Author Topic: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.  (Read 8190 times)

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #30 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.           

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #31 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.

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #32 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.         
   
 

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #33 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. 

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #34 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.                 
       

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #35 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.                   

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #36 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.           
         

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #37 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.             

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #38 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.                           

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #39 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.

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #40 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.                   


Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #41 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.             

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #42 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.           

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #43 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.         


         

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #44 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.