Author Topic: ULLadu Narpadu - (49)  (Read 1029 times)


  • Hero Member
  • *****
  • Posts: 47588
    • View Profile
ULLadu Narpadu - (49)
« on: April 18, 2010, 12:02:06 PM »
Muruganar covers the 4th verse of ULLadu Narpadu in a few verses,
in Guru Vachaka Kovai.  (All English translations are from David
Godman's book.)

Verse 878:-  The Self is the true Eye, because It exists and shines
as mere Being.  Therefore, only the Self which is known by that
Eye, and which is not aware of anything else, is in truth directly
perceived, aparoksha.  Even though this is the truth, those ignorant
people who are actually the Self but in whom the Self-vision is
veiled will think, to the contrary, that the non-Self objects, which
become perceptible to the non-Self ego through the senses, have been
directly perceived by them, and they call this aparoksha.

Bhagavan:  What is obvious, self evident and most immediate
to us, the Self, we say we are not able to see.  On the other
hand, we say that what we see with these eyes alone is pratyaksha,
direct perception.  There must first be the seer before anything
could be seen.  You are yourself the eye that sees.  Yet, you say,
you don't know the eye that sees, but know only the things seen.
But for the Self, the "infinite eye" is referred to in the 4th stanza
of ULLadu Narpadu, what can be seen?

           - Day by Day 11th October 1946.

Bhagavan:  All mistake the mind-consciousness for Self-Consciousness.  There is no mind in deep sleep.  But no one
denies his being in deep sleep.  Even a child says on waking: "I
slept well." and does not deny its existence.  The "I" rises up, the
mind turns outwards through the five senses and perceives the
objects.  This they call direct perception.  Asked if "I" is not
directly perceived, they get confused, because "I" does not announce itself as an object in front, and only the perception with the senses
can be recognized by them as knowledge.  This habit is so strong
with them.

                               -  Talks No.512

Muruganar:  Being alone is the Self.  The world of objects , which
is alien to the Self, is therefore only a concept.  The illusory world,
wholly mental, is not real, and it is not directly known by them,
they who are the Self whose form is consciousness.  So, to call the
world "aparoksha" - directly experienced, is ignorance.  Though the
people of the world euphemistically call the world "aparoksha",
that which is truly "aparoksha" is only the Self.

Know from ULLadu Narpadu, Verse 4, that the Self alone is the
true Eye.

Bhagavan:  If one is a form, then it follows that the world and the
Supreme will also have form.  If one is not a form, who is there to
see their forms, and how?  Is there anything that is seen whose nature is other than that of the eye that sees?  That eye is in
reality, the Self, the Infinite Eye.

Verse 879:-  Is the appearance comprising the triputis consistent
with the Self that exists and shines as the Infinite Eye?  All the
non-Self objects that are in front of it burn and become wholly
Self through the Self viewing them with powerful eye of Jnanagni
(the fire of Jnana).

Verse 880:  The Infinite Eye is only Being-Consciousness.  As it
has no fraction, within itself, nothing whatsoever exists in its
perspective to be known as "another".  It is devoid of the vision
of the pairs of opposites such as good and evil, and also devoid
of space, time, cause, effect, karma, and so on.

Bhagavan:  There is in fact, nothing but Atman.  The world is
only a projection of the mind.  The mind originates from Atman.
So Atman alone is is the one Being.

                    - Talks No. 104

Verse 1047:-  The whole manifestation is the moving picture,
and the Self is the unmoving Being-Consciounsness.

Verse 1048:  The false triputis (pictures) unfold on the screen,
the reality, whose form is Consciousness.

Arunachala Siva.