Sri Ramana Maharshi
D.: In Sri Ramakrishna’s Life it is said that an idol, Ramlal was animate. Is it true?
M.: Can you account for the animation of this body? Is the movement of the idol more mysterious than the movement of this body?
D.: Metal does not move itself.
M.: Is not the body a corpse? You will probably consider it a mystery if the corpse moves. Is that so?
...............
Three persons came on a short visit; the eldest of them asked: There is one process of creation mentioned in the Upanishads and another in Puranas. Which of them is true?
M.: They are many, and meant to indicate that the creation has a cause and a creator should be posited so that one might seek the cause. The emphasis is on the purpose of the theory and not on the process of creation. Moreover, the creation is perceived by someone. There are no objects without the subject, i.e., the objects do not come and tell you that they are, but it is you who says that there are the objects. The objects are therefore what the seer makes of them. They have no existence independent of the subject. Find out what you are and then you understand what the world is. That is the object of the theory.
D.: The soul is only a small particle whereas the creation is so huge. How can we surmise it?
M.: The particle speaks of the huge creation; where is the contradiction?
D.: In Sri Ramakrishna’s Life it is said that an idol, Ramlal was animate. Is it true?
M.: Can you account for the animation of this body? Is the movement of the idol more mysterious than the movement of this body?
D.: Metal does not move itself.
M.: Is not the body a corpse? You will probably consider it a mystery if the corpse moves. Is that so?
...............
Three persons came on a short visit; the eldest of them asked: There is one process of creation mentioned in the Upanishads and another in Puranas. Which of them is true?
M.: They are many, and meant to indicate that the creation has a cause and a creator should be posited so that one might seek the cause. The emphasis is on the purpose of the theory and not on the process of creation. Moreover, the creation is perceived by someone. There are no objects without the subject, i.e., the objects do not come and tell you that they are, but it is you who says that there are the objects. The objects are therefore what the seer makes of them. They have no existence independent of the subject. Find out what you are and then you understand what the world is. That is the object of the theory.
D.: The soul is only a small particle whereas the creation is so huge. How can we surmise it?
M.: The particle speaks of the huge creation; where is the contradiction?
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