Author Topic: ULLadu Narpadu - 25  (Read 917 times)

Subramanian.R

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ULLadu Narpadu - 25
« on: April 06, 2010, 10:38:41 AM »
Muruganar's Guru Vachaka Kovai contains some nice ideas about
the interpretation of ULLadu Narpadu, Verse 1 of the main text.

GVK 83:  Through the Venba verse that begins "Because we perceive
the world.." Guru Ramana - who teaches the one true beneficial
attainment, Jnana, that is needed by the people of the world -
declared, out of his love for us, the doctrine of illusory appearance
to be the truth that bestows the ultimate benefit, avoiding the
consideration of other doctrines.

When Bhagavan speaks about the theories of creation, his comments
would generally fall into one of the three categories.

Ajata Siddhanta:  Ajata means 'non creation' or 'no causality',
and siddhanta is a doctrine or system of thought.  Ajata Siddhanta
states, contrary to all common sense, that creation never happened
at all.  Bhagavan declared one several occasions that this was
His experience, and the true experience of all who have realized
the Self.

Vivarta Siddhanta:  The doctrine of illusory appearance.  This is
the doctrine that states that the world appearance is an illuosry
one, and that it comes into existence as an unreal projection
of the one who sees it.

Srishti-Dhrishti Siddhanta:  This covers all the traditional theories
of the world in so far as it points a created world, brought into
existence either by God or natural process, that existed before a
witness of it is born, and which will continue to exist after the
witness has died. 

Although Bhagavan knew that Ajata is the supreme truth, He
actually taught the doctrine of illusory appearance as an explanation
for the world manifestation since He knew that this would provide
the maximum practical benefit.  When the devotee truly understands
that the world is an illusory projection of the mind, his mind no
longer moves it.  When this happens, the mind goes back to its
Source and disappears, leaving the Ajata experience in which one
knows directly that the world never existed or was created except
in the imagination.  The doctrine if simultaneous creation is therefore a working hypothesis that enables seekers to find the
ultimate truth.

While Bhagavan occasionally stated that Ajata was the ultimate
truth ,and while He sometimes said to theists that God created
the world, as Verse 83 states, he preferred to propound the
the doctrine of illusory appearance to most people since He knew
that his was the truth that bestows the ultimate benefit to sadhaks.

The same point is made in Verses 100 and 101.

(The three doctrines have been explained by David Godman in
his book GVK.)

Muruganar's comments: The Self, consciousness, is the material
and efficient cause for the appearance of the world.  When the
rope (the material and efficient cause) appears as an illusory
snake, this is Vivarta Siddhanta.  The meaning is, just like the
snake in the rope, the world is an imaginary appearance (kalpita)
in reality, consciousness.

People who lose hold of the state of the Self mistake themselves
for the seer (of the world) and regard the perceived world as real.
Such people cannot get peace through (being taught) Ajata
Siddhanta. To remove the idea that the world exists apart from
them, (an idea) that confounds and distresses them, Vivarta
Siddhanta is taught.  So, there really is no contradiction between
these two.

(Gaudapada in his Karika of Maandukya Upanishad, describes
this at length and Sri Sankara's commentary on Gaudapada
Karika further describes it lucidly.)

Arunachala Siva.