RAMANA GITA STUDY GROUP Ch 2 Completion[Natarajan]

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RamanaMaharshi, Alan Jacobs

<alanadamsjacobs> wrote:

> Ramana Gita Chapter 2

>

> THE THREE WAYS

>

> [krishna bhikshu translation]

>

> 4.in the first half of verse 2 , bhagavan has indicated the

location of the Self in the physical

> body of the five elements.

>

> 5.in the same place the characteristics of the Self are stated and

any form of dualism negatived.

> Its direct and immediate cognisability is affirmed ;which

contadicts the various characteristics

> of the supreme adumbrated by the Dualists .

>

> 6.In the second half ,[v.2]instructions in the pursulit of

spiritual practice are given to the

> disciples by the path apparantly threefold but in essence one.

>

> 7..The first part is termed `margana' or search;

> the second is `majjana,'Diving in;

> the third is `prana Rhoda',control of the flow of life force.

>

>

> This ends Chapter 2 .

>

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[Natarajan's translation-Ch 2 completion]

 

Vs 4

In the first half of the verse Bhagavan has indicated the location

of the Self within this visible body, formed or five elements.

 

Commentary

In this and subsequent three verses the Muni explains the special

features of verse two. The location indicated is based on Raman's

own experience. Some points need clarification. The body is limited

by time and space. The Self, however is untouched by both. How then

can it be said that the limited consciousness has a particular

location in the body? * The answer is that so long as one is

identified with the body, every thing , be it God or the Self has to

be related to it. This position would be clearer when one goes

through chapter five of this work where Ramana sets out how the

fullness of consciousness, the Self, is related to the reflected

consciousness of the mind.

[*'Five Verses on the Self Collected Works-p11]

 

 

Vs 5

In the first half of the verse itself the nature of experience of

Self-knowledge is set out, difference from God denied, direct

experience is affirmed, rendering descriptive attributes of the Self-

superfluous.

 

Commentary

In the scriptures the Self has been described. Such description,

though helpful, provides only vicarious knowledge. When direct

experience takes its place by diligent pursuit of the way suggested

by Ramana, there is no longer any need for intellectual

comprehension of the nature of the Self. In terms, the essential

identity of individual, God and Self is set out, to be found out

experimentally.

 

Vs 6

In the second half of the verse instruction is given for the

practice, by a disciple, of the three different methods which in

essence are one.

Vs7

The three paths are self-enquiry, merging in the Heart, and

regulation of breath.

 

Commentary

The first path is termed `margana', search, the second `majjana',

and the third `pranarodhana' or regulation of the breath. These are

methods for tracking back the ego., the mind, to its source. Such

subsidence is a pre-condition for one to become conscious of the

eternal `sphurna', or the `feeling of existence'.Ramana scholars,

have over the years, translated this verse very differently. There

are asmany as fourtseen different versions.* it may be mentioned

that the Muni has specifically stated that three separate paths are

indicated for practice, by a disciple. He has hastened to add that

the paths are essentially unitary in nature. In what sense could

they be said to be one? The mind is pushed inward by self-enquiry

and this has to be pursued further by continuing the enquiry till

the separate identity is lost in the oneness of the Heart. As for

regulation of breath, the watching of it helps to steady the mind

and gives the necessary thrust to push within. In this light it is

seen to be complementary to self-enquiry, which could be termed

as `The Path'.

[*Eka Sloki by Sudarsanam-P11]

 

End of Chapter 2.. `The Three Paths'

[Note: Sanskrit version of Chapter 2 in Bhagavan's writing can be

seen in `Photo'-Ramana Gita album]

========

anu