Author Topic: Part22 - Sri Ramana Paravidyopanishad By Lakshman Sarma  (Read 1801 times)

ramana_maharshi

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Part22 - Sri Ramana Paravidyopanishad By Lakshman Sarma
« on: August 19, 2010, 01:05:01 PM »
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].

This should be self-evident.

A notion prevails among the people that a sage or a perfected man must be able to perform miracles. These miracle-working powers are called siddhis. The word literally means ‘gain’ of something. The sages make a difference between these so-called siddhis and the real siddhi, whereby the whole of samsara is transcended, and the highest state, egolessness, is reached.

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, which is ever-present in the Heart; nothing else.

And since it is in the Heart, the only thing needed is to seek it there and enjoy its bliss.

597 The notion that the Self has to be won is untrue, because really, from the point of view of truth, it was never lost. The sages therefore say that the real Self is ever-present.

This fact is illustrated by the simile of the forgotten necklace, which was diligently sought while all the time it was on the neck of the seeker.
Those that go after the vanities of the world are enamoured of the false siddhis because they do not know that the Self is the summum bonum, the greatest good.

598 Revelation teaches this truth by saying that the Self is infinite, and all else finite and trivial. He that buys the whole world by selling the real Self is just a pauper, and is to be pitied.

The so-called siddhis are of no value because they are in samsara and are therefore mere vanities, unreal, like the world. A saying of the same import is attributed to Jesus, who was a sage.

599 Therefore, says the revelation, that supreme state is freedom from poverty, and all else is only poverty. 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 the 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 ignorance, and therefore unreal like dream-gains, no discriminating person will be deluded by them. [Of course,] the sage is not deluded by these unrealities, 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 the gain of the Self, undiscriminating ones are afraid of the supreme state, believing that in it the Self will be lost.

That the Self is not lost there is next demonstrated by a summary of a verse from Yoga Vasishtam.

603 ‘Just as, by the oncoming of spring, great qualities such as beauty and so on come to trees, so to the sage who abides in the supreme state, come lustre, keen intelligence and strength [of all kinds].

Even a common man, without education, if he becomes somehow aware of the real Self, becomes a centre of attraction for others and is worshipped as a perfected one.

Also, other perfections are seen in the sage.

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.

So the conclusion is as follows.

605 So, when the ego is lost, there is no real loss. The supreme state [attained on 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 [ego sense] is lost, there is a loss of this loss.

It is like a creditor unexpectedly receiving payment of a debt, which he had written off as irrecoverable.

This loss of the ego is indeed an enormous gain, as shown below.

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.

Innumerable gains and all manner of goodness are comprised in egolessness.

The things that have the same names as the items on this list are next shown to be worthless because they are usually associated with the ego.

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 [always] dwells in the supreme state.

Another unique feature of the sage is next dealt with.

608 Two excellent qualities are stated as belonging to the sage, freedom from obligation to perform prescribed actions and at the same time being contented and happy. For the common man the absence of these is due to his ignorance.

The latter is bound by duties and never reaches the goal of action. In the sage these two rare good features are united and inseparable. Bhagavat Pada Sankaracharya has given prominence to these two unique features of the sage at the end of a long discourse that establishes the truth that illumination, unaided, confers deliverance.

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 an obligation to perform actions is not free, but is bound by the fetters of delusion.

This shows up well the vast difference there is between the bound and the free.

Incidentally, a question is dealt with next that shows the ignorance of the questioners.

610 Some, not knowing the truth [about sages] ask whether the sage does not need to practise meditation. By others the question is raised: ‘Should not the sage go to foreign countries and teach the people there?’7

611 He that practises 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 once forgotten by the sage, how can he meditate on it?

613 The true meditation on the supreme reality [the Self] is only to remain as the Self in the thought-free state. This ‘meditation’ can neither be given up, nor taken up by the sage.

This is the sense of the latter half of the first benedictory verse in Bhagavan’s ‘Forty Verses on the Real’. The experience of the Self by the sage in his natural state is not knowing, but being the Self. From this state of Being there can never be a relapse to the thought ‘I am the body’.

The answer to the question about going about lecturing or teaching the people all over the world is as follows.

614 Even though apparently dwelling in some corner of the world, he is really like the sky. While remaining always [uninterruptedly] in his own natural state [samadhi], by his power he pervades the whole world.

This power of the sage is ‘grace’, the power to bless.

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 unthinkable power of grace.

But this protection is automatic, without effort, or even conscious knowledge of doing this work of grace.

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

From his point of view no one is really ignorant.

The actions of a sage ought not to be judged from the ordinary, human standpoint.

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.

618 For this reason the sage transcends the sacred books that deal with 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 performers of activities.

The conventions of samsara have no place in the state of the sage.

619 By revelation the sage’s state is described as one in which the Vedas are not Vedas, and the devas [the gods] are not devas.

Incidentally, a warning is given to disciples and sadhakas.

620 Though one should act upon the teachings of the sages, one must not imitate any act done by a sage.

The teachings of a sage are the highest authority, not their actions.

A noteworthy passage in the Gita in this context is the following: ‘Even if he kills all these people, he is not a killer, nor is he bound.’

Nor is the sage bound to conform to any particular mode of life.

Source:  http://www.davidgodman.org/rteach/rpv_intro.shtml

Subramanian.R

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Re: Part22 - Sri Ramana Paravidyopanishad By Lakshman Sarma
« Reply #1 on: August 21, 2010, 10:17:49 AM »

Dear prasanth,

Verses 592-594 of Sri Sarma speak about the Truth that there is only Guru (in non dual consciousness) and all the other physical forms of Gurus should be treated as One and the same.  The Guru Tattvam says, Guru Gita is one and the same.  Once Kunju Swami was asked to visit Kovilur Math for the ceremonial function of Kovilur Math.  He attended the guru puja and took food there.  Afterwards, everyone prostrated before the then present Guru. Kunju Swami did not prostrate before him.  On his return, Bhagavan Ramana asked the details from Kunju Swami and specifically asked whether he did namaskarams to the then present Guru.  Kunju Swami proudly replied Bhagavan Ramana:  "No, I did not.  You are only my Guru."  Bhagavan was annoyed with the reply and said:  Is this all, you have learnt from me?  All Gurus are one and the same Substratum.  Why have you not understood this still?"  Kunju Swami became shy and told Him to forgive him. All Gurus are the forms of Sri Dakshinamurty who sat and gave upadesa to Sanaka and others in silence.


Arunachala Siva.       

Subramanian.R

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Re: Part22 - Sri Ramana Paravidyopanishad By Lakshman Sarma
« Reply #2 on: August 21, 2010, 10:31:05 AM »

Dear prasanth,

Muruganar also says the same idea in his verse 121 of Guru Vachaka Kovai:

You who, with a great eagerness and an expectation of seeing the miracles, wander around looking at this mahatma and that mahatma!  If you inquire into the real nature of your own mahatma
[the great Self], reach the Heart and realize it, then every mahatma will be found to be only that one Self.

Verse 596, of Sri Sarma about siddhis, miracles.

The greatest siddhi is self realization and be in Peace. Other siddhis are only antics.  Bhagavan Ramana says this in Verses
15 and 16 of ULLadu Narpadu Anubandham.

Verse 15:  Not realizing that they themselves are moved by
energy not their own, some fools are busy seeking miraculous
powers.  Their antics are like the boast of the cripple who said
to his friends:  "If you raise me to my feet, these enemies are nothing before me."

Verse 16:  Since the stilling of the mind is true liberation and miraculous powers are unattainable without an act of the mind,
how can they whose mind is set on such powers enter the bliss
of liberation, which is the ending of all stir of mind.


Arunachala Siva.   

Subramanian.R

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Re: Part22 - Sri Ramana Paravidyopanishad By Lakshman Sarma
« Reply #3 on: August 21, 2010, 10:56:34 AM »


Dear prasanth,

Verses 604 to 606 speak about the the state of a self realized Jnani.

Bhagavan says in ULLadu Narpadu, Anubandham, Verse 29:-

Just as on the earth, with the coming of spring the tree shines
in fresh beauty of foliage, even so he who has seen the Truth,
will shine with growing lustre, intelligence and power.

Padamalai says in Verse 1040:

It is impossible to describe the greatness of a Jnani who, by merely living on this earth, confers the greatest benefit on the
world. 

In Talks No. 210, Bhagavan Ramana says:  "A Self-realized being
cannot help benefiting the world.  His very existence is the highest good.

In Talks No. 20, Bhagavan also says:

Realization of the Self is the greatest help that can be rendered to humanity.  Therefore, the saints are said to be helpful, though they
remain in forests.  But it should not be forgotten that solitude is not in forests only.  It can be had even in towns, in the thick
of worldly occupations.

In Talks No. 155, Bhagavan also says:

The look [of a Jnani] has a purifying effect.  Purification cannot be visualized.  Just as a piece of coal takes long to be ignited, a piece of charcoal takes a short time, and a mass of gunpowder is instantaneously ignited, so it is with grades of men coming into contact with Mahatmas.     



Arunachala Siva.

Subramanian.R

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Re: Part22 - Sri Ramana Paravidyopanishad By Lakshman Sarma
« Reply #4 on: August 21, 2010, 11:19:09 AM »


Dear prasanth,

Further about Verses 604-606 of Sri Sarma, Padamalai says:

Verse 1457:-  If you come into the company of the most virtuous,
the Jnanis, that true relationship will bestow on you supreme benefit of liberation:

Bhagavan Ramana, once drew the attention of Devaraja Mudaliar,
to the statement in Yoga Vaisishtam, which runs as under:

To stay where a Jnani, who is none else but the Supreme Self, stays in Mukti.  He who serves a Jnani is so great that I permanently bear on my head his feet.  None can equal the spotless and supreme Jnani, neither Siva, Vishnu, nor I, Brahma.
Who else then can equal him?

The imperfect will become perfect, danger, good luck, inauspicious, auspicious by association with holy men.  For those who have bathed in the Ganga of such company, homam, yajna, tapas, dhanam, tirtha snaanam, are all unnecessary.  Seek therefore by all
means the company of the great and wise, which is a boat to carry one across the ocean of births.

Padamalai Verses:

Verse 2245:  Only knowledge of Reality is identical in all Jnanis.
All other things will be of many different natures.

Janaka was a ruler.  Yajnavalyaka was however, living in forest.
Krishna was enjoyer of pleasures, whereas Suka was an ascetic.
Rama was a rightful king. All of them are Jnanis. 

Verse 1272:  The teachings of true Jnanis who are established
in the experience of the Self, will bestow the light of truth on those who meditate on them in their Heart.

Verse 1815:  The eight great siddhis will reach the presence of and will sport before those whose hearts are naturally established in Self abidance.

Verse 1816:  Those who rejoice, having subsided in Sivam, will not
pay even the slightest attention to these siddhis, that only cause sorrow.



Arunachala Siva.