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The teachings of Bhagavan Sri Ramana Maharshi / Guru Ramana Vachana Malai - by Lakshmana Sarma - 'WH0'
« on: March 07, 2016, 03:24:37 PM »
(The original of the Guru Ramana Vachana Mala is a Sanskrit rendering of selected verses from the Guru
Vachaka Kovai. This is the English translation of that Sanskrit version.)
*
Introductory Verses:
1. Obeisance to the unique Being, the One Self in all, namely the serene and unfathomable Bhagavan
Ramana, who has no ego and possessiveness.
2. The compilation of the oral teachings of Bhagavan Ramana, made by the saintly Muruganar, is here
rendered into Sanskrit.
3. This work, named Paramartha Deepam, is the essence of Vedanta and is hence worthy to to be
studied many times over by the seekers of the State of Liberation.
Chapter I - DISCRIMINATION
1. THE TRUTH ABOUT THE WORLD
4. To become aware of the Real Self, since Hem is ever present within the Heart of everyone, would
be very easy if the notion that the body and the world are real should become utterly extinct.
5. Oh man who, believing the world to be real, has been cheated of happiness, like the parrot that
expected to eat the ripe fruit of the silk cotton tree, what proof have you that the world really exists?
6. If you think that this world is real because it appears, then conclude that the mirage water also
is real, because it also appears. What material difference is there between the two?
7. How can the world, which is diversified by space and time, mutable and transient, be real?
That alone is real, which is eternal, unchanging and beyond space and time.
8. All this appears whenever there is mental activity, that is, in the dream and waking states; not
only does it not appear in deep sleep, but it does not appear in the Transcendental State, where the
Self is alone, and the mind is at rest; therefore it is unreal.
9, Revelation does describe creation in diverse ways (in different places); this must not be understood
literally; the purpose of these passages is to indicate that which is the Source of the world and the individual
soul, not to enjoin a belief in he fact of creation.
10. If the individual soul and the world be taken as real, then how can the Supreme Being be infinite
as He is declared to be by Revelation? Unless His infiniteness be given up, how can this contention
that the soul and the world are real, be right?
contd.,
Arunachala Siva.
Vachaka Kovai. This is the English translation of that Sanskrit version.)
*
Introductory Verses:
1. Obeisance to the unique Being, the One Self in all, namely the serene and unfathomable Bhagavan
Ramana, who has no ego and possessiveness.
2. The compilation of the oral teachings of Bhagavan Ramana, made by the saintly Muruganar, is here
rendered into Sanskrit.
3. This work, named Paramartha Deepam, is the essence of Vedanta and is hence worthy to to be
studied many times over by the seekers of the State of Liberation.
Chapter I - DISCRIMINATION
1. THE TRUTH ABOUT THE WORLD
4. To become aware of the Real Self, since Hem is ever present within the Heart of everyone, would
be very easy if the notion that the body and the world are real should become utterly extinct.
5. Oh man who, believing the world to be real, has been cheated of happiness, like the parrot that
expected to eat the ripe fruit of the silk cotton tree, what proof have you that the world really exists?
6. If you think that this world is real because it appears, then conclude that the mirage water also
is real, because it also appears. What material difference is there between the two?
7. How can the world, which is diversified by space and time, mutable and transient, be real?
That alone is real, which is eternal, unchanging and beyond space and time.
8. All this appears whenever there is mental activity, that is, in the dream and waking states; not
only does it not appear in deep sleep, but it does not appear in the Transcendental State, where the
Self is alone, and the mind is at rest; therefore it is unreal.
9, Revelation does describe creation in diverse ways (in different places); this must not be understood
literally; the purpose of these passages is to indicate that which is the Source of the world and the individual
soul, not to enjoin a belief in he fact of creation.
10. If the individual soul and the world be taken as real, then how can the Supreme Being be infinite
as He is declared to be by Revelation? Unless His infiniteness be given up, how can this contention
that the soul and the world are real, be right?
contd.,
Arunachala Siva.