Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 756754 times)

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4740 on: May 11, 2016, 03:23:41 PM »
Ajyadharaya  srotasa  samam
Saralachintanam  viralatah  param

Constant, natural meditation like the steady flow of ghee or a stream of water is better than intermittent contemplation.
V. 7. Upadesa Saram


Dear Devotees,

'Saralachintanam'  is that meditation in which a single thought-current is maintained steadily and undistracted by intrusion of thoughts. On the other hand,  'viralatah' is that meditation which is broken by intrusion of thoughts. Sri Bhagwan has thus taught that the meditation should be 'saralachintanam', natural and spontaneous, and not the 'viralatah', which is broken, laboured and imposed. Should it be not?
The reference to 'ajyadharaya' , in the Verse 7 of the Upadesa Saram, that is, comparison to flow of ghee (butter) indicates, in accordance with Sri Ganapati Muni, is to indicate the sticking endearment  in the form of love and devotion during mediation. Comparison to the stream of water is to indicate immaculate purity.  Thus, Sri Bhagwan is said to have departed from the traditional simile which is the 'pouring of oil', that is, meditation should be steady as a stream, or as a downward flow of oil, and not broken in spells. The reason for this departure from the tradition is not far to seek, for synonym for ghee or butter in Sanskrit is 'sneha' or 'prema' or friendship.  This implies that this meditation should not be mechanical  but should be filled with love and devotion for the Self or God. The next simile employed in the Verse is 'Srota' , that is, like the current of a river which cleanses as it flows. As the goal of all rivers is the ocean, so also the mind must flow back to its Source, that is, the Self or Heart.

Dear devotees, in the beginning, unbroken, natural and spontaneous meditation is very difficult, if not well-nigh impossible. Because of presence of vasanas or predispositions, intrusion of thought is natural during mediation. However, as meditation soars and rises higher and higher, one learns by practice to remain one with the Awareness or Silence of the Self. However, in this state when residual thoughts are few and far between, and if one is alert and vigilant, one is able to kill the thought at the very place of its rising, as Sri Bhagwan has taught, by simply affirming, without thought, the experience, which indeed is an Experience without the experiencer, for it is the Self Who experiences the Self.  Stabilization in this practice culminates in effortless 'Summa Iru' or 'Stand Still', which leads to the Final Goal.

However, if one has still to make some effort to hold the current of meditation, mere affirmation of  the object of meditation in case of general meditation, and affirmation of who really one is in Atma-vichara, without affirming in thought, in my view, is adequate. Then one discerns intuitively 'saralachintanam'.


Thanks very much.
Pranam,
  Anil       
« Last Edit: May 11, 2016, 03:33:00 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4741 on: May 11, 2016, 07:55:05 PM »
Sri Arthur Osborne:

Now as then, access is for all, whatever their caste or religion. The spiritual support that comes in sitting before the Samadhai is not only as strong but as sweet and subtle as it was before the bodily presence.
To all those who turn to Bhagwan in their hearts the response is even more immediate, the support more powerful. Not only that but the spiritual revitalisation that they used to derive from a visit to Tiruvannamalai still continues, even though the beloved face is hidden.
Devotees from surrounding towns and from distant places still look forward to the possibility of a visit, as they did before. Seekers after Divine Grace and Guidance come as in the past. The shrine is centre whose potency is growing , not diminishing. And many envy those who beheld the beauty of the bodily form.
Bhagwan always bade us seek the Inner Guru. The love that we bore to the outer Guru helped us to do so, and yet, in a way, it impeded. Now He has taken up His abode in our heart. More than ever, we have to discard our impurities in order to discover Him, the Self, the Essence of our Being; more than ever He assists us to do so.




Dear Devotees,


Those who have turned to Sri Bhagwan in their hearts know all these with deep Faith and great, great certainty.
Yes, now that He has discarded the mortal coil and has now taken residence in our hearts, as the Self, which in truth is the Essence of our Being, we have the added responsibility to discard our impurities for Him to reveal as That!!!
However, dear devotees, I do not accept the view that His Face is hidden, either in Tiruvannamalai, or for that matter anywhere else.

Thanks very much.
Pranam,
  Anil
« Last Edit: May 11, 2016, 07:57:00 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4742 on: May 12, 2016, 05:22:15 PM »
Devotee: It was stated that Brahman is manifest as the Self in the form of 'I-I', in the Heart. To facilitate an understanding of this statement, can it be still further expanded?

Sri Bhagwan: Is it not the experience of all during deep sleep, swoon, etc., there is no knowledge whatsoever, i.e. neither Self-knowledge nor other- knowledge? Afterwards, when there is experience of the form 'I have woken up from sleep' or 'I have recovered from swoon'--is that not a mode of specific knowledge that has arisen from the aforementioned distinctionless state? This specific knowledge is called vijnana. This vijnana becomes manifest only as pertaining to either the Self-or the not-self, and not by itself. When it pertains to the Self, it is called true knowledge, knowledge in the form of mental mode whose object is the Self, or knowledge which has for its content the unitary Self; and when it relates to the not-self, it is called ignorance. The state of this vijnana, when it pertains to the Self and is manifest as the form of the Self, is said to be the 'I'-manifestation. This manifestation cannot take place as apart from the Real (i.e. the Self). It is this manifestation that serves as the mark for the direct experience of the Real. Yet, this by itself cannot constitute the state of being the Real. That, depending on which this manifestation takes place, is the basic Reality which is also called prajnana. The Vedantic text 'prajnanam brahma' teaches the same truth.

Know this as the purport of the scripture also. The Self which is self-luminous and the witness of everything manifests itself as residing in vijnanakosa (sheath of intellect). By the mental mode which is impartite, seize this Self as your goal and enjoy it as the Self.




 


Dear Devotees,

 
The Pure and Absolute State of Being is the distictionless state from which arises the mode of specific knowledge, which is called vijnana. This vijnana manifests either pertaining to the Self, which is true Knowledge, or pertaining to the not-self, which is ignorance. Now, Sri Bhagwan has taught that in the middle of the Heart-cave, pure Brahman is directly manifest as the Self in the form of 'I-I'. However, here He drives home the fundamental truth that this manifestation of the Self, in the form of 'I-I' in the middle of the Heart-cave, cannot constitute the state of being Real (Silence or the Real Self or Brahman which is always abiding, pure and simple whether It manifests or not). Yet, if this manifestation pertains to the Self, it is true Knowledge of the Self in the form of 'I-I' in the Heart, Knowledge which is still in the form of mental mode but whose object is only the Self. This Knowledge, Sri Bhagwan has taught, has for its content only the Unitary Self.
 
Dear devotees, I shall dwell again on this topic a little later when I have adequate time to contemplate. However, here in the above Passages of Grace, Sri Bhagwan has exhorted us to seize the Self as our only Goal by the mental mode which is impartite. What is meant here by the mental mode which is impartite? Can anyone of you explain the same?

The above passages of Grace contain indeed such clues holding and contemplating on which can drive the final few nails in the coffin of the residual ego, which has been dented and thus weakened beyond recognition by constant hammering by way of twin hammers of the Enquiry.


Thanks very much.
Pranam,
  Anil       
« Last Edit: May 12, 2016, 05:29:00 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4743 on: May 12, 2016, 06:14:56 PM »
Dear Devotees,

I remember having posted the wonderful poem called 'Ramana Sadguru', composed by Sri Arthur Osborne. However, I wish to post a few stanzas from the same for my as well as your benefit:

"Such have I known,
Him of the lustrous eyes, Him whose sole look
Pierced to the heart, wherein the seed was sown
Of wisdom deeper than in holy book,
Of truth alone."



Dear devotees, Sri Bhagwan has revealed that the Guru's Work lies within. Has He not? Well, the above is the real work of the Guru. What does it matter whether He is seen outwardly in human form to draw human love or not, if His devotees are drawn to Him and submerged in His Grace and Love anyway? 
 

"Lord Ramana, Guru, the risen Sun,
Self manifest, the guide of all who rove."



Sri Osborne sang in the last stanza of the poem 'Ramana Sadguru' thus:

"Lost alone,
In tangled thoughts and vain imaginings,
Back to pure Being, which your radiant smile,
Full of compassion for my wanderings,
Tells me I always was, though lost this while
In a world of things."


Thanks very much.
Pranam,
  Anil 
« Last Edit: May 12, 2016, 06:18:35 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4744 on: May 12, 2016, 08:41:01 PM »
Dear devotees, when His Grace and Love showers on the parched heart of a devotee, he sings spontaneously in adoration:


Let us meditate in the Heart on Ramana, the
boundless ocean of Being-Awareness-Bliss, of which
the universe is but a wave, the steadfast one
established firmly in the Heart-cave's depth,
free from distracting thought.

To you who gained new birth by remembering
the feet of Arunachala-Siva and, swept away
by the vast, swelling tide of His Grace divine,
became Himself; to you who, dwelling in the Heart
as sole monarch, purify the world by constant tapas;
to you, Sri Ramana, the world-transcending light,
we offer adoration.

Sri Viswanathan's invocatory verses for his hymn of 108 Names in praise of Sri Bhagwan 


Pranam,
  Anil   
« Last Edit: May 12, 2016, 08:43:11 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4745 on: May 13, 2016, 11:22:20 AM »
Contd from my post 4742:

D: Is Self-experience possible for the mind, whose nature is constant change?

Sri Bhagwan: Since sattva-guna (the constituent of prakriti which makes for purity, intelligence, etc.) is the
nature of mind, and since the mind is pure and undefiled like ether, what is called mind is, in truth, of
the nature of knowledge. When it stays in that natural (i.e. pure) state, it has not even the name 'mind'.
It is only the erroneous knowledge which mistakes one for another that is called mind. What was
(originally) the pure sattva mind, of the nature of pure knowledge, forgets its knowledge-nature on
account of nescience, gets transformed into the world under the influence of tamo-guna (i.e. the
constituent of prakriti which makes for dullness, inertness, etc.), being under the influence of rajoguna
(i.e. the constituent of prakriti which makes for activity, passions, etc.), imagines 'I am the
body, etc.; the world is real', it acquires the consequent merit and demerit through attachment, aversion,
etc., and, through the residual impressions (vasanas) thereof, attains birth and death. But the mind,
which has got rid of its defilement (sin) through action without attachment performed in many past
lives, listens to the teaching of scripture from a true guru, reflects on its meaning, and meditates in
order to gain the natural state of the mental mode of the form of the Self, i.e. of the form 'I am
Brahman' which is the result of the continued contemplation of Brahman. Thus will be removed the
mind's transformation into the world in the aspect of tamo-guna, and its roving therein in the aspect
of rajo-guna. When this removal takes place the mind becomes subtle and unmoving. It is only by the
mind that is impure and is under the influence of rajas and tamas that Reality (i.e. the Self) which is
very subtle and unchanging cannot be experienced; just as a piece of fine silk cloth cannot be stitched
with a heavy crowbar, or as the details of subtle objects cannot be distinguished by the light of a
lamp flame that flickers in the wind. But in the pure mind that has been rendered subtle and unmoving
by the meditation described above, the Self-bliss (i.e. Brahman) will become manifest. As without
mind there cannot be experience, it is possible for the purified mind endowed with the extremely
subtle mode (vritti) to experience the Self-bliss, by remaining in that form (i.e. in the form of Brahman).
Then, that one's self is of the nature of Brahman will be clearly experienced.
« Last Edit: May 13, 2016, 06:06:25 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4746 on: May 14, 2016, 06:59:20 PM »
Q: What is the difference between ordinary sleep and waking sleep (jagrat sushupti)?
Sri Bhagwan: In ordinary sleep there are not only no thoughts but also no awareness. In waking sleep there is awareness alone. That is why it is called awake while sleeping, that is, the sleep in which there is awareness.



Q: What is knowledge (vijnana)?
Sri Bhagwan: It is that tranquil state of existence-consciousness which is experienced by the aspirant and which is like the waveless ocean or the motionless ether.



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



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




Q: Is the state of 'being still' a state involving effort or effortlessness?
Sri Bhagwan: It is not an effortless state of indolence. All mundane activities which are ordinarily called effort are performed with the aid of a portion of the mind and with frequent breaks. But the act of communion with the Self or remaining still inwardly is intense activity which is performed with the entire mind and without break.
Maya which cannot be destroyed by any other act is completely destroyed by this intense activity which is called silence.










Dear devotees, what is meant here  by the 'entire mind'?

Pranam,
  Anil       
« Last Edit: May 14, 2016, 07:04:28 PM by eranilkumarsinha »

Nagaraj

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4747 on: May 15, 2016, 11:15:23 AM »
Dear devotees, what is meant here  by the 'entire mind'

- An undistracted mind is an entire mind. Here distraction is impossible. Who can distract whom! Distraction is not our nature.

- Unforgetfulness of one's true nature at all times is an entire mind. Here forgetfulness is impossible. Who is to forget whom! Unforgetfulness is our nature and not forgetfulness! Self can never not shine - it can never not shine - the gem can never not shine - its nature is to shine. The fire can never not produce light - its nature is light!  Even in ignorance Self Shines always! This is why Sun is worshipped as people know when it is night sun has not gone ans it is there! Only earth has turned from the Sun! Similarly are the so called ajnana of mortals!

- Here mind is another name for Self.

- Here intense action is another name for intense inaction. Action in Inaction / Inaction in Action.

- Call it intense action or intense inaction, they are all verily another name for the Self. Here one is free to call it whatever appeals to one. Jnanis call it Brahman. Bhaktaas call it Bhagawan, Yogis call it Kundalini, Sankyas call it Purusha-Prakriti. This itself is Karma Yoga as well!

- Mana Eve Manushyaanam Kaaranam Bandha Mokshah.

- Here there is no belief that one is apart from Self. Is there a Self apart from something else!

- What does it matter if one operated here with absolute intensity. This is what Krishna told Arjuna in the Gita. to perform ones swadharma - as the nature of sun is light, as the nature of gem is to shine, so is our nature - this is what truly is swadharma. Being who we are is our real Swadharma. Being Self is unlimited and is beyond action, inaction, attributes ... and so on. To do what is to be done at a given instant is wisdom! This is what Bhagawan has said according to my grasp.

Intrresting to note Gita verse below -

Quote
na me pArthAsti kartavyaM triShu lokeShu ki~nchana .
nAnavAptamavAptavyaM varta eva cha karmaNi .. 3-22..

O Partha, there is nothing in the three worlds that has to be done by me, nor is there anything unattained that should be attained by me, yet I engage myself in action. 3-22

- Here it is observed that what appeared as 'ego' or 'mind' or 'ahankara' itself actually was, is the Pure Self only!

- Here, There remains no further effort in remaining as Self or Being the Self. Is there a need for me to remember myself or being myself?

Quote
A day will dawn when you will
yourself laugh at your past efforts.
(Talks)

- When mind completely dies, Mind alone remains FULLY! We only call it Self or Brahman - what we were calling mind so long becomes called Self! What difference does it make for one who has known oneself! Similarl is the intense activity!

- Purnamadah Purnamidam..... Purnam eva Avashishyate!!



Brahman is suddha manas only - (Talks)
The mind is from the Atman - (Talks)

D.: In the book Who am I? you have said the Heart is the seat of the mind. Is it so?
M.: The mind is Atman.
D.: Is it Atman itself or its projection?
M.: The same.
(Talks)

The  word  vijnana  (clear  knowledge)  is  used  both  to  denote  the Realisation  of  the  Self  and  knowing  the  objects.  The  Self  is  wisdom. It  functions  in  two ways. When associated with the ego the knowledge is  objective  (vijnana). When divested of the ego and the Universal Self is  realised,  it  is  also  called  vijnana.  The  word  raises  a  mental  concept. Therefore  we  say  that  the  Self-Realised  Sage  knows  by  his  mind,  but  his  mind  is  pure.  Again  we  say  that  the  vibrating  mind  is  impure  and the  placid  mind  is  pure.  The  pure  mind  is  itself  Brahman;  therefore  it follows that Brahman is not other than the mind of the sage. - (Talks)

Knowledge implies subject and object.
But experience is non-terminal, eternal.
(Talks) (this is entire mind - Nagaraj)

--
« Last Edit: May 15, 2016, 11:48:31 AM by Nagaraj »
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4748 on: May 15, 2016, 01:50:22 PM »
Dear Sri Nagaraj Ji,

Yes, you have explained it all rather comprehensively and beautifully. There is no doubt whatever about that. An undistracted mind is the entire mind whose essence is non-dual Consciousness. The undistracted mind alone is Sudha Manas--pure and undefiled like ether. Sri Bhagwan has taught that when it stays in its natural and pure state, it does not have even the name 'mind'.   The pure sattva mind which is of the nature of awareness and knowledge, forgets its consciousness-nature or knowledge- nature on account  of avidya (nescience), and gets transformed under the influence of tamo-guna and rajo- guna and imagines 'I am the body', acquires merits and demerits through attachment and aversion, and through the predispositions thereof attains birth and death. Yes, form of such a mind is Brahman and when it stays in that pristine state, it certainly is verily Brahman, as taught by Sri Bhagwan and the Upanishads.

On the contrary, a distracted mind in fact is the fragmented mind and a fragmented mind obviously cannot be the Entire Mind, and is therefore, partitive and not impartite li ke the undistracted and impartite mind. Such a mind is vibrative (impure) and not placid (pure).   

Dear Sri Nagaraj ji, I am in a little hurry right now, and therefore, I wish to share with all a few words more on the mind which is of the form of Brahman, and the practice, sometime later.

Dear Sri Nagaraj Ji, I was happily surprised to see your response. Thanks very much for your kind, beautiful and wonderful response to the question I raised about the 'entire mind'. I hope we would continue to interact with each other constructively, which I am sure, will be mutually beneficial for both of us and for others as well. 

Pranam,
  Anil   
« Last Edit: May 15, 2016, 01:58:55 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4749 on: May 15, 2016, 06:59:37 PM »
Sri Bhagwan: By the mental mode which is impartite, seize this Self as goal and enjoy it as the Self.




Dear Devotees,


Sri Bhagwan has taught that the Self is directly manifest in the middle of the Heart-cave in the form of 'I-I'. Therefore, one should not think of the Self as this or that, for it is wrong to think of it in manifold ways. One should know It as It is, that is, as aforementioned Reality, which is directly manifest as 'I-I' in the Heart-cave. But Sri Bhagwan has also taught that the act of communion with the Self or remaining still is performed with the entire mind without break. On the contrary, all worldly activities and works are performed only with the help of a portion or part of the mind. Therefore, how will communion with the Self which is performed with the entire mind will be attained then?

Dear devotees, the purport of the Self-enquiry or meditation on the Self is to make the mind take the form of the Self by disposing of or destroying the predispositions and thus making the pure space of the mind divested of thoughts, just as we make physical space clear by removing the objects one by one.  When we make the mind take the form of the Self or Brahman, this is what is known as Brahma Akara Vritti. Brahma Akara Vritti stops the mind from externalizing and thus helping the mind away from thoughts other than the Self or Brahman.

Dear devotees, as I have understood and grasped, Brahmakara Vritti of the Jnana-sadhaks is the same as the Vritti of the form of God of Bhaktas or Kundalini Sakti of the Yogis. Sri Bhagwan has taught that this ultimate Vritti must be preliminary to Realization of the Swarupa.


Thanks very much.
Pranam,
   Anil
   
« Last Edit: May 15, 2016, 07:02:54 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4750 on: May 15, 2016, 07:30:59 PM »
D: How is one to know that in the heart the Self itself shines as Brahman?

Sri Bhagwan:  Just as the elemental ether within the flame of a lamp is known to fill without any difference and without any limit both the inside and the outside of the flame, so also the knowledge-ether that is within the Self-light in the heart, fills without any difference and without any limit both the inside and the outside of that Self-light. This is what is referred to as Brahman.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4751 on: May 16, 2016, 06:46:34 PM »
The world is the totality of the five kinds of sensations and nothing else. These five are the subject matter for the five sense organs. Since the one mind becomes aware of these five sensations through five sense organs, is there a world but for the mind? Tell me.
V. 6, Reality In Forty Verses

Commentary by Sri K. Lakshmana Sarma

The perceiver of the world, the jiva, remaining as the mind within the body which is in the world, erroneously thinks that he perceives the world 'outside' of him (outside his body).
...

The truth of the world can be explained as follows:
The mind creates, on its own, the world appearance, makes it out as real and thereby deludes itself. THE  MIND  CREATES  BY  THOUGHTS  THE WORLD  AND  DESTROYS  IT  BY  MERE  ACT  OF  'FORGETTING'.

But the mind is not aware that it possesses such a power to thus create and destroy. A deluded awareness is the cause of the indulgence in the function of creation by which it itself is beguiled.

It is the very nature of the mind to create and to endow a semblance of reality to all it creates and subject itself to self-deception by its own creations. This power is amply evidenced in dreams, day-dreaming, well scripted and executed plays and fictions that create an illusion of reality which the mind believes in and allows itself to be duped by it. In the same way, even the world spectacle, as we perceive it, is but a fantasy of the mind, is a valid argument worthy of acceptance and is also in agreement with the instructions of the sages.           


 
« Last Edit: May 16, 2016, 06:50:03 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4752 on: May 17, 2016, 06:40:46 PM »
Dear Devotees,

I whole-heartedly accept the view expressed by Sri James, and I feel that this is what I have been saying myself all along. Am I not? However, I like to say the same in a slightly different way, though 'content' remains the same.
When one is drawn inspiringly to Bhagwan Sri Ramana and His Teaching, mysteriously, like a tiny piece of iron to an infinitely powerful magnet, and His Grace enables him to practice Self-enquiry, such a one indeed has undoubtedly found the Living Guru, for then, it can be taken for granted that such a one has understood intellectually as well as experientially that Self and the Guru are one and the same.  However, I would like to say the same other way round.  It is not the seeker who found the Guru, but rather It is the Guru Himself alone who rescues His devotees from falling into abyss or bottomless pit,by extending His Grace and showering It, that is, by taking such a one compassionately in His Net of Grace, to be devoured at the appropriate time, like the spider.  For such a one, dear devotees, such discussion is meaningless, for he knows that the Real Guru is within and not without, and if He has appeared without, it is only for the sake of pushing the minds of His devotees within, as Sri Bhagwan did while He appeared in a mortal coil and now when He is without it, abiding forever in the hearts as the Real Self and beckoning ceaselessly from within.

Thanks very much.
Pranam,
  Anil
« Last Edit: May 17, 2016, 06:46:51 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4753 on: May 18, 2016, 11:14:13 AM »
D: Can we see the glory as million-sun-splendour?
Sri Bhagwan: Can you see the single sun? Why do you ask for millions of suns?
D: It must be possible to do so by divine sight. "Where the sun shines not, etc. That is My Supreme Abode." Therefore there is a state where the sun is powerless. That state is that of God.
Sri Bhagwan: All right. Find Krishna and the problem is solved.
D: Krishna is not alive.
Sri Bhagwan: Is that what you have learnt from the Gita? Does He not say that He is eternal? Of what are you thinking, His body?
D: He taught others while alive. Those around Him must have realized. I seek a similar living Guru.
Sri Bhagwan: Is Gita then useless after He withdrew His body? Did He speak of His body as Krishna.

Talk--336





Dear Devotees,


Did He ever speak of His body as Sri Ramana, the Sadguru? Did He ever hint that His Presence will be elusive, or not available at all, after He withdrew His body? Has anybody read or heard anywhere that He would cease to bestow His Grace after the dissolution of His body? No, on the contrary, He gave an extraordinary assurance to all those who were excessively concerned  as to what would happen to them after the dissolution of His physical body into elements: "Where shall I go? I am here". Why doubt this tremendous Utterance, hitherto unknown in the annals of spiritual history? All those who self-assuredly are Sri Bhagwan's devotees must have deep Faith in His Words of Grace. Should we not? And then one  should see for oneself directly what happens when he pursues His Path with such Faith and Love.   


Thanks very much.
Pranam,
  Anil
« Last Edit: May 18, 2016, 11:16:40 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #4754 on: May 18, 2016, 11:54:26 AM »
Dear devotees, Sri Bhagwan has taught that the real work of the Guru lies within; and so does the worthy disciple's. Pranam, Anil