RAMANA GITA STUDY GROUP Ch 14.v1-3...[ AR Natarajan]

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Ramana Gita [Translation and Commentary by AR Natarajan]

Chapter 14 `Jivan Mukti'

 

V1 & 2

On 21st August Vaidarbha of Bharadwaja lineage, born of Sivakula

family, great among learned, adept at speech, questioned the

Maharshi on liberation while alive. After listening the Maharashi

replied in the hearing of all.

 

Commentary

The adjective adept has been used for the questioner Vaidarbha since

it would be seen from Ramana's replies set out in the next fifteen

verses that all aspects have been fully covered. `Jivan Mukti' is

the cutting of the sense of doership linked with identification of

the Self with the body. The Self-abidance of one in this state is

firm. The cutting of the knot of matter and spirit has been dealt

with fully in chapter nine of Ramana Gita. The replies of Maharshi

are particularly significant because he had become a `Jivanmukta' at

the tender age of sixteen, after his confrontation with death which

made him experience directly the import of the true `I'.*

[*Self Realisation –BVNarasimha Swami-p21 ]

 

V3

Steady abidance in the Self undisturbed by scriptural or worldly

ideas is `Jivanmukti'.

 

Commentary

In the very first chapter of Ramana Gita, on `Upasana', Ramana has

made a distinction between abidance in the Self and firm abidance in

it.* The intermittent experience of the Self by conscious effort is

termed `abhyasa' or practice. Only when the `I' is merged firmly in

the source it is the state of liberation while in the body.

 

The reference here not only to worldly ideas but also to scriptural

thoughts, is significant.

For, many seekers are apt to be lost in a maze of scriptural

learning losing sight of the fact that the purpose of the scriptures

is only to point the way to experience the Truth for oneself. The

knowledge which they provide is indirect and descriptive and is not

a substitute for direct experience. Again, any thought movement,

even if it be noble or dharmic, is a distraction to Self-abidance.

The mind of a `Jivanmukta' is waveless, completely free of thought

like a vast ocean in the mid-afternoon, without even a ripple.

[*Ramana Gita Ch1,v13]

 

=====

anu

[Guest guest]

om namo bhagavate sri ramanaya

At what stage do [the scriptures] become useless?

When their essence is realised. The scriptures are useful to indicate the

existence of the Higher Power (the Self) and the way to gain it. Their essence

is that much only. When that is assimilated the rest is useless. But they are

voluminous adapted to the development of the seeker. As one rising up in the

scale finds the the regions one has passed to be only steps to the higher

stage, and so on, the steps ascended become purvapaksha* successively until the

goal is gained. When the goal is reached it remains alone, and all the rest

becomes useless. That is how the sastras become useless. ...(from Talks, no.

63)

* prima facie argument advanced as justification; a former view on a particular point.

---

SAstrIyairlaukikaiScApi pratyayairavicAlitA |

svarUpe sudRDhA nishThA jIvanmuktirudAhRtA ||3||

Jivanmukti is very firm abidance in one's natural state, through an absolute

conviction, which remains undisturbed by the ideas of the Sastras or indeed by

the ideas of the world.

> V3

> Steady abidance in the Self undisturbed by scriptural or worldly

> ideas is `Jivanmukti'.

>

> Commentary

> In the very first chapter of Ramana Gita, on `Upasana', Ramana has

> made a distinction between abidance in the Self and firm abidance in

> it.* The intermittent experience of the Self by conscious effort is

> termed `abhyasa' or practice. Only when the `I' is merged firmly in

> the source it is the state of liberation while in the body.

>

> The reference here not only to worldly ideas but also to scriptural

> thoughts, is significant.

> For, many seekers are apt to be lost in a maze of scriptural

> learning losing sight of the fact that the purpose of the scriptures

> is only to point the way to experience the Truth for oneself. The

> knowledge which they provide is indirect and descriptive and is not

> a substitute for direct experience. Again, any thought movement,

> even if it be noble or dharmic, is a distraction to Self-abidance.

> The mind of a `Jivanmukta' is waveless, completely free of thought

> like a vast ocean in the mid-afternoon, without even a ripple.

> [*Ramana Gita Ch1,v13]

>

[Guest guest]

(Ashtavakra Gita - 16.11)Miles <miles.wright (AT) btopenworld (DOT) com> wrote:

om namo bhagavate sri ramanayaAt what stage do [the scriptures] become

useless?When their essence is realised. The scriptures are useful to indicate

the existence of the Higher Power (the Self) and the way to gain it. Their

essence is that much only. When that is assimilated the rest is useless. But

they are voluminous adapted to the development of the seeker. As one rising up

in the scale finds the the regions one has passed to be only steps to the

higher stage, and so on, the steps ascended become purvapaksha* successively

until the goal is gained. When the goal is reached it remains alone, and all

the rest becomes useless. That is how the sastras become useless. ...(from

Talks, no. 63)* prima facie argument advanced as justification; a former view

on a particular point. ---SAstrIyairlaukikaiScApi pratyayairavicAlitA |svarUpe

sudRDhA

nishThA jIvanmuktirudAhRtA ||3||Jivanmukti is very firm abidance in one's

natural state, through an absolute conviction, which remains undisturbed by the

ideas of the Sastras or indeed by the ideas of the world.

> V3> Steady abidance in the Self undisturbed by scriptural or worldly > ideas

is `Jivanmukti'.> > Commentary> In the very first chapter of Ramana Gita, on

`Upasana', Ramana has > made a distinction between abidance in the Self and

firm abidance in > it.* The intermittent experience of the Self by conscious

effort is > termed `abhyasa' or practice. Only when the `I' is merged firmly in

> the source it is the state of liberation while in the body.> > The reference

here not only to worldly ideas but also to scriptural > thoughts, is

significant.> For, many seekers are apt to be lost in a maze of scriptural >

learning losing sight of the fact that the purpose of the scriptures > is only

to point the way to experience the Truth for oneself. The > knowledge which

they provide is indirect and descriptive and is not > a substitute for direct

experience. Again, any thought movement, > even if it be noble or dharmic, is a

distraction to Self-abidance. > The mind of a `Jivanmukta' is waveless,

completely free of thought > like a vast ocean in the mid-afternoon, without

even a ripple.> [*Ramana Gita Ch1,v13]> Post

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