www.telugubhakti.com Digest Number 4642

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Digest #4642


Sat Apr 21, 2018 8:48 pm (PDT) . Posted by:


being the Reality is alone truly seeing the Reality

Grant Summerville

Sri Ramanopadesa Noonmalai

(The Teachings of Bhagavan Sri Ramana Maharshi)

Word by word in English

Meaning : Sri Sadhu Om

Translation : Michael James

Ulladu Narpadu - (The Reality in Forty Verses)

8. Whoever worships (the nameless and formless Reality) in whatever form giving (it) whatever name, that is the way to see that (nameless and formless) Reality in (that) name and form, (because) it is possible (to see it thus). However, becoming one (with the Reality), having known one's own truth (that is, having known the truth that one is not the ego, the individual who worships and sees names and forms, but only the real Self, who never sees names and forms) and having (thereby) subsided in the (nameless and formless) truth of that Reality, alone is seeing in truth (in other words, being the Reality is alone truly seeing the Reality). Know thus.

Note : Although it is possible to see the Reality in name and form, either as God or as Guru, that is not truly seeing the Reality, because the reality (whose nature was defined in the previous verse) is in truth nameless and formless. Regarding seeing God or the Reality, Sri Bhagavan once said in English, "To see is to know, to know is to become and to become is to be". Therefore, being the Reality (that is, abiding as the real Self, which is devoid of name and form), having known the truth that the ego (which is the seer of names and forms) is non-existent and having thereby subsided and become one with the reality, alone is truly seeing the Reality. (verse 26 of Upadesa Undiyar).

The Tamil words 'per-uruvil' can be interpreted in three different ways, namely to mean (1) 'in name and form' (qualifying the nature of the seeing), (2) 'nameless and formless' (qualifying the nature of the Reality), or (3) 'without name and form' (qualifying the nature of the seeing). However, for the reasons given in The Path of Sri Ramana – Part Two, appendix 4(b), the third interpretation is not fitting here, and hence only the first two interpretations are included in this translation, the first without brackets and the second within brackets.

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