Author Topic: Experience of Self Realization  (Read 15789 times)

Subramanian.R

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Re: Experience of Self Realization
« Reply #45 on: January 11, 2013, 12:30:02 PM »
9. Vasanas:

When a thought occurs and passes off, it leaves an impression on the subconscious mind; when the same thought occurs again,
it underscores the original impression and if the same thought frequently occurs, the impression becomes deeper and when it
gets good hold, the thought recurs uninvited. These impressions recorded in the subconscious mind take a seed form and sink
deep into the heart at the time of death and do not perish; they are carried over to the next birth as vasanas or purva
samskaras or latent tendencies. They in right time, sprout forth from the Heart. (Talks No. 108).  The Self safeguards these vasanas
in its closest proximity within itself, the Heart, just as a miser keeps his valued possessions within himself and never out of contact.
(ibid. T. 402). When a vasana is released from the Heart and comes to play, it is associated  with the light of the Self and the person
is said to think. It passes from heart to the brain and on its way the transformed thought grows more and more until it holds sway
all alone. For the time being all other vasanas are held in abeyance. When the original vasana has spent itself, another more insistent
and waiting vasana takes the field and occupies the mind and so on. (Talks 616).

Reverting to the thought impressions, it must be stated they determine the character of the individual. They make or mar a spiritual
man. When thoughts of God and of kindness to fellow beings engage the mind and predominate, they elevate him and gradually
lead him to ripeness for spiritual discipline and later to eminence in the spiritual field.

continued....

Arunachala Siva.

Subramanian.R

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Re: Experience of Self Realization
« Reply #46 on: January 12, 2013, 01:36:14 PM »
9. VASANAS:

continues.....

Contrarily, selfishness, indifference to other sufferings of others, envy, egoism, anger and hatred lead to vindictiveness, cruelty,
and the primitive savagery of man. Persons as they advance in age, if they are not careful of their thoughts and persist in their old
crooked, cunning and lustful ways, become cantankerous and insufferable and people avoid them.  They suffer hell even while alive.
If these evil samskaras are carried over to the next birth, it is not hard to divine the nature of the child and God in His wisdom places
him in families and environments suitable to his nature. (BG XVI).

The only easy remedy to get over these evil propensities is recourse to Japa and constant remembrance of God. These will certainly
sublimate all evil tendencies and change the individual completely. There need be no doubt about this.

In Jagrat state, when a man is idle his mind is kept engaged by these latent vasanas. The mind is never idle. It is like a running
mill wanting grist to grind and the vasanas supply it.

In the Arunachala Ashtakam in the sixth verse addressing the Heart, Sri Bhagavan says, 'Thou are Thyself, the one Being ever
aware as the Self luminous Heart. In Thee, there is a mysterious Power which without Thee is nothing. From it proceeds the phantom
of the mind emitting its latent dark subtle mists, which illumined by Thy light of consciousness reflected on them, appear within as
thoughts, whirling in the vortices of prarabdha, later developing into the psychic worlds and, projected outwardly, as the material world
transformed into concrete objects which are magnified by the outgoing senses, and move like pictures in the cinema show. Visible
or invisible, Oh Hill of Grace, without Thee they are nothing!'

Incidentally, this gives us the key to the saying that all manifestations including the world, body etc., are objectified thoughts
and are therefore not real.

So these vasanas transformed into thoughts  obstruct the aspirant during meditation. So long as vasanas remain and are not
completely destroyed, realization cannot be achieved. These vasanas can be obliterated only by concentration on that which is
free from Vasanas, that is the Heart. (Talks 28).

continued.....

Arunachala Siva.             

Subramanian.R

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Re: Experience of Self Realization
« Reply #47 on: January 13, 2013, 01:24:15 PM »
VASANAS:

continues....

The seekers aim should be to drain away the vasanas from the Heart, and let no reflection obstruct the Light of
Consciousness. This is achieved by the search of the ego. (Talks NO. # 616.). This is the direct method. The state free
from vasanas is the primal state and the eternal state of purity.

On another occasion speaking about the scheme of liberation, Sri Bhagavan said, 'Just as water in the pot reflects the enormous
Sun within the narrow limits of the pot, even so the vasanas or latent tendencies of the individual acting as the reflecting medium,
catch all the pervading light of Consciousness arising from the heart and present in the form of reflection the phenomenon called the
mind. Seeing only the reflection, the ajnani is deluded into the belief that he is a finite being, the jiva. If the mind is introverted,
through Self enquiry, into the source of Aham vritti, the 'I-thought', vasanas become extinct and in the absence of the reflecting
medium, the phenomenon of reflection, namely the mind, disappears, being absorbed into the light of the one Reality, the Heart.
(Maharshi's Gospel, Volume II, last chapter). Incidentally, it may be mentioned that this is why the jiva or the individual self is called
reflected Consciousness - chidabhasa.

Viveka Chudamani Verse 276, says that the vasanas get extinct to the extent to which the mind is absorbed in the Heart.

contd.,

Arunachala Siva.
     

Subramanian.R

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Re: Experience of Self Realization
« Reply #48 on: January 14, 2013, 10:45:08 AM »
9. VASANAS:

continues.....

'Contemplation of one's own Self uninterrupted by ideas of external objects is necessary thereby the instinctive tendencies
of the mind which are the causes of birth and death are put down. Until the sole idea of the Self naturally and without effort
flows in a continuous current, contemplation should be practiced. Then the vasanas perish. All the Upanishads direct a man to
kill the vasanas by contemplation of the Self.'

Mandukya Upanishads directs the fixing of the mind on the ardhamatra or the last syllable of mental articulation of the sound OM
and remaining thought free which is virtually fixing the mind in the Heart.

The Bhagavad Gita VI. 25-26 says, 'With resolute will, gradually get the mind fixed on the Self and obtain mental stillness;
thereafter remain thought free. Whenever the mind gets outward, bring it back and establish it on the Self.'

Bhagavan Sri Ramana instructing Kavyakanata Ganapati Muni on tapas said, 'If when a mantra is repeated, one keenly watches
where from the mantra sound emanates, the mind will get absorbed there. That is Tapas.'

Sri Bhagavan says in Who am I? 'To keep the mind turned within and abide in the Self is Atma Vichara.'

Again in Upadesa Saram Verse 10, He says, 'To abide at the source of the ego, that is, the Heart, is karma, bhakti, yoga and jnana.'

Abiding in the Heart means to keep the mind focused on the Heart, and remaining thought free.                   

Here it should be stated that Heart, Atman, Brahman, Self, Spirit, Guru, Void are all synonymous. So also Jiva, mind, ego, chidabhasa,
and reflected consciousness are synonymous.

Just as ether in the pot is no other than the all pervading ether, the Self in the Heart of every individual, is no other than the all
pervading Supreme Spirit, or God.

(from the Technique of Maha Yoga.)

sub chapter concluded.

Arunachala Siva.   

Subramanian.R

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Re: Experience of Self Realization
« Reply #49 on: January 15, 2013, 12:13:18 PM »
10. LOCUS OF THE SELF:

"The Self, smaller than the smallest and bigger than the biggest and is hidden in the recess of the heart of living beings."
   (Svetasvatara Upanishad)

"The Inner Self as a big as each one's thumb resides in the heart of everyone."  (Katha Upanishad)

"The heart is like a lotus inverted. There is a bright spot, atom-like, like the end of a grain of paddy. That spot is like a flame
and its crest is the seat of the Self."  (Purusha Suktam)

"Two digits to the right of the center of the chest is the Heart like a lotus bud. All the nadis emanate from here. Breath, mind,
and the light of Consciousness originate from here."  (Verses 18-19 of Ulladu Narpadu - Anubandham, Sri Bhagavan.)

****

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Re: Experience of Self Realization
« Reply #50 on: January 16, 2013, 10:33:22 AM »
11. TO LOCATE THE HEART FOR MEDITATION:

Since the breath originates from the Heart, to locate the Heart for sadhana, watch, with closed eyes, the movement of
the breath, for a few seconds, and observe where the breath rises and sinks inside the chest. This is the Heart and should
be held as the seat for meditation.

Some people keep the Sahasrara (cranium) and some the Ajna (the space between the eyebrows) as the seat for meditation.
But Sri Bhagavan advocates the Heart only, as the fixing of the mind only on the Heart, results in the extinction of the vasanas
and of the mind, where is it not so in the case of other centers. (Talks 616).

sub chapter concluded.


Arunachala Siva.     

Subramanian.R

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Re: Experience of Self Realization
« Reply #51 on: January 17, 2013, 08:38:03 AM »
12. CONCENTRATION:

The mind by nature is wandering, propelled by the innate vasanas. How to keep the mind concentrated on the Heart is the crux
of the Sadhana. From the ancient days, breath control is advocated. Sri Bhagavan says in Upadesa Undiyar that since the breath
and mind is the same, if breath is controlled, mind is automatically controlled; and during breath restraint if the mind is fixed on the
Heart, mind gradually gets defunct. So long as the mind is turned towards and fixed in the Heart, mind is non-receptive to vasanas,
which in turn weaken.

Discussing the Sage Patanjali's Raja Yoga, about the subjugation of the mind, Sri Bhagavan says, that 'chitta vritti nirodha' -
control of activities of the mind - is brought about in sleep, swoon or by starvation; but with the withdrawal of the cause  of
such torpor, mind gets active again;

But in Maha Yoga the practice consists in the withdrawal of the mind into the Self. (Talks No. 485).

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Subramanian.R

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Re: Experience of Self Realization
« Reply #52 on: January 18, 2013, 09:39:54 AM »
(From the Technique of Maha Yoga):

13. BREATH CONTROL:

For purposes of concentration, pranayama is suggested to be practiced in the various yoga sastras. Bhagavan Sri Ramana says
pranayama in its entirety is not necessary.  Referring to breath control as an aid for concentration, He said, 'bahih pranayama'
(external control of breath) is for one not endowed with strength to control the mind. There is no way so sure that of a sage's
company. The external practice must be restored to by the wise man, if he does not enjoy a sage's company. If in a sage's company.
the sage provides the needed strength though unseen by others. If engaged in japa, dhyana, bhakti etc., just a little control of
breath will suffice to control the mind. (Talks No. 54).

Concentration of mind on the Heart destroys vasanas and makes the mind pure. Pure Mind or Suddha manas, in Vedantic parlance
is mind free from thoughts. Thoughts may be pure or impure, both should be controlled.

contd.,

Arunachala Siva.   

Subramanian.R

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Re: Experience of Self Realization
« Reply #53 on: January 19, 2013, 09:35:07 AM »
14. PRACTICE:

When one tries to calm the mind and starts to meditate, waves of thoughts each in ever more demanding form rush to
occupy the cleared field. Without entertaining any of them, as each thought arises, one has to put the question, 'To whom
is this thought come?' The answer will be, 'To me'. Then put the question Who am I? and with mental articulation of it one must
dive into the Heart, in search of the source of 'I'-thought. Such frequent diving into the Heart destroy the particular thought.
Treat every successive thought in the same manner. After a little while, you will find you are getting mastery over these thoughts.
A particular place and time for sadhana are always helpful since by getting into the habit of sitting at a particular place and time,
the mind involuntarily starts meditating.

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Subramanian.R

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Re: Experience of Self Realization
« Reply #54 on: January 20, 2013, 10:19:49 AM »
(From Technique of Maha Yoga.)

15. Diving into the Heart:

Verse 28, Truth Revealed, says: Just as a diver dives into a well to search for something dropped in it, so must you with
restraint of speech and breath, dive deep within yourself to find where from the ego rises.

Restraint of speech is advocated in this; but for ordinary aspirants in the initial stages Japa, of Who am I? while diving seems
to be necessary to prevent the mind from wandering; it may not be so essential for advanced souls who can easily concentrate.

Here the mind while engaged in the search for the source of the ego, is given continuous work in the region of Heart, so that the
mind is fully concentrated on it and is unable to wander, resulting in the achievement of the aim, i.e. fixity of the mind in the Heart.

In Chapter I, Volume II, He says, 'Self enquiry is not an empty formula. It is more than repetition of any mantra. If the enquiry
Who am I? were a mere mental questioning, it would not be of much value. The very purpose of Self enquiry is to focus the entire
mind at its source.

It is not therefore a case of one 'I' searching for another 'I'.

'Much less is it an empty formula, for it involves an intense activity of the entire mind to keep it steadily fixed in pure Self Awareness.

'Self enquiry is the only infallible means, the only direct one to realize the unconditioned Absolute Being that you really are.'

continued......

Arunachala Siva.
 
 

Subramanian.R

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Re: Experience of Self Realization
« Reply #55 on: January 21, 2013, 10:31:34 AM »
(From the Technique of Maha Yoga):

15. DIVING INTO THE HEART:

continues....

 A Sadhaka, during practice, is impelled to investigate how and when thoughts arise in spite of his resoluteness to prevent them
by fixing his mind on the Heart. In the early stages of sadhana it is found that the vasanas keeping besieging the mind at all
the time. When the mind even for split second loses hold of the Heart, the vasanas drive a wedge, cause the mind to function, i.e.
formulate thoughts and pass them  on to the brain which develops them and passes them on to the sense organs, thus concretizing
thought forms into gross objects. But during breath restraint, the thought the mind was engaged in at the beginning of the restraint,
continues to have the hold during the period of restraint, not admitting of intrusion by any other thought.  Hence the concentration.
So if the sadhaka is careful at the beginning of the restraint of breath to fix the mind on the Heart and practices Self Enquiry and
later stillness of mind, he can continue to do so during the full period of restraint.

It should be clearly understood that concentration cannot be had in a few months or years. The way is long and he is a hero who,
undaunted by failures, resolutely practices till he achieves the goal. Once concentration is mastered, the rest is easy. Mind
unimpeded by vasanas strengthens its hold on the Heart.

Guru's Grace is necessary for progress at each step. Frequent prayers to the Guru (the Self) for the success of each step and for
the removal of mental impediments is very necessary. 

After a few years of practice your mind, by such sadhana, having got pure, is readily able to absorb all scriptural statements without
any reasoning or doubt. Sometimes the knowledge contained therein has already been experienced by you and serves only to
verify your experience. A spirit of involuntary surrender sets in. You begin to feel that nothing in the worldly plane is in your hands
and that everything is preordained and that you  are only like a dry leaf blown about by the winds. Material loss or gain ceases to
affect you. Even in your sadhana you feel you cannot progress except by Guru's Grace, and Grace is had by the amount of effort put
in and the effort is not forthcoming unless there is the Guru's Grace -- a strange paradox.

Also you would have found that the sadhana has resulted in the elimination of the onrush of minor passing thoughts which in
the early stages were discouraging you. There is also a natural disinclination to entertain any thoughts. You also try to avoid company
and argument as they result in creating vasanas which impede your concentration during practice.

You also unconsciously shed all unthical inclinations and weaknesses and acquire spiritual excellence without having to cultivate
them because of your habitual rejection of thoughts not relating to the Self.

****

sub chapter concluded.

Arunachala Siva.                 

Subramanian.R

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Re: Experience of Self Realization
« Reply #56 on: January 22, 2013, 09:49:39 AM »
16. GAPS BETWEEN THOUGHTS:

Another noticeable feature is that your mind is getting attenuated. Let us suppose that in a minute, six thoughts occurred with
split-second intervals between every two of them. This split second gap between two thoughts is a period of no thought, i..e
your natural primal state. Tripura Rahasya says when the mind does not create pictures due to absence of thoughts, it is the
unmodified state which is primal and pure condition.

Again in Chapter XVI, ibid, it is stated, 'Every instant free from thoughts or musings in the wakeful state is the condition of Samadhi.
Samadhi is simply absence of thoughts.'

With the progress of Sadhana, the gap of no thought variously named as Sunya, void or blankness keeps on increasing. In the
beginning it is very noticeably felt. Just a busy housewife confronted with no work looks around and says, 'What shall I do next?
Similarly mind, accustomed to unceasing thinking, when subject to these gaps involuntarily, expresses itself in words, 'What shall
I think about now?' One has to experience this to believe it.

During the advanced stages of practice, which correspond to Tanumanasi, the third bhumika of Jnana Yoga, it is marvelous to find how
the mind effortlessly subject to dissection.

continued......

Arunachala Siva.   

Subramanian.R

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Re: Experience of Self Realization
« Reply #57 on: January 23, 2013, 09:44:04 AM »
16. GAPS BETWEEN THOUGHTS:

continues....

Just as a piece of cloth frequently exposed to burning fire, loses its strength though retaining its texture, mind, by its constant
exposure to the Light of Consciousness, loses its capacity to formulate thoughts; and not only that, the mind declines to think
and offers resistance to serious thoughts. At this stage doubts assail you as to whether you are getting into some sort of
mental lapse, due to non convergence of thoughts. This is not a state to be afraid of at all, as the aim of sadhana is the
annihilation of the mind.

A state of mental void often involuntarily sets in. Previously the quest for the Source of the ego was possible with the full
strength of the mind;  but now with the mind rarefied  as a result of the sadhana, diving into the Heart, becomes hard and
the mind sometimes stands stock still and you automatically keep quiet with the mind simply focused on the Heart. This is how
you are thrown into the step of Being Still. Sri Bhagavan says 'Upasana and dhyana are possible so long as there is the mind
and they must cease with the cessation of the mind. They are mere preliminaries to final eradication of thoughts and the
stillness of the mind.'

sub chapter - concluded.

Ch. 17 - Vasanas and Sex - already posted.
Ch. 18 - Stillness of mind - already posted.
Ch. 19 - The inner voice - already posted.
Ch. 20 - Samadhi - already posted.
Ch. 21 - Effects of Nirvikalpa Samadhi - already posted.
Ch. 22-  Experience of Self Realization - already posted.

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Nagaraj

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Re: Experience of Self Realization
« Reply #58 on: January 23, 2013, 10:02:27 AM »
Subramanian Sir

Thanks so much for this entire series of posts. These are one of the most valuable posts in the forum and is a sure must read for every aspirant.

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Subramanian.R

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Re: Experience of Self Realization
« Reply #59 on: January 24, 2013, 09:54:27 AM »
23. Tattwa Jnana:

From the beginning of the sadhana, simultaneously with the practice of Self Enquriy, the bhavana (the mental visutalisation) of:
'The whole manifestation including the world is Atman. That Atman alone am I", should be daily practiced, as ultimately after
realization, one sees all objects are superimposition on the substratum, the Atman. Sage Vasishta instructing Sri Rama, in Yoga
Vasishta, and Sri Rama instructing Hanuman in Muktikopanishad say: "The practice of Tattwa Jnana, of the extinction of Vasanas
and of the mind, should all three be simultaneous. They should not be taken up at different periods and done separately."

The practice of the above bhavana has another beneficial effect. The sastras say and Bhagavan has also said, "The practice of
the bhavana of "I am the Self" is the highest virtue. Even a moment's dhyana to that effect is enough to destroy all the sanchita
karma. It works like the sun before whom darkness is dispelled.  If one remains always in such dhayana can any sin, however
heinous it may be, survive this dhayana? (Talks No. 536).

The smiritis state that even a moment's Atma Vichara has the effect of bathing in all the sacred rivers, of the merit of the performance
of a thousand yagnas and of having liberated one's ancestors from births.

For one practicing Maha Yoga, even prarabdha is much mitigated in its effects and the individual does not feel it much, though
to the onlooker it may appear that he is suffering.

Sri Krishna extolling the path of Jnana to Arjune in the Bhagavad Gita, Ch. IV, 35-37 says, "Of all the sinners, if you happen to be
the worst, get over the sins by Jnana.  Just as a burning fire turns wood to ashes, the fire of Jnana reduces all karma to ashes."

sub chapter concluded.