Author Topic: Experience of Self Realization  (Read 14905 times)

Subramanian.R

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Re: Experience of Self Realization
« Reply #60 on: January 25, 2013, 10:01:30 AM »
CONCLUSION:

Though a general outline of the scheme of practice of Maha Yoga is given here, the aspirant need not rigidly follow the scheme,
for if once he has got well established in the 4th Step, outlined in the next chapter, and has practiced it for a decade or more, he
will be guided further by the experience gained and by the Inner Self, the Guru. There need be no doubt about this.

It is amazing how, at the right time you come across books dealing with the particular aspects of the sadhanas you are practicing,
as if by chance, but really by the grace of the Guru. What hitherto could not be understood, though you might have read it several
times previously, becomes transparently clear now without effort.

The steps detailed after Step 4, as also in the various samadhis indicating the stages of progress of the path are intended only to
serve as landmarks, because you get into the next step automatically. Indeed, if the aspirant strives in the culture of the Inner Self
as indicated in Step 4, only and sticks to it, everything else will be automatically added on to him. Sri Bhagavan says, "All you need to do
is to find the source of the ego and abide there. Your effort can extend only thus far. Then the Beyond will take care of itself." (Talks
Number 197).

What is very necessary in the beginning is faith in the teachings and perseverance in the practice. No appreciable benefit could be
experienced for nearly a couple of years initially and one should not give up practice on account of it, for though the progress in the
sadhana could not be felt by a novice but the effect of the practice is there. No effort or practice in the cultivation of the Inner Self is lost.


continued......

Arunachala Siva.         

Subramanian.R

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Re: Experience of Self Realization
« Reply #61 on: January 26, 2013, 10:45:16 AM »
CONCLUSION:

continues......

External breath restraint is a great potential aid. Indeed without it, 99.99 percent of the aspirants cannot progress appreciably.
Much less could they understand the teachings of Sri Bhagavan unless they put the teachings in practice and cultivate them
for a few years. In fact, 'Dive deep', 'Merge in the Self', 'Inhere in the Self', 'Go to the source of the Ego', 'Abide in the Self.'
'Remain as the Self', 'Be Yourself', etc., will remain inexplicable and not understandable to novices unless and until, one has
attained a certain stage and ripeness by practice. Till then they be mere verbiage. No amount of explanations will clarify them
nor need one attempt to understand them but rest content with the feeling that they will get clearer with the practice and Guru's
Grace.

In the later stages of sadhana, the sadhaka, is often involved involuntarily in introspection which helps him to arrive at a correct
estimate of progress, as he correlates his experience with the teachings. This again infuses confidence and optimism in his sadhana,
for achievement; for the conviction grows in him that even a moment's cultivation of the Self is not lost, just as even a pie put in the
bank is added to the bank account.

continued.....

Arunachala Siva.     

Subramanian.R

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Re: Experience of Self Realization
« Reply #62 on: January 27, 2013, 10:12:25 AM »
CONCLUSION:

continues.....

Sometimes, during the later stages of the sadhana, the sadhakas gets tired of this mental gymnastics and is inclined to give it up,
but the impetus of the previous practice and the grace of the Self push him on. He feels helpless like one caught in the force of a
torrential flood. He can neither stop nor retrace but must passively move with the current. Caught in the tiger's jaws, where is the
escape?

The feeling grows in him, like that of a child towards its mother, that the Inner Self will look after him, and see him through. He is frequently reminded of that sayings in Kaivalya, 'Oh Guru! You have been always with me watching me and ordaining my course.'

Those whose sadhana is different from this Maha Yoga, need not take to this, fore everyone is influenced by his purva samskaras.
But Sri Bhagavan has repeatedly expressed that those having recourse to pranayama practices, can with great advantage use them
for Atma Vichara.

sub chapter concluded.

Arunachala Siva,   

Subramanian.R

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Re: Experience of Self Realization
« Reply #63 on: January 28, 2013, 10:18:17 AM »
THE TECHNIQUE OF MAHA YOGA:

Rising in the morning at about 4.00 am. have a wash or bath and prostrating before the photo of your Guru or of Bhagavan Sri
Ramana Maharshi, pray to Him to guide you in meditation.

Step 1:

Facing north or east, sit in a comfortable position with eyes closed watch the movements of your breath for a few minutes and observe
where the breath rises and sins in the chest inside. This is the HEART and should be held as the seat for meditation.

Step 2:

With closed eyes and with the mental eye or the mind centered in the Heart, repeat 'Who am I?' in your own language without
stopping, for at least fifteen minutes, gradually increasing the period to one hour. You must on no account get up till the fixed period
is over. See that the Japa is continuous. Do the same in the evening for the same period.

Step 3:

After a few months when well established in the second step, with closed eyes after a quick exhalation restrain the breath outside
without inhaling (external kumbhaka) as long as possible without strain, repeating Who am I? all the while and inhale. Keep the mental
eye fixed on the Heart always. Do this five times in the morning and five times in the evening gradually increasing it to twenty times
or more with a minute's rest. i.e. normal breathing after five such kumbhakas.

When thoughts interrupt you as they will, do not go away with the thought but immediately put the question: 'To whom has the thought come?'  The answer will be 'To me'. Then question Who am I?. Keep on repeating Who am I? with the method aforesaid, i.e.
with the mind fixed on the Heart and with external kumbhakas. Do not be discouraged by the number of thoughts that come, but kill
them all as they appear by the above method. In all the practices herein mentioned, the vital part of the practice is the fixing of the mind on the Heart, which is located as mentioned previously.

continued.....

Arunachala Siva.   

Subramanian.R

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Re: Experience of Self Realization
« Reply #64 on: January 29, 2013, 09:32:11 AM »
The Technique of Maha Yoga:

Step 3: continues....

You should, after each sitting, try to look back on your meditation to see if thoughts hindered you less or more and try to find
the cause of it. In most cases, it may be traced to the kind of food taken. Eggs, meat and vegetables like onions, garlic, radish,
etc., and sleep inducing drinks should be avoided totally. Pure cow's milk for the night food is very helpful for night meditation.
Doing japa of Who am I?, daily, prior to going to sleep in the bed, makes you do it automatically even while asleep and it
is conducive to good meditation in the morning. One desirous of early morning meditation should be satisfied with half a meal
for the night.

Step 4:

When well established in the last step, try to dive in to the Heart, during external kumbhaka (vide verse 28 and 29 Truth Revealed
and the annotations, in Appendix A). Slowly exhale and watch the exhalation movement in the chest. With the sinking movement
in the chest dive into the Heart, with mental articulation of Who am I?. Imagine you are diving into a well to search for something
dropped in it. With the breath restrained outside, keep searching for the source of the ego in the Heart, with the mental eye just as
you would for any small thing in a dark room, feeling for it on the floor with your fingers. Throw out the remaining breath in the lungs
and again do the search, all the while repeating Who am I? MEANING WHERE FROM DOES THE "I" ARISE. Ordinarily, 20 to 30 seconds
of external kumbhaka is ample; but those used to pranayama can restrain breath longer, but it should be without strain.

You will find this sort of fixing the mind, on the Heart with external kumbhaka gives you concentration. Any external noise at this
juncture, in the early stages will cause you sudden bodily shock. This is a proof of your concentration.

This practice after sometime may be developed to make the mind do the search without any mental articulation, so that there will
be vocal silence and the quest is made with mental vritti only.

The fourth step is the essential practice of the Maha Yoga as it eradicates several minor vasanas which were initially clamorous and
obstructed meditation. It also causes attenuation of the mind. One has to spend several years in the practice of this step to derive
its full benefits. Even while practicing subsequent steps, when the mind is much agitated for any reason, a few minutes practice of
this step will restore tranquility.

continues.......       
       

Subramanian.R

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Re: Experience of Self Realization
« Reply #65 on: January 30, 2013, 09:21:39 AM »
(From the Technique of Maha Yoga):

CONCLUSION:

Mental Stillness:

With the progress of the sadhana, a time will come when you will find it hard to practice Self enquiry, on account of the mind
having got attenuated probably after about ten years or less. It is at this stage, you should take to the practice of "stillness
of mind."

Step 5:

As you throw out the breath simply say once "Be still" and during external kumbhaka try to remain thought-free, with the mind
fixed on the Heart and avoid any mental articulation during the breath restraint.

Step 6:

When sufficiently well established in the previous step, TRY TO REMAIN THOUGHT FREE NORMALLY, i.e. without breath restraint
and without any mental articulation.

At this stage, you have to be careful not to fall asleep, for in the waking state when there are no thoughts you are likely to
slip into sleep.  Awareness is kept up by the mind fixed on the Heart. Real Atma Vichara begins only here, i.e when you are fixedx
on the Heart, and are off the mental waves. Remaining in this state results in the extinction of mind and the annihilation of Vasanas.
(Steps 4 to 6 correspond to Tanumanasi, the 3rd bhumika of Jnana Yoga.).

Step 7:

When well established in Step 6, cultivate remaining thought-free normally with the mind supportless (niralamba), i.e. mind not fixed
on the Heart,  nor abiding anywhere whatsoever.

Deep quiescence for a prolonged period eventually results in the experience of Pure Awareness, leading to the goal.

One can distinguish fits of samadhi from sleep. In samadhi one's head remains erect and one is vaguely aware of external noises.
There is also Awareness with calmness of mind; not so in the case of sleep.

(The above technique, though graduated, closely follows Sri Bhagavan's teachings, viz., (1) the mind must be fixed in the Heart with
kevala kumbhaka, and (2) the introverted  mind should search for the source of the ego and abide there.)

Om Tat Sat.

CONCLUDED.                 

Arunachala Siva.

Subramanian.R

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Re: Experience of Self Realization
« Reply #66 on: January 31, 2013, 08:41:12 AM »
(From the Technique of Self Inquiry):

Appendix A:

TRUTH REVEALED - Sri Bhagavan:

Verses bearing on the practice of the Maha Yogqa, with a running translation of the annotations as expounded to WHO (Sri
Lakshmana Sarma) by Sri Bhagavan:

The method indicated here under is for the mind to merge itself in the Heart and get itself destroyed. The annihilated state
of mind is the state of Turiya. The state of laya does not lead to Turiya. Laya is obtained during sleep, stupor or by hatha yoga
practices. Just as sleep cannot lead to Turiya, the other mano laya (stupor) practices cannot lead to it. Hence those that obtain
mano laya will continue to remain ajnanis after waking from that state. In the Waking State, Mind introverting must reach the
source of and get merged there.

Verse 28: Just as a man would dive in order to get something that had fallen into the water, so one should dive into one's
Self with a keen one pointed mind controlling speech and breath and quest for the place where from the ego rises.

The Sadhana described here is to introvert and dive deep with a one pointed mind in search of the source of the ego in the
Heart.  By the expression 'diving deep' it follows that the Heart is the seat of the Atma and it is hence inferred that the mind
should get introverted in the search for the Self. Introversion means that the mind not being extroverted should be entirely absorbed
in the quest. In fact there is no such thing as the Heart being  the seat of the Atma. Heart is Atma itself. The search that is indicated
here is the means for the mind in the waking state to merge in the Atma. If during Vichara, one get sleep, it gets futile, for Jnana
cannot dawn during sleep.

continued.......

Arunachala Siva.   

Subramanian.R

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Re: Experience of Self Realization
« Reply #67 on: February 01, 2013, 10:26:44 AM »
Appendix A -

continues.....

There is no need for the practice of pranayama for the restraint of breath. Sri Bhagavan says that if the entirely absorbed mind with
a strong will introverts itself in the search of the Self, the breath will subside by itself.

He used to indicate another method for the subsidence of breath. It is, to breathe naturally and watch the inhalation and the
exhalation. If the mind keeps watching the breath movements, the breath will gradually subside itself.

Like the diver in the water, one should dive deep in the Heart with a one pointed mind  and a determined will. Sri Bhagavan says
further that the pearl diver dives into the water with a heavy stone tied to him. The sadhaka should similarly tie the stone of vairgya
to him and dive deep into the Heart. One-pointedness and vairagya strengthen the mind. In fact, both are the same. One with a mind
wanderingly inclined is weak and unfit for Vichara or to realize the Self. One fortified with Vairagya and with intense desire for realization
of the Self and a determined will is strong.

Self realization is not for him who is weak, say the Upanishads. Those only can be called strong and courageous who are possessed
of Vairagya, one pointed mind and armed with strong determination to achieve. For one to realize the Self what else is necessary?

continued....

Arunachala Siva.   

Subramanian.R

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Re: Experience of Self Realization
« Reply #68 on: February 02, 2013, 01:38:47 PM »
APPENDIX - A

continues....

Sri Bhagavan says that if during sadhana, mind establishes itself steadily, a power from within emerges, takes hold of the mind
and gets it united with the Self. The ripe souls yield themselves to this influence without resisting, whereas others extrovert
themselves without submitting to its influence. Therefore, the mind  should be strengthened spiritually by bhakti, vairagya,
and viveka.

Verse 29: Without even uttering the word 'I', the mind diving deep within and searching for its source is the sadhana in Jnana
Marga. The dhyana 'I am not the body,' I am That, apart from being aids to that sadhana cannot be Vichara.

continued.


Arunachala Siva.       

Subramanian.R

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Re: Experience of Self Realization
« Reply #69 on: February 03, 2013, 09:43:30 AM »
APPENDIX A:

continues......

In some Vedantic scriptures the path indicated is different. It is stated therein that realization is obtained by Sravana, Manana,
and Nididhyasana.  Sravana is the hearing of the meaning of the Maha Vakyas from one's Guru. Manana is the mental rumination
on its meaning and Nididhyasana is the incessant contemplation of its meaning.

This dhyana is purely mental with the usual triads. THE AIM OF VICHARA IS FOR THE MIND IN ITS WAKING STATE TO REMAIN
QUIESCENT, FOR STILLNESS IS THE SOLE REQUISITE  FOR SELF REALIZATION. Hence Vichara is the direct method and not Nididhyasana.
The latter may be an aid to Vichara in the initial stages. This is Sri Bhagavan's view.

He reiterates the direct method below: "With vocal silence, and mental quiescence and a completely indrawn mind to quest for
the source of the "I" is the direct method in Vichara Marga."

Dhyana of Maha Vakyas is a form of mano vritti. It cannot be mental mouna, hence the mind cannot be one pointed and dive deep.
The aim of Vichara is annihilation of mind. It is not obtained by dhyana. Howsoever long one may be practicing dhyana it will not lead
to annihilation of mind. Performing dhyana, mind can exist any length of time. The vital point in Vichara Sadhana is the mental
determination to seek the source of the ego. This is not in dhyana marga. Sri Bhagavan says that dhyana is formed by the two
words 'I' and 'That'. This double headed dhyana is not helpful for the mind to dive deep. On the other hand dhyana of the single
word 'I' is better.

Vichara is indicated by the two expressions, 'Who am I?' and 'Whence am I?'. The Sadhana can be performed either way.         
'Who am I?' means which is Atma and connotes the search for one's own Reality. 'Whence am I?' means which is the source of
the 'I-thought', meaning the same search.

The fruit of this Sadhana is Jivan Mukti.

Om Tat Sat.

Appendix A -concluded. 

Arunachala Siva.     
   

Subramanian.R

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Re: Experience of Self Realization
« Reply #70 on: February 04, 2013, 10:14:49 AM »
Appendix B:

Excerpts culled from the annotation to Truth Revealed by Lakshmana Sarma, as expounded to him by Sri Bhagavan:

1. Grace turns the mind inward, links it with the Reality, and thus destroys the ego, which is the 'I-am-the-body' idea.

2. Brahman is mindless i.e thought free.

3. So long as the ego is not destroyed all knowledge is ignorance (ajnana). The destruction of the 'I-thought' is knowledge.

4. An egoistic person is argumentative.

5. To get rid of the ego, the only method is to search for its source.

6. If the ego is destroyed, the self-effulgent, pure, eternal Self is realized without any hindrance.

7. Only to remain fixed in the Heart, devoid of thoughts, is meditation.

8. Introversion is nothing but the mind getting detached from the world and externals and getting fixed in the sadhana.

9. Unless extroversion is abandoned, it is impossible to introvert and concentrate.

10. Vishnu to Prahlada: "If you desire the deathless state, your darshan (sight) of me with your gross physical eye is not sufficient.
You must have the sight of Vishnu inside you."

contd.,

Arunachala Siva.         

Subramanian.R

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Re: Experience of Self Realization
« Reply #71 on: February 05, 2013, 08:43:55 AM »
APPENDIX B:

continues....

11. To get the mind introverted and to fix it with concentration on the Self (Heart) is Atma Vichara.

12. In the waking state, the go in the Vijnanamya kosa must be destroyed by Atma Vichara.

13. The mind getting introverted and searching for the source of the ego with concentration is the means for the mind
       to abide in the Self in the waking state.

14.  Mind, so long, as it does not turn inward and search for its source, will hinder Self Realization.

15. With Introversion, in search of its source, the mind gets merged there and becomes thought free; thereafter Self Realization
      results.

16. The Jnana Sadhana or the practice for Self Realization is for the in turned mind to search for the source of the 'I-thought'
       with vocal silence and mental quiescence. The fruit of this is Jivanmukti.

17. Chidabhasa always shines as I am this body. Consciousness of the Self always scintillates as 'I-I' meaning 'I am I.'

18. The phrase 'to know the Self' is to remain as the Self, i.e without thoughts.

19.  In the deep sleep state, when the ego has subsided, the concepts of space and time are absent. So these are the
       products of the mind.

20.  The world is nothing but name and form.

21. Of all the forms, that of the Jnana Guru, is the holiest.  That Jnana Guru must be regarded as the Supreme Being
      residing in the Heart.  He who regards the Guru as distinct from the Supreme Self will never attain Self Realization.

concluded.

Arunachala Siva.