[Advaita-l] Commentary on Ramana's Forty Verses

[H S Chandramouli]

Namaste Jaldhar Ji,

Reg  <<  Now there is room for flexibility in some
areas but this idea that mukti is possible without physical renunciation
is stretching things beyond the limit >>,

I had earlier mentioned  regarding the contrary views of Swami
Paramarthananda on this topic. But  at the time, in spite of my best
efforts I could not get a specific reference to backup my statement. Since
you made this observation now, I made another attempt for the same. Though
I could not get to the particular talks by the Swamiji on Upanishads on
which I had made my observation, I could still get a reference to the same
in one of his Gurupoornima talks. The reference unfortunately is not to the
talk itself, but a transcription of the talks by one of his disciples, but
it can be considered authentic as it is published by Arsha Avinash
Foundation. The link is

<<
https://arshaavinash.in/index.php/download/what-is-sanyasa-by-swami-paramarthananda/
  >>.

Please see the last part of the talk.

Regards


On Thu, Jun 24, 2021 at 12:02 PM Jaldhar H. Vyas via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> On Mon, 21 Jun 2021, S Jayanarayanan via Advaita-l wrote:
>
> > Although Akilesh has a view of Sannyasa that I believe is not really
> held by either
> > Traditionalists or a specific Teacher, he has done two things correctly:
> >
> > 1) He has quoted passages from Ramana Bhagavan's teachings, rather than
> mere empty talk.
> > 2) He has not resorted to any personal attacks.
> >
> > For the above reasons, I would recommend that he not be removed, but of
> course,
> > you are the moderator.
>
> Even the moderator can make mistakes so I welcome your feedback.  What you
> have said is true and that's why after the first big argument a few weeks
> back I didn't take any action.  It's ok to have different opinions if you
> can back them up but the measuring stick is ultimately what is the
> teaching of Advaita Vedanta?  Now there is room for flexibility in some
> areas but this idea that mukti is possible without physical renunciation
> is stretching things beyond the limit.  As Akilesh just kept grasping at
> straws instead of acknowledging this, there was no point in just
> continuing to bash heads fruitlessly.
>
> n Mon, 21 Jun 2021, S Jayanarayanan via Advaita-l wrote:
>
> > Ramana Bhagavan has been revered by both the Sringeri and Puri Acharyas
> > of His time.
>
> And it was the Kanchi Acharya who told Paul Brunton to visit him.  These
> are the kind of recommendations that are of great weight to me.  What was
> it about him exactly that impressed them so much?  It would be
> instructive to find that out from discourses etc.
>
> n Mon, 21 Jun 2021, Sanju Nath via Advaita-l wrote:
>
> > I was actually looking forward to reading his commentary/interpretation
> on
> > RM’s most important work, which is a big commitment of time on his part,
> > and some discussion on how it aligned with Bhagvadpada Shankarcharya’s
> > works.
> >
> [...]
> >
> > But the main purpose - the posting of the verses, and his interpretation
> -
> > was useful, I felt, for contemplation on “Who Am I” message of Ramana
> > Maharishi.
> >
>
> If someone else would like to take this up (maybe you?) it would be
> welcome by many readers.
>
> On Tue, 22 Jun 2021, Anand N via Advaita-l wrote:
>
> > When I read about Arjuna being called a Jnani and the quote being used
> from
> > BG, it was very suspect.
> > Jaldharji took the effort to point out to sources in Mahabharatha which
> > shows otherwise.
>
> Especially when answering Akilesh I made it a point to include the
> sanskrit text.  Because the problem with people with "opinions" is that
> they think everyone else is just giving an opinion too so the entire
> concept of objective truth falls by the wayside.
>
>
>
> > These excerpts were simply speculated upon. The problem of or the rules
> > of the tradition, is that the texts are Pramana, since Anubhava cannot
> > be documented. If we interpret texts however we want, then we are
> > entering chaos, which will be inconsistent with the overall message of
> > the Vedas.
>
> That kind of radical subjectivity was championed by the Jains and some
> sections of the Buddhists.  And Advaita Vedanta has opposed this.  This is
> a historical fact.
>
> [...[
>
> > Let us now see the rules of this list,
> > https://lists.advaita-vedanta.org/lists/
> > Focus of the list is also NOT on the new non-dual and neo-vedanta
> > teachings. But, scholarly articles comparing these traditions with
> > traditional advaita-vedAnta are welcome.
> >
> > The problem is the word neo-vedanta is nebulous, since it's very hard to
> > define who all fall under the category.
> > For e.g. for me J. Krishnamurthi would be a Neo Vedantin. But wikipedia
> > will define it otherwise.
> >
>
> I am relieved that there is someone who actually read that. :-)  I get the
> feeling most people treat it like those popups with long legal "end-user
> license agreements" that you have to agree to when installing software.
> Just click ok so I can get to the good stuff. :-)  But we have that for a
> reason.  We don't want to have our time wasted by people who aren't
> discussing things which aren't Advaita at all but we also don't want to
> waste their time if what we are discussing is not what they are
> interested in.
>
> Now Ramana is an interesting case.  I think he is more of a transitional
> figure between traditional and neo.  (It's not a fixed boundary as you
> say.  Who can point to the exact place where the Ganga ends and the Bay of
> Bengal begins?) So he has followers from both camps.
>
> (And btw Wikipedia is a terrible source for anything related to Hinduism.
> I advise you not to rely on it.)
>
>
> --
> Jaldhar H. Vyas <jaldhar at braincells.com>
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