Jnanagni - A Metaphysical Synthesis Of Sri Ramana Maharshi's Teachings (original) (raw)
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Spirituality Studies, 2023
In this interview with Martin Dojčár, Michael James discusses the core of Śrī Ramana Maharshi’s teachings, providing an overview as a kind of roadmap that includes their philosophical framework conceptualized in the terminology of Advaita Vēdānta darśana, as well as their direct implications for contemplative spiritual practice. The teachings’ conceptual and spiritual aspects are addressed in terms of their textual grounding in primary literary sources. The interview is available online at https://www.spirituality-studies.org/dp-volume9-issue2-fall2023/2/.
1 Rama�a Maharshi: Hindu and non-Hindu Interpretations of a J�vanmukta by
2006
Like many others, I have been fascinated by the life and teachings of Rama�a Maharshi (1879-1950). More than fifty years have passed since his death (or mahasam�dhi). But his ashram continues to attract devotees from all over the world. The ashram is in Tiruvannamalai, 1 one of the great temple towns in southern India. The grounds of the
Śrī Rāmakṛṣṇa's Philosophy of Vijñāna Vedānta (International Journal of Hindu Studies)
International Journal of Hindu Studies 21.1 (2017), pp. 25-54
The philosophical teachings of Sri Ramakrishna, the nineteenth-century Bengali mystic, have been a source of lively interpretive controversy. Numerous commentators have interpreted Sri Ramakrishna’s views in terms of a particular philosophical sect, such as Advaita, Viśiṣṭāḍvaita, or Tantra. Militating against this sectarian approach to Sri Ramakrishna’s teachings, I argue that Sri Ramakrishna’s philosophy is best characterized as “Vijñāna Vedānta,” a resolutely non-sectarian philosophy—rooted in the spiritual experience of what Sri Ramakrishna calls “vijñāna”—that harmonizes various apparently conflicting religious faiths, sectarian philosophies, and spiritual disciplines. Part I outlines five interpretive principles that should govern any attempt to determine Sri Ramakrishna’s philosophical views on the basis of his recorded teachings. With this hermeneutic groundwork in place, Part II attempts to reconstruct from Sri Ramakrishna’s philosophical teachings the six main tenets of his Vijñāna Vedānta. Part III begins to explore how Sri Ramakrishna’s teachings on religious pluralism can be brought into dialogue with John Hick’s influential theory of religious pluralism.
Who am I? : Ramana Maharishi’s Philosophy of Self
National Conference on Clinical and Experimental Hypnosis, Mind-Body Practices and Happiness , 2015
Philosophical approaches to human self hopes to open up advanced platforms of research by increasing the points of interdisciplinary collaborations among the disciplines within Cognitive Science. The problem of self has played a central role in the philosophical discussions encountered by both Western and Indian philosophical traditions. Ramana Maharishi, who was influenced by Śaṅkarā's Advaita Vedānta to a great extent, developed an approach to understanding the notion of self through persistent self-enquiry (ātma-vichāra). In this paper, I will argue that for Ramana Maharishi the notion of self, which serves as a subject of all phenomenal experiences, when enquired in a persistent manner in order not to misidentify it as body and mind, is realized to be the single, immanent and supreme reality. Although known as an influential teacher, Ramana Maharishi remains as an unexplored philosopher and there is a need for a systematic study on his philosophy of self.
2019
A problematisation of the Hindu philosophical culture comprised in the Advaita Vedanta through the teachings of Sri Ramana Maharshi, centred in the role and meaning of consciousness to such body of knowledge. We build this endeavour via metaphysics, to try and understand how such culture deals with the classical problems of being, mind, and consciousness; and how these relate with the world. To such end, we expose and hopefully clarify, the three cosmogonical theories of ajata vada, drishti-shristi vada and shristi-drishti vada, present in the Advaita Vedanta. Through them, we posit the conceptual cascade of i) the world does not exist, ii) the world’s illusive existence arises from the mind, iii) the mind does not exist, iv) the mind’s illusive existence arises from the ‘I-thought’, v) this ‘I’ does not exist, vi) only pure consciousness exists, and as such vii) 1 the reality of the ‘I’ and the world only exist in consciousness as consciousness. To help us in such 2 effort, we make...
radically different in their paths to self-realization, conceptions of the divine, and attitudes to worldly life. Ramana taught the practice of self-enquiry (vichara) as means to realization of the Self, and is widely seen as exemplifying the Hindu spiritual tradition of jnana-marg, 3 the 'path of knowledge.' Though Gandhi is often remembered chiefly as a political figure, he asserted regularly that his political work was a mere means for him to realize God or Absolute Truth, and he thus exemplifies the karma-marg, the spiritual 'path of action.' In exploring these two figures'