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

[Raghav Kumar]

Namaste Subrahmanianji

Yes you are quite right. The verse reads jnAtum antaram ( the word being
tumunAnta rather than panchamI)  the translation does not permit any other
reading other than 'there is no (other) object to be known in pure
knowledge.'

I was influenced by another verse from aparokShAnubhUti viz.,

karye hi kAraNam pashyet paschAt kAryam visarjayet kAraNatvam tathA nashyet
avashiShTam bhaven muniH

(Verse  139)
First see the cause in all its effects. Thus get rid of the effects
(multiplicity) altogether. (In ones understanding). Thus the causality of
the Cause also stands negated. What remains finally is the Contemplater or
Self alone.
(My rough translation )

I remember Swami Paramarthanandaji quoting the above version of verse 139
as representing in a nutshell the entire adhyAropa apavAda prakriya.

But this verse is different.
Om

Raghav

On 20-Sep-2016 11:32 am, "V Subrahmanian" <v.subrahmanian at gmail.com> wrote:
>
>
>
> On Tue, Sep 20, 2016 at 11:09 AM, Raghav Kumar via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:
>>
>> On 20-Sep-2016 8:58 am, "Ravi Kiran via
>> >
>> > 'Jnanam alone is; there is no Jnani'
>> >
>> Isn't it curious that we also have the words of Sri Ramana Maharshi  -
>> 'What is Jnana other than the Knower'
>> ज्ञानमिस्त किं ज्ञातुमन्तरम्
>
>
> Raghav ji,
>
> Could you confirm whether the above translation you give to the statement
is correct? For we have this too:
>
> http://www.arunachala.org/docs/upadesa-saram/
>
> 27.
>
> jñāna-varjitā-jñana-hina cit
>
> jñānam-asti kiṃ jñātum-antaram
>
> That is true knowledge which transcends
> Both knowledge and ignorance,
> For in pure knowledge
>
> Is no object to be known.
>
>
>
> If it has to be //'What is Jnana other than the Knower'// I think the
wording should be: ....jñāturantaram.  Because, jñātā is the knower.  Apart
from the knower where / what is Knowledge?  In this case jñātā will become
jñātuḥ in the panchamī .
>
> vs
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