Author Topic: Part24 - Sri Ramana Paravidyopanishad By Lakshman Sarma  (Read 1822 times)

ramana_maharshi

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Part24 - Sri Ramana Paravidyopanishad By Lakshman Sarma
« on: August 19, 2010, 01:10:11 PM »
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.

But this is only in some stray contexts. More emphatically in many places the Vedantas support the teaching of the sages.

646 The vedantic text, ‘The pleasant and unpleasant effects [of actions] do not affect the sage, who dwells bodiless as the Self,’ shows the unfruitfulness of the actions of the sage.

This is also confirmed by the following from the Yoga Vasishtam.

647 Even when a sage’s body is cut or burnt, there is no swerving from his real nature, just as jaggery [raw, brown sugar] does not lose its natural sweetness even when powdered or boiled over fire.

A practical instance of this occurred when Bhagavan, who had cancer of the left arm, finally submitted to an extensive operation, which was insisted upon by the surgeons and doctors sent for by the ashram authorities. Bhagavan did not have any anaesthetic, and the operation lasted for nearly three hours.If he felt the pain, he did not show it.

Later, when asked about the pain, he quoted the verse from the Yoga Vasishtam whose meaning has been given above.

There were other instances in his life which showed his unlimited power of endurance of pain. The Bhagavad Gita has this line: ‘Remaining wherein, he is not shaken [from his natural state] even by great pain.’

All this would suffice to show that the sage is really bodiless, that he is thus truly asanga, unattached, as the Self is said to be in the Upanishads.

This raises the question of the apparent distinction between the two kinds of deliverance spoken of: deliverance with the body and deliverance without the body, the former being supposed to be the state in which the body continues to live, and the latter after the body’s death. To this Bhagavan’s answer is given in the following verse.

648 In conformity with the beliefs of the ignorant, two kinds of deliverance are stated, one with the body [jivanmukti] and another without the body [videhamukti]. Really, no free one has a body. All deliverance is bodiless.

What is meant is that though the body remains alive, the sage is unattached, because his causal body, which is ignorance, has been destroyed. Without this, there is nothing to connect the real Self, which the sage is, with the subtle and the gross bodies.

Now the question of the prarabdha karma is resumed.

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 prarabdha by the sage, how can he be affected by the karma?

650 ‘The sage, having given over his body to prarabdha karma, remains in his own state without the sense of “mineness” in the body.’ Thus, the great Guru Sankara has shown the truth of this in his Manisha Panchakam.

The truth that the real Self is unattached is further elucidated.

651 If it is said that the subtle body of the sage survives, [the answer is that] since the causal body consisting of ignorance has been extinguished, how can there be attachment of the sage [the Self] to the subtle body?

652 Since Brahman is unattached, so is the sage, who also appears to be in samsara, like the sky. 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 the ten sense organs are likened to the horses [of the carriage].

654 The sleeper in the carriage does not know anything about the going, the stopping 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 conditions.

655 But the sage, being immersed in his natural samadhi, is seen by the ignorant as if he were doing actions and going through various [bodily or mental] conditions. Seeing these, the undiscriminating ones are confused.

656 It appears to the ignorant that he has three distinct states, sleep, samadhi and bodily activities, and the ignorant one thinks that these are distinct from one another.

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.

Samadhi is the state of awareness of the Self alone.

If the sage remains in samadhi all the time, how can actions be performed? The answer is given in the verses that follow:

658 There are two thought-free samadhis. One is called kevala, the other is called sahaja [natural]. By attaining kevala one does not become a sage. He alone is a sage who is firmly established in sahaja.

These two are further distinguished and explained in the verses that follow.

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 waking of samsara].

It has been shown before that mental quiescence is of two kinds: latency and complete and final extinction, and that the latter alone leads to sagehood. This makes all the difference, as shown below.

660 The yogi’s mind, in his samadhi, remains latent with all its vasanas. After remaining for a very long time, it is brought out to samsara by a vasana.

661 When he is thrown out from the samadhi, he resumes samsara just where he left it, just as an anaesthetised person [on recovering consciousness] resumes an activity left unfinished before.

This was illustrated by Bhagavan by the story of a yogi. He had awakened from samadhi and being thirsty asked his disciple to bring water to drink. But before the water was brought he again went into samadhi and remained in it for about three centuries, during which the Muslim raj came and went and was superseded by the British raj. When he awoke, he called out, addressing his disciple who had long since died, ‘Have you brought water?’

662 The yogi, returning in this way 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. Hence it is called sahaja [natural].

This samadhi is different from the kevala of the yogi in that it does not prevent the sage being seemingly active in the world while remaining in his samadhi.

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 sages of old such as Sri Sankaracharya did.

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, and is subject to ignorance.

666 The yogi is not equal to the task of teaching the truth of the real Self [and the sadhana for realising 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 is not accepted, it will follow that the sacred books, such as the Gita etc. are false. Sacred books are authoritative for the aspirants to deliverance, since they are filled with the teachings of sages.

668 It is the succession of sages 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. Until such experience is attained, the utterances of the sages are authority for the aspirants.

The difference between the two kinds of nirvikalpa [thought-free] samadhis was explained by Bhagavan as follows.

670 The sage [who is in sahaja samadhi] is like the river that has joined the ocean and become 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 by the rope, comes out of the well. Just so the mind immersed in kevala samadhi is pulled out of it by vasanas back to samsara.


672 Thus it has been shown by the most holy one that the sage in the natural samadhi has no activity. But though by nature the sage is no actor, yet he is also a great actor, without being attached [or bound].

The sage has the whole potency of God in doing his appointed work, and hence there is no limit to his power, because, being egoless, the divine power works through his subtle and gross bodies.

The great blessing that disciples and devotees of the sage derive from associating with him is next expounded.

673 What is called association with the holy [satsang] is association with a sage. The term sat [truth, reality] means Brahman, and the sage is identical with that.

674 It must not be 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 Brahman shines in its fullest effulgence.

675 In the company of sages, attachment vanishes, and with attachment, illusion. Freed from illusion, one attains stability, and thence liberation while yet alive. Seek therefore the company of sages.

676 Not by listening to preachers, nor by study of books, nor by meritorious deeds nor by any other means can one attain that supreme state, which is attainable only through association with the sages and the clear quest of the Self.

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

Subramanian.R

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Re: Part24 - Sri Ramana Paravidyopanishad By Lakshman Sarma
« Reply #1 on: August 24, 2010, 11:57:48 AM »


Dear prasanth,

This group contains various direct teachings of Bhagavan Ramana,
from ULLadu Narpadu, Anubandham.

Verse 645 and 647 and 650 of Sri Sarma, have been incorporated in
Verse 33 of ULLadu Narpadu, Anubandham.

The statement that the Jnani retains prarabdha while free from
sanchita and agami is only a formal answer to the questions of the ignorant.  Of several wives, none escapes widowhood when the husband dies; even so, when the doer goes, all the three karmas vanish.

Verse 648 of Sri Sarma clearly describes Bhagavan Ramana's state in Sahaja Samadhi.

Verse 653 to 657 of Sri Sarma is described in Verse 31 of ULLadu Narpadu, Anubandham.

As the movement of the cart, its standing still and its being unyoked are to the passenger asleep in the cart, even so are actions, contemplation and sleep to the Sage asleep in the cart of his body.


Arunachala Siva.       

Subramanian.R

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Re: Part24 - Sri Ramana Paravidyopanishad By Lakshman Sarma
« Reply #2 on: August 24, 2010, 12:14:13 PM »

Dear prasanth,

The Verses 658 to 672 of Sri Sarma, describe the various types
of Samadhi.  Kevala Samadhi, Nirvikalpa Samadhi, Savikalpa
Samadhi, and Sahaja Nirvikalpa Samadhi.  Bhagavan Ramana
has explained another aspect of this, the final liberation, whether it is with form or without form etc.,  He says in ULLadu Narpadu,
Anubandham, Verse 40:-

If asked, "Which of these three is final liberation:-  With form,
without form, or with-and-without-form?" I say "Liberation is the
extinction of the ego which enquires -- "With form, without form,
or with-and-without-form'?"

The Verse 676 of Sri Sarma is explained by Bhagavan Ramana
in His Verse 1 of ULLadu Narpadu, Anubandham:

In the company of sages, attachment vanishes; and with
attachment, illusion.  Freed from illusion, one attains stability,
and thence liberation while yet alive.  Seek therefore the company of Sages.


Arunachala Siva.         

Subramanian.R

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Re: Part24 - Sri Ramana Paravidyopanishad By Lakshman Sarma
« Reply #3 on: August 24, 2010, 12:28:57 PM »

Dear prasanth,

The group of Verses 676 to 680 are the important ones, highlighting the efficacy of Satsangh i.e. company of a self realized Jnani or Sadhu.  These are described by Bhagavan Ramana in His Verses 2, 3,4, and 5 of ULLadu Narpadu, Anubandham.

Verse 2:- Not by listening to preachers, nor by study of books, not by meritorious deeds nor by any other means, can one attain the
Supreme State, which is attainable only through association with the sages and the clear quest of the Self. 

Verse 3:-  When one has learned to love the company of sages,
wherefore all these rules of discipline?  When a pleasant, cool,
southern breeze is blowing, what need is there for a fan?

Verse 4:-  Fever [Heat] is overcome by cool light of the moon;
want by the good wish-yielding tree [Karpaga]; and sin by the
Holy Ganga.  Those three -- heat, want, and sin all flee at the
august sight of the peerless sage.

Verse 5:-  Holy rivers, which are only water, and idols which are made of stone and clay, are not as mighty as the sages are.
For while they make one pure in course of countless days, the Sage's eyes by a mere glance purify at once.     


Arunachala Siva.   

Subramanian.R

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Re: Part24 - Sri Ramana Paravidyopanishad By Lakshman Sarma
« Reply #4 on: August 24, 2010, 02:45:39 PM »


Dear prasanth,

The details about various kinds of Samadhis described by Sri Sarma, from Verse 658 to 668 in Sri Ramana Paravidyopanishad, has been
illustrated in a table in the appendix of Ribhu Gita in English [by
Dr. Nome and H. Ramamoorthy].  However, I am not able to draw
a table but I am giving the contents of the table.

SAVIKALPA SAMADHI:-

EXTERNAL [BAHYA]

DRISUANUVIDHA 

The mind jumps from one object to another.  Keep it steady, fixed on the Reality behind them. 

INTERNAL [ANTAR]
 
The mind is afflicted by kama, krodha, etc.,  See wherefrom they
arise and how they have their being.  Hold on to their Source.

EXTERNAL:-

SABDANUVIDHA

There are external phenomena which are said to have their origin
from the Single Reality.  Search for it and hold on to it.

INTERNAL:-

There are all manner of thoughts which rise up from the Reality
within and manifest themselves.  Hold on to that Reality.

All these four kinds of Savikalpa Samadhi are attended with effort.

NIRVIKALPA SAMADHI:-

BAHYA [EXTERNAL]

Merging in the One Reality underlying all the phenomena and remaining unaware of the transitory manifestations.

This state is compared to the wave less ocean whose waters are still and placid.

ANTAR [INTERNAL]

Merging in the Inmost Being which is the One Reality giving rise to all thoughts, etc., and remaining unaware of anything else.

This state is compared to a flame unagitated by currents of air,
but burning quite steadily.

When these kinds of nirvikalpa samadhi are not attended with effort and it is realized that the wave less ocean of external samadhi and the steady flame of internal samadhi are identical, the state is said to be SAHAJA NIRVIKALPA SAMADHI.

[Source:  as indicated above]



Arunachala Siva.