Alas, I am a sinner, how shall I attain liberation?

Legends:

D: devotee

B: Bhagavan Sri Ramana Maharshi

Arthur Osborne's comments in Italics

Sin and evil of every kind are the result of egoism unrestrained by consideration for the injury caused to others or the deleterious effect on the sinner’s own character. Religions guard against them by moral and disciplinary codes and emotional appeals, seeking to keep the ego within bounds and prevent its trespassing into forbidden places. However, a spiritual path that is so radical and direct as to deny the ego itself does not need to attend specifically to the various excesses of egoism. All egoism has to be renounced. Therefore, non-duality turns the attack of the ego itself, not on its specific manifestations.

However sinful a person may be, if he would stop wailing inconsolably: ‘Alas, I am a sinner: how shall I attain liberation?’ and, casting away even the thought that he is a sinner, if he would zealously carry on meditation on the Self, he would most assuredly get reformed.

Similarly, a discipline which aims at transcending thought completely, in realisation of the super-rational Self, does not need to inveigh specifically against evil thoughts. All thoughts are distractions. An European lady asked whether good thoughts were not helpful in seeking Realisation, at any rate in the early stages, like the lower rungs of the ladder and was told:

Yes, insofar as they keep off bad thoughts; but they themselves must disappear before the state of Realisation.

Because the quality of purity (Sattva) is the real nature of the mind, clearness like that of the unclouded sky is the characteristic of the mind-expanse. Being stirred up by the quality of activity (rajas) the mind becomes restless and, influenced by darkness (tamas), manifests as the physical world. The mind thus becoming
restless on the one hand and appearing as solid matter on the other, the Real is not discerned. Just as fine silk threads cannot be woven with the use of a heavy iron shuttle, or the delicate shades of a work of art be distinguished in the light of a lamp flickering in the wind, so is Realisation of Truth impossible with the mind rendered gross by darkness (tamas) and restless by activity (rajas). Because truth is exceedingly subtle and serene. Mind will be cleared of its impurities only by a desireless performance of duties during several births,
getting a worthy Master, learning from him and incessantly practising meditation on the Supreme. The transformation of the mind into the world of inert matter due to the quality of darkness (tamas) and its restlessness due to the quality of activity (rajas) will cease. Then the mind regains its subtlety and composure. The Bliss of the Self can manifest only in a mind rendered subtle and steady by assiduous meditation. He who experiences that Bliss is liberated even while still alive.

(Adapted from Talks with Sri Ramana Maharshi and Self Enquiry)

He did, of course, insist on the need for purity. Sometimes a visitor would complain that he was too weak to resist his lower tendencies and would simply be told to try harder. According to his temperament he might be told to find who it is that has the lower tendencies, or to trust in God.

D.: I am a sinner and do not perform any religious duties. Shall I have a painful rebirth because of that?


B.: Why do you say you are a sinner? Faith in God is enough to save you from rebirth. Cast all your burden on Him. In the Tiruvachakam it is said: ‘Though I am worse than a dog, You have graciously undertaken to protect me. The delusion of death and birth is maintained by You. Is it for me to sit and judge? Am I the Lord here? Almighty God, it is for You to roll me through many bodies, or keep me fixed at Your feet.’
Therefore have faith and that will save you.


D.: There is more pleasure in meditation than in sensual enjoyment and yet the mind seeks the latter and not the former. Why is that?

B.: Pleasure and pain are only aspects of the mind. Our essential nature is happiness, but we have forgotten the Self and imagine that the body or the mind is the Self. It is this wrong identification that gives rise to misery. What is to be done? This tendency is very deep-rooted and has continued for many past births and so has grown strong. It will have to go before the essential nature, which is happiness, can be realised. And above all, not to create new vasanas or latent tendencies.

D.: Swami, how can the grip of the ego be loosened?

B.: By not adding new vasanas (bad habits) to it.

If the objective reality of the world be an illusion then the evil in it is also an illusion and the remedy is to turn inwards to the Reality of the Self. An American visitor, the secretary of Swami Yogananda, asked why there are good and evil in the world and was told:

They are relative terms. There must be a subject to know the good and evil. That subject is the ego. It ends in the Self. Or, you can say that the source of the ego is God. This definition is probably more definite and understandable for you.

Source: Teachings of Sri Ramana Maharshi in his own words - Arthur Osborne

Let me tell you one thing - God can be seen

(Sri Ramakrishna explains dvaita bhakti to Brahmo Samaj, who believed in only formless aspect of God and denounced Idol worship)

It was about four o'clock in the afternoon when Sri Ramakrishna arrived in Calcutta to attend the annual festival of the Brahmo Samaj, which was to be celebrated at Manilal Mallick's house. Besides M. and other devotees of the Sri Ramakrishna, Vijay Goswami and a number of Brahmos were present. Elaborate arrangements had been made to make the occasion a success. Vijay was to conduct the worship.

The kathak recited the life of Prahlada from the Purana. Its substance was as follows: Hiranyakasipu, Prahlada's father, was king of the demons. He bore great malice toward God and put his own son through endless tortures for leading a religious life. Afflicted by his father, Prahlada prayed to God, "O God, please give my father holy inclinations."

At these words the Sri Ramakrishna wept. He went into an ecstatic mood. Afterwards he began to talk to the devotees.

Sri Ramakrishna: "Bhakti is the only essential thing. One obtains love of God by constantly chanting His name and singing His glories. Ah! What a devotee Shivanath is! He is soaked in the love of God, like a cheese-cake in svrup.

"One should not think, 'My religion alone is the right path and other religions are false.' God can be realized by means of all paths. It is enough to have sincere yearning for God. Infinite are the paths and infinite the opinions.

"Let me tell you one thing. God can be seen. The Vedas say that God is beyond mind and speech. The meaning of this is that God is unknown to the mind attached to worldly objects. Vaishnavcharan (A noted devotee of the Vaishnava sect and an admirer of Sri Ramakrishna.) used to say, 'God is known by the mind and intellect that are pure.' Therefore it is necessary to seek the company of holy men, practise prayer, and listen to the instruction of the guru. These purify the mind. Then one sees God. Dirt can be removed from water by a purifying agent. Then one sees one's reflection in it. One cannot see one's face in a mirror if the mirror is covered with dirt.

"After the purification of the heart one obtains divine love. Then one sees God, through His grace. One can teach others if one receives that command from God after seeing Him. Before that one should not 'lecture'. There is a song that says:

You have set up no image here,
Within the shrine, O fool!
Blowing the conch, you simply make
Confusion worse confounded.

"You should first cleanse the shrine of your heart. Then you should install the Deity and arrange worship. As yet nothing has been done. What can you achieve by blowing the conch-shell (The conch-shell is blown during the temple service.) and simply making a loud noise?"

Source: Gospel of Sri Ramakrishna

yoga vAsisTha in arjunopAkhyAna explains who should meditate on viShNu as AtmasvarUpa and caturbhuja viShNu

|| Hari OM ||

yoga vAsiSTha is one of the best advaitic text and widely quoted one by SrI vidyAraNya svAmI in his pancadaSI. In the sixth part, there are 267 verses which are called as arjunopAkhyAna. These are sarga-s 55 to 58 of nirvANa prakaraNa - I (There are two nirvANa prakaraNa-s in yoga vAsiSTha which is said to have 32000 verses. Only 28000 are available today). This version of bhagavad gItA is the anticipated version to be spoken by kruShNa in dvApAra yuga.

SrI rAma asks questions as to what will viShNu give upadeSa in future (dvApAra yuga). guru vAsiSTha, being a trikALadarSI (knower of past, present and future all at a time) describes in brief the updeSa given by nArAyaNa (kruShNa) to nara (arjuna) both are the parts of bhagavAn viShNu. This version is also called as vAsiSTha's version of bhagavad gItA. This is an essence of vedAnta and a treat to read. It gives us a lot of clarity.

Scholars say that rAmAyaNa consists of two parts - kathA-upAya (the story part) and moksha-upAya (method for spiritual Liberation). According to yoga vAsiSTha, Both these two constitutes the entire rAmAyaNa. kathA-upAya is traditional rAmAyaNa and moksha-upAya is yoga vAsiSTha.

Many commentaries are written on yoga vAsiSTha, but the famous one is by Sri Ananda bodhendra sarasvatI (ABS), which closely follows advaita. ABS Comment is given after verse inside sq. brackets.

In chapter 2, sarga 53, titled 'The homily (religious discourse) to Arjuna' verses 35-40 discuss about two forms of bhagavAn kruShNa (Krishna)

Arjuna said:

35. O Lord of Gods, you have two forms; (the transcendental) beyond and the immanent lower (in this world). What (is) the form, of what nature, and when should I resort to and abide in it for fulfilment (siddhi)?

[Comment: Following the instruction concerning the two natures (of God) in verses 34, Arjuna now asks how to know the qualification (adhikAra) and the appropriate time for (worshipping either of the two natures).]

The Lord said:

36. O sinless One, know My two forms; the common one and the transcendental. The common form is endowed with hands and so forth, holding conch, discus and mace.

[Comment: 'Common' means easily understandable for ordinary people]

37. That which is my transcendental form has no beginning and end; it is one, without corruption, and it is expressed by words such as Brahman, 'Self', 'Supreme Self'

[Comment: The Supreme Form, difficult to attain by those of impure mind.]

38. Until you are fully awakened and remain without the knowledge of Self, be intent upon the worship of the god with the four-armed form.

39. When in due order you become enlightened, you will know that nature beyond; the form of Me that has no beginning and no end, and by (knowing which) one is not born again.

[Comment: 'In due order' means with the gradual purification of mind']

40. If, however, your being has known (the aspect of mine) that is worthy of knowledge, O destroyer of enemies, then resort immediately to my Self, the Self of (your) self.

[Comment: I have told you of devotion to the qualitative (saguna) nature, considering the possibility of a lack of purity of (your) mind. If, however, your being (bhAva), that is, mind, is so pure (as to be one with) Brahman, whose nature is totality of cognition (vijnAna-eka-svabhAva), and who is worthy of being known, you should resort to the indivisible and completely perfect Self. (This you may do) by coalescing My Self, (who am) God and your Self Self; (My Self) in it's transcendental nature determining its objects, and your self in its objective nature determining its essence. This coalescence is between investigating the meaning of the word tat (that), which is Myself, and investigating the meaning of the word tvam (thou), which is yourself. Then resort to the indivisible completely Full Self. Awakening to this, then, be firmly established in it. 'Resort to', that is, becoming enlightened: be resolute upon it.]

Source:  ‘Song of The Lord (Gita in Yoga-Vasistha)’- Swami Ved Bharti

Sri Ramakrishna on Theosophy

Surendra's Brother: "Sir, what do you think of Theosophy?"

Sri Ramakrishna : "I have heard that man can acquire superhuman powers through it and perform miracles. I saw a man who had brought a ghost under control. The ghost used to procure various things for his master. What shall I do with superhuman powers? Can one realize God through them? If God is not realized then everything becomes false."

Source: Gospel of Sri Ramakrishna

Sri Ramakrishna on how caste can be abolished

Surendra's Brother: "The Brahmo Samaj preaches the freedom of women and the abolition of the caste-system. What do you think about these matters?"

Sri Ramakrishna: "Men feel that way when they are just beginning to develop spiritual yearning. A storm raises clouds of dust, and one cannot distinguish between the different trees — the mango, the hog plum, and the tamarind. But after the storm blows over, one sees clearly. After the first storm of divine passion is quelled, one gradually understands that God alone is the Highest Good, the Eternal Substance, and that all else is transitory. One cannot grasp this without tapasya and the company of holy men. What is the use of merely reciting the written parts for the drum? It is very difficult to put them into practice on the instrument. What can be accomplished by a mere lecture? It is austerity that is necessary. By that alone can one comprehend.

"You asked about caste distinctions. There is only one way to remove them, and that is by love of God. Lovers of God have no caste. Through this divine love the untouchable becomes pure, the pariah no longer remains a pariah. Chaitanya embraced all, including the pariahs.

"The members of the Brahmo Samaj sing the name of Hari. That is very good. Through earnest prayer one receives the grace of God and realizes Him. God can be realized by means of all paths. The same God is invoked by different names."

Source: Gospel of Sri Ramakrishna 

Note: IMO the only way one can rise above caste system is by rising himself above the dharma of body, mind and intellect, as caste system is related to them only and not to the Atman. By chanting God's name, sattva guNa increases gradually. After it becomes predominant, it does not matter which caste you belong. It does not depend upon the path one chooses. According to Sri Ramakrishna, chanting holy names of the Lord is the most easiest and natural way to progress spiritually.   

One may be intelligent, but it is mental purity that counts.

Manu Smriti talks about offences and punishments

manu smriti (M.S.) chapter 8 talks about offences and punishments. Here are a few quotes.

M.S. 8.344. A king who desires to gain the throne of Indra and imperishable eternal fame, shall not, even for a moment, neglect (to punish) the man who commits violence.

M.S. 8.345. He who commits violence must be considered as the worst offender, (more wicked) than a defamer, than a thief, and than he who injures (another) with a staff.

M.S. 8.346. But that king who pardons the perpetrator of violence quickly perishes and incurs hatred.

M.S. 8.347. Neither for friendship's sake, nor for the sake of great lucre, must a king let go perpetrators of violence, who cause terror to all creatures.

M.S. 8.348. Twice-born men (those who have upnayana-samskAra, thread wearing ceremony) may take up arms when (they are) hindered (in the fulfilment of their duties, when destruction (threatens) the twice-born castes (varna) in (evil) times,

M.S. 8.349. In their own defence, in a strife for the fees of officiating priests, and in order to protect women and Brahmanas; he who (under such circumstances) kills in the cause of right, commits no sin.

M.S. 8.350. One may slay without hesitation an assassin who approaches (with murderous intent), whether (he be one's) teacher, a child or an aged man, or a Brahmana deeply versed in the Vedas.

M.S. 8.351. By killing an assassin the slayer incurs no guilt, whether (he does it) publicly or secretly; in that case fury recoils upon fury. 

Hari OM