Author Topic: ULLadu Narpadu - 60  (Read 1188 times)


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ULLadu Narpadu - 60
« on: April 30, 2010, 03:15:32 PM »

There is an article "A Scientist Becomes a Vedantin", in the
Mountain Path, Deepam, 2004 issue.  David Godman quotes this
in his book:

A gentleman tells Bhagavan Ramana, while talking about ULLadu
Narpadu, that he found phrases such as 'the world is false' and
'what exists is only one.'  These ideas puzzled the questioner.
All that he had learned at the university rose up in his mind:  the
nature of the atom and the universe, the wonderful and great power
that was stored in them; and the means employed by scientists to
harness this power for everyday use.

He began to think about the book he was reading and the academic
knowledge he had acquired:  "I am like a tiny atom in this vast
universe.  Why should God create me here?  Where was I before
I was born?  Where will I be after I die, and why should I be here
now?  Is not everything that I see real?  Am I not aware of the
existence of things through my five senses?

The Maharshi says that none of these things exists.  Am I not
seeing the Maharshi Himself sitting in front of me?"

Thoughts such as these churned the questioner's mind, until he
could no longer continue reading the book.  He became lost in deep

The Maharshi then looked at the young man and asked, "What is
your doubt?"

The young man immediately sat up and, looking at the Maharshi,
replied:  "A form exists on sofa, and another form exists on the floor.
If I open my eyes and look, the two of them are clearly visible. But
you are teaching that what exists is only one.  How can this be true?"

The Maharshi laughed a little and then kept quiet for some time.
A few minutes later he gave the following reply.

"Don't you perform experiments in the laboratory when you are
at the university?  Let us suppose that you are researching into some
topic.  To whatever extent the equipment you use in the experiment
is subtle and precise, to that same extent, the real nature of the
things, being studied will be known.  But even if the equipment is
highly sophisticated, if your vision is not normal, then the true nature
of the things being studied will not be known.  Even if the vision
is normal, if the brain itself is not normal, then also the true
nature of the object being studied will not be known clearly.  And
even if the brain is normal, if the mind does not engage itself with
full attention on the experiment, knowing the truth will not be possible.  So ultimately, ascertaining the truth of an object of study
is dependent on the mind.

"What is this thing called "mind"?  Only thoughts.  But all thoughts
expand from one and the same thought.  That one thought is the
primary cause and basis of all other thoughts.  It is the "I am the
body" thought.  Unless this thought occurs first, the appearance of
many external objects, and the accompanying thought that they are
different from oneself, will not occur.  In deep sleep, where the
"I am the body" idea is absent, the world does not appear.  Nor do
other thoughts appear there.  When one wakes up, it is the thought
"I am the body" that rises first.  In this thought there are two
components:  one is the body and the other is "I".  The body is
something that appears and disappears. It keeps changing all the
time and its existence is dependent on outside materials such as
food.  However, the characteristic of "I" is directly opposed to this.
That which truly exists must exist all the time, but the body does
not exist all the time.  Therefore, it cannot be real.  The "I" though,
exists all the time, in all the three states of waking, dream and sleep.  It is therefore real, whereas the body is unreal.  Futhermore,
these two joined together cannot constitute a real entity.  How can
night and day, darkness and light, exist together?  If light exists,
there is no darkness; if there is darkness, there is no light.  In the
same way, no entity comprising the body and "I" exists.  Therefore,
the "I am the body" thought is itself false. 

"If you begin to research into the world with this false thought as
the instruments, how can the truth be discovered? asked Bhagavan.

At that very moment, the obsession that the young questioner had
had for modern, western, scientific methods completely vanished.
He understood that the truth cannot be known through its methods."

Arunachala Siva.