Viveka-Chudamani-Realize that thou art 'That', v.261,263

[Guest guest]

, "viorica weissman" <viorica@z...> wrote:

>

> Viveka-Chudamani , Sri Sankaracharya

>

> --

------

> Verse 261

>

>

> Realize that thou art ' That'- Brahman which is the one only

> Reality , the cause of multiplicity , the cause that eliminates

> other causes , different from the law of cause and effect.

>

> --

------------

>

> Verse 263

>

> Realize that thou art ' That'- Brahman that Reality which manifests

> as many through the illusions of name , form , qualities ,change ,

> but is yet unchanged like gold ( in the various forms of golden

ornaments).

>

> --

------------

> (taken from In Days of Great Peace , Mouni Sadhu)

 

Namaste All,

 

Yes I love this stuff, but I always remember what Ramana said about

That being a dualistic statement. Tat Twam Asi, whereas Koham or Who

am I doesn't dualise at all and refers the enquiry to the singular

source.......ONS..Tony.

[Guest guest]

On 10/12/01 at 5:06 AM Viorica Weissman wrote:

 

º> > Verse 261

º> >

º> >

º> > Realize that thou art ' That'- Brahman which is the one only

º> > Reality , the cause of multiplicity , the cause that eliminates

º> > other causes , different from the law of cause and effect.

º> >

º> >

º--

º> ------------

º> >

º> > Verse 263

º> >

º> > Realize that thou art ' That'- Brahman that Reality which

ºmanifests

º> > as many through the illusions of name , form ,

ºqualities ,change ,

º> > but is yet unchanged like gold ( in the various forms of golden

º> ornaments).

º> >

º> >

º--

º> ------------

º> > (taken from In Days of Great Peace , Mouni Sadhu)

º>

º> Namaste All,

º>

º> Yes I love this stuff, but I always remember what Ramana said about

º> That being a dualistic statement. Tat Twam Asi, whereas Koham or

ºWho

º> am I doesn't dualise at all and refers the enquiry to the singular

º> source.......ONS..Tony.

º

º hi Tony ,

º

º I think that Ramana criticized the meditation on 'I am That '

º not the reading of Viveka Chudamani and understanding and

º realizing the truth behind 'thou art That' ;

º realizing this truth could lead one to ask himself which

º is the best and most direct way to that truth ,

º which is of course self-enquiry,

º

º vicki

 

Hi Vicky,

 

Any seeming equation like "i am <...>" could be interpreted as duality.

And what makes you think, self-enquiry is the most direct way?

Can you say that through experience of having traveled all paths?

What would be the "mark" of the "best" way?

For some, that "best way" is the teaching absolved

through a death-experience. Do i have to remind you,

that was the case with Ramana too? The Buddha nearly

died from asceticism - survived and had to face the inevitable.

 

What apparently isn't clear, is that a death-experience can only

teach one, what can be accepted. When fully aware of the transient

nature of all things, man's conditioning regarding opinions and belief,

all "personal-i" issues evaporate and it doesn't matter whether one

lives in a cave or a palace - the mind-body continues "life as usual"

only regarding "outer" things - which painstakingly makes clear

all issues of "former" attachment, which then will be removed like

leaves from a tree in autumn. And by "experience" i can say that can go

amazingly fast - at the edge of endangering the functioning of

the mind-body. The above goes by the label of "unconditional

surrender" which is once and final.

 

Jan

[Guest guest]

On 10/12/01 at 3:35 PM Viorica Weissman wrote:

 

ºHi Jan ,

º

ºMaharshi's death experience was the 'background'

ºof his self-enquiry ;

ºall the roads lead to Rome ;

ºall the paths lead to self-enquiry;

º

ºvicki.

 

Hi Vicky,

 

No death-experience is the same:

some take leave from life, but are

restored to it. Knowing that

the incentive for a repetition is absent,

as one is "dead" already, that is like

having taken leave from both life

and death. It is the basis for absolute

fearlessness although the potential

for fear (for a while) remains intact.

 

Self-enquiry is for those who doubt:

when having given up both life and death,

neither is there an incentive left for,

nor is anything left to, enquire into.

That is the teaching of the Kathopanishad..

Which i had lived up to,

before the actual reading took place.

 

Jan

[Guest guest]

On 10/12/01 at 3:35 PM Viorica Weissman wrote:

 

ºHi Jan ,

º

ºMaharshi's death experience was the 'background'

ºof his self-enquiry ;

ºall the roads lead to Rome ;

ºall the paths lead to self-enquiry;

º

ºvicki.

 

Hi Vicky,

 

No death-experience is the same:

some take leave from life, but are

restored to it. Knowing that

the incentive for a repetition is absent,

as one is "dead" already, that is like

having taken leave from both life

and death. It is the basis for absolute

fearlessness although the potential

for fear (for a while) remains intact.

 

Self-enquiry is for those who doubt:

when having given up both life and death,

neither is there an incentive left for,

nor is anything left to, enquire into.

That is the teaching of the Kathopanishad..

Which i had lived up to,

before the actual reading took place.

 

Jan

[Guest guest]

On 10/13/01 at 10:49 AM Viorica Weissman wrote:

 

º> Self-enquiry is for those who doubt:

º> Jan

º

ºHi Jan ,

º

ºself-enquiry is for those who don't doubt ;

ºas well as Maharshi's life ,teaching and Maharshi's everything ;

º

ºvicki

 

As the Self can't realize the Self,

who is to enquire into what?

Thoughts and feelings vanish when

their unsatisfactory nature is *understood*.

That leaves Silence.

 

Jan

[Guest guest]

Yes.

 

It's finished.

The game of self-inquiry is over.

 

Promising not to tell anyone,

Dan

 

> As the Self can't realize the Self,

> who is to enquire into what?

> Thoughts and feelings vanish when

> their unsatisfactory nature is *understood*.

> That leaves Silence.

>

> Jan

 

 

 

 

 

Make a great connection at Personals.

http://personals.