Post by radha on Jul 16, 2020 19:20:32 GMT 5.5
OM SRI GURUPYO NAMAHA RESPECTFUL PRANAMS TO SRI KANCHI MAHA PERIVA & SRI RAMANA MAHA RISHI OF THIRUVANAMALAI
Sri Ramana Maharshi: First you must decide what is satsang. It means association with Sat or Reality.
One who knows or has realised Sat is also regarded as Sat.
Such association with Sat or with one who knows Sat is absolutely necessary for all.
Sankara has said that in all the three worlds there is no boat like satsang to carry one safely across the ocean of births and deaths.
Satsang means sanga (association) with Sat. Sat is only the Self. Since the Self is not now understood to be Sat, the company of the sage who has thus understood it is sought.
That is satsang. Introversion results. Then Sat is revealed.
Sri Ramana Maharshi: A realised one sends out waves of spiritual influence, which draw many people towards him. Yet he may sit in a cave and maintain complete silence.
We may listen to lectures upon truth and come away with hardly any grasp of the subject, but to come into contact with a realised one, though he speaks nothing,
will give much more grasp of the subject. He never needs to go out among the public. If necessary he can use others as instruments.
The Guru is the bestower of silence who reveals the light of Self-knowledge that shines as the residual reality.
Spoken words are of no use whatsoever if the eyes of the Guru meet the eyes of the disciple.
Sri Ramana Maharshi: Mouna (silence) is the best and the most potent diksha.
That was practised by Sri Dakshinamurti. Initiation by touch, look, etc., are all of a lower order. Silent initiation changes the hearts of all.
Dakshinamurti observed silence when the disciples approached him. That is the highest form of initiation. It includes the other forms.
There must be subject-object relationship established in the other diksha. First the subject must emanate and then the object.
Unless these two are there how is the one to look at the other or touch him? Mouna diksha (silent initiation) is the most perfect; it comprises looking, touching.
It will purify the individual in every way and establish him in the reality.
Sri Ramana Maharshi: God, grace and Guru are all synonymous and also eternal and immanent. Is not the Self already within?
Is it for the Guru to bestow it by his look? If a Guru thinks so, he does not deserve the name.
If the individual is sought he is nowhere to be found. Such is the Guru. Such is Dakshinamurti. What did he do?
He was silent when the disciples appeared before him. He maintained silence and the doubts of the disciples were dispelled,
which means that they lost their individual identities. That is jnana (knowledge) and not all the verbiage usually associated with it.
Silence is the most potent form of work. However vast and emphatic the sastras (scriptures) may be they fail in their effect. The Guru is quiet and peace prevails in all.
His silence is vaster and more emphatic than all the sastras put together.
These questions arise because of the feeling that, having been here so long, heard so much, exerted so hard, one has not gained anything
. The work proceeding within is not apparent; In fact the guru is always within you.
SriKANCHI MAHA PERIVA & SRI RAMANA MAHA RISHI THIRUVADIGAL CHARANAM
Sri Ramana Maharshi: First you must decide what is satsang. It means association with Sat or Reality.
One who knows or has realised Sat is also regarded as Sat.
Such association with Sat or with one who knows Sat is absolutely necessary for all.
Sankara has said that in all the three worlds there is no boat like satsang to carry one safely across the ocean of births and deaths.
Satsang means sanga (association) with Sat. Sat is only the Self. Since the Self is not now understood to be Sat, the company of the sage who has thus understood it is sought.
That is satsang. Introversion results. Then Sat is revealed.
Sri Ramana Maharshi: A realised one sends out waves of spiritual influence, which draw many people towards him. Yet he may sit in a cave and maintain complete silence.
We may listen to lectures upon truth and come away with hardly any grasp of the subject, but to come into contact with a realised one, though he speaks nothing,
will give much more grasp of the subject. He never needs to go out among the public. If necessary he can use others as instruments.
The Guru is the bestower of silence who reveals the light of Self-knowledge that shines as the residual reality.
Spoken words are of no use whatsoever if the eyes of the Guru meet the eyes of the disciple.
Sri Ramana Maharshi: Mouna (silence) is the best and the most potent diksha.
That was practised by Sri Dakshinamurti. Initiation by touch, look, etc., are all of a lower order. Silent initiation changes the hearts of all.
Dakshinamurti observed silence when the disciples approached him. That is the highest form of initiation. It includes the other forms.
There must be subject-object relationship established in the other diksha. First the subject must emanate and then the object.
Unless these two are there how is the one to look at the other or touch him? Mouna diksha (silent initiation) is the most perfect; it comprises looking, touching.
It will purify the individual in every way and establish him in the reality.
Sri Ramana Maharshi: God, grace and Guru are all synonymous and also eternal and immanent. Is not the Self already within?
Is it for the Guru to bestow it by his look? If a Guru thinks so, he does not deserve the name.
If the individual is sought he is nowhere to be found. Such is the Guru. Such is Dakshinamurti. What did he do?
He was silent when the disciples appeared before him. He maintained silence and the doubts of the disciples were dispelled,
which means that they lost their individual identities. That is jnana (knowledge) and not all the verbiage usually associated with it.
Silence is the most potent form of work. However vast and emphatic the sastras (scriptures) may be they fail in their effect. The Guru is quiet and peace prevails in all.
His silence is vaster and more emphatic than all the sastras put together.
These questions arise because of the feeling that, having been here so long, heard so much, exerted so hard, one has not gained anything
. The work proceeding within is not apparent; In fact the guru is always within you.
SriKANCHI MAHA PERIVA & SRI RAMANA MAHA RISHI THIRUVADIGAL CHARANAM