Author Topic: ULLadu Narpadu - 27  (Read 1043 times)

Subramanian.R

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ULLadu Narpadu - 27
« on: April 06, 2010, 11:26:40 AM »

GVK Verse 89:  The seed, the sprout, the plant and the tree
are each in turn the cause of the next, yet each of these effects
fights against and destroys its cause.  They are not created as an
effect, each from the one that preceded it, except in the imagination
of the deluded mind.

Muruganar's comments:  All things that appear as cause and effect
are only the workings of the mind.  If you argue otherwise, the
debate as to whether the tree came from the seed or the seed from
the tree will end in an unsolvable circular argument.  This has
been well explained in Maandukya Upanishad, Part IV, with
Gaudapada's and Sankara's commentary.

GVK Verse 90:  The reality that is consciousness is indeed the
Self.  The world is objectified consciousness, a distortion, within
consciousness.  If a rope (truly) existed as consciousness, would
it seek someone else - a separate being -- to become a snake.

(David Godman explains here:  Muruganar is saying here, somewhat
elliptically, that a rope only becomes a snake, when some one
sees it, whereas Consciousness does not need an external witness
to validate itself since it is self validating.)

GVK Verse 91:  "Did the Self move, losing its nature of (unmoving)
being?  Or else, how has this world come to be?"  -- If this be
asked, (the answer is) "The Self (apparently) experienced movement
only through ignorance, which is itself unreal.  There never was
at any time movement of the Self"

The following conversation of Bhagavan explains this:

Question:  In the third mantra of the Isavasyopanishad, it says:
"Brahman moves and Brahman does not move."  How can these
two contradictory truths both be within Brahman?

Bhagavan:  The truth of not doing anything is the truth of
one's real nature.  Action or doing can only be seen from a relative
point of view.

Question:  You have often said, and the books also say, that
Brahman is immobile.  Now you say it is all-powerful. Does
it not then move?

Bhagavan:  Power implies movement.  Though Iswara (God) moves
by his own power (sakti)*, which is movement, he transcends the
movement. He is achala (motionless), atita, transcendent.

GVK Verse 92:  When attention is paid to the infinite Space, that
never gets fragmented, the effect, the finite pot, will not shine
at all.  Therefore, it is an error to say that just because the pot
moves, the Space within the pot moves as well.

GVK Verse 93:  Since in the plenitude of the Self, the imperfections
- the inert body, and the world that comprise non self - will never
exist and shine.  It is not logical to say that the Self too experiences
the movements of the body and the world, which are bound by
destruction.

Arunachala Siva.