Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 1109204 times)

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5850 on: March 18, 2019, 08:20:30 AM »
Devotee: Why is there imperfection in Perfection? That is, how did the Absolute become relative?

Bhagwan Sri Ramana Maharshi: For whom is this relativity? For whom is this imperfection? The Absolute is not imperfect and cannot ask. The insentient cannot ask the question. Between the two something has risen up which raises these questions and which feels this doubt. Who is it? Is it the one who has now arisen? Or is it the one who is eternal? Being perfect, why do you feel yourself imperfect? Such is the teaching of all the religions. Whatever may be the experiences, the experiencer is one and the same. 'I' is purna - perfection. There is no diversity in sleep. That indicates perfection.

Devotee: Being perfect, why do I not feel it?

Bhagwan Sri Ramana: Nor is imperfection felt in deep sleep. The 'I' in sleep being perfect, why does the waking 'I' feel imperfect? Because the one who feels imperfect is a spurious offshoot, a differentiation from the Infinite - a segregation from God.
T--132


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5851 on: March 18, 2019, 11:41:59 AM »
Sri B. Sanjiva Rao, B.A. (Cantab.), belonged to the pre-Independence Indian Educational Service. He has reminisced thus:


Bhagavan Sri Ramana Maharshi is a strange figure--one of the strangest and yet one of the most fascinating and striking personalities of all times. As a matter of fact he belongs not to any age, but to all ages, not to time but to eternity. The Maharshi has renounced as valueless all that the modern world values most. He has no use for money; he is no respecter of rank and position. His detachment is as complete as it is perfect. Nothing seems to possess the power to disturb his superpoise, his marvellous tranquility and peace. Tragedy does not move him in a personal way. Pilgrims who come to witness the yearly festival of lighting of the Beacon on the top of the Hill and worship it as the symbol of Siva, instinctively recognise the presence of that same power in the Sage and give to him the same worship. There is little doubt that an ageless Wisdom, as old as the Heart of the Hill shines through those wonderful eyes which look with such perfect tranquility and yet such deep compassion upon the suffering world.

The Maharshi is a living proof of the ancient advaitic thought. He demonstrates the reality of Self-transcendence. He states that the Ego-less state is the natural, the real state, that the Ego-state is the unnatural and the false state. In the Ego-less condition, the true ?I? stands apart from the apparent reaction of the mind. The Sage watches the movements of the mind with the same objective detachment and impartiality as the scientific investigator of a physical phenomenon. The immediate effect of such self-scrutiny is quietening and stilling of the mind.

The Maharshi represents a very perfect instance of the Ego-less state. He speaks little and only when he finds it necessary to do so. Silence is to him the most powerful expression of Being, which speech only hinders. He uses the Power of this Silence in a most effective fashion. When any visitor presents him with a problem for solution, he vouchsafes no answer but retires in the depths of his own being. He becomes the embodiment of the very essence of Silence, and in that tranquil quietness, the visitor finds his mind becoming still under an overpowering radiation from the sage. In that stillness, the problem dissolves and the visitor leaves the august presence marvelling what mysterious power has come to his aid.

The Ego is the atom of the psychic world. If the disintegration of the atom has given us so much power, what may not be accomplished by the annihilation of this ego-self? The Sage of Tiruvannamalai can answer this question. He himself is the living answer.

Source: Face To Face With Sri Ramana Maharshi

« Last Edit: March 18, 2019, 11:44:26 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5852 on: March 18, 2019, 11:53:32 AM »
A gentleman asked: What is the significance of Christ in the illumination of St. Paul?

Bhagwan Sri Ramana Maharshi: Illumination is absolute, not associated with forms. After St. Paul became Self-conscious he identified the illumination with Christ-consciousness.

Devotee: But Paul was not a lover of Christ then?

Bhagwan Sri Ramana: Love or hatred is immaterial. The thought of Christ was there. It is similar to Ravana's case. Christ-consciousness and Self-Realisation are all the same.

Talk--88.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5853 on: March 19, 2019, 08:28:56 AM »
Bhagwan Sri Ramana: The Self is ever-present (nityasiddha). Each one wants to know the Self. What kind of help does one require to know oneself? People want to see the Self as something new. But it is eternal and remains the same all along. They desire to see it as a blazing light, etc. How can it be so? It is not light, not darkness (na tejo, na tamah). It is only as it is. It cannot be defined. The best definition is 'I am that I AM.' The Srutis speak of the Self as being the size of one's thumb, the tip of the hair, an electric spark, vast, subtler than the subtlest, etc. They have no foundation in fact. It is only Being, but different from the real and the unreal; it is Knowledge, but different from knowledge and ignorance. How can it be defined at all? It is simply Being.
Again Sri Bhagavan said that in the whole Thayumanavar literature, he preferred one stanza which says: "Ego disappearing another 'I-I' spontaneously manifests in full glory," etc.
T--122


« Last Edit: March 19, 2019, 08:31:13 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5854 on: March 19, 2019, 11:43:21 AM »
Dear devotees, Sri Ramana Paravidyopanishad ( Upanishad of Supreme Knowledge), composed by Sri K. Lakshmana Sarma (WHO), is a boon to all devotees of Bhagwan Sri Ramana.  Following Verses from this great work embody the teachings of Sri Bhagavan beautifully:


Verse 479: "Just as waves are only the ocean and the dream world is only the seer of the dream and nothing else, so the whole world is only my Self and nothing more. This perception is the merging of the world in the Self."

Verse 504: "Since the ancient declaration, 'You are That' settles one in one's real Self, disentangled from the veiling sheaths, one is ever the supreme reality (the impersonal being) alone. Only through the quest of the Self, one experiences the identity of one's Self and the supreme reality."

Verse 505: "When through Self Enquiry one gives up the notion, 'I am the body' and seeks the Self, one becomes fully aware of one's true nature and thus is firmly established in the Heart, where the Supreme Being shines as one's true Self."

Verse 506: "The quest of the Self alone is the direct path to right awareness of the Self. Meditation is only a preliminary aid to this quest by way of making one transcend the hurdle that one is the body."

Sri Ramana Paravidyopanishad ( Upanishad of Supreme Knowledge)

Anil


« Last Edit: March 19, 2019, 11:45:50 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5855 on: March 19, 2019, 12:04:11 PM »
Devotee: Why should the objects drisya be eliminated? Cannot the Truth be realised even keeping the object as it is?

Bhagwan Sri Ramana: No. Elimination of drisya means elimination of separate identities of the subject and object. The object is unreal. All drisya, including ego, is the object. Eliminating the unreal, the Reality survives. When a rope is mistaken for a snake, it is enough to remove the erroneous perception of the snake for the truth to be revealed. Without such elimination the truth will not dawn.

Devotee: When and how is the disappearance of the objective world (drisya vilaya) to be effected?

Bhagwan Sri Ramana: It is complete when the relative subject, namely the mind, is eliminated. The mind is the creator of the subject and the object and is the cause of the dualistic idea. Therefore, it is the cause of the wrong notion of limited self and the misery consequent on such erroneous idea.
« Last Edit: March 19, 2019, 01:43:30 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5856 on: March 20, 2019, 08:21:52 AM »
Devotee: Can we have disappearance from sight (antardhana) like the yogis Vasishta or Viswamitra?

Bhagwan Sri Ramanai: These are only physical matters. Is that the essential object of our interest? Are you not the Self? Why trouble about other matters? Take the essence; reject other learned theories as useless. They who think that physical disappearance counts in freedom are mistaken. No such thing is needed. You are not the body; what does it matter if it disappears in one way or another? There is no great merit in such phenomena. In what does superiority or inferiority consist? Achievement of the Real alone matters. The loss of the 'I' is the main fact, and not the loss of the body. Identity of the Self with the body is the real bondage. Leave off the false notion and perceive intuitively the Real. That alone matters. If you melt a gold ornament before testing it to be gold, what matters it how it is melted, whole or in parts, or of what shape the ornament was? All that you are interested in is if it is gold. The dead man sees not his body. It is the survivor that thinks about the manner in which the body is parted from. The realised have no death with or without the body, the realised man is equally aware and sees no difference. To him the one state is not superior to the other. To an outsider also the fortunes of a liberated one's body need not be of any concern; mind your business. Realise the Self; after realisation there will be time to think of what form of death is preferable to you.
It is the false identity of the Self with the body that causes the idea of preference, etc. Are you the body? Were you aware of it when you were fast asleep last night? No! What is it that exists now and troubles you? It is 'I'. Get rid of it and be happy.
T--32


« Last Edit: March 20, 2019, 08:23:31 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5857 on: March 20, 2019, 11:27:26 AM »
Disciple: How is one to enquire: "Who am I?"

BHAGWAN SRI RAMANA: Actions such as 'going' and 'coming' belong only to the body. And so, when one says "I went, I came", it amounts to saying that the body is "I". But, can the body be said to be the consciousness "I", since the body was not before it was born, is made up of the five elements, is non-existent in the state of deep sleep, and becomes a corpse when dead? Can this body which is inert like a log of wood be said to shine as "I" "I"? Therefore, the "I" consciousness which at first arises in respect of the body is referred to variously as self-conceit (tarbodham), egoity (ahankara), nescience (avidya), maya, impurity (mala), and individual soul (jiva) . Can we remain without enquiring into this? Is it not for our redemption through enquiry that all the scriptures declare that the destruction of "self-conceit" is release (mukti)? Then, there would shine in the Heart a kind of wordless illumination of the form 'I' 'I'. That is, there would shine of its own accord the pure consciousness which is unlimited and one, the limited and the many thoughts having disappeared. If one remains quiescent without abandoning that (experience), the egoity, the individual sense, of the form 'I am the body' will be totally destroyed, and at the end the final thought, viz. the 'I'-form also will be quenched like the fire that burns camphor (that is, without leaving any sediment or residue--anil). The great sages and scriptures declare that this alone is release Therefore, making the corpse-body remain as a corpse, and not even uttering the word "I", one should enquire keenly thus: "Now, what is it that rises as I ?"

Disciple: Is enquiry only the means for removal of the false belief of selfhood in the gross body, or is it also the means for removal of the false belief of selfhood in the subtle and causal bodies?

BHAGWAN SRI RAMANA: It is on the gross body that the other bodies subsist. In the false belief of the form "I am the body" are included all the three bodies consisting of the five sheaths. And destruction of the false belief of selfhood in the gross body is itself the destruction of the false belief of selfhood in the other bodies. So inquiry is the means to removal of the false belief of selfhood in all the three bodies.
Self-Enquiry
« Last Edit: March 20, 2019, 11:34:21 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5858 on: March 20, 2019, 11:48:47 AM »
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 'I-thought', no matter by what means. This is the conclusive teaching of the scriptures.
SELF-ENQUIRY
« Last Edit: March 20, 2019, 11:54:29 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5859 on: March 21, 2019, 08:31:42 AM »
Devotee. But there are some who seem to have had no human Guru at all.

Bhagwan Sri Ramana Maharshi: True. In the case of certain great souls God reveals himself as the Light of their light from within.

Devotee: Then what is true devotion (Bhakti) ?

Bhagwan Sri Ramana: Whatever I do or consider myself doing is really the Lord's doing. Nothing really belongs to me. I am here for the service of the Lord. This spirit of service really is devotion supreme and the true devotee sees the Supreme Being as the Lord immanent in everything. Worship of Him by name and form leads one beyond all name and form. Devotion Complete culminates in Knowledge Supreme.
Even when Bhakti, devotion, is actuated by worldly desires in the beginning, it does not cease when the desires are fulfilled. It increases by an unshakable faith growing perfectly into a supreme state of realization.

Devotee. Then what is the path of Jnana (Knowledge) ?

Bhagwan Sri Ramana: Stripped of the ego he establishes himself naturally in supreme Self-awareness.

Devotee: How can we say that both Bhakti(Devotion) and Jnana (Knowledge) lead to the same goal ?

Bhagwan Sri Ramana:  Why not? Both paths lead you to a state of supreme Peace, Mounam, that passeth all understanding.

Sat Darshanam Bhashya and Talks with Maharshi


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5860 on: March 21, 2019, 11:12:41 AM »
WHAT IS MY SELF NOW?

Devotee:  I want to know what the Heart is and where it is and so forth. But I want to have this doubt cleared first. I am ignorant of my own truth, my knowledge is growing limited, imperfect. You say  'I' means the Self, Atman. But the Atman is said to be always Self -aware whereas I am unaware...........................

Bhagwan Sri Ramana: People always fall into this confusion. What you call your  self now is not the real Self which is neither born nor dies.

Devotee:  Then you admit that what I call my self is the body or part of the body?

Bhagwan Sri Ramana:  But the body is matter, Jada, it never knows, it is always the known.

Devotee. Then if I am neither the Atman, the Self nor the anatman, the not-self..................

Bhagwan Sri Ramana:  I am coming to the rescue. Between spirit and matter, the Self and body, there is born something, which is called the Ahamkara, the ego-self, jeeva, the living being. Now what you call your self is this ego- self which is different from the ever -conscious Self and from unconscious matter, but which at the same time partakes of the character of both spirit and the matter, chethana and jada.

Devotee. Then when you say " know thyself " you want me to know this ego-self?

Bhagwan Sri Ramana:  But the moment the ego-self tries to know itself, it changes its character ; it begins to partake less and less of the jada, in which it is absorbed and more and more of the Consciousness of the Self, the Atman.

Sat Darshanam Bhashya and Talks with Maharshi

« Last Edit: March 21, 2019, 11:14:24 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5861 on: March 21, 2019, 11:28:55 AM »
Devotee: What is moksha (liberation)?

Bhagwan Sri Ramana: Moksha (liberation) is to know that you were not born. :Be still and know that I am God."
To be still is not to think. Know, and not think, is the word.

Devotee: There are said to be six organs of different colours in the chest, of which the heart is said to be two finger-breadths to the right of the middle line. But the Heart is also formless. Should we then imagine it to have a shape and meditate on it?

Bhagwan Sri Ramana: No. Only the quest "Who am I?" is necessary. What remains all through deep sleep and waking is the same. But in waking there is unhappiness and the effort to remove it. Asked who wakes up from sleep you say 'I'. Now you are told to hold fast to this 'I'. If it is done the eternal Being will reveal Itself. Investigation of 'I' is the point and not meditation on the heart-centre. There is nothing like within or without. Both mean either the same thing or nothing.
T--131



eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5862 on: March 22, 2019, 08:27:56 AM »
Bhagwan Sri Ramana: The ordinary man lives in the brain unaware of himself in the Heart. The Jnana Siddha (one who has attained Self-knowledge) lives in the Heart. When he moves about and deals with men and things, he knows that what he sees is not separate from the one Supreme Reality, the Brahman which he realises in the Heart as his own Self, the Real.

Devotee: What about the ordinary man ?

Bhagwan Sri Ramana:  I have just said that he sees things outside himself. He is separate from the world, from his own deeper truth, from the truth that supports him and what he sees. The man who has realised the supreme Truth of his own existence realises that it is the one supreme Reality that is there behind him, behind the world. In fact, he is aware of the One, as the Real, the Self in all selves, in all things, Eternal and Immutable, in all that is impermanent and mutable.
Sat Darshanam Bhashya and Talks with Maharshi

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5863 on: March 22, 2019, 11:25:21 AM »
Sri V. Ganesan:

Once, I asked Chadwick, "Are you realized?" I have put this question to all of the old devotees like Muruganar, Cohen, Osborne, Sadhu Natanananda, Devaraja Mudaliar and others. None of them either said yes or no - all smiled. When I asked him whether he was realized, he did not say yes or no. Instead, he told me, "I will tell you what happened. After many years of my stay with Bhagavan - four or five years, I committed the mistake of trying to evaluate how much I have progressed spiritually. This is a thing any seeker should not do. I felt that I have not progressed. Many who saw me in Ramanasramam, looked at me like I was a sage or a saint saying, 'Oh! He is so fortunate. He is so close to Bhagavan. He meditates so much. He is already in that state.' This created a contradiction in me as I personally felt that I was not progressing spiritually. However, having left the material life I could not go back to a worldly life either. I felt caught between the devil and the deep sea. I was sorrow stricken. I ran to Bhagavan's hall. He was alone. I told him, 'Bhagavan, this is my plight. I am neither here nor there and this causes much sorrow in me.' Bhagavan looked at me compassionately and said, 'Chadwick, who says all this?' Immediately, there was a current like shock in my body and I literally ran to my room, shut the doors and went into a neutral state. I was not bothered whether I was spiritually maturing or whether I would be able to stay in the world. I was in a neutral state of silence. A few days passed like that wherein I was neither happy nor worried." The only luxury that Chadwick allowed himself was taking his bath in a bath tub which he had in the verandah of his cottage. One day, shortly after the above incident, something happened unexpectedly. As Chadwick told me later, "I was taking my bath and very honestly Ganesan, I was not in a spiritual state or in a prayerful mood when it suddenly dawned - the 'I AM'!" He experienced it - not just as words. He was so ecstatic that he did not even dry himself. He just wrapped a towel around his waist and ran to the Old Hall from where a few days back he had run away. Fortunately, this time too, Bhagavan was alone. In this spiritual ecstasy of experiencing the 'I AM', where there was no Chadwick, just the 'I AM', he asked Bhagavan, "Bhagavan, is THIS it?" Chadwick recounted, "Bhagavan gave me the most glorious smile, and then confirmed, 'Yes, Chadwick, THIS is THAT!' I then asked him, "Bhagavan, is it so simple?" Bhagavan replied, 'Yes it is that simple.' Since then, I've never had any doubt."
Source: Sri Ramana Periya Puranam
« Last Edit: March 22, 2019, 11:34:40 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5864 on: March 22, 2019, 11:48:19 AM »
Devotee: There is seer, seen and sight. They are not characteristic of jnana (Knowledge of the real Self).

Bhagwan Sri Ramana: In sleep, in trance, in absent-mindedness, there is no differentiation. Do you call it jnana? What has happened in these states? Is that which then was, absent now? That which is exists for ever. The difference is due to the mind. The mind is sometimes present at other times absent. There is no change in the Reality. Reality is always Bliss - Ananda.

Devotee: Bliss is the outcome of practice. What is that practice?

Bhagwan Sri Ramana: Sadhana (practice) is the enquiry to find out to whom all these doubts arise.

Devotee: It is for the ego (ahamkara).

Bhagwan Sri Ramana: Wherefrom does ahamkara arise?

Devotee: Guidance is necessary to show me the way.

Bhagwan Sri Ramana: Go within and find the route. You cannot find it from without; nor should you seek it externally.

Devotee: I am unable to find the ego by search. I stop there.

Bhagwan Sri Ramana: How can you get it? It is not apart from you. Leave alone not finding it. Where are you now? Do you mean to say "I am not"?

T--290
« Last Edit: March 22, 2019, 11:50:24 AM by eranilkumarsinha »