Author Topic: ULLadu Narpadu - 55  (Read 1359 times)


  • Hero Member
  • *****
  • Posts: 48206
    • View Profile
ULLadu Narpadu - 55
« on: April 29, 2010, 01:06:00 PM »
T.R. Kanakammal writes in her commentary:

The ego, or the consciousness 'I am the body', is the first to rise
giving rise to the world.  Whatever be the kind of world perceived,
it depends upon the type of body that is dominant for the time being.
Be it the external world during wakefulness or dream world or the world
of mind, hell or heaven, the perceiver sees himself in that perceived
world as a body.

It is the experienced truth of everyone that one without a form cannot see the world.  In order to set at rest the possible objection that may be raised that while perceiving the dream world, the gross body lies insentient, the first part of the verse clarifies that besides the gross body, there are others like the subtle and causal. 

The body that perceives the world in the wakeful state cannot apprehend the dream body.  The perceiver of the dream world cannot
apprehend the external world.  Therefore perception of a world depends upon the embodiment of the awareness that so perceives.
Everyone who perceives the world in any state, (waking/dream) is embodied in any one of the five sheaths.  None who is not embodied,
in any of these cognizes the world.  Without embodiment of any kind,
the Jiva who identifies himself with any one of the embodiments,
will cease to be a perceiver or knower.  In that distinction-less state,
called Turiya, there is no knowing-consciousness (subject) and an
object.  There is only Consciousness; that being the case, to whom
will the phenomenon of world appear?

Thus it is clear that whichever sheath the Jiva is in, the respective
world is seen by him.  Even if one sheath remains, there will be a
world, and the Self cannot be said to be body-less.  The Self, being
formless, shines only when all the upadhis, kosas are jettisoned.
Thus, that the body is not the Self and the world appears only in
nescience is made abundantly clear.

One should gain liberation through self enquiry, crushing the ego
in Vijnanamaya Kosa.  Sleep may be peaceful and blissful but does
not permit and promote Atma Vichara, or Self Enquiry, for sleep drowns the enquirer in the nescience of sleep itself.  One cannot
release oneself from its clutches, much less enquire, unless it pushes one out by itself.

The state that has transcended all the five sheaths is called Turiya,
the fourth state.  This ego less state is the only waking state.  When
through enquiry, the Self is uncovered, the mind is dissolved, the Self
identical with Brahman, alone shines without a second, without the
samasaric world.  Once the causal body, containing vasanas in subtle
seed form, is destroyed, one expands as the limitless, all-pervading,
formless Consciousness.  In the formless state, from where will the world appear with form and to whom?  "Is there one who has seen
the world in that bodiless state?  You tell me." asks Bhagavan Ramana.

The panchakosas (non-self) do not exist for a Jnani who remains within them as the Atman.  When then is the need to cover what does not exist?  The body, its pain and pleasures are only from
the point of onlookers and for the Jnani.

Arunachala Siva.