Author Topic: ULLadu Narpadu - 56  (Read 934 times)

Subramanian.R

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ULLadu Narpadu - 56
« on: April 29, 2010, 01:36:27 PM »

Bhagavan eliminates then world and he seer, both unreal, one by
one, taking the process of enquiry gradually, from gross to the subtle.
While the fourth verse questions, can there be perception of the world
without eyes, the fifth verse poses the question, can there be a world
without a body? Now He queries, in the sixth verse, Is there a world
other than mind?

The world is the aggregate of the five perceptions  of the five sense
organs, and none can imagine a world without these sense-perceptions, like colour, form, smell, taste and touch, which the mind becomes aware of, through the sense organs.

No objective knowledge of the world is possible, except through
the mind.   The organs of knowledge cannot gather knowledge
on their own if the mind is preoccupied or in sleep, though the
indriyas -- the doors to outside world -- are open.  In the absence
of indriyas also there will be no knowledge .  The knowledge of the
world is projected by the mind and its quality and quantum determined by the nature and capacity of the mind. 

The perceiver of the world, the Jiva (mind), remaining within the
body, which is in the world, erroneously thinks that he perceives
the world as 'distinct from' or 'outside of him'.  It is generally thought
that the world is the plane of experience for the Jiva, who cognizes
the objects of the world through the mind that operates through the sense organs.  That the objects are directly seen by the eyes and experienced cannot be evidence enough to prove the reality of the world, for the Jiva who says so is just a part of the world the reality of which is itself under question.  A witness should be beyond the
domain that is suspect.  Never does the world announce, on its own,
its existence to anyone.  The world is therefore is within the seer, and the seer is within then world.  Thus the world and the perceiver
of the world are an inseparable pair, 'appearing' and 'disappearing'
together.  Hence Bhagavan asks, "Is there a world apart from the mind?"

The direct experience of the world cannot prove that the world is
real for another reason.  The world does not exist in sleep or in the
state of experience of Jnana, also called Turiya or the fourth state.
For the world to be Sat it has to remain changeless without appearing
and disappearing, as stated in verse one.  The confirmed conclusion
of scriptures, as stated in remains in the state of Turiya alone is
Truth.

In deep sleep state, the mind and sense organs were not functionally
present, and hence the world was not.  But the Atman, the form of
Awareness that shines as the eye of the mind, which in turn is the
eye of the eye, is existent. 

The Upanishads say that the Atman needs no instruments of perception.  Therefore, the world appears only when the mind is
functioning as in dream and wakeful states.  Hence it is mental.
However, the truth is that the mind has the power of creation and
self-deception.  The world is but the gross form of the subtle mind
(thoughts) and the mind is deluded by its own creation.  Well scripted
and executed plays and short stories, creating strong impact and investing them with a sense of reality at the time of seeing them, is
an example to prove the mind's power of creation and its getting
deluded by its own creation.  The dream world of the dreamer is another such creation that appears real as the time of dreaming but is proved unreal on waking up.  The verdict of realized sages is that
this seemingly real world is only as much real or unreal as the dream
world.

Bhagavan says, dream is very short but life, a  little longer.  When
ignorance is dispelled by the dawn of Jnana, the mere dream of the
so called reality of the world of wakeful state is proved unreal, but
until then, the appearance of reality will enshroud it.       

Arunachala Siva.