Ramana Gita Study Group Ch 8. V 4,5,6 The Stages of Life

ON ASHRAMAS

SRI RAMANA GITA CHAPER 8

KRISHNA BHIKSHU TRANS.

4.This 0rder {Of the Ashramas] is again prescribed that the affairs of the world
may fo on
smoothly and well .

The duties of the first three Ashramas do not go against Jnana .

5.Ascetism means pure Jnana , not wearing the ochre robe or having a tonsure .

However, initiation into ascetism is accepted as a way to remove several
hindrances in one's path
..
6.Were spiritual power kindled in Bramacharya ,the first Ashrama ,by discipline
it becomes later a
big flame by thorough study of scriptures and increase in higher knowledge..


=====
Life is a pure flame,and we live
by an invisible Sun within us.





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om namo bhagavate sri ramanaya
> ON ASHRAMAS
> SRI RAMANA GITA CHAPER 8
> KRISHNA BHIKSHU TRANS.
>
> 5.Ascetism means pure Jnana , not wearing the ochre robe or having a tonsure .
>
> However, initiation into ascetism is accepted as a way to remove several
> hindrances in one's path
Another translation of verse no. 5
'Popular opinion [or doctrine] (matah) states that this stage of life is for
warding off various hindrances, [however, in truth,] sannyasa is unsullied
knowledge not an ochre robe or shaven head.'
It seems that the verse rather than accept sannyasa as a formally initiated
state decries such a misunderstanding.
Regards,
Miles

--- In RamanaMaharshi (AT) yahoogroups (DOT) com, Alan Jacobs
wrote:
ON ASHRAMAS

SRI RAMANA GITA CHAPER 8

KRISHNA BHIKSHU TRANS.

4.This 0rder {Of the Ashramas] is again prescribed that the affairs
of the world may fo on
smoothly and well .

The duties of the first three Ashramas do not go against Jnana .

5.Ascetism means pure Jnana , not wearing the ochre robe or having a
tonsure .

However, initiation into ascetism is accepted as a way to remove
several hindrances in one's path.
6.Were spiritual power kindled in Bramacharya ,the first Ashrama ,by
discipline it becomes later a
big flame by thorough study of scriptures and increase in higher
knowledge..


=====
Life is a pure flame,and we live
by an invisible Sun within us.

= = = == = = = === = = === = = = = = = = == = = = = =
RAMANA GITA [translation & commentary by AR Natarajan]

Chapter 8 (contd.)
Vs 4
It is for smooth working of the affairs of the world that these
stages in life have been prescribed. The first three stages do not
stand in the way on knowledge.

Commentary
.. . Ramana negates the popular belief that one has to renounce home
in order to attain Self-knowledge. Firstly, whether one is able to
renounce home or is forced to stay in it depends on the karmic
forces at work. Secondly, the discriminative faculty, the capacity
to enquire about ones true nature is a liberty given to all.
Thirdly, the renunciation necessary for knowledge is of attachments
of the mind.
Ramana told a person who wished to resign his job, `Renunciation
does not imply apparent divesting of customs, family ties, home
etc., but renunciation of desires and attachment. There is no need
to resign your job, but to resign yourself to Him, the bearer of the
burden of all'.*
[Crumbs from His Table –by Swami Ramananda Svarnagiri – P.43]

vs5
`Sanyasa', true renunciation, is pure knowledge. It is not the ochre
robe or a shaven head. However, this stage is intended to ward off
obstacles to knowledge.

Commentary
Ordinarily, after going through the first three stages,- bachelor,
householder, forest dweller,- one is expected to renounce
everything. The symbol of such renunciation is the wearing of ochre
cloth and the shaving of the head. But these are only outward marks.
What matters is the renunciation of ego. The one who does so is a
pure flame of knowledge, a true `sanyasi'. This is not to say that
the fourth stage is purposeless. Its value consists in creating
outer circumstances conducive to pursuit of Self-knowledge.
( Note that the next three verses deal with the reverse position,
the specific question whether the householder can attain knowledge.)

Vs6
One whose energies are well developed even as a bachelor, by
diligent study of scriptures and by practices suited to attainment
of knowledge, shines more in later life.

=============
anu




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One of the meanings of Sannyasa is to be established (nyasta) in Sat (that is, Jnana).

My uncle echoed this very clearly in my teens. While any conversation with him
would finally lead to talk on Parabrahman, he would assign a value of zero to
any thing good, bad or indifferent that one would narrate from day to day life.
"Know that all this is a big zero", he would say. Somehow, relatives and
friends who poured out difficulties would feel relieved on hearing this. He
stressed the need to be constantly immersed in Self enquiry and if not, atleast
in the thought of Divine. During one of the talks leading to Ultimate Reality
he told me "what we are talking now is sanyasa". To many a one, sanyasa,
instead of warding of hindrances, it will become a means to gather more
hindrances when importance is given to attire, appearance and expecting to be
treated in a certain way on taking to sanyas.

Namaskaras again,

Nagaraja

Miles wrote:
om namo bhagavate sri ramanaya
> ON ASHRAMAS > SRI RAMANA GITA CHAPER 8 > KRISHNA BHIKSHU TRANS.> > 5.Ascetism
means pure Jnana , not wearing the ochre robe or having a tonsure .> > However,
initiation into ascetism is accepted as a way to remove several > hindrances in
one's pathAnother translation of verse no. 5'Popular opinion [or doctrine]
(matah) states that this stage of life is for warding off various hindrances,
[however, in truth,] sannyasa is unsullied knowledge not an ochre robe or
shaven head.'It seems that the verse rather than accept sannyasa as a formally
initiated state decries such a misunderstanding.Regards,Miles Community email
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om namo bhagavate sri ramanaya
Dear Nagaraja,
> One of the meanings of Sannyasa is to be established (nyasta) in Sat (that is,
> Jnana).
Thank you. Indeed.
sat + ni + Asa = pure abidance or abidance in the Self.
> To many a one, sanyasa, instead of warding of hindrances, it will become a
> means to gather more hindrances when importance is given to attire, appearance
> and expecting to be treated in a certain way on taking to sanyas.
Talks 588; 25th November 1938
To an Andhra seeker, Sr Bhagavan said: Sannyasa is mentioned for one who is fit.
It consists in renunciation not of material objects but of attachment to them.
Sannyasa can be practised by any one even at home. Only one must be fit for it.

>From Talks 427; 12th June 1937
D.: Is it necessary to take sanyasa for Self-Realisation?
M.: Sanyasa is to renounce one's individuality. This is not the same as tonsure
and ochre robes. A man may be a grihi*; yet, if he does not think he is a grihi,
he is a sanyasi. On the contrary a man may wear ochre robes and wander about;
yet if he thinks he is a sanyasi he is not that. To think of sanyasa defeats
its own purpose.
* householder
Regards,
Miles