Guest guest Posted May 7, 2005 Report Share Posted May 7, 2005 font-family:Arial"> font-family:Arial"> font-family:Arial">Recently some friends were talking about the possible dangers of becoming ‘Ramana Police’. I am not sure if I fully understood their meaning at the time. Then later that same day I was reading Lucy Cornelssen’s book, “Hunting the ‘I’ ” wherein she spoke of Sri Ramana stressing the importance of Atma Vichara. However, she pointed out: font-family:Arial"> font-family:Arial">“… one has to keep in mind one main principle of the sage: he never discouraged the visitor in his own spiritual endeavour, whatever the outer form may be. Because he knew that the sincere seeker after Truth is always guided from within, and that his inclinations to particular practices not only indicate the degree of his spiritual maturity, but at the same time, in most cases, are also the means best suited for the person concerned. He never advised a questioner to drop whatever practice he had followed up to that point; he only showed, if necessary, how to make it more effective.” (p26) font-family:Arial"> font-family:Arial">This reminded me of reflecting some time ago on one of the verses from “Forty Versus on Reality”, S. Cohen’s rendering: font-family:Arial"> font-family:Arial"> 8. In whatever name and form the nameless and formless is worshipped, font-family:Arial"> therein lies the path of its realisation. Realising one’s own truth as the truth font-family:Arial"> of that reality, and merging into it, is true realisation. font-family:Arial"> font-family:Arial">I am not sure how faithful to the original Tamil Cohen’s rendering of this verse might be, the important thing at the time was that it evoked the realisation that within each person’s ‘spiritual’ understanding lies the path to their own realisation. It is not for one person to assume that s/he knows enough to discourage or deflect another from their chosen spiritual practice. font-family:Arial"> font-family:Arial">The same principle must surely operate with our understanding of Ramana’s teachings. Each of us comes to it within the context of a) our own prarabdha karma, b) the stage of understanding we have reached and c) whatever measure of guidance from within we have managed to be open to, depending on our sincerity as seekers. Thus the understanding, devotion and ‘spiritual practice’ of each of us, in relation to Ramana and his teachings, is very likely to take a different form. font-family:Arial"> font-family:Arial">I suspect that as devotees and students we may well be able to clarify what Ramana said and wrote, but who can claim to be the final authority on what his Teachings and Presence should mean for another person, or how his teaching should be understood and put into practice by another? font-family:Arial"> font-family:Arial">Peter Quote Link to comment Share on other sites More sharing options...
Guest guest Posted May 7, 2005 Report Share Posted May 7, 2005 - John gita-Sarah Saturday, May 07, 2005 8:22 PM Re: [RamanaMaharshi] On what authority...? Om Namo Bhagavathe Sri Ramanaaya...Dear Peter...Re:>This reminded me of reflecting some time ago on one of the verses from “Forty Versus on Reality”, S. Cohen’s rendering: > 8. In whatever name and form the nameless and formless is worshipped,> therein lies the path of its realisation. Realising one’s own truth as the truth> of that reality, and merging into it, is true realisation. >I am not sure how faithful to the original Tamil Cohen’s rendering of this verse might be, the important thing at the time was that >it evoked the realisation that within each person’s ‘spiritual’ understanding lies the path to their own realisationCohen’s translation is OK. It may be helpful to know that the two sentences are joined by the word “aayinum”, which here serves the purpose of a conjunction, meaning “however”; The point is that it's OK to see reality in any name or form; however, you have to see it in your own form. In the second sentence, the word used by Bhagavan for “merging” is “oorNtu”, literally “having become one” — we note that the verb “oor” also carries the sense of “becoming one through investigation”, and that this is the true ‘seeing’ (un>maiyil kaanal); the verse ends with “un>arNtu iduka” which acts as an imperative that you should “really feel/experience this” (presumably meaning the knowledge should not be theoretical). >but who can claim to be the final authority on what his Teachings and Presence should mean for another person, or how his >teaching should be understood and put into practice by another? Indeed. It is wise not to take the attitude of knowing what Bhagavan meant. That’s why it’s always best to stick to the original words and practise the upadesa first. anbudan John Siva—Siva - Peter M. RamanaMaharshi Saturday, May 07, 2005 5:12 PM[RamanaMaharshi] On what authority...? Recently some friends were talking about the possible dangers of becoming ‘Ramana Police’. I am not sure if I fully understood their meaning at the time. ......This reminded me of reflecting some time ago on one of the verses from “Forty Versus on Reality”, S. Cohen’s rendering: 8. In whatever name and form the nameless and formless is worshipped, therein lies the path of its realisation. Realising one’s own truth as the truth of that reality, and merging into it, is true realisation. I am not sure how faithful to the original Tamil Cohen’s rendering of this verse might be, the important thing at the time was that it evoked the realisation that within each person’s ‘spiritual’ understanding lies the path to their own realisation. ....... Quote Link to comment Share on other sites More sharing options...
Recommended Posts
Join the conversation
You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.