The Forum dedicated to Arunachala and Bhagavan Sri Ramana Maharshi

Ramana Maharshi => The teachings of Bhagavan Sri Ramana Maharshi => Topic started by: Subramanian.R on April 18, 2016, 05:39:47 PM

Title: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on April 18, 2016, 05:39:47 PM
(The Supreme Science as Taught by Sri Ramana.)

The original is in Sanskrit.  I am giving only the English translation.

**

Benedictory Verse:

We bow our heads to the Holy Ramana, the Ocean of Grace, the Infinite, Incommesurable,
Unborn Primal Divinity, Guru of all Gurus, shining in the Hearts of all creatures as 'I'.

1.  'Homage to Sri Dakshinamurti, manifest in three forms as God, the Guru, and the Real Self,
whose form is infinite as the sky'.  Dakshinamurti was the name of the God when He appeared as
the Primal Guru and taught the sacred mystery of the Supreme State, by Silence, to the four sages,
Sanaka, Sanandana, Sanatana and Sanatkumara.  Bhagavan Sri Ramana Maharshi has said that these
three are the three stages of Divine Grace; first God, then the Guru, and lastly the Real Self.

2.  Herein is expounded the Teaching about the Natural State of the Real Self, known as Right Awareness,
which was taught in the Mandukya and other Upanishads, and has now been taught by the same Divine Guru,
along with the means thereto, as experienced by Himself.

contd.,


Arunachala Siva.         





Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on April 19, 2016, 11:32:48 AM
3.  Becoming keenly aware that the world life is full of misery, because it is infested with desire and fear,
one should approach a Guru who is a Sage, being free from those bad forces, and after doing reverence to
His Holy Feet, should question him about how to become free.

4. The Sage will give out in reply the Supreme secret, confirmed by the experience of all the sages:
'If thou knowest Thyself, there is no suffering there.  If thou sufferest, (it means only that) thou knowest
not Thyself.'

5.'Since you have no suffering in deep sleep, this suffering is only falsely ascribed to thy Self. Realize
the Truth of Thyself by the resolve to know it and thereafter remain in thy own true Nature, which is
Bliss.

6.  This teaching of the Guru is the very essence of all the Upanishads.  All the texts of the latter are
just commentaries on  this teaching.

contd.,

Arunachala Siva.         
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on April 20, 2016, 10:44:08 AM
7. In the Heart there dwells the Reality which is Pure Consciousness, the Real Self.  To be  in the Heart,
with the mind quiescent, is the Knowledge (Awareness) of Him, and also the State of Deliverance.

8.  That pure Consciousness, which is the Real Self shining in the heart, ever the same (without change),
and the basic substratum -- namely Brahman, -- of the whole universe, are both one and the same.

9.  But the world appearance, superimposed by the mind, because of Ignorance, upon that substratum,
-- which is the Truth of the Self -- conceals that Reality and itself shines as real (in its own light) as there
is Ignorance.

10.  As in dim light the illusory snake, concealing the real rope, is taken as real in its own sight,
so the world,  concealing the Self, appears as real in its own sight, in the state of ignorance.

contd.,

Arunachala Siva.           
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on April 21, 2016, 11:06:26 AM
11.  Because of ignorance, the Self is believed to be limited to the body, enjoying and suffering, bound
by bonds of desire to the world, ignorant and distinct from the Supreme Being.  Really the Self is identical
with Him, not the other.

12. Hence the world-wandering of the self is just a myth. But this can be verified only in the mind-free
State.  'Apart from the mind there is no bondage to life in the world.' (Viveka Chudamani).

13. As one seeing the false snake fails to see the real rope, so, seeing the world -- wherein are included
Personal God and the individual soul  -- does not see the Real Self as He really is, i.e. as the Supreme
Reality (Brahman).

14.  The Self will remain concealed so long as the world taken as real.  It will cease to be so taken,
when the mind is once for all extinguished; hence one must strive for extinguishing the mind.

contd.,

Arunachala Siva.   
 
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on April 22, 2016, 01:20:37 PM
15 and 16:  He who, seeking the Self -- concealed, as shown above, by the mind by projecting on him
the illusory world appearance -- becomes firmly established in the True State as that Self, thus uncovering
that Self and dissolving the mind, the Ignorance and the whole world to Him, will enjoy his own true Self,
which is without Samsara, not covered by the vehicles, identical with Brahman, alone and without a second.

17:  Or if one, from fear of the flood of births and deaths, takes refuge in God, then ignorance will cease
by His Grace alone, and then he will become established in the true state of the Self.


18. The wise call by the name 'self surrender' the offering of oneself to God through the devotion.
Hence the seeker of deliverance must practice Devotion to God, which is described as nine fold, consisting
of listening and the rest.

19. That State, wherein one remains immovable in one's true nature (as the Real Self) is (itself called)
Right Awareness, Deliverance and the Natural State.  He that dwells immovably in that Supreme State,
free from delusion, is the Awakened One (Prarabdha).

20.  The Sage who has attained that Supreme State is Free, even though his body survives, (because)
he does not look upon it as himself nor as belonging to himself.  Therefore that Sage is really bodiless.               

contd.,

Arunachala Siva.
 
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on April 23, 2016, 11:49:22 AM
21. The Mind-free state stated above is itself complete and endless happiness, since it is the mind itself
that covers up (overpowers) the natural happiness of the Real Self and unfolds suffering for every creature.

22.  The lover of deliverance who is straightforward, pure, truthful, unassuming, valiant, profoundly
devoted to the Guru and endowed with six perfections, viz., serenity of mind, and the rest, will attain
that supreme state without delay.

23.  The 'valor' enjoined here is just the concentration of the mind which the aspirant (sadhaka) achieves
by restraining its vagaries for pursuing the quest of the Self, since no other valor is needed here.

24.  The aspirant to deliverance  must resort to a Sage as his Guru, that is, one who has awakened from
the sleep of ignorance of the Self and is therefore free from delusion.  How can one, who has not awakened
from sleep, awaken others who are of the same case?         

25.  Only that devotion to the Guru is good, which is rendered to a Sage-Guru, regarding him as identical
with God.  Only by such devotion does one attain freedom from delusion.  Truly the Sage is not other than
God.

contd.,

Arunachala Siva.   
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on April 24, 2016, 11:56:26 AM
26.  Mental calm, sense control, withdrawal from worldly pursuits, fortitude, faith in the words of
Guru, steadiness in Sadhana -- these six are prescribed for the aspirant, whereby his mind will remain
firm in the quest.

27.  That State is knowable only by actual experience of the Truth of the Real Self. It is indicated
(in the sacred lore) only by negations.  'Not so, not so'.  It is not described by speech nor thought
of by the mind.  Even The Primal Guru - Dakshinamurti - taught It only by Silence.

28.  Since that State is changeless, wordless and calm, beyond the states of waking and the rest,
it is called the Fourth State.  Such is the teaching of the Mandukya Upanishad.

29.  For every creature there are three states, waking, dream and deep sleep; and sustaining these
three states there is another sleep, the sleep of ignorance.   

30. The whole of this world is contained within this trinity of states.  The Reality of the Fourth State,
which is wordless, transcends these three states.

contd.,

Arunachala Siva.   
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on April 25, 2016, 10:56:55 AM
31. Deep sleep is just dreamless sleep;  the other two are sleep with dream.  The Fourth State, being
without sleep and without dream, is the Abode of Deliverance.

32. If that mind free consciousness, which is at the meeting point of deep sleep and waking, somehow
becomes continuous, then the State that then dawns is declared by the Sages to be the State of
Deliverance.

33.   Those that are overwhelmed by this Sleep of Ignorance are the seers of this bad dream, the world.
And as long as this ignorance ceases not by the Right Awareness of the Real Self, the souls have to wander
in this maze of the three states.

34.  Thus every creature is asleep; none in this world of souls is awake.  Only the Sage, who being firmly
established in the Fourth State, has transcended the three states and is free from Ignorance, is awake.

35.  The Sage is wide awake, having become established in the True State of the Self which is free from
the darkness of ignorance;  in respect of the dream world that is being seen by those drowsy with ignorance
of the Self, he is asleep.       

Arunachala Siva.
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on April 26, 2016, 10:50:10 AM
36.  Hence it is said that this world is at night to the Sage, whereas to the ignorant the Real Self is as
night.  For this reason that natural State, the Fourth State is described by the sage as a state of waking sleep.

37. For those to whom the three States,waking and the rest, are real, that Supreme State is mentioned as
the Fourth State.  But since that so called Fourth State alone is real, and these three states are unreal, the
term Fourth State alone is real, and these three states are unreal, the term 'Fourth State' is not rightly
applicable to it.

38.   In dream and waking the mind being active, itself creates the world.  In deep sleep it goes into
seed form and on awaking again creates the world.

39.  Unless and until the mind becomes utterly extinct, these three states will continue to prevail.
When the mind becomes extinguished the Supreme State is won, wherein the world once for all
ceases to disappear.

40.  Though the state of being the Real Self is called the State of Knowledge, it is one in which there
is none of the three, the knower, the object, and act of knowing.  That being the case, what does one
know there, by what means, and who is here to know?  It must be understood that knowledge is just a
name for the State of the Self.

contd.,

Arunachala Siva.       
     
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on April 27, 2016, 10:06:44 AM
41.  The Upanishadic text which says:  'Where the Self is all there is, then how and what does one know
there,'  makes it clear that in the Supreme State, the Real Self is alone, as the One without a second.

42. Since in that State there is not, in reality, even the difference of place and occupant thereof,  the Self
being the One without a second, the All inclusive Reality, therefore He, the Supreme Being, is His own Place.

43.  Since the Sage has put an end to all duality by attaining the Supreme, the Real State, he has
attained the Advaitic State.  Hence He alone should be regarded as an Advaiti.

44.  Duality comes to be taken as real because of taking something not the Self to be the Self.  The sages
tell us that the state of being free from this Ignorance is itself the Advaitic State.

45. Thus Advaita is not a dogma like those of other religions. Also because the mind does not function
in It.  True Advaita is declared to be just the state of Being in one's own real nature as the Real Self,
free from thoughts and free from the world.

contd.,

Arunachala Siva. 
       
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on April 28, 2016, 11:20:42 AM
46.  On the other hand the Advaitic state has NOT been attained by one who, knowing the substance
of the sacred lore, as a doctrine by his intellect alone, is satisfied with it without striving to win actual
experience of the Self.

47.  Such a one has not dissolved the world appearance by remaining in the true state of the Self as
the Supreme Reality.  He that knows the Self by understanding the substance of the books has not got
rid of his false notion that the body is the Self!

48. It has been stated by Guru Sankara that such a one is really not different from the brutes.  Brute-
hood is defined by Sages as that by which one regards the Self as limited to the body.

49.  Hence for him that just knows the sacred lore, the belief that the world is real as such (in its own
sight), does not cease.  Deluded by this false belief he ever wanders helplessly in samsara like all the rest.

50.  It is said (by Sri  Bhagavan) that the knower of the sacred lore whose mind has not subsided
in Peace, (of the Supreme State) is just like a gramophone.  It is also said (by Sri Bhagavan) that he is
even worse off than the man without learning, because unlike the latter, he is overwhelmed by moods
of pride and so on.

51.  This theoretical knowledge is styled inferential knowledge (as of a thing absent).  But the Self
is never absent.  How can inferential knowledge of one that is ever present be true Knowledge?

contd.,

Arunachala Siva.               
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on April 29, 2016, 10:59:28 AM
52.  The Ignorance causing bondage is just the experience (through mistaken) of the form "I am the body".
How can such ignorance come to an end, except by the Awareness, 'I am the Pure Consciousness'?

53. This theoretical knowledge is only intellectual.  But the intellect has no access to the Real Self.
Just as evil spirits are ironically styled as  'good people', so this Ignorance is styled 'Knowledge'.

54. When a man  scorched by the Sun becomes cooled by bathing in a mirage, or when one succeeds
in cooking food on a painting of fire, then one may attain deliverance by theoretical knowledge.

55.  Therefore one that talks Advaita without actual experience of that Truth is just the same as a Dvaiti.
Neither speech nor mind has any access of the Supreme State. He that abides in that State has no doctrine
whatever.

56. Those that think of themselves as Advaitis  say (from intellectual conviction alone) that the world is
unreal, miserable and inert (unconscious). Others (professing Dvaitism) say otherwise.   But in the
result all are alike.       

contd.,

Arunachala Siva.
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on April 30, 2016, 10:48:07 AM
57. It is only the One Supreme Reality that appears as the three, namely the world, God and the
Soul.  But asserting thus as a doctrine is not Right Awareness. Right Awareness is just the death of the ego.

58.  Indifferent to the actual experience of the Real Self, the sectarians affirm their dogmas with fanatical
vehemence, saying 'There is a Reality', 'There is none', 'It has form', 'It is formless', 'It is One', 'It is two fold',
'It is neither'. 

59.  There is no end to logical discussions, for logic does not come to rest anywhere.  The Supreme transcends
the world. How can it be known by the logical mind?

60. Since the Sage has no creed of His own, He never engages in useless discussions.  All creeds are approved of by Him. He does not seek to unsettle the faith of anyone.

61.  Therefore, the aspirant should, with a mind at peace, cease from hatred of other faiths and from all
disputation and engage in sadhana as taught by his own faith, intent on winning Deliverance.

contd.,

Arunachala Siva.           
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on May 01, 2016, 11:07:16 AM
62.  There are two creeds held respectively by those who say the world is real and those who say it
is unreal.  The earnest aspirant for Deliverance can win experience of the Truth of the Self without
taking up a definite stand on the question.

63.  All creatures alike want perfect happiness, which is unmixed with suffering and will last forever.
This is not wrong, because happiness is the real nature of all creatures.  So one should inquire where
such happiness can be had.

64. To the seeker of Deliverance who has perfect non attachment, Bhagavan Sri Ramana Maharshi
tells us in what state that Happiness dwells and what means it can be won.

65. The state of deep sleep is dear to all creatures, and it is dear because it is happy.  But in that
state there are no objects of enjoyment!  What can be the source of this sleep-happiness?

66. Deep sleep and the Supreme State are similar;  in both the mind and the world are absent.
But in both, there is the eternal Reality, the Real Self, and therefore it follows that He is the cause
of the Happiness of both the states.

contd.,

Arunachala Siva.           
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on May 02, 2016, 10:59:51 AM
67.  The happiness of sleep is fitful and meager, because the mind survives there in seed form.
In the Supreme State there is infinite bliss, known as 'Ananda' in the Vedantic lore.

68.  Only by receiving a minute fraction of that Supreme Happiness do all the creatures enjoy life
in this abode of the souls.  If this source of Happiness were not present, who will care to live in
this world for even half a moment?

69.  Hence it follows that to all alike is the dearest of all things, the Real Self that shines in the
Supreme State as Pure Bliss.  Therefore, to all creatures alike, the most beloved of all is the
Supreme State, and nothing else.

70.  For the aspirant who has thus learned from the Sage-Guru that the Supreme that the
Supreme State is the Home of eternal Happiness and who is therefore indifferent to this world
and intent on winning that State, what is the use of an inquiry concerning the world?

71. Let the world be real or otherwise. What is there in it for the aspirant to strive for?  And let
the Reality in the Supreme State be non dual or otherwise.  It is That alone that he wants to win,
naught else. 

72.  Only by becoming firmly established in the Real Self of that Supreme State can one know
definitely whether that Reality is non dual or not.  How can anyone become aware of that Truth
while still wandering confusedly in the three States?

contd.,

Arunachala Siva.             
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on May 03, 2016, 12:13:54 PM
73.  Just as it is proper to throw away the heap of shorn hair without scrutiny, so it is right for the
aspirant to turn away from the world, which (for him) is of no value, without inquiry concerning it.

74.  The aspirant will naturally turn away from the world at once and with his mind turned inwards,
will strive for the goal.  It is by turning the mind away from the world that the quest is made, and
for that reason the world is certainly to be renounced.

75. But those who have not the needed strength of non attachment, believing, as they do, that the
world is real in its own right, cannot turn the mind inwards for the quest; so for them, this inquiry
is surely needful.

76.  These, by making the inquiry on the lines indicated by the Master, would  become convinced
that the world is not real in its own right, and then by reflecting on this truth, will become able,
by degree, to turn the mind inwards.

77. An inquiry conducted on the basis of worldly experience alone, by relying on one's own unaided
intelligence, is vain. One should resort to a Guru who is a Sage and make this inquest on the world
as guided by him.

contd.,

Arunachala Siva.                 
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on May 04, 2016, 09:57:28 AM
78.  Since all worldly experience is rooted in the Ignorance, dream like, taking place in worldliness,
pertaining to men ignorant (of the Real Self), it is false, and is therefore no evidence for the seeker
of Deliverance in this discrimination between the real and the unreal.

79. For the aspirant who seeks to win the Supreme State transcending their relativity of the three states,
the supreme evidence is the Experience of the Sage.  He alone knows also the truth about the world,
because of His awareness of the Reality in that state.

80. The Sage not only testifies to his own experience, but also furnishes flawless reasons drawn from
our own worldly experience.  But the disciple, if wise, will not go on posing questions without end;
for the word of the savior is not to be doubted by the aspirant.

81.  There is no end to doubt until one gets established in the Supreme State.  Only in that State
is there an end of all doubts, due to the extinction of the doubter, the ego.

82. Since there is no finality in reason, the aspirant should at once give up reliance on reason,
and with faith in the Master's teaching, must strive for winning the goal on the lines taught by Him.

contd.,

Arunachala Siva.           
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on May 05, 2016, 11:01:46 AM
83. If a  doubt arises he should ask himself: 'Who is it that doubts thus';  if by thus seeking, he attains
the Supreme State, then both doubt and doubter will cease to be.

84.  The guru who is a Sage teaches the unreality of the world in accordance with his own experience,
giving reasons supporting it.  The disciple who aspires to become Free should accept this teaching with
perfect faith and with its help strive for his goal.

85.  The Universe, comprising these three namely the soul, god and the world of visible objects, is
superimposed by the mind on the Real Self, which is the Sole Reality of the Supreme State, hence
all this is just an outcome of Ignorance.

86.  That being so, when this Ignorance is annihilated by the light of the Awareness of that Self,
then along with it, the outcome of it, namely this world), will cease to appear, like darkness before
the sunlight at sunrise.


Contd.,

Arunachala Siva.     
         
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on May 06, 2016, 11:57:53 AM
87. This darkness (we thus see) shines in the dense darkness of the Ignorance, but does not shine in the
Great Splendor of the Light of the Self-awareness. If this universe were real, why does it not shine in
the Supreme State, lighted  as It is by the Conscious-Effulgent Light of the Real Self?

88. That alone is real which survives in the experience of the Real Self in the Supreme State, all else
is only unreal.  This is the distinction between the Real and the unreal, revealed to us by the teachings
of all the sages.

89.  Since the multiplicity is experienced only in the state of Ignorance, it is declared to be unreal.
On the other hand, because the Unity (non difference) of the Self is experienced on the liquidation
of Ignorance, that Unity is real.

90.  That peaceful Self,  who shines by the light of His own nature, as pure Consciousness in the
Supreme State where the world is lost, is the sole Reality;  such is the teaching of our holy Guru,
Sri Ramana.

91.  As the dream world is known to be unreal for the reason that it vanishes upon waking, so this
waking world also, is proved to be unreal by its vanishing in the light of the Real Self.         

contd.,

Arunachala Siva.
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on May 07, 2016, 10:52:51 AM
92.  But ignorant men, who are averse to winning the Supreme State, put forth an endless series
of arguments, (trying to refute these teachings.)   The sages clear the doubts generated by these
arguments so that the earnest aspirants may not be deluded by them.


93.  This teaching of the unreality of the world is not addressed to those who look upon the body
itself as the Self, or consider the Self to be the owner of the body.  For these people the world is
real, not unreal.


94.  The teaching, that the trinity of the soul, God, and the world are unreal, is indivisible.  So, for
one that is convinced that one of these is real, the other two also are real.

95.  To those that seek Deliverance the teaching is that all these are equally unreal.  This teaching
must therefore be accepted exactly as taught by those who are earnest to win Deliverance by the
extinction of the Ignorance.

96. One that is wise would either accept the teaching as a whole, or reject the whole of it.  Who
can make use of half of a hen for cooking reserving the other half for laying eggs?

contd.,

Arunachala Siva.       
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on May 08, 2016, 11:41:19 AM
97.  To begin with, it needs to be considered with the world is taken as real;  for the burden of proving
the reality of the world lies on him that asserts it, not on those who simply deny it.

98.  Everyone that is ignorant of the Real Self thinks the world is real because it is seen.  This is no
proof, because it proves too much, as the same reason would prove the reality of the mirage,  the rope-
snake etc.,

99.  The fact of being seen is no conclusive proof that the world exists exactly as imagined by the seer.
From the seeing it is proper to infer only that there is a Substratum in which the world appears.

100. Even the scientists have proved that things are not exactly as they appear to the seer; for they
say that the solid seeming objects are really little more than empty space.

101.  Only the Sage, who knows the substratum of the world appearance, the Reality, by His being
firmly established in the Supreme State, is competent to reveal the truth of the world.

102.  When his vision is focused on the outside, who can know the Truth, whether of the Real Self
or of the world?  But by the eye of right Awareness, due to the mind turned inwards, the Sage knows
the Truth of both.

contd.,

Arunachala Siva.           
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on May 09, 2016, 10:58:17 AM
103. Bhagavan Sri Ramana, our Guru, has said:  'The world laughs at the ignorant man, saying,
"How can'st thou know me aright, being unable to know Thyself aright?"

104.  Bhagavan Sri Ramana, our Guru, being a Sage, expounds the unreality of the world by showing
that the perception of the world takes place in the Ignorance, and that therefore the objector's argument,
that the world is real because he sees it, does not avail to prove his contention.

105.  Every creature first identifies his own Self with the body, and thereby concludes that the body
is real; then he comes to believe that all forms that are seen are also real.

106.  Therefore all forms are unreal; to the Sage they are not real; what really exists is formless; in
Right Awareness nothing has form.

107.  By a single act of vision the ignorant man both himself and the world are forms.  Since this seeing
is illusory, there is no evidence to prove that the world is real.

contd.,

Arunachala Siva.                 
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on May 10, 2016, 10:43:04 AM
108. One's own body and the world are one indivisible spectacle;  either they are both seen together,
or they are both not seen.  Does any one see this world without at the same time seeing the body,
which is the form ascribed to the Self?

109.  If it be said that we see the dream-world without bodies, the answer is that that there is a
body for the soul in all the three states;  the soul is never bodiless. 

110.  Every creature has three bodies, a gross one, subtle one, and a causal one; the mind is the
subtle body, and the Ignorance itself is called the causal body.

111.  The three bodies mentioned here are also enumerated as five sheaths.  The middle three
sheaths are the same as the subtle body, and the last sheath is stated to be the causal body.

112.  So long as the three bodies remain undissolved by the light of right Awareness, the soul
will be embodied.  Only in the Supreme State, wherein all the three are together lost, will there
be bodilessness. 

contd.,

Arunachala Siva.   
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on May 11, 2016, 11:32:51 AM
113.  The mind by its own force of ignorance, itself creates another gross body, and also another dream
world, and the sleeper sees this dream-world along with this dream-body, not disembodied.

114.  Everyone sees both his own body and the world by the eye, which is a part of that very body.
How can this seeing be admissible as evidence in this inquiry about the reality of the world?

115.  As is the eye, so is the spectacle, since the nature of the spectacle depends upon that of the
seeing eye.  If that eye be a form so will be the spectacle.  But if the eye be the formless Self,  there
will be no seeing of forms at all.

116.  In the state of Ignorance both the world and the Self are seen as forms. But on the extinction
of the ignorance both are (found to be) formless, because in the Supreme State the Infinite Self is
the eye.

117. By the Vision of Right Awareness the world, with the soul, merges into the formless Real Self.
The Sage call it the Vision of Right Awareness, wherein there is neither seer nor spectator.

118.  In that natural state of the Self, there survives only he Self, who is consciousness, world-less, alone,
and without the six modes of change, namely birth, etc;  and hence He alone ism real in his own right.

contd.,

Arunachala Siva.       
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on May 12, 2016, 01:49:58 PM
119.  That Supreme Being, the Self, who is perfect as the sole Reality, is styled the Infinite Eye;  but
because for that Self in His true state, there are no objects to be seen, therefore He is not an eye really.

120.  The term 'Eye' has been used in this context by the most holy one viz., Bhagavan Sri Ramana
Maharshi, only to ward off the misconception that he is non-consciousness, (inert).  Thus the most
Holy One has conveyed the meaning that the Self is Consciousness and the Sole Reality.

121.  It is only by conceiving the formless Self as a form that one sees this world as consisting of forms.
All this is really a superimposition on the formless, infinite Reality, the Self, through Ignorance.

122.  It is only to him that sees himself as having a form, that the names and forms - which have been
fabricated by Ignorance and superimposed on the Nameless Formless Self, who is Consciousness
appear as real.

123.  Thus it has been made plain by the Master that seeing of the world is an effect of the primary
ignorance, and thus the claim that the world is real has been refuted by him.  Also it has been shown
by him that the aloneness of the real Self in the true state is real.

124.  Our Master confirms this teaching first by showing that the world is mental, (inseparable from
the mind); then by proving the unreality of the mind and the ego; and finally by teaching that even
the primary Ignorance is non existent.

contd.,

Arunachala Siva.             
 
   
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on May 13, 2016, 10:08:47 AM
125:  The world is a totality of the five kinds of sensations, namely sounds and the rest and nothing else.
All these are only mental impressions and hence the world is nothing but the mind.

126.  If the world were other than the mind, why does it not appear in deep sleep?  Therein is the
Real Self, who is consciousness and by whose consciousness-Light, the mind is mind!

127. Only then does the world appear to men, when their minds are functioning.  Therefore the
world is mental, in waking, as it is in dream.

128.  Just like the waking world, the dream world seems real during the dream.  Also, just like the
waking world, the dream world, in its own time, is serviceable for the purpose of life.

129.  Just as the dream-world is not other than the mind of the dreamer, so the world of things, seen
in waking, is not other than the mind of the seer.

contd.,

Arunachala Siva.             


Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on May 14, 2016, 10:08:03 AM
130.  Fearing that if it be concluded that the world is mental, then its unreality will be an inescapable
conclusion, ignorant sectarians seek to prove in a variety of ways that the world exists outside as
an independent reality.

131.  The truth that the world is unreal is taught by the sages only to him who aspires to attain the
highest state by the quest of the Self.  It is not addressed to others and hence the contentions of
these objections are wholly in vain.

132.  No one is able to know the unreality of the dream-world during the dream itself.  In the same way
no one is able to know the unreality of the waking world while he is in the waking state.

133.  There is no flawless evidence tending to prove that the world exists outside (apart from the mind
of its seer). But the partisans assume the truth of their contention, which is required to be proved,
and then concoct arguments for their case.

134. If it be said that the sense-impressions of sounds, and the rest arise inside the mind, while their
cause, the world, lies outside, how is the division of inside and outside to be accepted as real?           

135.  All the divisions experienced in the worldly life appear as real only in relation to the body.  No
separate proof is offered by them to prove the reality of the body!

contd.,

Arunachala Siva.   
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on May 15, 2016, 11:09:53 AM
136.  The argument, 'The mind is small and the world is vast.  How can it be within the mind?' is
also mistaken. It has been taught by the Sages that it is the mind that is vast - not the world.

137.  The mind is vaster that even the sky, and in it are the five materials of creation, the outer
space (sky) and the rest. Consciousness, in its motionless state is Brahman; the same when moving
is mind;  thus it has been made clear by Bhagavan Sri Ramana, that the mind is of the nature of the
Brahman.

138. 'If you doubt whether or not the world existed during your sleep, than ask those that did not sleep
(during the time you slept), and know from their words that the world existed continuously without break.'

139.  This argument is put forward by the Ignorant, only by taking as proved the truth of their main
contention; for the men, that slept not, are part and parcel of the world under inquiry.

140. We see this men, that slept not, only after we awake, not in our sleep! (and) no separate proof is
offered to prove the reality of these men that did not sleep.

141.  Even  those that remained awake (while we slept) know the world only by mind and not otherwise.
Hence for all alike, the world is only mental, in waking,  as in dream.                       

contd.,

Arunachala Siva.
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on May 16, 2016, 11:38:10 AM
142.  The objectivity of the world is also asserted on the ground that it appears the same to diverse
seers.  But the Master refutes the argument by asserting that the diversity of observers is unreal.

143.  As in dream, so in waking, this diversity of souls is only mental creation, since in deep sleep,'
which is mind free, this diversity does not appear.

144.  The mind itself creates the world in waking, as it does in dream.  But the mind does not know
that this is its own creation, in waking, as in dream.

145.  The mind creates the world subject to a superior power (Avidya Maya) and therefore is unable
to create it to its own liking.  The mind, believing the world to be real, is deluded and suffers the woes
of samsara.

146  This is the very nature of the mind, that takes as real all that it creates, as is seen in a dreaming,
witnessing dramas, or listening to stories.

contd.,

Arunachala Siva.           
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on May 17, 2016, 11:00:22 AM
147.  Creation is not other than seeing;  seeing and creating are one and the same process.  Annihilation
is only the cessation of seeing and nothing else;  for the world comes to an end by the right awareness
of Oneself.

148.  As it is settled that the world is mental, the world will be real if the mind were real;  but if the mind
is unreal, then the world also would be unreal.  Hence it becomes needful to inquire whether the mind is real.

149.  First it is needful to inquire by what tests one can distinguish the real from the unreal, because, in
this inquiry as to what is real, the test of reality that is approved of by the worldly ones is not valid.

150.  The parrot, who is wishful to eat the fruit of the silk cotton tree, at last, goes away disappointed.
How can the beliefs of one, who thus deludes himself, be accepted as reasonable?

151. The intellect, the sense organs, and the mind are servants of the primary Ignorance. Hence the worldly
methods of seeking knowledge do not all favor success in this inquiry.

152.  The characteristic of reality, that is considered good by the worldly, is unreliable because it is a child
of Ignorance.  For the Sadhaka the reliable test for distinguishing Truth from falsehood is that which the
Sages have stated.

contd.,

Arunachala Siva.                     
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on May 18, 2016, 10:58:35 AM
153.  That which shines by its own light (of consciousness) without change, and without setting and rising,
is alone Real.  All that is not so is unreal.  So say the Sages.

154.  'There is never any real existence for the unreal, neither is there any non existence for the Real.'
Thus Bhagavan Sri Krishna Himself stated the distinction between the real and the unreal.

155.  What had no existence in the beginning and will not exist after sometime, is non existent even in
the intervening period (during which it seems to exist).  The notion that anything which appears limited
in space or time is real is ignorance.

156.  The analogy for the real is gold and for the unreal the analogies are jewels.  Gold is real in comparison
with jewels; the latter are unreal because they are perishable. 

157. The jewels were gold before (being made), and they are gold even in the middle (when they appear
as jewels) and also at the end, (when they are melted).  Thus the Unreal things appear as real on a substratum
of the Real, just as unreal jewels appear as real in a substratum of gold (which is comparatively real).

158.  If the two, the world and the mind, are scrutinized in this wise, they are found to be unreal.  The
process of this demonstration, as taught by the Most Holy One (Bhagavan Ramana) is here set forth.

contd.,

Arunachala Siva.           
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on May 19, 2016, 09:58:43 AM
159.  The world which is caused to shine and the light, namely the mind,  which caused the world to shine,
arise and set together as one; also this pair does not appear uninterruptedly;  therefore, the pair should
be known to be unreal.

160.  Whatever shines intermittently is insentient and therefore shines by the light of another.  That,
by which all insentient things shine, is self shining, being conscious by Nature.

161.  We know  by the words of our divine Guru that That alone is real, which survives in that state of
Peace, which is the highest, on the destruction of the ego and the rest, consequent on the realization
of one's own True Nature, and that all else is unreal.

162.  "If even the mind be unreal, then it will follow that what remains is only a Void, since in deep
sleep there is nothing at all."  Those who raise this contention are committing the mistake of forgetting
themselves!

163.  How can this 'void' be known at all, if there be no one to witness it?  This 'void' is not the final
Reality.

164.  This doctrine of the 'void' has thus been clearly refuted by the most holy one; for us there is not
the least doubt on this point, because (as shown by Him), there is the Real Self, the Sole Survivor in the
Supreme State. 
             

contd.,

Arunachala Siva.
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on May 20, 2016, 10:27:44 AM
165.  In the heart of every living creature the self shining Real Self shines by His own light of
consciousness, as 'I', and hence everyone knows himself as real.  Who is there in the world of men,
who says: 'I do not exist!'

166.  The existence of their own Self is inferred by some from mental functioning, by the reasoning:
'I think, therefore I am'. These men are like those dull witted ones who ignore the elephant when it
goes past and become convinced afterwards by looking at their foot prints.  (Descartes said this.)

167. Indeed every one experiences his own existence during sleep, where the mind is absent.
Also the sleeper manifests remembrance of the happiness of sleep, saying I slept happily.'

168.  How can anyone remember the happiness experienced by someone else?  The happiness of sleep
was surely enjoyed by oneself.  Does anyone say:  'He that was before going to sleep is not the same person
before?'

169.  The mind, with the universe, merges in Him in deep sleep, from Him it rises again with the univese,
on waking.  Hence the creed of the void is untrue.

contd.,

Arunachala Siva.         
   
 
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on May 21, 2016, 10:07:34 AM
170.  Without a supporting substratum, how can the two, the universe and the mind, appear at all?
Is there anyone who sees the serpent without its basis, the rope, or one sees silver without its basis,
the oyster shell?

171. Surely there does exist a Reality-Consciousness which lends an appearance of existence and
shining to the universe (including the mind).  Else how can worldly people have the notion that this
unreal universe exists and shines?

172.  Because these two shine only by His Light, therefore that One is Self-shining Consciousness.
Apart from That (Self) there is nothing else, anywhere, which is self shining?

173.  When the Real Self shines on the dawn of right awareness, neither the sun nor the moon nor
the stars shine.  By His light alone do these shine here for the ignorant one, whose mind is turned
outwards.

174. There is not the least doubt about the existence of the Real Self, because that same Pure
Consciousness, by which the whole world shines, and by whose Light the mind becomes mind, is
the Self.               

175.  The Ignorance does not obstruct the awareness of 'I AM', but only the awareness of the fact
'I AM AWARENESS', since everyone -- with the exception of those deluded by the scientific creed -
knows of his own existence.

contd.,

Arunachala Siva. 
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on May 22, 2016, 11:37:45 AM
176.  The eternal, unchanging, ever shining Self persists continuously as the Real through all the varying
states. Superimposed on Him, the Substratum, does the whole world shine.

177.  It is by borrowing the reality of this Reality, which is Perfect Consciousness, that the world and the
mind appear as real to all those whose minds are deluded, due to their ignorance of their own selves.

178.  Here is the utterance of the Most Holy One -'The Brahman, which is only One, Itself shines inside
the (in the Heart) of all creatures as the Real Self in the form, 'I','I'; there is no other Self.'

179.  He also said:  This same is the meaning of the utterance of the famous Heavenly Voice which told
Moses, 'My real nature is just the Consciousness, 'I AM'.

180.  The sages, becoming aware of Him, who is Brahman, shining in the Supreme State, as the Real
Self, are ever contented as if they had had all their desires fulfilled simultaneously.

181.  This Pure Consciousness, which is the Real Self,  appears to him that knows not Himself, as
the world.  This misunderstanding of the true nature of the Real Self is rooted in the ignorance of one's
own Self.

contd.,

Arunachala Siva.                 
       
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on May 23, 2016, 09:49:11 AM
182:  This world, the outcome of the ignorance, of course conceals the Truth of That (Self);  and the
intellect, the senses and the mind are the servants of that ignorance.

183.  Hence it is that the worldly means of proof, namely direct perception, tradition and inference,
serve only to deceive the creature;  they do not at all sub-serve the attainment of Right Awareness.

184.  Hence where is the wonder that the Ignorant thinking the world to be real in its own right, also
become persuaded that the Real Self, the Ever Blissful one who has no wants, unrelated and alone,
is in bondage to worldliness.

185.  The unreality of the world, which has thus been expounded, is not easy to understand by the aid
of one single simile.  Hence to make this intelligible to the Sadhakas, the holy Guru gives three similes
in succession.

186.  When it is explained that the illusory appearance of the world is like that of the serpent in the rope,
a doubt occurs to the disciple,  because he thinks that the simile is not in all forms.


contd.,

Arunachala Siva.                   
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on May 24, 2016, 09:53:20 AM
187. The illusory notion of the serpent ceases when the rope is known to be the truth. Not so does the
world-illusion cease for the aspirant.  Even after the truth (the unreality of the world) is known by the
help of revelation and by arguments, still world continues to appear as real.

188.  The world-illusion does not come to an end by theoretical knowledge and hence there is no room
for this doubt. Yet in order to remove this doubt the Guru gives a second simile.

189.  Even after the truth of it becomes known, there persists the vision of water in the mirage.
But even when this doubt is cleared, another doubt arises in its place.

190.  It is objected: 'Worldly objects serve some useful purposes;  but the water of the mirage is
not so.' To this the reply is:  'Things seen in a dream are useful in the dream), but all the same they
are unreal.'

191.  In the same way the objects of the world, though useful during their pendency, are unreal.
This state, called the waking, is really a dream seen by the creature who is a victim of the sleep which
consists in the ignorance of the Real Self.

192.  So long ass this sleep of ignorance does not cease by Direct Experience of the Truth of the Self,
this dream called waking, wherein the world appears as real, will continue.

contd.,

Arunachala Siva.           
         
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on May 25, 2016, 10:24:51 AM
193. It must be understood that reality is freedom from being contradicted and unreality is being
subject to extinction.  The Self alone is Real, because He never ceases to be;  the world is unreal
because it ceases to appear when there is the Awareness of the Self.

194.  The whole universe appears as a superimposition on the Real Self, the Substratum, which is
the Reality, and hence it is not like a man's horn.  But it is taught that it is not real in its own right.

195. This whole world appears divided into an endless variety of parts.  Our Holy Guru makes it clear
that all these parts also are unreal, when taken separately. 

196. It is the mind that knows the difference between the individual soul and God and other differences.
It is the nature of the mind to perceive differences. In the Mind-free state there are no differences.

197. Hence the totality of all these differences, experienced by the unwise consists only in the mind's
perception.  All the mind's perceptions have their root in the perception of the differences between
the self and the not-self.

198.  This is the persuasion 'I am this body'  which is the root cause of the tree of samsara and since
this persuasion is declared to be Ignorance, therefore all differences are the outcome of the Ignorance.

contd.,

Arunachala Siva.             
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on May 26, 2016, 10:36:52 AM
199.  The mind which is named 'the soul' itself creates and perceives these differences through the
Ignorance.  This is so, because there are no differences in the state of deep sleep  and in the Supreme
State there are no differences, namely the difference between God and the soul and all the rest.

200.  For this reason all the pairs and the triads are unreal.  They are non existent in the Natural State
of the Self, and the one that dwells in that State, the Supreme State, is unaffected by them.

201-202:  The Master declares that all these and the like, because their root cause is the ego sense,
are unreal like dreams, namely the difference of inside and outside, birth and death, the totality and
the units, the creation and dissolution of the world, darkness and light, the Self and the not self, bondage
and deliverance, knowledge and ignorance, the soul and the God, free will and fate, pleasure and pain,
bad and good qualities and merit and sin.

203.  The knower, the objects of his knowledge which are non self, and his knowledge of objects,
and all else that consists similarly of three factors, being the outcome of Ignorance, are said to be
unreal like dreams.

204.  The two, namely those named the soul and God, which are created and projected on the Real
Self by the Ignorance, are not different from each other.  This difference is perceived during the prevalence
of the Ignorance, due to the identification with the form assumed, as if it were real.

contd.,

Arunachala Siva.                           
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on May 27, 2016, 11:23:33 AM
205.  Maya is the body or attribute of God.  Ignorance is that of the soul.  Maya is subject to that Supreme
One.  But the soul is subject to the Ignorance.

206.  Maya and the Ignorance are mentioned in the sacred lore in order to account for the difference between
the soul and God.  This difference, being rooted in the Ignorance, is unreal, but it is regarded as real from the
stand-point of worldly activity. 

207.  Duality will continue to appear as real, so long as this quality of being a 'soul' does not cease by
Right Awareness of the Self.  For this reason this difference will appear as real to men, just like all other
differences here.

208.  The unreality of the three, namely the world, God and the soul, is taught as a single indivisible
truth.  It is not possible to use a hen, one half for the cooking and the other half for laying eggs.   

209.  For him who regards himself as owner of or dweller in the body and as being a 'soul', the Real
Self Himself becomes God, and he should practice devotion to Him for the sake of Deliverance.

210. He that knows the Truth of non difference by the intellect alone, but is unable to achieve experience
of the True Nature of the Real Self, must strive to attain Deliverance by devotion and self surrender to God.

contd.,

Arunachala Siva.
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on May 28, 2016, 10:32:41 AM
211:  Only two Paths are laid down, for the aspirant to Deliverance, namely, for the Valiant, the quest of
one's own Self, and for the fearful, self surrender to God;  and in these two all the paths are included.

212. This two fold path has been taught by the Most Holy One, Ramana, thus:  'Either seek the root of
the ego sense (the I, rising in respect of the body) or surrender that ego sense to God for being destroyed
by His Grace.'

213.  The foolish man, who, considering himself as an Advaiti, but not being valiant enough to take to
the Quest as taught by the Bhagavan, and, looking upon devotion as inferior, lives in vain, without
devotion  to God, is a man with a tainted mind.

214. In this samsara the devotee is like a pot let down into a well with a rope tied to it.  The man without
devotion is like a pot fallen into the well, without a rope being tied to it.

215. Those who are endowed with the diabolic temperament cannot have the right kind of devotion.
Hence the good one should take hold the Divine temperament for practicing devotion to God.

216. The power of God, well known in the world as Grace, has three forms, namely as God, the Supreme
Being,  as the Holy Guru and as the Real Self in the Supreme State.

217.  This Grace of God is just the fact that He Himself is present in the Heart as the Real Self. Grace
is the very nature of that Supreme One , and without Grace He can have no existence.

218.  That Grace of God is ever wide awake; there is never a time when that Grace is absent.   But so
long as the man's ego sense is alive, he needs effort on his part.

contd.,

Arunachala Siva.                   

Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on May 29, 2016, 10:56:47 AM
219. That Grace of God will not desert any one, she will surely lead all to Deliverance. Some will be
delivered soon, others after a long time.

220. The devotee may think, 'I am practicing devotion to God by my own efforts'; but this is not true,
because it is God who pursues the deluded soul, who is wandering blindly in this forest of Samsara,
and takes hold of him by His Grace.

221. The extent of God's Grace is so much, that He gives Himself to devotees;  for when by His Grace,
the ego is destroyed, then the aspirant obtains the State of Non difference from Him.

222.  God is that kind of magnetic mountain which draws the souls to Himself, makes them motionless
and consumes them like food and ever after safeguards them in the Supreme State which is one of
Endless Bliss, which is His own State.

223, 224: As the river, born by the rains of the clouds rising from the sea, returns to its source,
the sea, and the bird, wandering for a long time in the sky, obtains rest by returning to its home in
earth, so the soul, which has originated from the Supreme One, after wandering in this Samsara for
immense period, returning in the reverse direction, rejoins that Supreme One, from whom he originated.

contd.,

Arunachala Siva.             
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on May 30, 2016, 12:11:34 PM
225. Devotion is taught as of two kinds, according to the degree of ripeness of the devotee;  in the
beginning  it is devotion like that of a baby monkey, and afterwards devotion like that of the kitten.

226. After practicing devotion like that of the baby monkey through a great money lives, in the end,
when his egoism is greatly reduced, he practices devotion like the kitten.

227.  The devotion that is like the kitten is the same as taking refuge at the Feet of God and the self
surrender to Him.  This devotion, becoming further purified by the refinement of the mind, becomes
equal to Right Awareness in course of time.

228.  There is the saying of the Most Holy One that real surrender is what is made by him that knows
the Truth of Himself by the Quest of that Self.

229.  Devotion is of two kinds, also, as being with sense of separateness and with sense of non difference.
The former is prescribed for the unrefined; the latter is excellent for the well refined ones.

contd.,

Arunachala Siva.           
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on May 31, 2016, 10:13:40 AM
230:  If one, considering Him, who is only the Self, as other than oneself, worships Him in a form and by
a name, then in course of time, through the clarification of his intellect, he surely reaches the Supreme
State;  there is no doubt about this.

231.  'If a man adores God, who is nameless and formless through names and in a form, he will be liberated
from the bondage due to names and forms', such is the Teaching of Sri Ramana.

232. The man, who meditates with devotion on God, with a form, being endowed with the divine temperament, will attain the same state of Deliverance, which one attains meditating on Him as formless.

233.  One may adore that One Being by any name and in any form as he likes.  Among the forms of the
Supreme One the wise one whose mind is pure, will not see any superiority or inferiority.

234.  "There is only One God-Form, (but) It became divided into three; and common to all the three is
superiority and inferiority by turns.  Kalidasa, the King of poets, has indeed stated that clearly in this
manner, the falseness of differences in forms.

235. Of all the forms of God, the best is the Sage who does not consider Him as other than the Self.
Indeed the Sage, who is the Guru, is the second of the three forms of Divine Grace.

contd.,

Arunachala Siva.         


         
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on June 01, 2016, 10:49:56 AM
236.  Since Bhagavan Sri Krishna Himself says in the Gita: 'I Myself am the Sage', therefore knowing
this truth of Him as stated in the sacred lore, one should regard the Sage as not different from the God.

237. Also there exists in the text of the Upanishads, that one who wants Deliverance must worship the
Knower of the Self.  If he thinks of Him (the Sage, who is the Guru) as other than God, the thought
will obstruct his pah.

238.  Those devotees who worship Gold as not the Self are wanting in Catholicity.  In the case of a
few of them this defect ceases by the clarification of the intellect after a long time.

239.  The devotee yearns to see the Form of God as conceived by Himself.  Sometimes he may see that
very form;  but this vision is transitory and hence unreal.

240.  Being Himself that very Supreme Being, but regarding Him as other than the Self through devotion
to obtain a Vision of Him!  Is there anything more surprising than this?

241. How can the seeing of a form of the Formless One be a true vision? And how can the vision as not self,
of Him that is the Self, be a true vision?             

contd.,

Arunachala Siva.
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on June 02, 2016, 09:30:20 AM
242.  All form is mental, and hence form of the spectacle is inside the spectator;  it is the Truth of the
Seer that should be sought, since that is the Truth of the Supreme Being.

243.  'The man who, by the practice of devotion, sees God as someone other than himself, sees only
a mental form' -- such is the utterance of the Most Holy One on this point.

244.  That which remains over the annihilation of the would be seer, by the Quest of the Truth of the seer,
is itself the Truth of the Self and also the Truth of the Supreme Being.

245.  That State, in which the mind, called the soul, is swallowed up and has become One with Him, is
itself both the True Vision of the Self, and the Right Vision of God, so says the Holy Guru, Sri Ramana.

246.   Revelation prescribes that the aspirant should meditate on Him as one's own Real Self.   The
Revelation styles as beasts, those who meditate on Him as not the Self.

247. Bhagavan Vasishta has said that he that worships God as not Self, turning away from the Real
God who is the Self, is like the one that goes about seeking a precious stone, throwing away the gem
named Kaustubha already in his hand!

contd.,

Arunachala Siva.   

             
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on June 03, 2016, 11:07:19 AM
248.  Since the Most Holy One has shown that the Original Sin (spoken of by Christians) is just the
sense of 'I am the body', therefore the sense of separateness of God from oneself, which is the outcome
of this Sin, is itself only sinful!

249.  The completeness (All-ness) of the Supreme Being, asserted by Revelation, becomes true only by
His being the Self.  The deluded ones are just denying this completeness of His by their notion of His being
separate from themselves!

250.  But devotion practiced without sense of difference is the way of accepting this completeness of God,
and Bhagavan Sri Ramana, our Guru, says that this Devotion is the most excellent and highly purifying to
the aspirant for Deliverance.

251. Also the Most Holy One has shown that, like the man that pursues darkness, light in hand, the devotee
who meditates on God as separate does not reach God (so long as he has this false notion).

252. Since the better devotee approaches God as the Self, knowing that the notion of difference due to
the ego is false, therefore for this aspirant for Deliverance, the annihilation of the ego, will be accomplished
quickly.

253. In the case of him who adores God as  non Self, surrender of himself is a sham, just like the gift of
a coconut (to a guest) is a sham in the Chozha region.

254.  When the Supreme Being is reduced to the status of a non Self, then it results that He is not the
Most Beloved of all.  For, both according to Revelation and the common experience of all creatures, the
Self is the dearest of all!

contd.,

Arunachala Siva.                   
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on June 04, 2016, 12:27:09 PM
255.  Bhagavan, our Guru, declared the secret of the correct meaning of the last verse of the Gita
thus:  'One should make surrender of oneself to the Supreme One by giving up the attributes falsely
ascribed to the Real Self, namely that he is a 'soul'  and so on.

256.  What is called surrender of oneself to God is the final consummation of the practice of Devotion.
This can be achieved by the purified mind when the might of the ego is greatly reduced.

257.  Just as a small magnet becomes united to a big one by the juxtaposition of the opposite poles,
so the finite soul becomes One with that Supreme Being by the conjunction of its head with His Feet.

258.  The self surrender is truly made by him who always has the feeling 'Let all things happen according
to Thy Will.  In all respects, I am bound to you.'

259.  He that has  surrendered himself will be at peace, remembering that He (God) is the bearer of the
world's burden.  The one that bears the burden himself be ridiculous, like the figure on the temple-
tower appearing to bear the tower on its own shoulders.

260.  As one travelling a carriage puts  down his luggage in the carriage itself and completes his
journey, so should he resign his own (samsaric) burden to God and complete his life in the world.

contd.,

Arunachala Siva.             
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on June 05, 2016, 11:00:50 AM
261.  The wise one should resign to God,  his cares concerning the good of the world,  just as he
resigns to Him, his cares about his own body and family.

262.  The ripe devotee must pass  his time, patiently enduring whatever happens to him, whether
pleasant or otherwise, without yielding to sorrow or joy, with his heart absorbed in Him.

263.  When the ego dies in the natural state of the Self, being swallowed by Divine Grace, then the
devotee's self surrender becomes true and complete.

264.  As would be the offering of a portion, taken from an image of Ganesa made of jaggery, so is
the surrender of one's self to God, since there is no self apart from Him.

265. Since the Self is the Supreme Being Himself, by whom, how and to whom is the surrender to be
made?  True self surrender is only the extinction of the ego, by which the sense of being different from
Him arises.

266.  If  thou desirest to give thyself to God, then first seek out and know the Self; thus will be accomplished
gift of oneself to God.  So said the Most Holy One.

contd.,

Arunachala Siva.         
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on June 06, 2016, 10:50:42 AM
267. The truth of Namaskara also is only the perfect giving up of the ego sense.  Right Awareness,
self surrender and Namaskara, all these three are one and the same.

268.  As God does not become an object of vision, neither does He become an object of knowledge.
Since He transcends the mind, the mind will know Him if at all, only wrongly.

269. Since  the Real Self, who is Consciousness, is the same as God, and there is no consciousness
apart from Him, it follows that there is no one to know Him, other than He, nor does He become
an object of knowledge.

270. The Source of light of consciousness there is in the mind is just the Real Self, and hence there
is no such thing as mind apart from Him, as something real.

271.  The Consciousness which is the Self, shines in the heart by Its own Light of consciousness like
the Sun.  By its light the mind --which by itself is insentient -- appears as sentient like the moon,
shining by the borrowed light of the sun.

contd.,

Arunachala Siva.       
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on June 07, 2016, 10:40:14 AM
272.  Since consciousness is not of the nature of the mind, it goes into latency in deep sleep.  But
the Real Self never goes into latency, because consciousness is His very Nature.

273.  The mind always veils for itself, the Real Nature of that Self, both in dream and in waking.
Becoming latent in deep sleep and wholly extinguished in the Supreme State, how can it ever
know Him, who is the Sole Reality?

274. There is the pronouncement of the Most Holy One, that the true knowing of God is simply
the mind becoming one with Him in the Natural State by seeking the Source where from it has
come into being.

275.  What one has to do is to obtain perfect poise in unity with the Supreme Being, whether by
devotion or by the Quest of the Real Self, with the clear understanding that God and the soul are
not distinct entities in reality.

276. There is a two fold ignorance experienced by those not aware of the Real Self, which are
named as knowledge and ignorance. The Sage is delivered from both.  This pair is unreal just
like all else.

277.  The two are inseparable;  neither exists without the other; and because both arise from
Ignorance of the Self, the both are equally ignorance.

contd.,

Arunachala Siva.             
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on June 08, 2016, 10:33:39 AM
278.  Since every one seeks to know what is not-self, being ignorant of his own Real Self, therefore
this relative knowledge is an out come of the Ignorance, and hence, says our Guru, it is only ignorance.

279.  Whatever one knows by the intellect or the senses, without first knowing the Truth of the one that
arises, saying 'I am the knower', all that he knows only wrongly.

280.  He that knows not the Self might consider the world, which is unreal, as real, and looks upon
his own Real Self, which transcends the world, as an individual soul contained in the world.

281.  The intellect, the senses and the mind are only the servants of the primary Ignorance.
Hence the worldly modes of proof serve only to delude the crearture.

282. If by the Quest, 'Whence arises the Ego, the experiencer of the two, knowledge and ignorance'
the Ego dies, with it will be extinguished this pair of knowledge and ignorance.   

283.  Right Awareness is only dwelling in the Natural State of the Self, on the extinction of the Ego.
In that State, which is free from duality, these two ignorances, which belong to the worldly life,
do not survive.

contd.,

Arunachala Siva.         
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on June 09, 2016, 11:06:40 AM
284.  The Sages (Buddhas) call that the State of Right Awareness, in which there is neither knowledge
nor ignorance.  That is the Highest State, wherein there is nothing other than the Self, whether
sentient or insentient.

285.  The illiterate, the literate and the 'Knower of the Self'  are all three equally ignorant.  The third one
also is ignorant, because for him there is nothing knowable, other than the Self.

286. That One, who has become established in his own Natural State, is adorable by all, whether men
or angels.  As he is not distinct from the Supreme Being, he is also fit to be adored as God, by the seekers
of Deliverance.

287. Not knowing that this worldly knowledge is only ignorance, some ask:  'Let ignorance come to an
end in the Supreme State, but why should knowledge also cease?' 

288.  In the Supreme state there is nothing to be known, neither a knower, nor knowledge of objects.
Just as pairs of opposites are absent in that State, so the triads, are also absent.

289.  In the Supreme State that Self shines alone, free from both knowledge and ignorance.  Since
He is there as Pure Consciousness, without change, how can that State be a void?

contd.,

Arunachala Siva.               
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on June 10, 2016, 10:55:58 AM
290.  Therein the Self shines by His own Light of Consciousness, as the Sole Reality, which is Bliss.
In that Supreme State there is no reality to shed light on Him, nor anything other that could shine
by His Light.

291. That consciousness-light, which is His Nature, neither rises nor sets, but is ever the same without
change.  It is by borrowing a minute particle of His Consciousness that the mind appears conscious.

292.  Disciples of non sages, fearing that in the Supreme State the Self will cease to be, wish to go
to some other celestial world, for the sake of eternal happiness.

293. As this world is unreal, so the other worlds also are unreal.  For the Sage who is in the Supreme
State, the Self is Himself the world, and hence that World is real in its own right.

294.  'What for do we need wealth or offspring when the Self is Himself the world?'  So thinking,
the sages, whose desires have all subsided, care not for action, nor for inaction.

295.  That Self, who is Consciousness, is alone real; the consciousness which has the world form is
ignorance (not true knowledge);  and since the world does not exist apart from that world-form-
consciousness, it is unreal.                     

296.  This Ignorance is like darkness; it cannot be said that it exists.  As darkness does not bear the
light so the Ignorance does not bear the Light of Right Awareness.

contd.,

Arunachala Siva.
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on June 11, 2016, 11:06:13 AM
297.  This Ignorance, which has the world-form,  appears as real to the ignorant ones, in the Supreme
Being, (who is Consciousness), as jewels, which are unreal, appear as real in gold (which is relatively
real). 

298.  If it be asked, 'How is it said that gold is real,  but jewels are unreal', (the answer is that) the
words are used by our Guru in order to show that the world, which is the subject of comparison,
is unreal.

299.  Since a simile is used for conveying a clear knowledge of the subject of the teaching, the simile
is so presented as to convey the intended meaning.

300.  The jewels were only gold before; they are only that in the middle, and they are that in the end
also.  As compared to the jewels, gold is relatively real because the jewel-forms are transient,
they are unreal.

301.Here impermanence alone is the test of unreality;  permanence itself is affirmed as the quality
of reality.  Hence it follows that ignorance and the world which is born of it, are unreal, exactly
like the serpent in a rope.

302.  Or, as the moving pictures, pass across the un-moving lighted screen in a cinema show,
so the series of pictures, namely the world,  comes and goes on the substratum, the Real which
is un-moving.                 

303.  But in respect of the moving pictures the seer is distinct from them, whereas in the world
pictures the seer is included.   Thus the world differs from the cinema show; the result is that the
world and its seer (the individual) are both unreal.

contd.,

Arunachala Siva.   
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on June 12, 2016, 10:54:04 AM
304.  Just as the light of the screen remains clear of the shadow pictures, when those moving pictures
have ceased, so too, when the series of world pictures cease, the Consciousness, which is the Self,
will remain clear as the Sole Reality.

305.  As at every instant time the spectator, seeing only a new picture, assumes that what he sees   
is one, so the ignorant one, seeing an utterly new world every instant, assumes that what he sees
is one continuous world.

306.  As the succession of moving pictures shines only on the screen and by its light, so the world
shines only on the Real Self and by His Light of Consciousness.

307.  Just for this reason the Real Self is real in His own right; this world is not at all real in its
own right; thus should be understood the unreality of the world and the reality of the Self,
who is Pure Consciousness.

308.  The mind knows all visible objects, the physical body and all the rest, equally in dream and in
the waking, as divided up in space and in time, and hence it is necessary to inquire whether these
two are real or not.

309.  These three, namely space, time and causality, have been shown to be only mental, by an
occidental philosopher named Kant by means of good reasons.

310.  Bhagavan Sri Ramana, our Guru, makes it clear to the seekers of Deliverance, from the
experience of all men in deep sleep, and from the experiences of sages in the Supreme State,
that these three are unreal.

contd.,

Arunachala Siva. 
         
 
       
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on June 13, 2016, 10:58:04 AM
311.  Because no one knows space and time, in deep sleep wherein the mind is latent, and in the
Supreme State, wherein the mind is lost, therefore these two are only mental.

312.  As in the  dream state, so in the waking, the mind creates these two along with the world;
without them the mind knows nothing;  this is the enduring nature of the mind.

313.  Only because of the Ignorance 'I am the body', man has the awareness 'I am in space and
time';  really we are not in space, nor in time; if we were bodies, then (and only then) would be in dream.

314.  We are not bodies, nor do we own them, since we never became souls.  Space and time are
created in US by the mind, because of the Ignorance, just like all these things.

315.  If the mind, by the Quest of its Source, attains Peace in the Supreme State, then these two will
be swallowed up by the Real Self Himself, along with the Ego, and the world.

316.  The whole world, which is composed of causes and effects, together with space and time,
are illusory.  The Real Self never undergoes change, whether by space or by time, or by causality.

317.  Since the One Real Self (of all), who is ever the same, never swerving from His True Nature,
transcending time and devoid of space, and hence infinite, is experienced by the sages.  He alone
is the Real, nothing else.

318.  Also the divisions of time, namely past, present and future, are not at all real.  The past and
the future are dependent upon the present, and are themselves present in their own times.
                   

contd.,

Arunachala Siva.
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on June 14, 2016, 12:01:41 PM
319:   Thus all time is only present;  men make this division only by words.  The Eternal Reality is
indeed the Real Self alone.  Hence He alone is present, nothing else.

320:   Hence the aspirant must aim at experience of the Truth of that Self by attaining the Supreme
State;  the discussion of the past and of the future is declared to be like trying to count without the\
knowledge of the number 'one'.

321:  Only the number 'one' exists, and none else, because all numbers are modifications of it.  In
the same way, the Consciousness, which is the Self, alone exists, and the whole world is only He.

322:  As one becomes able, by knowing the number 'one', to know all the numbers, so, after knowing
the Truth of themselves, the sages come to know the truth of the world also.

323:  Knowledge of anything other than the Self without knowing the Truth of oneself, the Guru
says, is only ignorance.  Whatever one knows without right awareness of the Self, all that he knows
only contrary to the truth.

324:  When by the Quest of the Self, that Self is known, there remains nothing else to be known.
To the Sage all things shine only as the Self, and hence the Self is well known as the All (in the Vedanta).

325:  Therefore Bhagavan Sri Ramana says that Omniscience is only the State of Being the Real
Self;  He also says that what is considered as omniscience by the Ignorant is only ignorance.

326:  This world is not other than the body;  this body is not distinct from the mind;  the mind does
not exist apart from the Real Self;  therefore the Self is all the world.

327:  'How was I in my previous birth, and how shall I be in the next birth?'  Such inquires are
only due to ignorance, because the Self was never born.

contd.,

Arunachala Siva.
           
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on June 15, 2016, 11:20:04 AM
328:  Thinking about the totality and the distinct units (individuals) are vain for the seekers of
Deliverance;  Only the inquiry as to source of him (the ego) who is interested in the toality and
the units will lead to Deliverance.

329: Vainly questions are posed by the deluded ones.  'By whom, and how, was the world created
in the beginning? ''What is Maya?"  "What is Ignorance?" "How did the individual soull come into being?"
due to forgetting the main thing needing to be inquired into.

330:  There is no creation apart from seeing;  seeing and creation are one and the same;  and because
that seeing is due to the Ignorance, to cease seeing is the truth of dissolution of the world.

331:  It is the Might of the Supreme Being, called Maya , which takes the form of sense perception
and thereby creates this varied world, and the deluded ones are persuaded that it is real.

332:  Inquiring into unrealities, taking them as real, leads to forgetting of the Real (Self).  And
there is no death other than this forgetting, because thereby the Self is almost lost to the seeker.

333:  If the aspirant knows the Self in this very life, then and only then, for him the Real is real.
If in this life he fails to know the Self, for him the Real (Self) remains concealed by the unreal.

334:  Therefore, the aspirant, being firmly convinced that space and time are unreal, should give
up the whole world and seek to know the Substratum, the Self, through the Quest of his own
True Nature.

contd.,

Arunachala Siva.                         
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on June 16, 2016, 09:54:07 AM
335.  Only he that thinks 'I am the doer of actions and the recipient of the fruits of actions' takes
the distinction between the Intellect (Will) and Fate as real;  but the Self is neither the doer  nor
the recipient of actions.

336.  When the fruit of actions is pleasant, man thinks that the Will is stronger than Fate. But
when the fruit of action is otherwise, he thinks that Fate is stronger.

337.  Fate is only actin done before, and all action is done by the Will. Hence the pair of Will and Fate
is only unreal.  How can their antagonism be real?

338. Since the root of both Will and Fate is the ego, this pair will cease to appear when the ego
dies by the pursuit of the Quest of the Real Self, and hence the Sage is not aware of the distinction
between Free Will and Fate.

339.  The Sage, who has no mind and hence free from attachment and without a personal
Will, does not become a doer of actions, nor does He reap the fruits of action; therefore, He
is not aware of the distinction between Free Will and Fate.         

340.  Even in the case of an ignorant one, the Real Self is ever enlightened, and hence does not
engage in actions, nor suffer delusion.  But in His Presence the intellect becomes endowed with
consciousness  and is active according to the qualities that dominate it.

341. Therefore the aspirant must cease from thoughts of the worldly life, and strive to become
aware of the Truth of the Self, which is the same as the Brahman, by means of the Quest of that
Self.

contd.,

Arunachala Siva.   
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on June 17, 2016, 01:21:40 PM
342: It is in the seer of the world, called the Jiva, that the truth of the world lies, because, when he
arises, the world also appears, and when he goes into latency, the world also does the same.

343: Therefore the Sage, knowing the truth of the ego by the Direct Experience of the Real Self,
becomes aware of the truth of the world.  The rest, being overwhelmed by the belief that the body
is the Self, entertain a false view of the world.

344: The soul is the primary form of the Ignorance; it is the sprout which grows into the poison tree
of the worldly life.  All this world is only its expanded form.  The State of Deliverance is just its final
extinction.

345:  The Guru Sugata (Buddha) taught this truth; also the great teacher Sankara taught the same;
our own Guru also tells us the same; and this is also the essence of the Vedantas.

346:  The soul, who is the seer of the world, is never known apart from his spectacle, the world.
There is no soul in the state of deep sleep.  Hence like his spectacle (the world), he is only a mental
creation. 

347:  The soul is always known only along with the body.  Even when the body dies, he does not
leave it without taking hold of another body.

348:  Since thus the soul is not separate from the body, he is only part and parcel of the world.
But unenlightened men who are disciples of unenlightened gurus, ascribe immortality to this same
(mythical) person.

349. Assuming, without inquiry, that this soul is the owner of the body and the real Self, they
ascribe to that Self qualities of the worldliness and all else which pertain only to this soul.

350: From this error arise various creeds concerning the Real Self, who transcends all the creeds.
Believing Him to be bound, they follow various paths of Yoga to free Him from bondage.

contd.,

Arunachala Siva.
 
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on June 18, 2016, 11:06:33 AM
351. The doing of actions, the reaping of their fruits, ownership of the body and the like, as well as
worldliness are the attributes of the soul.  They are not attributes of the Real Self, who is only
Pure Consciousness and is unrelated (to the world).

352.  He that is, alas, persuaded that he is the soul, has not got rid of the notion that the body is
himself, because for him who does not known by actual experience that he is only Consciousness,
the belief of identity with the body is inescapable.

353. Since the Self, who is blissful, is experienced by all in the state of deep sleep, the intelligent
man is able to find out, by his subtle intellect, that the Self is other than the body.

354.  Therefore, it is that the sensible man, when he engages in discrimination, does not accept
the notion that the Self is the body.  But all the same, because he has not attained Awareness of the
Truth of the Real Self, he again confounds the Self with the body.

355. So long as the sense of being a soul does not cease, the sense, 'I am the body' does not become
extinct.  But it will be extinguished by attaining the Supreme State, wherein the transcendent nature of
the Self is experienced.

356. Only he is free from the notion, 'I am soul'  who becomes aware of his real Self as the Supreme
Being, the one without a second having attained constant abidance in the Transcendental State; he
is also free from the false notion 'I am the body'.                     

357. The Sadhaka must therefore understand that the Self is not the body, not the mind and not
the soul, and thereafter strive to become aware by Experience of the Self as Pure Consciousness,
by following the path taught by Ramana.

contd.,

Arunachala Siva.
   
 
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on June 19, 2016, 10:54:53 AM
358. If the truth of the soul be investigated with the pure mind, in the light of the teachings of sages,
it will be easily seen that this soul is due to the Ignorance of the True Self, and hence does not really
exist.

359. Some think that there are two selves, making a distinction between the self, which is the soul,
and the Self which is the Supreme Being. And they say that the Supreme Being is the Self of the soul,
and that the soul is the body of the Supreme Being.

360.  Thus the self-hood of the soul is unsteady and uncertain, and so the Real Self is only the Supreme
Being and none else. It has been clearly stated by our Guru that one called the soul is unreal and that
the Supreme Being alone is the Real Self.

361. The term 'soul' implies unreality; the term Supreme' implies reality.  The Sadhaka, thus knowing
that the soul is unreal, should strive to get rid of the notion 'I am a soul'.

362.  Also the Revelation says that the Supreme Being Himself entered into the bodies in the form of souls.
Hence it is clear to us that the soul is not a distinct entity apart from the Supreme Being.

363.  The soul appears and vanishes;  the Real Self neither comes into being nor vanishes.  The souls
are many, (but) the Supreme Being is only One.  This being so, how can the soul be the Real Self?

364. The Real Self, being real in His own right as Pure Consciousness, does not become lost in deep
sleep.  But the Soul, being an outcome of the Ignorance, and hence not real in its own right, goes into
latency in deep sleep.                         

365.  That Supreme Being, who is experienced by all alike as pure happiness in deep sleep, and is
the Sole Survivor in the Supreme State, as the One without a second, is the Real Self.

contd.,

Arunachala Siva. 
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on June 20, 2016, 10:11:10 AM
366:

The Self is declared to be the true meaning of the term 'I', because He shines uninterruptedly, both in
the state of deep sleep wherein the ego (the soul) is latent, and in the Supreme State wherein the ego is
dead once for all.

367:  That one, who is Brahman, is Himself ever shining as 'I' inside the Heart as the Self.  But
because of delusion, man confounds Him with this soul, who is only coextensive with the body.

368: The Ignorance does not hinder the awareness of 'I am'; it hinders only the Awareness,
'I am Pure Consciousness'.  Every one is aware of his own existence.  But none is aware of Oneself
as distinct from the veiling sheaths.

369:   That Self who is only Consciousness does not arise as 'I', the inert body does not say 'I',
but between the two there arises someone, who is unreal, as 'I', but having the size of the body.

370:  By joining together the Consciousness of the Real Self, which has the form of 'I'; and the inert
body, there arises the sense 'I am the body'.  This is itself the soul.

371:  Since he is believed to be real by confounding the body and the Real Self as one, this soul,
a false appearance due tot the Ignorance, has the name, 'knot binding together the Consciousness
and the inert body.'

372:  But there never was a real joining of the Real Self with the inert body , nor did anyone having
the name of 'soul' really come into existence; nor did the All become changed into a soul.

contd.,

Arunachala Siva.                           
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on June 21, 2016, 11:41:05 AM
373. One self shining Consciousness, independent of all else, which is the Real Self, is alone real.
There is no other consciousness. Therefore, this soul is not consciousness.

374.  But the soul is taken as being conscious, due to the admixture of the consciousness of the Real
Self.  Therefore Vedantis call this unreal soul as the illusory consciousness.

375. Just as someone, coming uninvited at a marriage, claiming to be a comrade of the bridegroom,
obtains honorable reception from the bride's family, so this soul is accepted at its face value by the
ignorant.

376. The pretended bride groom's comrade runs away of his own accord as soon as an inquiry
is started by the bride's party, questioning 'Who is he? Whence did he come?'  In the same way,
this soul flees of his own accord when an inquiry is made as to who he is, or whence he has come.

377.  This soul has really no form of his own, like a ghost haunting a house, this body;  therefore
(our) Guru says that he is just a ghost appointed to guard the body.

378.  Bhagavan Sri Ramana, our Guru, makes clear the unreality of this soul, saying that when the
Supreme State is won by the Quest of the Self there is no form of this soul found surviving.

379.  The first thought of the mind is this ego sense;  from him arise all other thoughts.  Hence
this soul is itself mind, the subtle body, the world, worldly life, bondage  -- nothing else.

380. Both bondage and the bound are only this soul;  there is no other who can be said to be
bound.  The Real Self is Ever Free and the Sole Reality.  How can it be said that He became bound?

381.  As soon as this one named 'I' is born, there is born also along with him the whole world;  when
he becomes latent, the world also vanishes.  Hence the world is said to be his form.

contd.,

Arunachala Siva.                         
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on June 22, 2016, 11:51:01 AM
382.  Though this Great Being, the Real Self, is the dearest of all and of great splendor, yet He does
not shine unmistakably.  His light being stolen, as it were, by this evil one, who has ego form.

383.  Though unreal,  this one named the soul covers up the Truth of the Self; hence the Self,
being wrongly conceived through a variety of false imaginations, by the ignorant man, is as good as lost.

384.  The mass of clouds, generated by the light of the sun, does conceal the form of the sun.  In
the same way this one (the soul) born as he is by the light of consciousness of the Self, conceals
the Self.

385.  Revelation accuses him, who by his ego sense has stolen the Real Self, and who suffers for that
sin, by saying: 'What sin is there that has not been committed by the thief of the Self?

386.  The 'original sin' affirmed to the cause of death for men by the Christians, the Master says,
is not an act done by the first man, but only the sense 'I am the body.'

387.  This sin  is said to pertain to man;  but men are not men in deep sleep;  the sense of being a
man is due to identification of oneself with the body;  hence the original sin is only this identification
of oneself with the body.

388.  All loss,  all vice, and all suffering are only the ego sense;  all gain, all virtue and all happiness
are the extinction of the ego.

389.  To the ignorant one the Self is lost, because of his ego sense, and therefore, even if he gains
all things, he is but poor.  On the other hand the Sage, who has gained Himself by the extinction of the
ego, sees nothing else to be gained.

390. Those who think that the body is real and thus come to believe that the soul itself is the Real Self,
affirm the plurality of selves, misconceiving the meaning of he texts of the Vedantas.

contd.,

Arunachala Siva.                         
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on June 23, 2016, 12:12:10 PM
391.  Deluded men, who have not heard the truth of the Supreme State, argue in vain, saying that if
there be only one Self, then there is a dilemma, that either, by the deliverance of one all will be
delivered, or none will attain deliverance.

392.  There is no objection to the souls being conceived as many.  But the view of the many-ness of the
Real Self is unacceptable.  The souls are many and unreal;  but the Real Self is real, auspicious and only One.

393.  There  are no real fragments of the One Supreme Consciousness; the fragments appear only because
of the Ignorance.  To the sage in the Supreme State that Consciousness shines as one Whole, not divided
into parts.

394. Consciousness is One, omnipresent and equal; its unequal distribution is only an illusion. And
because space is unreal, its equal also is real.

395. Thus it has been clearly stated by the Master that the Supreme Consciousness remains Whole,
not divided into parts. Let disciples of non sages be deluded.  How can there be delusion for us on this
point?

396.  Since it is thus settled that the one named soul does not exist, how can we think of his bondage
or deliverance?  There is neither bondage nor deliverance for the Real Self, who remains unswervingly
whole and alone in His Own True State.

397.  The soul comes to be taken as real by the failure to discriminate rightly, due to the mutual false
identification of the two, namely this body which is limited in space and time and the Self, who is only
one Consciousness, and unlimited by those two, space and time.

398.  Assuming that one particular body is oneself, then concluding that the body is real, and seeing
many other bodies as real, the ignorant man sees different souls in them.

contd.,

Arunachala Siva.                 
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on June 24, 2016, 12:33:51 PM
399.  The One Real Self, being really undivided, is taken as being divided into parts in many bodies,
which are all unreal.  The ignorant one looks upon that Whole, formless Self, as having form and therefore
also as many.

400.  As a seer of a cinema show, seeing a new picture every moment, thinks them all to be one, so the
ignorant man seeing a new body every moment, thinks all of them are one and the same.

401.  Thus all the time his mind is imagining a new soul in a new body every moment.  Hence the sages
say that this soul is both momentary and unreal.

402.  The man who has not experienced his own Real Self, thinking 'I am this body' sees himself as I,
the first person of grammar, sees another person whom he calls 'you' and in another body sees a third
person as 'he'.

403.   These three distinct persons are not real, because they are seen because of the false notion
'I am a body'.  When the ego (soul) is lost as the result of the Quest of the Real Self, then only that
Self, who is only Consciousness, will shine.

404.  To one who thinks of himself as a soul (or a body) a plurality of souls will appear.  But to the
Sage who is freed from this Ignorance, no soul will appear.
               
405.  On the lighted screen there pass women and men in great number, who are only pictures. So
too on the screen, the Consciousness, which is the Real Self, there pass a great many souls, who
are only mental projections.

contd.,

Arunachala Siva.     
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on June 25, 2016, 12:20:56 PM
406.  Like the screen light is the Real Self; like the pictures are the souls. Thus the appearance of a
plurality of souls does not affect the final Truth of Experience, the Oneness of the Self.

407.  One believes in the plurality of selves by believing that the soul is the Real Self; but he does
not know the Real Self by Experience, being misled by his belief in multiplicity.

408.  As in the waters in separate vessels there appear many different images of the one moon, so
in the minds within bodies there appear many souls. which are only reflected images of the One
Real Self.

409. As the real moon is only one, so the Real Self is only One.  As there are many reflections of the
moon, so there are seen a great many souls.

410.  As, when one reflected image of the moon is lost, the other images go on appearing  as before,
so when one pseudo consciousness (a soul,) dies, the others continue to appear as before, though
unreal.

411.  Whoever obtains Awareness of the Real Self, for him this worldly life comes to an end.  The others
continue to wander here as before, as long as they are not aware of their Real Nature.

412.  This illustration has been vouchsafed by sages, according to their false knowledge, to men of
immature minds.  But this discussion can have no meaning at all for those who realize the unreality
of the individual soul.

413.  As in dream there appears as real a multitude of souls created by mental delusion, just so
appears as real, in waking also, a multitude of these souls.


contd.,

Arunachala Siva.         
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on June 26, 2016, 11:53:37 AM
414.  There is not even one flawless proof on the side of those that assert the plurality of souls.
But, there is two fold proof for the Unity of the Real Self, namely, the Experience of the Sage and the
argument that He has given.

415. Our Guru Sri Ramana says that because the Self shines in the same way, as 'i', therefore in all
bodies He is One and only One.

416. One should meditate upon the Truth of Non Duality with effort, but should not apply the Truth
in his worldly activities.  Also, one may think of Non Duality in respect of all the three worlds, but
should not imagine such difference with the Guru.

417. How can the world appear to the Sage in the same way as it does to the ignorant?  The Guru
tells us in what way the world appears to the Sage.

418.  The world, which the ignorant appears as comprising the trinity of God, the souls and the insentient
objects, appears as the Self to the Sage, due to the liquidation of the super imposed false appearance
(the world).

419. Hence (the Sage who) has attained his natural state, which is the Supreme State, and remains in
His natural freedom, and is therefore free from delusions, sees nothing other than the Self.  How then
can he see anything unreal?

420. Therefore the Sage, established as he is in his natural state, the Supreme State, would say that
the body appearing as His body to others and the world are real.  But there is a world of difference  in
the meaning of what he says. Because the superimposition does not appear as real to the Sage.

421.  The outlook of Discrimination is enjoined only on the aspirant for Deliverance, not for Him. that
has won Deliverance. Confused outlook is possible for the former, not for the latter.

contd.,


Arunachala Siva.                       
   
   
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on June 27, 2016, 12:28:35 PM
422. The ignorant one, because of his confounding body with the Self, thinks of himself as with form
and extensive with that body.  The Sage is aware of the Self as infinite, formless Being, this is the distinction
in the meaning of what is said by these two.

423.  What is seen as the 'body' by the ignorant appears to the Sage only as the Self;  and He refers to it
as 'I', ignoring the body form through His Right Awareness.

424.Also, when the two say that the world is real, there is difference in the meaning, though the words
are the same. For the ignorant one the Reality is veiled by the differences, while to the Sage It appears
as it really is.

425. Unaware of the Substratum of the world-appearance,seeing only the superimposed multitude of
inert objects, and believing that this word of objects is real in its own right, the ignorant one says:
'The world is real.'

426. On the other hand, to the Sage there shines only the Substratum, which is the Pure Reality,
nameless and formless.  For Him the superimposition does not appear as real.  That being the case,
how can He say that the world is unreal?

427.  This world, which, to the one whose eye is blinded by the unawareness of his own Real Self,
conceals the Supreme Being, is itself concealed,to the One whose eye is purified by the Right Awareness
of that Self, by that same Supreme Being.

428. Just as one, that has become wise as the truth of the mirage, may again see the mirage without
being deluded, so too the Sage, seeing this world, does not think of it as real, as does the ignorant one.                             
   
contd.,

Arunachala Siva.
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on June 28, 2016, 02:13:45 PM
429.  This world is not real in the sense in which it is believed to be real by the ignorant man.  Ignorant ones
do not understand the sense in which the world is seen as real by the Sage.

430. That which appears to the ignorant ones as diversified by a great many differences, as forms and
other than the Self,  is only the Self, undifferentiated and formless, to the Sage.

431.  It is not taught that the world is completely unreal;  it is not unreal like the horn of man or horse.
If it were wholly unreal, it would not appear at all.  But it does appear because of its confusion with its
Substratum,  the Reality.

432.  The unreality which has no substratum,  such as the son of a  barren woman and the  like, does
not appear at all. But the unreality which appears on a substratum, like the snake seen in a rope,
appears as real.

433.  Both reality and unreality have to be stated, in respect of the world, and herein there is not
the least contradiction.  It is real because of the reality of the Substratum, and it is unreal, because
of the super imposition of names and forms.

434. Reality of a soul is conceded for the world, but it would not be correct to say that it exists.
'Reality' and 'existence' are quite distinct.  That alone is said to exist, which is real in its own right.

435.  They say, the world is pragmatically real, that what is seen in dream is apparently real, and
that the One without a second, namely Brahman, is the Supreme Reality.  These grades of reality
are vain.

436.  Reality is always of one kind;  there are no varieties or degrees of reality.  Hence what is seen
in dream and what is seen in waking are both equally unreal.

contd.,

Arunachala Siva.           
   
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on June 29, 2016, 01:26:53 PM
437.  The truth of the unreality of the world has here been taught to one in that is in earnest to attain
the Supreme State by pursuing the Quest of the Real Self.  How can one, that believes the world to be
real, ever become rightly aware of the Supreme Reality, the Self?

438. When the sun of Right Awareness dawns, what happens is only the cessation of the unreal
appearing as real. The Real Self being the Sun or Pure, Infinite Consciousness, how can Ignorance
exist in His Presence?

439. If it be thought that Ignorance exists, then there is present for the aspirant the question 'To
whom is the Ignorance?  If by that question the Truth of the Self be sought,  then the ignorant one
and the Ignorance, both become extinct.

440. Ignorance is accepted in the teaching only as pertaining to the individual soul, who is only a
figment of the imagination;  it is not accepted as affecting the Real Self, because He is ever
enlightened by His own Nature, transcending all the three states of life in the world.

441.  Just as the rope is never related in any way to the unreal snake (seen in it),so the Real Self
is never related in space, time, or causality with the world of variety, which is unreal.

442.The saying that the Supreme Being -- (the Real Self) -- is the cause of the world is incorrect
from the standpoint of the Truth.  The true cause of the world is the Might of the Supreme Being
known as Maya.

443.  In the sacred lore two forms of the Brahman are mentioned, one the seedless, and the other
with seed.  The seedless one is the transcendental Supreme Being; the one with seed is God having
the might of Maya.

444. The One Self, who is by nature move-less, appears to dance because of His Own Might.  But
when that Might merges into the Move-less Essence, then there will shine the One Move-less Self,
as the Sole Reality.

contd.,

Arunachala Siva.       
         
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on June 30, 2016, 11:00:52 AM
445. Maya is stated as the cause to those who ask what is the cause of this world, which really is
unreal.  But from the standpoint of the Reality both of these, namely Maya and its effect, the world,
are equally unreal.

446.  Questions, such as these are posed by vain men, namely, 'What is Maya?  What is the Ignorance?
By whom and how the world created in the beginning?  How did the individual soul come into being?'

447.  Maya is that by whose destruction the aspirant for Deliverance becomes established in his True
State. Even the  Sage does not know Its true nature, because It perishes wen looked at.

448.  The Supreme Being did not become  Mind; neither did It become the world.  It remains unswerving
from Its True Nature as Pure, unmodified Consciousness, transcending Time, Space, and the rest.

449. The world did not come into being, nor is it going to be destroyed; no one called the individual
soul, really was born; there is neither a bound one, nor one that has become free; nor is there any
aspirant. This is the most excellent Truth that has been clarified.

450. Just as the supporting screen is not affected by the series of pictures passing over it, so the
Supreme Being is not affected,even while the Cinema of the world is being seen.

contd.,

Arunachala Siva.           
           
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on July 01, 2016, 10:44:40 AM
451.  This Truth of Non Becoming has been unmistakably stated many times by the Great Guru,
Sri Sankaracharya.  Also Sri Ramana, the Guru, has stated this Truth clearly in a variety of
ways, for the benefit of the aspirant.

452. Indeed by Him it has been said that the so called Fourth State is alone is real, and the
other three states- the states of waking, dream and dreamless sleep) - are always unreal. 
Also it has been declared by Him that the Real is always only One, and that manifoldness is always unreal.

453.  'There is nothing else real, apart from Thyself;  Thou art the Only One, transcending Time, Space
and so on.  Throw off the delusion of Ignorance and remain at Peace',  - thus did He teach the State
of True Being of the Self.

454. "In Truth the creatures are not in Me, all this is only My Maya' - thus did Bhagavan Krishna
Himself tell the Truth of the Non Becoming of the Real Self in the Gita.

455. 'The Supreme Reality, without losing Its Fullness of Being, by Its own Maya became this complete
universe; to the Sage It appears only as Fullness",- thus the Upanishad also has stated the Truth of
Non Becoming. 

456.  The forgetting of one's own Real Self, due to the belief that the body is oneself, then after innumerable
births in bodies, finally becoming his own Real Self by Awareness of the Truth of the One Self, is just
like waking from a dream of world wandering.

457.  As one has become inebriated through the drunkenness, who asks passers by 'Who am I?'
or 'Where-from am I' so the ignorant man asks himself 'Who am I?' or 'Whence am I'  being all
the time only the Real Self.

contd.,

Arunachala Siva.                       
 
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on July 03, 2016, 10:36:26 AM

458: He, who, not knowing that the body is in the Self, and so believes that He, the Self, is in the body,
is the same as the one who thinks that the screen, which is the support of the pictures, is in the pictures.

459:  Is the jewel separate from the gold?  Is the body separate from the Self?  The ignorant one
believes that his body is himself; the Sage knows only the Real Self as the Self.

460:  Since the Primal Guru Himself taught this beginningless Self only by Silence, who is there
that can  teach that Self by speech?

461:  Even though the Truth of the Self has been stated in many ways, it remains untold, because
it can be known only by actual Experience.  That Experiential Awareness of the Self is prevented by
the mind, due to the firmly established conviction, 'I am the body', for the aspirant to Deliverance.

462:  By listening in this way alone, those minds which have been purified from worldly       
attachments, at once get firmly established in the Natural State, as the Real Self.  But others
need to go through some excellent process for the extinction of the ego sense.

463:  'One should seek the Self, who is Pure and free from sorrow within the Heart, by Resolve
to know Him, and thereby aim at Peace', -- so the ancient Revelation, and the Guru, describe the
Direct Path for the Experience of the Truth of the Real Self.

464:  The 'Resolve to Know', mentioned here, is the intention to win Experience of one's own Self;
only by such intention can the aspirant turn his mind inwards in this Quest of one's own Self.

contd.,

Arunachala Siva.       
   
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on July 04, 2016, 09:52:46 AM
465.  There is mentioned in the ancient Revelation the dwelling place of the Supreme One, named
the Heart.  He himself being all there is, how can the Heart be designed as His dwelling place?

466. The real Heart is just Consciousness in its native purity, and the Self also is that Consciousness.
So it follows that the Self is Himself the Heart, and all creation is established in Him as the Substratum.

467.  And yet the sages and the Vedantas teach that the One, who has really no dwelling place, has
a dwelling place called the Heart inside the body, in order to cause the inward turning of the mind
in the Quest.

468.  The sense organs are turned only outwards, that being the reason for the Self being covered over
by the world.  The means for uncovering the true nature of that Self is only inward turning of the mind,
of the aspirant in the Quest of the Self.

469. The difference between the bondage and Deliverance has been shown thus by the sages
in accordance with their own Experience:  "The bound one suffers from the arising of the ego-
sense;  the ego sense does not arise in the case of the One that is Free.

470.  Though the Great Being, the Self, is ever present, dearly beloved and of great effulgence,
it is as if His effulgence is dimmed by the evil one, the Ego, so that He does not shine sufficiently,
so as to be recognized.

471. Ignorance consists in the awareness which consists in the experience 'I am the body'. How
can this experiential awareness be just brought to end once for all, without experiential awareness,
'I am the Pure Consciousness''?

472.  The thought that arises in the form, 'I am the body', is itself the form in which the individual
soul has experience.  The aspirant must seek the source where from it arises, after separating
from it the fraction of it which is real.

contd.,

Arunachala Siva.             
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on July 05, 2016, 11:49:43 AM
473. The individual is not altogether unreal;  he is not so in the same sense as the barren woman's
son is unreal.  The Real Self is present as the Substratum on which the sense of an individual soul
is superimposed, and hence even though unreal, he is taken to be real.

474.  The element of Reality of the 'soul', which is the 'I',  is the consciousness, which is the Nature
of the Real Self.  By taking hold of this element of Reality the seeker of Deliverance is enabled to
engage in the Quest of that Self.

475, 476. Giving up the element of unreality of this soul, namely the body and all the rest of it, and
fixing the mind on the consciousness of the Self, having the form of 'I' which is extremely subtle like
a ray of the Real Self, the seeker should dive into the Heart, seeking the place of birth of this 'I' sense
(the ego) with the question 'Who am I?'  or 'Whence is this I?' like a dog that rejoins his master, seeking
him by following his scent, or as a diver dives into water, to recover something that has fallen therein,
and thereby attain one's own Real State.

478.  If during this quest of one's own Self the mind turns outwards, due to attachment to sense objects,
the seeker should turn into it inwards again by merging the world in the Self.

479. 'Just as waves, foam etc., are only the ocean, and as the dream world is only the seer of the dream,
and nothing else, so the whole world is only Myself and nothing else.'  This view is the merging of the world
in the  Self.

480.  Or he should bring the mind back again and again (as often as necessary) and re-engage it in the
Quest by the resolve to become aware of the Truth of oneself, by means of the question 'Who is he
and has the attachment to sense sense objects.'         
     
contd.,

Arunachala Siva.
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on July 06, 2016, 09:38:53 AM
481.  The devotee or the Seeker of the Self who becomes discouraged by the thought, 'When shall I
attain the Natural State', thereby hinders progress on the Path to Deliverance.

482. The aspirant for Deliverance must be full of enthusiasm, with his mind in the Sattvic mood,
and should engage in the Quest, remembering the teaching that Time is unreal.

483.  Always and everywhere there are doorways for getting at the question 'Who am I?'.  By anyone
of these the seeker must again and again engage the mind in this Quest.

484.  The answer to this question is not an intellectual conclusion.  The proper answer to it is only
the Experience of the Real Self in the Supreme State, arising on the death of the ego, the questioner,
named the 'individual self'  (the soul).   
 
485.  The Real Self will shine as He really is, only in the thought-free Natural State of the Self.
In other states the Real Self will not shine as He really is, due to its being mixed up with intellectual
views or beliefs.

486.  If the mind thus engaged in the Quest becomes unconscious (as in deep sleep), the effort so far
made becomes unfruitful.  So, the seeker should awaken the mind from this unconsciousness and
again engage it in the Quest.

487. Mental quiescence has been explained by the Guru as being of two kinds, as latency in unconsciousness
and final extinction.  In Hatha Yoga there are many methods of attaining unconsciousness, such as
suspension of the breath.

contd.,

Arunachala Siva.     
     
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on July 07, 2016, 11:51:00 AM
488.  The mind, when it has gone into latency together with its habits of activity, will later become
active again to produce the worldly life.  The mind that has been extinguished will lose its habits
of action and thus become like the seed that has been roasted.

489. Ignorance binds the ignorant one by means of these habits.  If the mind remains wide awake
in the Quest, then there will ensue the destruction of the habits.

490.  Right awareness dawns on the complete extinction of the mind, whereby all the mental habits
are lost. Deliverance is affirmed by all sages to be none other than the final and complete destruction
of the mental habits.

491. Like the keen edge of a razor is this Quest of the Real Self.  So one should overcome both desire
and latency and keep the mind concentrated in the Quest.

492.  In all other yogas it is assumed that there is an entity called the 'Soul', having defects, namely
action and the rest and the yogi makes efforts to make him free from those defects.

493.  For eradicating the defect of being an actor, there is the yoga of action;  for getting rid of separateness
from God, there is the yoga of devotion.  For the cure of the defect of difference there is the yoga of mind-
control.  And for the eradication of Ignorance there is the Yoga of Right Awareness.

494. Being himself the same as the Supreme Being, the ignorant man, thinking himself to be someone
other than He, through delusion, tries to become one with Him by various Yogas!  What else is there,
more absurd?

contd.,

Arunachala Siva.         
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on July 08, 2016, 11:10:11 AM
495.  When, by taking hold of the consciousness-element of the soul, the Quest is made of the Self,
the root of that soul, that Self, who is free from all defects shines alone;  there the soul does not survive.

496.  Hence this Quest is named the Great Yoga, there is no other Yoga, equal to this, or greater.
All the Yogas are included in, and may be used to auxiliaries  to this one, as may be found suitable.

497.  This Yoga, the Quest of the source of the soul, is itself all the Yogas; it is the yoga of Action,
the Yoga of Devotion, the Yoga of Restraining the mind and also the Yoga of Right Awareness.

498.  Since the Quest has the form of a Question, it is not to be practiced as a mode of meditation.
By this question, the mind dives into the Heart, which it does not do by any series of meditations.

499.  Some practice continuous meditation on the Truth of one's own self, after listening to and than
the Quest of the Self taught by Bhagavan Sri Ramana.

500.  In the Chhandogya Upanishad the identity of the Supreme Being and the Real Self is taught
by the sentence, 'Thou art That'.  This identity is confirmed by distinguishing between the literal
and the intended meanings of the terms used.

501.  Sri Ramana says that, 'without an inquiry as the intended meaning of the term 'That',  in the
sentence, one should make a Quest of the Truth of the Real Self, who is indicated by the term 'Thou'.

502.  By this Quest the Aspirant obtains the Direct Experience of the Real Self in the Transcendental
State (beyond the three states of the Ignorance). For him that has thus succeeded in this Quest,
there is no need for the continuous Meditation nor the prolonged Reflection (mentioned before).

contd.,

Arunachala Siva.                   
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on July 09, 2016, 11:24:29 AM
503.  In the Sentence of the ancient Revelation, 'Thou art That', no meditation has been enjoined.
What is said by implication is that in the Egoless State, the Sage (who has won that State) has the
Experience of the Impersonal Being as identical with his own Real Self.

504. Since it is settled by the sentence of the Vedanta that one's own Real Self, disentangled from
the veiling sheaths, is the Supreme Reality (the Impersonal Being) what else is there for attaining
the Experience of the Identity of that Reality and the Self, except the Quest of that Self?

505.  The meaning of that Vedantic Text is this, that if one gives up the notion 'I am the body',
seeks the Self, becomes aware of His True Nature and is thus firmly fixed in the Heart, then for him
the Supreme Being Himself shines as the Real Self.

506. The Quest of the Truth of the Self is alone the Direct Path to the Right Awareness of the Self.
The meditation spoken of its a preliminary aid to this Quest, for breaking up the idea of the body
as the Self (which is the hindrance to the Quest).

507.  The diving (of the mind) into the Heart in this Quest of the Self does not occur for him with
a weak mind. The mind's strength, being subdivided among innumerable thoughts, is insignificant.

508.  The one-pointedness of the mind in the Quest itself is the strength of mind that is needed,
and nothing else.  He, who has this strength, is called 'Valiant', because he has the skill to protect
his intellect from being frittered away (on a variety of thoughts).

509. By the practice of meditation mental strength (one pointedness) will be intensified.  Therefore
meditation is an aid to the Quest. First achieving motionlessness of the mind by meditation, the
valiant aspirant must seek the Truth of one's own self.

contd.,

Arunachala Siva.       
     
   
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on July 10, 2016, 09:57:08 AM
510.  The best of all possible objects for meditation is the consciousness, having the form 'I', which
is the Essence of the Real Self, for the seeker of Deliverance.  By this meditation alone, the mind
will naturally dive into the Heart.  Such is the teaching of our Great Guru.


511.  Or, if the aspirant to Deliverance stills the mind by pure  Kumbhaka, without Puraka and
Rechaka, and thus engages in the Quest, then his mind will dive into the Heart.


512.  Bhagavan Vasishtha has said: 'If one separates the body from oneself and remains at rest
in his own self, which is consciousness, then his ego sense perishes.'

513.  The mind, seeking the Self, being taken hold of by some mysterious Power from within,
dives into the Heart;  there the mind, being consumed by the consciousness-Light of the Self,
ceases to exist, along with the ego.

514.  The Power is indeed the Grace of God, who is the Real Self in the Heart.  She is of the Nature
of Right Awareness.  By yielding up oneself to Her, the Aspirant becomes blessed beyond measure.

515.  In that great burning ground, the sky of Pure Consciousness, where, by the Fire of Right
Awareness, this universe, along with the ego, is consumed, dances, the Ever Auspicious Real Self,
the Sole Reality, in the form of 'I'-'I'.                   

516.  That same Sky of Consciousness being His real Nature, how can He, being Formless, dance
there?  By this metaphor it is shown that His Form is Bliss, and that the Dance is only without movement.

contd.,

Arunachala Siva. 
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on July 11, 2016, 10:51:38 AM
517.  In that State there is no Maya, nor Avidya (Ignorance) nor space, nor time, nor any individual
called the 'soul'.  There, only the Real Self, having the form of Pure Consciousness, exists and nothing
else.

518.  In that Transcendental State, the Power of God, named Maya, whose expanded form is the
whole world, is wholly lost in that Moveless Supreme One, along with the whole of Her creation.

519.  Therefore in that Supreme State of Peace, there shines, unhindered, the true form of the Real
Self.  The one that survives in that State as his own Real Self, is designated by the sages as the
Free One.

520.  Just as a woman, suffering intolerably in her father in law's house, obtains peace in her mother's
house, so the mind, harried by 'samsaric' suffering wins Peace by returning to its Source, the
Real Self.


521. As a man awaking from a dream does no more see any of the dream-persons, so the one, who has
awakened from the sleep of Ignorance and who is therefore alone as the Sole Reality, does not
see any one as other than his own Real Self.

522. How can that State, the Natural State of Peace, become knowable by the intellect - that State
of Him who dwells engrossed in the Bliss of that Self, having no knowledge of others as different
from Himself.?

523. How can any man understand, by the unaided power of his own intellect, the one who is mindless,
bodiless and world-less in his own Real Nature and fully enlightened?

contd.,

Arunachala Siva.   

         
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on July 12, 2016, 11:19:51 AM


524. Because that Transcendental State has no peculiar marks or features, the mind cannot think of it,
nor the words describe it.  The words of the Vedantas teach Its real  nature only by negating whatever
is not That.
     
525. Whatever is describable in words or thinkable by the mind, is far that reason finite.  Because the
Real Self is beyond the reach of the mind and the intellect, therefore, those that are established in
Self call It the Infinite.

526.  Whatever is said, concerning the Supreme Reality by the Sages or by the Vedantas, has for
its purpose only the removal of the mistaken notions of the disciples.

527.  Just as Sita indicated Rama by negating all other princes, so the Vedantins indicate the
Truth of the Self by negating all else that could be mistakenly believed to be the Self.

528.Since the self shining, Solitary One Self is a thing neither to be known, nor to be directly
taught, therefore nothing is done for the aspirant by the teachings of the Guru, except to free him
from his Ignorance.

529.  Since the Self who is of the Nature of Pure Consciousness, is concealed by the ignorant by the
darkness, which consists of worldly knowledge, the teachings of the Guru bless the aspirant by
removing that knowledge-ignorance.

530. As one has nothing to do, for creating an empty space, except to remove the encumbering
unwanted lumber, so far obtaining the Self, nothing more is needed than the removal of the
false knowledge.

contd.,

Arunachala Siva. 
                   

Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on July 13, 2016, 11:25:53 AM
531. How can the Self be something to be obtained?  From the Truth's point of view He was never lost.
The gaining of the Self, that is spoken of, is only the death of the ego, by whom the Self was as good as
lost, though not really lost.

532.  Speech is fourfold, as transcendent, seeing, medium and articulate speech.  That transcendent
speech is only Silence.  And that Silence is itself the true nature of the Supreme Reality.

533. The articulate form of speech was born of the medium speech; its mother is the seeing speech;
that its mother is Transcendent Speech, is well known.  That same Supreme Speech is Silence, the form
of the Supreme Consciousness.

534. True Speech is really only the Silence of the Sage, who is the eternal dweller in the Transcendental
State.  How can gross speech, born of the belief in difference, speak of the Supreme One, wherein
differences are lost?

535.  Therefore the most Ancient Guru taught the Truth of the Self by Silence.  And, by achieving
silence of speech and of mind, those ancient disciples of that Guru became aware of that Truth.

536.  Well qualified disciples became themselves sages by the silent Teaching of their Guru.
Teaching by words does not avail to impart True Knowledge of the Real Self.

537.  The power there is in the Silence of the Guru is immeasurable.  Hence teaching by Silence is the
highest there is.  Thereby alone does the aspirant's mind obtain peace.

contd.,

Arunachala Siva.       
 
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on July 14, 2016, 09:43:16 AM
538:  It is said that Initiation is of three forms, namely looking, thinking, and touch with the hand.
But the highest initiation (diksha) consists in the Guru remaining in the Supreme Silence, says our
Guru Ramana.

539.  Because that State is taught by Silence and also because it is attained by remaining in Silence
(stillness of the mind), It is called Silence.  The Sage is in Silence always, even when He speaks.

540. That eternal State is ever shining by the Light of the sun of Consciousness, the Real Self;
hence there is no possibility of the enlightened Sage swerving from that Natural State of the Self
due to forgetting at any time afterwards.

541.  The statement of the Vedantic Text, that the Self swallows up the moving and the move-less
means that the world, which is only darkness, is consumed by the Effulgence of that Self.     

542.  The essential Nature of the Self has been sung by the Bhagavan Guru thus: The Supreme
Self, named Arunachalesa, shines alone without a second, having swallowed this solid seeming
universe by His Own Consciousness-Light.

543. The statement, that the Self, by attaining oneness with the Brahman, becomes freed from
the bondage of samsara is not true, because the Self never fall from His True State.

544. Just as white cloth does not acquire a new whiteness, whiteness being its nature, so the Self
does not become Brahman because the Self is eternally the Brahman by nature.

545.  Two names are commonly in use to designate the Sage, namely 'Knower of Brahman' and
'Knower of the Self'.  Since the Sage is Himself the Brahman, as well as the Self, how can they
become known to the Sage?

contd.,

Arunachala Siva.                   


Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on July 15, 2016, 10:18:10 AM
546. To be free from the notion 'I am not Brahman' is itself the knowing of the Brahma. Freedom
from the notion that anything not the Self, is the Self is the right knowing of the Self.

547. When, by making the Quest of one's Self, one becomes consumed like food, by the Supreme
One, how can any one survive as separate from Him, who could be named a Sage?

548.  How can one, after experience the Truth of Non Duality (in that Supreme State), remain
separate from the Supreme Being?  For that State has been styled, by Sri Krishna, Himself the
Supreme One, as Merger into the Brahman.

549.  In he sacred lore the Sage is described in the same terms as the Brahman Itself is described.
Since the True Nature of the Brahman is Pure, Supreme Consciousness, the true nature of the Sage
is not different.

550.  Since no one has two selves, it follows that the sayings,'I know my Self' and 'I do not know my
Self' are both ridiculous.  The Self never becomes an object for knowledge. Such is the statement on
this point made by the Most Holy One.

551. This State of being one's own True Self freed from all limiting super-impositions (the sheaths)
is called the State of Non Duality, because therein the Supreme Sole Reality, the Infinite  Brahman ,
is not other than the Self.

552.  The State of  Non Duality of the Real Self, experienced by the Sage by attaining the Supreme
State,  is not the fruit of the practice of sadhana, but is the eternal Nature of that Self.

553.  Some say that this Duality (variety) will remain real so long as one is engaged in practicing
sadhana, but when the goal is reached, Non Duality will come into being by the extinction of the
Duality.

554.  These men do not know the Truth of the Transcendental State,  beyond Space and Time,
and wherein the world has not come into being. Non Duality has neither beginning nor end.
Duality, with space and time, is unreal always.

contd.,

Arunachala Siva.                     
     
   
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on July 16, 2016, 09:56:49 AM
555.  In the sacred lore it is said, that, by the extinction of the ego, there is, for the aspirant to Deliverance,
cessation of his delusion.  What is real cannot be destroyed by Right Awareness, nor will anything
unreal shine as real, in the Supreme State.

556. The conclusion of the Dvaitis that this Duality is always real, hat it will not cease to exist even
when Right Awareness dawns, and that Non Duality will never be achieved, is much farther away for
the aspirant than the one stated before.

557. The Non Duality of the Real Self is true always, both when He was being sought  by the Quest,
and when He was realized, just as the tenth man, who was supposed to have been lost, was the tenth
man all along, even when  he was being sought.

558.  Those who have understood the Tenth of the Non Becoming of the Supreme Reality as taught
in Mandukya Vedanta, would not be perplexed by these theories of the ignorant, being firmly convinced
of the True Nature of the Supreme Being as taught by all the sages.

559. For the Sage who dwells in the State of Non Duality, fear and desire do not arise, as for the
ignorant one. Desire and fear are unavoidable for those who are deluded by seeing differences.

560.  By the sentence 'Fear arises from a second entity', it has been shown that this seeing of
Duality is the cause of fear. No creature, whose real Self has been stolen as it were, by the belief
in the Reality of differences, is ever free from fear.

561.  "The Sage, who is immersed in the ecstasy of the Blissful Real Self, who is beyond the scope
of mind and speech, is not afraid from any cause whatever.' Thus the Revelation teaches that the
Sage in  the Supreme State is unmoved from His State of Peace, by any cause.

contd.,

Arunachala Siva.   
 
             
 
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on July 17, 2016, 11:44:23 AM
562.  For Him that is established in the Supreme state, desires also do not arise, because therein
the desirer, the Ego, has ceased to exist.  The Sage in that State, is ever contented, as if He had
obtained simultaneously enjoyment of all possible desires at one stroke.

563.  Since the Real Self is all that is, nothing remains for the Sage to be won, when the Self is won.
Hence in the sacred lore, the Sage is spoken as one who has attained and enjoyed all objects of desire,
and is therefore desire-less, just like God Himself.

564.  By the sentence, 'For whose desire and desiring what object would that One suffer from identification
with the body, who has experienced the Truth of His own Self?', Revelation shows that for the Sage
desires do not arise.

565.'Only that man has desires, who identifies himself with the body.'  But the Sage has become free
from the thought, 'I am the body'.  The Sage looks upon His own body as if it were the body of another.

566.  In the Supreme State, there is no tasting of Bliss;  for there the sense of being happy or miserable
cannot arise.  Because in that state there are no pairs of opposites, the Bliss of the Sage is not like the
pleasure and misery of samsara.

567.  In that State none of the sheaths remain whereby for the ignorant, the Real Self becomes circumscribed
and finatized.  For therein the Self is infinite like the sky, free from the limiting factors, the sheaths.

568.  The Guru has said that the State of Nirvana which puts an end to all the samasric sufferings,
which was taught by Bhagavan Buddha, is only the remaining in the Supreme State, taught here,
on the falling off of all the sheaths.

contd.,

Arunachala Siva.         
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on July 18, 2016, 10:39:46 AM
569. In that State doubts do not arise, since the Sage is ever firm in His Awareness of the True
Self.  There He remains without affirmations and and vacillations, immersed in the depths of Peace,
the mind having become extinct.

570. Becoming aware of the Real Self, who has neither beginning nor end, the Sage transcends
Death. Surely no one in the world transcends death without experiencing the Truth of the Self
as Deathless.

571.  That exalted one who has obtained birth in his own source, the Supreme One, by inquiring
'Whence am I', is alone  born.  He is born once for all and is ever new, the Lord of Munis  (God).

572.  Thus by the Great Guru, has been taught the Supreme State of Him that is established in
His Own Natural State, in perfect Identity with Brahman, free from disease, beyond Time and Space.

573.  For the ignorant one in the world, birth is for dying, and his death is for being born again.
Hence it has been said for us that the Most Holy One that this birth and this death are unreal.

574.  Real death is death of the ego. Real birth is to dwell in one's Natural State. In that State,
wherein pairs of opposites have no existence, birth and death have become one.

575.  How can the Sage, who is for ever established in the State of Non Duality, become aware
of differences?  The World, which appears to the ignorant as riddled with differences, is to the Sage
only the Self.

contd.,

Arunachala Siva.         
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on July 19, 2016, 01:21:21 AM
576.  The two attributes that some speak of as pertaining to the Sage,  namely 'seeing of non difference'
and 'equal vision', amount only to this, that He is free from the vision of differences, because in the
Solitary State there are no seeings.

577.  In all persons the Sage sees only the Real Self who is eternally aware of the Truth, not some one
other than Himself.  Hence He does not look upon any one as ignorant.

578. As one who is asleep may go about or act, so the Sage, in actions in the world, may be seen as if
He were aware of worldly differences, without really being aware of them always.

579. The difference between a Sage and an ignorant one can be plainly seen in respect of censure
and praise.  The Sage does not know the difference between the two, since for Him, this pair of opposites
is unreal, like all others.

580/581.  Having well understood the subtle meanings of the Vedanta and renounced the whole world as
mere trash,  but not having attained permanent abode in the Natural State of the Real Self by
pursuing the Quest of the Truth thereof and therefore not free from the sense of identity of the body
with the Self, being therefore subject to the delusion of the differences between the soul and soul,
he inevitably  becomes a slave to the harlot named Praise.

582.  The Sage, who does not know any one as other than Himself, and hence never swerving from
His Own True State, is unaffected by censure or praise, because for Him, censure or praise are as if
it were made by Himself.

583.  Though He appears as embodied, He is really body-less, being ego-less.   His subtle body
does not survive and go forth somewhere when the gross body falls, but undergoes disintegration
here.     


contd.,

Arunachala Siva.       
 
 
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on July 20, 2016, 11:14:15 AM
584. Some believers in the reality of the world say that the Sage has a body.  Others say that the Sage,
being body-less can assume a body if he so pleases.

585. By the dawn of Right Awareness of the Real Self, the ego, the root cause of the appearance of forms,
has been lost.  Therefore, for the Sage, all forms are unreal and hence this talk of forms is foolishness.

586.  Since it is not proper to say that this (world) existed before Enlightenment, but was lost afterwards,
and since even in Ignorance, no one has a form from the point of view of Reality, how can the Sage have
a form?

587.  In the case of the Sage who is established in His own Natural State, free of all the three bodies,
how can a desire arise to have a body?  This talk of forms is in vain, being merely a concession to the
unenlightened.

588.  As a river reaching the ocean loses its river-form and becomes indistinguishable from it, so too
the Sage, losing His form as a soul, becomes non different from that Supreme Being, to whom all else
is inferior.

589. Thus the Revelation says that the Sage in that Supreme State becomes one with the Supreme Being.
Even when alive, the Liberated One is body-less because He does not think of Himself as having a body.

590.  Sri Bhagavan, our Guru, says that Liberation is just the extinction of the ego, who becomes a
disputant concerning the form of the Sage.  So this dispute about forms is meaningless.

contd.,

Arunachala Siva.   
   
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on July 21, 2016, 11:15:58 AM
591.  Therefore on the fall of the body His subtle body does not go forth, as in the case of the ignorant;
it goes back and merges into its cause, and nothing survives for giving forth.

592. The popular notion that there are many sages, is also true.  All differences belong to the world.
In the world-less state they do not exist.

593. He who says, 'I have today seen this Sage;  I shall see others also.'  does not know the true nature
of the sages, which is Reality Consciousness Bliss. This is what Bhagavan has told us on this point.

594. For him that knows not the Sage who is within himself, there appears many sages.  For him who
knows the One, who is his own Self, this plurality of sages is non existent.

595. The first Guru (Dakshinamurti), who taught those great Munis by Silence the Truth of His
Own Supreme State, and who afterwards appeared as the Great Guru, Sri Sankaracharya,
is Himself our Guru, Sri Ramana Bhagavan.

596.  Our Guru, Sri Ramana, tells us that the real Siddhi to be striven for is to be firmly established
in the Natural State of the Real Self who is Ever Present in the Heart; nothing else.

597.  The notion that the Self has to be won is untrue, because really He was never lost, from the
point of view of the Truth.  The Sages therefore say that the Real Self is ever present.

contd.,

Arunachala Siva.
       
           
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on July 22, 2016, 10:30:52 AM
598.  Revelation teaches this truth by saying that Self is infinite, and all else is finite and trivial.
He that buys the whole world by selling the Real Self is just a pauper, to be pitied.

599. Therefore, that Supreme State is freedom from poverty, and all else is only poverty, says the
Revelation.  Like an emperor the Sage is above all wants in a different way.  Even when going about
begging His daily meal, He is not cast down.

600.  It is this deluded men with outward turned minds, hankering for worldly enjoyments, who
talk of these Siddhis, namely becoming minute, etc.,  Revelation mentions these 'Siddhis'  for attracting
the dull witted ones also to the path for Deliverance.

601.  Since these are in the realm of the Ignorance, and therefore unreal like dream gains, no
discriminating person will be deluded by them.  Of course, the Sage is not deluded by these un-realities,
as He has attained the Supreme State, which is the State of Reality.

602.  Though thus it has been made clear that there is no gain equal to to the gain of the Self,
undiscriminating ones are afraid of the Supreme State, believing that therein the Self will be lost.

603.  "Just as, by the oncoming of spring, excellence like beauty and so on come to trees, so,
to the Sage, who abides in the Supreme State, come luster, keen intelligence and strength of all kinds.

604. Peace of mind, and other good qualities, which aspirants to Deliverance have to acquire and retain
with effort, are natural to the Sage.  He is beyond the three qualities (Sattva, Rajas, and Tamas) and at the
same time is the abode of all good qualities.

contd.,

Arunachala Siva.
             


         

Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on July 23, 2016, 11:46:47 AM
605.  So, when the ego is lost, there is no loss.  The Supreme State, (won by the loss of the ego) is
not one in which the Self is lost.  But the self is as good as lost due to the ego-sense, and when this
is lost, there is a loss of this loss.

606.  This complete and final loss of the ego is itself all these things (and more):-  Righteousness,
Wealth, Enjoyment of all pleasures at once), Truthfulness, True Renunciation, Silence, Tapas, Union
with God, and true Surrender of oneself to Him.

607.  Those having the same names (which are prized greatly) are tainted and of little worth, because
of association with the ego.  But these are natural to the Sage, who dwells in the Supreme State always.

608.  Two excellence are stated as belonging to the Sage, namely freedom from obligation to perform
prescribed actions and at the same time being contented and happy (as having attained the goal of
action).  For the common man the absence of these, is due to his Ignorance.

609.  The Sage is not bound to perform actions, because for Him there is nothing to be gained by means
of action. He, for whom there is obligation to do action is not Free, but is bound by the fetters of
Delusion.

610.  Some ask whether the Sage does not need to practice meditation, not knowing the Truth (about
sages).  By others the question is raised:  'Should not the Sage go to foreign countries and teach the
people there?' 

contd.,

Arunachala Siva.
             
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on July 24, 2016, 09:39:04 AM
611.  He that practices the meditation 'I am That' is not a Sage,  but only a Sadhaka.  If the Sage
meditates 'I am That',  it would be like a man meditating 'I am a man.'

612.  It is proper for one to remember something he has forgotten.  In the world remembrance of
something not forgotten cannot occur.  Since the Truth of the Self is never forgotten by the Sage,
how can He meditate on It?

613.  The true meditation of the Supreme Reality (the Self) is only to remain as the Self, in the
thought free State.  This 'meditation'  can be neither given up, nor taken up by the Sage.

614.  Even though apparently dwelling in some corner of the world, He is really like the Sky.
Remaining always uninterruptedly in His own Natural State (Samadhi), by His power He pervades
the whole world.       

615.  The Sage, remaining all the time continuously in the Natural State, with His mind utterly stilled,
protects His own people even from a very great distance, by His automatic power of Grace.

616.  Does anyone worry about men seen in a dream, after awakening?  So too, the Sage, that
has awakened from the sleep of Ignorance, is not anxious about those that are still in Ignorance.

617.  Since the Sage has transcended the three grades of character, there can be no faults in Him.
Whatever He does in the world is surely blameless.

 
contd.,

Arunachala Siva.     
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on July 25, 2016, 12:13:26 PM
618.  For this reason the Sage transcends the sacred books bearing on human conduct, because
the mind-free one is not bound by them.  Those books are concerned with ignorant ones;  they are
subject to regulation by them, because they have the sense of being doers of action.

619. By Revelation the Sage's state is described as one in which the Vedas are not Vedas, and
the devas are not devas.

620.  One should not act upon the teachings of the sages;  he must not imitate any act done by a Sage.
The teachings of Sages are the highest authority, not so their actions.

621.  In the course of life, the Sage, who has transcended all the Yogas, being established in the
Supreme State, may live like a Yogi, or even like a bhogi, but that yoga and bhoga are not real.

622. The pair of bondage and freedom, which are spoken of in the course of instruction to disciples,
does not really exist.  Since it is settled that all pairs of opposites are unreal, how can this pair be real?

623. The Real Self is ever free.  The bound one is only the soul, the effect of the Ignorance.
Therefore in truth there is no Deliverance either.  The thought of Deliverance is due only to the
belief in bondage.

contd.,

Arunachala Siva. 

   
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on July 26, 2016, 11:20:06 AM
624.  "If one makes the Quest, 'Who is he for whom there is bondage?', at the end of the Quest
the Ever Free Self will be experienced."  This is what the Most Holy One has said on this point.

625. Since the Non Becoming of the Supreme Reality has been made clear by both Revelation and
the sages, and since it is that Reality that is the Real Self, how can it be said that One became bound?

626.  If the bondage were real, it would never indeed end.  Bondage is accepted as having no beginning.
Also, Deliverance would arise only on account of bondage having a beginning with an end.  Thus,
the unreality of bondage is irresistible.

627. We do not hear from the Sage the saying: 'I was bound before, but now I am free.'  That Supreme
State is beyond Time.  How can Its beginning be imagined?

628.  Bhagavan Sri Ramana, when asked 'When did your holiness attain Deliverance ', replied:
'Nothing has happened to Me.  I am the same always, unchanged.'

629.  This talk of Deliverance is just like the singing,  by dwellers in Pandharpur,  of songs to the effect,
'When shall we go to that place', and finally singing 'We have reached the place.'

630.  Just as one in his dream, after wandering abroad, returning home, goes to sleep there, and,
waking, finds himself in his own home, so is Deliverance, said our Guru.

contd.,

Arunachala Siva.       
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on July 27, 2016, 10:56:52 AM
631.  Deliverance is just the clarification of the mind in this form.  "I am ever in My own Real Nature,
all other experiences are illusory."  It is not something that has newly come about.

632. The Eternal Greatness of the Sage consists in this, that He neither waxes, nor wanes, by actions
done or not done.  For Him there will never accrue any result from actions whether unpleasant or
pleasant.

633.  Just as one engaged in listening to a story, does not really hear it, his mind having wandered
far away, so the Sage,  though apparently doing actions, is really not an actor, because of his mind
not being full of its previous habitual modes of functioning.

634.  But the ignorant man, because his mind is subject to vasanas, becomes an actor,even without
actively doing any action, just as a man, in his dream, may fall down from the cliff of a mountain
though his body is lying motionless in his bed.

635. Action is not what is done by the body alone.  That alone is action which is done by the mind.
The body, being insentient, cannot be an actor. The mind, being sentient, can be an actor.

636. Whatever the body, the senses, life and the mind do by the force of the Prarabdha Karma,
the Sage is not affected by it.  So said Bhagavan, our Guru.             
     
637.  God is unaffected by His activities in creation, protection, etc.,; just in the same way the Sage
remains unaffected by His actions, since there is no real difference between them, from the standpoint
of the Truth.

contd.,

Arunachala Siva.       
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on July 28, 2016, 11:05:17 AM
638.  He appears to the ignorant as acting -- eating, walking, talking and remembering, -- but in truth
He is neither an actor nor a recipient of the fruits of action, because all His activity is entirely subject to God.

639. If the Self were the actor, then He would receive the fruits of actions.  But when by the Quest
of the Real Self the sense of doership is lost, therewith will be lost all the three kinds of actions.
Understand that this Deliverance is eternal.

640.  Just as a sleepy child eats the food given by his mother, but does not know the eating, so too
the Sage receives the fruits of actions, without being an enjoyer or sufferer.

641. In Truth no one is an actor.  The difference between the knower and the non knower of the Self
is only this:  The ignorant man  believes himself to be the actor, but to the Sage the thought of
being an actor does not arise at all.

642.  The saying:  'The future actions and the stored up ones are lost for the Sage, and so He is
not born again;  but the current actions (prarabdha karma) remain over', is not true, from the
standpoint of the Supreme Truth.

643.  Just as, when a husband dies, none of his wives remains unwidowed, so when the actor
(the ego) dies, no actions remain over, which could yield results to the Sage.

644.  Just as actions done in dream do not survive on waking, so actions done during the prevalence
of Ignorance do not survive on the True Nature of the Self being experienced.

645. The statement in Revelation that Prarabdha Karma survives is only in conformity with the
view of the ignorant.  From their point of view those actions have results, because in their view
the sage is embodied.

646.  The Vedantic text, 'the pleasant and the unpleasant effects of actions do not affect the Sage,
who dwells as the Self, bodiless, shows the unfruitfulness of actions of the Sage.

647.  Even when a sage's body is cut or burnt, there is no swerving for him from His Real Nature,
just as jaggery (raw sugar) does not lose its natural sweetness even when powdered or boiled over fire.

contd.,

Arunachala Siva.     
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on July 29, 2016, 11:05:25 AM
648. In conformity with the beliefs of the ignorant, two kinds of Deliverance are stated, one with the
body and another without the body.  Really no Free One is with the body;  All Deliverance is body-less.

649. The Power of the Prarabdha Karma extends only to the body;  it does not affect the Self.  Since
His body has been surrendered to the Prarabdha by the Sage, how can He be affected by the Karma?

650.  "The Sage, having given over His body to the Prarabdha Karma, remains in His Own State
without the sense of mine-ness in the body,"  thus the great Guru Sankara has shown the truth of
this in His 'Manisha Panchakam."

651.  If it be said that the subtle body of the Sage survives, (the answer is that) since the causal body
consisting of the Ignorance, has been extinguished, how can there be attachment of the Sage (the Self)
to the subtle body?

652.  Since the Brahman is unattached, so is the Sage also, in Samsara, like the Sky; and hence the
changes in the body and in the mind do not touch the Sage.

653. The Sage, who is wide awake in His Own Natural State, as the Self, is said to be like one soundly
asleep in a carriage.  The body is likened to a carriage, and ten sense organs are likened to the hroses
of the carriage.

contd.,

Arunachala Siva.               
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on July 30, 2016, 10:55:12 AM
654.  The sleeper in the carriage does not know the going, the stoppage and the unyoking of the
horses of the carriage.  Just so, the Sage who is asleep to the world, in the carriage, the body,
does not know its changing.

655.  But the Sage, being immersed in His Natural Samadhi, is seen by the ignorant as if He were
doing actions and going through the various bodily or mental conditions, and seeing these, the
undiscriminating ones are confused.

656.  It appears to the ignorant that He has three distinct states, namely sleep, samadhi and bodily
activities, and the ignorant one thinks that these are distinct from one another, looking only at the
body of the Sage.

657. But the Sage is always the same.  His State is one of eternal Samadhi.   This Samadhi of His
is not in any way hindered in the least by actions.  Nor are actions hindered in the least by the Samadhi.

658.  There are two thought free Samadhis; one is called Kevala, the other is called the Sahaja
(Natural).  By attaining the Kevala, one does not become a Sage.  He alone is a Sage, who is firmly
established in the Sahaja.           

contd.,

Arunachala Siva.
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on July 31, 2016, 10:33:54 AM
659.  The Kevala Samadhi mentioned here is one that comes to a Yogi by the mind going into latency.
For him, it is well known that there are two distinct states,  Samadhi (introvertedness) and coming back
to the common  state of samsara.

660. The Yogi's mind, in his Samadhi, remains latent with all its vasanas; after so remaining  for
a very long time, it is brought out to samsara by a vasana.

661. When he is thrown out from Samadhi, he resumes the Samsara just where he left it off,
just as an anaesthetized  person on recovering consciousness, resumes the work left unfinished
before.

662   The Yogi, thus returning to Samsara, again enters Samadhi with effort.  But the Sage, being
established in the Natural State (Sahaja Nirvikalpa Samadhi) neither loses it nor gets it back, but
remains in It uninterruptedly.

663.   The Sage never comes back to Samsara.  Samadhi is His Natural State.  There is no moment
when he is without Samadhi and hence it is called Sahaja (Natural).

664.  The Sage, remaining uninterruptedly in His Natural State of Samadhi, never swerving from It,
as a Jivan Mukta, is able to be active in the world, just as the sage of old, Sri Sankaracharya
and others did.

contd.,

Arunachala Siva.,           
 
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on August 01, 2016, 10:42:03 AM
665.  The Yogi, while he is immersed in his Kevala Samadhi is unable to do any work.  When he
comes out of the Samadhi, then he does work subject to the Ignorance.

666.  The Yogi is not equal to the task of teaching the Truth of the Real Self (and Sadhana for realizing
It) to disciples.  The Sage alone, remaining always, unswervingly, in the Supreme State, is perfectly
competent to teach and guide disciples.

667.  If this Sahaja Samadhi be not accepted, it will follow that the sacred books, like the Gita, etc.,
are false.  Sacred books are authoritative for the aspirants to Deliverance, as being filled with the
teachings of the sages.

668.  The succession of sages is it that preserves the correct tradition of the Science of Right
Awareness of the Real Self for the benefit of the aspirants to Deliverance.

669.  The final proof is one's own Experience of the Truth, wherein doubts can no more arise.  And
until such Experience is attained the utterances of the sages are authority for the aspirants.

670.  The Sage (who is in Sahaja Samadhi) is like the river that has joined the ocean and becomes
merged in it.  The Yogi in the Kevala state is like a bucket let down into a well, by means of a rope
tied to it.

671. The bucket, when drawn up the rope comes out of the well.  Just so the mind immersed in the
Kevala Samadhi,  is pulled out of it by the vasanas back to Samsara.

contd.,

Arunachala Siva.                     
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on August 02, 2016, 12:15:22 PM
672.  Thus it has been shown by the Most Holy One that the Sage in the Natural Samadh has
no activity.  But through by Nature the Sage is no actor, yet He is also a great actor, without
being attached (or bound).

673. What is called association with the Holy is the association with a sage.  The term 'Sat' means
the Brahman, and the Sage is identical with That.

674.  It must not b e doubted, 'Since all alike are Brahman, what is there special in the Sage?'.
In others the Real, (Brahman) is eclipsed by the ego, but in the Sage, the Brahman shines in its
fullest Effulgence.

675.  Being associated with the Sage, the aspirant is freed from all attachments, he is freed from
delusion and thereby becomes one with the Move-less Consciousness which is the Brahman.

676. That Supreme State, which will be attained by the Quest of one's own Self, which automatically
comes to be made by the power of association with the Holy One, cannot be won by acquiring theoretical
knowledge from books, by listening to discourses by learned men etc., nor by any other means.

677.  If an aspirant associates with a Sage, why should he practice the disciplinary courses of action
like other men?  If the cool south wind blows, why should one take up a fan.

contd.,

Arunachala Siva.         
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on August 03, 2016, 10:47:01 AM
678.  The moon relives only heat;  the celestial wishing tree removes only poverty;  the holy
Ganga removes only sin.  But the sight of sages destroys all three.  There is nothing else in the world
equal to the association with holy ones.

679.  The holy bathing places, which are only water, and the deities, which are made of clay or the like,
are not equal to the sages.  These purify the mind after a long time. But by the sight alone of the sages
purify one.

680.  Bathing in the Ganga removes the sins of the man, not the sinner in him (the ego).  But association
with a Sage destroys the sinner also.  There is nothing so powerful to purify the mind like the association
with a Sage.

681.  He is the Conqueror of Death, of the Demon of Three Cities, of Cupid, and of the Demon Naraka.
He is the Self of all the great Gods, and all alike worship only Him.

682.  Since by Him the three bodies (encompassing the Self) have been destroyed by knowledge,
therefore He is the killer of Tripura.  Because He has put an end to the Ego, therefore  He is also
the killer of Naraka.

683.  Since the Gita, Bhagavan Sri Krishna Himself says, 'I Myself Am the Sage', therefore it follows
that there is none equal to or greater than He.  His greatness is immeasurable.

684. Since the Sage is God Himself, His teachings are of the highest authority.  Thereafter and by His
words alone the Upanishads also have authority.

contd.,

Arunachala Siva. 


       
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on August 04, 2016, 10:23:33 AM
685. Since the Guru, if He be a Sage, is the second Form of God's Grace, therefore the aspirant
practicing devotion to Him (as to God), will finally his Goal.

686.  In the Sage's presence and even far away there is a mysterious power.  Whoever is caught
hold of by It will not let go, but will surely be taken to the State of Deliverance.

687.  The Guru has said; Just as a fawn caught by a tiger becomes its food, so, if a good man is
caught by the gracious look of the Sage, he will surely attain the State wherein the Sage dwells.

688.  Being outside He turns the mind of the Sadhaka inwards, and from inside (being in the Heart)
He pulls the mind (into the Heart) and then fixes him, by His Power, in the Supreme State.

689.  That Supreme State of the Sage transcends both words and intellect.  What has been set forth
here is just a little which has been vouchsafed by the sages for the sadhaka,

690.  Thus has been propounded the Natural State of the Self, along with the Means of Attainment
(Sadhana).  Hereafter is set forth the essence of the teachings for reflection by the Sadhakas.

contd.,

Arunachala Siva.       
 
 
Title: Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
Post by: Subramanian.R on August 05, 2016, 10:52:30 AM
691.  Every creature is aware of its own spectacle, the world, and its seer himself (the individual soul)
and understands these two are real in their own right.  The delusion is the cause for its samasra.
 
692. If the two were real in their own right, they would appear continuously.  How can something
that appears at sometimes and does not appear at other times, be real in its own right?

693.  This pair shines, in dream and waking only by the functioning of the mind.  In deep sleep
both of them fail to shine.  Therefore both are mental.

694.  That, wherein the mind goes into latency, and where from it rises again, is alone
Real.  That One, being without settings and risings, is Real, in its Own Right, and is the Home
of Deliverance for the aspirant.

695.  That Reality, named Brahman, which is only One without a second, and complete in Itself,
is the Giver if existence to the whole world.  It also gives the light of consciousness to the mind,
which in itself is inconscient. 

696.  That Itself dwells in the Heart of all creatures as the Own Self like a Witness, without
thoughts and unrelated.  But the One is concealed, during the outward turned mind, by the false
appearance of the world, which is the stuff of mind.

697.  Therefore no one in the world knows This (Real Self), due to Illusion.  Also, being persuaded
that the gross body is itself the Self, he wanders in lives innumerable, suffering unhappiness.

698. This world must be covered over by the Supreme who is the Real Self, by extinction of the mind.
Then, the Pure Self will shine unhindered, as He really is as the Sole Reality, the Brahman.

699.  If and when he makes efforts, equipped with Discrimination and Detachment, for deliverance
by the means taught by the Holy Guru, then he becomes Free from the bondage of samsara by attaining
birth in his own Source, the Brahman.

700.  Turning  his mind inwards, free from thoughts, and diving into the Heart by the Quest of his
own Real Self, becoming free from delusion by the extinction of the ego mind, he attains the State
of Deliverance.  Such one is a Sage.

701.  To that Supreme One, the Self in all creatures, which became our Guru, Sri
Ramana, let there be thousands of namaskaras until there comes about the extinction of the ego.

Sri Ramana Paravidyopanishad - concluded.

Arunachala Siva.