The Forum dedicated to Arunachala and Bhagavan Sri Ramana Maharshi

Ramana Maharshi => The teachings of Bhagavan Sri Ramana Maharshi => Topic started by: Subramanian.R on May 24, 2010, 11:50:39 AM

Title: ULLadu Narpadu - 127
Post by: Subramanian.R on May 24, 2010, 11:50:39 AM

We shall now see the Verse 22 of ULLadu Narpadu:

Bhagavan Ramana's Tamil Version:

Madhikku oli thanthu am madhikkuL oLirum
Madhiyinai uLLe madakki - Pathiyir
Pathithuduthal anRi Pathiyai madhiyal
Madhitthudhal engan madhi

Kavyakanta Ganapati Muni's Sanskrit Version:

Dhiye prakaasam paramo vitirya
Svayam dhiyo'ntah pravibhaati guptah |
Dhiyam paraavrtya dhiyo'ntare'tra
Samyojanaan-nesvara-drstir-anyaa ||

Sri Lakshmana Sarma's Sanskrit Version:

Chaitanyadutimesa chinamyatanurmatyai prayacchan svayam
Aatmatvena sadaiva bhaati hi materantasuriasssivah |
Tat tasmin viniyojanam hrdi materantarmukhitkrtya taam
Hitvaa tam prabhavet katham vada param matyaiva mantum
             narah ||

(Sri Lakshmana Sarma has divided the work into seven parts apart from Benedictory verses.  The first one which ends with Verse 22,
is called Vivekaprakaranam, The Chapter on Discrimination;  The second part is called Sadhanaprakaram, The Chapter on the Quest.  The third part is called the Saadhkaacharaprakaranam, The Chapter on Experience;  The fourth part is called Upaasanaaprakaranam, The Chapter on Meditation; The fifth part is called Jivanmuktaprakaranam;  The Chapter on Alive but Free;  The sixth part is called the Parokshajnanaprakaranam, the Chapter on Knowledge without Experience.  The seventh part is called Siddhantasaaraprakaranam, the Teaching in Brief.)


The mind through the senses finds fulfillment in enjoying the world of names and forms and so it prompts the body into action.  When such satisfaction is not obtained, it feels frustrated and depressed.
Still it does not give up its extroverted nature of seeking joy in
objects.  Some rare person, desiring eternity, changing his direction of perception, sees his own Self.

A rare individual may start the inquiry thus -  What is the Light
by which my mind has the capacity to perceive objects?  The mind
is a flow of thoughts, and thoughts themselves are inert.  Then,
what makes the mind appear sentient?

The Self is of the nature of Pure Consciousness.  It is reflected in the thought, lending them sentiency.  This sentient mind in turn
illumines the objects.  The Self as though hides within the thought
on giving it sentiency.  If one wants to seek the Self, one must
shift the attention of one's mind from the objects to the thought
illumining the objects, and from the illumined thought to the Pure
Consciousness.  This consciousness is experienced where the mind
appears.  It is like a bulb and filament. If one wishes to see the
electricity one would have to stop looking at the objects illumined
by the filament and contact the filament itself.  There would be an instant realization of the truth!   


T.R. Kanakammal says:

The Lord of the Heart, Atman, by lending light to the mind that knows everything, shines within the mind as its substratum.  Other
than restraining the mind from becoming externalized by turning it within, lodging it firmly and uniting it with the Lord, can one measure the Lord with the mind?  How is it possible?  Know this.


The truth of the Lord, or Pathi, has been explained in the very first verse itself.  Mind is jada, insentient, having no light of its own.
The Lord or Atman, lends the light of intelligence or consciousness.
The Self is the source of all knowledge. And that alone is self luminous. The mind is able to reveal objects of the world, because of this borrowed light from the Atman.  The Consciousness or intelligence, of the mind just suffices to instruct or inform the knowledge of the external objects.  To know its source, the Atman, the Light of its light, it will not be of any use.  Atman is not an
object to be seen, as such, and it is beyond the power of the mind
to objectify and know its Source.  It is like the attempt of a ray of
sunlight trying to measure the lustre of the Sun.

If the mind tries to know the 'light' or consciousness that supports it, it will be dissolved in the Atman like a sugar doll in deep sea
see losing its form.

Atman, that which illumines the mind, is not outside of the mind
but within the mind, remaining as its base and support.  The Atman
knows no 'otherness', while the mind is not known to itself.

Arunachala Siva.