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

[Kripa Shankar]

‎Namaste 

Thank you all for kindly fore bearing my volley of doubts. I have made all the arguments in favour of my view. I have no more arguments to make and hence I rest my case. 

If I have hurt anyone's beliefs then I apologise. ‎

Regards 
Kripa ‎

Vyasaya Vishnu roopaya Vyasa roopaya Vishnave 
Namo vai Brahma nidhaye Vasishtaya namo namaha 
  Original Message  
From: Sujal Upadhyay
Sent: Wednesday 21 September 2016 7:41 PM
To: Raghav Kumar; A discussion group for Advaita Vedanta
Cc: Kripa Shankar
Subject: Re: [Advaita-l] Ramana Maharshi - Advaitin or Neo Advaitin?

praNAms,

I completely agree with Sri Venkatraghavan ji and Sri Raghav ji,

No one is saying that Sri Ramana Maharshi was a traditional vedAntin. We believe that his teachings are in line with that of shruti. Meaning that it is practically possible to apply his teachings staying within the advaita sAdhanA as prescribed by traditional AchArya-s.

Again, we do not need to imitate his life. Ramana Maharshi never said that one should live like he did and follow his example. Bhagavan Swaminarayan in his shikshApatrI has said that if a saint's conduct is not as per dharma, then his conduct may be rejected, meaning we must not copy his life style. 

In case of Sri Ramana Maharshi, he was very dispassionate, but Kripa ji is comparing the activities of Ashrama to judge what he taught. As I have said, Sri Ramana Maharshi didnt made any disciples, then of what concern are his ashram's activites make one to judge Ramana Maharshi. No matter what Ramanashram says, their words are not superior to Ramana Maharshi's.  

Ignoring teachings altogether and just focsing on activities of Ashram and concluding something - does it sound wise.

If you have objections to his teachings, you can post them here. 

Regarding reincarnation, here is the teaching from Raman Gita, chapter 7, verse 10

RG 7.10 The one who is purified by the strength of upAsanA etc in this life or as a result of merits of karma in past life, is considered to be fit to qualify for AtmavichAra. Whose mind sees (experiences) body and vishaya-s to be faulty (doshavat), the one whose mind is completely dispassionate eventhough after remaining engaged in vishaya-s and whose intellect accepts the anityatA (impermanent), such a person is considered fit to do Atma vidchAra.

So here Sri Ramana Maharshi is accepting the past life, karma and it's fruits lead to chitta shuddhi, which lead one to the path of GYAna and Sri Ramana Maharshi also accepts that Atma vichAra is not for everybody. It is only for highly purified souls. 

Here, the chitta shuddhi can be done in a traditional way. 

However, if you have made a conclusion and are firm on it, then how can there be a discussion?

Hari OM



On Wed, Sep 21, 2016 at 7:01 PM, Raghav Kumar via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
>
> > Namaste Raghav
> >
> > Yes, I agree with Rajiv Malhotra.
> >
> > The question of adhikara bedha does not arise here, in my opinion. It is
> plain and simple adhyaropa apavada. We do not teach two different things
> for dull and the bright ones.
> > ‎
> > ‎In order to negate something, we must acknowledge that something
> exists, even for uttamottama adhikaris. How can we negate something which
> never existed? Not only Ramana, most neo Advaitins say that there is
> nothing like reincarnation and karma.
> >
> > Regards
> > Kripa ‎
> >