[Advaita-l] Commentary on Ramana's Forty Verses
ayyar at akilesh.com
Thu Jun 17 22:23:49 EDT 2021
There's no evidence that Ramana buys into Sri Vidyaranya's idea that the
so-called gyanimatra then requires physical sannyasa to complete things. He
never says this *anywhere* and actively discourages the idea that sannyasa
is some kind of requirement.
He never states or says that physical sannyasa is necessary to "steady the
On Thu, Jun 17, 2021 at 5:54 PM S Jayanarayanan via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:
> Akilesh Ayyar ayyar at akilesh.com wrote:
> > Another unequivocal Ramana quote. Let's not do Bhagavan the disservice of
> > suggesting he's lying to his disciple in response to a direct question:
> > D: Can a married man realise the Self?
> > M: Certainly. Married or unmarried, a man can realise the Self; because
> > That is here and now. If it were not
> > so, but attainable by some effort at some time, and if it were new and
> > to be acquired, it would not be worth pursuit. Because, what is not
> > is not permanent either. But what I say is that the Self is here and now,
> > and alone.
> > (Maharishi's Gospel, Book 1, Chapter 1)
> No doubt anyone can attain Atma-GYAna, but that does equate directly to
> the sthita-praGYa state.
> The distinction between GYAnimAtra and sthitapraGYa is the very essence of
> the jIvanmuktiviveka
> by Swami Vidyaranya, who gives examples of householders who attained
> Atma-GYAna but not jIvanmukti,
> e.g. yAGYavalkya, Janaka, durvAsa, etc. The summary is found here:
> Ramana Bhagavan talks about the distinction between attaining
> Self-knowledge and *steadiness*
> in Self-knowledge several times:
> Talks with Ramana Maharshi, # 562
> Q: There is a statement in the book Vichara Sangraha that though a
> person realises the Self once, he cannot, for that simple reason
> alone, become a mukta. He continues to remain a victim of vasanas
> (latencies). Sri Bhagavan was asked whether the realisation referred
> to was the same as the jnani's, and if so why there should be a
> difference in their effects.
> M.: The experience is the same. Every person experiences the Self
> consciously or unconsciously. The ajnani's experience is clouded by
> his latencies whereas the jnani's is not so. The jnani's experience
> of the Self is therefore distinct and permanent. A practiser may by
> long practice gain a glimpse of the Reality. This experience may be
> vivid for the time being. And yet he will be distracted by the old
> vasanas and so his experience will not avail him. Such a man must
> continue his manana and nididhyasana so that all the obstacles may
> be destroyed. He will then be able to remain permanently in the Real
> Talks with Ramana Maharshi, # 289
> M.: Some extraordinary persons get drdha jnana (unshaken knowledge)
> even on hearing the Truth only once (sakrchhravana matrena).
> Because they are krthopasakah (advanced seekers), whereas the
> akrthopasakah (raw seekers) take longer to gain drdha jnana
> (unshaken knowledge).
> Talks with Ramana Maharshi, # 95
> M.: The seekers fall into two classes; kritopasaka and
> akritopasaka. The former having already overcome his
> predisposition by steady devotion, his mind thus made pure,
> has had some kind of experience but does not comprehend it;
> as soon as instructed by a competent master, permanent
> experience results.
> The other class of seeker needs great effort to
> achieve this end.
> The above is exactly what Swami Vidyaranya calls the state of the
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