Author Topic: Ramana Maharshi About Second And Third Person Objects  (Read 1492 times)

ramana_maharshi

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Ramana Maharshi About Second And Third Person Objects
« on: July 06, 2010, 12:24:11 AM »
Among these three entities, what is called the soul or jiva is ‘we’, the first person. This world which we perceive in front of us through the five senses is a second person object, while God and these objects of the world which we do not now directly perceive through the senses are third person objects.

The Tamil word for second person is munnilai, which etymologically means ‘that which stands in front’, so whenever the term ‘second person’ is used, in Sri Bhagavan’s teachings it denotes those objects which are directly perceived in front of us through the five senses, while the term ‘third person’ denotes those objects which are not now perceived in front of us but which are thought of by the mind.

Concerning which one of these three entities, the soul, world and God, and to which one of these three entities do problems arise? The world, which now appears in front of us as something insentient, is an object known by us.

No problems arise for it concerning either the soul or God, and hence it does not have to grieve over its inability to solve those problems. If we then consider God, “Where is He? What is His nature? Does He have any problems concerning the world and
soul?

If any such problems exist for Him, are they the first and most important thing for us to attend to?” We will have to conclude that for Him also there cannot be any problems.

Thus it is clear that no problems of any kind exist either for the world or for God. Therefore it is only for us, the soul, the knowing subject, that countless problems arise concerning the world and God.

Source: The Path Of Sri Ramana Part Two By Sri Sadhu Om

viswanathan

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Re: Ramana Maharshi About Second And Third Person Objects
« Reply #1 on: July 06, 2010, 07:10:07 AM »
Dear Mr.Prasanth,
                     Thank you for your post from Path Of Ramana by Sri Sadhu Om Swamigal. .I consider Path of Ramana( original  tamil edition)as an excellent  book for the practitioner of Self enquiry.The book clarifies many doubts which may occur during sadhana. Part2 and part3 are equally good books.Few years ago, I suggested to a senior Bhagavan devotee to go through Part 1.Later when i met her ,she told me that  for many years she was doing the sadhana wrongly and only after reading the book, she started doing the sadhana  in the right method.I request you to reproduce more of Sadhu Om 's works in this forum for the benefit of devotees.

Subramanian.R

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Re: Ramana Maharshi About Second And Third Person Objects
« Reply #2 on: July 06, 2010, 10:31:29 AM »

Dear prasanth,

There is a mike before the speaker.  The mike does not announce
its existence.  We by looking at it says that a mike exists there.
Since the mike does not know its existence, it has no sense of 'I'
also. So it is insentient and does not require a self enquiry.  God, as you have said is all-knowing entity.  There is no need for Him too,
to know anything else, since there is nothing else besides Him.
It is we the Jivas who are caught between the world and ego are
suffering and needs freedom.

Muruganar says in Guru Vachaka Kovai:

Verse 71: For the sake of impermanent worldly prosperity, people
will gleefully wander in vain, like the pointless swinging of a goat's
dewlap [ajagalasthana], but they will look contemptuously upon
the conduct that leads to liberation, the eternal Self.  Alas!  The
conduct of such ignorant people, the wise cannot even bear to see it.

Verse 72:  People of the world will pine for the thoroughly dubious pleasures, tiny as sesame seeds, obtained laboriously ploughing
with their minds the brackish land of sense objects, which are a
creation of maya.  They will not desire the unlimited bliss that is produced easily by ploughing, through consciousness, the truly fertile field of the Heart, the source of the mind.  what can one say about he wonder of maya?

Verse 74:  Supreme liberation [paramukti], the shining of pure
being will be obtained only when the allure of the world completely ceases.  Since the world is an illusory creation of maya, to insist, through the power of intellect, on foisting reality upon it on account of one's intense craving for it, is like an infatuated lover
who insistently bestows chastity upon in an inveterate prostitute because of the intensity of his lust for her.

Arunachala Siva.