Author Topic: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.  (Read 30314 times)


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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #60 on: June 17, 2016, 01:21:40 PM »
342: It is in the seer of the world, called the Jiva, that the truth of the world lies, because, when he
arises, the world also appears, and when he goes into latency, the world also does the same.

343: Therefore the Sage, knowing the truth of the ego by the Direct Experience of the Real Self,
becomes aware of the truth of the world.  The rest, being overwhelmed by the belief that the body
is the Self, entertain a false view of the world.

344: The soul is the primary form of the Ignorance; it is the sprout which grows into the poison tree
of the worldly life.  All this world is only its expanded form.  The State of Deliverance is just its final

345:  The Guru Sugata (Buddha) taught this truth; also the great teacher Sankara taught the same;
our own Guru also tells us the same; and this is also the essence of the Vedantas.

346:  The soul, who is the seer of the world, is never known apart from his spectacle, the world.
There is no soul in the state of deep sleep.  Hence like his spectacle (the world), he is only a mental

347:  The soul is always known only along with the body.  Even when the body dies, he does not
leave it without taking hold of another body.

348:  Since thus the soul is not separate from the body, he is only part and parcel of the world.
But unenlightened men who are disciples of unenlightened gurus, ascribe immortality to this same
(mythical) person.

349. Assuming, without inquiry, that this soul is the owner of the body and the real Self, they
ascribe to that Self qualities of the worldliness and all else which pertain only to this soul.

350: From this error arise various creeds concerning the Real Self, who transcends all the creeds.
Believing Him to be bound, they follow various paths of Yoga to free Him from bondage.


Arunachala Siva.


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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #61 on: June 18, 2016, 11:06:33 AM »
351. The doing of actions, the reaping of their fruits, ownership of the body and the like, as well as
worldliness are the attributes of the soul.  They are not attributes of the Real Self, who is only
Pure Consciousness and is unrelated (to the world).

352.  He that is, alas, persuaded that he is the soul, has not got rid of the notion that the body is
himself, because for him who does not known by actual experience that he is only Consciousness,
the belief of identity with the body is inescapable.

353. Since the Self, who is blissful, is experienced by all in the state of deep sleep, the intelligent
man is able to find out, by his subtle intellect, that the Self is other than the body.

354.  Therefore, it is that the sensible man, when he engages in discrimination, does not accept
the notion that the Self is the body.  But all the same, because he has not attained Awareness of the
Truth of the Real Self, he again confounds the Self with the body.

355. So long as the sense of being a soul does not cease, the sense, 'I am the body' does not become
extinct.  But it will be extinguished by attaining the Supreme State, wherein the transcendent nature of
the Self is experienced.

356. Only he is free from the notion, 'I am soul'  who becomes aware of his real Self as the Supreme
Being, the one without a second having attained constant abidance in the Transcendental State; he
is also free from the false notion 'I am the body'.                     

357. The Sadhaka must therefore understand that the Self is not the body, not the mind and not
the soul, and thereafter strive to become aware by Experience of the Self as Pure Consciousness,
by following the path taught by Ramana.


Arunachala Siva.


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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #62 on: June 19, 2016, 10:54:53 AM »
358. If the truth of the soul be investigated with the pure mind, in the light of the teachings of sages,
it will be easily seen that this soul is due to the Ignorance of the True Self, and hence does not really

359. Some think that there are two selves, making a distinction between the self, which is the soul,
and the Self which is the Supreme Being. And they say that the Supreme Being is the Self of the soul,
and that the soul is the body of the Supreme Being.

360.  Thus the self-hood of the soul is unsteady and uncertain, and so the Real Self is only the Supreme
Being and none else. It has been clearly stated by our Guru that one called the soul is unreal and that
the Supreme Being alone is the Real Self.

361. The term 'soul' implies unreality; the term Supreme' implies reality.  The Sadhaka, thus knowing
that the soul is unreal, should strive to get rid of the notion 'I am a soul'.

362.  Also the Revelation says that the Supreme Being Himself entered into the bodies in the form of souls.
Hence it is clear to us that the soul is not a distinct entity apart from the Supreme Being.

363.  The soul appears and vanishes;  the Real Self neither comes into being nor vanishes.  The souls
are many, (but) the Supreme Being is only One.  This being so, how can the soul be the Real Self?

364. The Real Self, being real in His own right as Pure Consciousness, does not become lost in deep
sleep.  But the Soul, being an outcome of the Ignorance, and hence not real in its own right, goes into
latency in deep sleep.                         

365.  That Supreme Being, who is experienced by all alike as pure happiness in deep sleep, and is
the Sole Survivor in the Supreme State, as the One without a second, is the Real Self.


Arunachala Siva. 


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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #63 on: June 20, 2016, 10:11:10 AM »

The Self is declared to be the true meaning of the term 'I', because He shines uninterruptedly, both in
the state of deep sleep wherein the ego (the soul) is latent, and in the Supreme State wherein the ego is
dead once for all.

367:  That one, who is Brahman, is Himself ever shining as 'I' inside the Heart as the Self.  But
because of delusion, man confounds Him with this soul, who is only coextensive with the body.

368: The Ignorance does not hinder the awareness of 'I am'; it hinders only the Awareness,
'I am Pure Consciousness'.  Every one is aware of his own existence.  But none is aware of Oneself
as distinct from the veiling sheaths.

369:   That Self who is only Consciousness does not arise as 'I', the inert body does not say 'I',
but between the two there arises someone, who is unreal, as 'I', but having the size of the body.

370:  By joining together the Consciousness of the Real Self, which has the form of 'I'; and the inert
body, there arises the sense 'I am the body'.  This is itself the soul.

371:  Since he is believed to be real by confounding the body and the Real Self as one, this soul,
a false appearance due tot the Ignorance, has the name, 'knot binding together the Consciousness
and the inert body.'

372:  But there never was a real joining of the Real Self with the inert body , nor did anyone having
the name of 'soul' really come into existence; nor did the All become changed into a soul.


Arunachala Siva.                           


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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #64 on: June 21, 2016, 11:41:05 AM »
373. One self shining Consciousness, independent of all else, which is the Real Self, is alone real.
There is no other consciousness. Therefore, this soul is not consciousness.

374.  But the soul is taken as being conscious, due to the admixture of the consciousness of the Real
Self.  Therefore Vedantis call this unreal soul as the illusory consciousness.

375. Just as someone, coming uninvited at a marriage, claiming to be a comrade of the bridegroom,
obtains honorable reception from the bride's family, so this soul is accepted at its face value by the

376. The pretended bride groom's comrade runs away of his own accord as soon as an inquiry
is started by the bride's party, questioning 'Who is he? Whence did he come?'  In the same way,
this soul flees of his own accord when an inquiry is made as to who he is, or whence he has come.

377.  This soul has really no form of his own, like a ghost haunting a house, this body;  therefore
(our) Guru says that he is just a ghost appointed to guard the body.

378.  Bhagavan Sri Ramana, our Guru, makes clear the unreality of this soul, saying that when the
Supreme State is won by the Quest of the Self there is no form of this soul found surviving.

379.  The first thought of the mind is this ego sense;  from him arise all other thoughts.  Hence
this soul is itself mind, the subtle body, the world, worldly life, bondage  -- nothing else.

380. Both bondage and the bound are only this soul;  there is no other who can be said to be
bound.  The Real Self is Ever Free and the Sole Reality.  How can it be said that He became bound?

381.  As soon as this one named 'I' is born, there is born also along with him the whole world;  when
he becomes latent, the world also vanishes.  Hence the world is said to be his form.


Arunachala Siva.                         


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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #65 on: June 22, 2016, 11:51:01 AM »
382.  Though this Great Being, the Real Self, is the dearest of all and of great splendor, yet He does
not shine unmistakably.  His light being stolen, as it were, by this evil one, who has ego form.

383.  Though unreal,  this one named the soul covers up the Truth of the Self; hence the Self,
being wrongly conceived through a variety of false imaginations, by the ignorant man, is as good as lost.

384.  The mass of clouds, generated by the light of the sun, does conceal the form of the sun.  In
the same way this one (the soul) born as he is by the light of consciousness of the Self, conceals
the Self.

385.  Revelation accuses him, who by his ego sense has stolen the Real Self, and who suffers for that
sin, by saying: 'What sin is there that has not been committed by the thief of the Self?

386.  The 'original sin' affirmed to the cause of death for men by the Christians, the Master says,
is not an act done by the first man, but only the sense 'I am the body.'

387.  This sin  is said to pertain to man;  but men are not men in deep sleep;  the sense of being a
man is due to identification of oneself with the body;  hence the original sin is only this identification
of oneself with the body.

388.  All loss,  all vice, and all suffering are only the ego sense;  all gain, all virtue and all happiness
are the extinction of the ego.

389.  To the ignorant one the Self is lost, because of his ego sense, and therefore, even if he gains
all things, he is but poor.  On the other hand the Sage, who has gained Himself by the extinction of the
ego, sees nothing else to be gained.

390. Those who think that the body is real and thus come to believe that the soul itself is the Real Self,
affirm the plurality of selves, misconceiving the meaning of he texts of the Vedantas.


Arunachala Siva.                         


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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #66 on: June 23, 2016, 12:12:10 PM »
391.  Deluded men, who have not heard the truth of the Supreme State, argue in vain, saying that if
there be only one Self, then there is a dilemma, that either, by the deliverance of one all will be
delivered, or none will attain deliverance.

392.  There is no objection to the souls being conceived as many.  But the view of the many-ness of the
Real Self is unacceptable.  The souls are many and unreal;  but the Real Self is real, auspicious and only One.

393.  There  are no real fragments of the One Supreme Consciousness; the fragments appear only because
of the Ignorance.  To the sage in the Supreme State that Consciousness shines as one Whole, not divided
into parts.

394. Consciousness is One, omnipresent and equal; its unequal distribution is only an illusion. And
because space is unreal, its equal also is real.

395. Thus it has been clearly stated by the Master that the Supreme Consciousness remains Whole,
not divided into parts. Let disciples of non sages be deluded.  How can there be delusion for us on this

396.  Since it is thus settled that the one named soul does not exist, how can we think of his bondage
or deliverance?  There is neither bondage nor deliverance for the Real Self, who remains unswervingly
whole and alone in His Own True State.

397.  The soul comes to be taken as real by the failure to discriminate rightly, due to the mutual false
identification of the two, namely this body which is limited in space and time and the Self, who is only
one Consciousness, and unlimited by those two, space and time.

398.  Assuming that one particular body is oneself, then concluding that the body is real, and seeing
many other bodies as real, the ignorant man sees different souls in them.


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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #67 on: June 24, 2016, 12:33:51 PM »
399.  The One Real Self, being really undivided, is taken as being divided into parts in many bodies,
which are all unreal.  The ignorant one looks upon that Whole, formless Self, as having form and therefore
also as many.

400.  As a seer of a cinema show, seeing a new picture every moment, thinks them all to be one, so the
ignorant man seeing a new body every moment, thinks all of them are one and the same.

401.  Thus all the time his mind is imagining a new soul in a new body every moment.  Hence the sages
say that this soul is both momentary and unreal.

402.  The man who has not experienced his own Real Self, thinking 'I am this body' sees himself as I,
the first person of grammar, sees another person whom he calls 'you' and in another body sees a third
person as 'he'.

403.   These three distinct persons are not real, because they are seen because of the false notion
'I am a body'.  When the ego (soul) is lost as the result of the Quest of the Real Self, then only that
Self, who is only Consciousness, will shine.

404.  To one who thinks of himself as a soul (or a body) a plurality of souls will appear.  But to the
Sage who is freed from this Ignorance, no soul will appear.
405.  On the lighted screen there pass women and men in great number, who are only pictures. So
too on the screen, the Consciousness, which is the Real Self, there pass a great many souls, who
are only mental projections.


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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #68 on: June 25, 2016, 12:20:56 PM »
406.  Like the screen light is the Real Self; like the pictures are the souls. Thus the appearance of a
plurality of souls does not affect the final Truth of Experience, the Oneness of the Self.

407.  One believes in the plurality of selves by believing that the soul is the Real Self; but he does
not know the Real Self by Experience, being misled by his belief in multiplicity.

408.  As in the waters in separate vessels there appear many different images of the one moon, so
in the minds within bodies there appear many souls. which are only reflected images of the One
Real Self.

409. As the real moon is only one, so the Real Self is only One.  As there are many reflections of the
moon, so there are seen a great many souls.

410.  As, when one reflected image of the moon is lost, the other images go on appearing  as before,
so when one pseudo consciousness (a soul,) dies, the others continue to appear as before, though

411.  Whoever obtains Awareness of the Real Self, for him this worldly life comes to an end.  The others
continue to wander here as before, as long as they are not aware of their Real Nature.

412.  This illustration has been vouchsafed by sages, according to their false knowledge, to men of
immature minds.  But this discussion can have no meaning at all for those who realize the unreality
of the individual soul.

413.  As in dream there appears as real a multitude of souls created by mental delusion, just so
appears as real, in waking also, a multitude of these souls.


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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #69 on: June 26, 2016, 11:53:37 AM »
414.  There is not even one flawless proof on the side of those that assert the plurality of souls.
But, there is two fold proof for the Unity of the Real Self, namely, the Experience of the Sage and the
argument that He has given.

415. Our Guru Sri Ramana says that because the Self shines in the same way, as 'i', therefore in all
bodies He is One and only One.

416. One should meditate upon the Truth of Non Duality with effort, but should not apply the Truth
in his worldly activities.  Also, one may think of Non Duality in respect of all the three worlds, but
should not imagine such difference with the Guru.

417. How can the world appear to the Sage in the same way as it does to the ignorant?  The Guru
tells us in what way the world appears to the Sage.

418.  The world, which the ignorant appears as comprising the trinity of God, the souls and the insentient
objects, appears as the Self to the Sage, due to the liquidation of the super imposed false appearance
(the world).

419. Hence (the Sage who) has attained his natural state, which is the Supreme State, and remains in
His natural freedom, and is therefore free from delusions, sees nothing other than the Self.  How then
can he see anything unreal?

420. Therefore the Sage, established as he is in his natural state, the Supreme State, would say that
the body appearing as His body to others and the world are real.  But there is a world of difference  in
the meaning of what he says. Because the superimposition does not appear as real to the Sage.

421.  The outlook of Discrimination is enjoined only on the aspirant for Deliverance, not for Him. that
has won Deliverance. Confused outlook is possible for the former, not for the latter.


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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #70 on: June 27, 2016, 12:28:35 PM »
422. The ignorant one, because of his confounding body with the Self, thinks of himself as with form
and extensive with that body.  The Sage is aware of the Self as infinite, formless Being, this is the distinction
in the meaning of what is said by these two.

423.  What is seen as the 'body' by the ignorant appears to the Sage only as the Self;  and He refers to it
as 'I', ignoring the body form through His Right Awareness.

424.Also, when the two say that the world is real, there is difference in the meaning, though the words
are the same. For the ignorant one the Reality is veiled by the differences, while to the Sage It appears
as it really is.

425. Unaware of the Substratum of the world-appearance,seeing only the superimposed multitude of
inert objects, and believing that this word of objects is real in its own right, the ignorant one says:
'The world is real.'

426. On the other hand, to the Sage there shines only the Substratum, which is the Pure Reality,
nameless and formless.  For Him the superimposition does not appear as real.  That being the case,
how can He say that the world is unreal?

427.  This world, which, to the one whose eye is blinded by the unawareness of his own Real Self,
conceals the Supreme Being, is itself concealed,to the One whose eye is purified by the Right Awareness
of that Self, by that same Supreme Being.

428. Just as one, that has become wise as the truth of the mirage, may again see the mirage without
being deluded, so too the Sage, seeing this world, does not think of it as real, as does the ignorant one.                             

Arunachala Siva.


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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #71 on: June 28, 2016, 02:13:45 PM »
429.  This world is not real in the sense in which it is believed to be real by the ignorant man.  Ignorant ones
do not understand the sense in which the world is seen as real by the Sage.

430. That which appears to the ignorant ones as diversified by a great many differences, as forms and
other than the Self,  is only the Self, undifferentiated and formless, to the Sage.

431.  It is not taught that the world is completely unreal;  it is not unreal like the horn of man or horse.
If it were wholly unreal, it would not appear at all.  But it does appear because of its confusion with its
Substratum,  the Reality.

432.  The unreality which has no substratum,  such as the son of a  barren woman and the  like, does
not appear at all. But the unreality which appears on a substratum, like the snake seen in a rope,
appears as real.

433.  Both reality and unreality have to be stated, in respect of the world, and herein there is not
the least contradiction.  It is real because of the reality of the Substratum, and it is unreal, because
of the super imposition of names and forms.

434. Reality of a soul is conceded for the world, but it would not be correct to say that it exists.
'Reality' and 'existence' are quite distinct.  That alone is said to exist, which is real in its own right.

435.  They say, the world is pragmatically real, that what is seen in dream is apparently real, and
that the One without a second, namely Brahman, is the Supreme Reality.  These grades of reality
are vain.

436.  Reality is always of one kind;  there are no varieties or degrees of reality.  Hence what is seen
in dream and what is seen in waking are both equally unreal.


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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #72 on: June 29, 2016, 01:26:53 PM »
437.  The truth of the unreality of the world has here been taught to one in that is in earnest to attain
the Supreme State by pursuing the Quest of the Real Self.  How can one, that believes the world to be
real, ever become rightly aware of the Supreme Reality, the Self?

438. When the sun of Right Awareness dawns, what happens is only the cessation of the unreal
appearing as real. The Real Self being the Sun or Pure, Infinite Consciousness, how can Ignorance
exist in His Presence?

439. If it be thought that Ignorance exists, then there is present for the aspirant the question 'To
whom is the Ignorance?  If by that question the Truth of the Self be sought,  then the ignorant one
and the Ignorance, both become extinct.

440. Ignorance is accepted in the teaching only as pertaining to the individual soul, who is only a
figment of the imagination;  it is not accepted as affecting the Real Self, because He is ever
enlightened by His own Nature, transcending all the three states of life in the world.

441.  Just as the rope is never related in any way to the unreal snake (seen in it),so the Real Self
is never related in space, time, or causality with the world of variety, which is unreal.

442.The saying that the Supreme Being -- (the Real Self) -- is the cause of the world is incorrect
from the standpoint of the Truth.  The true cause of the world is the Might of the Supreme Being
known as Maya.

443.  In the sacred lore two forms of the Brahman are mentioned, one the seedless, and the other
with seed.  The seedless one is the transcendental Supreme Being; the one with seed is God having
the might of Maya.

444. The One Self, who is by nature move-less, appears to dance because of His Own Might.  But
when that Might merges into the Move-less Essence, then there will shine the One Move-less Self,
as the Sole Reality.


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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #73 on: June 30, 2016, 11:00:52 AM »
445. Maya is stated as the cause to those who ask what is the cause of this world, which really is
unreal.  But from the standpoint of the Reality both of these, namely Maya and its effect, the world,
are equally unreal.

446.  Questions, such as these are posed by vain men, namely, 'What is Maya?  What is the Ignorance?
By whom and how the world created in the beginning?  How did the individual soul come into being?'

447.  Maya is that by whose destruction the aspirant for Deliverance becomes established in his True
State. Even the  Sage does not know Its true nature, because It perishes wen looked at.

448.  The Supreme Being did not become  Mind; neither did It become the world.  It remains unswerving
from Its True Nature as Pure, unmodified Consciousness, transcending Time, Space, and the rest.

449. The world did not come into being, nor is it going to be destroyed; no one called the individual
soul, really was born; there is neither a bound one, nor one that has become free; nor is there any
aspirant. This is the most excellent Truth that has been clarified.

450. Just as the supporting screen is not affected by the series of pictures passing over it, so the
Supreme Being is not affected,even while the Cinema of the world is being seen.


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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #74 on: July 01, 2016, 10:44:40 AM »
451.  This Truth of Non Becoming has been unmistakably stated many times by the Great Guru,
Sri Sankaracharya.  Also Sri Ramana, the Guru, has stated this Truth clearly in a variety of
ways, for the benefit of the aspirant.

452. Indeed by Him it has been said that the so called Fourth State is alone is real, and the
other three states- the states of waking, dream and dreamless sleep) - are always unreal. 
Also it has been declared by Him that the Real is always only One, and that manifoldness is always unreal.

453.  'There is nothing else real, apart from Thyself;  Thou art the Only One, transcending Time, Space
and so on.  Throw off the delusion of Ignorance and remain at Peace',  - thus did He teach the State
of True Being of the Self.

454. "In Truth the creatures are not in Me, all this is only My Maya' - thus did Bhagavan Krishna
Himself tell the Truth of the Non Becoming of the Real Self in the Gita.

455. 'The Supreme Reality, without losing Its Fullness of Being, by Its own Maya became this complete
universe; to the Sage It appears only as Fullness",- thus the Upanishad also has stated the Truth of
Non Becoming. 

456.  The forgetting of one's own Real Self, due to the belief that the body is oneself, then after innumerable
births in bodies, finally becoming his own Real Self by Awareness of the Truth of the One Self, is just
like waking from a dream of world wandering.

457.  As one has become inebriated through the drunkenness, who asks passers by 'Who am I?'
or 'Where-from am I' so the ignorant man asks himself 'Who am I?' or 'Whence am I'  being all
the time only the Real Self.


Arunachala Siva.