Ramana Maharshi says complete eradication of the ego is indeed very hard

[Guest guest]

Dear Prasanth,

 

Thank you for the taking the time to share this.

 

Love,

 

Yours in Bhagavan

Harsha

 

 

 

 

On

Behalf Of Prasanth Jalasutram

Sunday, April 12, 2009 5:42 AM

Ramana Maharshi says complete

eradication of the ego is indeed very hard

 

 

 

 

 

 

 

 

He who has destroyed the ego is alone the true Sannyasin and the

true Brahmin; but, hard indeed is the complete destruction of the heavy burden

of the ego borne by those Sannyasins who feel “I belong to the highest

ashrama” and by those brahmins who feel “I belong to the highest

caste”.

 

Sadhu Om: The true Sannyasa is the renunciation of the ego and the

true Brahminhood is the realization of Brahman [i.e., the Self],and thus both

the words Sannyasin and Brahmin mean one who has destroyed the ego. But as

ashramas [orders of life] and varnas [castes] pertain only to the body, only

those who identify themselves with their bodies can feel that they belong to

the highest ashrama [known as Sannyasa] or to the highest varna [known as

Brahminhood]. Such feelings naturally create pride and strengthen the ego, and

therefore the higher the ashrama or varna, the heavier the burden of the ego,

and the harder its eradication.

 

One who sees otherness and multiplicity cannot become a Parppan merely because

he has learnt the four Vedas. But one who sees his own [ego’s] death is

the true Parppan; the other one [i.e. the caste Brahmin] is inwardly shamed,

being despised by the Wise.

 

Michael James: Parppan literally means ‘a seer’, that

is, one who knows the truth, but it is commonly used to mean a caste brahmin.

 

The complete eradication of the ego is indeed very hard when even in the

case of Kannappa, whose love for Lord Shiva was so great that he plucked out

his own eyes and planted them on the Lord’s face, there remained [until

that moment] a trace of body attachment [i.e. ego] in the form of his pride

concerning his beautiful bright eyes.

 

 

Sadhu Om: At times Sri Bhagavan used to reveal some information

which was not given by the scriptures and Puranas such as:

 

a) how, in the Bhagavad Gita, Sri Krishna began His teachings with the

doctrines of Ajata and Advaita, but then condescendingly came down to various

stages of Dwaita, and how He carefully used words which, though suited to

Arjuna’s limited grasping power, also gives room for well-ripened

aspirants to discover, even now, the motive behind those words.

 

b) how at first, Sri Dakshinamurti answered His disciples’ doubts with

wise and convincing replies before he took to his method of teaching through

Silence.

 

c) the following variation on the story of Kannappa: Kannappa was proud of his

eyes, which were very beautiful, so, according to the divine saying, “I

will forcibly deprive my true devotee of all his possessions so that his mind

may always cling to me”,

 

Lord Shiva tested Kannappa by making him offer even his treasured and enviable

eyes to the Lord. Thus even his slight attachment to his body was removed and

he was absorbed in Shiva. As this information about Kannappa’s attachment

to his beautiful eyes was not revealed by the Puranas, but only by Sri Bhagavan

Ramana, we can infer that He is none other than Shiva, who faced Kannappa at

that time.

 

Source: GURU VACHAKA KOVAI The Light of Supreme Truth or THE

COLLECTION OF GURU’S SAYINGS translated from original Tamil By Sadhu Om

and Michael James

 

Guru Vachaka Kovai is the biggest collection of Bhagavan’s spoken

teachings that was thoroughly checked and revised by him during his lifetime.

As such it has a unique place in the Ramana literature.

 

 

 

[Guest guest]

--- On Sun, 12/4/09, Harsha wrote:

Harsha RE: Ramana Maharshi says complete eradication of the ego is indeed very hard Date: Sunday, 12 April, 2009, 5:01 PM

 

 

 

 

Dear Prasanth,

 

Thank you for the taking the time to share this.

 

Love,

 

Yours in Bhagavan

Harsha

 

 

 

[HarshaSatsa ngh ] On Behalf Of Prasanth JalasutramSunday, April 12, 2009 5:42 AM Ramana Maharshi says complete eradication of the ego is indeed very hard

 

 

 

He who has destroyed the ego is alone the true Sannyasin and the true Brahmin; but, hard indeed is the complete destruction of the heavy burden of the ego borne by those Sannyasins who feel “I belong to the highest ashrama†and by those brahmins who feel “I belong to the highest casteâ€.Sadhu Om: The true Sannyasa is the renunciation of the ego and the true Brahminhood is the realization of Brahman [i.e., the Self],and thus both the words Sannyasin and Brahmin mean one who has destroyed the ego. But as ashramas [orders of life] and varnas [castes] pertain only to the body, only those who identify themselves with their bodies can feel that they belong to the highest ashrama [known as Sannyasa] or to the highest varna [known as Brahminhood] . Such feelings naturally create pride and strengthen the ego, and therefore the higher the ashrama or varna, the heavier the burden of the ego,

and the harder its eradication.One who sees otherness and multiplicity cannot become a Parppan merely because he has learnt the four Vedas. But one who sees his own [ego’s] death is the true Parppan; the other one [i.e. the caste Brahmin] is inwardly shamed, being despised by the Wise.Michael James: Parppan literally means ‘a seer’, that is, one who knows the truth, but it is commonly used to mean a caste brahmin.The complete eradication of the ego is indeed very hard when even in the case of Kannappa, whose love for Lord Shiva was so great that he plucked out his own eyes and planted them on the Lord’s face, there remained [until that moment] a trace of body attachment [i.e. ego] in the form of his pride concerning his beautiful bright eyes.Sadhu Om: At times Sri Bhagavan used to reveal some information which was not given by the scriptures and Puranas such as:a) how, in

the Bhagavad Gita, Sri Krishna began His teachings with the doctrines of Ajata and Advaita, but then condescendingly came down to various stages of Dwaita, and how He carefully used words which, though suited to Arjuna’s limited grasping power, also gives room for well-ripened aspirants to discover, even now, the motive behind those words.b) how at first, Sri Dakshinamurti answered His disciples’ doubts with wise and convincing replies before he took to his method of teaching through Silence.c) the following variation on the story of Kannappa: Kannappa was proud of his eyes, which were very beautiful, so, according to the divine saying, “I will forcibly deprive my true devotee of all his possessions so that his mind may always cling to meâ€,Lord Shiva tested Kannappa by making him offer even his treasured and enviable eyes to the Lord. Thus even his slight attachment to his body was removed and he was absorbed in Shiva. As

this information about Kannappa’s attachment to his beautiful eyes was not revealed by the Puranas, but only by Sri Bhagavan Ramana, we can infer that He is none other than Shiva, who faced Kannappa at that time.Source: GURU VACHAKA KOVAI The Light of Supreme Truth or THE COLLECTION OF GURU’S SAYINGS translated from original Tamil By Sadhu Om and Michael James Guru Vachaka Kovai is the biggest collection of Bhagavan’s spoken teachings that was thoroughly checked and revised by him during his lifetime. As such it has a unique place in the Ramana literature.

 

 

[Guest guest]

Why would we want *complete eradication of the ego*? That was a thought-form

that came about in the *pursuit of enlightenment*.

 

In enlightened beings one knows the ego is that sense of separation which, on

the highest plane of existence, never *happened*. And what that has devolved to

is a beLIEf that one has a separate self to eradicate.

 

Self is what takes the journey. Self is the journey.

 

Let's update the *enlightenment game*. If most of the world in the year 2009

still lives in centuries-old customs and realities, if terrorists, *home-grown*

or *imported/exported* can still cling to

the dogma of religious conditioning and take up 21st century

arms against *enemies*, then why should not Advaita be the first

to relinquish or at least, be totally clear on what *eradication of the ego "

actually means.

 

The sense of separation, the sense of a separate being, to reiterate.

 

Namaste,

Anna

 

 

 

 

, Prasanth Jalasutram <jvrsprasanth

wrote:

>

> He who has destroyed the ego is alone the true Sannyasin and the true

> Brahmin; but, hard indeed is the complete destruction of the heavy burden of

> the ego borne by those Sannyasins who feel " I belong to the highest ashrama "

> and by those brahmins who feel " I belong to the highest caste " .

>

> Sadhu Om: The true Sannyasa is the renunciation of the ego and the true

> Brahminhood is the realization of Brahman [i.e., the Self],and thus both the

> words Sannyasin and Brahmin mean one who has destroyed the ego. But as

> ashramas [orders of life] and varnas [castes] pertain only to the body, only

> those who identify themselves with their bodies can feel that they belong to

> the highest ashrama [known as Sannyasa] or to the highest varna [known as

> Brahminhood]. Such feelings naturally create pride and strengthen the ego,

> and therefore the higher the ashrama or varna, the heavier the burden of the

> ego, and the harder its eradication.

>

> One who sees otherness and multiplicity cannot become a Parppan merely

> because he has learnt the four Vedas. But one who sees his own [ego's] death

> is the true Parppan; the other one [i.e. the caste Brahmin] is inwardly

> shamed, being despised by the Wise.

>

> Michael James: Parppan literally means `a seer', that is, one who knows the

> truth, but it is commonly used to mean a caste brahmin.

>

> The complete eradication of the ego is indeed very hard when even in the

> case of Kannappa, whose love for Lord Shiva was so great that he plucked out

> his own eyes and planted them on the Lord's face, there remained [until that

> moment] a trace of body attachment [i.e. ego] in the form of his pride

> concerning his beautiful bright eyes.

>

>

> Sadhu Om: At times Sri Bhagavan used to reveal some information which was

> not given by the scriptures and Puranas such as:

>

> a) how, in the Bhagavad Gita, Sri Krishna began His teachings with the

> doctrines of Ajata and Advaita, but then condescendingly came down to

> various stages of Dwaita, and how He carefully used words which, though

> suited to Arjuna's limited grasping power, also gives room for well-ripened

> aspirants to discover, even now, the motive behind those words.

>

> b) how at first, Sri Dakshinamurti answered His disciples' doubts with wise

> and convincing replies before he took to his method of teaching through

> Silence.

>

> c) the following variation on the story of Kannappa: Kannappa was proud of

> his eyes, which were very beautiful, so, according to the divine saying, " I

> will forcibly deprive my true devotee of all his possessions so that his

> mind may always cling to me " ,

>

> Lord Shiva tested Kannappa by making him offer even his treasured and

> enviable eyes to the Lord. Thus even his slight attachment to his body was

> removed and he was absorbed in Shiva. As this information about Kannappa's

> attachment to his beautiful eyes was not revealed by the Puranas, but only

> by Sri Bhagavan Ramana, we can infer that He is none other than Shiva, who

> faced Kannappa at that time.

>

> Source: GURU VACHAKA KOVAI The Light of Supreme Truth or THE COLLECTION OF

> GURU'S SAYINGS translated from original Tamil By Sadhu Om and Michael James

>

> Guru Vachaka Kovai is the biggest collection of Bhagavan's spoken teachings

> that was thoroughly checked and revised by him during his lifetime. As such

> it has a unique place in the Ramana literature.

>

[Guest guest]

He who has destroyed the ego is alone the true Sannyasin and the true Brahmin; but, hard indeed is the complete destruction of the heavy burden of the ego borne by those Sannyasins who feel “I belong to the highest ashrama” and by those brahmins who feel “I belong to the highest caste”.

Sadhu Om: The true Sannyasa is the renunciation of the ego and the true Brahminhood is the realization of Brahman [i.e., the Self],and thus both the words Sannyasin and Brahmin mean one who has destroyed the ego. But as ashramas [orders of life] and varnas [castes] pertain only to the body, only those who identify themselves with their bodies can feel that they belong to the highest ashrama [known as Sannyasa] or to the highest varna [known as Brahminhood]. Such feelings naturally create pride and strengthen the ego, and therefore the higher the ashrama or varna, the heavier the burden of the ego, and the harder its eradication.

One who sees otherness and multiplicity cannot become a Parppan merely because he has learnt the four Vedas. But one who sees his own [ego’s] death is the true Parppan; the other one [i.e. the caste Brahmin] is inwardly shamed, being despised by the Wise.

Michael James: Parppan literally means ‘a seer’, that is, one who knows the truth, but it is commonly used to mean a caste brahmin.

The complete eradication of the ego is indeed very hard when even in the case of Kannappa, whose love for Lord Shiva was so great that he plucked out his own eyes and planted them on the Lord’s face, there remained [until that moment] a trace of body attachment [i.e. ego] in the form of his pride concerning his beautiful bright eyes.

Sadhu Om: At times Sri Bhagavan used to reveal some information which was not given by the scriptures and Puranas such as:a) how, in the Bhagavad Gita, Sri Krishna began His teachings with the doctrines of Ajata and Advaita, but then condescendingly came down to various stages of Dwaita, and how He carefully used words which, though suited to Arjuna’s limited grasping power, also gives room for well-ripened aspirants to discover, even now, the motive behind those words.

b) how at first, Sri Dakshinamurti answered His disciples’ doubts with wise and convincing replies before he took to his method of teaching through Silence.c) the following variation on the story of Kannappa: Kannappa was proud of his eyes, which were very beautiful, so, according to the divine saying, “I will forcibly deprive my true devotee of all his possessions so that his mind may always cling to me”,

Lord Shiva tested Kannappa by making him offer even his treasured and enviable eyes to the Lord. Thus even his slight attachment to his body was removed and he was absorbed in Shiva. As this information about Kannappa’s attachment to his beautiful eyes was not revealed by the Puranas, but only by Sri Bhagavan Ramana, we can infer that He is none other than Shiva, who faced Kannappa at that time.

Source: GURU VACHAKA KOVAI The Light of Supreme Truth or THE COLLECTION OF GURU’S SAYINGS translated from original Tamil By Sadhu Om and Michael James Guru Vachaka Kovai is the biggest collection of Bhagavan’s spoken teachings that was thoroughly checked and revised by him during his lifetime. As such it has a unique place in the Ramana literature.

-- Om Namo Bhagavate Sri Ramanaya

Prasanth JalasutramLove And Love Alone