RAMANA GITA STUDY GROUP .CHAPTER 9.V.20,21,22

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20.Then for the embodied the old tendencies inherent are destroyed,

 

and then that one feels no body ,

 

and therefore will not have the idea that he is an active agent [Karta].

 

21.When the Self does not have the sense of active agency,

karmas[tendencies,actions and their

results]etc. are destroyed for him.

 

As there is none other except the Self doubts do not sprout for him.

 

22.Once the knot is cut, one never again gets entangled.

 

In that state lie the highest power and the highest peace .

 

End of Chapter .

 

 

=====

Life is a pure flame,and we live

by an invisible Sun within us.

 

 

 

 

 

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[Guest guest]

RamanaMaharshi, Alan Jacobs

<alanadamsjacobs> wrote:

20.Then for the embodied the old tendencies inherent are destroyed,

 

and then that one feels no body ,

 

and therefore will not have the idea that he is an active agent

[Karta].

 

21.When the Self does not have the sense of active agency, karma

[tendencies,actions and their

results]etc. are destroyed for him.

 

As there is none other except the Self doubts do not sprout for him.

 

22.Once the knot is cut, one never again gets entangled.

 

In that state lie the highest power and the highest peace .

 

End of Chapter .

 

 

=====

Life is a pure flame,and we live

by an invisible Sun within us.

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

RAMANA GITA [Translation and Commentary by AR Natarajan]

Chapter 9 .. . . . . .On Cutting the Knot

 

V20

The latent tendencies of the past pertaining to the body-mind

complex are destroyed. There is no sense of doership because there

is no body consciousness.

 

V21

It is said that the karma of such a one is destroyed due to the

absence of the sense of doership. No doubts arise since the Self

only exists for him.

 

Commentary

It is said that the cutting of the knot ends all doubts and destroys

all karma. The why of it will be evident from these two verses.

Ramana continues to state what happens when through intelligent,

unwearied search one abides as the Self. Not only does the body of

such a one shine like a heated ball of iron, he is also freed of all

bondage. The momentum of karma stops. For, though one may be

involved in activity, such activity does not bind in the absence of

the idea that it is his action. It is the sense of doership which

binds. If one thinks that one is the doer one must reap the fruits.

But this idea ends for him who enquires `who is the doer?' and

enters the Heart. Then all karma ends.*

[*Sat Darshanam v38]

Here it may be mentioned that karma is three-fold. – the total

load, `sanchitha', that which has begun to operate in this

life, `prarabdha', and that which we are creating now, `agami'.

While it is generally agreed that the balance of old karma and the

future karma would be wiped out, some hold the view that the portion

of the karma which has started cannot be warded off. One sees the

knower too having bodily ailments and so on and infers that the wise

are also still caught in this portion of karma. Ramana however,

negates this idea. He says that it would appear to be so only from

the point of view of the onlooker. When the fan is switched off the

movement does not stop immediately. But the wise person is

unaffected by the event. He may be suffering but he does not

identify himself with it.

Ramana put it in another way too. `If the agent, the doer, upon whom

karma depends, namely the ego, merges in its source and loses its

form, will karma which depends on it alone, survive?'* He also gives

an apt analogy to prove his point. If a person who has three wives

dies then none can remain unwidowed. Similarly when the doership is

absent, none of the three forms of karma can survive.** Doubts end

because direct experiential knowledge has taken the place of

indirect knowledge based only on scriptural studies.

[*Words of Grace-Spiritual Instruction-P61, **Supplement to Forty

Verses- v 33]

 

V22

The one whose knot is cut can never again become bound. This state

is one of supreme power and peace.

 

Commentary

The mind of such a one is naturally silent since all tendencies

which externalise the mind have been destroyed. So, the state is,

understandably, one of supreme peace. But how is it supremely

powerful as well? This is because it is the ultimate source of

everything. In that state, consciousness is untrammelled in any

manner.

 

--

Chapter 9 concluded.

[sanskrit version in Sri Ramana's handwriting can be seen in `Photo'

file, `RamanaGita' album]

 

Om Namo Bhagavate Sri Ramanaya

 

== = = = =

anu

 

 

 

 

 

 

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