Fwd: SRI RAMANA GITA (Natarajan's vs 4,5,10,11&12,13,14)

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atma_vichara, "anupadayachi"

<anupadayachi@h...> wrote:

atma_vichara, Alan Jacobs

<alanadamsjacobs> wrote:

>

>

> THE RAMANA GITA [continued]From Chapter One

>On the Importance of Spiritual Practice

Composed by Ganapathi Muni

>Translation by Sri Visvanatha Swami and Prof.K.Swaminathan

>

> Second Question:

> v.5 Is a study of scriptures enough by itself to liberate those

desirous of knowledge, or is

> spiritual practice according to the Master's injunction also

necessary?

>

> Answer:

> v.12 The seeker of knowledge does not achieve his end merely by a

study of the scriptures.

> Without upasana* there cannot be attainment for him; this is

definite.

>

> v.13 Experiencing the natural state during spiritual practice is

called upasana, and when that

> state becomes firm and permanent, that itself is called jnana.

>

> v.14 { Kapali Satstriar Trans]

>

> Abandoning the sensory objects,remaining in one's own nature,in

the form of a flame of knowledge

> is said to be the natural state of the Self.

>

> Comment:[satstriar] Bhagavan Maharshi lays down of his own accord

the form of spiritual practice

> he intends.the knowers of the Self speak of the natural poise that

is accomplished without any

> effort in the course of Sadhana as practice.....by the strength of

constant repetition it becomes

> steadfast,firm and ready at hand...what is this natural sate , in

v.14 he explains.

>

> *spiritual practice

> =====

> alan

================================================

(Natarajan's translation)

First question:

Vs4

Will the discrimination between the `Real' and the

`Unreal' itself

be enough to `liberate'? Or is there any other spiritual

practice

for it?

 

Second question:

Vs5

For the seekers of truth, is the critical study of the scriptures

alone enough for liberation? Or is spiritual practice in accordance

with Guru's guidance also necessary?

 

Commentary:(Vs4&5)

(in vs 4 & 5Ganapati Muni refers to the two traditional methods for

attaining liberation. )

These verses deal with the question of the best method for

liberation. The freedom sought is from the cycle of Karma, of birth

following death and death following birth without a break. Actions,

good and bad, have an ethical content producing results in time, in

accordance with the divine law. The effort of all spiritual seekers

is to be free of this bondage to karma, to sorrow.

The scriptures declare that Brahman alone is `Real'; the

fullness of

Consciousness. The body and the world are `jada' or

insentient and

therefore unreal. The traditional way to attain knowledge is to

negate the world as unreal and affirm the reality of Brahman. Such

practice, it is said would lead to the firm conviction of the truth

of the proposition, and would result in Self-knowledge. When the

phenomena are negated as Unreal what remains is Real. It may be

noted that this practice is different from discrimination

between `Nitya' permanent and `Anitya' transient.

Such

discrimination would bring about dispassion for the world. It is

also necessary to mention that the other limbs of spiritual practice

for Self-knowledge are said to be the absence of desire for fruits

of action on earth or in heaven, sustained urge for liberation and

the cultivation of six virtues, each of which has to be mastered

before proceeding to the next, namely, calmness, restrain of mind,

control of senses, withdrawal, forbearance, faith, single-

mindedness.*

(* Vivekachudamani-vs20,21,71)

The doubt is whether this practice alone would suffice. This arises

in the context of the scriptural emphasis on experience by direct

perception of truth.

Here it is necessary to make a reference to certain fundamental

points made by Ramana on the question of liberation. He points out

that liberation and the sense of doership are linked. As long as one

considers that he is the doer there is no escape from the fruits of

action.** He further points out that it is only who thinks he is

bound who has to think in terms of the opposite, freedom. So one

should question for whom is this bondage? `For whom is this

liberation?' Such an enquiry would reveal the true nature of the

individual to whom they relate.***. The method of self-enquiry

taught by Ramana is dealt with in chapter 7

(**Sat-Darsanam vs 38).(***Talks with Ramana Maharshi Ps 357,358)

- - - - - - - - - - - - -- --

(Natarajan contd….Answer to first Q-vs 4, is seen in vs10 & vs11)

Vs 10

Self-abidance alone can release one from all bondage. However, the

discrimination between the `Real' and `Unreal' leads

to distaste for

the transient.

Vs 11

The profound jnani is always rooted in the Self alone. He does not

think of the universe as `Unreal' nor does he see it as apart

from

himself.

(commentary)

The reply to the first question is categoric. It is only the fire of

knowledge that can burn away karma and liberate. Such knowledge

would be firm only if based on experience, based on Self-abidance.

…. ….bondage is born of attachment to the pleasurableand

dislike for

the unpleasant. Discrimination produces a firm intellectual

conviction of the lack of value of all things transient. It

therefore ripens the mind for single-minded pursuit of the effort

necessary for Self-abidance. A clarification given by Ramana is

worth noting. He says that "an examination of the ephemeral

nature

of external phenomena leads to `vairagya'". Hence this

discrimination is "the first step to be taken and will result in

contempt for wealth, fame, ease, pleasure etc. The `I'-

thought

becomes clearer for inspection".*~

(*~Talks with Ramana Maharshi Ps 26)

...Though engaged in activity he (jnani) is not distracted from the

Self (consciousness within). His mind is never externalized….He

is

fearless. …. The world is `Unreal' if seen only as form

and

name…..The wise perceive both , the differences, the names and

forms, and the underlying unity.

Since nothing is seen as apart from himself, the world too is seen

as permeated by consciouness and cannot therefore

be `Unreal'…….Ramana also states that while the existence

of the

world is accepted both by the wise and the ignorant, the difference

lies in the fact that the ignorant foist an independent reality on

the world while the wise are conscious only of the Self, the Real.*~*

(*~*Sat-Darsanam vs18)

-.-.--.-.---.-.-.-.-.-.-.-.-.-.-.--.--.-.-.-.--.---..-..

(Natarajan contd….Answer to Q2 is covered in Vs 12,13 &14)

(commentary)

The term `Upasana' or `sitting near' has been

differently

interpreted. According to some it is the study in depth of the

scriptures. Some others say that it is the spiritual practice in

accordance to the Guru's guidance. Yet others say that it is the

continuous repetition of the holy mantras. In line with the enquiry

method taught by him Ramana equates it with intermittent abidance in

ones natural state during spiritual practice. The emphasis clearly

shifts to practice and experience. When such abidance becomes steady

it is termed Knowledge (jnana). The means and the end are not

different…………

……..Implicit in the reply is the idea that knowledge and

ignorance

can alternate till knowledge becomes steady…(ie) when abidance is

unshaken by sense attractions.

 

…..anu

 

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