Guest guest Posted February 15, 2010 Report Share Posted February 15, 2010 Hello Ramesh, Prashant, and others You seem to have access to a lot of Ramana's words. I wonder if it would be possible to post anything he said about neti neti. Thankyou very much Vrunda Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 15, 2010 Report Share Posted February 15, 2010 Dear Vrunda Garu,I am a beginner and a junior when compared to many harshasangh members but i will try to explain as far as i know and what bhagavan taught regarding " Neti-Neti " process. 1) In verse 22 of Upadesa Undiyar Sri Ramana briefly states the essential conclusion that we should arrive at by means of the rational process of self-analysis, which in the ancient texts of advaita vedanta is called neti neti or ‘not thus, not thus’: Since [our] body, mind, intellect, life and darkness [the seeming absence of knowledge that we experience in sleep] are all jada [inconscient] and asat [unreal or non-existent], [they are] not ‘I’, which is [chit or consciousness and] sat [being or reality]. 2) As Sri Ramana says in the eleventh paragraph of Nan Yar?: … If one clings firmly to uninterrupted svarupa-smarana [remembrance of one’s own essential nature or real self, ‘I am’] until one attains svarupa [that is, until one attains true knowledge of one’s own essential nature], that alone [will be] sufficient. … Who am I? The sthula deha [the ‘gross’ or physical body],which is [composed] of the sapta dhatus [the seven constituents, namely chyle, blood, flesh, fat, marrow, bone and semen], is not ‘I’. The five jñanendriyas [sense organs], namely the ears, skin, eyes, tongue and nose, which individually [and respectively] know the five vishayas [sense ‘domains’ or types of sense perception], namely sound, touch [texture and other qualities perceived by touch], form [shape, colour and other qualities perceived by sight], taste and smell, are also not ‘I’. The five karmendriyas [organs of action], namely the vocal cords, feet [or legs], hands [or arms], anus and genitals, which [respectively] do the five actions, namely speaking, walking, holding [or giving], defecation and [sexual] enjoyment, are also not ‘I’. The pancha vayus [the five ‘winds’, ‘vital airs’ or metabolic forces], beginning with prana [breath], which perform the five [metabolic] functions, beginning with respiration, are also not ‘I’. The mind, which thinks, is also not ‘I’. The ignorance [the absence of all dualistic knowledge] that is combined with only vishaya-vasanas [latent inclinations, impulsions, desires, liking or taste for sense perceptions or sense enjoyments] when all sense perceptions and all actions have been severed [as in sleep], is also not ‘I’. Having done neti[negation, elimination or denial of whatever is not ourself by thinking] that all the abovesaid things are not ‘I’, not ‘I’, the knowledge that [then] stands detached alone is ‘I’. The nature of [this] knowledge [‘I am’] is sat-chit-ananda [beingconsciousness- bliss]. 3) In Bhagavan Ramana Maharshi Composition Of Atma Bodha (Knowledge of the Self ) orginally written by Adi Shankara GaruVerse 30 to 36 speaks about this Neti-Neti method. 30. On the strength of the Vedic teaching, ‘Not this, not this’, eliminate all the adjuncts (upadhis) and with the help of the mahavakyas, realize the identity of the jivatman (individual self) with the paramatman (the supreme Self). 31. The whole objective world such as the body, is born of ignorance and transient like a bubble on water. Know the Self to be distinct from it and identical with Brahman (the Supreme).32. Being distinct from the gross body, birth, death, old age, debility, etc., do not pertain to me. Not being the senses, I have no connection with the objects of the senses such as sound, etc. 33. The srutis declare: ‘I am not the vital air (prana), not the mind, (but) pure (Being).’ Not being the mind I am free from likes and dislikes, fear, etc.34. ‘I am free from qualities and actionless, eternal, undifferentiated, untainted, unchanging, formless, ever free and pure. 35. ‘Like ether, I am always pervading all, in and out, unswerving, ever equal in all, pure, untainted, clear and unshaken.36. ‘That which remains eternal, pure, ever-free, all alone, unbroken bliss, non-dual, Being-Consciousness-Bliss, transcendent Brahman (the same) am I’. -- ఓం  నమో  à°à°—వతే  శà±à°°à±€  రమణాయ   పà±à°°à°¶à°¾à°‚తౠ జలసూతà±à°°à°‚ పà±à°°à±‡à°®à±‡ శాశà±à°µà°¤à°®à±  On Mon, Feb 15, 2010 at 2:51 PM, yvpy <yvpy wrote:  Hello Ramesh, Prashant, and others You seem to have access to a lot of Ramana's words. I wonder if it would be possible to post anything he said about neti neti. Thankyou very much Vrunda Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 15, 2010 Report Share Posted February 15, 2010 Prashant Thankyou very much for this wealth you have sent. Vrunda , Prasanth Jalasutram <jvrsprasanth wrote: > > Dear Vrunda Garu, > > I am a beginner and a junior when compared to many harshasangh members but i > will try to explain as far as i know and what bhagavan taught regarding > " Neti-Neti " process. > > 1) In verse 22 of Upadesa Undiyar Sri Ramana briefly states the essential > conclusion that we should arrive at by means of the rational process of > self-analysis, which in the ancient texts of advaita vedanta is called neti > neti or ‘not thus, not thus’: > > Since [our] body, mind, intellect, life and darkness [the seeming absence of > knowledge that we experience in sleep] are all jada [inconscient] and asat > [unreal or non-existent], [they are] not ‘I’, which is [chit or > consciousness and] sat [being or reality]. > > 2) As Sri Ramana says in the eleventh paragraph of Nan Yar?: > > … If one clings firmly to uninterrupted svarupa-smarana [remembrance of > one’s own essential nature or real self, ‘I am’] until one attains svarupa > [that is, until one attains true knowledge of one’s own essential nature], > that alone [will be] sufficient. … > > Who am I? The sthula deha [the ‘gross’ or physical body],which is [composed] > of the sapta dhatus [the seven constituents, namely chyle, blood, flesh, > fat, marrow, bone and semen], is not ‘I’. The five jñanendriyas [sense > organs], namely the ears, skin, eyes, tongue and nose, which individually > [and respectively] know the five vishayas [sense ‘domains’ or types of sense > perception], namely sound, touch [texture and other qualities perceived by > touch], form [shape, colour and other qualities perceived by sight], taste > and smell, are also not ‘I’. The five karmendriyas [organs of action], > namely the vocal cords, feet [or legs], hands [or arms], anus and genitals, > which [respectively] do the five actions, namely speaking, walking, holding > [or giving], defecation and [sexual] enjoyment, are also not ‘I’. The pancha > vayus [the five ‘winds’, ‘vital airs’ or metabolic forces], beginning with > prana [breath], which perform the five [metabolic] functions, beginning with > respiration, are also not ‘I’. The mind, which thinks, is also not ‘I’. The > ignorance [the absence of all dualistic knowledge] that is combined with > only vishaya-vasanas [latent inclinations, impulsions, desires, liking or > taste for sense perceptions or sense enjoyments] when all sense perceptions > and all actions have been severed [as in sleep], is also not ‘I’. Having > done neti[negation, elimination or denial of whatever is not ourself by > thinking] that all the abovesaid things are not ‘I’, not ‘I’, the knowledge > that [then] stands detached alone is ‘I’. The nature of [this] knowledge [‘I > am’] is sat-chit-ananda [beingconsciousness- bliss]. > > > 3) In Bhagavan Ramana Maharshi Composition Of Atma Bodha (Knowledge of the > Self ) orginally written by Adi Shankara Garu > > Verse 30 to 36 speaks about this Neti-Neti method. > > 30. On the strength of the Vedic teaching, ‘Not this, not this’, eliminate > all the adjuncts (upadhis) and with the help of the mahavakyas, realize the > identity of the jivatman (individual self) with the paramatman (the supreme > Self). > > 31. The whole objective world such as the body, is born of ignorance and > transient like a bubble on water. Know the Self to be distinct from it and > identical with Brahman (the Supreme). > > 32. Being distinct from the gross body, birth, death, old age, debility, > etc., do not pertain to me. Not being the senses, I have no connection with > the objects of the senses such as sound, etc. > > 33. The srutis declare: ‘I am not the vital air (prana), not the mind, (but) > pure (Being).’ Not being the mind I am free from likes and dislikes, fear, > etc. > > 34. ‘I am free from qualities and actionless, eternal, undifferentiated, > untainted, unchanging, formless, ever free and pure. > > 35. ‘Like ether, I am always pervading all, in and out, unswerving, ever > equal in all, pure, untainted, clear and unshaken. > > 36. ‘That which remains eternal, pure, ever-free, all alone, unbroken bliss, > non-dual, Being-Consciousness-Bliss, transcendent Brahman (the same) am I’. > > -- > à° " à°‚ నమో à°à°—వతే à°¶à±à°°à±€ రమణాయ > à°ªà±à°°à°¶à°¾à°‚తౠజలసూతà±à°°à°‚ > à°ªà±à°°à±‡à°®à±‡ శాశà±à°µà°¤à°®à± > > On Mon, Feb 15, 2010 at 2:51 PM, yvpy <yvpy wrote: > > > > > > > Hello Ramesh, Prashant, and others > > > > You seem to have access to a lot of Ramana's words. I wonder if it would be > > possible to post anything he said about neti neti. > > > > Thankyou very much > > Vrunda > > > > > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 17, 2010 Report Share Posted February 17, 2010 Dear Vrundaji, The culmination of neti, neti process is explained by Sri Bhagavan beautifully in the following talk. It means that when the enquirer rejects all that which he is not as neti ( na iti), what is left out is pure silence, which is his real `Swarupa'. Prashantji elaborated the whole process very well. Neti is a verbal answer of the enquirer in the beginning, but as the enquiry proceeds he will have no more suggestions of who he is, he begins to drift into non verbal enquiry, namely, silence. A state when there is no one to say neti, no enquirer exists any more, is the state of perfect silence, our real state, or Swarupa ( it is Arupa, formless). Sita indicated that Sri Rama was her husband with silence( the head that was shaking in negation earlier, stopped shaking and hung down) and that was eloquent. In a similar way the enquirer disappears resulting in Silence (which is the SELF) for his own enquiry of who he is! Talk 130. Lakshman Brahmachari from Sri Ramakrishna Mission asked: Enquiry of `Who am I?' or of the `I-thought' being itself a thought, how can it be destroyed in the process? M.: When Sita was asked who was her husband among the rishis (Rama himself being present there as a rishi) in the forest by the wives of the rishis, she denied each one as he was pointed out to her, but simply hung down her head when Rama was pointed out. Her silence was eloquent. Similarly, the Vedas also are eloquent in `neti' - `neti' (not this – not this) and then remain silent. Their silence is the Real State. This is the meaning of exposition by silence. When the source of the `I thought' is reached it vanishes and what remains over is the Self. D.: Patanjali Yoga Sutras speak of identification. M.: Identification with the Supreme is only the other name for the destruction of the ego. , "yvpy" <yvpy wrote:>> Hello Ramesh, Prashant, and others> > You seem to have access to a lot of Ramana's words. I wonder if it would be possible to post anything he said about neti neti.> > Thankyou very much> Vrunda> Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 17, 2010 Report Share Posted February 17, 2010 Thankyou very much. Such deep logic in one repeated word. Thankyou. Vrunda , " Ramamohan " <srmnanduri wrote: > > > Dear Vrundaji, > > The culmination of neti, neti process is explained by Sri Bhagavan > beautifully in the following talk. It means that when the enquirer > rejects all that which he is not as neti ( na iti), what is left out is > pure silence, which is his real `Swarupa'. Prashantji > elaborated the whole process very well. Neti is a verbal answer of the > enquirer in the beginning, but as the enquiry proceeds he will have no > more suggestions of who he is, he begins to drift into non verbal > enquiry, namely, silence. A state when there is no one to say neti, no > enquirer exists any more, is the state of perfect silence, our real > state, or Swarupa ( it is Arupa, formless). Sita indicated that Sri > Rama was her husband with silence( the head that was shaking in > negation earlier, stopped shaking and hung down) and that was eloquent. > In a similar way the enquirer disappears resulting in Silence (which is > the SELF) for his own enquiry of who he is! > > Talk 130. > > Lakshman Brahmachari from Sri Ramakrishna Mission asked: > > Enquiry of `Who am I?' or of the `I-thought' being > itself a thought, how can it be destroyed in the process? > > M.: When Sita was asked who was her husband among the rishis (Rama > himself being present there as a rishi) in the forest by the wives of > the rishis, she denied each one as he was pointed out to her, but simply > hung down her head when Rama was pointed out. Her silence was eloquent. > > Similarly, the Vedas also are eloquent in `neti' - > `neti' (not this – not this) and then remain silent. Their > silence is the Real State. This is the meaning of exposition by silence. > When the source of the `I thought' is reached it vanishes and > what remains over is the Self. > > D.: Patanjali Yoga Sutras speak of identification. > > M.: Identification with the Supreme is only the other name for the > destruction of the ego. > > > > , " yvpy " <yvpy@> wrote: > > > > Hello Ramesh, Prashant, and others > > > > You seem to have access to a lot of Ramana's words. I wonder if it > would be possible to post anything he said about neti neti. > > > > Thankyou very much > > Vrunda > > > Quote Link to comment Share on other sites More sharing options...
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