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Thread: great (profound) questions...

  1. #41
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    Re: great (profound) questions...

    hariḥ oṁ
    ~~~~~~

    namasté vādhai¹

    One last part needs to be put in place before offering rāmaṇa mahaṛṣi-ji’s answer to this question:
    If Self is itself aware why am I not aware of it even (right) now ?
    That is, what did rāmaṇa mahaṛṣi-ji say that stimulated this question ? Well , a previous question was asked: what is this awareness ( you talk of) and can one obtain and cultivate it ?
    Rāmaṇa mahaṛṣi-ji was talking of Reality (brahma-svarupa or the nature of Being, pure consciousness) which is abundant Self-awareness, radiant pure consciousness without the least bit of ignorance ( code for diversity or duality). He answers this person and says, you are awareness - there is no need to attain it or cultivate it.

    (My note here) We know this ourselves... think about it. You do not have to plug anything in, turn on any switch ( neuron, organ, etc.) for awareness to be there. For one to smell or see or touch it all occurs on its own. This is ‘awareness in use’. No one had to go to the store to get more of it for you. It is there.

    Now Rāmaṇa mahaṛṣi-ji continues and says, all that you have to do is give-up being aware of other things that is all of the not-Self and what remains ? Self.

    For many of us this is called ‘practice’ or upāya ( approach or one’s aim), or ābhāsa ( purpose, intent), abhyāsa (repeated discipline). This ‘practice’ is giving up differentiated awareness ( fractured thoughts and feelings of all different things) for one-pointed awareness. This too is at the core of bhakti (devotion). Giving up all things for the one thing ( devotion to the Lord). In both cases one is trading in fractured and diverse thinking for one-pointed thinking.

    Now we are ready to offer rāmaṇa mahaṛṣi-ji’s answer to the original question posed – we will take it up in the next post.

    इतिशिवं
    iti śivaṁ

    1. vādhai - vadhū ( this is the ‘stem’ or aṅga format) can be a wife or any woman; yet vādhū = a boat or vessel and this is the term
    I am working with that is shown as vādhai . We can see how ‘wife’ and ‘vessel’ can align and no need to pursue that. Yet what I am I implying by this term vādhai ? The human is the ‘vessel’ or 'boat' for Self and that is the subject of the last few posts.
    How did I get to this term grammatically? I put this into the singular voice ( eka-vacana)and dative (sampradāna) case as it is ‘to or for you’, it becomes vādhai; if this was plural (bahu-vacana)it would be vādhūbhyaḥ ( if I aligned all the rules correctly).
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  2. #42
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    Re: great (profound) questions...

    hariḥ oṁ
    ~~~~~~

    namasté vādhai¹


    Now we are ready to offer rāmaṇa mahaṛṣi-ji’s answer to the original question posed: If Self is itself aware why am I not aware of it even (right) now ?

    I’d like to sew a few ideas and answers offered rāmaṇa mahaṛṣi-ji that, in my estimation, brings multiple insights overall. Some are his, others come from my teacher, and still others on a very small scale come from my studies, practice and the like.

    Part 1
    Rāmaṇa mahaṛṣi-ji
    first answers the question by telling the aspirant the following: your present knowledge and is due to the ego (ahaṁkāra)¹ and is only relative. Relative knowledge requires a subject and an object; yet awareness of Self is absolute and requires no object.

    This needs a bit more explanation. Rāmaṇa mahaṛṣi-ji is first telling us ( and the questioner) that the person’s present knowledge-set is based upon something that changes on a regular basis ( the ego) and works within the relative world... that of objects and things that also come and go. It is the ego that wishes to grasp on to things to know or own and possess. Said another way, for this to occur the model is a subject ( the ego) and an object ( a thing to grasp – either physical, emotional , etc.).

    Because of this model of subject & object the ego has come to believe it is the body ( the city of eight¹ ) as the reality of it all. It ( the ego) is part of the city of 8 and right at home. It sees things ( all things) from this reference point. You tell the ego you are not the body ( and the bundle of feelings, experiences within space and time) it says, okay show me then what really is ‘me’ . It is looking for another thing it can grasp and say oh this is who you say I am ... this ‘thing’. Yet Self is not an object and that has been the pickle for eons. Looking for a container that holds Self that the ego can inspect.

    Part 2 - the model of two
    The Self does not have this model of two (dvaya), it is the fabric of only one. Now we have to watch the words that was used in the question ‘why am I not aware of it’ clearly shows this two (dvaya) condition ‘ I aware of it ’ – see the two of ‘I’ and ‘it’ ? Our ego wants to approach Self as an object of some type. This has been its orientation for years.
    Now when I say ego¹ I am not certain how the reader views this... Some automatically think of it as ‘inflated’ or ‘negative’ in some way. That could be. Yet it also can be un-inflated, humble , etc. and still be ego. Ego is ( for this conversation) the sense one has of their individuality; who has an opinion of who they are by race, size, shape, income, value, location, weight, height, male, female, etc. We can mention a zillion things ( manager, student, wife, husband, uncle, prime minister, senator, criminal, trolley driver, astronaut, welder, plumber, housekeeper, coolie, warrior, businessman, etc.) yet at the end of the day it is the frame of mind that you are the collection of body+mind+feelings+ideas+intellect.
    This bundle comes and goes... the Self does not because it is boundless, timeless awareness, Being. It is not empty Being like a vacuum, but perhaps a vacuum
    filled with consciousness itself. It’s ~form~ is silence and that is why perhaps some think oh, it is nothing then. It is existence itself (sat some write satī). Rāmaṇa mahaṛṣi-ji says the luster of that satī is consciousness and its nature is ananda (joy). Well we as humans have consciousness and on occasion we have joy. So we have a flavor of it. We have experienced a ray of it, not the total sunshine of the mid-day sun of it, but a ray of it.

    Part 3 - Back to ‘I aware of it’
    This part is a bit more revealing. The ‘I’ being talked about here ( in ‘I aware of it’) is the ego. It is saying ‘me’ as being individual and localized; why am ‘i’ ( we will use small ‘i’ for ego) not aware of ‘it’ (Self). It is for this reason: the conditioned (i) of limitations cannot grasp the unconditioned (Self); the finite (i) cannot grasp the infinite (Self).

    Remind me again...
    Remind me what Self is again ? Self is ‘all inclusive awareness’ per rāmaṇa mahaṛṣi-ji’s direct personal experience. If Self is infinite, timeless, boundless, endless that means we reside within it now – we are an expression of it now, we cannot be anything other than It. Where then can it be grasped? Rāmaṇa mahaṛṣi-ji says one can only become It (again) in full. Well how ?
    It seems the issue resides in the ego that wishes to remain localized, individual, ‘me’. Rāmaṇa mahaṛṣi-ji says if something comes and goes it is not real. This ego comes and goes ( wake, dream, sleep it rises and falls), so he says look for this ego and it (ego) vanishes. This requires some introspection to look for it. And it requires awareness. It just so happens that this ‘awareness’ that you are using is no less a ray of Self (itSelf). We are using awareness to find ego that really can’t be pinned down ( but you have to prove it to yourself).

    Inward looking
    This whole ‘inward-looking’ is the march of the mind inward taking you from a diverse field of thoughts to a more refined field of going inward. This ‘march’ of the mind inward is called pratiprasava or ‘returning to the original state’. This notion is found in our upaniṣads, āgama-s , tantra’s, yoga-sūtras and the yoga-vāsiṣṭha.
    In one tantra (the parātriṃśikāvivaraṇa) this inward march is called out as parivṛtya and comes from parivṛt defined as turning around. The ‘ya’ suffix for those interested means ‘ pertaining to’ . This parivṛt also means ‘to invert’ , ‘put in reverse’ . It connects to the first term I offered (pratiprasava) by another definition of
    parivṛt as ‘ to be reborn in’ which no doubt is ‘returning to the original state’ from which one comes.
    Yet too here is the beauty of this term... parivṛta = ‘filled by, or full of’. Now what is the connection? By going in reverse one returns to the original state and is filled, becomes full of... but of what ? Self. But what of this ~mind~ that took ‘me’ there? Well, Self is whole, full, and completely independent. It is not dependent on the mind, but the mind is dependent on Self; it cannot exist without Self. So, in this inward march when Self becomes resides in itSelf, mind is left at the door and does not enter. One is filled ( parivṛta ) with Self ( some like to call pure consciousness, stainless, without a spot or mala i.e. blemish).

    Part 4
    Think of it this way. Every day you rise and fall in wake-dream-sleep, every day this occurs. But when you go from day-to-day you always wake-up or fall asleep the same person. You do not wake up as a different personality. What provides the continuity? What is the common thread for this to occur? It is Self. The wise say it is the thread on which a string of pearls reside and are held together buy this common thread.



    इतिशिवं
    iti śivaṁ

    terms used

    • vādhai - vadhū ( this is the ‘stem’ or aṅga format) can be a wife or any woman; yet vādhū = a boat or vessel and this is the term I am working with that is shown as vādhai . We can see how ‘wife’ and ‘vessel’ can align and no need to pursue that. Yet what I am I implying by this term vādhai ? The human is the ‘vessel’ or 'boat' for Self and that is the subject of the last few posts. How did I get to this term grammatically? I put this into the singular voice ( eka-vacana)and dative (sampradāna) case as it is ‘to or for you’, it becomes vādhai; if this was plural (bahu-vacana)it would be vādhūbhyaḥ ( if I aligned all the rules correctly).
    • ahaṁkāra - in saṃskṛta ( sanscrit) ahaṁkāra = ahaṁ+kāra = I + doer = the making of self (or individuality). The English version comes from the Latin term ‘ego’ or ‘egō’ defined as ‘I’ - again we are using small ‘i’ to indicate it. And like many words this ‘i’ has a plural form called ‘we’ (nōs in Latin); and if something has an affect on a group of “i’s” it is in the form of ‘us’ e.g. let ‘us’ go to the store.
    Last edited by yajvan; 27 November 2016 at 06:39 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  3. #43
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    Re: great (profound) questions...

    hariḥ oṁ
    ~~~~~~

    namasté


    In post 42 above there is a brief conversation of 'ego' or small 'i'. If the reader is wondering what then is the 'ego' or this small 'i' , the small self ( unbounded Self within boundaries) ?
    we may better answer the question in this manner : who or what assumes the role of this small self ? The following post looks to address it:

    http://hindudharmaforums.com/showthr...ight=intellect , post 4 starts the conversation on this matter.

    इतिशिवं
    iti śivaṁ
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  4. #44

    Re: great (profound) questions...

    Namaste yajvan!

    I love how you write at such lengths with educated replies!

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