Author Topic: ULLadu Narpadu - (48)  (Read 1056 times)

Subramanian.R

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ULLadu Narpadu - (48)
« on: April 18, 2010, 11:31:54 AM »
Shri Kapali Sastri, in his bhashya of Kavyakanta's Sanskrit version,
Sad Darsanam, adds the following ideas too:

The question is asked, "Who is there to see in the formless Self?
If the seeing Self is formless, who is there to see?  The Infinite
Self is itself the Eye, one limitless and full (andham ila KaN).
Here one is reminded of the Upanishad that refers to Brahman
as that in which the Self has become all beings and existences.

"The Self is the all.  It is that which has become all this. And there
is nothing for the Self to see outside of Itself or apart from It.
As It includes (lit. devours), all forms and transcends them (lit.
shines forth).  Here there is no knowledge of distinction between
the seer and the seen.  Hence the Upanishad describes the character
of the One, the Infinite, Akhanda, by putting the question "Whom
to see and by what?" Tat kenta kam pashyet.   Here also the same
question is put, "Who is here to see?" - Kannurudhal yavan evan
says Bhagavan in His verse.  The answer is obvious.  There is none.
Why?

Because It "Itself is the Eye".  the Supreme Brahman is denoted by
the third person "Itself".  It is mentioned as the Eye to denote
that it is Consciousness.  It is "One", without a second, Infinite.
It is limitless or endless, "the full", all-pervasive.  If it is mentioned
as 'Seer' he question may arise that there is "the seen" apart from
the Seer.  To avoid it, the word "Eye" - drishti - is used in the sense of sight or Awareness (Consciousness) and not in the sense that there is a seer apart from the sight.

When like incessant waves of he shoreless ocean, myriads of worlds
are born of the Supreme Brahman and endure and are dissolved.
The eternal Infinite Self, 'the Eye', remains full and perfect and is not lost in the incessant change taking place in it, in its Self-becomings, in the creative movement of its consciousness
that brings into existence and supports the distinctions of God and world, individual and universal, seer and seen, supporter and the supported.

In the first half of the Verse, it was stated that the form of god
and the world depends upon the seeing soul (Jiva) that has form.
In the latter half we find it stated in unmistakable terms that if the seeing self is realized to the Formless, then the truth can be understood that there is nothing that is really other than the Self.
This is Infinite, Eternal, the limitless Eye, the Full and Perfect.
Thus, though the formlessness of the Self is clearly stated to be
the Supreme Truth, yet the seeing self that has form sees the Creator and His creation in form.

Arunachala Siva.