Author Topic: ULLadu Narpadu - 57  (Read 1267 times)


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ULLadu Narpadu - 57
« on: April 30, 2010, 10:31:42 AM »

With the dawn of the light of Awareness, differences of all kinds,
accepted as real all along, will disappear along with the unreality
of the world.  So also with the concepts like 'outside' and 'inside',
with which, the body as a limit, we fence off the world.  That these
differences are real in the absence of the light of Awareness is not
true is the essence of the teaching imparted by Sage Ribhu to
Nidhaga in Ribhu Gita.

Bhagavan affirms, "Everything is within one's Self.  To see the world
there must be a spectator.  There could be no world without the
Self.  The Self is all-comprising.  In fact Self is all.  There is nothing
besides the Self."
                                           Talks No. 143

Coming to 7th verse,

The earlier verse makes it clear that the world is contained in the
mind and the objective world is but the projection of subjective
thoughts.  The world of matter is but Jada (insentient), inert and
unintelligent.  It being non-self luminous, it needs to be lit up
to be made aware of. But for the awareness of the mind (or knowing
mind) it is not experienced.  But it appears to a mind that is externalized.  Hence Bhagavan says, "The world shines by the light
of the mind. 

Though the mind is also inert and has no light of its own, the light
of Atma is reflected in the medium of the mind, by which, in turn,
lights up the world and cognizes the objective phenomena of the
world.  As both rise and fall together, they are inseparable pair of
the same kind.  Both are non-self-luminous.  Hence the word
Ulaharivu (used twice) in the second line is explained as the rising
and setting place of both ulaham (world) and arivu (mind).  This
is the awareness of the mind, which alone expands as the world,
implying that the world is not other than the awareness of the mind.
Both mean the same.  Both rise and fall, are not permanent but
unreal, and are illumined by something else.

The basis of all these, the subjective thoughts and the objective
manifestations, is the substratum, the self-effulgent Atma, the
perfect whole, unalloyed and untouched by any of these impure
things viz., the subtle thoughts and the gross world.  It neither
rises nor sets.  This Consciousness is one whole and self luminous.
Though the source of manifold, of the manifest and of the unmanifest, It is but One. 

A mike is there for the Discourser.  Unless the Disourser says that there is a mike, mike has not knowledge of its own.  Mike is Jada.
So is the world.  The speaker uses his mind to speak.  When the
speaker goes to sleep, his mind also subsides and so the mind is
also not permanent, and is a jada.  It is the knot connecting the
Chit (Atman) and Jada (the world or the mind), is called Chit-Jada
Granthi.  If attempts are made to find out its truth or identity,
it quietly vanishes, leaving no trace of mind.

                        - Brahmasri Nochur Venkataraman.

Bhagavan uses the Tamil  word Poonram which is Poornam in
Sanskrit.  Isa vasyopanishad says:

Poornam adah poornam idam
Poornat poornam udacyte
Poornasya poornam adaya
Poornamevaa vasishyate.

The Awareness of chidabhasa (the Jiva), even as it arises,
creates a world for it to perceive and enjoy, deludes itself by its
own creation, gets caught in it and knows not the way to escape
from it.  When it subsides, it makes the world subside within itself.
Bhagavan Ramana gives the example of spider in Who am I?  The
spider spins the thread and then the thread is withdrawn and it
subsides.  Brahman veiled by nescience fucntions as the Jiva.

Arunachala Siva.