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Ramana Maharshi => The teachings of Bhagavan Sri Ramana Maharshi => Topic started by: Subramanian.R on May 30, 2010, 12:03:15 PM

Title: ULLadu Narpadu - 142
Post by: Subramanian.R on May 30, 2010, 12:03:15 PM

Michael James has the following comments on Verse 23 of ULLadu
Narpadu:

Though our true, absolute and non dual knowledge "I am" is the ultimate support or substratum that underlies all forms of dualities,
or relativity, it is not their immediate support or base,  The immediate base upon which all duality depends, and without which it ceases to exist, (in sleep), is only our wrong knowledge, 'I am this body',
which is our individual sense of selfhood, our ego or mind.

What exactly Bhagavan Ramana means by saying in the first
sentence of the verse, "This body does not say "I" as was clarified by him in the kali venba version of ULLadu Narpadu, in which he
added before the verse 23, "mathi iladal", which means 'since it is devoid of mathi'.  The word "mathi" means mind, intellect or power
of discernment and understanding, but in this context Bhagavan
Ramana uses it in a deeper sense to mean consciousness.

That is, since our body has no consciousness of its own, it cannot by itself say "I am".  Here 'say' is not used objectively to mean 'make sound by mouth', but is used more subjectively to mean
'testify', 'bear' 'witness' or 'make known'.  Our body does not
experience or witness its own existence, any more than a corpse does, and hence it cannot testify " I am".  That which now experiences its seeming existence is only we - the consciousness or mind within, this body, -- and since we imagine it to be ourself,]
we feel "I am this body" - and since we imagine it to be ourself, we feel "I am this body".  Hence, when this body seems to say "I", it is in fact we who speak through referring to it as "I".

Because our mind does not exist in sleep, no duality exists in that state.  Duality or multiplicity appears to exist only after our mind
has risen, posing itself as real "I".  Therefore, the cause of the appearance of duality in waking and dream is only he appearance
of our mind or ego, which arises by imagining itself to be a body.

In the last line of the verse, Bhagavan uses the words "Nun mathiyal", which literally means by "a subtle intellect" are
very significant.  One can understand the Self only through subtle intellect, self attention, without any diversion whatsoever, as He
says again in Verse 28, 'koornda mathiyal' - by a sharp intellect.
or a pointed intellect.

This rising "I", our mind or ego, appears to exist only when we
imagine ourself to be a body, and hence its seeming existence
depends upon our turning our attention away from our own
essential self conscious being, "I am", towards a body and other
thoughts, all of which are objects that we have created by our]
own power of imagination.

With this, let us move further to Verse 24 of ULLadu Narpadu.
 
Arunachala Siva.