Ramana Gita Study Group Ch 5. V.18,19,20,21 [ARNatarajan]

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RamanaMaharshi, Alan Jacobs

<alanadamsjacobs> wrote:

> This is the end of a long spontaneous dissertation by Ramana on

the Science of the Heart,not

> prompted by a questioner, often using the language of Patanjali's

Yoga Sutras,

>

> Translation by Krishna Bhikshu

>

> 18.The Enlightened One knows the mind as the expressed meaning of

the word 'Prajnana'* and the

> Heart as the thing meant.The Ultimate Divine is not different from

the Heart.

>

> *Knowledge of the Ultimate.

>

> 19.The notion that the Seer is different from the Seen abides in

the mind.

>

> For those that ever abide in the Heart the Seer is the same as the

Seen.

>

> 20.The thought process,suddenly broken by swooning,sleep,excessive

joy,fear etc. goes back to its

> original place in the Heart.

>

> 21.The embodied do not know that at that time thought has entered

the Heart. But are aware of it

> in Samahdi.The difference leads to a difference in names.

>

> Note:names like 'sleep' etc. Kapali.

>

> This is the fifth Chapter entitled 'the Science of the Heart'.

>

=====

> alan

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Ramana Gita (Translation & commentary by AR Natarajan)

 

Chapter 5 concluded

 

Vs 18

Though the verbal meaning of the word `Prajnana', intelligence, is

the word mind, the wise know its essential meaning to be the Heart.

Commentary:

Literally translated, `Prajnana' means mind. However….the limited

and derived intelligence of the mind cannot be expressive of the

content of the term `Intelligence'. The unlimited consciousness of

the Heart alone can be its connotation.

 

Vs 19

The difference between the seer and the seen is only in the mind.

For those abiding in the Heart the perception is unitary, one.

Commentary:

Since the first thought, the primal thought, is one of

identification with the body, a particular name and form, the

perception has perforce to be dualistic. All duality ceases when the

mind is lost in the Heart.

 

Vs 20

When there is a forcible arrest of thoughts, by swooning, sleep,

excessive joy or sorrow, fear, and so on, the mind goes back to its

source, the Heart.

Vs 21

Such merger is unconscious and the person is unaware of it. However,

when one consciously enters the Heart it is termed `Samadhi'. Hence

the difference in names.

Commentary:

In the Ramana way, alert, attentive enquiry about the nature of the

mind leads to conscious immortality. Though the merger of the mind

in the Heart takes place involuntarily in the situations set out in

the preceding verse, it serves no purpose, because when the thought

processes revive, externalisation of the mind would continue

unabated. In contrast a conscious merger of the mind in the Heart

during vigilant self-enquiry leads to a continuous erosion of the

latent tendencies until the knowledge dawns by total destruction of

tendencies.

 

End of Chapter 5

 

[NOTE: Sanskrit version of Ch1,2,3,4,5 in Ramana's own hand writing

can be seen in `Photo' file-`RamanaGita' Album]

 

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

anu

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