RAMANA GITA STUDY GROUP .CHAPTER 17 V.6&7 JNANA

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RamanaMaharshi, Alan Jacobs

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RAMANA GITA CHAPTER 17.On Attainment of Jnana

 

Translation of Prof.K.Swaminathan and Sri Visvanatha Swami

 

Vaidarbha:

 

6.Oh best of Sages, great scholars have mentioned in the scriptures

several stages of Jnana. How

are they to be reconciled?

 

Bhagavan:

 

7.Oh wise one, all the stages of Jnana mentioned in the scriptures

appear , even like distinctions

in Mukti,are only to the minds of others. For those who know, Jnana

is but one.

 

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Ramana Gita [Translation and Commentary by AR Natarajan]

Chapter 17 `On Attainment Of Wisdom'

V6

Best of sages, those learned in scriptures declare that there are

several stages in knowledge. How are they to be reconciled?

 

Commentary

Ramana is emphatic that both in liberation and knowledge there are

no stages. This seems to be at variance with the scriptural

declaration that there are several stages. Hence the doubt.

 

V7

Bhagavan:

All the stages in knowledge mentioned in the scriptures, just as

distinctions in liberation, appear only in the minds of others. For

the wise, knowledge is one.

 

Commentary

There are two standpoints, one for the onlookers and the other for

the individual concerned. For instance, some learned persons declare

that even for the wise, `prarabdha', that portion of karma which has

begun to operate, would continue, whereas for the individual

concerned, there can be no karma. For, the sense of doership is dead

and events are viewed with equipoise.

Similarly, the onlooker sees some wise men continuing to be in the

body after liberation, others discarding it, and yet some others

sometimes having bodies and sometimes not. From this, he comes to

the conclusion that liberationis of three kinds.* Another

clarification divides them into four types.

For the liberated one, the `body am I' idea is not there and

therefore whether the body exists or does not, or exists sometimes

only, makes no difference.

Similarly, for the `others', some wise men are apparently

engaged in action, some are totally withdrawn, or active on some

occasions and withdrawn on other occasions. Some wise men sport

powers, others are silent storehouses of power. These apparent

differences give the impression that in knowledge there are

differences. This is not so.

When knowledge of one's own natural state is firm, whatever one

does or does not do, Self attention never waves.

[*Sat Darshanam v40]

 

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anu

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