[Advaita-l] Ramana Maharshi - Advaitin or Neo Advaitin?

Raghav Kumar Dwivedula raghavkumar00 at gmail.com
Sat Oct 1 08:24:43 CDT 2016

Kripa ji namaste

An arthApatti syllogism was formed that

'Sri Ramana maharshi is not a GYAnI'

'Because, unless, *in this very janma* there is *considerable shAstra
vicAra* and understanding that the mahAvAkya shruti is a pramANa, it is not
possible for the pramA . '

anyathA anupapattiH  - otherwise not possible.

Now the problem was flagged ;  jaDabharata was cited as a example to
indicate that the hetu or reason is not sound. The qualifying clause *in
this very janma* renders the logic defective.

Another argument to show the hetu is insufficient to establish the
arthApattiH is to look at the other qualifying clause *considerable shAstra
vicAra* and critique its validity by looking at the uttamAdhikAri who can
even miminal exposure to shAstra, get reconnected to the prior advaita
vAsana and the unstable pramA he had already acquired in the earlier janma.
This possibility is supported by gItA. Tatra tam *buddhi saMyogaM* labhate

Advaita vasana acquired in a given janma is to do with the buddhi alone.
Whatever degree of of advaita GYAna dArDhyaM was attained in the previous
janma is reconnected with. For example if a person has done enough
bahiranga sadhana -s like vaidika karmas with yoga buddhiH in the last
janma, the resultant saMskAra in the buddhiH is carried foward and
manifests at an appropriate time in the next janma. That is why bhAShyakAra
says its not necessary to repeat all the old lessons related to karma
kANDam and it is possible for atleast some adhikArIs to skip the karma
kANDam altogether in this janma. What holds for the bahiranga sAdhanas done
in the previous janma can arguably said to hold true for even the antaranga
sadhana-s. That is the argument being examined.


I believe Sri Subrahmanian ji is indicating this.

On 01-Oct-2016 3:57 pm, "Kripa Shankar via Advaita-l" <
advaita-l at lists.advaita-vedanta.org> wrote:

> ‎Namaste
> Jadabharatha studied the Vedas through proper means, as was common to the
> Kings. In his later phase of life he decided to perform austerities to
> attain perfection. However while staying alone in the forest he got
> attached to a deer and was born again.
> This example is quoted to demonstrate the subtle nature of attachment and
> not to establish the futility of Vedic study in the present life!
>> Even if we do accept that the proper study of Shastras in previous janma
> has led to a sudden burst of understanding in this janma, we need to
> ascertain the previous janma of Ramana. That obviously is not possible as
> there is no Rishi like Vyasa among us who could see the gati of Karma, past
> and present.
> Regards
> Kripa ‎
>> Vyasaya Vishnu roopaya Vyasa roopaya Vishnave
> Namo vai Brahma nidhaye Vasishtaya namo namaha
>   Original Message
> From: V Subrahmanian via Advaita-l
> Sent: Saturday 1 October 2016 3:43 PM
> To: Praveen R. Bhat; A discussion group for Advaita Vedanta
> Reply To: V Subrahmanian
> Subject: Re: [Advaita-l] Ramana Maharshi - Advaitin or Neo Advaitin?
> On Sat, Oct 1, 2016 at 1:51 PM, Praveen R. Bhat via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
> > Namaste Swamiji,
> >
> > Sorry, I forgot to add one additional point in connection to the
> > clarification sought. A corollary to "Shruti is the only means to
> > aikyaj~nAna" is that if anyone, anywhere, gets the aikyaj~nAna, then it
> is
> > only due to its source being Shruti, be it in any language, in this life
> or
> > earlier. This is what Swami Dayanandaji also says when he says that one
> > cannot stumble upon the truth about oneself. Now, it is a different story
> > whether a person's j~nAna itself is doubted/ not confirmed, but if it is
> > considered that a person gained the aikyaj~nAna and he did not study
> > shAstras in this life, then पारिशेष्यात् he must have studied in the
> > earlier life/ lives.
> >
> We can take the case of Jaḍabharata in the Bhāgavatam. He is not known to
> have studied the śāstra in the lives that are described in that work. In
> the first described life he is a great devotee and engages in devotional
> practices. In the next life he is a deer and is extremely careful not to
> commit the earlier mistake and in the third is a jnani, right from birth,
> though not recognized to be so by his kith and kin. His discourse of the
> Tattva to the King of Sauveera is an excellent lesson in Advaita.
> In fact the adhikaraṇa in the BSB 3.4.51 (aihkamapi....) is to apply the
> case of Vāmadeva to any other case that we might come across in real life.
> //श्रवणादिद्वारेणापि विद्या उत्पद्यमाना प्रतिबन्धक्षयापेक्षयैव उत्पद्यते ।
> तथा च श्रुतिः दुर्बोधत्वमात्मनो दर्शयति — ‘श्रवणायापि बहुभिर्यो न लभ्यः
> शृण्वन्तोऽपि बहवो यं न विद्युः । आश्चर्यो वक्ता कुशलोऽस्य लब्धाऽऽश्चर्यो
> ज्ञाता कुशलानुशिष्टः’ (क. उ. १-२-७)
> <http://advaitasharada.sringeri.net/php/format.php?
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> 89.%20%E0%A5%A7-%E0%A5%A8-%E0%A5%AD)#Ka_C01_S02_V07>
> इति
> । गर्भस्थ एव च वामदेवः प्रतिपेदे ब्रह्मभावमिति वदन्ती जन्मान्तरसञ्चितात्
> साधनात् जन्मान्तरे विद्योत्पत्तिं दर्शयति ; न हि गर्भस्थस्यैव ऐहिकं
> किञ्चित्साधनं सम्भाव्यते । स्मृतावपि — ‘अप्राप्य योगसंसिद्धिं कां गतिं
> कृष्ण गच्छति’ (भ. गी. ६-३७)
> <http://advaitasharada.sringeri.net/php/format.php?
> bhashya=Gita&page=06&hval=%E2%80%98%E0%A4%85%E0%A4%AA%E0%A5%
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> E0%A4%97%E0%A5%80.%20%E0%A5%AC-%E0%A5%A9%E0%A5%AD)#BG_C06_V37>
> इत्यर्जुनेन
> पृष्टो भगवान्वासुदेवः ‘न हि कल्याणकृत्कश्चिद्दुर्गतिं तात गच्छति’ (भ. गी.
> ६-४०)
> <http://advaitasharada.sringeri.net/php/format.php?
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> A5%80.%20%E0%A5%AC-%E0%A5%AA%E0%A5%A6)#BG_C06_V40>
> इत्युक्त्वा,
> पुनस्तस्य पुण्यलोकप्राप्तिं साधुकुले सम्भूतिं च अभिधाय, अनन्तरम् ‘तत्र तं
> बुद्धिसंयोगं लभते पौर्वदेहिकम्’ (भ. गी. ६-४३)
> <http://advaitasharada.sringeri.net/php/format.php?
> bhashya=Gita&page=06#BG_C06_V43>
> इत्यादिना ‘अनेकजन्मसंसिद्धस्ततो याति परां गतिम्’ (भ. गी. ६-४५)
> <http://advaitasharada.sringeri.net/php/format.php?
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> इत्यन्तेन
> एतदेव दर्शयति । तस्मात् ऐहिकम् आमुष्मिकं वा विद्याजन्म
> प्रतिबन्धक्षयापेक्षयेति स्थितम् ॥५१ ॥//
> Shankara considers both the possibilities: 1. Sādhanā is completed but the
> fruit of realization has not happened, but happens in a different janma and
> 2. Sādhana is not completed in one janma but continues in one or many
> subsequent janma-s and gives the fruit.
> regards
> vs
> >
> >
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