Author Topic: ULLadu Narpadu - 65  (Read 1179 times)


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ULLadu Narpadu - 65
« on: May 01, 2010, 02:47:59 PM »
Sri Lakshmana Sarma covers in many verses about the Verses
5,6 and 7 of ULLadu Narpadu.  We shall see some more verses
and then move on to Verse 8 of ULLadu Narpadu.

Sri Ramana Paravidyopanishad continues:

Verse 112:  So long as the three bodies remain undissolved by
the light of right Awarenes, the soul (embodied Jiva) will remain
embodied.  Only in the supreme state, wherein all the three are
together lost, will there be bodiless-ness.

Verse 113:  The mind by its own force of ignorance, itself
creates another gross body, and also another dream world, and the
sleeper sees this dream world, along with this dream body, not

Verse 114:  Everyone sees both his own body and this world by the
eye, which is a part of that very body.  How can this seeing be
admissible as evidence to this inquiry about the reality of the world?

Verse 115:  As is the eye, so is the spectacle, since the nature
of the spectacle depends upon that of the seeing eye. If that eye
be a form so will be the spectacle.  But if the eye be the formless Self, there will be no seeing of forms at all.

(Bhagavan Ramana calls it as the Eye of the eye.)

Verse 116:  In the state of ignorance, both the world and the
Self are seen as forms.  But on the extinction of the ignorance
both are (found to be) formless, because in the Supreme State,
the Infinite Self is the eye.

Verse 117:  By the vision of right Awareness, the world with the
soul, merges into the formless Real Self.  The Sages call it the
Vision of the Right Awareness (andhamila kaN) wherein there is neither seer nor spectacle.

Verse 118:  In that natural state, there survives only the Self,
who is consciousness, world less, alone, and without the six
modes of change, namely birth, growth, old age, disease, reduction, and death.             

Verse 119:  That Supreme Being, the Self, who is perfect as the
sole Reality, is styled as the Infinite Eye (andhamila KaN).  But
because for that Self in His true state, there are no objects to be
seen, therefore He is not an eye really.

Verse 120:  The term 'Eye' has been used in this context by the
most holy one viz., Bhagavan Sri Ramana Maharshi, only to ward
off the misconception that He is non-consciousness, inert. Thus
the most Holy One has conveyed the meaning that the Self is
Consciousness and the Sole Reality.

Verse 121:  It is only by conceiving the formelss Self as a form
that one sees this world as consisting of forms. All this is really
a superimposition on the formless, infinite Reality, the Self,
through ignorance. 

Verse 123:  Thus it has been made plain by the Master, that the
seeing of the world is an effect of primal ignorance, and thus the
claim that the world is real has been refuted by Him.  Also it has
been shown by Him that the alone-ness of the real Self in the true
state is real.   

Verse 124:  Our Master confirms this teaching first by showing that
the world is mental, (inseparable from the mind), then by proving
the unreality of the mind and the ego.  And finally by teaching that even the primary ignorance is non-existent.

Verse 126:  If the world were other than the mind, why does it
not appear in deep sleep?  Therein is the Real Self, who is Consciousness and by whose Consciousness-Light, the mind is mind!

Verse 129:  Just as the dream-world is not other than the mind
of the dreamer, so the world of things, seen in waking, is not
other than the mind of the seer.

Verse 131:  The truth that the world is unreal is taught by the
sages only to him who aspires to attain the highest state, by the
quest of the Self.  It is not addressed to others and hence the
contentions of these objections are wholly in vain.

Verse136:  The argument, "The mind is small and the world is
vast.  How can it be within the mind?  is also mistaken.  It has
been taught by the Sages that it is the mind that is vast (not the world).

Verse 137:  The mind is vaster than even the sky, and in it are
the five materials of creation, the outer space, (sky) and the rest.  Consciousness, in its motionless state is Brahman.  The same when moving is mind; thus it has been made clear (by Bhagavan Sri
Ramana) that the mind is of the nature of the Brahman.

Verse 149:  First it is needful to inquire by what tests one can distinguish the real form from the unreal, because, in this inquiry as to what is real, the test of reality, that is approved of by the worldly ones is not valid.

Arunachala Siva.