Author Topic: ULLadu Narpadu - 77  (Read 1106 times)

Subramanian.R

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ULLadu Narpadu - 77
« on: May 06, 2010, 06:56:03 PM »

Once some devotee asked Bhagavan Ramana (I think it is Natesa
Iyer):  Bhagavan, what is ignorance, what is knowledge?  Bhagavan
Ramana said:  "Ignorance is not knowing anything.  Knowledge is
learned ignorance."  Brahmasri Nochur Venkataraman says:  Ahankaram pradama vikaram.  The ego is the first change from the state of
silence.  The learning and ignorance, that we actually speak and mean
are only learning about the world and people and ignorance is not
knowing these.  Both are due to ego.  The true state of the Self is
total silence, summa iruthal. 

Padamalai and Guru Vachaka Kovai do not mention anything directly
about Verses 10,11, and 12 of ULLadu Narpadu.  But Muruganar
says while explaining Verse 310 of Guru Vachaka Kovai:

As the knowledge of differences itself is ajnana, it is said to be
the profitless feeling of difference.  Knowledge of multiplicity
is ignorance.  Unless the ego-mind rises first, there will be no
room for the appearance of differences. Since the rise of ego differentiates Guru and Siva from oneself, only the mouna in which
the ego ceases is the truth of the upasana, that unites them (Guru
and Siva) with the Heart.  While saying mouna alone is the meaning of true namaskaram, in addition Bhagavan described the very
nature of that mouna.  It is this mouna that is described as Pure
Silence - Suddha Mounam by Saint Tayumanavar.  Here there are
no dyads, learning and ignorance, pain and pleasure, happiness
and sorrow etc., etc.,

Sri Ramana Paravidyopanishad covers in many verses these ideas
of Verses 10,11, and 12 of ULLadu Narpadu.

Verse 229:  Devotion is of two kinds, as being with sense of separateness and with sense of non difference.  The former is
prescribed for he unrefined and the latter is excellent for the
well refined ones.

Verse 230: If one, considering Him, who is only the Self, as other than oneself, worships Him in a form and by a name.  Then in
course of time, through the clarification of his intellect, he surely
reaches the Supreme State.  There is no doubt about this.

Verse 231:  "If a man adores God, who is nameless and formless
as through names and in a form, he will be liberated from the bondage due to names and forms" such is the teaching of Guru
Ramana.

Verse 232:  The man, who meditates with devotion on God with a form, being endowed with the divine temperament, will attain that same state of deliverance, which one attains meditating on His as
formless.

Verse 233:  One may adore that One Being by any name and in any
form as he likes.  Among the forms of the Supreme One, the wise one, whose mind is pure, will not see any superiority on inferiority.

Verse 234:  "There is only One God-Form; (but) It became divided
into three.  And common to all the three is superiority or inferiority
by turns.  Kalidasa, the king of poets, has indeed stated clearly
in the manner; the falseness of difference is form.

Verse 235:  Of all the forms of God, the best is the Sage, who
does not consider Him as other than the Self.  Indeed the
Sage, who is the Guru, is the second of the three forms of divine
grace.

Verse 296:  The ignorance is like darkness; it cannot be said that
it exists.  As darkness does not bear the light, so this ignorance
does not bear the Light of Right Awareness.

Verse 297:  This ignorance, which has the the world-forms appears
as real to the ignorant ones, in the Supreme Being which is consciousness as jewels, which are unreal, appear as real gold which is relatively real.

(This simile of gold and jewels has been used by Bhagavan in the
next verse of ULLadu Narpadu.  Sri Sankara also uses this in
Atma Bodham.)

Arunachala Siva.