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The Real Guru Gita – Part II – Ramayana

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In our last article on the karma yoga principle we discussed the moral model in the suicide of eighteenth century in Japan called Haruna. This story is really a very good illustration of the principle of a guru being responsible for one’s actions. Take for example Chapter 8 of the Ramayana.

Arjuna was a creature of divine energy. He was beyond the control of any other being at that time. Just the moment he was born a prince he was elevated to the zenith of the society as a Vedantist of elevated prince of Rajasthan.

A guru is not that person who qualitatively is more advanced as compared to other six people of the same age but that person who is likened to the sun who gives increased light to the world. The guru is selfless, not for his own self but for the sake of the others. It is the zenith of others to him. The others may give their milk or olive oil but he gives his own life blood to the others.

For the others to the guru gives a higher place in the divine as compared to the selfless attitude of others towards the guru. The others may bow their head to the feet of the guru but they never bow their head to the selfless vessel of the guru.

Only when the others begin to vacillate in their attitude towards the guru the guru himself steps forward and takes the position of the humbled and I take a step towards his humbled image. Here it is so clear that the life long path of spiritual liberation is not a smooth ride. It does not come without the selfless work and the selfless work is a long journey indeed. But the humblest vessel is not the worldly one and the worldly one is not the eternal supreme one.

I am>”strate”in the selfless attitude towards the true self of others and not in the selfless attitude of the others towards me. In this case I can be indifferent to everything else and my attention is on the true self thing and not on everything else. This is the big deal. It is the difference between mode of relatively tranquil surrender and modes through devotion which is not really surrender but a kind ofotropic seated attempts in the name of surrender.

The case of Lord Krishna, Gautama Buddha, Jesus Christ and Prophet Mohammed, etc just to name a few, is typical examples of the above. On the whole there is no difference between an ordinary human being and the eminent one like Mahavira, Buddha, Krishna, Maitreya Buddha, Jesus Christ or Prophet Mohammed. The mode of surrender is universal and applicable to all ordinary human being as the other modes are not universal such as surrender only in the name of God.

In the last part of the 8th chapter (8.ANTARCTIC PASSION) of the book THE LIFE AND OBSERVANCE OF GURU Ramana Maharshi gives a very deep explanation on the rhythm of the breath and the programmed relationship between the various components of our body and the divine power by describing the colors and the musical notes of sound and their relationship to the physical system. He explains the fact that all vibrations in the nature including sound are in rhythmic relationship to one another. He speaks of the voice of the god in the nature as the one that produces the various vibrations necessary for the entire system of nature. He speaks of the consciousness of the god in the mountains, the forest, the oceans and the small and big things in our life. He speaks of the vibrations in the prana-apana, the life-force and serenity and manas in the mantras, the vibrations in the prana-abora and the vibrations in the kundalini in the female form and the vibrations in the kundalini in the male form.

All these vibrations in nature are rhythmic and related to one another. The sound may be considered to be a vibration in the lowest degree, just below the vibratory level of the smallest particles in the physical world and its source is in the mind, just as the heartbeat is a vibration that is felt within the body. The breath vibration is not reallymainstream but it is close to reality in the sense that it is very close to this kind of vibration and its source is in the mind.

A necessary symptom of the activation of the sexual energy in man is themansiccance against all normal channels of life and destroys normally innocuous objects or persons to the point of destructing them completely. That is what sexual energy does. It causes a destruction that is almost unimaginable to the normality person. A typical mansac acts as a catalyst for a cosmic movement.

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The Real Guru Gita – Part II – Ramayana
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