Author Topic: ULLadu Narpadu - 30  (Read 1069 times)


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ULLadu Narpadu - 30
« on: April 07, 2010, 09:26:31 AM »
Muruganar explains Bhagavan Ramana's approach in explaining the
Advaita principle, step by step, depending upon the devotees'

Verse 100 of GVK:  Though Guru Ramana, who appeared as God
incarnate, expounded numerous doctrines, as befitted the different
states and beliefs of the various devotees, who sought refuge
at His feet, you should know that what we have heard Him affirm
to intimate devotees in private, as an act of grace, as his own
true experience, is only the doctrine of Ajata (non-creation).

David Godman quotes here Padamalai Verse 2451:

Muruganar:  Padam, (Bhagavan) is the expanse of grace, the
truth, the excellence of Ajata that is realized in the hearts of
those who are eminent in Sahaja Nishta (being established in
the natural state), one's own true experience.

A conversation between a devotee and Bhagavan:

Question:  In the Vedanta of Sri Sankaracharya, the principle
of creation of the world has been accepted for the sake of
beginners, but for the advanced, the principle of non creation
is put forward. What is your view in this matter?

Bhagavan:      Na nirodho na chotpattir
                    Nabbadho na cha sadhaka
                    Na mumukshu na vai mukta
                    Ityesha paramarthata.

This is Verse 32, of Vaithathya Prakarana, the second chapter of Gaudapada Karika for Maandukya Upanishad.

This means really there is no creation and no dissolution.  There
is no bondage, no one doing spiritual exercises, no one seeking
spiritual liberation, and no one who is liberated.  One who is
established in the Self sees this by his knowledge of reality.
(The Power of the Presence, David Godman, Part I):

Sri Sankara says in his commentary:  Karika Bhashyam:

The verse sums the meaning of the chapter.  When duality is
perceived to be illusory and Atman alone is known as the sole
Reality, then it is clearly established that all our experiences,
ordinary or religious (Vedic), verily pertain to the domain of   
ignorance.  The one perceives that there is no dissolution i.e.
destruction (from the standpoint of Reality).

No birth or creation i.e. coming into existence;
No one in bondage i.e no worldly being;
No pupilage i.e. one adoping means for attainment liberation;
No seeker after liberation, and no one free from bondage (as
  bondage does not exist)

The Ultimate Truth is that the stage of bondage etc.,  cannot
exist in the absence of creation and destruction. How can it
be said that there is neither creation nor destruction?  Because:

There is no duality at anytime.  The absence of duality is indicated
by such Scriptural passage as: "When duality appears to exist...."
"One who appears to see multiplicity...."  "All this is verily Atman.."
"Atman is one without a second.."  "All that exists is verily Atman..."
etc.,  Birth or death death can be predicated only of that which
exists and never of what does not exist, such as the horns
of a hare, son of a barren woman etc., etc., That which is Advaita
can never be said to be born or destroyed.             

Arunachala Siva.