Author Topic: ULLadu Narpadu - (46)  (Read 1160 times)


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ULLadu Narpadu - (46)
« on: April 18, 2010, 10:40:03 AM »
Even in deep sleep, there is no body, and the world of forms
and names disappears.  While experiencing he formless Atman,
God, world and forms cease to exist once and for all.  The subject,
object, seer-seen, are all dissolved.  What remains is the Subject alone, the Self, which is limitless consciousness.  The Self is
therefore the Limitless Eye or Infinite Eye or Gnoetic Eye, Eye of

Bhagavan calls it as KaN athuthan Andham ila KaN.

Talks No. 106 says:

"It is wrong to imagine that there is a world and that there is a
body in it and that you dwell in the body.  If the Truth is known,
the universe and what is beyond it, will be found to be only the
Self....If the Eye becomes the Self, the Self being Infinite, the Eye
is also Infinite. There is nothing else to see different from the Self."

In Verse 5 of Atma Vidya Kirtanam, Bhagavan says:

ViNNadhiya viLakkum KaNNadhiya porikkum....

Annamalai the Self, the Eye
Behind the Eye of mind which sees
The eye and all other senses
Which know the sky and other elements,
The Being which contains, reveals, perceives
When the mind free of thought turn inward,
Annamalai appears as my own Self,
True, Grace is needed, Love is added,
Bliss wells up!

With God's/Guru's Grace, one can have the Eye of the Eye
i.e. Self Realization and in that event Arunachala appears
as my own Self and Bliss wells up.  Love is added.  No more
forms and names!

Sri Sankara's commentary on Gaudapada's Karika,
Verse IV.5 reads as follows:

V.25: From the point of view of logical reason, a cause for the
subjective impression must be assigned. But from the standpoint
of the highest Reality or True nature of things, we find that the
so called cause of the subjective impression, is after all, no cause.

V.26:  The mind is not related to the external objects.  Nor or the
ideas which appear as external objects, reflections upon the mind.
It is so because the objects are non-existent and the ideas which
appear as external objects, are not separate from the mind.

V.27: The mind does not enter into causal relation in any of the
three periods of time.  How can the mind be ever subject to delusion, as there is no cause for any such delusion?

V.28:  Therefore, neither the mind nor the objects perceived
by the mind are ever born.  Those who perceive such birth may
as well discover the foot prints of the birds in the sky!

Arunachala Siva.