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Printed from https://www.writing.com/main/books/entry_id/1003612-BHAGAWAN-RAMANA-MAHARSHI
Rated: 13+ · Book · Experience · #2171316
As the first blog entry got exhausted. My second book
#1003612 added February 4, 2021 at 4:34am
Restrictions: None
BHAGAWAN RAMANA MAHARSHI

If that is so, how is it that it is said that the disciple realizes his true state by the Guru’s grace?

It is like the elephant which wakes up on seeing a lion in its dream. Even as the elephant wakes up at the mere sight of the lion, so too is it certain that the disciple wakes up from the sleep of ignorance into the wakefulness of true knowledge through the Guru’s benevolent look of grace.

What is the significance of the saying that the nature of the real Guru is that of the Supreme Lord (Sarveshwara)?

In the case of the individual soul, which desires to attain the state of true knowledge or the state of Godhood (Ishwara) and with that object always practises devotion, the Lord who is the witness of that individual soul and identical with it, comes forth, when the individual’s devotion has reached a mature stage, in human form with the help of sat-chit-ananda. These three natural features, and form and name which he also graciously assumes, and in the guise of blessing the disciple, absorbs him in Himself. According to this doctrine the Guru can truly be called the Lord.

How then did some great persons attain knowledge without a Guru?

To a few mature persons the Lord shines as the light of knowledge and imparts awareness of the truth.

What is the end of devotion (bhakti) and the path of Siddhanta (i.e., Saiva Siddhanta)?

It is to learn the truth that all one’s actions performed with unselfish devotion, with the aid of the three purified instruments (body, speech and mind), in the capacity of the servant of the Lord, become the Lord’s actions, and to stand forth free from the sense of ‘I’ and ‘mine’. This is also the truth of what the Saiva Siddhantins call parabhakti (supreme devotion) or living in the service of God (irai-pani-nittral).

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 (Ishwara) and to be free from the feeling of being the doer (kartritva, ahamkara).

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.

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Printed from https://www.writing.com/main/books/entry_id/1003612-BHAGAWAN-RAMANA-MAHARSHI