Author Topic: ULLadu Narpadu - 38  (Read 735 times)

Subramanian.R

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ULLadu Narpadu - 38
« on: April 14, 2010, 03:20:08 PM »
Sri Lakshmana Sarma gives more or less the same commentary,
though his Sanskrit verse has got a different form.

All the faiths that prevails in the world affirm, to begin with
(the existence of) the world, the soul and God.  The two contentions
viz., one Reality is sensed as threefold, and that they are three
distinct entities, are upheld, as intellectual convictions, while the
"I-am-the-body" persists.  But the highest state is to be firmly
established in one's own real Nature (as the Real Self) by giving
up that delusion.

In Sri Ramana Paravidyopanishad, Sri Sarma covers this in one
or two slokas.

Verse 55:  Therefore, one that talks Advaita without the actual
experience of the Truth, is just the same as a Dvaiti.(duality
followers).  Neither speech nor mind has any access to the Supreme
State.  He that abides in that State has no doctrine whatever.

Many many years later when a Commission (for the sake of
Perumalswami's court case), came and asked Bhagavan Ramana:

"Are you Advaiti?  Is your teaching same as Sankara's?"

Bhagavan Ramana said:  It is only my experience.  (State)!
Later people said that my Experience is the same that of Sankara's
teachings!

The doctrines more or less true, are helps only to the aspirants.
They do not survive in the state of deliverance.  The Sage does
not 'know' the Self.  Because He is the Self.

Verse 56:  Those that think of themselves as Advaitis say
(from intellectual conviction alone) that the world is unreal,
miserable and inert.  Others (professing Dvaitism) say otherwise.
But in the result all are alike.

Verse 57: It is only the One Supreme Reality, that appears as
the three, namely the world, God and the soul.  But asserting
this as a doctrine is not Right Awareness.  Right Awareness is
just the death of the ego.

*

Smt T.R. Kanakammal adds the following in her commentary.

.....Therefore arguments to establish the opinion of either of
the two schools of though will only reveal the strength of the
deeply entrenched ego, in the total absence of which, none of
these can spring forth.  No amount of analysis of the external
world can lead us to wisdom.  These arguments, at best, are
mere verbal expressions and mental notions, offshoots of the ego,
which is one of the tripe truths.  These disputations clearly reveal
that the dehatma buddhi ("I am the body" idea) has not been done
away with.  In other words, discussions only lead to prove the
Truth has not been an experienced reality with those who indulge
in such arguments.

Speculations and dialectics cannot be a substitute for the spiritual
knowledge.  Disputations exposing an ignorance of reality are futile.
A seeker, realizing this, should totally renounce the ego that arrogates itself the sense of doership for all activity and abide in
the Self.  This is the highest state of all.  If the Jiva and Jagat
are totally different from each other, the world will never bind the
Jiva.  On the other hand, if they are related, they must be identical
at least in some aspects, in which case the knowledge of the Jiva
will reveal the truth of the Jagat as well.

Arunachala Siva.