Author Topic: Ramana Gita of Kavyakanta Ganapati Muni - (2)  (Read 2195 times)

Subramanian.R

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Ramana Gita of Kavyakanta Ganapati Muni - (2)
« on: July 30, 2008, 01:59:40 PM »
The first chapter of RG is on the importance of Upasana, or meditation.
on 19-12-1913, the Muni asked certain questions and Bhagavan gave
replies to these questions.

Kavyakanta asked:  " Is the liberation to be had be mere discrimination
between the real and the unreal, or are there other means of ending
of bondage? Is a study of scriptures enough by itself to liberate those
desirous of knowledge, or is spiritual practice according to the Master's
injunctions also necessary?  How does one of steadfast knowledge
(sthitaprajna) recognize himself as such? Is it by knowing the
fullness of his enlightenment or is it by cessation of objective awareness?
By what indication ae he learned able to recognize the wise(jnani)?
Does absorption in the Self, 'samadhi',  lead only to 'jnana',  wisdom,
or does it also confer the material fruit desired?  If one practising
yoga for a desired end and becomes a 'sthitaprajna', is that desire
also fulfilled or not?  "

Bhagavan's replies are:-  " Abidance in the Self alone releases one
from all bonds.  Discrimination between the real and the unreal leads
to non-attachment.  The wise,  'jnani' is unfathomable; he abides
always in the Self alone. He does not consider the universe as unreal
or as different from himself.   The seeker of knowledge does not
achieve his end merely by a study of the scriptures.  Without meditation,
there cannot be attainment for him. This is definite.  Experiencing
the natural state, during spiritual practice, is called meditation, and
when that state becomes firm and permanent, that itself is called
wisdom - 'jnana'. When discarding sense-objects, one abides in
one's own true nature, as a flame of 'jnana', this state of being
is termed 'sahaja sthiti', - natural state.  In the firm, natural state,
through that Supreme Silence free from all 'vasanas' -( ' latent tendencies
or propensities of the mind in the present life due to those of former
lives.'), the 'jnani' knows himself as such without any doubt. 
From the mark of equality towards all beings, one's (attainment of)
jnana is inferred.  When practice of samadhi is begun with a desire,
the desire will also surely bear fruit.  In practising yoga with a desire,
if one becomes a 'sthtiaprajna', one is not elated though the desisre
is fullfilled.     
 
Arunachala Siva.

DRPVSSNRAJU

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Re: Ramana Gita of Kavyakanta Ganapati Muni - (2)
« Reply #1 on: August 02, 2008, 07:08:49 PM »
Jnani posits himself in nonobjective adjunctless self-consciousness which is not adulterated by thoughts or objects.
pvssnraju

Subramanian.R

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Re: Ramana Gita of Kavyakanta Ganapati Muni - (2)
« Reply #2 on: August 13, 2008, 08:24:33 PM »
Dear DRPSSVN Raju, Thoughts are the hindrance that
gives rise to objective universe, the personal gods and
I am the body feeling.

Arunachala Siva.