EGO AND SELF
The story is well written by VG. When I said story it’s a fabricated
material, unfounded by any basic structure, and was built since then till
date, by the self-preachers in the media and the defeatist materials of the
earth. Any one should have witnessed in their life these words:” That bloke
presumes too much”; That person does not know anything; he or she is
dancing too much; what exactly does he or she knows; and when compared to
my age, he is a batcha; such people intrude in our work culture forsaking
the usual pattern of jobs”. SUCH WORDS WOULD HAVE BEEN HEARD IN THE
OFFICES WHERE THE OLD OFFICERS SEE YOUNG DIRECT RECRUITES; OLD SUPERVISORS
UTTER IN COMPAANIES WHEN THEY ARE GOVERNED BY THE YOUNG MBAs; SITTING
ELSEWHERE WHO WERE RULING THE ROOST BY CHEATING OTHERS, WHEN FIND THWEIR
HAT IS BEING BLOWN UP USING SUCH DESCRIPTIONS OR EVEN THE BASE
DESCRIPTIONS; ONE WHO IS INCAPABLE OF DELIVERY STEALING OTHERS WEALTH TO
PRESENT AS COMPILING UTTERING SUCH; IT IS IN THIS EARTH. And That is THAT
EGO. Ego is one that is telling others that I ONLY KNOW, I AM THE OJNLY
KNOWER; and not I KNOW AND NOT ONE WHO REVEALES HIS OR HER IDEAS. However,
the mass who cannot tolerate the beauty of upcoming trees and flowers,
would wish to pour the hot water inside the roots by EGO, and ultimately
get killed by avatarams. Or else how can Karna Duryodhana Ravana and so
many could enter the swarga even before the dharmatmas? Only the real
egoist fabricates stories and keep on doing it while the EGO RBY STANDARDS
OF SASTRAS TRAVELS TOWARDS THE SELF.
2 The ego and the Self stand at two opposite ends of our spiritual
journey. Our inquiry begins with the ego and culminates in the realization
of the Self. Broadly speaking, the ego can be taken as that part of the
mind which expresses individuality. It is the ego that gives us the sense
of “I” and “mine.” The ego is the mouthpiece of the personality. The total
personality is, of course, a very complex thing; it is not easy to
understand how deep its roots are. Various factors in the body and mind
such as biological urges, glands and neural structures, emotions, and other
elements are involved in the construction of the personality. But so far as
its vehicle of expression—namely, the ego—is concerned, there is not much
difficulty in understanding and grasping it.
3 There are, of course, certain exceptional situations when the ego
might not be involved. For example, when we are deeply engrossed in some
artistic object or while listening to beautiful music, our I-sense becomes
attenuated and may even disappear completely. In common language, we say
that we were so absorbed that we forgot ourselves. This is also the case in
certain types of religious experience where the devotee is so moved by
divine love that the ego drops to its minimum level. There is a spontaneous
forgetfulness of oneself as an individual. The ego has to identify with
something, or else it cannot express itself. For example, the ego has to
identify itself with the body. Then I say “I am healthy,” or “My height is
six feet.” When I say, “I am thinking,” my ego has associated itself with
the mind. When I say, “I am angry,” the emotion of anger is the object of
association.
4 It now associates itself with ethical qualities such as virtue,
truth, and purity, or with some cultural values such as poetry, science,
democracy, resulting in the corresponding assertions: “I am virtuous”; “I
am truthful”; “I am pure”; “I am a poet”; “I am a scientist”; “I am a
citizen,” and so on. In these various cases of identification the ego
connects itself with a clear understanding, but there are some
extraordinary instances where the identification is only implicit. The ego
can identify itself with ideas that are vast and infinite, though it is not
fully conscious of this fact. For example, we implicitly believe that we
are not going to die. All our thoughts and actions betray the strong
assumption that we shall always be here, that we are immortal. But this
belief is not expressly recognized; it is subconsciously assumed. The ego
is similarly occasionally confronted with feelings of boundless happiness,
knowledge, or tranquillity. Though we lack the time or courage to deeply
ponder our kinship with these spiritual qualities, there is nevertheless an
implicit identification in the background of our consciousness which we
cannot shake off.
5 The Self is the core of the mind and personality. It is also the
core of the external world we perceive. When we probe deeply enough, we and
our universe become one. The Self is that Unity: we live and move in that
Unity. We can never escape our own nature. We are generally satisfied with
the superficial manifestations of our personalities, but there is always an
unknown element of our existence upon which the ego occasionally stumbles.
In some moments of our lives we feel its presence as immortality, as
infinite calmness and beatitude, as vast, undefined knowledge. Just as in
our daily life the ego is the “mouthpiece” of the personality—the
instrument by which the personality can work and manifest itself—so also in
the field of Self-inquiry the ego serves as a “pointer” to the true basis
of the personality, the Self. We have to begin, of course, with the ego,
but our goal is to go forward until the ego discovers the Self.
6 The ego seeks relationships. It becomes restless if it is left
alone. The object of spiritual training is to give the ego spiritual
relationships. Sri Ramakrishna used to speak of two kinds of ego—the ripe
and the unripe. The ego that says, “I am the child of God, I am the servant
of God” is the ripe ego.The unripe ego is that which attaches itself to
different ideas and objects of worldly enjoyment. It says, “I am
beautiful”; “I am powerful”; “I am wealthy.” These identifications may be
necessary in everyday life, but in the context of the highest spiritual
goal, these notions are barriers. When you say, “I am the body,” you have
covered your true Self with a veil. For that reason Sri Ramakrishna said
that the point of spiritual practice is to gradually transform the unripe
ego into a ripe ego. When a person does some work, he or she may say, “I am
doing this.” This is an expression of the unripe ego.
7 When we say, “I myself have done this,” we are using two terms.
One is the “I,” the ordinary ego. But what is the “self” in “myself”?
Ordinarily we do not care to analyze why we use these two terms. We also
say, “You yourself have told me this.” Using the third person we say, “He
himself had come there.” What is the implication of the word “self” in
these three usages? The Vedanta analysis says: The “I,” the ego, has only
one face. It can be manifest only in the first person. But “self” is common
to all three persons. It has three faces. It is behind him and behind you
and behind me. It is the unchanging, undeniable, immediately-experienced,
abiding Consciousness behind all personalities. As our spiritual
comprehension matures and as the experience of the Self becomes more
explicit, we find that this experience has nothing to do with any kind of
objective association. That is why in higher Vedanta practices, the method
often used is that of negation. Positive identification is necessary up to
a certain stage of our spiritual life. After that, the ego has to be taught
to forget its old habit of identification and instead to practice saying,
“I am not this body. I am not this mind. I am not these five elements. I am
not thought.”
The ego has to be trained to dissociate itself from whatever ideas of
attachment come into the mind.
8 The experience of the Self is quite different from the experience
of the ego. It does not have to take the form of “I am.” Why? Because the
Self is not something that stands outside of myself; the Self is my true
nature, the eternal subject of all experience. We cannot express the Self
as an idea or in words, in the way that we can express a concept or
describe an external object The Self is the center of the whole universe.
It is the center of all individuals. All time is in the Self, all space is
in the Self. Everything is in the Self. One who knows the Self goes beyond
ignorance. Knowledge of the all-comprehensible Truth, the Self, gives a
person the highest satisfaction. The passage from the Upanishads continues:
“One who seeks this, reflects on this, and understands this delights in the
Self, sports with the Self, rejoices in the Self, revels in the Self. That
person’s companionship and sovereignty are in the Self.” When we were in
the state of ignorance, the ego was a passionate seeker of company; now we
are in a position to tell the ego: “You are a natural companion of the
Infinite. You need not seek association anymore. All objects, all beings,
are already one with you.” This state is attained through Self-knowledge;
this is the goal which the ego must attain—its ultimate destination.
[Shraddananda California RK Mutt]
9 Hope EGO hereinafter is well understood before taking stories of
incorrigible envy. We shall see 2 more verses and find out whether it is
the content of EGO or EGOLESS.
I न जानामि दानं न च ध्यानयोगं न जानामि तन्त्रं न च
स्तोत्रमन्त्रम् ।
न जानामि पूजां न च न्यासयोगं गतिस्त्वं गतिस्त्वं त्वमेका भवानि ॥३॥
Na Jaanaami Daanam Na Ca Dhyaana-Yogam Na Jaanaami Tantram Na Ca
Stotra-Mantram | Na Jaanaami Puujaam Na Ca Nyaasa-Yogam Gatis-Tvam
Gatis-Tvam Tvam-Ekaa Bhavaani ||3||:3.1: Neither do I know Charity, nor
Meditation and Yoga,3.2: Neither do I know the practice of Tantra, nor
Hymns and Prayrs, 3.3: Neither do I know Worship, nor dedication to
Yoga,3.4: You are my Refuge, You Alone are my Refuge, Oh Mother Bhavani.
न जानामि पुण्यं न जानामि तीर्थ न जानामि मुक्तिं लयं वा कदाचित् ।
न जानामि भक्तिं व्रतं वापि मातर्गतिस्त्वं गतिस्त्वं त्वमेका भवानि ॥४॥
Na Jaanaami Punnyam Na Jaanaami Tiirtha Na Jaanaami Muktim Layam Vaa
Kadaacit | Na Jaanaami Bhaktim Vratam Vaapi Maatar-Gatis-Tvam Gatis-Tvam
Gatis-Tvam Tvam-Ekaa Bhavaani ||4||:4.1: Neither do I Know Virtuous Deeds,
nor Pilgrimage,4.2: I do not know the way to Liberation, and with little
Concentration and Absorption,4.3: I know neither Devotion, nor Religious
Vows; Nevertheless Oh Mother, 4.4: You are my Refuge, You Alone are my
Refuge, Oh Mother Bhavani.
II BG 10.35: Amongst the hymns in the Samaveda know me to be the
Brihatsama; amongst poetic meters I am the Gayatri. Of the twelve months of
the Hindu calendar, I am Margsheersh, and of seasons I am spring, which
brings forth flowers. BG 10.34: I am the all-devouring death, and I am the
origin of those things that are yet to be. Amongst feminine qualities I am
fame, prosperity, fine speech, memory, intelligence, courage, and
forgiveness. BG 10.36: I am the gambling of the cheats and the splendour of
the splendid. I am the victory of the victorious, the resolve of the
resolute, and the virtue of the virtuous.
And in the former I: Adi Shankara says he does not know anything in
Bhavaani ashtakam so humbly; He does not know bhakthi, punyam, papam,
pilgrimage and so many which I have not quoted; then if it is humbleness of
expressions, HE is a liar and acts against the veda words Satyam vadha. IS
THAT EGO LESS? If so on what basis he challenged for the debate with dharma
keerthi and Mandana Misra, trying to show his power of wisdom which is
humbleness?
And in the latter II: Krishna an avataram says that I AM
GAYATHRI; IAM SAMAVEDA; I am all devouring death; I am the gambling den;
etc. I am I am so many times; and GOD can have ego and we shall not only?
Conclusion: As we are atoms filled with only TRIGUNAS, so too filled with
EGO only; whether Raman or Vasishta or Viswamitra. All have only the EGOs.
The above explanation is only to show that avoidance of I ONLY if carried
out well fall will not be immediate; but other than that, such “I ONLY” and
the rest have the EGO. I and self vary between avivekam and Vivekam like
Ramana, Ramakrishna Vasishta and Viswamitra and US. Base III in majority I
ONLY; Base II ADIYEN, SELF ETC; Base III realised is minus EGO. Hence B G
says “ from 9 20 to 9 31 who goes where and one who reaches HIM is only
one in a million.” EGO less is that one in a one million and all the rest
who are to be reborn comes back with the EGO only. There is none egoless as
sited as humble; humbleness is covering the existing EGO but literally
threatening I AM THERE. EGOLESS MEAANSWHO IS REALISED. AVATARS HAVE EGO
HUMAN CHARCTER. ADISHANKAARA HIDES IN A VEIL. K RAJARAM IRS 23424
On Tue, 23 Apr 2024 at 06:19, 'venkat giri' via iyer123 <
[email protected]> wrote:
> *A R R O G A N C E*
>
> After travelling long through a forest, *Kalidasa reached a village. He
> felt very thirsty and looked around for water.*
>
> He saw an old woman drawing water from a well.
>
> He went up to her and asked her for water. *She agreed to give him water,
> but asked him to first introduce himself,*
>
> WHO ARE YOU ?
> "Introduce yourself.”
>
> Now Kalidasa, who was a renowned and revered scholar of his time, thought
> that *an ordinary and old village woman was not worthy of knowing who great
> Kalidasa was.*
>
> So he said,
> *I am a traveller*
>
> But the old lady replied, “No, *you cannot be a traveller.* In this world
> there are only 2 travellers – *the Sun and the Moon. Both Rise and Set
> every day and keep travelling perpetually.*
>
> WHO ARE YOU ?
>
> Thirsty Kalidasa said, *“Alright then, treat me as a guest.”*
>
> Old lady promptly replied, *“No you cannot be a guest,* son.
> In this world there are *Only 2 guests – Youth and Wealth … both are
> temporary and do not stay even if you plead with them a million times, and
> hence can only they be called as guests.”*
>
> WHO ARE YOU ?
> Thirsty but now quite intrigued with the profoundness of this old lady,
> Kalidasa said, *“I am a TOLERANT Person, Mother*
>
> Now the old lady replied, *“You don’t quite look tolerant,* young man.
>
> In this world *only 2 truly know the meaning of Tolerance*
>
> *Bhoomi (Earth) and Tree*. How much ever you stamp the earth or throw
> stones at the tree (for the fruits), both continue to nurture us.”
>
> So,
> WHO ARE YOU ?
>
> With unquenched thirst, Kalidasa was increasingly becoming irritable. He
> said, *“Fine then, consider me a Stubborn Person.*
>
> The lady smiled and said, *“No my child, you are not that stubborn.*
>
> There are only 2 truly stubborn personalities *Our nails and our hair. We
> keep cutting them non-stop, but they continue to grow.”*
>
> So
> WHO ARE YOU ?
>
> Kalidasa had been patient so far, but now in anger he said, *“Alright, I
> am a Fool”.*
>
> Now the lady gave a wide smile and said, *“There are only 2 kinds of
> fools* in this world.
>
> *A King who rules without having any capability or knowledge & a Minister*
> who is a sycophant to such a King and lavishes praises on such a useless
> king.”
>
> WHO ARE YOU ?
> Kalidasa realised that *He had been outsmarted by an old illiterate
> village woman.*
> In complete awe and humility, he fell at the feet of the lady, saying,
>
> *“O mother! How ignorant I was to think that I know myself.*
>
> I am ashamed of myself. Pardon my ignorance.
>
> Show mercy, and grant me water, I beg of you.
> When he touched her feet and then got up,
>
> Whom did he see?...
>
> *Saraswati the Goddess of Learning and Wisdom.*
>
> She said, “Kalidasa, you are wise. *But only if you know yourself do you
> become a true Manushya (human being).*
>
> Your *EGO* has overshadowed your achievements.
>
> You are *educated, but you are also given to arrogance*.
>
> Hence, I had to come to guide you.
>
> The mark of a true human being is *not his knowledge, but his humility.*
>
> _*Your Intellect*_
> _*Your Education is of...*_
> _*NO USE IF IT...*_
> _*ONLY FEEDS YOUR*_
> _*E G O.*_
>
> Yahoo Mail: Search, organise, conquer
> <https://mail.onelink.me/107872968?pid=NativePlacement&c=Global_Acquisition_YMktg_315_EmailSignatureGrowth_YahooMail:Search,Organize,Conquer&af_sub1=Acquisition&af_sub2=Global_YMktg&af_sub3=&af_sub4=100000945&af_sub5=OrganizeConquer__Static_>
>
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