RAMANA GITA STUDY GROUP .CHAPTER 11.V.19 & 20. Jnana and Siddhis

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- CHAPTER 11

 

ON THE COMPATIBILITY OF JNANA AND SIDDHIS

 

Professor K.Swaminathan and Sri Visvanatha Swami Translation

 

The Muni has now returned to his original

question

 

19 Inviolable Tapas is nothing but natural [effortless] abidance in the Self.By

such incessant

Tapas, fresh ripeness comes from moment to moment .

 

20.By such ripeness siddhis may in course of time come to the Seer and , if

prarabdha lies that

way, even a Jnani may sport such powers .

 

Versification

 

The Sage's Tapas,is to rest in the Natural State,

And effortlessly free, attain a peak so great

That Siddhis may rise through ripeness of his fate;

One firmly settled in the Self, sports as he may dictate.

 

 

 

 

 

=====

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:

CHAPTER 11

 

ON THE COMPATIBILITY OF JNANA AND SIDDHIS

 

Professor K.Swaminathan and Sri Visvanatha Swami Translation

 

The Muni has now returned to his original question

 

19 Inviolable Tapas is nothing but natural [effortless] abidance in

the Self.By such incessant

Tapas, fresh ripeness comes from moment to moment .

 

20.By such ripeness siddhis may in course of time come to the Seer

and , if prarabdha lies that way, even a Jnani may sport such

powers .

 

Versification

 

The Sage's Tapas,is to rest in the Natural State,

And effortlessly free, attain a peak so great

That Siddhis may rise through ripeness of his fate;

One firmly settled in the Self, sports as he may dictate.

 

 

=====

Life is a pure flame,and we live

by an invisible Sun within us.

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

 

Ramana Gita [Translation & Commentary by AR Natarajan]

Chapter 11 `On Compatibility of Gnana & Siddhis'

V19

Natural abidance in the Self alone is difficult penance. By such

daily penance one is ripe from moment to moment.

 

Commentary

The process of ripening in wisdom is usually associated with the

stage of spiritual effort or upasana, when Self-knowledge is

intermittent and not steady or permanent. The Jnani who abides in

the Self is fully ripe, there is no incompleteness in his knowledge.

The question therefore arises as to how `ripening from moment to

moment' can apply to a Jnani. It could only mean that by reason of

their not slipping from the natural state, such ones are always ripe

and their perception is total, the ripeness being the automatic

feature of their state.

 

V20

Powers come to the seer by such ripeness. He will sport such powers

only if so fated.

 

Commentary

.. . . . . .To think that a Jnani is devoid of power because he does

not display it would be ignorance. For the onlookers some Jnanis are

seen to be performing miracles visibly by making even the dead

alive, some others are still and motionless like a waveless ocean

and do not exercise these powers which they posses in equal measure.

Why this difference? Ramana says that it is because of their karma

that some Jnanis sport the power.

This raises many issues. Where is the karma for those who have

destroyed triple karma- sanchitha, prarabdha and agami? It is true

that some schools of thought take the view that such portion of the

karma which has begun to bear fruit on birth continues as long as

the body lasts; but Ramana does not subcribe to this. In his view

when one enters the Heart by self-enquiry and cuts out the root of

the sense of doership, then all karma comes to an end.* So the

question arises as to what does Ramana mean by stating that

a `Jnani' exercises powers because he is so fated? This is from the

point of the on-lookers not the wise one. Because others see the

body of the wise person going through experiences similar to theirs

they presume he is also subject to fate's domain. Similarly though

Jnani's mind is dead, and he cannot exercise any power by will,

because he is in fact displaying such powers it could be said that

he is doing so by reason of vestiges of his karma which has not

exhausted itself.

[*Sat Darshanam v38]

While clarifying the doubts of Humphreys, Ramana points out that

great ones like Christ while exercising powers were not conscious

that they were doing so.* They were merely channels of divine power.

Since sense of doership is extinct, the exercise of powers by some

and not by others is only due to the play of cosmic forces.

[*Glimpses – FH Humphreys P 25]

 

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