RAMANA GITA STUDY GROUP .CHAPTER 12.V.4,5&6 On Sakti

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CHAPTER 12

 

ON SAKTI [the main topic in this long chapter]

 

Professor K.Swaminathan and Sri Visvanatha Swami Translation

 

On the nineteenth day, the high-minded Bharadwaja Kapali, great among the

learned,questioned Guru

Ramana.

 

Bhagavan;

 

 

4.For one to whom the Subject is not different from the Self,

 

the Object and the cognition also do not appear different from the Self.

 

5.For one to whom, owing to attachment, the Subject is different from the Self,

 

the Object and the cognition too appear different from the Self.

 

6.Even in this seeming ignorance,

 

the Jnani perceives the essential Unity,

 

The ignorant one, caught in the seeming difference considers himself as

separate.

 

 

 

 

 

 

 

 

 

 

 

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[Guest guest]

RamanaMaharshi, Alan Jacobs

<alanadamsjacobs> wrote:

> CHAPTER 12

>

ON SAKTI [the main topic in this long chapter]

 

Professor K.Swaminathan and Sri Visvanatha Swami Translation

 

On the nineteenth day, the high-minded Bharadwaja Kapali, great

among the learned,questioned Guru

Ramana.

 

Bhagavan;

 

4.For one to whom the Subject is not different from the Self,

 

the Object and the cognition also do not appear different from the

Self.

 

5.For one to whom, owing to attachment, the Subject is different

from the Self,

 

the Object and the cognition too appear different from the Self.

 

6.Even in this seeming ignorance,

 

the Jnani perceives the essential Unity,

 

The ignorant one, caught in the seeming difference considers himself

as separate.

 

===================================================

V4

For the one for whom the subject is not different from the Self, the

object and the cognition also do not appear different from the Self.

 

Commentary

For one whose Self-abidance is steady, the vision is unitary. The

separate perceiver-`I'-individual, is not there. The subject-seer,

is merged in the Self. The wise would see the form, the foam and the

waves, and also the water in the ocean. Similarly they would be

aware of thought waves and also of the Self on which the movement

takes place. The subject, the individual consciousness, and the

objects are seen as movements arising from the Self and subsiding in

it, as one integral whole. The triads do not, therefore, exist.

 

V5

For those attached to the body the subject is different from the

Self. The objects and the cognition too are different from the Self.

 

Commentary

He diference in the outlook of the wise and the ignorant is clearly

explained. So long as the seer, the mind, or the ego, is regarded as

a an independent entity, - a separate source of consciousness,

dualistic vision alone will result. This springs as an attachment to

the body or identification with a particular name and form. It is

only through steady self-enquiry that the mind merges in its source,

the Self. Till such time as the mind has not subsided in its source,

variety, and not the underlying unity, would be seen.

 

V6

Even in the difference, the essential unity is perceived by the

wise. The ignorant caught up in variety considers himself as

separate.

 

Commentary

The mere fact that the Jnani, the wise one, is aware of the body and

the world does not mean that his perception is the same as that of

the ignorant. He is always aware of his true nature, of the totality

of consciouness. The ignorant person makes the initial mistake of

identification with a particular name and form and so long as this

identification is not cut at its root through self-enquiry,

everything else is seen as apart from oneself.

The mind divides and separates. This divisive outlook is in direct

contrast to the unitary perception of the wise. The difference

therefore, lies in the angles of vision.*

[*Sat-Darshanam v18]

 

=========

anu

 

 

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