[Advaita-l] Sri Ramana Maharshi also says...

[murali hr]

This is my most favorite ~


On Thu, Aug 30, 2018 at 5:49 PM kuntimaddi sadananda via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Bhaskarji - PraNAms.
> There is a sloka in Vivekachudamani - that says:
> avijnaate pare tatve shaastraadeestu niShpalaa|vijnaatepi pare tatve
> shaastraadeestu niShpalaa||
> If one has not realized the absolute truth, the study of the scriptures is
> useless.If one has realized the truth also the study of the scriptures is
> useless.
> Hari Om!Sadananda
>
>
>
>    On Thursday, August 30, 2018, 6:57:13 AM EDT, Bhaskar YR via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>  praNAms
> Hare Krishna
>
> Was bhagavaan  talking about the fate of shrotreeya who is like a good
> lecturer/professor  of his pet subject, teaching the same subject fluently
> but subject matter still aloof from his personality even after somany years
> of teaching  :-)
>
> Hari Hari Hari Bol!!!
> Bhaskar
>
> -----Original Message-----
> From: Advaita-l [mailto:advaita-l-bounces at lists.advaita-vedanta.org] On
> Behalf Of Raghav Kumar Dwivedula via Advaita-l
> Sent: Thursday, August 30, 2018 1:57 PM
> To: A discussion group for Advaita Vedanta <
> advaita-l at lists.advaita-vedanta.org>
> Cc: Raghav Kumar Dwivedula <raghavkumar00 at gmail.com>
> Subject: Re: [Advaita-l] Sri Ramana Maharshi also says...
>
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>
> Namaste
> These topics have come up many times in the past.
>
> Sri Ramana's criticism was not about studying vedAnta (and that obviously
> includes traditional texts) under a Guru. He in fact directed his own
> nephew Sri Vishwanath Swami who remained a naiShThika brahmachAri  and was
> an outstanding young sAdhaka when he met him, to study shAstra under a
> shrotriya viz., Sri kAvyakanTha gaNapati muni. Sri Ramana's criticism was
> only towards poring over scholarly tomes without assimilating the
> essentials and without having the necessary preparedness of mind.
>
>
> Sri Ramana Maharshi's own words on shravaNam etc. in his introduction to
> his translation of the vedantic text vivekachudamani - "In order to learn
> this method of enquiry, says Sri Shankara, one should seek the Grace of a
> Guru; and he then proceeds to describe the qualities of the Guru and his
> disciple and how the latter should approach and serve his master. He
> further emphasises that in order to realise the bliss of liberation one's
> own individual effort is an essential factor. Mere book learning never
> yields this bliss; it can be realised only through *Self-enquiry or
> vichara, which consists of sravana or devoted attention to the precepts of
> the Guru*, manana or deep contemplation and nidhidhyasana or the
> cultivation of equanimity in the Self."
>
>
>
>
>
> On Thu 30 Aug, 2018, 1:40 PM Raghav Kumar Dwivedula, <
> raghavkumar00 at gmail.com> wrote:
>
> > Sri Ramana Maharshi explains the importance of the prerequisites to
> > study vedAnta granthas from a Guru (shravaNam). So we gave to be
> > careful not to quote Sri Ramana Maharshi without proper context.  When
> > a particular person studies and teaches vedAnta without himself
> > assimilating the truth of the words he is quoting or teaching, only
> > then it is meaningful to rhetorically ask "what is the use of studying
> > vedAnta and parrot the words etc?" Such a idea is reckless if quoted out
> of context.
> >
> > d - Devotee
> > M - Maharshi Ramana
> >
> >
> > D: What are the sadhanas or requisites for this process?
> >
> > *M.: The knowers say that the sadhanas consist of an ability to
> > discern the real from the unreal, no desire for pleasures here or
> > hereafter, cessation of activities (karma) and a keen desire to be
> > liberated. Not qualified with all these four qualities, however hard
> > one may try, one cannot succeed in enquiry. Therefore this fourfold
> > sadhana is the sine qua non for enquiry.*
> >
> > *Discernment (viveka) can arise only in a purified mind. Its nature is
> > the conviction gained by the help of sacred teachings that only
> > Brahman is real and all else false.* Always to remember this truth is
> > its effect. Its end
> > (avadhi) is to be settled unwavering in the truth that only Brahman is
> > and all else is unreal. Desirelessness (vairagya) is the result of the
> > outlook that the world is essentially faulty. *Its nature is to
> > renounce the world and have no desire for anything in it. Its effect
> > is to turn away in disgust from all enjoyments as from vomit.* It ends
> > (avadhi) in treatment with contempt of all pleasures, earthly or
> > heavenly, as if they were vomit or burning fire or hell.
> >
> > *Desire to be liberated (mumukshutva) begins with the association with
> > realised sages. Its nature is the yearning for liberation. Its effect
> > is to stay with one master. It ends (avadhi) in giving up all study of
> > shastras and performance of religious rites.*
> >
> > D.: How is it that even scholars in Vedanta have not succeeded in the
> > pursuit of enquiry?
> >
> >
> > M.: Though they always study Vedanta and give lessons to others *yet
> > in the absence of desirelessness* they do not practise what they have
> learnt.
> >
> > D.: And what do they do otherwise?
> >
> > *M.: Like a parrot they reproduce the Vedantic jargon but do not put
> > the teachings into practice.*
> >
> > D.: What does Vedanta teach?
> >
> >
> > *M.: The Vedanta teaches a man to know that all but the non-dual
> > Brahman is laden with misery, therefore to leave off all desires for
> > enjoyment, to be free from love or hate, thoroughly to cut the knot of
> > the ego and to remain fixed in the perfect knowledge of the equality
> > of all and making no distinction of any kind, never to be aware of
> > anything but Brahman, and always to be experiencing the Bliss of the
> > nondual Self.*
> >
> > *Though Vedanta is read and well understood, if dispassion is not
> > practised, the desire for pleasures will not fade away. However well
> > read one may be, unless the teachings are put into practice, one is
> > not really learned. Only like a parrot the man will be repeating that
> > Brahman alone is real and all else is false.*
> >
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