Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 984082 times)

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5565 on: December 01, 2018, 08:38:53 AM »
Question: Which is better for me, to gaze at your eyes or your face? Or should I sit with closed eyes and concentrate my mind on a particular thing?

Bhagwan Sri Ramana: Gaze at your own real nature. It is immaterial whether the eyes are open or closed. Everywhere there is only the One, so it is all the same whether you keep your eyes open or closed. If you wish to meditate, do so on the "I" that is within you. It is the Self. Because it has no eyes, there is no need either to open or close the eyes. When you attain Self-knowledge, there will no longer be any ideas about the world. When you are sitting in a room, whether the windows are open or closed, you are the same person, in the same state. In the same way, if you abide in the Reality, it is all the same whether the eyes are open or closed. It matters little whether external activities go on or not.
« Last Edit: December 01, 2018, 12:30:49 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5566 on: December 01, 2018, 11:53:09 AM »
Devotee: Is the aforesaid Self-experience possible, even in the state of empirical existence, for the mind which has to perform functions in accordance with its prarabdha (the past karma which has begun to fructify)?

Bhagwan Sri Ramana: A brahmin may play various parts in a drama; yet the thought that he is a brahmin does not leave his mind. Similarly, when one is engaged in various empirical acts there should be the firm conviction 'I am the Self', without allowing the false idea 'I am the body, etc.' to rise. If the mind should stray away from its state, then immediately one should enquire, 'Oh! Oh! We are not the body, etc. Who are we?' and thus one should reinstate the mind in that (pure) state. The enquiry 'Who am I?' is the principal means to the removal of all misery and the attainment of the supreme bliss. When in this manner the mind becomes quiescent in its own state, Self-experience arises of its own accord, without any hindrance. Thereafter sensory pleasures and pains will not affect the mind. All (phenomena) will appear then, without attachment, like a dream. Never forgetting one's plenary Self-experience is real bhakti (devotion), yoga (mind control), jnana (knowledge) and all other austerities. Thus say the sages.
« Last Edit: December 01, 2018, 12:25:33 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5567 on: December 01, 2018, 12:24:23 PM »
Devotee: When one enquires into the root of 'self-conceit' which is of the form 'I', all sorts of different thoughts without number seem to rise; and not any separate 'I'-thought.

Bhagwan Sri Ramana: Whether the nominative case, which is the first case, appears or not, the sentences in which the other cases appear have as their basis the first case; similarly, all the thoughts that appear in the Heart have as their basis the egoity which is the first mental mode 'I', the cognition of the form 'I am the body'; thus, it is the rise of egoity that is the cause and source of the rise of all other thoughts; therefore, if the self-conceit of the form of egoity which is the root of the illusory tree of samsara (bondage consisting of transmigration) is destroyed, all other thoughts will perish completely like an uprooted tree. Whatever thoughts arise as obstacles to one's sadhana (spiritual discipline), the mind should not be allowed to go in their direction, but should be made to rest in one's Self which is the Atman; one should remain as witness to whatever happens, adopting the attitude 'Let whatever strange things happen, happen; let us see!' This should be one?s practice. In other words, one should not identify oneself with appearances; one should never relinquish one's Self. This is the proper means for destruction of the mind (manonasa) which is of the nature of seeing the body as Self, and which is the cause of all the aforesaid obstacles. This method which easily destroys egoity deserves to be called devotion (bhakti), meditation (dhyana), concentration (yoga), and knowledge (jnana). Because God remains of the nature of the Self, shining as 'I' in the Heart, because the scriptures declare that thought itself is bondage, the best discipline is to stay quiescent without ever forgetting Him (God, the Self), after resolving in Him the mind which is of the form of the ''-thought?, no matter by what means. This is the conclusive teaching of the scriptures.

« Last Edit: December 01, 2018, 12:30:00 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5568 on: December 02, 2018, 08:46:21 AM »
Miss Uma Devi, a Polish lady who has become a Hindu, said to Sri Bhagavan: Once before I told Sri Bhagavan how I had a vision of Siva at about the time I became a Hindu. A similar experience occurred to me at Courtallam. These visions are momentary, but they are blissful. I want to know how they can be made permanent and continuous. Without Siva there is no life in what I see around me. I am so happy when I think of Him. Please tell me how I can make the vision of Him continuous.

Bhagwan Sri Ramana: You speak of a vision of Siva, but a vision always presumes an object. That implies the existence of a subject. The value of the vision is the same as that of the seer. That is to say, the nature of the vision is on the same plane as that of the seer. Appearance implies disappearance also. Therefore a vision can never be eternal. But Siva is eternal. The vision of Siva implies the existence of the eyes to see it, of the intellect behind the
sight and finally of Consciousness underlying the seer. This vision is not as real as one imagines it to be, because it is not intimate and inherent; it is not first hand. It is the result of several successive phases of Consciousness. Consciousness alone does not vary. It is eternal. It is Siva. A vision implies someone to see it, but this someone cannot deny the existence of the Self. There is no moment when the Self as Consciousness does not exist, nor can the seer remain apart from Consciousness. This Consciousness is the Eternal Being and is only Being. The seer cannot see himself. Does he deny his existence because he cannot see himself as he sees a vision? No; so the true vision does not mean seeing but BE-ing. TO BE is to realise-- Hence 'I AM THAT I AM'. I AM is Siva. Nothing else can be without Him. Everything has its being in Siva, because of Siva. Therefore enquire: 'Who am I?' Sink deep within and abide as the Self. That is Siva as BE-ing. Do not expect to have visions of Him repeated. What is the difference between the objects you see and Siva? He is both subject and object. You cannot be without Siva. Siva is always realised, here and now. If you think you have not realised Him you are wrong. That is the obstacle to realising Him. Give up that thought also and realisation is there.


« Last Edit: December 02, 2018, 08:48:57 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5569 on: December 02, 2018, 12:28:28 PM »
Sri Rober Adams:
"One of the things you have to work on yourself is passion. You must give up all passion for this world and the things in it. You must develop dispassion. Now to some of you this sounds terrible, not to have passion for the things of this world. Never to be passionately in love. What I'm referring to is having dispassion for the world of maya, and having total passion for the Self. As an example, if you're intimate with a boy friend or a girl friend or a husband or a wife or a camel or a yak, whatever turns you on, you no longer think you're with that kind of a being, whatever it may be. Rather you start to understand that you're loving your Self. The camel becomes your Self. Your partner, your lover, becomes your Self. It is your Self that you are in love with. Not the self called Robert or Mary or Jane or Joe, but the Self as Consciousness. You have total passion for your Self. As you love the trees, the sky, the world, you no longer think it's a world of maya, a world of illusion, but an extension of your Self, the Absolute Reality, the Effortless, Choiceless Pure Awareness. It is your Self you're making love to. When you think it's another human being, this spoils it. When you think it's a person, place or thing, this spoils it. It is always the Self."

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5570 on: December 03, 2018, 08:45:58 AM »
                                    अहमात्मा गुडाकेश सर्वभूताशयस्थित: |
                                    अहमादिश्च मध्यं च भूतानामन्त एव च ||Ch. 10, V. 20, Srimad Bhagavad Gita||

?I am the Self, O Gudakesa, seated in the hearts of all creatures. I am the beginning, the middle and the end of all beings.?

                                   सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज |
                                   अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुच: ||Ch. 18, V. 66, Srimad Bhagavad Gita||
"Abandon all varieties of dharmas and simply surrender unto me alone. I shall liberate you from all sinful reactions; do not fear."

...




:A man from Pondy interposed: Sarva dharmaan parityajya maamekam saranam vraja (leaving all duties surrender to me only)."

Sri BhagavanRamana: (All) Sarva is only anaatmanah (of the non-self); the emphasis is on ekam (only). To the man who has strong hold of the eka (one) where are the dharmas? It means, "Be sunk in the Self."

Devotee: The Gita was taught for action.

Bhagwan Sri Ramana: What does the Gita say? Arjuna refused to fight. Krishna said, ?So long as you refuse to fight, you have the sense of doership. Who are you to refrain or to act? Give up the notion of doership. Until that sense disappears you are bound to act. You are being manipulated by a Higher Power. You are admitting it by your own refusal to submit to it. Instead recognise the Power and submit as a tool. (Or to put it differently), if you refuse you will be forcibly drawn into it. Instead of being an unwilling worker, be a willing one. "Rather, be fixed in the Self and act according to nature without the thought of doership. Then the results of action will not affect you. That is manliness and heroism."

Thus, "inherence in the Self" is the sum and substance of Gita teaching. Finally, the Master Himself added, "If a man be established in the Self these doubts would not arise. They arise only until he is established there."

« Last Edit: December 03, 2018, 08:48:28 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5571 on: December 03, 2018, 08:56:06 AM »
Bhagwan Sri Ramana: The jiva itself is Siva; Siva Himself is the jiva. It is true that the jiva is no other than Siva. When the grain is hidden inside the husk, it is called paddy; when it is dehusked, it is called rice. Similarly, so long as one is bound by karma one remains a jiva; when the bond of ignorance is broken, one shines as Siva, the Deity. Thus declares a scriptural text. Accordingly, the jiva which is mind, is in reality the pure Self; but, forgetting this truth, it imagines itself to be an individual soul and gets bound in the shape of mind. So its search for the Self, which is itself, is like the search for the sheep by the shepherd. But still, the jiva which has forgotten itself will not become the Self through mere mediate knowledge. By the impediment caused by the residual impressions gathered in previous births, the jiva forgets again and again its identity with the Self and gets deceived, identifying itself with the body, etc. Will a person become a high officer by merely looking at him? Is it not by steady effort in that direction that he could become a highly placed officer? Similarly, the jiva, which is in bondage through mental identification with the body, etc., should put forth effort in the form of reflection on the Self in a gradual and sustained manner; and when thus the mind gets destroyed, the jiva would become the Self.

The reflection on the Self which is thus practised constantly will destroy the mind, and thereafter will destroy itself like the stick that is used to kindle the cinders burning a corpse. It is this state that is called release.


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5572 on: December 04, 2018, 09:16:48 AM »
Bhagwan Sri Ramana: The fear of death is only after the ?I-thought? arises. Whose death do you fear? For whom is the fear? There is the identification of the Self with the body. So long as there is this, there will be fear.

Devotee: But I am not aware of my body.

Bhagwan Sri Ramana: Who says that he is not aware?

Devotee: I do not understand.

He (questioner) was then asked to say what exactly was his method of meditation.
He said: 'Aham Brahmasmi' ('I am Brahman').

Bhagwan Sri Ramana: 'I am Brahman' is only a thought. Who says it? Brahman itself does not say so. What need is there for it to say it? Nor can the real 'I' say so. For 'I' always abides as Brahman. To be saying it is only a thought. Whose thought is it? All thoughts are from the unreal 'I'. i.e., the 'I'- thought. Remain without thinking. So long as there is thought there will be fear.

Devotee: As I go on thinking of it there is forgetfulness, the brain becomes heated and I am afraid.

Bhagwann Sri Ramana : Yes, the mind is concentrated in the brain and hence you get a hot sensation there. It is because of the 'I-thought'. So long as there is thought there will be forgetfulness. There is the thought 'I am Brahman'; forgetfulness supervenes; then the 'I-thought' arises and simultaneously the fear of death also. Forgetfulness and thought are for 'I-thought' only. Hold it; it will disappear as a phantom. What remains over is the real 'I'. That is the Self. 'I am Brahman' is an aid to concentration. It keeps off other thoughts. That one thought alone persists. See whose is that thought. It will be found to be from 'I'. Wherefrom is the 'I-thought'? Probe into it. The 'I-thought' will vanish. The Supreme Self will shine forth of itself. No further effort is needed.





Dear devotees, Sri Bhagwan has thus taught that meditation on the thought 'I am Brahman' is merely an aid to concentration. Therefore, the Teaching entails that if one can meditate on an unknown thought 'I am Brahman', why not can one meditate on the sense of 'I Am' or the sense of being, which is always within direct experience of one and all here and now and the primary datum of all our experiences whatsoever, and remain as the Real 'I' which always abides as Brahman rather than thinking that I am Brahman?
Pranam,
 Anil
« Last Edit: December 04, 2018, 09:25:35 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5573 on: December 04, 2018, 09:35:37 AM »
Bhagwan Sri Ramana Maharshi: The idea is put to you that if you once know the Self in which all the ideas move, not excluding the idea of yourself, of others like yourself and of the world, you can realise the truth that there is a Reality, a supreme Truth which is the Self of all the world you now see, the Self of all the selves, the one Real, which is the Paramatman, the supreme Eternal as distinguished from the Jeeva, the ego-self which is impermanent. You must not mistake the ego-self or the bodily idea for the Atman.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5574 on: December 04, 2018, 02:07:54 PM »
Sri Robert Adams:

"ALL OF YOUR KARMAS, YOUR SAMSKARAS, YOUR SINS OF OMISSION, COMMISSION, THE SINFUL ACTS THAT YOU ARE RESPONSIBLE FOR, NONE OF THESE THINGS CAN TOUCH YOU IF YOU CENTER YOURSELF IN THE HERE AND NOW. In other words, the Here and Now is Omnipresence. The Here and Now is All-Pervading, Omniscient, the Here and Now is Consciousness. The Here and Now is Boundless Space, Effortless, Choiceless, Pure Awareness. When you hold on to the Here and Now, when you identify with Here and Now, the past is no longer valid. There is no past, there is no future in the Here and Now. There is I Am. There is the Ultimate Reality, Ultimate Oneness, and You Are That. When you are living in the Here and Now, your karmas do not exist any longer, samskaras stop dead in their tracks, sins are abated, you are born again, so to speak. You become the new man, the new woman. You are free."

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5575 on: December 05, 2018, 08:34:09 AM »
Devotee: What are the marks of the Guru's Grace?

Bhagwan Sri Ramana: It is beyond words or thoughts.

Devotee: If that is so, how is it that it is said that the disciple realizes his true state by the Guru's Grace?

Bhagwan Sri Ramana: It is like the elephant which wakes up on seeing a lion in its dream. Even as the elephant wakes up at the mere sight of the lion, so too is it certain that the disciple wakes up from the sleep of ignorance into the wakefulness of true knowledge through the Guru's benevolent look of Grace.

Devotee: What is the significance of the saying that the nature of the real Guru is that of the Supreme Lord (Sarveshwara)?


Bhagwan Sri Ramana: In the case of the individual soul, which desires to attain the state of true knowledge or the state of Godhood (Ishwara) and with that object always practises devotion, the Lord who is the witness of that individual soul and identical with it, comes forth, when the individual's devotion has reached a mature stage, in human form with the help of Sat-Chit-Ananda (Existence-Consciousness-Bliss). These three natural features, and form and name which he also graciously assumes, and in the guise of blessing the disciple, absorbs him in Himself. According to this doctrine the Guru can truly be called the Lord.



eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5576 on: December 05, 2018, 09:14:05 AM »
Devotee: The world is materialistic. What is the remedy for it?

Bhagwan Sri Ramana: Materialistic or spiritual, it is according to your outlook. Drishtim jnanamayim kritva, Brahma mayam pasyet jagat ? Make your outlook right. The Creator knows how to take care of His Creation.

Devotee: What is the best thing to do for ensuring the future?

Bhagwan Sri Ramana: Take care of the present, the future will take care of itself.

Devotee: The future is the result of the present. So, what should I do to make it good? Or should I keep still?

Bhagwan Sri Ramana: Whose is the doubt? Who is it that wants a course of action? Find the doubter. If you hold the doubter the doubts will disappear. Having lost hold of the Self the thoughts afflict you; the world is seen, doubts arise, also anxiety for the future. Hold fast to the Self, these will disappear.

Devotee: How to do it?

Bhagwan Sri Ramana: This question is relevant to matters of non-self, but not to the  Self. Do you doubt the existence of your own Self?

Devotee: No. But still, I want to know how the Self could be realised. Is there any method leading to it?

Bhagwan Sri Ramana: Make effort. Just as water is got by boring a well, so also you realise the Self by investigation.

Devotee: Yes. But some find water readily and others with difficulty.

Bhagwan Sri Ramana: But you already see the moisture on the surface. You are hazily aware of the Self. Pursue it. When the effort ceases the Self shines forth.

Devotee: How to train the mind to look within?

Bhagwan Sri Ramana: By practice. The mind is the intelligent phase leading to its own destruction, for Self to manifest.

D.: How to destroy the mind?

Bhagwan Sri Ramana: Water cannot be made dry water. Seek the Self; the mind will be destroyed.



Dear devotees, thus Sri Bhagwan has taught without any ambiguity whatever that the mind is intangible and the mind as we know it does not really exist. Therefore, the surest way of controlling it is to seek its Source. Then its activities cease. What is called destruction of the mind is only the recognition of its non-difference with the Self, for the Pure Mind is verily the Absolute Consciousness or the Self. Unless and until we seek the Source of the mind and be and remain as the Source (Self), the Guru will be telling that the Reality is here and now, and we will remain askance, "Where and when?", as if time and space are real. 

Pranam,
 Anil

« Last Edit: December 05, 2018, 09:22:44 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5577 on: December 06, 2018, 09:19:25 AM »
Devotee: What is the light of consciousness?

Bhagwan Sri Ramana: It is the Self-luminous Existence-Consciousness which reveals to the seer the world of names and forms both inside and outside. The existence of this existence-consciousness can be inferred by the objects illuminated by it. It does not become the object of consciousness.

Devotee:  What is knowledge (vijnana)?

Bhagwan Sri Ramana: 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.

Devotee: What is bliss?

Bhagwan Sri Ramana: 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).

Devotee: What is the state beyond bliss?

Bhagwan Sri Ramana: It is the state of unceasing peace of mind which is found in the state of absolute quiescence, jagrat-sushupti (lit., sleep with awareness) which resembles inactive deep sleep. In this state, in spite of the activity of the body and the senses, there is no external awareness, 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).



Dear devotees, Sahaja Nirvikalpa Samadhi is the Natural State of absorption in oneself. A Self-realized Jnanai in this State appears active only in the eyes of the ignorant onlookers. He is the Self. Therefore, He is ever still, inactive, and His activities are apparent in the eyes of others only, in the same way as the acts of sleeping children like eating and drinking are acts only in the eyes of others and not in their own.  they do not therefore really do those acts in spite of their appearing to do them. Likewise, a Realized One in the Natural State is ever in the State of Beatitude, Awareness Itself, even though seemingly such a one may be engaged in myriad activities. This is also what is termed as 'Jagrat-Sushupti or Waking Sleep', that is, sleep with awareness.

Pranam,
 Anil 



eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5578 on: December 07, 2018, 08:56:05 AM »
Devotee: What is the method of practice?

Bhagwan Sri Ramana Maharshi: As the Self of a person who tries to attain Self-realization is not different from him and as there is nothing other than or superior to him to be attained by him, Self-realization being only the realization of one's own nature, the seeker of liberation realizes, without doubts or misconceptions, his real nature by distinguishing the eternal from the transient, and never swerves from his natural state. This is known as the practice of knowledge. This is the enquiry leading to Sel-frealization.
« Last Edit: December 07, 2018, 09:36:38 AM by eranilkumarsinha »

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5579 on: December 07, 2018, 09:32:15 AM »
Bhagwan Sri Ramana: What are the worldly experiences but those built up on the false 'I'? Ask the most successful man of the world if he knows his Self. He will say 'N'?. What can anyone know without knowing the Self? All worldly knowledge is built upon such a flimsy foundation.

Sri  Ramamurthi: How to know the 'Real I' as distinct from the 'false I'.

Bhagwan Sri Ramana: Is there anyone who is not aware of himself? Each one knows, but yet does not know, the Self. A strange paradox. The Master added later, "If the enquiry is made whether mind exists, it will be found that mind does not exist. That is control of mind. Otherwise, if the mind is taken to exist and one seeks to control it, it amounts to mind controlling the mind, just like a thief turning out to be a policeman to catch the thief, i.e., himself. Mind persists in that way alone, but eludes itself."




Dear devotees, what does the Statement "If the enquiry is made whether mind exists, it will be found that mind does not exist. That is control of mind." mean? If Enquiry is made earnestly, sincerely and with perseverance, one begins to understand that 'control of the mind' or the 'destruction of the mind' means only the non-recognition of it as being apart from the Self. Therefore, one need not be afraid of the terms used to describe the cessation of mental activities such as 'destruction of the mind', etc., for Sri Bhagwan has enjoined that if we are ready we can discern that even now the mind is not. We need merely to recognize this fact.

Pranam,
 Anil
« Last Edit: December 07, 2018, 09:36:57 AM by eranilkumarsinha »