Author Topic: ULLadu Narpadu - 23  (Read 1178 times)


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ULLadu Narpadu - 23
« on: April 05, 2010, 12:10:17 PM »
Kapali Sastri gives the following word by word meaning of the first
verse in a verse:

Of myself and the world
All the cause admit - a Lord of limitless power,
In this world-picture, the canvas, the light,
The seer and the seen -- all are He, the One.

Lakshmana Sarma says:-

Since we see the world, it follows that, there is a source of it,
a sole Reality transcending (world and mind*), of whose power
all this universe has come into being.  This is beyond dispute.
This cinema show of names and forms, their sustaining screen,
the light (of Consciousness), the spectator -- all the four are
are only that Supreme Being, who is the Real Self within Heart.

(* For Jiva, Lakshmana Sarma uses the word 'mind'.  Mind is
sukushuma sarira.)

Bhagavan Ramana gives the example of cinema screen here.
The cinema screen, the pictures seen, the light, the spectator
are all, in effect one and the only thing.  After the show only
the cinema screen remains.  Again with the combination of light
and picture films, there is a show and there are many spectators.

Bhagavan Ramana in some other context has also given the
knitted woolen picture example.  Both mean the same thing.

The cause of the world and myself is admitted by all as a Lord
of limitless plower.  The world is what I see around me, the
object of sense-perception.  Myself is the apparently conscient,
self-evident "I" called the Jiva, the living being distinguished
by personal identity.  Both the world and myself are in perpetual
change and this fact presupposes a cause which must be of such
an illimiatble power that this vast universe and myself and other
beings ae formed by it, live, move and have their being in it.
This cause is the Lord God, world and soul may not be taken to
imply a denial of non duality or Advaita, the oneness of all existence, the analogy of artist and picture is given.  This world
of name and form is the picture, God is the Supreme artist that
draws the picture possessed of the limitless skill and power needed
for it.

He has also the capacity to see His own picture of the world , hence
He is the seer.  All the materials needed for a picture are different
from the human artist while the skill and the sight alone are his,
inherent in him and inseparable from him.  But in the case of
of God, the Divine artist, that creates the world-picture, the material for the world is inherent in Him.  All are He - the canvas on which
the picture of the world is painted, the picture itself which is the world of name and form and the light without which one cannot see
even though one has eye.  Thus He, the one God is also the many
and nothing is there which is not He.  Therefore the one Real, the
Brahman of limitless power, becomes the subject, the object and
the instruments and all these are various modes of His existence.

Arunachala Siva.



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Re: ULLadu Narpadu - 23
« Reply #1 on: April 05, 2010, 02:34:32 PM »
It is in this sense that the Upanishads proclaim "All this is verily
Brahman."  "By this living Self may I differentiate existence into
name and form."  Bhagavan Himself has said that what is real
is only Atma Swarupam.  Jagat, Jiva and Iswara are our imaginations.
(Who am I?)

But there is a difference in this multifarious forms of Brahman.
It is not like milk becoming curd, and then butter and buttermilk.
Here once the butter is made from milk, the butter cannot become
milk again.  The reverse process is not possible.  So is the case
with clay and pot.  No doubt Upanishads say that the clay and pot
are one and the same - from the point of view material in which
these are made.  But a pot made through the brick kiln, cannot
again become clay.  Pot can be broken to pieces and powdered,
but still it cannot become the wet clay.  So the Brahman becoming
the Jagat, Jiva and Iswara - can withdraw these manifestations,
and then remain only as Brahman.

Now why for ordinary mortals, who form 99.9% of this world
consider, the Jiva, Jagat and Iswara as separate, distinct?

Sri Lakshmana Sarma gives explanation in his Sri Ramana Paravidyo-

Verse 85:  The universe, comprising of the three viz., the soul,
god and the world of visible objects, is superimposed by the mind
on the Real Self, which is the Sole Reality of the Supreme State,
hence all this is just an outcome of ignorance.

Verse 86:  That being so, when this ignorance is annihilated by
the light of the Awareness of that Self, then along with it, the
outcome of it, namely this world, will cease to appear, like darkness
before the sunlight at sunrise. 

Verse 87:  This universe, we thus see, shines in the dense darkness
of the ignorance, but does not shine in the Great Splendour of the
Light of Self Awareness.  If this universe were real, why does it
not shine in the Supreme State, lighted as It by the Conscious-
Effulgent Light of the Real Self?

Verse 88:  That alone is real which survives in the experience of the
Real Self in the Supreme State; all else is only unreal.  This is
the distinction between the Real and the unreal, revealed by the
teachings of all the sages.

Verse 89:  Since the multiplicity is experienced only in the state of
ignorance, it is declared to be unreal.  On the other hand, because
the Unity (non difference) of the Self is experienced on the liquidation of ignorance, the Unity is real.

(It may be questioned how, if the ignorance be total darkness,
anything can be experienced in this state.  The explanation is
that this ignorance is not like perfect darkness, but like a greatly
diminished light.  As in dim light a rope is not unseen, but wrongly
seen as a snake.  So, in ignorance, the Real, the Self, is not unseen,
but seen as the world.

Arunachala Siva.