various sensual enjoyments and it is generally understood that there are varieties of happiness and various names are given to it. But if we enjoy varieties of happiness, we will also have to enjoy miseries many times over. This is certain. We must also understand that a Self-Realised Jnani, however, enjoys all the happiness of the world as His own Brahmananda.
“BRAHMANANDA IS LIKE AN OCEAN. THE EXTERNAL TYPES OF HAPPINESS ARE LIKE WAVES, FOAM, BUBBLES AND RIPPLES.”

Therefore, dear devotees, Sri Bhagwan has taught us that the True Bliss consists in not forgetting our ‘BEING’. Our Being Itself is the SEAT OF LOVE. Love alone is Bliss. So, Sri Bhagwan says that the SEAT is not different from Love.

Thank you,
  Anil       

   
 

eranilkumarsinha

  • Hero Member
  • *****
  • Posts: 3573
    • View Profile
Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1624 on: April 27, 2012, 10:08:59 AM »
Ocean of nectar, full of Grace, engulfing the universe in Thy Splendour, Oh Arunachala, the Supreme! Be Thou the Sun and open the lotus of my heart in Bliss.
                                                                                                          Sri Bhagwan

Dear Devotees,

That which is, is only Sat. That is called Brahman. Sri Bhagwan reveals that the lustre of Sat is Chit and Its nature is Ananda. Chit and Ananda are not different from Sat. All the three together is known as Sat-Chit-Ananda. Therefore, Ananda is itself God and our Natural State. But, alas! We experience it in trickles, externally, through various sensual enjoyments. These, in truth, are not the true happiness, but pleasures experienced through the senses.
Dear devotees, in the natural state of deep sleep, wherein the mind remains thought-free and has no contact with the sense objects, It is the Self which is experienced as Happiness. But the Ananda that is our own nature in the state of sleep ceases and comes to an end the moment we wake up. Mind as we know it in the state of ignorance rises, thoughts rise, desires chase the sense objects seeking pleasures. Result: Thoughts and desires for the sense-objects make us forget our Self-nature, I SHOUD SAY OUR BLISS-NATURE.

Thank you,
   Anil           

Nagaraj

  • Hero Member
  • *****
  • Posts: 5130
    • View Profile
Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1625 on: April 28, 2012, 08:26:24 AM »
Dear i,

Sat is ever present, and, that which wants to experience Sat, is itself the mind, hence, our experience is in trickles. i was reading the gospel yesterday, where the Master said to somebody, what can an ant do with an hill made of sugar? can an ant take the entire hill sugar? what it does, it takes what it needs, and remains content with it. Therefore, the experience of Sat is a demand, that is difficult to fulfill. Hence, After this Anubhooti, various Siddhantas have come about, one choses as one is. Bhagavan was constantly looking within, the Sat, others chanted the glory of the Sat, others worshiped the Sat, and, so on...

The mind, keeps playing games, it wants to be engaged, and what shortage is there fore it :) to think and contemplate about the Sat? Later in the day, i will share with you some wonderful verses of Sat Chita Ananda expressed by Jnaneshwar, which will really pacify our minds. :)

Salutations to Bhagavan
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

eranilkumarsinha

  • Hero Member
  • *****
  • Posts: 3573
    • View Profile
Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1626 on: April 28, 2012, 10:08:39 AM »
Quote
“Sat is ever present, and, that which wants to experience Sat, is itself the mind, hence, our experience is in trickles.”

Dear Sri Nagaraj,

Yes. This is beautiful. So long as one experiences all pervading, ever present Sat with the limited and transitory instrument called mind (impure one), Its experience is bound to be in trickles through sense objects, when it subsides briefly to rise again.
Dear Sri Nagaraj, yes, I would be very happy and grateful if you post Verses of Bhagwan Sri Jnaeshwar on Sat-Chit-Ananda.

Thank you,

eranilkumarsinha

  • Hero Member
  • *****
  • Posts: 3573
    • View Profile
Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1627 on: April 28, 2012, 10:12:06 AM »
Dear Devotees,

Are our efforts certain to succeed ? Sri Bhagwan says that Realisation is our nature and there is nothing new to be gained. What is new cannot be eternal. Therefore, we are the Self and hence there is no need for doubting if we would lose or gain the Self.

Dear devotees, the crux of the matter is that we are at present obsessed with the unreality. The unreality, in fact, is such an obsession at present that after Satsanga (or the effort to keep away the unreality) we soon revert to the unreality of the world. SRI BHAGWAN TEACHES THAT REALITY IS OUR TRUE NATURE AND WE ARE THEREFORE WRONGLY PERSISTING IN UNREALITY OF THOUGHTS AND WORLDLY ACTIVITES. All our efforts are directed only for the cessation of this unreality so that OUR SWARUPA is revealed.

Sri Bhagwan teaches that the unreality is kept at bay by thinking of the Reality only. It is a great irony that although Reality is our True Nature, but it appears as if we are thinking of the Reality. But in truth, we are reverting back to our ‘True Nature—Swarupa’ only by removing the obstacles which at present are obstructing the revelation of the True Being.

Dear devotees, now I wish to say that effort itself is more important than the forms of efforts. Meditation, no doubt, starts with effort and this effort is continued till it proceeds of itself. And Sri Bhagwan says that when it proceeds of itself, when it becomes natural, It is called Realisation.

Dear devotees, the form of our effort therefore may be different—Self-enquiry, surrender, a japa, a mantra or for that matter of any kind of effort. Sri Bhagwan says that all of them finally resolve into One Single Reality.

Therefore, Bhakti, Vichara, surrender, japa, mantra, et al, are only different forms of our efforts to keep out the unreality. FOR, REALITY IS OUR SWARUPA—ATMA SWARUPA.

Thank you,
  Anil   

   

Nagaraj

  • Hero Member
  • *****
  • Posts: 5130
    • View Profile
Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1628 on: April 28, 2012, 10:23:37 AM »
Dear i,

Swami Abhayananada observes in his introductory note, on the chapter, Sat-Chit-Ananda, Amritanubhava as follows:

In Chapter Five, Jnaneshvar begins with a clarification of the ageold designation of Brahman (the Absolute) as Satchidananda, a composite Sanskrit word made up of Sat (“Existence”or“Being”),Chit (“Consciousness”) and Ananda (“Bliss”). It is a useful designation, as Jnaneshvar points out, because it includes in one word three separate aspects, or attributes, of the One. If we say merely that It is Existence, we leave out mention of the fact that It is Consciousness; if we refer to It merely as Consciousness, we leave out mention of the fact that It is pure satisfaction, or Bliss; and so on. But his purpose here is to explain that these three designations are merely hints, and are really inadequate, as all words are, to accurately describe the experience of the Absolute, of Brahman. “Whatever may be said about Him,” says Jnaneshvar, “He is not that.”

Such words as “Consciousness,” “Existence,” “Bliss,” suggest to us those states which are the opposite of “unconsciousness,” “nonexistence,” and “unhappiness.” This is the limitation of all language; it is based upon the dualism of contraries which we experience in the world. But the Absolute Reality is beyond all contraries, and cannot be expressed in language. We can only say, “not this, not that.”

Finally, in the last few verses, Jnaneshvar acknowledges that all his wordy outpourings are of no use in affecting anything at all; even such terms as “bondage” and “liberation” have no meaning in regard to the Self, Who remains always in the same state of Freedom. Nothing, therefore, is to be accomplished by all his lengthy explanations. The fact is, it is all for his own pleasure and delight in expounding the Truth.

Salutations to Bhagavan
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

  • Hero Member
  • *****
  • Posts: 5130
    • View Profile
Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1629 on: April 28, 2012, 11:55:04 AM »
Dear i,

i reproduce here, the exalting elucidations of Sri Jnaneshwar below. They are quite self explanatory.

To be read descending...

These three attributes, Sat, Chit, and Ananda
(Existence, Consciousness, and Bliss),
Do not actually define Brahman.
A poison is poison to others,
But not to itself.

Shininess, hardness, and yellowness,
Together signify gold.
Stickiness, sweetness, and viscosity,
Together signify honey.

Whiteness, fragrance, and softness,
Are not three separate things;
But only camphor.

Camphor is white;
Not only that, it is soft.
And not only that, it is fragrant as well.

Just as these three qualities signify
One object camphor, and not three objects;
So the three qualities,
Sat, Chit, and Ananda,
Are contained in one reality.

It is true that the words,
“Sat,” “Chit,” and “Ananda,”
Are different;
But the three are united in one Bliss.

Sat is Ananda and Chit
Or is it that Chit is Sat and Ananda?
They cannot be separated;
Just as sweetness cannot be separated from
honey.

The moon in the sky appears to pass through
Increasing stages of fullness,
But the moon is always the same;
It is always full.

When water is falling in drops,
We can count them;
But when the water is gathered
In a puddle on the ground,
It is impossible to count the number of drops.

In the same way,
The scriptures describe Reality
As Sat, or Existence,
In order to negate Its non-existence.
They call It Chit, or Consciousness,
In order to negate Its unconsciousness.
***The Vedas,
Which are the very breath of the Lord,
Declare It to be Ananda, or Bliss,
Only in order to negate the possibility
Of pain existing in It.

“Non-existence” is merely the counterpart,
Or opposite, of “existence”.
The latter word is used
Only to differentiate it from the former.

Thus, the word, “Satchidananda,”
Used to refer to the Self,
Does not really describe Its nature;
But merely signifies
That It is not the opposite of this.

Can those objects which are illumined
By the Sun
Illumine the Sun himself?

How, then, could speech elucidate That
By the light of which
Speech itself is illumined?

What means of knowledge would be useful
To the self-illuminating Self,
Who is not an object of anyone’s knowledge
And Who has no ability to know?

The means of knowledge is limited
By the object of knowledge;
It has no use in the case of that
Which is the subject.

The fact is, if we try to know That,
The knowledge itself is That.
How, then, could the knowledge
And the object of knowledge remain separate?

So, the words, “Sat,” “Chit,” and “Ananda,”
Do not denote That;
They are merely inventions of our thought.

These well known words, “Chit,” “Sat,” and
“Ananda,”
Are popularly used, it is true;
But when the knower becomes
One with That to which they refer,

Then they vanish
Like the clouds that pour down as rain,
Or like the rivers which flow into the sea,
Or like a journey when one’s destination is
reached.
***A flower fades
After it gives birth to the fruit;
The fruit is gone
After it gives up its juice;
And the juice is gone
After it gives satisfaction.

A hand is drawn back
After the offering of oblations;
A melody ends after giving enjoyment.

A mirror is put aside
After showing to a face its reflection;
And a person goes away
After having awakened one who is asleep.

Similarly, these three,
Chit, Sat, and Ananda,
After awaking the seer to his Self,
Disappear into silence.

Whatever may be said about Him−
He is not that.
It is not possible to speak about His real nature,
Just as it is impossible
For one to measure himself
By taking the measurement of his shadow.

For, when the measurer
Becomes conscious of himself,
He feels ashamed,
And give us trying to measure himself
By his shadow.

Of course, what exists cannot be said not to exist;
But can such existence be called“Existence”?

Can what has become conscious
By destroying unconsciousness
Truly be called “Consciousness”?

In perfect wakefulness
There is neither sleeping nor waking;
Likewise, there is no consciousness
In the pure, absolute Consciousness.

In blissfulness
There is no feeling of unhappiness;
But, can it, for that reason, be called “Bliss”?

Existence vanishes along with non-existence,
Consciousness along with unconsciousness,
And bliss along with misery;
In the end, nothing remains.


contd...

Salutations to Bhagavan
« Last Edit: April 28, 2012, 11:58:46 AM by Nagaraj »
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

  • Hero Member
  • *****
  • Posts: 5130
    • View Profile
Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1630 on: April 28, 2012, 12:33:38 PM »
Discarding the veil of duality
And all the pairs of opposites,
That alone remains
In Its own blessed state.

If we count It as one,
It appears to be something other
Than the one who counts.
Not from the viewpoint of enumeration,
But from the absolute viewpoint,
It is One.

If It were able
To be something other than Bliss,
It could enjoy bliss.
But, since It is Itself Bliss,
How can It enjoy?

When the drum of worship is beaten,
The worshipper hears it as sound.
But when there is no worshipper,
That sound of beating does not hear itself.

Likewise, He, being Bliss Himself,
Cannot experience His bliss.
And, for the same reason,
He is not aware that He cannot.

If a face does not look into a mirror,
There is neither a face before it,
Nor behind it.
Likewise, He is neither happiness nor misery,
But pure Bliss itself.

Abandoning all so-called illuminating concepts
As but jabberings in a dream,
He conceals Himself
From even His own understanding.

Even before the sugar cane is planted,
The juice is within it;
But its sweetness is unknown−
Except to itself.

Even before the strings of the Vina are plucked
The sound is within it;
But that sound remains unknown,
Except to itself.

If a flower wished to enter into itself
In order to enjoy its own fragrance,
It would have to become a bee.

The flavor of food which is yet to be prepared
Is as yet unknown, except to itself.
***So, can That, which does not even enjoy
Its own blissfulness,
Be tasted or enjoyed by others?

When the moon is overhead at noontime,
She cannot be perceived, except by herself.

It is like talking about beauty
Before it is given form,
Or youth before the birth of the body,
Or religious merit prior to any good actions;

Or sexual desire before it becomes
Manifest as tumescence;

Or the talk about the sound of a Vina
Which is not yet constructed,
And so is unknown, except to itself;

Or of fire
Which has not yet contacted fuel,
But only itself.

Only those who are able to see
Their own faces without a mirror
Are capable of understanding
The secret of the self-reflecting Reality.

Such talk as this
Is like discussing the harvest in storage
Before the seeds have been sown.

Pure Consciousness is beyond
Both generalizations and particular statements;
It remains ever content in Itself.

After such a discourse,
That speech is wise
Which drinks deeply of silence.

It can be seen
That the various methods of proof
Have accepted their own unprovability;
And analogies have solemnly declared
Their inability to represent the Reality.

The various arguments have dissolved themselve
Because of their own invalidity,
And the assembly of definitions has dispersed.

All of the various means,
Having proved futile, have departed;
And the experience itself
Has abandoned its object.
***Thought, along with its intent,
Has died,
Like a courageous warrior
In the cause of his master;

And understanding,
Ashamed of its own mode of knowing,
Has committed suicide.
The experience−abandoned to itself alone−
Is like one beaten and crippled in battle.

When the crust
Of a piece of talc is peeled off,
The talk itself disappears.

If a plantain tree, troubled by the heat,
Casts off its outer layers,
How shall it stand erect?

Experience depends on the existence
Of the experienced and the experiencer.
When both of these vanish,
Can the experience alone experience itself?

Of what use are words
When even the experience
Dissolves itself in this way?

How can words describe the supreme Reality
Where even the subtlest speech itself disappears,
And there is left no trace of sound?

Why should there be any talk
About waking a person who is already awake?
Does one begin to cook his food
After he has taken his meal and become satisfied?

When the Sun rises,
The light of the lamps is not needed.
Is there a need for a plough
At the time of harvest?

Truly, there is neither bondage nor freedom;
There is nothing to be accomplished.
There is only the pleasure of expounding.



~~~~~****~~~~~****~~~~~****~~~~~

Salutations to Bhagavan
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

eranilkumarsinha

  • Hero Member
  • *****
  • Posts: 3573
    • View Profile
Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1631 on: April 29, 2012, 10:02:10 AM »
Dear Sri Nagaraj,

Thank you so much for posting sublime Verses of Bhagwan Sri Jnaneshwar on Sat-Chit-Ananda. My first exposure to Godhood took place when I had been quite young, at the age of only 8 or 9 years old, when I saw the great movie on Bhagwan Sri Jnaneshwar named ‘Sant Jnaneshwar’. I carry deep conscious or subconscious imprints since then. The Name ‘Sri Jnaneshwar’ itself strikes a chord somewhere deep within me.
Thank you once again.
    Anil

eranilkumarsinha

  • Hero Member
  • *****
  • Posts: 3573
    • View Profile
Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1632 on: April 29, 2012, 10:04:57 AM »
Dear Devotees,

Whatever the ways or the methods adopted, ultimately subjective awareness of ‘I’ must dawn to become Self-aware or to reach the Self. This is certain.
I am and it is a fact. So, where is the meditation and where is the Heart? It cannot be outside of my subjective awareness of myself. Can it be ? Therefore, meditation or our Source, the Heart is where I am and not outside.
THE ONLY PROBLEM IS THIS THAT THE TRUE ‘I’ IS NOT APPARENT AND FALSE ‘I’ IS PARADING ITSELF. But it is the false ‘I’ which is the obstacle to the right knowledge of ourselves.  Is it not?

Dear devotees, this false ’I’ must be rising from my being or from where I am and from no other entity and from nowhere else.
All Sri Bhagwan is asking to do is to find out where from this false ‘I’ rises and it will disappear.
AND THEN SRI BHAGWAN SAYS THAT I WILL BE WHAT I AM, THE ABSOLUTE BEING.
Dear devotees,  after all that which at present is masquerading as ‘I’ is merely a false thought.

Thank you,
  Anil     

Nagaraj

  • Hero Member
  • *****
  • Posts: 5130
    • View Profile
Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1633 on: April 29, 2012, 11:09:47 AM »
Dear i,

THE ONLY PROBLEM IS THIS THAT THE TRUE ‘I’ IS NOT APPARENT AND FALSE ‘I’ IS PARADING ITSELF. But it is the false ‘I’ which is the obstacle to the right knowledge of ourselves.  Is it not?

Dear devotees, this false ’I’ must be rising from my being or from where I am and from no other entity and from nowhere else.
All Sri Bhagwan is asking to do is to find out where from this false ‘I’ rises and it will disappear.
AND THEN SRI BHAGWAN SAYS THAT I WILL BE WHAT I AM, THE ABSOLUTE BEING.
Dear devotees,  after all that which at present is masquerading as ‘I’ is merely a false thought.

My mind has attained some sort of Quietitude, with this wonderful revelation by Sri Ramakrishnar -

"It is true that one or two can get rid of the 'I' through samādhi; but these cases are very rare. You may indulge in thousands of reasonings, but still the 'I' comes back. You may cut the peepal-tree to the very root today, but you will notice a sprout springing up tomorrow. Therefore if the 'I' must remain, let the rascal remain as the 'servant I'. As long as you live, you should say, 'O God, Thou art the Master and I am Thy servant.' The 'I' that feels, 'I am the servant of God, I am His devotee' does not injure one. Sweet things cause acidity of the stomach, no doubt, but sugar candy is an exception.

Whenever the false 'I' raises, let it practice Sadhana, let it do something, something that is related to divinity, let it do enquiry, let it do Bhakti, Let it do Seva (service), Let it do ritual worship, etc..

If we leave this false 'I' astray, it will become a devils workshop :) The false 'I' raises, still, because, we are still bound by our Vasanas or predispositions, which, is not yet won over. Hence, it is good to keep this false 'I' in tune with the divinity, at all times, it is raised. it is only for a very less time, this false 'i' does not raise, most times, this fase 'I' remains, which we need to train it to go back to source with some aids such as worships that have been laid out by our traditions.

Salutations to Bhagavan
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

  • Hero Member
  • *****
  • Posts: 5130
    • View Profile
Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #1634 on: April 29, 2012, 11:21:19 AM »
And, moreover, what now remains as knowledge that, this raising of false 'I' too is just a leela (play) of the all pervading Self, will soon be revealed as well, that what is manifested as this false 'I' is Shuddha Manas Pure Mind, as revealed in the Shaiva Siddhanta, this pure mind exists like a burnt rope, which is how Bhagavan was/is.

by such constant practice, by training the false 'I' to keep focused on divinity, it becomes the divinity itself, like the Bhramara-Kita-Nyaya:

The Bhramara or the wasp is said to sting the insects or the Kitas which it brings to its hive and through stinging them and poisoning them makes them feel its presence alone everywhere, at all times. The insects, so to say, meditate on the presence of the wasp, at all times, and in turn become wasps themselves thereby. This is to show that by meditating on the formula ‘Aham Brahma Asmi’ or ‘I am Brahman’ the Jiva becomes Brahman itself in the end.

That is why the elders have constantly kept saying "Bhakti Pannu" (do Bhakti), keep yourself always engaged in Bhagavath Chintanai (thought of God) Which is the true purport of Naama Sankirtanam, Bhajana, Japa, Homa, Puja, Prayer, etc...

Salutations to Bhagavan
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta