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

[Venkatraghavan S]

It is only an abhyupetya vAda Chandramouli-ji.

On Wed, Sep 21, 2016 at 3:03 PM, H S Chandramouli <hschandramouli at gmail.com>
wrote:

> Namaste Sri Venkatraghavan Ji,
>
>
>
>  I would not have participated in this discussion but for your observation
> << The mere
> fact that he never belonged to a sampradAya >> concerning Sri Ramana
> maharshi.
>
>
>
> I had earlier in another thread mentioned the three requirements for
> “freedom from bondage” namely attainment of jnana, manonAsha and
> vAsanAkshaya. This “freedom from bondage” is the ultimate goal mentioned in
> the shruti. For one who has attained jnana, to achieve MN and VK, it is
> stated in JMV that he should take to vidvat sanyasa some of whose
> charecteristics are described as follows.
>
>
>
> Quotes from JMV
>
>
>
> << कौपीनम् दण्डमाछ्छादनम् च स्वशरीरोपभोगार्थाय लोकस्वोपकारार्थाय च
> परिग्रहेत्" इतिदण्डादिस्वीकारस्य लौकिकत्वमभिधाय, "तच्च न मुख्योस्ति"इति
> शास्त्रीयत्वम् प्रतिषिध्य >>
>
> << kaupInam daNDamAChChAdanam cha svasharIropabhogArthAya
> lokasvopakArArthAya cha parigrahet" itidaNDAdisvIkArasya
> laukikatvamabhidhAya, "tachcha na mukhyosti"iti shAstrIyatvam pratiShidhya
> >>
>
>
>
>    << it is mandatory  for the jnani to renounce everything and  take to
> sanyasa carrying with him just a cover( loin cloth), a rag( to serve as
> upper cover for the body) and a staff. Even these are a concession for
> laukika vyavahara and not mandated by the shAstrAs >>
>
>
>
> << कोयम् मुख्य इति चेदयम् मुख्यो न दण्डम् न शिखाम् न यग्नोपवीतम् न
> चाछ्छादनम् चरति परमहम्सः>>
>
>
>
> << koyam mukhya iti chedayam mukhyo na daNDam na shikhAm na yagnopavItam
> na chAChChAdanam charati paramahamsaH >>
>
>
>
> <<  If it is asked “what is important then? “,-- “ this is the important
> thing—neither the staff, nor the tuft, nor the sacred thread, nor the
> mantle; without all these the paramahamsa moves >> .
>
>
>
> This is further amplified in JMV as follows.
>
>
>
> << यथाजातरूपधरो निर्द्वन्द्वो निष्परिग्रहस्तत्र ब्रह्ममार्गे
> सम्यक्सम्पन्नः शुधधमानसः पराणस्नधारणार्थम् यथोक्तकाले विमुक्तो
> भैक्षमाचरन्नुदरपात्रेण लाभालाभयोः समोभूत्वा शून्यागार-देवगृहतृणकूटवल्मीकवृ
> क्षमूलकुलालशालाग्निहोत्रगृह-नदीपुलिनगिरिकुहरकन्दरकोटर-निर्झरस्थण्डिलेष्व-
> निकेतवास्यप्रयत्नो निर्ममः शुक्लध्यानपरायणोऽध्यात्मनिष्ठः
> शुभाशुभकर्मनिर्मूलनपरः सन्यासेन देहत्यागम् करोति >>
>
>
>
> << yathAjAtarUpadharo nirdvandvo niShparigrahastatra brahmamArge
> samyaksampannaH shudhadhamAnasaH parANasnadhAraNArtham yathoktakAle vimukto
> bhaikShamAcharannudarapAtreNa lAbhAlAbhayoH samobhUtvA shUnyAgAra-
> devagRRihatRRiNakUTavalmIkavRRikShamUlakulAlashAlAgnihotragRRiha-
> nadIpulinagirikuharakandarakoTara-nirjharasthaNDileShva-niketavAsyaprayatno
> nirmamaH shukladhyAnaparAyaNo.adhyAtmaniShThaH
> shubhAshubhakarmanirmUlanaparaH sanyAsena dehatyAgam karoti >>
>
>
>
> << Such a one resumes the condition he was in at the moment of birth,
> frees himself from all pairs of opposites, and neither receives nor
> possesses anything. Ever walking in the way of Brahman, with mind ever
> pure, he goes about begging freely at the proper time using his belly alone
> as his bowl of alms, with the sole object of keeping breath and body
> together. And remaining indifferent to gain or loss he inds his unfixed
> abode in any place,-- a desolste ruin, a temple, a hut of dry hay, an
> anthill, the root o a tree, the house where the sacred fire is kept, the
> sand bank of a river, a cave in some mountain, the hollow of a tree, the
> side of a rivulet, the sacrificial ground, or any similar place. Above all,
> he undertakes no special exertion, fixes his mind on nothing whatever,
> remains rapt in divine contemplation, tries to uproot his actions ( ie the
> effects o his actions), good, bad, or indifferent, and leaves the body with
> real renunciation.  >>
>
>
>
> << अव्यक्तलिङ्गा अव्यक्ताचारा अनुन्मत्ता, उन्मत्तवदाचरन्तः >>
>
>
>
> << avyaktali~NgA avyaktAchArA anunmattA, unmattavadAcharantaH >>
>
>
>
>  << they are devoid of the signs of sanyasa, not bound by any scruples of
> conduct, and although not mad, behave like mad men >>
>
>
>
>  Unquote
>
>
>
>  You will notice from the life history of Sri Ramana Maharshi that it
> practically followed on these lines only ( assuming that he attained jnana
> on upanayanam or immediately thereafter as pointed out by Sri Raghav Ji ).
> Quite in line with sampradAya.
>
>
>
> Regards
>
>
>
>
>