The fruits of action are transient. Action causes one to fall into the ocean of further action. It obstructs the goal.

Comments: This is very simple. For example, if I am doing any action, there will be a demand to be rich; my son should be an officer; if it is fulfilled, I will be happy, but other problems will come; ,he would not do according to my will something like this.I can not be satisfied; then I will want another thing. This chain of karmas will go on, and what was my destination of Self-realisation will be missed. It obstructs the goal. We see that action causes one to fall into the ocean of further action.

Action dedicated to God, done without desire, purifies the mind. It aids liberation.

Comments: According to Bhagavad Gita, this type of action, where there is no personal desire and doing without wanting any fruit, is called Karma-yoga. Because our Kamna and Vasnas are our blueprint, which our mind goes after death, it gives a new body. But if there is no seed of vassnas then where will it grow in the next life? So the Maharishi is telling us that this type of Karma helps us purify our mind, and in such a mind the Self can be illuminated, as a clean mirror helps us see our face. Then meditation will be easy. Buddha also suggested removing our Kammnas and Vassnas. he suggested that these are our enemies.

Total problem for meditation is that we doesn’t do observation of the whole. We only observe a part. For example I am angry and I want to control my anger. I star to observe my mind. anger is a part of the whole. Then it becomes a problem due to gape between me and anger. But If I am doing observation the whole of mind then there will be no anger. This is the truth which has to be understand. You are observing whole mind or you are observing only one part.

Note: these ideas I have read from a J. Krishnamurti book.

Verse 1: The results of action flow according to the law of the creator. Is Karma, action, God? It is insentient.

It is very simple: the karmas we have to pay for are such that good karmas have good fruit and bad karmas have bad fruit in our lives. Even of previous lives, we have to pay the results.

Verse 2: The fruits of are transient . Action causes one to fall into the ocean of further action. It obstructs the goal.

Comments: Shankrachary also described it very well in His Shankra Bhasha that, by Karma of every type, such as charity, feeding the people, so many types of good karma, liberation is not possible. Only meditation can liberate you. By good karma, you will go to higher loks, such as heaven.

Verse 16: When the mind turns away from the objects, it beholds its source, consciousness. This is self-abidance.

Comments

This is the whole thing to understand. We call it untermukha (inwardness). When we look upon the mind, it loses its existence. What remains as residue is consciousness, or Self or bliss. It is a straight path. When our thought process is slow, we will find this. This is Self-abiding. This is such a divine gift that we can not explain it. The Scriptures only point their fingers towards this. But as J.K.used to say, the word is not the thing, or description is not that thing. For example, if I start to explain a table and use so many words of any language, it is not a table. The practice of meditation can help; only by observation can we understand it. As St Kabir said, A deaf man who can not speak ate sugar, and if we ask him the taste,he will never explain.” It is a matter of experience, not of description.

The ‘I’ thought is the first to die for those who have taken refuge, out of fear of death.at the feet of the conqueror of death. Therefore, they are naturally immortal. Can they ever again be assailed by the fear of death?

This is third chapter of Ramana Gita. I write according to Ramana Gita not any comment from me. but as practically I found it very real.

In this third chapter we record ,for the delight of the wise ,the conversation between Daivarata and Acharya Ramana.

Daivarata: In samsara ( This world) what is the paramount task of a man? May Bhagavan be pleased to decide and explain it to me?

Bhagvan: The aspirant has to discover his own real nature which is basis of all actions and there fruit.

Daivarata: What in brief is means to know one’s own nature ? what is the effort that can bring about the sublime inner vision?

Bhagvan: Strenuously ( Reguiring exertion) withdrawing all thoughts from sense objects,one should remain fixed in steady non-objective enquiry.This ,in brief ,is the means of knowing one’s own real nature; this effort alone brings about the sublime inner vision.

Daivarata: O Best of Sages ,will Niyamas (rules of conduct)continue to aid Spirtual effort,until success in yoga is achieved ?

Bhagvan : Niyamas do help the earnest efforts of aspirants .These Niyamas drop away of their own accord from those who have attained success and have nothing more to do.

Daivarata: Does repetion of mantra brings about the same result as the steady practice of pure, non-objective enquiry?

Bhagavan: Success attends the earnest seekers who, incessantly and with steay mind ,repeat mantra and Pravana. by repetition of mantra and pranva alone ,onr’s mind is withdrawn from senses non-

-objects and become identical with one’s own real being.

This marvellous conversation took place on seventh day of July ,1917.

This is the third chapter entitled “paramount task ” in Sri Ramana Gita.,the science of Brahman and the Scriptur of yoga composed b Ramana’s disciple Vasishta Ganapati.

Of what use are disputes such as the ‘ world is real’ no it is mirage,it is conscious energy,’no, it is matter” it is happiness’ ‘ no it is sorrow’ ?

Abidance in the Self state where neither the ego nor the world exists ,is acceptable to all; Maharishi Ramana.

Comments; It is the matter of practice Maharishi’s method, ” who am I ” ,when thoughts becomes slow down than a new thing appears which is bliss. I am doing from 40 years . and when you achieve it then you do not need of anything.

Comments: duality and Trinity are our mental movements. When you ask a question to whom these arise? Naturally, you will say to me. When you trace ’ I ’, you will find every type of thought will be dissolved and you will find eternal bliss.