RAMANA GITA STUDY GROUP .CHAPTER 12.V.9& 10. 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.

 

9.Kapali:

 

That Divine Sakti of which the Vedantins speak, is it dynamic or static ?

 

10.Bhagavan:

 

Child, it is only because of the movement of Sakti that the worlds come into

Being.

 

But the Reality on which the movement is based never moves .

 

 

 

 

 

 

 

 

 

 

 

 

 

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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.

 

9.Kapali:

 

That Divine Sakti of which the Vedantins speak, is it dynamic or

static ?

 

10.Bhagavan:

 

Child, it is only because of the movement of Sakti that the worlds

come into Being.

 

But the Reality on which the movement is based never moves .

 

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

Ramana Gita [Translation and Commentary by AR Natarajan]

Chapter 12 `On Shakti'

 

V9

The power of God, referred to by those learned in Vedanta, is it

dynamic or static?

 

Commentary

The all powerful God is the ground, the unmoving principle is also

the movement, the manifestation. In movement one obviously perceives

power. But can it be said that the ground too is powerful, even

though devoid of movement or action? Movements or actions become

powerful because of it. Not knowing the potency of Ramana's silent

power some would ask why he should not preach the truth to the

people at large/ Maharshi's reply is the apposite. `How do you know

that I am not doing it? . . Communication of knowledge can really be

done in silence only'.* Ramana would point out that the `influence

of the Jnani steals into you in silence'. The real force is within

as the Self, which though static is all powerful.

[*Maharshi's Gospel Pg16]

 

V10

It is because of movement of power that the world comes into being.

The ground, on which it is dependent is firm.

Commentary

Just as movement of pictures of a film can be seen only if there is

a firm screen, the activity which causes the appearance of the world

to the seer is not possible unless the base, Self, is itself

unmoving. In fact the static aspect of power and the dynamic are non-

separate. God and His power though seen as the base and movement

are really one like fire and its power to burn.

The manifest aspect of reality, Shakti, is not apart from the

unmanifest. Ramana points out that `the seer, the seen, the screen

on which it is projected & the light, are all only the one'.*

[*Sat-Darshanam v9]

 

======

anu

 

 

 

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[Guest guest]

on the one side there is unchanging SELF (supreme reality); super-

imposed on it there is (an illusive) world (or universe) which is

ever changeful;

 

on the other side there is (an illusive) manas (based on the

individual ego) which is ever changing;

underlying this is the SUPREME SELF in the Hrudaya Guha (Heart Cave)

which is "the constant";

 

so, it is stacked up like this:

 

unchanging SELF

ever-changing Universe

 

||

||

 

ever-changing manas

unchanging SELF

 

or represented horizontally, like this :

 

unchanging ever-changing <<---- ever-changing unchanging

SELF Universe ---->> mind (ego) SELF

 

 

only to an ever-changing mind or manas (which is based on

the 'individual ego' or the 'I' thought), the ever-changing universe

appears real (due to Maya or Shakthi). When the individual " 'I'

thought" vanishes the Universe vanishes to (like in deep sleep).

 

So the goal is to isolate and kill the individual 'I' thought. & The

process to acieve this (while still awake) is 'Self-Inquiry'.

 

Maya is the reason as well as the hindrance for achieving this goal.

It is the reason because without Maya, there is no individual 'I'

which can practise to realize. It is a hindrance due to the fact that

only because of its illusory projection there is a need to unrealize

the false and "stay with the unchanging True".

 

Depending on the (spiritual) maturity of the individual 'I' they may

or may not find this 'final path of self-inquiry' appealing to them

in their present life (or the current illusory state).

 

(a crude example could be: you may or may not have done your studies

till post-graduation in this life time but you must have completed

the analysis and understanding of your chosen subject "to that

extent" in order to become eligible to do a research thesis and

obtain a doctorate)

 

love, Murthy

 

RamanaMaharshi, "anupadayachi"

<anupadayachi> wrote:

> 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.

[Guest guest]

I am sorry the horizontal representation got messed up, thanks to

removing all the spaces, here it is for more clarity:

 

unchanging||ever-changing||***<<----***||ever-changing||unchanging**

***SELF***||**Universe***||***---->>***||**mind (ego)*||***SELF*****

 

 

RamanaMaharshi, "manof678" <manof678>

wrote:

> on the one side there is unchanging SELF (supreme reality); super-

[Guest guest]

oops, again messed up due to advertisement and wrapping around; here,

let me try one last time; please scroll below the right-side

ad to see the horizontal representation of individual self and

the ultimate supreme as conceived by my understanding.... thanks and

love, Murthy

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unchanging||ever-changing||***<<----***||ever-changing||unchanging**

***SELF***||**Universe***||***---->>***||**mind (ego)*||***SELF*****