As I have pointed out earlier, most of what is referred to as Ramana’s teaching comes from recorded talks or answers that he gave to visiting seekers. Not only were those answers aimed at the level of understanding of the questioner but the transcriptions were made by others, who may not entirely have understood the answers, and they have been translated from those transcriptions by others who may also not have been especially knowledgeable. The text known as ‘Guru Vachaka Kovai (The Garland of Guru’s Sayings)’ is a collection of his teachings recorded by Muruganar, who lived with Ramana for several years. Ramana is stated to have edited and added to the work so that we can assume it does not suffer to the same degree from those shortcomings (although it has been translated from Tamil).
In this work, Ramana specifically addressed the concept of ‘obstacles’ (pratibandha-s) in Chapter 22. It does read as though it applies mainly to the seeker rather than the j~nAnI but verse 620 refers to ‘reaching the destination’, which may then be construed as the entire ‘path’ through to final liberation (videha mukti):
“619. Just as a gem taken from a mine will not have full luster if it is not polished on the grindstone, so the real tapas, the sadhana which one is doing, will not shine well if it is not provided with trials and tribulations on its way.
620. For a big temple-chariot to go along the streets and safely reach its destination, not only the strong linchpins but also the obstructing blocks, which prevent it from dashing into anything by running to the sides of the streets, are indispensable.” (Ref. 204) Continue reading →
One of the five great sayings (mahavakyas) of Vedanta which proclaims the highest truth of Non-Duality or Advaita is “Thou art That” – Tat Tvam Asi, occurring in the Chandogya Upanishad in 6.8.7. Here “Tat” refers to Brahman/Self. So in the most common sense rendering of the statement, it means – “You are Brahman”. This saying is not saying, “You must ‘become’ Brahman”. What it says is that one is already Brahman. Such is the case and one just has to know it to be so.
I had to bold and italicize the last lines of this paragraph because even when it is clearly stated, people are not able to overcome this notion of “becoming”. This is seen in the most advanced ‘practitioners’ of Advaita. In fact this notion of “becoming” is actually Maya, which keeps one tied to doership. This Maya is extremely hard to overcome, a fact which was anticipated and stated, both by Gaudapada and Shankaracharya, whom I shall be quoting in articles coming subsequently in this series.
In fact, this sense of Maya or “becoming” or “doership” is so powerful and so blinding that even after the Mahavakya says this to be the case; even after I shall show that all forms of doing are Maya; after giving all forms of quotes, logic and arguments: the notion of Maya/becoming/doership is very hard to root out. The Bhagavad Gita gives words to this predicament in the verse,
Among thousands of men, one perchance strives for perfection; even among those successful strivers, only one perchance knows Me in essence