Author Topic: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.  (Read 8129 times)

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #90 on: July 18, 2016, 10:39:46 AM »
569. In that State doubts do not arise, since the Sage is ever firm in His Awareness of the True
Self.  There He remains without affirmations and and vacillations, immersed in the depths of Peace,
the mind having become extinct.

570. Becoming aware of the Real Self, who has neither beginning nor end, the Sage transcends
Death. Surely no one in the world transcends death without experiencing the Truth of the Self
as Deathless.

571.  That exalted one who has obtained birth in his own source, the Supreme One, by inquiring
'Whence am I', is alone  born.  He is born once for all and is ever new, the Lord of Munis  (God).

572.  Thus by the Great Guru, has been taught the Supreme State of Him that is established in
His Own Natural State, in perfect Identity with Brahman, free from disease, beyond Time and Space.

573.  For the ignorant one in the world, birth is for dying, and his death is for being born again.
Hence it has been said for us that the Most Holy One that this birth and this death are unreal.

574.  Real death is death of the ego. Real birth is to dwell in one's Natural State. In that State,
wherein pairs of opposites have no existence, birth and death have become one.

575.  How can the Sage, who is for ever established in the State of Non Duality, become aware
of differences?  The World, which appears to the ignorant as riddled with differences, is to the Sage
only the Self.

contd.,

Arunachala Siva.         

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #91 on: July 19, 2016, 01:21:21 AM »
576.  The two attributes that some speak of as pertaining to the Sage,  namely 'seeing of non difference'
and 'equal vision', amount only to this, that He is free from the vision of differences, because in the
Solitary State there are no seeings.

577.  In all persons the Sage sees only the Real Self who is eternally aware of the Truth, not some one
other than Himself.  Hence He does not look upon any one as ignorant.

578. As one who is asleep may go about or act, so the Sage, in actions in the world, may be seen as if
He were aware of worldly differences, without really being aware of them always.

579. The difference between a Sage and an ignorant one can be plainly seen in respect of censure
and praise.  The Sage does not know the difference between the two, since for Him, this pair of opposites
is unreal, like all others.

580/581.  Having well understood the subtle meanings of the Vedanta and renounced the whole world as
mere trash,  but not having attained permanent abode in the Natural State of the Real Self by
pursuing the Quest of the Truth thereof and therefore not free from the sense of identity of the body
with the Self, being therefore subject to the delusion of the differences between the soul and soul,
he inevitably  becomes a slave to the harlot named Praise.

582.  The Sage, who does not know any one as other than Himself, and hence never swerving from
His Own True State, is unaffected by censure or praise, because for Him, censure or praise are as if
it were made by Himself.

583.  Though He appears as embodied, He is really body-less, being ego-less.   His subtle body
does not survive and go forth somewhere when the gross body falls, but undergoes disintegration
here.     


contd.,

Arunachala Siva.       
 
 

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #92 on: July 20, 2016, 11:14:15 AM »
584. Some believers in the reality of the world say that the Sage has a body.  Others say that the Sage,
being body-less can assume a body if he so pleases.

585. By the dawn of Right Awareness of the Real Self, the ego, the root cause of the appearance of forms,
has been lost.  Therefore, for the Sage, all forms are unreal and hence this talk of forms is foolishness.

586.  Since it is not proper to say that this (world) existed before Enlightenment, but was lost afterwards,
and since even in Ignorance, no one has a form from the point of view of Reality, how can the Sage have
a form?

587.  In the case of the Sage who is established in His own Natural State, free of all the three bodies,
how can a desire arise to have a body?  This talk of forms is in vain, being merely a concession to the
unenlightened.

588.  As a river reaching the ocean loses its river-form and becomes indistinguishable from it, so too
the Sage, losing His form as a soul, becomes non different from that Supreme Being, to whom all else
is inferior.

589. Thus the Revelation says that the Sage in that Supreme State becomes one with the Supreme Being.
Even when alive, the Liberated One is body-less because He does not think of Himself as having a body.

590.  Sri Bhagavan, our Guru, says that Liberation is just the extinction of the ego, who becomes a
disputant concerning the form of the Sage.  So this dispute about forms is meaningless.

contd.,

Arunachala Siva.   
   

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #93 on: July 21, 2016, 11:15:58 AM »
591.  Therefore on the fall of the body His subtle body does not go forth, as in the case of the ignorant;
it goes back and merges into its cause, and nothing survives for giving forth.

592. The popular notion that there are many sages, is also true.  All differences belong to the world.
In the world-less state they do not exist.

593. He who says, 'I have today seen this Sage;  I shall see others also.'  does not know the true nature
of the sages, which is Reality Consciousness Bliss. This is what Bhagavan has told us on this point.

594. For him that knows not the Sage who is within himself, there appears many sages.  For him who
knows the One, who is his own Self, this plurality of sages is non existent.

595. The first Guru (Dakshinamurti), who taught those great Munis by Silence the Truth of His
Own Supreme State, and who afterwards appeared as the Great Guru, Sri Sankaracharya,
is Himself our Guru, Sri Ramana Bhagavan.

596.  Our Guru, Sri Ramana, tells us that the real Siddhi to be striven for is to be firmly established
in the Natural State of the Real Self who is Ever Present in the Heart; nothing else.

597.  The notion that the Self has to be won is untrue, because really He was never lost, from the
point of view of the Truth.  The Sages therefore say that the Real Self is ever present.

contd.,

Arunachala Siva.
       
           

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #94 on: July 22, 2016, 10:30:52 AM »
598.  Revelation teaches this truth by saying that Self is infinite, and all else is finite and trivial.
He that buys the whole world by selling the Real Self is just a pauper, to be pitied.

599. Therefore, that Supreme State is freedom from poverty, and all else is only poverty, says the
Revelation.  Like an emperor the Sage is above all wants in a different way.  Even when going about
begging His daily meal, He is not cast down.

600.  It is this deluded men with outward turned minds, hankering for worldly enjoyments, who
talk of these Siddhis, namely becoming minute, etc.,  Revelation mentions these 'Siddhis'  for attracting
the dull witted ones also to the path for Deliverance.

601.  Since these are in the realm of the Ignorance, and therefore unreal like dream gains, no
discriminating person will be deluded by them.  Of course, the Sage is not deluded by these un-realities,
as He has attained the Supreme State, which is the State of Reality.

602.  Though thus it has been made clear that there is no gain equal to to the gain of the Self,
undiscriminating ones are afraid of the Supreme State, believing that therein the Self will be lost.

603.  "Just as, by the oncoming of spring, excellence like beauty and so on come to trees, so,
to the Sage, who abides in the Supreme State, come luster, keen intelligence and strength of all kinds.

604. Peace of mind, and other good qualities, which aspirants to Deliverance have to acquire and retain
with effort, are natural to the Sage.  He is beyond the three qualities (Sattva, Rajas, and Tamas) and at the
same time is the abode of all good qualities.

contd.,

Arunachala Siva.
             


         


Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #95 on: July 23, 2016, 11:46:47 AM »
605.  So, when the ego is lost, there is no loss.  The Supreme State, (won by the loss of the ego) is
not one in which the Self is lost.  But the self is as good as lost due to the ego-sense, and when this
is lost, there is a loss of this loss.

606.  This complete and final loss of the ego is itself all these things (and more):-  Righteousness,
Wealth, Enjoyment of all pleasures at once), Truthfulness, True Renunciation, Silence, Tapas, Union
with God, and true Surrender of oneself to Him.

607.  Those having the same names (which are prized greatly) are tainted and of little worth, because
of association with the ego.  But these are natural to the Sage, who dwells in the Supreme State always.

608.  Two excellence are stated as belonging to the Sage, namely freedom from obligation to perform
prescribed actions and at the same time being contented and happy (as having attained the goal of
action).  For the common man the absence of these, is due to his Ignorance.

609.  The Sage is not bound to perform actions, because for Him there is nothing to be gained by means
of action. He, for whom there is obligation to do action is not Free, but is bound by the fetters of
Delusion.

610.  Some ask whether the Sage does not need to practice meditation, not knowing the Truth (about
sages).  By others the question is raised:  'Should not the Sage go to foreign countries and teach the
people there?' 

contd.,

Arunachala Siva.
             

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #96 on: July 24, 2016, 09:39:04 AM »
611.  He that practices the meditation 'I am That' is not a Sage,  but only a Sadhaka.  If the Sage
meditates 'I am That',  it would be like a man meditating 'I am a man.'

612.  It is proper for one to remember something he has forgotten.  In the world remembrance of
something not forgotten cannot occur.  Since the Truth of the Self is never forgotten by the Sage,
how can He meditate on It?

613.  The true meditation of the Supreme Reality (the Self) is only to remain as the Self, in the
thought free State.  This 'meditation'  can be neither given up, nor taken up by the Sage.

614.  Even though apparently dwelling in some corner of the world, He is really like the Sky.
Remaining always uninterruptedly in His own Natural State (Samadhi), by His power He pervades
the whole world.       

615.  The Sage, remaining all the time continuously in the Natural State, with His mind utterly stilled,
protects His own people even from a very great distance, by His automatic power of Grace.

616.  Does anyone worry about men seen in a dream, after awakening?  So too, the Sage, that
has awakened from the sleep of Ignorance, is not anxious about those that are still in Ignorance.

617.  Since the Sage has transcended the three grades of character, there can be no faults in Him.
Whatever He does in the world is surely blameless.

 
contd.,

Arunachala Siva.     

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #97 on: July 25, 2016, 12:13:26 PM »
618.  For this reason the Sage transcends the sacred books bearing on human conduct, because
the mind-free one is not bound by them.  Those books are concerned with ignorant ones;  they are
subject to regulation by them, because they have the sense of being doers of action.

619. By Revelation the Sage's state is described as one in which the Vedas are not Vedas, and
the devas are not devas.

620.  One should not act upon the teachings of the sages;  he must not imitate any act done by a Sage.
The teachings of Sages are the highest authority, not so their actions.

621.  In the course of life, the Sage, who has transcended all the Yogas, being established in the
Supreme State, may live like a Yogi, or even like a bhogi, but that yoga and bhoga are not real.

622. The pair of bondage and freedom, which are spoken of in the course of instruction to disciples,
does not really exist.  Since it is settled that all pairs of opposites are unreal, how can this pair be real?

623. The Real Self is ever free.  The bound one is only the soul, the effect of the Ignorance.
Therefore in truth there is no Deliverance either.  The thought of Deliverance is due only to the
belief in bondage.

contd.,

Arunachala Siva. 

   

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #98 on: July 26, 2016, 11:20:06 AM »
624.  "If one makes the Quest, 'Who is he for whom there is bondage?', at the end of the Quest
the Ever Free Self will be experienced."  This is what the Most Holy One has said on this point.

625. Since the Non Becoming of the Supreme Reality has been made clear by both Revelation and
the sages, and since it is that Reality that is the Real Self, how can it be said that One became bound?

626.  If the bondage were real, it would never indeed end.  Bondage is accepted as having no beginning.
Also, Deliverance would arise only on account of bondage having a beginning with an end.  Thus,
the unreality of bondage is irresistible.

627. We do not hear from the Sage the saying: 'I was bound before, but now I am free.'  That Supreme
State is beyond Time.  How can Its beginning be imagined?

628.  Bhagavan Sri Ramana, when asked 'When did your holiness attain Deliverance ', replied:
'Nothing has happened to Me.  I am the same always, unchanged.'

629.  This talk of Deliverance is just like the singing,  by dwellers in Pandharpur,  of songs to the effect,
'When shall we go to that place', and finally singing 'We have reached the place.'

630.  Just as one in his dream, after wandering abroad, returning home, goes to sleep there, and,
waking, finds himself in his own home, so is Deliverance, said our Guru.

contd.,

Arunachala Siva.       

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #99 on: July 27, 2016, 10:56:52 AM »
631.  Deliverance is just the clarification of the mind in this form.  "I am ever in My own Real Nature,
all other experiences are illusory."  It is not something that has newly come about.

632. The Eternal Greatness of the Sage consists in this, that He neither waxes, nor wanes, by actions
done or not done.  For Him there will never accrue any result from actions whether unpleasant or
pleasant.

633.  Just as one engaged in listening to a story, does not really hear it, his mind having wandered
far away, so the Sage,  though apparently doing actions, is really not an actor, because of his mind
not being full of its previous habitual modes of functioning.

634.  But the ignorant man, because his mind is subject to vasanas, becomes an actor,even without
actively doing any action, just as a man, in his dream, may fall down from the cliff of a mountain
though his body is lying motionless in his bed.

635. Action is not what is done by the body alone.  That alone is action which is done by the mind.
The body, being insentient, cannot be an actor. The mind, being sentient, can be an actor.

636. Whatever the body, the senses, life and the mind do by the force of the Prarabdha Karma,
the Sage is not affected by it.  So said Bhagavan, our Guru.             
     
637.  God is unaffected by His activities in creation, protection, etc.,; just in the same way the Sage
remains unaffected by His actions, since there is no real difference between them, from the standpoint
of the Truth.

contd.,

Arunachala Siva.       

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #100 on: July 28, 2016, 11:05:17 AM »
638.  He appears to the ignorant as acting -- eating, walking, talking and remembering, -- but in truth
He is neither an actor nor a recipient of the fruits of action, because all His activity is entirely subject to God.

639. If the Self were the actor, then He would receive the fruits of actions.  But when by the Quest
of the Real Self the sense of doership is lost, therewith will be lost all the three kinds of actions.
Understand that this Deliverance is eternal.

640.  Just as a sleepy child eats the food given by his mother, but does not know the eating, so too
the Sage receives the fruits of actions, without being an enjoyer or sufferer.

641. In Truth no one is an actor.  The difference between the knower and the non knower of the Self
is only this:  The ignorant man  believes himself to be the actor, but to the Sage the thought of
being an actor does not arise at all.

642.  The saying:  'The future actions and the stored up ones are lost for the Sage, and so He is
not born again;  but the current actions (prarabdha karma) remain over', is not true, from the
standpoint of the Supreme Truth.

643.  Just as, when a husband dies, none of his wives remains unwidowed, so when the actor
(the ego) dies, no actions remain over, which could yield results to the Sage.

644.  Just as actions done in dream do not survive on waking, so actions done during the prevalence
of Ignorance do not survive on the True Nature of the Self being experienced.

645. The statement in Revelation that Prarabdha Karma survives is only in conformity with the
view of the ignorant.  From their point of view those actions have results, because in their view
the sage is embodied.

646.  The Vedantic text, 'the pleasant and the unpleasant effects of actions do not affect the Sage,
who dwells as the Self, bodiless, shows the unfruitfulness of actions of the Sage.

647.  Even when a sage's body is cut or burnt, there is no swerving for him from His Real Nature,
just as jaggery (raw sugar) does not lose its natural sweetness even when powdered or boiled over fire.

contd.,

Arunachala Siva.     

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #101 on: July 29, 2016, 11:05:25 AM »
648. In conformity with the beliefs of the ignorant, two kinds of Deliverance are stated, one with the
body and another without the body.  Really no Free One is with the body;  All Deliverance is body-less.

649. The Power of the Prarabdha Karma extends only to the body;  it does not affect the Self.  Since
His body has been surrendered to the Prarabdha by the Sage, how can He be affected by the Karma?

650.  "The Sage, having given over His body to the Prarabdha Karma, remains in His Own State
without the sense of mine-ness in the body,"  thus the great Guru Sankara has shown the truth of
this in His 'Manisha Panchakam."

651.  If it be said that the subtle body of the Sage survives, (the answer is that) since the causal body
consisting of the Ignorance, has been extinguished, how can there be attachment of the Sage (the Self)
to the subtle body?

652.  Since the Brahman is unattached, so is the Sage also, in Samsara, like the Sky; and hence the
changes in the body and in the mind do not touch the Sage.

653. The Sage, who is wide awake in His Own Natural State, as the Self, is said to be like one soundly
asleep in a carriage.  The body is likened to a carriage, and ten sense organs are likened to the hroses
of the carriage.

contd.,

Arunachala Siva.               

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #102 on: July 30, 2016, 10:55:12 AM »
654.  The sleeper in the carriage does not know the going, the stoppage and the unyoking of the
horses of the carriage.  Just so, the Sage who is asleep to the world, in the carriage, the body,
does not know its changing.

655.  But the Sage, being immersed in His Natural Samadhi, is seen by the ignorant as if He were
doing actions and going through the various bodily or mental conditions, and seeing these, the
undiscriminating ones are confused.

656.  It appears to the ignorant that He has three distinct states, namely sleep, samadhi and bodily
activities, and the ignorant one thinks that these are distinct from one another, looking only at the
body of the Sage.

657. But the Sage is always the same.  His State is one of eternal Samadhi.   This Samadhi of His
is not in any way hindered in the least by actions.  Nor are actions hindered in the least by the Samadhi.

658.  There are two thought free Samadhis; one is called Kevala, the other is called the Sahaja
(Natural).  By attaining the Kevala, one does not become a Sage.  He alone is a Sage, who is firmly
established in the Sahaja.           

contd.,

Arunachala Siva.

Subramanian.R

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #103 on: July 31, 2016, 10:33:54 AM »
659.  The Kevala Samadhi mentioned here is one that comes to a Yogi by the mind going into latency.
For him, it is well known that there are two distinct states,  Samadhi (introvertedness) and coming back
to the common  state of samsara.

660. The Yogi's mind, in his Samadhi, remains latent with all its vasanas; after so remaining  for
a very long time, it is brought out to samsara by a vasana.

661. When he is thrown out from Samadhi, he resumes the Samsara just where he left it off,
just as an anaesthetized  person on recovering consciousness, resumes the work left unfinished
before.

662   The Yogi, thus returning to Samsara, again enters Samadhi with effort.  But the Sage, being
established in the Natural State (Sahaja Nirvikalpa Samadhi) neither loses it nor gets it back, but
remains in It uninterruptedly.

663.   The Sage never comes back to Samsara.  Samadhi is His Natural State.  There is no moment
when he is without Samadhi and hence it is called Sahaja (Natural).

664.  The Sage, remaining uninterruptedly in His Natural State of Samadhi, never swerving from It,
as a Jivan Mukta, is able to be active in the world, just as the sage of old, Sri Sankaracharya
and others did.

contd.,

Arunachala Siva.,           
 

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Re: Sri Ramana Paravidyopanishad - by 'Who', K. Lakshmana Sarma.
« Reply #104 on: August 01, 2016, 10:42:03 AM »
665.  The Yogi, while he is immersed in his Kevala Samadhi is unable to do any work.  When he
comes out of the Samadhi, then he does work subject to the Ignorance.

666.  The Yogi is not equal to the task of teaching the Truth of the Real Self (and Sadhana for realizing
It) to disciples.  The Sage alone, remaining always, unswervingly, in the Supreme State, is perfectly
competent to teach and guide disciples.

667.  If this Sahaja Samadhi be not accepted, it will follow that the sacred books, like the Gita, etc.,
are false.  Sacred books are authoritative for the aspirants to Deliverance, as being filled with the
teachings of the sages.

668.  The succession of sages is it that preserves the correct tradition of the Science of Right
Awareness of the Real Self for the benefit of the aspirants to Deliverance.

669.  The final proof is one's own Experience of the Truth, wherein doubts can no more arise.  And
until such Experience is attained the utterances of the sages are authority for the aspirants.

670.  The Sage (who is in Sahaja Samadhi) is like the river that has joined the ocean and becomes
merged in it.  The Yogi in the Kevala state is like a bucket let down into a well, by means of a rope
tied to it.

671. The bucket, when drawn up the rope comes out of the well.  Just so the mind immersed in the
Kevala Samadhi,  is pulled out of it by the vasanas back to Samsara.

contd.,

Arunachala Siva.