Author Topic: ULLadu Narpadu - 54  (Read 1026 times)


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ULLadu Narpadu - 54
« on: April 29, 2010, 12:40:31 PM »

The previous verse (Verse 4 of the main text) clearly proves
that we ascribe a form to the world and God because we consider
ourselves as the form.  We limit ourselves to the form of our body
with which limiting line, we confine ourselves in and leave God and
world out.  Without the notion of 'I' in the body, the world appears
not.  Whatever be the world one perceives - a dream world, a mental
world or the apparently 'real' world - the perceiver perceives himself
as a body in that world.  Hence it is emphasized, in the first Verse
itself that the perceiver is part of of the perceived.  As the mind alone cognizes the world through the five senses, in the absence of the mind, there is no world.  The body includes the mind and the various sheaths as well.     

The sheaths are five in number, all veiling the true Self.  They are
so called because they veil or envelop the true Self.  The karma
indriyas (controlling organs of actions) are seated in the Mano-maya
kosa.  The Jnanendriyas (the organs of perception) are seated in
Vijnanamaya Kosa.

Anandamaya Kosa is the sheath of ignorance or ajnana or deep sleep.
This alone remains when all the others subside in sleep.  As sleep
is blissful, it is called Anandamaya Kosa.  On waking the 'I' asserts
itself, identifying itself with the body and the mind and claiming
things as 'mind', functions as before, and the bondage of samasra
is experienced as pleasure and pain, happiness and misery.

Though Jnanis decry the body, they also agree that the body must
be kept in good shape, by moderate sattvic food, and rest and
sleep.  Without a body, the seeker cannot pursue his Atma Vichara.
Not only this, but the mind should be totally awake in the wakeful
state.  One cannot pursue Self Enquiry in deep sleep!  So the body
must be essential till you attain Jnana and then live without body
consciousness, till the videha-kaivalyam, the time of leaving the body
and merging in Space.

Once Kavyakanta Ganapati Sastri was telling Bhagavan: "Bhagavan,
if we have got at least Rs 3.00 assuredly every month, then one
can do Atma Vichara without any worry or anxiety, (for food etc.,).
Bhagavan smiled and replied:  "Nayana!  For doing Atma Vichara,
only body alone is required!"

In Anandamaya sarira or causal body, the ego subsides as a seed
and, impelled by the strengh of karmas and vasanas (innate proclivities), rises up again.  No one remaining in the most subtle
sheath of Ananadamaya, though enjoying bliss, wakes up as a Jnani,
gaining experience of being the Atman.  The causal body, or Anandamaya sarira, has also to be transcended while awake, if one
were to gain Jnana.

These five sheaths are divided into three bodies, namely -gross
body, subtle body and the causal body.  The gross body consists
of food sheath, and the subtle body comprises of the next three
sheaths, namely pranamaya, manomaya and vijnanamaya.
Causal body, or nescience, is anandamaya kosa. 

It is pertinent to note that this is the only place where Bhagavan
Ramana refers to the Pancha Kosas, the five sheaths, after a fleeting
reference to the same earlier in Who am I?

On physical death, the four sheaths other than the food sheath,
do not die.  They go through countless births getting another food
sheath as per the karma, whirling in samsara, experiencing the
fruits of actions, good and bad.  Endowed with these five sheaths
and the three bodies, the Jiva (which is nothing but sukshuma sarira),
experiences the external world in the waking state.  In dream world,
the gross body does not function but the other two are active.  While
enjoyments of the wakeful state are gross, those of the dream world
are subtle.

In deep sleep, neither the gross objects of the external world nor the
subtle ones of the dream world exist.  But the causal body, or nescience, persists, on account of which we dream and wake up again.

Arunachala Siva.