RAMANA GITA STUDY GROUP .CHAPTER 12.V.29 & 30 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:.

 

29.There are two ways, child, in which Truth is apprehended.

 

It is defined in terms of its characteristics.

 

And it is directly experienced as Reality .

 

30.Thus, knowledge of Being can be had in two ways,

 

through its activity,

 

or by experiencing it as such;

 

that is indirectly through its attributes [characteristics] or directly by being

One with it .

 

 

 

 

 

 

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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:.

 

29.There are two ways, child, in which Truth is apprehended.

 

It is defined in terms of its characteristics.

 

And it is directly experienced as Reality .

 

30.Thus, knowledge of Being can be had in two ways,

 

through its activity,

 

or by experiencing it as such;

 

that is indirectly through its attributes [characteristics] or

directly by being One with it .

 

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

Ramana Gita [Translation and Commentary by AR Natarajan]

Chapter 12 `On Shakti'

 

V29

Truth is apprehended in two ways, by indication and in reality. By

indication it is spoken of as Real and it is experienced as Reality

 

Commentary

Knowledge about reality is indirect, when it arises from proper

understanding of the scriptures through guru's guidance. When one

abides in the natural state the experience is direct `aparoksha'.

 

V30

Self-awareness can be had in two ways, through its activity or

experiencing it as such by its attributes, or by being with it.

 

Commentary

Self has two characteristics. The asraya ie. ground, and movement

or, the mind and world. Logically, awareness of the Self could be in

one of two ways. It can be experienced directly inwardly by abiding

in it and outwardly by perceiving that everything is the Self.

 

======

anu

 

 

 

 

 

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AparokshAnubhuti

 

Aksha in sanskrit is eye

 

Pratyaksha - Prati+Aksha is what is held against eye. This has to be understood

as what is perceived by karmendriyas. See, hear, smell, taste and touch are all

pratyashanubhuti.

 

Paroksha - Para+Aksha is what is not held against eye or karmendriyas, but can

be implied by proper reasoning. Here manas and buddhi are involved. Eg.

Smoke seen at a distance is reasoned by saying 'there is a fire in that far off

place.' Though no fire is seen or heat felt. Here karmendriyas are playing

secondary role where as jnanendriyas are playing primary role. Knowledge about

reality is indirect at this juncture.

 

Aparoksha - not held against eye or karmendriyas or jnanendriyas. Here

jnanendriyas play secondary role only to the extent of setting off self enquiry

and after a while they are subdued to allow feeling to take over and move beyond

the limitations of sense perceptions to BE 'I'. This is said to be direct

experience.

 

Hence the term AparokshAnubhuti.

Namaskaras again,

Nagaraja

anupadayachi <anupadayachi (AT) (DOT) co.uk> wrote:

==========================================================Ramana Gita

[Translation and Commentary by AR Natarajan]Chapter 12 `On

Shakti'V29CommentaryKnowledge about reality is indirect, when it arises from

proper understanding of the scriptures through guru's guidance. When one abides

in the natural state the experience is direct `aparoksha'.

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