Baffling Questions and Beautiful Answers in Spirituality –Part I

ramana drawing

Compiled by Santhanam Nagarajan

Post No:1800;  Date 15th April 2015

Uploaded from London at 8—15 am

Here is a new Question – Answer series for the benefit of all.

From time to time we have baffling questions.  But there is nobody to answer them.

But here is an effort to compile the answers from the great scholars, sages and saints of India.

01) Whether the person who attains Nirvana exists or not?

In fact when Lord Buddha was specifically put the question whether the person who attains Nirvana exists or not, Buddha refused to answer the question and later told his disciple, who asked him as to why he did not answer such a clinching question, that if he said he existed he would have to explain to him as to how he existed in the world and if he said he did not exist he would be confronted with the question as to why should one then bother himself about it at all.

Reference Book:-   Isavasya Upanishad – Kamakshi  Dasa

isavasya-upanishad

02) We find one sage advocating Bhakthi ( Devotion) another Gnana (Wisdom) etc. leading thus all sorts of quarrels? Why?

On 29th October 1945 (afternoon) Dilip Kumar Roy, singer and author, who is on a visit to Ramanashram from Sri Aurobindo Ashram, asked Ramana Maharishi, “According to the ‘Maha Yoga’ you say that the sages have not said anything to contradict each other.  Yet, we find one advocating bhakthi, another jnana, etc. leading thus to all sorts of quarrels.”

Bhagawan Ramana replied thus:

There is really nothing contradictory in such teachings.  When for instance a follower of bhakthi marga (Devotion Path) declares that bhakthi is the best, he really means by the word bhakthi what the jnana marga man calls janana.  There is no difference in the state or its description by attributes or transcendence of attributes.  Only different thinkers have used different words.  All these different margas, or paths or sadhanas (practices) lead to the same goal.  What is once a means becomes itself the goal.  When that happens, dhyana, bhakthi, or janana, which was at one time a conscious and painful effort, becomes the normal and natural state, spontaneously and without effort.

Day by day with Bhagawan  – From a diary of  A.Devaraja Mudaliyar

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1 Comment

  1. R Nanjappa

     /  April 15, 2015

    We ordinary Hindu devotees revere all Saints and Sages. Obviously, they do not all teach the same thing. This is because people who seek the teaching differ in their temperaments and interests, , competence and understanding.Once we give reign to the mind, there will be no end to doubts. All spiritual doubts will be cleared only in the presence of a real Jnani- by the very power of the Sannidhi- the Power of the Presence.

    In the modern age, we have had only two such real Masters: Sri Ramakrishna and Bhagavan Ramana. Sri Ramakrishna reconciled Vedanta and Tantra, bhakti and jnana, maya and leela. He categorically said man in this age was unfit for the pursuit of Jnana and that devotion as expounded by Narada was the suitable path. Sri Ramana said: Enquire or Surrender. Bhagavan Ramana never taught anything on his own: in 54 years, he never even once on his own advised anyone in spiritual matters. His spontaneous works were works of sublime devotion – the Hymns to Arunachala.But people asked him questions and he answered from the questioner’s own standpoint. He made them see that ultimately, whatever path was followed, one had to understand the reality of the person, go beyond the ego. eg. Yoga means union; it implies prior separation (viyoga). For whom is the separation? From what is he separated? Is the separation real? Ramana tackled these in his ’40 Verses on Reality’ ( Ulladu Narpadu) and in the Upadesa Undiyar. Even the first invocatory verse of the 40 Verses ( Ulladaladu ullavunar vullado?).expresses the whole of his teaching. As also just one line in his verse on Deepa Darsana Tatvam: *It tanuvay naan aam enum matiyai neettu, ap buddhi idayattay porundi, aha nokkaal, advitama mei ahachchudar kaankai, bhu maddhi enum annamalaichchudar kaan meyyay.*

    The teachings of both Ramakrishna and Ramana (contained in the Gospel of Sri Ramakrishna, and ‘The Collected Works of Bhagavan Ramana’- a slim volume) are simple and direct, meant for practice and not academic study. But now hundreds of books are being written ‘explaining’ the teachings! Unless we are blessed by a true Saint or Jnani and our mind is silenced, our doubts will not cease, and no amount of verbal exposition will permanently remove them.

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