Author Topic: ULLadu Narpadu - 28  (Read 1039 times)

Subramanian.R

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ULLadu Narpadu - 28
« on: April 06, 2010, 11:45:32 AM »

GVK Verse 94:  The Self abides motionless because of its all-
pervasive fullness.  Because the apparent connection between
the Self and the mind-limitation seems to exist on account of
ignorance -- which is the Jiva-perspective, the reflected consciousness
that rises as "I" -- the Self too appears to have experienced movements through the motion of the mind.  But the movement
of samsara  that comprises birth and death, bondage and liberation,
and so on, is only for the Jiva and never for the Self, the transcendental Reality.

Muruganar's comments:  The reason why the Self remains motionless
is because of its nature as all pervasive fullness.  It only appears
to have moved on account of the movement of the mind.  In
agitated water, the reflective image of the sun appears to move,
but the agitation is only in the reflection and not in the real sun.

GVK Verse 95:  If it is asked, "How the Supreme Self, the sun
one without a second, come to possess the limitation of the
mind, the form of ignorance? the reply is:  "The limitation has
attached itself only through the deluded Jiva-perspective.  In
truth, it never attached itself to the Self, Consciousness."

Muruganar's comments:   In the same way, that, through confusion, a rope is perceived as a snake, consciousness appears as mind   
through the delusion of the Jiva. When one enquires into the matter,
no such entity as mind will be seen to exist at all separate from
consciousness.  Like someone questioning a  kind person who looks
after his parents very well, "How did you acquire this habit of annoying your parents?" the question itself is fundamentally
inappropriate.

Verse 96:  The little Jiva will not rise as a tiny separate "I" entity
from the supreme reality that is the plenitude of consciousness.
Only from a ball of fire of finite size can tiny sparks split off, fly
away and fall to the ground.

(David Godman's comments:  Since consciousness is all pervasive,
nothing can arise from within it and then become separate from it.
The idea of separate Jiva is therefore just an erroneous idea
that arises through ignorance.

GVK Verse 97:  The body itself does not exist in the unrestricted
view of the real Self, but only in outward-turned attention, which
is the perspective of the mind that has become deluded through
the expansion of maya.  Therefore, it is wrong to call the Self,
which is the vast expanse of consciousness, the owner-occupier
of the body.

Arunachala Siva.