Self-enquiry- tracing the source of the I

[Guest guest]

From

Sankarraman

 

Dear friends,

May I have your views solicited as regards the vichara

marga advocated by Bhaghavan Ramana, both as regards the theory and practice.

Bhaghavan says that of all the thoughts, the basic thought is the,' I' thought

referred to as aham-vritti in Sanskrit. Bhaghavan advises his devotees that one

should pay attention to the source where from the thought arises, to whom the

thought arises, which, if pursued assiduously without making any attention to

the thought, without analyzing it or interpreting it or seeking its causation,

will lead the attention away from the objects, an experience of the bare I

transpiring ( this is my understanding which if it is incorrect, I may kindly

be corrected). This, Bhaghavan terms as aham-sphurana, a stoppage of volitional

activity. Bhaghavan says that even the sphurana dies giving place to the true

Self, which has no rising or setting. What is the implication of,"I", thought?

Is it relatable to the Vijnanamaya-kosa

spoken of in the Upanishads, which, I believe, is the first stage of

objectivity? In the work,'Pancadasi', of Vidyaranya, there is a reference to

the relevance of the Vijnanamaya-kosa in the matter of finding out the true

Self, the vritti generated by this kosa being non-objective, there being no

resultant objectified phenomenon in this quest, the intellect instead of

presenting any object getting lost in the blaze of the Self. Is Bhaghavan's

self-enquiry synonymous this position depicted in Pancadasi?

Yours ever in Bhaghavan

Sankarraman

 

 

 

 

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[Guest guest]

advaitin, Ganesan Sankarraman <shnkaran>

wrote:

>

> From

> Sankarraman

>

> Dear friends,

> May I have your views solicited as regards

the vichara marga advocated by Bhaghavan Ramana, both as regards the

theory and practice. Bhaghavan says that of all the thoughts, the

basic thought is the,' I' thought referred to as aham-vritti in

Sanskrit. Is Bhaghavan's self-enquiry synonymous this position

depicted in Pancadasi?

 

Namaste,

 

In the book Talks With Ramana Maharshi, 5th ed., 1972, p. 267,

Maharshi has explained the distinction between Aham vritti and Aham

Sphurana. "....When Aham represents the Self only it is Aham

Sphurana..."

 

In Panchadasi, vij~naanamaya kosha is described as mithyaatma.

 

If Atman is dehatraya-atiita, pa~nchakoSha-atiita, and

avavasthaatraya-atiita, the Sphurana would not be related to any of

the koSha-s. Panchadasi 6:73 and 212 also refer to the Jiva aspect

only.

 

I hope I have understood the question correctly.

 

 

Regards,

 

Sunder