RAMANA GITA STUDY GROUP .CHAPTER 12.V.17,18,19 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:.

 

17.Activity is of two kinds:

 

pravritti [manifestation] and nivritti [withdrawal]

 

The Vedic text "where all this has become Atman itself", refers to nivritti.

 

18.Thus the word 'sarvam'. [all this] refers to the many [seen] during dualistic

vision .

 

The word 'abhoot' [has become] implies some kind of activity .

 

19.The specific expression 'Atman itself' implies that the multitude of diverse

things born of it

must in the end be withdrawn into the Atman.

 

 

 

 

 

 

 

 

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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.

 

Bhagavan:.

 

17.Activity is of two kinds:

 

pravritti [manifestation] and nivritti [withdrawal]

 

The Vedic text "where all this has become Atman itself", refers to

nivritti.

 

18.Thus the word 'sarvam'. [all this] refers to the many [seen]

during dualistic vision .

 

The word 'abhoot' [has become] implies some kind of activity .

 

19.The specific expression 'Atman itself' implies that the multitude

of diverse things born of it

must in the end be withdrawn into the Atman.

 

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

Ramana Gita [Translation and Commentary by AR Natarajan]

Chapter 12 `On Shakti'

 

V17

Activity comes under two categories, manifestation and subsidence.

The Vedic text `When all has become the Self' refers to subsidence.

 

V18

The word `Sarvam', `all this', refers to the many seen during

dualistic vision. The `abhoot', has become , implies some activity.

 

Commentary

How can the Real, the one be the many? The answer is that it would

be so when the dualistic vision prevails. The dualistic view

persists until such time as the nature of the ego, of the mind, and

its source are understood. It would persist till the illusion that

the subject is separate from the Self lasts. The existence of the

many would, therefore, be seen to be temporary.

 

V19

The expression `Self itself' implies that the variety must in the

end subside into the Self.

 

Commentary

.. . . .If the multitude were independent of the `Self' – they would

have independent reality, a separate permanent existence. In fact

however, they arise and subside in one reality. Hence though the

forms are many the substance, the essence, is only the Self.

Those who are pursuing the method of self-enquiry are familiar with

the daily birth of the `I'-thought, or individuality, on waking, and

its daily death when sleep overtakes. The rising of the ego and its

subsidence would evidence the fact that it has a conscious source

within the Self. It is the Self which lights the mind and the world

and envelops all creation.

 

=====

anu

 

 

 

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