Lord Rama     43 posts


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' Rama Gita '

62. Whoever, with faith in Me and in his spiritual Teacher, studies attentively this condensed philosophy of the Vedas, stated by me, who am One and knowable by the Vedanta philosophy, he shall enter in Me, is in fact becomes one with me.


THUS ENDS RAMA GITA

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' Rama Gita '

61. Whoever now and then heartily worships Me, with or without attributes, he attains Me; just as the sun sanctifies the three worlds, by touching them with the dust of his feet.

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' Rama Gita '

60. Brother! the world you see is nothing but an illusion. Renounce all from your mind, by means of worshiping Me, you should live happily (free from pain), and with peace of mind.

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' Rama Gita '

59. My dear! I have, after determining told thee the secrets (rahasyam) of the Vedas, collectively. The wise who will consider over and follow them, will be released from bondage immediately.

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' Rama Gita '

58. So long as he does not see the Self in every object, he should constantly worship the Supreme. I am day and night visible to my faithful devotee in his own conscience.

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' Rama Gita '

57. Throughout his stay among people he looks upon it as an illusion, which fact is borne out by the Vedas as well as logic; just as the moon appears of different forms to some, and also sometimes a mistake happens about the true direction of Dis' (Space).

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56. Having contemplated on the Self as undivided, he then becomes identical with Me, just as water in ocean, milk in milk, air in air, and sky in sky.

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' Rama Gita '

55. Having believed the beginning, the middle, and the end of the world a source of fear and sorrow, and renouncing all the Sakama actions, he should worship me as the supreme Spirit who dwells in all the beings.

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' Rama Gita '

54. Thus contemplating on the Self day and night, the Saint detached from all attachments should remain without egoism dependent on his fate (Prarabdha Karma). He eventually enters in Me.

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' Rama Gita '

50. One should dissolve the (Visva) in and again Taijasa in ( 'A' in 'U' and 'U' in 'M')

51. Having dissolved Prajna in the supreme Spirit, he should contemplate 'I am Brahman' the object of knowledge, free from deception, the faultless, the eternal, the supreme Lord (Para-Brahman)

52. Thus always established in the supreme Self, having forgotten his worldly connections, happy in the Self, evidently the form of Divine pleasure he has attained emancipation and he resembles a calm vast ocean.

53. He who thus continually observes Samadhi in this manner , and has renounced objects of his passions which are his enemies and has attained the six attributes* of Atman, can always see Me.

* - 1. Omniscient
2. Perpetual
3. Eternal gratification
4. All knowledge
5. Independence
6. Constant blooming

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' Rama Gita '

48. Before entering into the Samadhi*, the movable and immovable world should be looked upon as Omkara which means the world as is clearly indicated in the Sastras. The cause of this birth is Avidya (nescience), but disappears when knowledge shines.

* - Perfect absorption of thought into the one object of meditation, i.e. the supreme Self.

49. Omkara is composed of three letters 'A' denotes Purusha or Visva (Deity of Jagrat - wakefullness) 'U' denotes Taijasa (Deity of Svapna - sleep) and 'M' Prajna (Deity of Susupti - deep sleep) according to the Vedas. This occurs to the mind before the commencement of Samadhi, and not after Self-knowledge illumines.

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' Rama Gita '

47. Having dissolved the universe, illumined by God, in Atman the fundamental cause of all, he sits satisfied and happy and does not know the things outside or inside.

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' Rama Gita '

46. Sitting in solitude having restrained his senses from their objects, and completely controlled his mind, with pure conscience , having the knowledge of the Supreme as his object in view abiding in the secondless Self, he should meditate upon the Para-Brahman.

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' Rama Gita '

45. Thus always who meditates on the Self as undivided, he attains perfection, and that knowledge at once destroys ignorance and its sequels, just as a tonic does ailment.

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' Rama Gita '

44. I am eternal, emancipation of unchangeable powers, unable to be felt by senses, not liable to change, and infinite. The wise, who study the Vedas, bear me in mind day and night.

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' Rama Gita '

41. As the soul, the shadow (reflection) of the supreme Spirit, and mind accompanied by the senses live in one place, both appear to have contracted each other's animate and inanimate qualities by false attribution, like an iron ball made red hot in fire.

42. One who has acquired knowledge of Self by learning the Vedas and from his Guru, he having described the faultless Self in himself, should abandon all the inanimate objects, which appear to him in the Self.

43. I am Self luminous, unborn, one without a second, knowable only by Jnana Yogis, pure, All knower, free from miseries, All-in-all, Bliss, and unchangeable.

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' Rama Gita '

40. The Light of the Supreme, shadowed (reflected) in intellect, which is born of beginningless Maya is called Soul. The supreme Self is a witness of the intellect and is quite distinct from it as well as its qualities, while the soul is one and the same as Self.

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' Rama Gita '

38. In the all-knowledge, all-creator, Pervading self, free from pain, void of illusion, the secondless, aloof from the visible, this egoism is the false attribution that is first formed.

39. All pairs of opposite qualities, such as pleasure and pain, good and bad, desire and indifference which are source of transmigration, are virtually the characteristics of intellect; but owing to wrong supposition they seem to appear in the Self. Had they been the attributes of Self, the qualities would appear to us also during Susupti, (deep sleep) where the functions of intellect do not exist.

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' Rama Gita '

37. Mistaking one thing for another is pronounced Adhyasa (wrong supposition), says the wise, like mistaking a rope etc. for a serpent. Similarly the world is being mistaken owing to Avidya in Para-Brahman (supreme Self.)

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36. Why does this visible world appear full of sorrow, if Self is consciousness and Bliss in essence?

Answer: By false attribution owing to Ajnana; but it disappears at once as soon as the knowledge shines. Because Jnana (Self-knowledge) and Ajnana (ignorance) cannot be in one place united together as they are opposed to each other. When cause (Ajnana) disappears its effect (visible world) also vanishes.

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' Rama Gita '

35. Never will the Self die nor is born, never decreaseth nor increaseth. He is Bliss, free from illusion, Self-luminous, All-pervading, and Secondless.

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' Rama Gita '

33. As long as the function of intellect under cover of Avidya, works incessantly in the combination of the body, the senses, the breath, the mind and the Self, so long does the world continue to exist.

34. According to the Sruti 'not this, not this' having expelled the world and all from his mind, tasted the sweet of the true happiness, one should renounce the world, just as he does a fruit after having sucked the lovely juice.

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' Rama Gita '

32. The threefold state of the intellect of three qualities, caused by dream etc., also seem to be in the Self. But as they are opposed to one another, consequently they are simply false representation in the Supreme, which is Absolute, Bliss, Eternal, and All-pervading.

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' Rama Gita '

31. As crystal looks colored when placed near a colored object, so does the Self appear to take the form of the five sheaths* in which it is apparently enveloped; but if the matter is fully considered, It (Atman) will be clearly seen to be untainted, unborn, and secondless.

* - 1. The gross material body (Annamayakosha.)

2. The vesture of the vital airs (Pranamayakosha.)

3. The sheath of mind (Manomayakosha.)

4. The sneath of intelligence (Vijnanamayakosha.)

5. The inmost blissful wrapper enshrining the Self (Anandamayakosha.)

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' Rama Gita '

30. Again Maya which, though unborn and uncommentable, is the cause of this cosmos, and is the principal and subtle body of the Atman, since the individual Self appears to be distinct from the universal Self owing to Upadhis. Therefore one should realize their identity by keen study of spiritualism.

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' Rama Gita '

28. The material body made up of five elements, each sub-divided into five parts, which is the result of the actions of past birth and is the medium of enjoying pleasure and pain, which is born and which dies and that is created by Maya is the outer disguise of the Self.

29. Made up of five elements which are not sub-divided, including mind, intellect, ten senses, five 'Pranas' (force of activity), the organ of feeling pleasure and pain, the subtle body is known as 'Linga Sarira', (Astral body) the inner disguise of the Self, say the wise.

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