Historically (perhaps (?) since the days of Prof. Max Muller and Dr. George Thibet), the Sanskrit word ‘brahman‘ is rendered into English as Consciousness which is ‘caitanya.’ ‘brahman‘ is derived from the root “bRh” which means very huge. The derivation can take many forms like:
bRihatvAt – unimaginably Infinite in expansiveness;
brahmaNatvAt – encloses everything within Itself (all-inclusive);
barhaNatvAt – deliquesces [assimilates (absorbs/dissolves) all into Itself.]
Possibly “Colossus” may have been better or a more appropriate translation for brahman, IMHO, because Consciousness captures only one aspect of brahman, the other two being Beingness and Bliss (going by the popular “sat-cit-Ananda“).
Vedanta offers us three unique prakriyA-s (processes) to ‘understand each of the three aspects of brahman, as follows: Continue reading →
As I have pointed out earlier, most of what is referred to as Ramana’s teaching comes from recorded talks or answers that he gave to visiting seekers. Not only were those answers aimed at the level of understanding of the questioner but the transcriptions were made by others, who may not entirely have understood the answers, and they have been translated from those transcriptions by others who may also not have been especially knowledgeable. The text known as ‘Guru Vachaka Kovai (The Garland of Guru’s Sayings)’ is a collection of his teachings recorded by Muruganar, who lived with Ramana for several years. Ramana is stated to have edited and added to the work so that we can assume it does not suffer to the same degree from those shortcomings (although it has been translated from Tamil).
In this work, Ramana specifically addressed the concept of ‘obstacles’ (pratibandha-s) in Chapter 22. It does read as though it applies mainly to the seeker rather than the j~nAnI but verse 620 refers to ‘reaching the destination’, which may then be construed as the entire ‘path’ through to final liberation (videha mukti):
“619. Just as a gem taken from a mine will not have full luster if it is not polished on the grindstone, so the real tapas, the sadhana which one is doing, will not shine well if it is not provided with trials and tribulations on its way.
620. For a big temple-chariot to go along the streets and safely reach its destination, not only the strong linchpins but also the obstructing blocks, which prevent it from dashing into anything by running to the sides of the streets, are indispensable.” (Ref. 204) Continue reading →