SRI RAMANA GITA STUDY GROUP Q.4 [Natarajan's translation]

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RamanaMaharshi, Alan Jacobs

<alanadamsjacobs> wrote:

> Quetion 4

>

> Ganapati Muni asks Sri Bhagavan

>

> [Translation Sri Visvanatha Swami and Prof.K.Swaminathan]

>

>

>

> 7,By what indications are the learned able to recognise the Jnani?

>

>

> Answer:

>

> 16.[first half]From the mark of equality towards all Beings one's

[attainment]of Jnana is

> inferred.

>

> Comment :Kapali. .....he sees all Beings as equal to the

Self....to have in them an equality of

> vision without any differentiation.....this is not an outward

mark.... but palpable to the inner

> eye and recognised by mature minds...by those whose minds are

turned inwards...

>

> This is an extract from the commentary now published by

Ramanasramam, slightly paraphrased.

>

> Kapali's commentary has only recently been translated into

English by S.Sankaranarayanan .The

> commentary was written at the same time as the Muni composed the

Gita , shown to Bhagavan and

> approved by him .A report of this event is in Kapali's Diary

appended to the Commentary.

>

>

> PLEASE NOTE .

>

>

> =====

> alan

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[Natarajan's translation & commentary]

Q 4

Vs 7

By what hallmark do the learned recognise the Knower?

 

Answer

Vs 16

Let one know that he is knower by his hallmark of equality for all

creation.

 

Commentary;

The wise are indrawn,Self-rooted. So there may not be any external

insignia of the great state. How then is one to find out whether one

is a `knower' or not? Their state is apprehended by others by the

unitary vision of the person. In the vision of the wise, everything

is perceived only as the Self. The absence of `others' makes for a

natural and universal love in which the question of preference does

not arise. His equal treatment of all creation would stand out.

Ramana has clarified to Kapali Sastri what exactly the equality of

a `jnani', a wise one, means. "The very term equality implies the

existence of differences. It is a unity which the wise one perceives

in all differences, which I call equality. Equality does not mean

ignorance of distinction. When you have realisation you can see that

these differences are formal. They are not substantial or permanent

and what is essential in all these appearances is the one `Truth'

the `Reality'."

 

= = = = = = = = =

anu

 

 

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