Author Topic: ULLadu Narpadu - 64  (Read 1231 times)


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ULLadu Narpadu - 64
« on: May 01, 2010, 01:26:07 PM »

For different aspirants, there are different paths prescribed.  The
teaching that is most sublime is addressed only to those who
believe that deliverance must come by right Awareness.

Sri Lakshmana Sarma continues in his Sri Ramana Paravidyopanishad:

Verse 96:  One that is wise would either accept the teaching as
a whole, or reject the whole of it.  Who can make use of half
of a hen for cooking and reserving the other half for laying eggs?

Then comes the various objections of those who assert the perfect
reality of the world.

Verse 97:  To begin with, it needs to be considered why the world
is taken as real.  For the burden of proving the reality of the world
lies on him, that asserts it, and not on those who simply deny it.

Verse 98:  Everyone that is ignorant of the real Self thinks that
the world is real because it is seen.  This is no proof, because
it proves too much, as the same reason would prove the reality
of the mirage, the rope-snake etc.,

(Usually the knowledge that arises from seeing is mixed up with
imagination, or a false impression of what it is seen.  Hence the
reasoning is inconclusive.  For example, I see in my dream that
my dead father is coming to our house for dinner.  Just because,
I have seen him, is not a reason for his living today.)

The question therefore arises: 'What does the seeing of the wrold prove?

Verse 99;  The fact of being seen is no conclusive proof that the
world exists exactly as imagined by the seer.  From the seeing it
is proper to infer only that there is a Substratum in which the
world appears.

Verse 100:  Even the scientists have proved that things are not
exactly as they appear to the seer.  For they say that the solid-
seeming objects are really little more than empty space.

(Atomic scientists say that the total space inside an atom is
occupied by protons, neutrons and electrons only to an extent
of less than 1%.  The remaining 99% is empty.  Further the
electrons are not entirely 'particles' but sometimes, they appear
as 'waves'.)

Verse 101:  Only the Sage, who knows the substratum of the world-appearance, the Reality, by His being firmly established in the
supreme state, is competent to reveal the truth of the world.

Verse 102:  When his vision is focused on the outside, who can know the Truth, whether of the Real Self or of the world?  But by the eye of right-Awareness, due to the mind being turned inwards, the Sage knows the Truth of both.

Verse 103:  Bhagavan Sri Ramana, our Guru, has said:  "The world laughs at the ignorant man, saying, "How can's thou know me aright, being unable to know Thyself aright?"               

Verse 104:  Bhagavan Sri Ramana, our Guru, being a Sage, expounds
the unreality of the world by showing that the perception of the world takes place in ignorance, and therefore the objector's argument, that the world is real because he sees it, does not avail
to prove his contention.

Verse 105:  Every creature first identifies his own Self with the
body, and threby concludes that the body is real. Then he comes
to believe that all forms that are seen are also real.

Verse 106:  Therefore, all forms are unreal; to the Sage they are
not real; what really exists is formless; in right Awareness nothing
has form.

Verse 107: By a single act of vision the ignorant man sees both
himself and the world as forms.  Since this seeing is illusory, there
is no evidence to prove that the world is real.

Verse 108:  One's own body and the world are one indivisible
spectacle; either they are both seen together; or they are both
not seen.  Does any one see this world without at the same time
seeing the body, which is the form ascribed to the Self?

Verse 109:  If it be said that we see the dream-world without
bodies, the answer is that the there is a body for the soul in
all the three states; the soul is never bodiless. 

(This is the exactly the content of the 5th verse of ULLadu Narpadu.
Here the word 'soul' does not mean the Self, but the embodied Jiva.)

Arunachala Siva.