Author Topic: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.  (Read 10038 times)

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #45 on: June 02, 2016, 09:30:20 AM »
242.  All form is mental, and hence form of the spectacle is inside the spectator;  it is the Truth of the
Seer that should be sought, since that is the Truth of the Supreme Being.

243.  'The man who, by the practice of devotion, sees God as someone other than himself, sees only
a mental form' -- such is the utterance of the Most Holy One on this point.

244.  That which remains over the annihilation of the would be seer, by the Quest of the Truth of the seer,
is itself the Truth of the Self and also the Truth of the Supreme Being.

245.  That State, in which the mind, called the soul, is swallowed up and has become One with Him, is
itself both the True Vision of the Self, and the Right Vision of God, so says the Holy Guru, Sri Ramana.

246.   Revelation prescribes that the aspirant should meditate on Him as one's own Real Self.   The
Revelation styles as beasts, those who meditate on Him as not the Self.

247. Bhagavan Vasishta has said that he that worships God as not Self, turning away from the Real
God who is the Self, is like the one that goes about seeking a precious stone, throwing away the gem
named Kaustubha already in his hand!

contd.,

Arunachala Siva.   

             

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #46 on: June 03, 2016, 11:07:19 AM »
248.  Since the Most Holy One has shown that the Original Sin (spoken of by Christians) is just the
sense of 'I am the body', therefore the sense of separateness of God from oneself, which is the outcome
of this Sin, is itself only sinful!

249.  The completeness (All-ness) of the Supreme Being, asserted by Revelation, becomes true only by
His being the Self.  The deluded ones are just denying this completeness of His by their notion of His being
separate from themselves!

250.  But devotion practiced without sense of difference is the way of accepting this completeness of God,
and Bhagavan Sri Ramana, our Guru, says that this Devotion is the most excellent and highly purifying to
the aspirant for Deliverance.

251. Also the Most Holy One has shown that, like the man that pursues darkness, light in hand, the devotee
who meditates on God as separate does not reach God (so long as he has this false notion).

252. Since the better devotee approaches God as the Self, knowing that the notion of difference due to
the ego is false, therefore for this aspirant for Deliverance, the annihilation of the ego, will be accomplished
quickly.

253. In the case of him who adores God as  non Self, surrender of himself is a sham, just like the gift of
a coconut (to a guest) is a sham in the Chozha region.

254.  When the Supreme Being is reduced to the status of a non Self, then it results that He is not the
Most Beloved of all.  For, both according to Revelation and the common experience of all creatures, the
Self is the dearest of all!

contd.,

Arunachala Siva.                   

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #47 on: June 04, 2016, 12:27:09 PM »
255.  Bhagavan, our Guru, declared the secret of the correct meaning of the last verse of the Gita
thus:  'One should make surrender of oneself to the Supreme One by giving up the attributes falsely
ascribed to the Real Self, namely that he is a 'soul'  and so on.

256.  What is called surrender of oneself to God is the final consummation of the practice of Devotion.
This can be achieved by the purified mind when the might of the ego is greatly reduced.

257.  Just as a small magnet becomes united to a big one by the juxtaposition of the opposite poles,
so the finite soul becomes One with that Supreme Being by the conjunction of its head with His Feet.

258.  The self surrender is truly made by him who always has the feeling 'Let all things happen according
to Thy Will.  In all respects, I am bound to you.'

259.  He that has  surrendered himself will be at peace, remembering that He (God) is the bearer of the
world's burden.  The one that bears the burden himself be ridiculous, like the figure on the temple-
tower appearing to bear the tower on its own shoulders.

260.  As one travelling a carriage puts  down his luggage in the carriage itself and completes his
journey, so should he resign his own (samsaric) burden to God and complete his life in the world.

contd.,

Arunachala Siva.             

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #48 on: June 05, 2016, 11:00:50 AM »
261.  The wise one should resign to God,  his cares concerning the good of the world,  just as he
resigns to Him, his cares about his own body and family.

262.  The ripe devotee must pass  his time, patiently enduring whatever happens to him, whether
pleasant or otherwise, without yielding to sorrow or joy, with his heart absorbed in Him.

263.  When the ego dies in the natural state of the Self, being swallowed by Divine Grace, then the
devotee's self surrender becomes true and complete.

264.  As would be the offering of a portion, taken from an image of Ganesa made of jaggery, so is
the surrender of one's self to God, since there is no self apart from Him.

265. Since the Self is the Supreme Being Himself, by whom, how and to whom is the surrender to be
made?  True self surrender is only the extinction of the ego, by which the sense of being different from
Him arises.

266.  If  thou desirest to give thyself to God, then first seek out and know the Self; thus will be accomplished
gift of oneself to God.  So said the Most Holy One.

contd.,

Arunachala Siva.         

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #49 on: June 06, 2016, 10:50:42 AM »
267. The truth of Namaskara also is only the perfect giving up of the ego sense.  Right Awareness,
self surrender and Namaskara, all these three are one and the same.

268.  As God does not become an object of vision, neither does He become an object of knowledge.
Since He transcends the mind, the mind will know Him if at all, only wrongly.

269. Since  the Real Self, who is Consciousness, is the same as God, and there is no consciousness
apart from Him, it follows that there is no one to know Him, other than He, nor does He become
an object of knowledge.

270. The Source of light of consciousness there is in the mind is just the Real Self, and hence there
is no such thing as mind apart from Him, as something real.

271.  The Consciousness which is the Self, shines in the heart by Its own Light of consciousness like
the Sun.  By its light the mind --which by itself is insentient -- appears as sentient like the moon,
shining by the borrowed light of the sun.

contd.,

Arunachala Siva.       

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #50 on: June 07, 2016, 10:40:14 AM »
272.  Since consciousness is not of the nature of the mind, it goes into latency in deep sleep.  But
the Real Self never goes into latency, because consciousness is His very Nature.

273.  The mind always veils for itself, the Real Nature of that Self, both in dream and in waking.
Becoming latent in deep sleep and wholly extinguished in the Supreme State, how can it ever
know Him, who is the Sole Reality?

274. There is the pronouncement of the Most Holy One, that the true knowing of God is simply
the mind becoming one with Him in the Natural State by seeking the Source where from it has
come into being.

275.  What one has to do is to obtain perfect poise in unity with the Supreme Being, whether by
devotion or by the Quest of the Real Self, with the clear understanding that God and the soul are
not distinct entities in reality.

276. There is a two fold ignorance experienced by those not aware of the Real Self, which are
named as knowledge and ignorance. The Sage is delivered from both.  This pair is unreal just
like all else.

277.  The two are inseparable;  neither exists without the other; and because both arise from
Ignorance of the Self, the both are equally ignorance.

contd.,

Arunachala Siva.             

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #51 on: June 08, 2016, 10:33:39 AM »
278.  Since every one seeks to know what is not-self, being ignorant of his own Real Self, therefore
this relative knowledge is an out come of the Ignorance, and hence, says our Guru, it is only ignorance.

279.  Whatever one knows by the intellect or the senses, without first knowing the Truth of the one that
arises, saying 'I am the knower', all that he knows only wrongly.

280.  He that knows not the Self might consider the world, which is unreal, as real, and looks upon
his own Real Self, which transcends the world, as an individual soul contained in the world.

281.  The intellect, the senses and the mind are only the servants of the primary Ignorance.
Hence the worldly modes of proof serve only to delude the crearture.

282. If by the Quest, 'Whence arises the Ego, the experiencer of the two, knowledge and ignorance'
the Ego dies, with it will be extinguished this pair of knowledge and ignorance.   

283.  Right Awareness is only dwelling in the Natural State of the Self, on the extinction of the Ego.
In that State, which is free from duality, these two ignorances, which belong to the worldly life,
do not survive.

contd.,

Arunachala Siva.         

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #52 on: June 09, 2016, 11:06:40 AM »
284.  The Sages (Buddhas) call that the State of Right Awareness, in which there is neither knowledge
nor ignorance.  That is the Highest State, wherein there is nothing other than the Self, whether
sentient or insentient.

285.  The illiterate, the literate and the 'Knower of the Self'  are all three equally ignorant.  The third one
also is ignorant, because for him there is nothing knowable, other than the Self.

286. That One, who has become established in his own Natural State, is adorable by all, whether men
or angels.  As he is not distinct from the Supreme Being, he is also fit to be adored as God, by the seekers
of Deliverance.

287. Not knowing that this worldly knowledge is only ignorance, some ask:  'Let ignorance come to an
end in the Supreme State, but why should knowledge also cease?' 

288.  In the Supreme state there is nothing to be known, neither a knower, nor knowledge of objects.
Just as pairs of opposites are absent in that State, so the triads, are also absent.

289.  In the Supreme State that Self shines alone, free from both knowledge and ignorance.  Since
He is there as Pure Consciousness, without change, how can that State be a void?

contd.,

Arunachala Siva.               

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #53 on: June 10, 2016, 10:55:58 AM »
290.  Therein the Self shines by His own Light of Consciousness, as the Sole Reality, which is Bliss.
In that Supreme State there is no reality to shed light on Him, nor anything other that could shine
by His Light.

291. That consciousness-light, which is His Nature, neither rises nor sets, but is ever the same without
change.  It is by borrowing a minute particle of His Consciousness that the mind appears conscious.

292.  Disciples of non sages, fearing that in the Supreme State the Self will cease to be, wish to go
to some other celestial world, for the sake of eternal happiness.

293. As this world is unreal, so the other worlds also are unreal.  For the Sage who is in the Supreme
State, the Self is Himself the world, and hence that World is real in its own right.

294.  'What for do we need wealth or offspring when the Self is Himself the world?'  So thinking,
the sages, whose desires have all subsided, care not for action, nor for inaction.

295.  That Self, who is Consciousness, is alone real; the consciousness which has the world form is
ignorance (not true knowledge);  and since the world does not exist apart from that world-form-
consciousness, it is unreal.                     

296.  This Ignorance is like darkness; it cannot be said that it exists.  As darkness does not bear the
light so the Ignorance does not bear the Light of Right Awareness.

contd.,

Arunachala Siva.

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #54 on: June 11, 2016, 11:06:13 AM »
297.  This Ignorance, which has the world-form,  appears as real to the ignorant ones, in the Supreme
Being, (who is Consciousness), as jewels, which are unreal, appear as real in gold (which is relatively
real). 

298.  If it be asked, 'How is it said that gold is real,  but jewels are unreal', (the answer is that) the
words are used by our Guru in order to show that the world, which is the subject of comparison,
is unreal.

299.  Since a simile is used for conveying a clear knowledge of the subject of the teaching, the simile
is so presented as to convey the intended meaning.

300.  The jewels were only gold before; they are only that in the middle, and they are that in the end
also.  As compared to the jewels, gold is relatively real because the jewel-forms are transient,
they are unreal.

301.Here impermanence alone is the test of unreality;  permanence itself is affirmed as the quality
of reality.  Hence it follows that ignorance and the world which is born of it, are unreal, exactly
like the serpent in a rope.

302.  Or, as the moving pictures, pass across the un-moving lighted screen in a cinema show,
so the series of pictures, namely the world,  comes and goes on the substratum, the Real which
is un-moving.                 

303.  But in respect of the moving pictures the seer is distinct from them, whereas in the world
pictures the seer is included.   Thus the world differs from the cinema show; the result is that the
world and its seer (the individual) are both unreal.

contd.,

Arunachala Siva.   

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #55 on: June 12, 2016, 10:54:04 AM »
304.  Just as the light of the screen remains clear of the shadow pictures, when those moving pictures
have ceased, so too, when the series of world pictures cease, the Consciousness, which is the Self,
will remain clear as the Sole Reality.

305.  As at every instant time the spectator, seeing only a new picture, assumes that what he sees   
is one, so the ignorant one, seeing an utterly new world every instant, assumes that what he sees
is one continuous world.

306.  As the succession of moving pictures shines only on the screen and by its light, so the world
shines only on the Real Self and by His Light of Consciousness.

307.  Just for this reason the Real Self is real in His own right; this world is not at all real in its
own right; thus should be understood the unreality of the world and the reality of the Self,
who is Pure Consciousness.

308.  The mind knows all visible objects, the physical body and all the rest, equally in dream and in
the waking, as divided up in space and in time, and hence it is necessary to inquire whether these
two are real or not.

309.  These three, namely space, time and causality, have been shown to be only mental, by an
occidental philosopher named Kant by means of good reasons.

310.  Bhagavan Sri Ramana, our Guru, makes it clear to the seekers of Deliverance, from the
experience of all men in deep sleep, and from the experiences of sages in the Supreme State,
that these three are unreal.

contd.,

Arunachala Siva. 
         
 
       

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #56 on: June 13, 2016, 10:58:04 AM »
311.  Because no one knows space and time, in deep sleep wherein the mind is latent, and in the
Supreme State, wherein the mind is lost, therefore these two are only mental.

312.  As in the  dream state, so in the waking, the mind creates these two along with the world;
without them the mind knows nothing;  this is the enduring nature of the mind.

313.  Only because of the Ignorance 'I am the body', man has the awareness 'I am in space and
time';  really we are not in space, nor in time; if we were bodies, then (and only then) would be in dream.

314.  We are not bodies, nor do we own them, since we never became souls.  Space and time are
created in US by the mind, because of the Ignorance, just like all these things.

315.  If the mind, by the Quest of its Source, attains Peace in the Supreme State, then these two will
be swallowed up by the Real Self Himself, along with the Ego, and the world.

316.  The whole world, which is composed of causes and effects, together with space and time,
are illusory.  The Real Self never undergoes change, whether by space or by time, or by causality.

317.  Since the One Real Self (of all), who is ever the same, never swerving from His True Nature,
transcending time and devoid of space, and hence infinite, is experienced by the sages.  He alone
is the Real, nothing else.

318.  Also the divisions of time, namely past, present and future, are not at all real.  The past and
the future are dependent upon the present, and are themselves present in their own times.
                   

contd.,

Arunachala Siva.

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #57 on: June 14, 2016, 12:01:41 PM »
319:   Thus all time is only present;  men make this division only by words.  The Eternal Reality is
indeed the Real Self alone.  Hence He alone is present, nothing else.

320:   Hence the aspirant must aim at experience of the Truth of that Self by attaining the Supreme
State;  the discussion of the past and of the future is declared to be like trying to count without the\
knowledge of the number 'one'.

321:  Only the number 'one' exists, and none else, because all numbers are modifications of it.  In
the same way, the Consciousness, which is the Self, alone exists, and the whole world is only He.

322:  As one becomes able, by knowing the number 'one', to know all the numbers, so, after knowing
the Truth of themselves, the sages come to know the truth of the world also.

323:  Knowledge of anything other than the Self without knowing the Truth of oneself, the Guru
says, is only ignorance.  Whatever one knows without right awareness of the Self, all that he knows
only contrary to the truth.

324:  When by the Quest of the Self, that Self is known, there remains nothing else to be known.
To the Sage all things shine only as the Self, and hence the Self is well known as the All (in the Vedanta).

325:  Therefore Bhagavan Sri Ramana says that Omniscience is only the State of Being the Real
Self;  He also says that what is considered as omniscience by the Ignorant is only ignorance.

326:  This world is not other than the body;  this body is not distinct from the mind;  the mind does
not exist apart from the Real Self;  therefore the Self is all the world.

327:  'How was I in my previous birth, and how shall I be in the next birth?'  Such inquires are
only due to ignorance, because the Self was never born.

contd.,

Arunachala Siva.
           

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #58 on: June 15, 2016, 11:20:04 AM »
328:  Thinking about the totality and the distinct units (individuals) are vain for the seekers of
Deliverance;  Only the inquiry as to source of him (the ego) who is interested in the toality and
the units will lead to Deliverance.

329: Vainly questions are posed by the deluded ones.  'By whom, and how, was the world created
in the beginning? ''What is Maya?"  "What is Ignorance?" "How did the individual soull come into being?"
due to forgetting the main thing needing to be inquired into.

330:  There is no creation apart from seeing;  seeing and creation are one and the same;  and because
that seeing is due to the Ignorance, to cease seeing is the truth of dissolution of the world.

331:  It is the Might of the Supreme Being, called Maya , which takes the form of sense perception
and thereby creates this varied world, and the deluded ones are persuaded that it is real.

332:  Inquiring into unrealities, taking them as real, leads to forgetting of the Real (Self).  And
there is no death other than this forgetting, because thereby the Self is almost lost to the seeker.

333:  If the aspirant knows the Self in this very life, then and only then, for him the Real is real.
If in this life he fails to know the Self, for him the Real (Self) remains concealed by the unreal.

334:  Therefore, the aspirant, being firmly convinced that space and time are unreal, should give
up the whole world and seek to know the Substratum, the Self, through the Quest of his own
True Nature.

contd.,

Arunachala Siva.                         

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #59 on: June 16, 2016, 09:54:07 AM »
335.  Only he that thinks 'I am the doer of actions and the recipient of the fruits of actions' takes
the distinction between the Intellect (Will) and Fate as real;  but the Self is neither the doer  nor
the recipient of actions.

336.  When the fruit of actions is pleasant, man thinks that the Will is stronger than Fate. But
when the fruit of action is otherwise, he thinks that Fate is stronger.

337.  Fate is only actin done before, and all action is done by the Will. Hence the pair of Will and Fate
is only unreal.  How can their antagonism be real?

338. Since the root of both Will and Fate is the ego, this pair will cease to appear when the ego
dies by the pursuit of the Quest of the Real Self, and hence the Sage is not aware of the distinction
between Free Will and Fate.

339.  The Sage, who has no mind and hence free from attachment and without a personal
Will, does not become a doer of actions, nor does He reap the fruits of action; therefore, He
is not aware of the distinction between Free Will and Fate.         

340.  Even in the case of an ignorant one, the Real Self is ever enlightened, and hence does not
engage in actions, nor suffer delusion.  But in His Presence the intellect becomes endowed with
consciousness  and is active according to the qualities that dominate it.

341. Therefore the aspirant must cease from thoughts of the worldly life, and strive to become
aware of the Truth of the Self, which is the same as the Brahman, by means of the Quest of that
Self.

contd.,

Arunachala Siva.