Author Topic: ULLadu Narpadu - 82  (Read 1196 times)

Subramanian.R

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ULLadu Narpadu - 82
« on: May 08, 2010, 01:42:23 PM »

Michael James continues his comments on Verse 13 of ULLadu Narpadu:

Therefore, the only thing that is worth knowing is our own real Self,
our essential consciousness "I am".  That is why Bhagavan Ramana
says in Verse 3 of Anma Viddai:- 

What (worth does all our knowledge have, if we know whatever else
without knowing our real Self?  If we know our real Self, then what
else is there to know?  When we know in ourself that Real Self,
which shines undivided (as the unlimited, adjunct-free consciousness
"I am") in all the divided (or separate) living beings, within ourself
as the Light of the Self, (the clarity of true self-knowledge) will
shine.  Indeed the shining forth of Grace, the annihilation of "I"
(our ego, mind or separate individual self), (and) the blossoming
of (true and eternal) happiness.

Just as in Verse 16 of Upadesa Undiyar, Bhagavan Ramana used the
term "its own form of light' to denote our mind's essential consciousness "I am", so in this verse, He uses the term, "the
light of the Self" to denote the Consciousness or Knowledge of
our Real Self.  Why does He use the word "light' in this figurative
manner to denote consciousness or knowledge?  Since our consciousness "I am" is that by which both ourself and all other
things are made known, in the poetic language of mysticism it is
often described as being the true "light" that illumines everything,
including the physical light that we see with our eyes. (See also
Verse 22 of ULLadu Narpadu).

The knowledge that remains when we relinquish all of our adjuncts
is only our essential non-dual consciousness of our own being,
which is the true nature of God.  That which experiences this
true self knowledge is not our mind but is only our own real Self,
our essential being, which is ever conscious of itself as "I am".
Our mind is our essential consciousness mixed with adjuncts,
which are the various forms of wrong knowledge that we have
about ourself, and it therefore cannot survive as such in the perfectly
clear state of true self-knowledge.

Arunachala Siva.