Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 1123937 times)

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5910 on: April 15, 2019, 09:07:36 AM »
Bhagwan Sri Ramana Maharshi:

The spark of spiritual knowledge (jnana) will consume all creation. Since all the countless worlds are built upon the weak or non-existent foundation of the ego, they all disintegrate when the atom-bomb of knowledge falls on them. All talk of surrender is like stealing sugar from a sugar image of Ganesha and then offering it to the same Ganesha. You say that you offer up your body and soul and all your possessions to God, but were they yours to offer? At best you can say, `I wrongly imagined till now that all these, which are Yours, were mine. Now I realise that they are Yours and shall no longer act as though they were mine'. And this knowledge that there is nothing but God or Self, that `I' and `mine' do not exist and that only the Self exists is Jnana(Knowledge).

It is enough that one surrenders oneself. Surrender is giving oneself up to the original cause of one's being. Do not delude yourself by imagining this source to be some God outside you. One's source is within oneself. Give yourself up to it. That means that you should seek the source and merge in it. Because you imagine yourself to be out of it, you raise the question, `Where is the source'? Some contend that just as sugar cannot taste its own sweetness and that there must be someone to taste and enjoy it, so an individual cannot both be the Supreme and also enjoy the bliss of that state; therefore the individuality must be maintained separate from the Godhead in order to make enjoyment possible. But is God insentient like sugar? How can one surrender oneself and yet retain one's individuality for supreme enjoyment?

Furthermore they also say that the soul, on reaching the divine region and remaining there, serves the Supreme Being. Can the sound of the word `service' deceive the Lord? Does He not know? Is He waiting for these people's services? Would He not -- the Pure Consciousness -- ask in turn, `Who are you apart from Me that presume to serve Me'?

Source: Teachings of Bhagavan Sri Ramana Maharshi in His Own Words

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5911 on: April 16, 2019, 09:17:15 AM »
A certain lawyer from Cuddalore quoted as follows: "Neither the sun shines there, nor the moon, nor the stars, nor lightning. How can fire shine there? All these luminaries shine in His Light only. With His Light, all these shine forth!" He asked, what does 'with His Light' mean here? Does all else shine on account of Him, or in His Light?.

Bhagwan Sri Ramana: There is only He. He and His Light are the same. There is no individual to perceive other things, because the perceiver and the perceived are only He. The sun, the moon, etc., shine forth. How? Do they come and tell you that they shine forth or does another apart from them say that they shine forth?

Devotee: Of course I say that they shine forth.

Bhagwan Sri Ramana; Therefore they shine on account of you. Again consciousness is necessary to know that they shine forth. That consciousness is your Self or you. So then you or your consciousness is the same as He and His Light by which all else shine forth.

Devotee: Is that Light like sunlight?

Bhagwan Sri Ramana: No. The sunlight is jada (insentient). You are aware of it. It makes objects perceptible and chases away darkness, whereas consciousness is that Light which makes not only light but also darkness perceptible. Darkness cannot exist before sunlight, but it can remain in the Light of Consciousness. Similarly, this consciousness is pure Knowledge in which both knowledge and ignorance shine.

Devotee: If God is all why does the individual suffer for his actions? Are not the actions prompted by Him for which the individual is made to suffer?

Bhagwan Sri Ramana: He who thinks he is the doer is also the sufferer.

Devotee: But the actions are prompted by God and the individual is only His tool.

Bhagwan Sri Ramana: This logic is applied only when one suffers, but not when one rejoices. If the conviction prevails always, there will be no suffering either.

Devotee: When will the suffering cease?

Bhagwan Sri Ramana: Not until individuality is lost. If both the good and bad actions are His, why should you think that the enjoyment and suffering are alone yours? He who does good or bad, also enjoys pleasure or suffers pain. Leave it there and do not superimpose suffering on yourself.

Talk--420
« Last Edit: April 16, 2019, 09:22:10 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5912 on: April 17, 2019, 09:17:53 AM »
Devotee: "I find it difficult to believe in a personal God. In fact I find it impossible. But I can believe in an impersonal God, a Divine Force which rules and guides the world, and it would be a great help to me, even in my work of healing, if this faith were increased. May I know how to increase this faith?"

After a slight pause Bhagavan (Sri Ramana Maharshi) replied, "Faith is in things unknown; but the Self is self-evident. Even the greatest egoist cannot deny his own existence, that is to say, cannot deny the Self. You can call the ultimate Reality by whatever name you like and say that you have faith in it or love for it, but who is there who will not have faith in his own existence or love for himself? That is because faith and love are our real nature."

A little later Ramamurti asked, "That which rises as 'I' within us is the Self, is it not?"

Bhagavan: No; it is the ego that rises as 'I'. That from which it arises is the Self.

Ramamurti: They speak of a lower and a higher atman.

Bhagavan: There is no such thing as lower or higher in Atman. Lower and higher apply to the forms, not to the Self or Atman.

Source: Day By Day With Bhagavan


« Last Edit: April 17, 2019, 09:22:04 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5913 on: April 18, 2019, 09:33:31 AM »
Devotee: It is said that Divine Grace is necessary to attain successful undistracted mind (samadhi). Is that so?

Bhagwan Sri Ramana Maharshi: We are God (Iswara). Iswara Drishti (i.e., seeing ourselves as God) is itself Divine Grace. So we need Divine Grace to get God's Grace.
Maharshi smiles and all devotees laugh together.

Devotee: There is also Divine Favour (Iswara anugraham) as distinct from Divine Grace (Iswara prasadam). Is that so?

Bhagwan Sri Ramana: The thought of God is Divine Favour! He is by nature Grace (prasad or arul). It is by God's Grace that you think of God.

Devotee: Is not the Master?s Grace the result of God's Grace?

Bhagwan Sri Ramana: Why distinguish between the two? The Master is the same as God and not different from him.

Devotee: When an endeavour is made to lead the right life and to concentrate thought on the Self, there is often a downfall and break. What is to be done?

Bhagwan Sri Ramana: It will come all right in the end. There is the steady impulse of your determination that sets you on your feet again after every downfall and breakdown. Gradually the obstacles are all overcome and your current becomes stronger. Everything comes right in the end. Steady determination is what is required.
Talk--29


eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5914 on: April 19, 2019, 10:07:54 AM »
Bhagwan Sri Ramana Maharshi:

You must distinguish between the 'I', pure in itself, and the 'I'-thought. The latter, being merely a thought, sees subject and object, sleeps, wakes up, eats and thinks, dies and is reborn. But the pure 'I' is the pure Being, eternal existence, free from ignorance and thought-illusion. If you stay as the 'I', your being alone, without thought, the I-thought will disappear and the delusion will vanish for ever. In a cinema-show you can see pictures only in a very dim light or in darkness. But when all lights are switched on, all pictures disappear. So also in the flood-light of the Supreme Atman all objects disappear.
Source: Guru Ramana

The Real is ever-present, like the screen on which all the [movie] pictures move. While the pictures appear on it, it remains invisible. Stop the pictures, and the screen, which has all along been present, in fact the only object that has existed throughout, will become clear. All these universes, humans, objects, thoughts and events are merely pictures moving on the screen of Pure Consciousness, which alone is real. Shapes and phenomena pass away, but Consciousness remains ever.
Source: Guru Ramana

It (turning the mind inward) is done by practice and dispassion and that succeeds only gradually. The mind, having been so long a cow accustomed to graze stealthily on others' estates, is not easily confined to her stall. However much her keeper tempts her with luscious grass and fine fodder, she refuses the first time; then she takes a bit; but her innate tendency to stray away asserts itself; and she slips away; on being repeatedly tempted by the owner, she accustoms herself to the stall; finally even if let loose she would not stray away. Similarly with the mind. If once it finds its inner happiness it will not wander outward.
Talk--213

By repeated practice one can become accustomed to turning inwards and finding the Self. One must always and constantly make an effort, until one has permanently realized. Once the effort ceases, the state becomes natural and the Supreme takes possession of the person with an unbroken current. Until it has become permanently natural and your habitual state, know that you have not realized the Self, only glimpsed it.
Source: Conscious Immortality


« Last Edit: April 19, 2019, 10:10:08 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5915 on: April 20, 2019, 09:24:28 AM »
Devotee: Can this physical body be made to disappear into nothingness?

Bhagwan Sri Ramana Maharshi: Why this question? Can you not find out if you are the body?

Devotee: Can we have disappearance from sight (antardhana) like the yogis Vasishta or Viswamitra?

Bhagwan Sri Ramana: 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.
Talk--32
« Last Edit: April 20, 2019, 09:26:20 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5916 on: April 21, 2019, 09:27:51 AM »
On another occasion, the evening was calm and cloudy. It was drizzling occasionally and somewhat cool in consequence. The windows of the Asramam Hall were closed and Maharshi was seated as usual on the sofa. Facing him sat the devotees. Some visitors had come from Cuddalore. A Sub-Judge, accompanied by two elderly ladies, was among them. The Sub-Judge began the discussion as to the impermanence of all mundane things, by putting the question. "Has the discrimination between Reality and Unreality (Sat asat vicharana) the efficacy in itself to lead us to the realisation of the one Imperishable?"

Bhagwan Sri Ramana Maharshi: "As propounded by all and realised by all true seekers, fixity in the Supreme Spirit (Brahma nishta) alone can make us know and realise it. It being of us and in us, any amount of discrimination (vivechana) can lead us only one step forward, by making us renouncers, by goading us to discard the seeming (abhasa) as transitory and to hold fast to the eternal truth and presence alone."

The conversation turned upon the question as to whether Iswara Prasad (Divine Grace) is necessary for the attaining of samrajya (universal dominion) or whether a jiva's (individual soul's) honest and strenuous efforts to attain it cannot of themselves lead him to That from whence is no return to life and death. The Maharshi with an ineffable smile which lit up His Holy Face and which was all-pervasive, shining upon the coterie around him, replied in tones of certainty and with the ring of truth:
"Divine Grace is essential for Realisation. It leads one to God-realisation. But such Grace is vouchsafed only to him who is a true devotee or a yogin, who has striven hard and ceaselessly on the path towards freedom."
Talk?29
« Last Edit: April 21, 2019, 09:31:08 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5917 on: April 22, 2019, 09:37:55 AM »
Bhagwan Sri Ramana:

The Self is the one Reality that always exists, and it is by the light of the Self that all other things are seen. We forget it and concentrate on the appearance. The light in the hall burns both when persons are present and when they are absent, both when persons are enacting something, as in a theatre, and when nothing is being enacted. It is the light which enables us to see the hall, the persons and the acting. We are so engrossed with the objects or appearances revealed by the light, that we pay no attention to the light. In the waking or dream state in which things appear, and in the sleep state in which we see nothing, there is always the light of Consciousness or Self, like the hall lamp which is always burning. The thing to do is to concentrate on the seer and not on the seen, not on the objects, but on the Light which reveals them.

Questions about the reality of the world, and about the existence of pain or evil in the world, will all cease when you enquire "Who am I?" and find out the seer. Without a seer the world and the evils thereof alleged do not exist. The world is of the form of the five categories of sense objects, and nothing else. These five kinds of objects are sensed by the five senses. As all are perceived by the mind through these five senses, the world is nothing but the mind. Is there a world apart from the mind?

Though the world and consciousness emerge and disappear together, the world shines or is perceived only through consciousness. That source wherein both these arise and disappear, and which itself neither appears nor disappears, is the perfect Reality.
Gems From Bhagavan
« Last Edit: April 22, 2019, 09:40:10 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5918 on: April 23, 2019, 09:47:10 AM »
Bhagwan Sri Ramana: The same person sleeps, dreams and wakes up. The waking state is considered to be full of beautiful and interesting things. The absence of such experiences makes one say that the sleep state is dull. Before we proceed further let us make this point clear. Do you not admit that you exist in your sleep?

Devotee: Yes, I do.

Bhagwan Sri Ramana: You are the same person that is now awake. Is it not so?

Devotee: Yes.

Bhagwan Sri Ramana: So there is a continuity in the sleep and the waking states. What is that continuity? It is only the state of Pure Being. There is a difference in the two states. What is that difference? The incidents, namely, the body, the world and the objects appear in the waking state but they disappear in sleep.

Devotee: But I am not aware in my sleep.

Bhagwan Sri Ramana: True, there is no awareness of the body or of the world. But you must exist in your sleep in order to say now "I was not aware in my sleep". Who says so now? It is the wakeful person. The sleeper cannot say so. That is to say, the individual who is now identifying the Self with the body says that such awareness did not exist in sleep. Because you identify yourself with the body, you see the world around you and say that the waking state is filled with beautiful and interesting things. The sleep state appears dull because you were not there as an individual and therefore these things were not. But what is the fact? There is the continuity of Being in all the three states, but no continuity of the individual and the objects.

Devotee: Yes.

Bhagwan Sri Ramana: That which is continuous is also enduring, i.e. permanent. That which is discontinuous is transitory.

Devotee: Yes.

Bhagwan Sri Ramana: Therefore the state of Being is permanent and the body and the world are not. They are fleeting phenomena passing on the screen of Being-Consciousness which is eternal and stationary.
Talk--609

« Last Edit: April 23, 2019, 09:48:49 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5919 on: April 24, 2019, 09:15:39 AM »
Mrs. Jinarajadasa from Adyar: Self Realisation sounds so easy, but yet is so difficult in practice.

Bhagwan Sri Ramana Maharshi: What can be easier? The Self is more intimate than anything else. If that cannot be realised, is it easy to realise what is apart and farther away?

Devotee: Self Realisation is so illusory. How can it be made permanent?

Bhagwan Sri Ramana: The Self can never be illusory. It is the only Reality. That which appears will also disappear and is therefore impermanent. The Self never appears and disappears and is therefore permanent.

Devotee: Yes - true. You know that, in the Theosophical Society, they meditate to seek the masters to guide them.

Bhagwan Sri Ramana:  The Master is within. Meditation is meant for the removal of ignorance, of the wrong idea that he is without. If he be a stranger whose advent you await he is bound to disappear also. Where is the use of transient being like that? However, as long as you think that you are an individual or that you are the body, so long the master also is necessary and he will appear with a body. When this wrong identification ceases the master will be found to be the Self.
There is a stanza in Kaivalya:
"My Lord! You had remained as my Self within, protecting me in all my past incarnations. Now, by your Grace, you have manifested yourself as my master and revealed yourself as the Self."
Just see what happens in sleep. There is no ego, no India, no seekers, no master, etc.; and yet you are - and happy too. The ego, India, seekers, etc., appear now; but they are not apart from nor independent of you.

There was a large group of visitors on account of the election holidays and some of these also joined in the discussion. One of them asked about reincarnation.

Bhagwan Sri Ramana: Reincarnation can only be so long as there is ignorance. There is no incarnation either now, nor was there before, nor will be hereafter. This is the truth.
Talk--363

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5920 on: April 25, 2019, 07:02:05 AM »
An American gentleman, Mr. J. M. Lorey, has been staying in the Asramam for about two months. He asked:

Devotee: America is now the foremost country in industrial matters, mechanical engineering, scientific advance and other worldly affairs. Will she come up to the same level in spiritual life also?

Bhagwan Sri Ramana: Certainly, she is bound to.

Devotee: Thank God that it will be so! I am a partner in an Engineering firm. But it is not of vital concern to me. I try to bring spiritual ideals into the work-a-day life of the firm.

Bhagwan Sri Ramana: That is good. If you surrender yourself to the Higher Power all is well. That Power sees your affairs through. Only so long as you think that you are the worker you are obliged to reap the fruits of your actions. If on the other hand, you surrender yourself and recognise your individual self as only a tool of the Higher Power, that Power will take over your affairs along with the fruits of actions. You are no longer affected by them and the work goes on unhampered. Whether you recognise the Power or not the scheme of things does not alter. Only there is a change of outlook. Why should you bear your load on the head when you are travelling on a train? It carries you and your load whether the load is on your head or on the floor of the train. You are not lessening the burden of the train by keeping it on your head but only straining yourself unnecessarily. Similar is the sense of
doership in the world by the individuals.

Devotee: I have been interesting myself in metaphysics for over twenty years. But I have not gained any novel experience as so many others claim to do. I have no powers of clairvoyance, clairaudience, etc. I feel myself locked up in this body and nothing more.

Bhagwan Sri Ramana: It is right. Reality is only one and that is the self. All the rest are mere Phenomena in it, of it and by it. The seer, the objects and the sight, all are the self only. Can anyone see or hear, leaving the self aside? What difference does it make to see or hear anyone in close proximity or over enormous distance? The organs of sight and hearing are needed in both cases; so also the mind is required. None of them can be dispensed with in either case. There is dependence one way or another. Why then should there be a glamour about clairvoyance or clairaudience?
Moreover, what is acquired will also be lost in due course. They can never be permanent.

The only permanent thing is Reality; and that is the Self. You say 'I am', 'I am going', 'I am speaking', 'I am working', etc. Hyphenate 'I am' in all of them. Thus I - AM. That is the abiding and fundamental Reality. This truth was taught by God to Moses: 'I AM that I-AM'. 'Be still and know that I-AM God.' so 'I-AM' is God.

You know that you are. You cannot deny your existence at any moment of time. For you must be there in order to deny it. This (Pure Existence) is understood by stilling your mind. The mind is the outgoing faculty of the individual. If that is turned within, it becomes still in course of time and that 'I-AM' alone prevails. 'I-AM' is the whole Truth.

Devotee: I appreciate the whole answer.

Bhagwan Sri Ramana: Who is there to appreciate what?

A question about Heart. Sri Bhagavan said: Leave alone the idea of right and left. They pertain to the body. The Heart is the Self. Realise it and then you will see for yourself. (Mr. Lorey thanked Sri Bhagavan and saluted him before retiring.)

17th August, 1938
Talk 503.


« Last Edit: April 25, 2019, 07:06:22 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5921 on: April 26, 2019, 09:08:54 AM »
Devotee: Sri Ramakrishna and others practised concentration.

Bhagwan Sri Ramana Maharshi: Concentration and all other practices are meant for recognising the absence, i.e., non-existence of ignorance. No one can deny his own being. Being is knowledge, i.e., awareness. That awareness implies absence of ignorance. Therefore everyone naturally admits nonexistence of ignorance. And yet why should he suffer? Because he thinks he is this or that. That is wrong. 'I am' alone is; and not 'I am so and so', or 'I am such and such'. When existence is absolute it is right; when it is particularised it is wrong. That is the whole truth. See how each one admits that he is. Does he look into a mirror to know his being? His awareness makes him admit his existence or being. But he confuses it with the body, etc. Why should he do so? Is he aware of his body in his sleep? No; yet he himself does not cease to be in sleep. He exists there though without the body. How does he know that he exists in sleep? Does he require a mirror to reveal his own being now? Only be aware, and your being is clear in your awareness.

Devotee: How is one to know the Self?

Bhagwan Sri Ramana: "Knowing the Self" means "Being the Self". Can you say that you do not know the Self? Though you cannot see your own eyes and though not provided with a mirror to look in, do you deny the existence of your eyes? Similarly, you are aware of the Self even though the Self is not objectified. Or, do you deny your Self because it is not objectified? When you say "I cannot know the Self" it means absence in terms of relative knowledge, because you have been so accustomed to relative knowledge that you identify yourself with it. Such wrong identity has forged the difficulty of not knowing the obvious Self because it cannot be objectified; and you ask. "How is one to know the Self?" Your difficulty is centred in 'How?' Who is to know the Self? Can the body know it? Let the body answer. Who says that the body is perceived now? In order to meet this kind of ignorance the sastras (scriptures) formulate the theory of God?s leela or krida (i.e., play). God is said to emanate as the mind, the senses and the body and to play. Who are you to say that this play is a trouble to you? Who are you to question the doings of God?
Your duty is to be: and not to be this or that. "I AM that I AM" sums up the whole truth. The method is summed up in "BE STILL". What does 'stillness' mean? It means 'destroy yourself'. Because any form or shape is the cause of trouble. Give up the notion that "I am so and so". Our sastras say: ahamiti sphurati (it shines as 'I').

Devotee: What is sphurana (shining)?

Bhagwan Sri Ramana: (Aham, aham) 'I-I' is the Self; (Aham idam) "I am this" or "I and that" is the ego. Shining is there always. The ego is transitory; When the 'I' is kept up as 'I' alone it is the Self; when it flies at a tangent and says 'this' it is the ego.

Devotee: Is God apart from the Self?

Bhagwan Sri Ramana: The Self is God. 'I AM' is God. "I am the Self, O Gudakesa!" (Ahamatma Gudakesa). This question arises because you are holding the ego self. This will not arise if you hold the True Self. For the Real Self will not and cannot ask anything. If God be apart from the Self He must be a Self-less God, which is absurd.
Talk?363
« Last Edit: April 26, 2019, 09:14:05 AM by eranilkumarsinha »

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5922 on: April 27, 2019, 08:47:46 AM »
Bhagwan Sri Ramana Maharshi: You must exist in order that you may think. You may think these thoughts or other thoughts. The thoughts change but not you. Let go the passing thoughts and hold on to the unchanging Self. The thoughts form your bondage. If they are given up, there is release. The bondage is not external. So no external remedy need be sought for release. It is within your competence to think and thus to get bound or to cease thinking and thus be free.

Devotee: But it is not easy to remain without thinking.

Bhagwan Sri Ramana: You need not cease thinking. Only think of the root of the thoughts; seek it and find it. The Self shines by itself. When that is found the thoughts cease of their own accord. That is freedom from bondage.

Devotee: Yes. I understand it now. I have learnt it now. Is a Guru necessary?

Bhagwan Sri Ramana: So long as you consider yourself as an individual, a Guru is necessary to show to you that you are not bound by limitations and that your nature is to be free from limitations.
Talk--524

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5923 on: April 28, 2019, 09:08:16 AM »
Question: If it is experienced how is it experienced?

Bhagwan Sri Ramana: 'Bondage' and 'liberation' are mere linguistic terms. They have no reality of their own. Therefore they cannot function of their own accord. It is necessary to accept the existence of some basic thing of which they are the modifications. If one enquires, 'for whom is there bondage and liberation?' it will be seen, 'they are for me'. If one enquires, 'Who am I?', one will see that there is no such thing as the 'I'. It will then be as clear as an amalaka fruit in one's hand that what remains is one?s real being. As this truth will be naturally and clearly experienced by those who leave aside mere verbal discussions and enquire into themselves inwardly, there is no doubt that all realized persons uniformly see neither bondage nor liberation so far as the true Self is concerned.

Question: If truly there is neither bondage nor liberation what is the reason for the actual experience of joys and sorrows?

Bhagwan Sri Ramana: They appear to be real only when one turns aside from one's real nature. They do not really exist.

Question: Is it possible for everyone to know directly without doubt what exactly is one's true nature?

Bhagwan Sri Ramana: Undoubtedly it is possible.

Question: How?

Bhagwan Sri Ramana: It is the experience of everyone that even in the states of deep sleep, fainting, etc., when the entire universe, moving and stationary, beginning with earth and ending with the unmanifested (prakriti), disappear, he does not disappear. Therefore the state of pure being which is common to all and which is always experienced directly by everybody is one?s true nature. The conclusion is that all experiences in the enlightened as well as the ignorant state, which may be described by newer and newer words, are opposed to one's real nature.
Spiritual Instruction

« Last Edit: April 28, 2019, 09:10:48 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5924 on: April 29, 2019, 09:01:28 AM »
Bhagwan Sri Ramana Maharshi: Unbroken 'I-I' is the ocean infinite, the ego, 'I'-thought, remains only a bubble on it and is called jiva, i.e., individual soul. The bubble too is water; when it bursts it only mixes in the ocean. When it remains a bubble it is still a part of the ocean. Ignorant of this simple truth, innumerable methods under different denominations, such as yoga, bhakti, karma.......(path of yoga, devotion or love, and action....) each again with many modifications, are being taught with great skill and in intricate detail only to entice the seekers and confuse their minds. So also are the religions and sects and dogmas. What are they all for? Only for knowing the Self. They are aids and practices required for knowing the Self. Objects perceived by the senses are spoken of as immediate knowledge (pratyaksha). Can anything be as direct as the Self - always experienced without the aid of the senses? Sense-perceptions can only be indirect knowledge, and not direct knowledge. Only one?s own awareness is direct knowledge, as is the common experience of one and all. No aids are needed to know one?s own Self, i.e., to be aware.

The one Infinite Unbroken Whole (plenum) becomes aware of itself as 'I'. This is its original name. All other names, e.g., OM, are later growths. Liberation is only to remain aware of the Self. The mahavakya 'I am Brahman' is its authority. Though the 'I' is always experienced, yet one's attention has to be drawn to it. Only then does knowledge dawn. Thus the need for the instruction of the Upanishads and of wise Sages.
T--92
« Last Edit: April 29, 2019, 09:03:56 AM by eranilkumarsinha »