Author Topic: Vichara  (Read 2415 times)

Nishta

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Re: Vichara
« Reply #15 on: January 15, 2018, 06:09:10 AM »
AS.: Pure existence, "I am" without anything predicated or attached to it, is common to all. No one can deny his own existence. In this "I am" there are no limitations, but when we wrongly identify this "I am" with the body and the mind and create a limited identity for ourselves, misery begins.


"No one can deny his own existence."
 
Can anyone say they are not! To emphasise the point it is often illustrated, that even in a dark room, you know that you are. You do not require sacred texts to tell you this. Nor do you require a light to see that you are. Nor do you even require another person to tell you. That sense of Am-ness, which is obvious to all, is the True Self.
 
It is so simple, that it is either overlooked, or rejected by ego/ by rising thoughts.
 
What then is the difference between Maharshi and yourself?
 
The ajnani repeatedly contracts into concepts. The jnani does not.
 
Maharshi stated ego is Self placing limitations upon itself. That is, contracting into concepts, desires, ideas about itself and the world. Or as Annamalai Swami states in the above quote, "we wrongly identify "I am" with the body and the mind and create a limited identity for ourselves".
 
Hence, recognising Self, being Self, that innate Am-ness which is known even in a darkened room, is not difficult. The struggle is only to cease contracting into concepts and thereby giving rise to misery.
 
To bring an end to that contracting, Maharshi decrees continuous Vichara to be the treatment.

Nishta

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Re: Vichara
« Reply #16 on: January 16, 2018, 07:04:26 AM »
RM.: Even those with very little knowledge can say out of direct experience, "I am". Because the Self exists just as the feeling "I am", Self-knowledge is very easy indeed.


In the above quote Maharshi points to the profound simplicity of Self as the feeling "I am".
If what Maharshi says is true, why then does this not end the search?
 
1] Am-ness remains unrecognised because the habit is to be engrossed in concepts
2] any recognition of Am-ness tends to be obscured by attachments; such obscuring distracts the ego and it loses interest
3] if Am-ness is acknowledged as ones true Self, the habit of contracting into concepts is so strong, that resting as Am-ness is prevented
 
Consequently, Being Self is no doubt the easiest, given "I am" is the most obvious. However, ceasing to contract into limiting concepts is the difficulty.

Nishta

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Re: Vichara
« Reply #17 on: January 17, 2018, 02:46:08 PM »
Thoughts alone are sorrow and bondage, as soon as thoughts cease, your true nature will be clearly and directly perceived (Muruganar).

If you remain still without thoughts you will certainly attain liberation.
When thought-free consciousness is constant and effortless it is Self-realisation (Maharshi).
 
 
It is very difficult for most aspirants to remain still without thought. Some aspirants even argue that it is not even necessary to make the attempt. I disagree with them and agree with Maharshi.
 
Surprisingly, and perhaps paradoxically, whilst Self is free of thought, thought may continue at so called realisation. But it does not touch Self.


To know that (or Be that) one must first quieten thought.

Nishta

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Re: Vichara
« Reply #18 on: January 20, 2018, 03:05:50 AM »
 To ask "Who am I?" is to Surrender the I-thought.
 

Nishta

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Re: Vichara
« Reply #19 on: January 20, 2018, 03:07:39 AM »
To cease contracting into concepts is to Surrender the I-thought.

Nishta

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Re: Vichara
« Reply #20 on: January 20, 2018, 03:09:09 AM »
 The Self is that where there is absolutely no "I" thought (Maharshi).

Nishta

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Re: Vichara
« Reply #21 on: January 28, 2018, 04:59:54 AM »
The obviousness of your true nature 

RM.: Know the pure state, your own real nature, by keenly observing the interval between two thoughts...This interval (is) the abiding, unchangeable reality, your true being.
 
Caveat
 
RM.: If that mind-free consciousness, which is at the meeting point of deep sleep and waking, somehow becomes continuous, then the state that dawns is declared as deliverance (Realisation).
 
*recognising the interval as the abiding, unchangeable reality, your true being, does not denote deliverance, only when mind-free consciousness is continuous is it referred to as Realisation
« Last Edit: January 28, 2018, 02:44:33 PM by Nishta »

Nishta

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Re: Vichara
« Reply #22 on: January 30, 2018, 01:40:13 AM »
The obviousness of your true nature

D.: How to realise the Self?
RM.: It is already realised. One should know this simple fact. That is all.
D.: But I do not know it. How shall I know it?
RM.: Do you deny your existence?
D.: No, how can that be done?
RM.: Then the truth is admitted.

 
*Maharshi is saying that your very sense of existence or am-ness, is your true nature
 
Caveat
 
D.: Is there thought in Samadhi? Or is there not?
RM.: There will only be the feeling 'I am' and no other thoughts.
D.: Is not 'I am' a thought?
RM.: The egoless 'I am' is not thought. It is realisation.

 
*recognising your very sense of existence or am-ness does not denote Realisation. Only when that am-ness is egoless is it referred to as Realisation. Ego-less can be defined as no I-thought.

Nishta

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Re: Vichara
« Reply #23 on: February 01, 2018, 03:51:40 AM »
The obviousness of your true nature

RM.: (When mind) remains still without the least ripple, that stillness is the Self....Stillness or peace is realization.
 

*stillness refers to mental stillness
 
Caveat
 
RM.: When thought-free consciousness is constant and effortless it is Self-realisation.
RM.: In the realised man the mind may be active or inactive, the Self alone remains for him.
 
*recognising stillness does not denote Realisation. Only when that stillness is constant and effortless is it referred to as Realisation.
 
*the ajnani is told to rest as stillness as this is the only means by which the true Self becomes obvious. However, Maharshi also states mind may continue for the Self-realised. This may sound like a contradiction, however just because the vast and spacious blue sky (Self) is recognised, it does not mean the clouds (thoughts) must disappear. And furthermore, "the Self alone remains for him", despite the thought clouds.
« Last Edit: February 01, 2018, 03:53:49 AM by Nishta »

Nishta

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Re: Vichara
« Reply #24 on: February 04, 2018, 01:07:32 PM »
The obviousness of your true nature

Stillness is the sole requisite for the realisation of the Self as God.
Stillness is the aim of the seeker.     
Be still and know that I am God.


Stillness here means Being free from thoughts.
Knowing means Being.
"I-AM" is God (Self).
                                                                         
                                   [Maharshi]
 
Caveat
 
D.: On enquiry into the origin of thoughts there is a perception of 'I' (am). But it does not satisfy me.
RM.: Quite right. The perception of 'I' (am) is associated with a form, maybe the body. There should be nothing associated with the pure Self. The Self is the unassociated, pure Reality, in whose light, the body, the ego, etc. shine. On stilling all thoughts the pure consciousness remains over.

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Re: Vichara
« Reply #25 on: February 09, 2018, 09:42:39 AM »
RM.: Reality is simply the loss of the ego. Destroy the ego by seeking its identity. Because the ego is no entity it will automatically vanish and Reality will shine forth by itself. 
RM.: If we turn inwards inquiring "Where is this I?" all thoughts (including the I-thought) will come to an end and Self-knowledge will then spontaneously shine forth.

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Re: Vichara
« Reply #26 on: February 14, 2018, 01:48:02 AM »
RM.: The Self is that where there is absolutely no I-thought (ego). That is called Silence. 

RM.: The ego is itself unreal. What is the ego? Enquire. The body is insentient and cannot say 'I'. The Self is pure consciousness and non-dual. It cannot say 'I'. No one says, 'I' in sleep. What is the ego then? It is something intermediate between the inert body and the Self. If sought for it vanishes like a ghost. All that is required is only to look closely and the ghost vanishes. The ghost was never there. So also with the ego. It is an intangible link between the body and Pure Consciousness. It is not real. So long as one does not look closely it continues to give trouble. But when one looks for it, it is found not to exist.
 
 
*is it not marvellous how clearly Maharshi explains the illness and the cure

Nishta

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Re: Vichara
« Reply #27 on: February 20, 2018, 12:59:40 AM »
Maharshi has informed you that your very existence, your sense "I Am", is the natural state, your true nature. Why does this not satisfy you? Maharshi states it is because of attachments to mind, body and world. Attachments obscure pure "Am-ness". If there were no attachments, "Am-ness" would satisfy and all troubles would end.

Does this mean attachments one-by-one need be warded off? No! Maharshi tells us to keep attention on the sense "I Am". By doing so attachments come to an end of their own accord and your glorious natural state will shine forth of its own accord.

How wonderful are the Teachings of Sri Ramana Maharshi.

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Re: Vichara
« Reply #28 on: March 05, 2018, 07:50:36 AM »
RM.: Watch the mind. You must stand aloof from it. You are not the mind. And the Self will remain over. If mind is watched thoughts cease. Peace results and it is your true nature.
 
AS: Watch the mind with full attention. Watch the ways of the mind without identifying with (thoughts) in any way. Ultimately, if we try hard enough, it gives us the ability to remain as consciousness, unaffected by transient thoughts.
 
NM: Watch your mind with great diligence, for there lies your bondage and also the key to freedom.
By looking tirelessly, I became quite empty and with that emptiness all came back to me except the mind. I find I have lost the mind irretrievably.


....earnestness is the only condition of success.

Nishta

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Re: Vichara
« Reply #29 on: March 05, 2018, 07:52:22 AM »
You were not in deep sleep
Now you are
What are you?, and
Where have you come from?