Author Topic: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.  (Read 29222 times)


  • Hero Member
  • *****
  • Posts: 47994
    • View Profile
Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #75 on: July 03, 2016, 10:36:26 AM »

458: He, who, not knowing that the body is in the Self, and so believes that He, the Self, is in the body,
is the same as the one who thinks that the screen, which is the support of the pictures, is in the pictures.

459:  Is the jewel separate from the gold?  Is the body separate from the Self?  The ignorant one
believes that his body is himself; the Sage knows only the Real Self as the Self.

460:  Since the Primal Guru Himself taught this beginningless Self only by Silence, who is there
that can  teach that Self by speech?

461:  Even though the Truth of the Self has been stated in many ways, it remains untold, because
it can be known only by actual Experience.  That Experiential Awareness of the Self is prevented by
the mind, due to the firmly established conviction, 'I am the body', for the aspirant to Deliverance.

462:  By listening in this way alone, those minds which have been purified from worldly       
attachments, at once get firmly established in the Natural State, as the Real Self.  But others
need to go through some excellent process for the extinction of the ego sense.

463:  'One should seek the Self, who is Pure and free from sorrow within the Heart, by Resolve
to know Him, and thereby aim at Peace', -- so the ancient Revelation, and the Guru, describe the
Direct Path for the Experience of the Truth of the Real Self.

464:  The 'Resolve to Know', mentioned here, is the intention to win Experience of one's own Self;
only by such intention can the aspirant turn his mind inwards in this Quest of one's own Self.


Arunachala Siva.       
« Last Edit: July 03, 2016, 10:48:57 AM by Subramanian.R »


  • Hero Member
  • *****
  • Posts: 47994
    • View Profile
Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #76 on: July 04, 2016, 09:52:46 AM »
465.  There is mentioned in the ancient Revelation the dwelling place of the Supreme One, named
the Heart.  He himself being all there is, how can the Heart be designed as His dwelling place?

466. The real Heart is just Consciousness in its native purity, and the Self also is that Consciousness.
So it follows that the Self is Himself the Heart, and all creation is established in Him as the Substratum.

467.  And yet the sages and the Vedantas teach that the One, who has really no dwelling place, has
a dwelling place called the Heart inside the body, in order to cause the inward turning of the mind
in the Quest.

468.  The sense organs are turned only outwards, that being the reason for the Self being covered over
by the world.  The means for uncovering the true nature of that Self is only inward turning of the mind,
of the aspirant in the Quest of the Self.

469. The difference between the bondage and Deliverance has been shown thus by the sages
in accordance with their own Experience:  "The bound one suffers from the arising of the ego-
sense;  the ego sense does not arise in the case of the One that is Free.

470.  Though the Great Being, the Self, is ever present, dearly beloved and of great effulgence,
it is as if His effulgence is dimmed by the evil one, the Ego, so that He does not shine sufficiently,
so as to be recognized.

471. Ignorance consists in the awareness which consists in the experience 'I am the body'. How
can this experiential awareness be just brought to end once for all, without experiential awareness,
'I am the Pure Consciousness''?

472.  The thought that arises in the form, 'I am the body', is itself the form in which the individual
soul has experience.  The aspirant must seek the source where from it arises, after separating
from it the fraction of it which is real.


Arunachala Siva.             


  • Hero Member
  • *****
  • Posts: 47994
    • View Profile
Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #77 on: July 05, 2016, 11:49:43 AM »
473. The individual is not altogether unreal;  he is not so in the same sense as the barren woman's
son is unreal.  The Real Self is present as the Substratum on which the sense of an individual soul
is superimposed, and hence even though unreal, he is taken to be real.

474.  The element of Reality of the 'soul', which is the 'I',  is the consciousness, which is the Nature
of the Real Self.  By taking hold of this element of Reality the seeker of Deliverance is enabled to
engage in the Quest of that Self.

475, 476. Giving up the element of unreality of this soul, namely the body and all the rest of it, and
fixing the mind on the consciousness of the Self, having the form of 'I' which is extremely subtle like
a ray of the Real Self, the seeker should dive into the Heart, seeking the place of birth of this 'I' sense
(the ego) with the question 'Who am I?'  or 'Whence is this I?' like a dog that rejoins his master, seeking
him by following his scent, or as a diver dives into water, to recover something that has fallen therein,
and thereby attain one's own Real State.

478.  If during this quest of one's own Self the mind turns outwards, due to attachment to sense objects,
the seeker should turn into it inwards again by merging the world in the Self.

479. 'Just as waves, foam etc., are only the ocean, and as the dream world is only the seer of the dream,
and nothing else, so the whole world is only Myself and nothing else.'  This view is the merging of the world
in the  Self.

480.  Or he should bring the mind back again and again (as often as necessary) and re-engage it in the
Quest by the resolve to become aware of the Truth of oneself, by means of the question 'Who is he
and has the attachment to sense sense objects.'         

Arunachala Siva.


  • Hero Member
  • *****
  • Posts: 47994
    • View Profile
Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #78 on: July 06, 2016, 09:38:53 AM »
481.  The devotee or the Seeker of the Self who becomes discouraged by the thought, 'When shall I
attain the Natural State', thereby hinders progress on the Path to Deliverance.

482. The aspirant for Deliverance must be full of enthusiasm, with his mind in the Sattvic mood,
and should engage in the Quest, remembering the teaching that Time is unreal.

483.  Always and everywhere there are doorways for getting at the question 'Who am I?'.  By anyone
of these the seeker must again and again engage the mind in this Quest.

484.  The answer to this question is not an intellectual conclusion.  The proper answer to it is only
the Experience of the Real Self in the Supreme State, arising on the death of the ego, the questioner,
named the 'individual self'  (the soul).   
485.  The Real Self will shine as He really is, only in the thought-free Natural State of the Self.
In other states the Real Self will not shine as He really is, due to its being mixed up with intellectual
views or beliefs.

486.  If the mind thus engaged in the Quest becomes unconscious (as in deep sleep), the effort so far
made becomes unfruitful.  So, the seeker should awaken the mind from this unconsciousness and
again engage it in the Quest.

487. Mental quiescence has been explained by the Guru as being of two kinds, as latency in unconsciousness
and final extinction.  In Hatha Yoga there are many methods of attaining unconsciousness, such as
suspension of the breath.


Arunachala Siva.     


  • Hero Member
  • *****
  • Posts: 47994
    • View Profile
Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #79 on: July 07, 2016, 11:51:00 AM »
488.  The mind, when it has gone into latency together with its habits of activity, will later become
active again to produce the worldly life.  The mind that has been extinguished will lose its habits
of action and thus become like the seed that has been roasted.

489. Ignorance binds the ignorant one by means of these habits.  If the mind remains wide awake
in the Quest, then there will ensue the destruction of the habits.

490.  Right awareness dawns on the complete extinction of the mind, whereby all the mental habits
are lost. Deliverance is affirmed by all sages to be none other than the final and complete destruction
of the mental habits.

491. Like the keen edge of a razor is this Quest of the Real Self.  So one should overcome both desire
and latency and keep the mind concentrated in the Quest.

492.  In all other yogas it is assumed that there is an entity called the 'Soul', having defects, namely
action and the rest and the yogi makes efforts to make him free from those defects.

493.  For eradicating the defect of being an actor, there is the yoga of action;  for getting rid of separateness
from God, there is the yoga of devotion.  For the cure of the defect of difference there is the yoga of mind-
control.  And for the eradication of Ignorance there is the Yoga of Right Awareness.

494. Being himself the same as the Supreme Being, the ignorant man, thinking himself to be someone
other than He, through delusion, tries to become one with Him by various Yogas!  What else is there,
more absurd?


Arunachala Siva.         


  • Hero Member
  • *****
  • Posts: 47994
    • View Profile
Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #80 on: July 08, 2016, 11:10:11 AM »
495.  When, by taking hold of the consciousness-element of the soul, the Quest is made of the Self,
the root of that soul, that Self, who is free from all defects shines alone;  there the soul does not survive.

496.  Hence this Quest is named the Great Yoga, there is no other Yoga, equal to this, or greater.
All the Yogas are included in, and may be used to auxiliaries  to this one, as may be found suitable.

497.  This Yoga, the Quest of the source of the soul, is itself all the Yogas; it is the yoga of Action,
the Yoga of Devotion, the Yoga of Restraining the mind and also the Yoga of Right Awareness.

498.  Since the Quest has the form of a Question, it is not to be practiced as a mode of meditation.
By this question, the mind dives into the Heart, which it does not do by any series of meditations.

499.  Some practice continuous meditation on the Truth of one's own self, after listening to and than
the Quest of the Self taught by Bhagavan Sri Ramana.

500.  In the Chhandogya Upanishad the identity of the Supreme Being and the Real Self is taught
by the sentence, 'Thou art That'.  This identity is confirmed by distinguishing between the literal
and the intended meanings of the terms used.

501.  Sri Ramana says that, 'without an inquiry as the intended meaning of the term 'That',  in the
sentence, one should make a Quest of the Truth of the Real Self, who is indicated by the term 'Thou'.

502.  By this Quest the Aspirant obtains the Direct Experience of the Real Self in the Transcendental
State (beyond the three states of the Ignorance). For him that has thus succeeded in this Quest,
there is no need for the continuous Meditation nor the prolonged Reflection (mentioned before).


Arunachala Siva.                   


  • Hero Member
  • *****
  • Posts: 47994
    • View Profile
Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #81 on: July 09, 2016, 11:24:29 AM »
503.  In the Sentence of the ancient Revelation, 'Thou art That', no meditation has been enjoined.
What is said by implication is that in the Egoless State, the Sage (who has won that State) has the
Experience of the Impersonal Being as identical with his own Real Self.

504. Since it is settled by the sentence of the Vedanta that one's own Real Self, disentangled from
the veiling sheaths, is the Supreme Reality (the Impersonal Being) what else is there for attaining
the Experience of the Identity of that Reality and the Self, except the Quest of that Self?

505.  The meaning of that Vedantic Text is this, that if one gives up the notion 'I am the body',
seeks the Self, becomes aware of His True Nature and is thus firmly fixed in the Heart, then for him
the Supreme Being Himself shines as the Real Self.

506. The Quest of the Truth of the Self is alone the Direct Path to the Right Awareness of the Self.
The meditation spoken of its a preliminary aid to this Quest, for breaking up the idea of the body
as the Self (which is the hindrance to the Quest).

507.  The diving (of the mind) into the Heart in this Quest of the Self does not occur for him with
a weak mind. The mind's strength, being subdivided among innumerable thoughts, is insignificant.

508.  The one-pointedness of the mind in the Quest itself is the strength of mind that is needed,
and nothing else.  He, who has this strength, is called 'Valiant', because he has the skill to protect
his intellect from being frittered away (on a variety of thoughts).

509. By the practice of meditation mental strength (one pointedness) will be intensified.  Therefore
meditation is an aid to the Quest. First achieving motionlessness of the mind by meditation, the
valiant aspirant must seek the Truth of one's own self.


Arunachala Siva.       


  • Hero Member
  • *****
  • Posts: 47994
    • View Profile
Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #82 on: July 10, 2016, 09:57:08 AM »
510.  The best of all possible objects for meditation is the consciousness, having the form 'I', which
is the Essence of the Real Self, for the seeker of Deliverance.  By this meditation alone, the mind
will naturally dive into the Heart.  Such is the teaching of our Great Guru.

511.  Or, if the aspirant to Deliverance stills the mind by pure  Kumbhaka, without Puraka and
Rechaka, and thus engages in the Quest, then his mind will dive into the Heart.

512.  Bhagavan Vasishtha has said: 'If one separates the body from oneself and remains at rest
in his own self, which is consciousness, then his ego sense perishes.'

513.  The mind, seeking the Self, being taken hold of by some mysterious Power from within,
dives into the Heart;  there the mind, being consumed by the consciousness-Light of the Self,
ceases to exist, along with the ego.

514.  The Power is indeed the Grace of God, who is the Real Self in the Heart.  She is of the Nature
of Right Awareness.  By yielding up oneself to Her, the Aspirant becomes blessed beyond measure.

515.  In that great burning ground, the sky of Pure Consciousness, where, by the Fire of Right
Awareness, this universe, along with the ego, is consumed, dances, the Ever Auspicious Real Self,
the Sole Reality, in the form of 'I'-'I'.                   

516.  That same Sky of Consciousness being His real Nature, how can He, being Formless, dance
there?  By this metaphor it is shown that His Form is Bliss, and that the Dance is only without movement.


Arunachala Siva. 


  • Hero Member
  • *****
  • Posts: 47994
    • View Profile
Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #83 on: July 11, 2016, 10:51:38 AM »
517.  In that State there is no Maya, nor Avidya (Ignorance) nor space, nor time, nor any individual
called the 'soul'.  There, only the Real Self, having the form of Pure Consciousness, exists and nothing

518.  In that Transcendental State, the Power of God, named Maya, whose expanded form is the
whole world, is wholly lost in that Moveless Supreme One, along with the whole of Her creation.

519.  Therefore in that Supreme State of Peace, there shines, unhindered, the true form of the Real
Self.  The one that survives in that State as his own Real Self, is designated by the sages as the
Free One.

520.  Just as a woman, suffering intolerably in her father in law's house, obtains peace in her mother's
house, so the mind, harried by 'samsaric' suffering wins Peace by returning to its Source, the
Real Self.

521. As a man awaking from a dream does no more see any of the dream-persons, so the one, who has
awakened from the sleep of Ignorance and who is therefore alone as the Sole Reality, does not
see any one as other than his own Real Self.

522. How can that State, the Natural State of Peace, become knowable by the intellect - that State
of Him who dwells engrossed in the Bliss of that Self, having no knowledge of others as different
from Himself.?

523. How can any man understand, by the unaided power of his own intellect, the one who is mindless,
bodiless and world-less in his own Real Nature and fully enlightened?


Arunachala Siva.   



  • Hero Member
  • *****
  • Posts: 47994
    • View Profile
Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #84 on: July 12, 2016, 11:19:51 AM »

524. Because that Transcendental State has no peculiar marks or features, the mind cannot think of it,
nor the words describe it.  The words of the Vedantas teach Its real  nature only by negating whatever
is not That.
525. Whatever is describable in words or thinkable by the mind, is far that reason finite.  Because the
Real Self is beyond the reach of the mind and the intellect, therefore, those that are established in
Self call It the Infinite.

526.  Whatever is said, concerning the Supreme Reality by the Sages or by the Vedantas, has for
its purpose only the removal of the mistaken notions of the disciples.

527.  Just as Sita indicated Rama by negating all other princes, so the Vedantins indicate the
Truth of the Self by negating all else that could be mistakenly believed to be the Self.

528.Since the self shining, Solitary One Self is a thing neither to be known, nor to be directly
taught, therefore nothing is done for the aspirant by the teachings of the Guru, except to free him
from his Ignorance.

529.  Since the Self who is of the Nature of Pure Consciousness, is concealed by the ignorant by the
darkness, which consists of worldly knowledge, the teachings of the Guru bless the aspirant by
removing that knowledge-ignorance.

530. As one has nothing to do, for creating an empty space, except to remove the encumbering
unwanted lumber, so far obtaining the Self, nothing more is needed than the removal of the
false knowledge.


Arunachala Siva. 


  • Hero Member
  • *****
  • Posts: 47994
    • View Profile
Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #85 on: July 13, 2016, 11:25:53 AM »
531. How can the Self be something to be obtained?  From the Truth's point of view He was never lost.
The gaining of the Self, that is spoken of, is only the death of the ego, by whom the Self was as good as
lost, though not really lost.

532.  Speech is fourfold, as transcendent, seeing, medium and articulate speech.  That transcendent
speech is only Silence.  And that Silence is itself the true nature of the Supreme Reality.

533. The articulate form of speech was born of the medium speech; its mother is the seeing speech;
that its mother is Transcendent Speech, is well known.  That same Supreme Speech is Silence, the form
of the Supreme Consciousness.

534. True Speech is really only the Silence of the Sage, who is the eternal dweller in the Transcendental
State.  How can gross speech, born of the belief in difference, speak of the Supreme One, wherein
differences are lost?

535.  Therefore the most Ancient Guru taught the Truth of the Self by Silence.  And, by achieving
silence of speech and of mind, those ancient disciples of that Guru became aware of that Truth.

536.  Well qualified disciples became themselves sages by the silent Teaching of their Guru.
Teaching by words does not avail to impart True Knowledge of the Real Self.

537.  The power there is in the Silence of the Guru is immeasurable.  Hence teaching by Silence is the
highest there is.  Thereby alone does the aspirant's mind obtain peace.


Arunachala Siva.       


  • Hero Member
  • *****
  • Posts: 47994
    • View Profile
Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #86 on: July 14, 2016, 09:43:16 AM »
538:  It is said that Initiation is of three forms, namely looking, thinking, and touch with the hand.
But the highest initiation (diksha) consists in the Guru remaining in the Supreme Silence, says our
Guru Ramana.

539.  Because that State is taught by Silence and also because it is attained by remaining in Silence
(stillness of the mind), It is called Silence.  The Sage is in Silence always, even when He speaks.

540. That eternal State is ever shining by the Light of the sun of Consciousness, the Real Self;
hence there is no possibility of the enlightened Sage swerving from that Natural State of the Self
due to forgetting at any time afterwards.

541.  The statement of the Vedantic Text, that the Self swallows up the moving and the move-less
means that the world, which is only darkness, is consumed by the Effulgence of that Self.     

542.  The essential Nature of the Self has been sung by the Bhagavan Guru thus: The Supreme
Self, named Arunachalesa, shines alone without a second, having swallowed this solid seeming
universe by His Own Consciousness-Light.

543. The statement, that the Self, by attaining oneness with the Brahman, becomes freed from
the bondage of samsara is not true, because the Self never fall from His True State.

544. Just as white cloth does not acquire a new whiteness, whiteness being its nature, so the Self
does not become Brahman because the Self is eternally the Brahman by nature.

545.  Two names are commonly in use to designate the Sage, namely 'Knower of Brahman' and
'Knower of the Self'.  Since the Sage is Himself the Brahman, as well as the Self, how can they
become known to the Sage?


Arunachala Siva.                   


  • Hero Member
  • *****
  • Posts: 47994
    • View Profile
Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #87 on: July 15, 2016, 10:18:10 AM »
546. To be free from the notion 'I am not Brahman' is itself the knowing of the Brahma. Freedom
from the notion that anything not the Self, is the Self is the right knowing of the Self.

547. When, by making the Quest of one's Self, one becomes consumed like food, by the Supreme
One, how can any one survive as separate from Him, who could be named a Sage?

548.  How can one, after experience the Truth of Non Duality (in that Supreme State), remain
separate from the Supreme Being?  For that State has been styled, by Sri Krishna, Himself the
Supreme One, as Merger into the Brahman.

549.  In he sacred lore the Sage is described in the same terms as the Brahman Itself is described.
Since the True Nature of the Brahman is Pure, Supreme Consciousness, the true nature of the Sage
is not different.

550.  Since no one has two selves, it follows that the sayings,'I know my Self' and 'I do not know my
Self' are both ridiculous.  The Self never becomes an object for knowledge. Such is the statement on
this point made by the Most Holy One.

551. This State of being one's own True Self freed from all limiting super-impositions (the sheaths)
is called the State of Non Duality, because therein the Supreme Sole Reality, the Infinite  Brahman ,
is not other than the Self.

552.  The State of  Non Duality of the Real Self, experienced by the Sage by attaining the Supreme
State,  is not the fruit of the practice of sadhana, but is the eternal Nature of that Self.

553.  Some say that this Duality (variety) will remain real so long as one is engaged in practicing
sadhana, but when the goal is reached, Non Duality will come into being by the extinction of the

554.  These men do not know the Truth of the Transcendental State,  beyond Space and Time,
and wherein the world has not come into being. Non Duality has neither beginning nor end.
Duality, with space and time, is unreal always.


Arunachala Siva.                     


  • Hero Member
  • *****
  • Posts: 47994
    • View Profile
Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #88 on: July 16, 2016, 09:56:49 AM »
555.  In the sacred lore it is said, that, by the extinction of the ego, there is, for the aspirant to Deliverance,
cessation of his delusion.  What is real cannot be destroyed by Right Awareness, nor will anything
unreal shine as real, in the Supreme State.

556. The conclusion of the Dvaitis that this Duality is always real, hat it will not cease to exist even
when Right Awareness dawns, and that Non Duality will never be achieved, is much farther away for
the aspirant than the one stated before.

557. The Non Duality of the Real Self is true always, both when He was being sought  by the Quest,
and when He was realized, just as the tenth man, who was supposed to have been lost, was the tenth
man all along, even when  he was being sought.

558.  Those who have understood the Tenth of the Non Becoming of the Supreme Reality as taught
in Mandukya Vedanta, would not be perplexed by these theories of the ignorant, being firmly convinced
of the True Nature of the Supreme Being as taught by all the sages.

559. For the Sage who dwells in the State of Non Duality, fear and desire do not arise, as for the
ignorant one. Desire and fear are unavoidable for those who are deluded by seeing differences.

560.  By the sentence 'Fear arises from a second entity', it has been shown that this seeing of
Duality is the cause of fear. No creature, whose real Self has been stolen as it were, by the belief
in the Reality of differences, is ever free from fear.

561.  "The Sage, who is immersed in the ecstasy of the Blissful Real Self, who is beyond the scope
of mind and speech, is not afraid from any cause whatever.' Thus the Revelation teaches that the
Sage in  the Supreme State is unmoved from His State of Peace, by any cause.


Arunachala Siva.   


  • Hero Member
  • *****
  • Posts: 47994
    • View Profile
Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #89 on: July 17, 2016, 11:44:23 AM »
562.  For Him that is established in the Supreme state, desires also do not arise, because therein
the desirer, the Ego, has ceased to exist.  The Sage in that State, is ever contented, as if He had
obtained simultaneously enjoyment of all possible desires at one stroke.

563.  Since the Real Self is all that is, nothing remains for the Sage to be won, when the Self is won.
Hence in the sacred lore, the Sage is spoken as one who has attained and enjoyed all objects of desire,
and is therefore desire-less, just like God Himself.

564.  By the sentence, 'For whose desire and desiring what object would that One suffer from identification
with the body, who has experienced the Truth of His own Self?', Revelation shows that for the Sage
desires do not arise.

565.'Only that man has desires, who identifies himself with the body.'  But the Sage has become free
from the thought, 'I am the body'.  The Sage looks upon His own body as if it were the body of another.

566.  In the Supreme State, there is no tasting of Bliss;  for there the sense of being happy or miserable
cannot arise.  Because in that state there are no pairs of opposites, the Bliss of the Sage is not like the
pleasure and misery of samsara.

567.  In that State none of the sheaths remain whereby for the ignorant, the Real Self becomes circumscribed
and finatized.  For therein the Self is infinite like the sky, free from the limiting factors, the sheaths.

568.  The Guru has said that the State of Nirvana which puts an end to all the samasric sufferings,
which was taught by Bhagavan Buddha, is only the remaining in the Supreme State, taught here,
on the falling off of all the sheaths.


Arunachala Siva.