Author Topic: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.  (Read 10066 times)

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #15 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.                 

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #16 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.           

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #17 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.     
         

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #18 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.

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #19 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.       

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #20 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.           

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #21 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.                 

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #22 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.   

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #23 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.       

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #24 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.             
 
   

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #25 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.             



Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #26 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.   

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #27 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.

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #28 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.           

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #29 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.