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 June 09, 2010, 02:40:13 PM

Title: ULLadu Narpadu - 168
Post by: Subramanian.R on June 09, 2010, 02:40:13 PM

I am not able to find any verses directly conveying the meaning of
Verse 26 of ULLadu Narpadu, in his Sri Ramana Paravidyopanishad.


Michael James has the following comments about Verse 26:-

In the second half of Verse 23 of ULLadu Narpadu, Bhagavan
Ramana points out the obvious truth that everything -- that is,
all duality or otherness - rises only after our mind or individual
sense of "I" has risen, and He advises us that we should therefore
scrutinize with a 'subtle intellect', the source from which this 'I'
arises.  He also adds that when we scrutinize thus, this 'I' will slip away, vanish or become entirely non existent.  The inference that we should understand from His statement.  "After an 'I' has risen,
everything rises," from His subsequent advice, "By a subtle intellect scrutinize where this 'I' rises", and from His final statement that this "I" will then vanish, is stated by Him clearly in Verse 26 of
ULLadu Narpadu.

In the Kalivenba version of ULLadu Narpadu, Bhagavan Ramana added the word 'karuvam', which means 'which is the karu', before the first word of this verse, which is Ahandai or ego. 

Bhagavan Ramana describes our ego or mind as being the karu
because it is the embryo or seed from which everything is formed, the active cause or creator of that brings everything into being,
the foundation that supports the appearance of everything, and the womb inside which everything is born and contained.

Except our essential self consciousness, "I am", everything that we know or experience is just a thought or image, that we have formed in our mind by our power of imagination.  Therefore, everything
is just an expansion of our own mind, our ego or root thought "I".
This is why Bhagavan Ramana states emphatically that our
"ego indeed is the everything."

Why does He then proceed to say that examining or scrutinkizing
our ego in order to know what it is, is renouncing or casting off
everything?  Examining our ego is similar to examining the seeming snake that we see lying on the ground in the half light of dusk.
When we look carefully at the snake, we will discover that what we were seeing was never really a snake, but was always only a rope.
Similarly, when we scrutinize our ego or individual sense of self hood, with a keen and subtle power of attention, we will discover
that what we have always been aware of as "I" was never really a limited adjunct-bound consciousness, but was always only the unlimited adjunct-free consciousness "I am".

Just as the snake as such never really existed, so our ego as such has never really existed.  And just as the sole reality underlying the illusory appearance of he snake was merely a rope, so the sole reality underlying the illusory appearance of our ego, is only our own true self, our adjunct free consciousness 'I am'.  Therefore, when we carefully examine our ego and discover that it is non existent as such, the entire appearance of duality, which depended for its seeming reality upon the seeming reality of the ego, will cease to exist -- or rather, it will be found to be truly non existent. 

In reality, therefore, the true knowledge and ignorance -- are
over non existent.  However, so long as we experience the illusion
of relative knowledge and ignorance, it must, like every illusion,
have some reality underlying it, and that reality can only be our true and absolute knowledge "I am".

Our true knowledge "I am" is the support or base underlying our false knowledge that "I am this body".  And our false knowledge
"I am this body" is in turn support or base underlying our illusion of relative knowledge and ignorance.

This truth is also expressed in Verses 10,11, and 12 of ULLadu


With this, let us move to Verse 27 of ULLadu Narpadu.

Arunachala Siva.