notes 4.6

Nurtureoneslife:

Bite hue kal ka shok na kare ...

Aane wale kal ki chita na kare .. is kshan mein jiye.. Budha

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Mr. Ellappa Chettiar, a member of the Legislative Council of Madras Presidency and an influential Hindu, asked: “Why is it said that the knowledge born of hearing is not firm, whereas that born of contemplation is firm?”

Maharshi: On the other hand it is said that hearsay knowledge (paroksha) is not firm, whereas that born of one’s own realisation (aparoksha) is firm. It is also said that hearing helps the intellectual understanding of the Truth, that meditation makes the understanding clear, and finally that contemplation brings about realisation of the Truth. Furthermore, they say also that all such knowledge is not firm and that it is firm only when it is as clear and intimate as a gooseberry in the hollow of one’s palm. There are those who affirm that hearing alone will suffice, because a competent person who had already, perhaps in previous incarnations, qualified himself, realises and abides in peace as soon as he hears the Truth told him only once, whereas the person not so qualified must pass through the stages prescribed above, before falling into samadhi.

(Talk 21)

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As you are so life will appear for you. It is you who can change the world you see, because all you see is what you interpret. What is really there, is only God. Mooji

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Until realization there will be karma, that is action and reaction. After realization, there will be no karma and no world.

Sri Ramana Maharshi

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10. What is the end of the path of knowledge (jnana) or Vedanta?

It is to know the truth that the 'I' is not different from the Lord (Isvara) and to be free from the feeling of being the doer (kartrtva, ahamkara).

11. How can it be said that the end of both these paths is the same?

Whatever the means, 

the destruction of the sense 'I' and 'mine' is the goal, 

and as these are interdependent, 

the destruction of either of them causes the destruction of the other; 

therefore 

in order to achieve that state of Silence which is beyond thought and word, 

either the path of knowledge which removes the sense of 'I' or 

the path of devotion which removes the sense of 'mine', will suffice. 

So there is no doubt that the end of the paths of devotion and knowledge is one and the same.

NOTE: So long as the 'I' exists it is necessary to accept the Lord also. If any one wishes to regain easily the supreme state of identity (sayujya) now lost to him, it is only proper that he should accept this conclusion.

- Sri Ramana Maharshi. Spiritual Instruction.

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Whatever appears in the book of Life is already written by the Author. Mooji

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A Jnani who, 

having destroyed the ego, 

abides in the state of Self, 

which is Jnana, 

bestows Self-knowledge upon those who, troubled by miseries, 

come to Him with faith 

by destroying the delusion of their body-identification; 

His doing so is [the real] kindness to

jivas [jiva-karunya]. 

All other kinds of kindness are of no avail [and hence are not at all real kindness].

Sadhu Om: This verse clearly stresses that bestowing Self-knowledge alone is real kindness in the name of charity,

philanthropy or jiva-karunya 

– even trying to heavenize the world 

– is not at all real kindness. 

Since the state of being a jiva is itself the greatest misery, the real kindness to jivas is

the Sadguru’s bestowing upon them Self-knowledge and thereby removing their jivahood and granting them Sivahood.

Let us suppose that a man is dreaming that he and his comrades have been attacked by a tiger. Some of his comrades are wounded and the tiger is about to attack again,

so the man calls out in his dream asking someone to bring a rifle and a first-aid-box. His shouting is heard by a friend who is awake. 

Now what is the truly kind and useful help that the waking friend can give to the dreaming man? Will it be of any use if he brings a rifle and a first-aid-box? 

If he merely taps the man and wakes him up, will that not be the best help, both to the dreaming man and his wounded

comrades?

All the miseries of a jiva are experienced by him in a dream which is occurring in the long sleep of Self-forgetfulness, and hence his waking up from that dream is the only solution for all his miseries. Since the jiva can be awakened to Self-knowledge only by someone who is already awake, a Jnani alone can do real good to the jiva. If any

ajnani tries to relieve the sufferings of another, he will be just like someone in dream bringing a rifle and first-aid-box; since he does not know the real cause of the dreaming man’s suffering all his help will be just like one blind man leading

another blind man.

- The teachings of Sri Ramana Maharshi. 

Guru Vachaka Kovai. Verse 803.

The Practice of the Truth. Chapter 71.

Kindness to Jivas.

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