Author Topic: ULLadu Narpadu - 74  (Read 806 times)

Subramanian.R

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ULLadu Narpadu - 74
« on: May 04, 2010, 11:46:18 AM »

"I am the body" awareness is the nescience, ajnana, maya.  Only due to this knowledge, that does not know the Self, there can be the
knowledge of the objective world.  Likewise, apart from the objective
knowledge of he world, ajnana or nescience or ignorance,  cannot
remain.  They co-exist.  Inquiring deeply within "To whom is this
knowledge and ignorance?" and finding the source of the ego, where from they rise and disappear, and knowing and remaining as the form of one's own Self, is true knowledge.

It is but a play of ignorance, if the knowing subject knows only
what appears 'outside' of oneself, namely, the world and its objects, relative to his existence, - the Jiva bodha, without inquiring and
knowing his own true form.  Can this be called true knowledge? 
When the ego-self that remains as the base and support of the
knowledge of inquirer within and knows the truth of Reality, the
objective world or the Jiva Bodha, namely knowledge of the
objective world and the ignorance of it, will both disappear forever.

Bhagavan Ramana also says the same idea in Upadesa Undiyar,
Verse 27.

The state of wisdom, or Self Knowledge, is devoid of both knowledge and ignorance, or nescience, of he ego-self.  The objective knowledge of he objects of the world, known as the 'other' than oneself, or as apart from oneself, is not wisdom.  As the Self, or Atman, shines by Itself, without there being anything else other than It either for It to know or to make It known, Atman, or Self, is true Knowledge.  Know that It is not void.               

The ignorance and knowledge spoken of in the Verse 10, refer to
one of the dyads, that the world is filled with.  Both rise, exist and fall together. They cannot be separated.  They are like the two sides
of the same coin.  Yet this is the most important of all the dyads
to be analyzed for its true import to be known.

This knowledge of the worldly phenomena is called here knowledge.
When the worldly knowledge appears, ignorance will not appear.
They are like light and darkness.  What is present in deep sleep
is not present in wakeful state and vice versa.  The misery experienced in wakefulness is not experienced in deep sleep.
The happiness experienced in dream does not continue in wakefulness.  Thus knowledge is a blend of knowledge and ignorance.
Only insentient objects like a chair or a table has neither this knowledge nor this ignorance. 

Knowledge of the world is gained through mind.  But it is knowledge
of appearance and disappearance.  The false notion of "I am the
body", arising out of our inadvertence of alienating ourselves from
our real nature, sustains the ignorance of knowing the world appearance, with all its multiplicity as outside of ourselves.  Thus
the awareness of knowledge and awareness of ignorance are both
ignorance only. The worldly knowledge is no knowledge at all.

All worldly knowledge and ignorance are mixed with the primal ignorance - the ego-sense, and they appear as real as the ego lasts.
With the dawn of true Knowledge, the ego along with its roots, is
driven away.

The Jiva knows the world and the objects in it, all of which he thinks
are outside of him.  But never does he know his own Self, the very form of Knowledge.  He never knows who the perceiver and knower
really is.  Can the knowledge of the phenomenal world, along with
ignorance of the Self by the knower be real knowledge? Knowledge
of the world and the objects in it or the ignorance of both, is relative
to the knowing subject - the Jiva.  The Jiva confines his consciousness to his body-mind complex.  Anything other than
the body-mind complex is 'other' of him.  Knowledge acquired about
the world or the objects in the world, can therefore be, real wisdom,
since this knowledge depends on his ego sense.

Therefore, an inquiry into the knowledge of the effect (the wordly
phenomena) but not the cause (the ego - the projector of the worldly
phenomena) cannot endow one with knowledge.

An inquiry into the cause will reveal the knowledge of the effect.
Ajnana, ignoring the substratum Brahman, knows the world of names and forms superimposed by the mind, which are believed to be real,
thus causing the bondage of being caught up in them.

This objective knowledge is not self-luminous and is incapable of
being known by itself.  The Self is self-luminous with the sphurana
(throb) of "I AM'.  Its luminosity is dependent on nothing else but
Itself.  It lights up everything, including the mind and body which
acquires worldly knowledge and ignorance.  But It is not lit up
by anything.  Since there is nothing apart from It and is Itself
everything, there is nothing for It to know.  Bhagavan Ramana uses the words: ARitharku, aRivitharku anniaym inru.... There is nothing
to know, nor there is anything to make known.

It is Being and Awareness.  Hence no other light of awareness is
required to make It aware of Its own existence.  With nothing 'outside of it', That alone shines eternally with the throb "I AM'.

If both knowledge and ignorance are destroyed, some may question, "Is not that remains a mere Void?"  Bhagavan Ramana forestalls them by affirming that "It is not Void.  Know that." - Pazh anru
aRi...  Some religions proclaim that It is Void.  How can That
which illumines the world and the Jiva can be Void? The Self shines by Itself.  It is free from both knowledge and ignorance, in Its own Light of Consciousness as the Sole Reality.  There is no other reality to shed light on It or any other being that could shine by its own light without depending on It.

Arunachala Siva.