Author Topic: ULLadu Narpadu - 61  (Read 1247 times)

Subramanian.R

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ULLadu Narpadu - 61
« on: May 01, 2010, 08:28:06 AM »
There are a few verses in Guru Vachaka Kovai, which describes the
ideas expressed in Verses 5,6 and 7 of ULLadu Narpadu:

GVK Verse 93:  When attention is paid exclusively to the infinite
space that never gets fragmented, the effect, the finite pot, will
not shine at all.  Therefore, it is an error to say that just because
the pot moves, the space within the pot moves as well.

The above verse would become clearer, when we read the following
paragraph in Sad Darsana Bhashya of Kapali Sastri:

Question:  You have often said, and the books also say, that Brahman is immobile.  Now you say it is all-powerful.  Does it
not then move?

Bhagavan:  Power implies movement.  Though Iswara moves by
his own power (Sakti), which is movement, he transcends the movement.  He is achala - motionless, atita - transcendent.

GVK Verse 93:  Since in the plenitude of the Self, the imperfections -- the inert body and the world that comprise the non-Self - will
never exist and shine, it is not logical to say that the Self too
experiences the movements of the body of the world, which are
bound for destruction.

GVK Verse 94:  The Self abides motionless because of its all-pervasive fullness.  Because the apparent connection between the Self and the mind-limitation seem to exist on account of
ignorance -- which is the Jiva-perspective, the reflected consciousness that rises as "I" - the Self too appears to have
experienced movement through the motion of the mind.  But
the movement of samsara that comprises birth and death, bondage and liberation, and so on, is only for the Jiva and never for the
Self, the transcendental reality.

Muruganar comments further:  The reason why the Self remains motinless is because of its nature as all pervasive fullness.  It
only appears to have moved on account of the movement of the
mind.  In agitated water, the reflected image of the Sun appears
to move, but that agitation is only in the reflection and not in
the Sun.

GVK Verse 95:  If it is asked, 'How has the Supreme Self, the one
without a second, come to possess the limitation of the mind, the form of 'ignorance?' -- the reply is, "The limitation has attached
itself only through the deluded Jiva-perspective.  In truth, it never attached itself to the Self, Consciousness."

Muruganar adds his comments here:  In the same way that, through confusion, a rope is perceived as a snake, Consciousness appears as the mind, through the delusion of the Jiva.  When one enquires into the matter, no such entity as the mind will be seen to exist at all
separate from Consciousness.  Like someone questioning a kind person who looks after his parents very well, "How did you acquire this habit of annoying your parents?" the question itself is fundamentally inappropriate.

Arunachala Siva.