Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 756104 times)

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3405 on: September 14, 2013, 05:32:38 PM »
Dear Sri cefnbrithir:
Yes. Kingdom of Heaven, that is, the Pearl of the Self, is within, at the Core of our being. Therefore, the right thing to do is to dive deep, with the help of the stone of internal as well as external non-attachment, deeper and ever deeper, until the Core is reached, where the Self is waiting to take us to our permanent Abode, that is, Atma-swarupa. Sri Bhagwan has taught that this is Wisdom.

Thanks very much, dear friend, Sri cefnbrithir.
Pranam,
  Anil

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3406 on: September 14, 2013, 05:37:28 PM »
Talk—509:

Mr. Maclver had an interview with Sri Bhagwan and spoke about diksha.

Sri Bhagwan asked : What is diksha? After a pause, He continued, “Diksha is of various kinds, by word, by sight, by touch and so forth. “
D: Bhagwan’s is mouna diksha, is it not?
Sri Bhagwan: Yes, this the highest form of diksha.
D: Is it applicable only to vichara marga only?
Sri Bhagwan: All the margas are included in the vichara marga.
D: Yes, but if one wished to take them separately, it would not be applicable. Would it?
Sri Bhagwan: No.
D: Supposing one feels the need for aids to Realisation these are to be regarded as belonging to accessory margas. Are they not?
Sri Bhagwan : Yes.
D:  AND  FOR  THESE  THEN  OTHER  DIKSHAS  WOULD  BE  NECESSARY.
Sri Bhagwan:  YES.
D: From this another question arises: So long as I am at Bhagwan’s Feet, I cannot be regarded as a faithful Christian.
Sri Bhagwan interrupted saying that this was the essence of Christianity.
D: Yes, but not in the eyes of the present representatives of the Church. Accordingly I can no longer look to the side of the Church for aid. Have I Bhagwan’s leave to look elsewhere?
 Sri Bhagwan: That is left to you.

After a pause Sri Bhagwan spoke to the effect that people who come here are brought by some mysterious Power which will look to their needs. The conversation practically ended with this.   


Dear devotees, now let us see the following Statement of Sri Bhagwan in the light of the above conversation:

“Sri Bhagwan : Regulation of life, such as getting up at a fixed hour, bathing, doing manana, japa, etc., observing ritual,  ALL  THIS  FOR  PEOPLE  WHO  DO  NOT  FEEL  DRAWN  TO  SELF- ENQUIRY  OR  ARE  NOT  CAPABLE  OF  IT.  BUT  FOR  THOSE  WHO  CAN   PRACTICE  THIS  METHOD  ALL  RULES  AND  DISCIPLINE  ARE  UNNECESSARY.”
Day by Day with Bhagwan

Dear devotees, I regard every Word of Grace uttered by Sri Bhagwan as sacrosanct and Supreme Vak.

Pranam,
  Anil



eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3407 on: September 14, 2013, 05:53:30 PM »
In continuation of my post reply-3406:
Dear Sri cefnbrithir, the Self Itself is the Atma-swarupa, the Kingdom of Heaven or the permanent Abode.

Pranam,
  Anil

latha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3408 on: September 14, 2013, 07:17:40 PM »
Quote from Anilji:
"One Reality is the Self. The ego is only the reflection of the Self. The ego identifies with the body and thus loses sight of the Self though it is never independent of the Self. Therefore, are we not the Self? We are neither the ego nor the mind nor the body. These are mere reflections. ‘I am’ the Witness. I am not the ‘body’ but the Self or That through which the seeing is taking place. We started looking for the Self as an object and It finally turned out to the Absolute Subject, or That Which was doing the seeing. It is not difficult to understand intellectually and with a little practice of Self-enquiry—experientially. Sri Bhagwan has taught that there are no two selves. The ‘I’ casts off the illusion of ‘I’ and yet remains as ‘I’. The ‘I’ is Perfection. It is the unbroken Infinite ‘I-I’, the Self, without origin or an end. The other ‘I’s which are born and die are impermanent. See to whom are the changing thoughts. They are seen to arise only after the ‘I’-thought. If we hold the ‘I’ thought and trace back its Source, it subsides. The Self alone will remain. Therefore, The Self alone is ‘I’, or ‘You’ or ‘we’. So, ‘I’ or ‘you’ has to pay attention to Itself, with the silent resolution to trace the Source till the subject and object or the seer and the seen are one indivisible whole.

Therefore, it follows that the ego comes up HOLDING only ‘us’, the Self. If we, the Self, hold ourselves (the Self), the ego will vanish. "

Dear Anilji, Thank you for taking the time to respond to my question. It is very clear. I think it was Sri Nochurji who mentioned that there is no right or wrong way to do self-inquiry, but one has to start and do it. Reminds me of the verse 43 in Aksharamanamalai:
Tane tane Tattuvam idanai
Tane kattuvay Arunachala.




eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3409 on: September 15, 2013, 03:06:27 PM »
Quote from Sri latha Ji:
“It is very clear. I think it was Sri Nochurji who mentioned that there is no right or wrong way to do self-inquiry, but one has to start and do it. Reminds me of the verse 43 in Aksharamanamalai:
Tane tane Tattuvam idanai
Tane kattuvay Arunachala.”


Dear Sri latha Ji,

Yes, thanks very much, sir. Sri Arunachala Ramana’s Message is inescapable: “Reality is nothing but the Self.”

And Sri Bhagwan says in Verse 44:

“’Look within, ever seeking the Self with the inner eye, then will It be found.’ Thus Thou didst direct me, beloved Arunachala!”

Dear Sri latha Ji, I have deep faith in what Sri Nochur Ji has taught and which you have mentioned (above quote). Yes, there is no right or wrong way to do Self-enquiry but one has to start and do it and persevere. Sri Muruganar has sung that those who take to the Pure Path of Self-enquiry are NEVER DERAILED because, like the sun, this supremely Direct Path itself reveals to them its own UNCHALLENGEABLE  CLARITY  AND  UNIQUENESS.

Since Jnana-Vichara “Who am I?” is the Straight and Direct Path, there is little scope of getting confused and thus swerving away from the Path.  LIKE  THE  LIGHT  OF  THE  SUN,  IT  REVEALS  ITS  STRAIGHTNESS  TO  THOSE  WHO  HAVE  EMBARKED  UPON  IT. Therefore, due to non-dual nature of the Self, ENQUIRY,  UNLIKE  OTHER  PATHS,  HAS  THE  UNDEVIATING  NATURE  OF  ALWAYS  MOVING  TOWARDS  THE  SELF,  TAKING  THE  SELF  ALINE  AS  THE  TARGET, LIKE  THE  NEEDLE  OF  THE  COMPASS. This is why Sri Muruganar  compares the Self to the sun, and Vichara to be the sun’s rays. Tracing the sun’s rays one can always find the Source, that is, the sun.

In Padamalai Sri Muruganr has sung that since duality is false and illusory, and in truth there is no duality whatever, THERE  IS  REALLY  NO  OTHER  PATH.  In short-cut of  SWARUPA-VICHARA, there can arise no confusion or fear because of the non-dual Nature of the Self.

Dear Sri latha Ji, the Self or ‘I’ or ‘you’ is always present and the Illumination is the Nature of the Self or ‘I’ or ‘you’ ALONE. Therefore, “I’ or ‘you’ is always present as Illumination. ‘I’ or ‘you’ is the Witness of the three bodies—gross, subtle and causal; of the three states—past, present and future; and in the beginning, middle and at the end of sadhana as well as when one encounters a void.
Hence Sri Bhagwan taught:

“TO  BE  FIXED  IN  THAT  ‘YOU’  IS  THE  QUEST  FOR   THE  ‘I’  FROM  START  TO  FINISH.”


Thanks very much.
Pranam,
 Anil                   



Anand

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3410 on: September 15, 2013, 05:43:00 PM »
Anilji,
I used to wonder why you generally post all your posts under above title but can now appreciate the same better . .
Else where in this forum , we have seen  the "I  am " form  of self enquiry and resortying to origin of mantra being discussed, whereas your initial posts mention about  resorting to who am I for fixing the attention on the thinker and then resorting to whence I am I to find out the source  .
Can you eloborate for all of us the above method of practice in detail(with practical examples) to the best of your knowledge since sometimes I tend to think that Bhagavan's original method was based on that but others changed it to "I am " attention .This was probably  because a  wrong method of going about the "who am I ,whence I am technique" was quite possible and prevalent .I am sure  all be collectively grateful for this , though it will be a bit of strain for you.We would also like you if possible to share your progressive experience in this , since this is for collective good though out of humility, you may  not want to be vocal about it.
In the same context , I would also request Graham Sir to also eloborate on the telugu version of the death experience of Bhagavan, which he said did not mention about Bhagavan holding his breadth i.e there was no mention of any physical exertion on Bhagavan 's part as per that  ,etc.
Thanks in advance ,Anand Sundaram.
Sundaram Anand

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3411 on: September 17, 2013, 07:16:23 PM »
“Wherefrom  does this ‘I’-thought arise?  If one enquires thus, it vanishes.”
V. 19, Upadesa Saram

“When the ‘I’-thought perishes, then another ‘I’-‘I’ springs forth as the Heart, spontaneously. It is Existence in all its fullness.”
V. 20, Upadesa Saram

Dear Sri Anand,

In the past whenever I had any doubt or confusion regarding the Teaching, I always turned to the basic Teaching as taught by Sri Bhagwan.

Self-enquiry is turning Selfwards, that is, attending to the Self. And that is the Self-attention. Therefore, what is most essential is that the Self-attention should be pursued till the very end.  If one can do this, the benefit that accrues far surpasses any other benefit whatever that can accrue under the sun. So, the Self-attention is nothing but the attention  to the feeling-‘I’ or the ‘I’-consciousness. I have personally felt that during sadhana, this ‘I’-consciousness should not even be named either the ego or the Self and thus creating a duality, that is, one ‘I’ seeking for another ‘I’, by differentiating the ego from the Self, false self from the Real Self.   


Dear Sri Anand, ‘I am Anil or I am Anand’ is the form of the ego in which ‘I am’ is the Reality and Anil or Anand is the adjunct. Now coming to the basics, I wish to say that Sri Bhagwan taught that as soon as one asks ‘Who am I?’ and concentrate on the feeling ‘I’ or the ‘I’-consciousness, the adjunct anil or anand disappears because it has no real being or existence, and what remains is the ‘I am’, or the Self. This ‘I am’ is the Witness, One Indivisible Whole. It is the Witness of the disappearance or revelation of the unreality of the ego-mind. If one holds this ‘I’ feeling for long, object merges in the subject and Absolute Consciousness reigns Supreme.

You have asked about my practice. I would say that in the beginning I used to attack each and every thought that arose. Even when thought came that ‘Oh! I have made a great progress today!’, I then and there used to attack this thought by asking; ‘Whose claim is this?’ If when I used to be thus stilled and a thought arose that I was silent, I used to ask ‘Who after all is silent’, ‘Who am I?’, etc. I always remembered Sri Bhagwan’s Words of Grace, “THERE IS AN END OF THOUGHTS.” Thus the mental movement which troubled much in the beginning finally subsided. I found that if the spirit of knowing one’s True Swarupa or the Self is powerful, spirit of Enquiry begins to burn and gradually all thoughts are sure to get scorched. We must also understand that a ‘Anil’ or a ‘Anand’ can never attain Self-knowledge, for Self-knowledge implies very dissolution of ‘anil’ or ‘anand’. Therefore, every trace of identity must be eliminated by Enquiry.       

Dear Sri Anand, Self-enquiry is an inner quest. ‘I’-thought is the root of all troubles. When the initial mental movement is off, and one goes deeper, that is the beginning of the end of the ‘I’-thought or the ego.

Why dear Sri Anand? I feel that you must have also experienced that when one attends to Self in afore said manner (Self-attention), that is, as taught by Sri Bhagwan,  ‘I’  OR  ‘I’-THOUGHT  OR  THE  EGO  DISAPPEARS  AND  THERE  IS  AN  INFINITELY  EXPANDED  ‘I’-CONSCIOUSNESS.

Dear Sri Anand, I saw your post yesterday, but I have found time to respond appropriately just now. Therefore, kindly put up with me if there is some delay in my response. But I shall continue to respond. This is certain.

Thanks very much, dear Sri Anand.
Pranam,
  Anil

latha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3412 on: September 17, 2013, 07:33:51 PM »
Quote from Anilji:
"Sri Muruganar has sung that those who take to the Pure Path of Self-enquiry are NEVER DERAILED because, like the sun, this supremely Direct Path itself reveals to them its own UNCHALLENGEABLE  CLARITY  AND  UNIQUENESS."
"Sri Muruganar  compares the Self to the sun, and Vichara to be the sun’s rays. Tracing the sun’s rays one can always find the Source, that is, the sun."

Dear Anilji,
This comparison is so clear and effective. In "Naan Yaar" Bhagavan says that even a big sinner should stop worrying about his sins and just do self-enquiry. Therefore there are no excuses for any devotee of Bhagavan to not follow this direct method which he has been so kind to teach. Also this method destroys the ego but in the other methods there is a possibility to inflate the ego even if it is subtle and related to spirituality.

Thank you for staying focused on this method and helping others to do so.

Om Namo Bhagavate Sri Ramanaya

Anand

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3413 on: September 17, 2013, 09:26:27 PM »
Dear Shri Anil,
Many thanks for sharing how you go about Bhagavan's method  .I also would like you to share what is your practice in the midst of work and when at home  i.e how do you juxtapose  practical affairs with enquiry i.e how do you practice concurrent enquiry .
Thanks,
Anand Sundaram
Sundaram Anand

ksksat27

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3414 on: September 17, 2013, 10:05:47 PM »
“Wherefrom  does this ‘I’-thought arise?  If one enquires thus, it vanishes.”
V. 19, Upadesa Saram

“When the ‘I’-thought perishes, then another ‘I’-‘I’ springs forth as the Heart, spontaneously. It is Existence in all its fullness.”
V. 20, Upadesa Saram

Dear Sri Anand,

In the past whenever I had any doubt or confusion regarding the Teaching, I always turned to the basic Teaching as taught by Sri Bhagwan.

Self-enquiry is turning Selfwards, that is, attending to the Self. And that is the Self-attention. Therefore, what is most essential is that the Self-attention should be pursued till the very end.  If one can do this, the benefit that accrues far surpasses any other benefit whatever that can accrue under the sun. So, the Self-attention is nothing but the attention  to the feeling-‘I’ or the ‘I’-consciousness. I have personally felt that during sadhana, this ‘I’-consciousness should not even be named either the ego or the Self and thus creating a duality, that is, one ‘I’ seeking for another ‘I’, by differentiating the ego from the Self, false self from the Real Self.   


Dear Sri Anand, ‘I am Anil or I am Anand’ is the form of the ego in which ‘I am’ is the Reality and Anil or Anand is the adjunct. Now coming to the basics, I wish to say that Sri Bhagwan taught that as soon as one asks ‘Who am I?’ and concentrate on the feeling ‘I’ or the ‘I’-consciousness, the adjunct anil or anand disappears because it has no real being or existence, and what remains is the ‘I am’, or the Self. This ‘I am’ is the Witness, One Indivisible Whole. It is the Witness of the disappearance or revelation of the unreality of the ego-mind. If one holds this ‘I’ feeling for long, object merges in the subject and Absolute Consciousness reigns Supreme.

You have asked about my practice. I would say that in the beginning I used to attack each and every thought that arose. Even when thought came that ‘Oh! I have made a great progress today!’, I then and there used to attack this thought by asking; ‘Whose claim is this?’ If when I used to be thus stilled and a thought arose that I was silent, I used to ask ‘Who after all is silent’, ‘Who am I?’, etc. I always remembered Sri Bhagwan’s Words of Grace, “THERE IS AN END OF THOUGHTS.” Thus the mental movement which troubled much in the beginning finally subsided. I found that if the spirit of knowing one’s True Swarupa or the Self is powerful, spirit of Enquiry begins to burn and gradually all thoughts are sure to get scorched. We must also understand that a ‘Anil’ or a ‘Anand’ can never attain Self-knowledge, for Self-knowledge implies very dissolution of ‘anil’ or ‘anand’. Therefore, every trace of identity must be eliminated by Enquiry.       

Dear Sri Anand, Self-enquiry is an inner quest. ‘I’-thought is the root of all troubles. When the initial mental movement is off, and one goes deeper, that is the beginning of the end of the ‘I’-thought or the ego.

Why dear Sri Anand? I feel that you must have also experienced that when one attends to Self in afore said manner (Self-attention), that is, as taught by Sri Bhagwan,  ‘I’  OR  ‘I’-THOUGHT  OR  THE  EGO  DISAPPEARS  AND  THERE  IS  AN  INFINITELY  EXPANDED  ‘I’-CONSCIOUSNESS.

Dear Sri Anand, I saw your post yesterday, but I have found time to respond appropriately just now. Therefore, kindly put up with me if there is some delay in my response. But I shall continue to respond. This is certain.

Thanks very much, dear Sri Anand.
Pranam,
  Anil

Dear Anil

Thanks for your reply of your practice.

I have a doubt which I want answers from referring to Bhagavan's statements .  I asked this to David Godman and again asking you this:

the thread is created separately "source of I thought or Abide as I am? Self enquiry tips required"

I want to know why Bhagavan mentioned attention to the inner sense of I feeling or I am very rarely (if at all directly he mentioned).  Because eveyr dialogue Bhgavan asks to find out the source of I thought .   Please elaborate where you people got the inference of attention to the I amness ?

In Who Am I book,  Bhagavan once mentions like 'even if one thinks I , I , it will lead to that place" -- are you guys inferring the above line as the main basis of Bhagavan's reference for 'attention to I thought'


Anand

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3415 on: September 18, 2013, 08:25:51 PM »
Dear Shri Anilji,
I would like you to burden you with request into some more insights.
Initiallly like you ,I was also practising diligently "To whom are these thoughts ,me , who am I".
After that the problem started when the mind became rrelatively quiescent.THis was, you may say about 10-15 years back.
There was no motivation to practise "To whom are these thoughts ,me , who am I" since the mind was now not so much bombarded with that many thoughts.
Even now when my mind is unusually active like say a MOnday morning ,I find the practice of "To whom are these thoughts ,me , who am I" helpful and on such occasions I have experienced a taste of the bliss which you have also mentioned.
However like I said before , since last  15 years there is no motivation to practice ""To whom are these thoughts ,me , who am I"  and I am not able to practice diligently the "I am technique  " which I read about 4-5 years back through David Godman.
How to continue the practice.Can the "To whom are these thoughts ,me , who am I" practice continue.If yes ,how to motivate oneself and should it be coupled with some other practice .Kindly revert for this along with my query of concurrent practice.
Alternately if at this stage the "I am " method is  suggested ,I request for some more eloboration on this along with the concurrent enquiry that can be practised with this.
I am stressing on concurrent enquiry because enquiry in the long span of working hours/domestic life hours  without intruding into performance of professional issues and family obligations seems to be critical in speeding up progress.THanks and Regards,
Anand Sundaram.
Sundaram Anand

ksksat27

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3416 on: September 18, 2013, 11:26:29 PM »
Dear Shri Anilji,
I would like you to burden you with request into some more insights.
Initiallly like you ,I was also practising diligently "To whom are these thoughts ,me , who am I".
After that the problem started when the mind became rrelatively quiescent.THis was, you may say about 10-15 years back.
There was no motivation to practise "To whom are these thoughts ,me , who am I" since the mind was now not so much bombarded with that many thoughts.
Even now when my mind is unusually active like say a MOnday morning ,I find the practice of "To whom are these thoughts ,me , who am I" helpful and on such occasions I have experienced a taste of the bliss which you have also mentioned.
However like I said before , since last  15 years there is no motivation to practice ""To whom are these thoughts ,me , who am I"  and I am not able to practice diligently the "I am technique  " which I read about 4-5 years back through David Godman.
How to continue the practice.Can the "To whom are these thoughts ,me , who am I" practice continue.If yes ,how to motivate oneself and should it be coupled with some other practice .Kindly revert for this along with my query of concurrent practice.
Alternately if at this stage the "I am " method is  suggested ,I request for some more eloboration on this along with the concurrent enquiry that can be practised with this.
I am stressing on concurrent enquiry because enquiry in the long span of working hours/domestic life hours  without intruding into performance of professional issues and family obligations seems to be critical in speeding up progress.THanks and Regards,
Anand Sundaram.

So Anilji has now two questions to answer --  my question of source of I thought versus I am abidance (I want especially to know why Bhagavan spoke almost about finding the source of I thought and why you devotees from David Godman, Sadhu Om, Ganeshan , Michael James to everybody says to just give attention to the feeling of I.  I kindly request quotes of Bhagavan to support this theory of attention to the I feeling)

second is Anand's question.

on a final note,  seems this self enquiry invokes strange doubts unique to the person which other person never considers as a doubt  :)  Anand has one way of thinking and he introduces concurrent self enquiry and he faces problem with I am technquie because he is not able to ask 'to whom'

I face a trouble in finding where did Bhagavan tell directly to abide in I am   :)(Sri Nisarghadatta is very open and lot of places he has told this attention to I am ,  and Maharishee always told to find source of I thought)

I know of one lady who had a major confusion on Brahman and Absolute comparison between Sri Maharaj and Maharishee terminologies and asked DG about it  :)


And I am sure everybody doing self enquiry is caught in a strange dimension of doubt which the other colleague devotee never finds as a doubt  :)

only for pure joke , please dont get hurt anybody ,  looks like we devotees having these strange doubts are put in a huge mental asylum hall where every mental just gets struck up at a strange pose and every mental faces different corners without seeing where others are struck up.  :)  :)

So Anilji -- clear the air over here  :) you have done lot of practice .

Ravi.N

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3417 on: September 20, 2013, 07:56:07 AM »
Friends,
Sri Bhagavan says in 'நானார்?' (who am I?):

Quote
அன்னியத்தை நாடாதிருத்தல் வைராக்கியம் அல்லது நிராசை;தன்னை விடாதிருத்தல் ஞானம்.உண்மையிலிரண்டு மொன்றே.

Not to seek the External is vairagya;Not deserting the Self is Jnana.In Truth both are one.

What is the motivation behind Sadhana?Sri Bhagavan clearly sets this in the very opening lines of 'who am I'?

Quote
Quote
சகல ஜீவர்களும் துக்கமென்ப தின்றி எப்போதும் சுகமாயிருக்க விரும்புவதாலும்,யாவருக்கும் தன்னிடத்திலேயே பரமப் ப்ரிய மிருப்பதாலும்,ப்ரியத்திற்கு சுகமே காரண மாதலாலும்,மனமற்ற நித்திரையில் தினமனுபவிக்கும் தன் சுபாவமான அச் சுகத்தையடையத் தன்னைத்தா னறிதல் வேண்டும்.

As all jivas desire to be forever happy devoid of sorrow,as everyone has supreme love for oneself,as happiness is the cause of this Love(self love)-this happiness that is intrinsic to one and is experienced daily in  deep sleep sans mind-to attain that happiness,one has to know oneself. 


For those who practise self-enquiry,it is indispensable to read and assimilate this one single work by Sri Bhagavan.Reading it over and over again is called parayana.Clarity and understanding will result from this and this very clarity will be  sadhana.

Namaskar.

Ravi.N

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3418 on: September 20, 2013, 09:05:54 AM »
Friends,

We have seen what Sri Bhagavan has said in the opening sentence in 'naan yaar'.We will see what Sri Krishna has said in his wonderful Srimad Bhagavad gita,Chapter 7 verse 16:

chatur-vidha bhajante mam
janah sukritino ’rjuna
arto jijnasur artharthi
jnani cha bharatarsabha" (Bhagwat Gita: Chapter Seven verse 16)

"Sri Krishna said: O Arjuna, four kinds of pious men begin to render devotional service unto Me—the distressed, the inquisitive, the desirer of wealth, and the one who is searching for knowledge of the Absolute."

I have gone through several commentaries and was not satisfied by the explanations given therein.It seemed to me to be a motley crowd bunched together-and as if Lord Sri Krishna is categorizing all as 'sukrita's(noble-virtuous)-genuine seekers and not just worldly people caught up in their beliefs.
I understand this in this sense-This verse grades the level of motivation of the seekers:
1.The First category is simply content to ward off distress;as and when any distress comes they invoke the Divine and the moment the distress ceases,the seeking ceases.
2.The Artharthi-is not just satisfied with the temporary cessation or suspension of sorrow but also takes steps to proactively secure the happiness.His level of motivation is higher than that of arthi.He is one who has made(Happiness) 'God' or 'Attainment' as his Goal.
3.The Jijnasu is one who is interested deeply in what is behind and beyond sorrow and Happiness.He understands that there is something much more fundamental and compelling than just warding off sorrow or attaining happiness for oneself.He seeks to know this-to know oneself.
4.Jnani is one who is rid of all need or motivation-for him there is nothing to be attained,nothing to be warded off.

As viveka,vairagya,Bhakti and Jnana intensify through uniterrupted practise,one progressively graduates through these stages.There is simply no shortcut for this.We may recall the Best among jijnasus,Kunti ,who prayed to the lord  that she be afflicted by misery so that her attachment to the Lord is secured!

Namaskar.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3419 on: September 21, 2013, 03:35:15 PM »
Dear Sri Anand Sundaram,


Self-enquiry can always be practiced, whatever be the environment and circumstances. Sri Bhagwan has taught and as I have understood and practiced It, the feeling ‘I am acting’ (sense of doership) alone is the obstacle.  If we ask who works and remember who we really are, the work cannot bind us. It will then go on automatically, discrimination needed to do a job efficiently, will be automatic and intuitive, just as when we walk, we take steps involuntarily. Do we not ? This is how, in truth, happens all actions. We falsely ascribe or superimpose the idea of doership on to ‘ourselves’. What is destined to happen will happen. If one is destined not to work, work cannot be had. If we are destined to work, one cannot be able to avoid it. Sri Bhagwan: “MAKE NO EFFORT EITHER  TO  WORK  OR  TO  RENOUNCE;  YOUR  EFFORT  IS  BONDAGE.”   So, the best course is to leave the work or action to the Higher Power, we cannot renounce or retain as we choose.

We must understand that neither we are apart from the Self or God nor the work is apart from the Self. Work also cannot go on without the Self. In truth, we need not strain ourselves to be engaged in them or not to be engaged in them. The work will go on of itself. Lord Sri Krishna told Sri Arjuna that he need not trouble to kill the Kaurvas; they were already slain by God.

Therefore, dear Sri Anand, while one is engaged in search of Self or God ‘WITHIN’,  ‘OUTER’ work is sure to go on automatically.
Sri Bhagwan:  Attending to the Self means attending to the work. Because you identify yourself with the body, you think that work is done by you. But the body and its activities, including that work, are not apart from the Self. What does it matter whether you attend to the work or not?

The child who was fed by the mother while asleep next morning says to the mother that he did not take the food. The mother knows that he did. So, the child is not aware yet the action went on. Similarly, whether one is aware not, destined work will go on. 

The Kingdom of God is within. Our own Real Self is God. So, if we seek the Self within, all things fall into their proper place and perspective IN OUR MIND.  God is in us and in all things now, and we along with our little individual world are in God or the Self only, here and now. If we understand that we also realise that all things and circumstances in our life are in their right place and order, we understand simultaneously also that law of God rules our whole life (ego-based, false little life)  and circumstances.  When we subsequently realise that our life is actually lived in God or the Self, we realise that nothing can be excluded from that Law.  WE  THEN  KNOW  THAT  OUR  INTERNAL  AS  WELL  AS  EXTERNAL  NATURE  ARE  BOUND  BY  THE  LAW  OF  GOD. But ‘we’ are not the product of nature. We are the Self, now then and ever; and here, there and everywhere.   

Therefore, it follows from the above discussion that even when we may remain engaged in our daily work—professional or household works—it will sure help to think of God  or who we really are (Self), to recognise the Presence, within and without us, around us, and in our job and actions. SRI BHAGWAN  HAS  TAUGHT  THAT  IT  HELPS  GREATLY  TO  SEE  JOB  AS  GOD’S WORK,  FOR  WHEN  WE  DO  SO,  WE  FIND  NEW  AND  BETTER  WAYS  OF  DOING  IT  AND  ARE  BLESSED  IN  THAT  DOING.

Sri Bhagwan : The life of action need not be renounced. If you meditate for an hour or two everyday you can carry on with your duties. If you meditate in the right manner then the current of mind induced will continue to flow even in the midst of your work.   IT  IS  AS  THOUGH  THERE  WERE  TWO  WAYS  OF  EXPRESSING  THE  SAME  IDEA:  THE SAME  LINE  WHICH  YOU  TAKE  IN  MEDITATION  WILL  BE  EXPRESSED  IN  YOUR  ACTIVITIES. 


Yes, dear Sri Anand, I have deep Faith in Sri Bhagwan, and His Words of Grace helped me reconcile my sadhana to the active life that has been ordained for me.


Thanks very much, dear Sri Anand Sundaram.
Pranam,
  Anil