Self -inquiry as maharishi has described it. I comment on it.it is for finding eternal Bliss or eternal life.
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Author: swamiamarjit
My subject is meditation, Vedanta, Guruvani, Samadhi.
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Who am I ?
This question has been asked by devotees of Vadanta and told by the Gurus from ancient times. And this subject is described in Upnishadas.
As Gurus has been described, my Guru St. Nikka Singh ji used to describe us, when I was learning the meaning of Bhagwad Gita from him.
When we used to read the 13th chapter of Bhagwad Gita he often said,” It is very important to understand it “and as he told us by his own experience and by knowledge of this 13th chapter chapter I will describe it something here.
Knowledge Described by Guru and Bhagwad Gita 13th chapter; This knowledge is like a knowledge of theory. When a devotee understands it, then traditional Gurus told him, now you do meditation and Nam Japa which are the same, and by your effort and faith, devotion one day you will find your own experience in your heart. This knowledge is like a road map, when you have a road map in your pocket it will easy for you to find your destination.
In the 13th Chapter of Bhagwad Gita it is like this;
This body O Kuntiputra (son of Kunti) is called Field and who knows. This body is called its Knower (Observer),it has been cleared by ancient Saints (Rishes).-1solaka chapter 13; This is an ancient traditional knowledge Vadanta. Here given an example of Field and master of the field. Our body is like the farm and Our Self is like a Farmer. As a farmer knows his farm like this our Self knows to our body. I know my body, my mind, my pleasure and pain, my body changes as childhood, youth and old age but I never change. My mind changes happiness, sadness, but I still remains the same. Every day three stages come to my body as awakening, dream and deep sleep. These stats comes and goes, but I will be the same. That is why ‘I am” is a real master of the field.
My guru to explain it as very important to know that I am a Knower (Observer) not observed as body mind. It has been explained in every Upnishids very briefly. Now it is like a road map in the pocket and when you will do your Nam Japa, meditation with keen interest with more faith and devotion, then one day you will find in your heart this Bliss which cannot be described by language.that is why in every Upnishidas in the last they said; Nati-Nati. Meaning that we tried our best, but we cannot describe it, it is not a matter of words.
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My experience
About meditation about Observation of mind is that when you start to the very roots of thought, thoughts automatically starts to slow down. And this process one-day give you the experience of bliss.
And in the absence of the thought, there is our Vassanas and Kammanas also lose their existence. This is also Vivaka( discrimination between real and unreal.
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silence
Silence is ever-Speaking. It is the perennial flow of language which is interrupted by speaking. These words which I am speaking obstruct that mute language.For example, there is electricity flowing in a wire. With resistance to it passage,it glows a lamp or resolves as a fan. In the wire it remains as electric energy. Similarly, silence is the flow of language, obstructed by words.—-Maharishi Ramana.
Comments; I think Maharishi Ramana explained very well.
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Problems and Solutions.
The more you get fixed in the Self the more the thoughts ill drop off themselves……..Regulation of life, such as getting up a fixed our, bathing, doing mantra, Japa, observing the ritual, all this for people who do not feel drawn to Self-inquiry or not capable of it…….Maharishi Ramana.
Comments; Yes it is like this. I have found in my practice true that when you will do more practice than a new dawn of bliss you will find in your life. This is our flowering, blossoming, without finding this Self-realization , life will be not complete.
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Need for Practice.
Effortlessness and choicelessness awareness is our real nature. If we can attain that state and abide in it, it is all right. But one cannot reach it without effort, the effort of deliberate meditation. —Maharishi Ramana.
Comments; It is very right, we need too much practice of meditation to understand this. Meditation is an experience we cannot say something verbally.
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Need for practice.
Your effort is meant not to allow yourself to be distracted by other thoughts.—-Maharishi Ramana.
Comments; As I have been doing this practice for 30 years and I have found that when we are as a Saddhaka leave this practice of Observation or Nam Japa my mind sometime starts to think about worldly objects and goes to unnecessary things. That time you cannot take on the taste of bliss or divine experience and mind start to work on it’s stupidities. It is a time of our downfall. That is the meaning of Maharishi Ramana that your effort is meant not to allow yourself to be distracted by other thoughts.
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Self-Inquiry
These questions were asked by Sri Sivaprakasam Pilli about the year of 1902. Sri pilli was a graduate in philosophy. He was employed in the revenue department. During his official visit to the Virupaksha cave Arunachala hill and met the Maharishi Ramana. He asked some questions to Maharishi Ramana. Answers were given by writing as Maharishi Ramana was in Silence that time.
Question no 9; What is the path of self-inquiry for understanding the nature of the mind?
M.R; That which rises as ‘I’ in this body is the mind. If one inquires as to where in this body the thought ‘I’ rises first.,one would discover that it rises in the heart. That is the place of the mind’s origin. Even if one thinks constantly ‘I–I’, one will be led to that place. Of all the thoughts that arises in the mind,the ‘I’ thought is the first. It is after the rise of this of this, that the other thoughts arise. It is after the appearance of the first personal pronoun that the second and third personal pronouns appear; without the first personal pronoun there will not be the second and third.
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Ego root(Aham)
Date 6 July 1935. A letter came in Raman Ashram and question was asked about Sleep, Memory and Death with very intelligent . It was logical and it seems very hard to answer.
But when the letter was shown to Maharishi Ramana, he answered very clearly .He said,” when we cannot analysis between false ‘I’ and real ‘I’ then such doubts arise. These adjectives and thoughts come from false ‘I’ not from real ‘I’.
Comments; In deep meditation we can not find thoughts and if there is not thought there will be not a thinker. first thought of ‘I’ come after sleep and we say it Ahembhawa. After this ‘I’ my and me comes into existence. Then World comes which is illusion.
So to find our real nature we have to come back on the source of ‘I’ ego . This is called knot of matter and spirit. We should trace this very place to find Nirvana.
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Ego
All religious begin with the existence of the individual, the world and God. So long as the ego lasts these three will remain separate. To abide, egoless, in the Self, is the best.–Maharishi Ramana.
Comments; It is very interesting that all religions, describing so many methods, so many holy books like Vedas, other kind of scriptures to define it. Our Ego is the main cause of our ignorance. When any body looses his Ego by meditation, then a new dawn starts in his life. This is our blossoming ,this is Liberation and Nirvana. This is our fulfilment.
