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: Question on Self-Realization-I  ( 456 )
Dr. Sadananda
Hero Member
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« : November 07, 2016, 08:03:16 AM »

Question On Self-Realization -I

Respected Sadaji

I am recently studying "Discourse on Kenopanisad" 

Chapter II, On page 101 5th paragraph, Pujya  Swamiji Chinmayanadji explains:

"Intimate and Intense subjective experience of his own self" again on page 102  para 3 "subjective experience of our real self"

I realize that Swamiji is pointing to something else as we know that there is no trinity of experiencer, experience relationship when "Subject I" is concerned.

Please help me to understand what exactly is the meaning of ‘intimate and intensive experience of our real self – without having the experiencer – experiencing- experienced, triad – that we have in our any normal experience. How is the experience of the Self different from that of any other experience?


Yes, you are right - experience of Self is not like the normal experience that involves the triad - the experiencer-experienced-experiencing., since the object of experience is the self and the experiencer is also the Self and there is really no act of experiencing.
When Swamiji says it is an intensive subjective experience –it implies first it is not an objective experiences or experience of the self as an object. Every object is inert, while the knower, the subject who says ‘I Am’ is a conscious entity. Hence self-experience is intense recognition that I am the self- which is of the nature of sat-chit-ananda. It is intensive in the sense that it is akhandam or unbroken since knower the self is there in every experience. In essence, there is never a time I do not experience myself – however in all experiences I am paying attention to the objects of my experience rather than to the subject, the experiencer, the conscious entity. Intense experience then is the shifting the attention of the mind not to the objects per sec but to the knower, the conscious entity. The self is a ‘knower’ when there is a ‘known’ (technically called phala vyaapti – since there is a fruit of knowledge that ‘I know this’, etc). However, when the mind does not pay attention to the known but its shifts attention to the knowing principle- constantly and continuously – then only it becomes intense self-experience. There is no fruit of this experience as ‘I know this’ – but only as I  am – I am – I am.. etc. Bhagavan Ramana puts this simply as – aham aham taya, spurtati hRit swayam, paramam puurnam sat. I am, I am, I am – raises spontaneously in the core of one’s personality, one’s heart. Here the heart is the mind that is in meditation, and that ‘I am’ is different from previous I am that arises in all the objective knowledge as I know this, etc. This ‘I am’ is supreme, infinite or full and of the nature of SAT swaruupam, says Bhagavan Ramana. 

These are the general statements. Now let us look at this problem more carefully.
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