SRI RAMANA – NEITHER A PERSON NOR A CONCEPT

[Guest guest]

prof laxmi narain (prof_narain)

 

Source and courtesy: Sri Ramana Kendram, Hyderabad

This article was published in Sri Ramana Jyothi,

monthly magazine of the Kendram.

 

SRI RAMANA – NEITHER A PERSON NOR A CONCEPT

 

V. Ganesan, Managing Editor, The Mountain Path wrote the following in

the Preface to Bhagavan Sri Ramana – A Pictorial Biography

published by Sri Ramanasramam:

 

A Jnani such as Bhagavan Ramana is neither a person nor a concept,

but the truth of pure existence; thus to have darshan of Sri Ramana

is to be awakened to the truth of one's own existence. Darshan need

not necessarily be physical; any association with the Master is

sufficient to bring one into the living presence of Truth and Light.

To think, to talk, to read, or to focus one's attention on him, is a

great support on the path…Sri Bhagavan's life in all its simplicity

and purity is a movement in silence…His life is not a chapter in

history to be recorded, nor is it restricted by any geographical

location. His life is a perennial flowing steam, refreshing and

purifying those who partake of its bounty.

 

 

THREE ASPECTS OF KARMA: The process of karma starts as soon

as a thought to perform an action enters one's mind. It then

translates into action in the form of speech or physical activity or

both.Karma is thus performed by the mind in thought, by tongue in

speech or by the body in action…The Gita classifies karma under three

categories – karma, vi-karma, and a-karma. Karma is right action. It

contributes to happiness here and hereafter. Vi-karma or wrong action

is performed with the intention of doing harm to others and results

in suffering in this life or in future lives. A-karma is non-action,

action that does not produce any reaction and, therefore, ceases to

bind one to samsara and leads to moksha. [sri Ramana is the example

of a person performing a-karma.] Karma, vi-karma and a-karma are not

to be distinguished by the action itself, but by the intention or

motive behind that action. For example,if one may give in charity,

perform austerities and yaganas with the motive of acquiring fame or

favours, then these seemingly right actions would be categorized as

vi-karma. On the other hand, one may even kill, but with good

intentions, then the karma would be considered right action; and if

it is done in support of dharma it could even fall into the category

of a-karma…To achieve the highest perfection of human life – total

freedom – moksha from misery – we must perform only a-karma. A-karma

can be achieved in two ways: First, by performing action without

desire for the fruits of that action, the fruits being dedicated to

the Lord, and second, by total renunciation of all action as in the

state of samadhi.However, one must be careful and not confuse non-

action with laziness or escapism, as that would amount to being in

tamas (mode of ignorance.) – Parmarthi Raina