Guest guest Posted November 11, 2004 Report Share Posted November 11, 2004 Dear Members, here is a message received from Sri V Ganesan I am passing on In His Grace, Alan > Dear Friends ! > > Namaskar. > > This is the 'essence' and 'ground' of what I am right now sharing with earnest seekers who > assemble at 'Ananda Ramana' , every morning (except Saturday & Sunday) between 9.30 and 11. > Remaining thus in the 'aroma' of Spiritual Supremacy, so lucidly shared with us all, by our > Beloved Master : Bhagavan Ramana, brings about the quality change in the inner perception of > those who subject themselves to this 'innundation' of GRACE ! No one is excluded from this > spiritual bath - whether they are physically here or physically in other places, does not > matter at all ! "GRACE is always there", repeatedly asserted Sri Bhagavan ! Let us take a > 'plunge' and be dissolved like a 'salt doll' taking a bath in the Ocean [of Nectar] ! > > Love, > Ganesan. > > > ********************************************************************************\ ************************************************** > > > > > > SURRENDER and SELF-ENQUIRY > > > > > > Devotee: It is all right from the standpoint of Bhagavan. But what about us ? > > > > Maharshi: The difference 'He' and 'I' are the obstacles to Jnana (Wisdom). > > > > D.: But it cannot be denied that Bhagavan is of a high order whereas we are limited. Will > Bhagavan make me one with Him ? > > > > M.: Were you aware of limitations in your sleep ? > > > > D.: I cannot bring down the state of my sleep in the present state and speak of it. > > > > M.: You need not. These three states alternate before the unchanging Self. You can remember > your state of sleep. That is your real state. There were no limitations then. After the rise > of the 'I'-thought the limitations arose. > > > > D.: How to attain the Self ? > > > > M.: Self is not to be attained because you are the Self. > > > > D.: Yes. There is an unchanging Self and a changing one in me. There are two selves. > > > > M.: The changefulness is mere thought. All thoughts arise after the arising of the 'I'-thought. > See to whom the thoughts arise. Then you transcend them and they subside. This is to say, > tracing the source of the 'I'-thought, you realize the perfect 'I'-'I' ("I AM"). 'I' > is the name of the Self. > > > > D.: Shall I meditate on "I am Brahman" (Aham Brahmasmi) ? > > > > M.: That [scriptural text] is not meant for thinking "I am Brahman". Aham ("I") is known to > every one. Brahman abides as Aham in every one. Find out the "I". The "I" is already > Brahman. You need not think so. Simply find out the "I". > > > > D.: Is not discarding of the sheaths (kosas) mentioned in the sastras (scriptures) ? > > > > M.: After the rise of the 'I'-thought there is the false identification of the "I" with the > body, the senses, the mind, etc. "I" is wrongly associated with them and the true "I" is > lost sight of. In order to shift the pure "I" from the contaminated 'I' this discarding is > mentioned. But it does not mean exactly discarding of the non-self, but it means the finding of > the real Self. > > > > The real Self is the Infinite "I"-"I" , i.e., "I" is Perfection. It is eternal. It > has no origin and no end. The other 'I' is born and also dies. It is impermanent. See to whom > are the changing thoughts. They will be found to arise after the 'I'-thought. Hold the > 'I'-thought. They subside. Trace back the source of the 'I'-thought. The Self alone will > remain. > > > > D.: It is difficult to follow. I understand the theory. But what is the practise ? > > > > M.: The other methods are meant for those who cannot take to the investigation of the Self. > Even to repeat Aham Brahmasmi or think of it, a doer is necessary. Who is it ? It is "I". > Be that "I". It is the direct method. The other methods also will ultimately lead everyone to > this method of the investigation of the Self. > > > > D.: I am aware of the 'I'. Yet, my troubles are not ended. > > > > M.: This 'I'-thought is not pure. It is contaminated with the association of the body and > senses. See to whom the trouble is. It is to the 'I'-thought. Hold it. Then the other > thoughts vanish. > > > > D.: Yes. How to do it ? That is the whole trouble ! > > > > M.: Think [chant, inwardly] "I", "I", "I" and hold to that thought to the exclusion of > all others. > > > > ------- Bhagavan Ramana in Talks With Sri Ramana Maharshi, > > > pp.221-222 (No.266) > > > > ********************************************************************************\ ************************************* > Quote Link to comment Share on other sites More sharing options...
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