Author Topic: ULLadu Narpadu - 93  (Read 989 times)


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ULLadu Narpadu - 93
« on: May 15, 2010, 03:20:37 PM »

Michael James adds the following comments in regard to Verse 16
of ULLadu Narpadu:

In the Kalivenba version of ULLadu Narpadu, (a few meaningful words
are added between two verses, then Venba verse becomes Kalivenba
and this practice is adopted for continuous chanting and to remember the next verse), Bhagavan Ramana added three extra words before the
initial word of this verse, naam or we, namely unara nindra poruL,
which literally mean "the reality that stood to know", but which are a
poetic way of saying that 'the reality that exists knowingly,' or
more precisely 'the reality that exists and knows its own existence'.
By placing these words before naam, He defined exactly what He
meant by it in this context.  That is, when He asked "Except 'we',
where is the time and where is the place?".  By the term 'we' He
did not mean our object-knowing mind but only our real Self. -
our essential and ever-existing self conscious being, which we always experience as "I am"

Time and Space are known only by our mind, and hence they depend upon it for their seeming existence.  They are not known by our essential consciousness of being, which knows only itself, and hence they are not known by us in deep sleep, in which we experience
only our own self conscious being.  However, though they are not
known by our essential self consciousness, they could not be known independent of it, because it is the sole reality that underlies and supports the appearance of the false object-knowing form of consciousness that we call our mind, in whose imagination alone
they exist. 

We are able to imagine ourself to be this mind, which experiences itself as the body that exists in time and space, only because we
know ourself as "I am".  However, whereas our mind and the time and space known by it are transitory appearances, we are the
reality that always exists and knows it own existence. 

Time and space appear to exist only because we imagine ourselves
to be a finite body.  In truth, however, we are not any finite body,
because though in our present waking state, we imagine ourselves to be this body, in dream we imagine ourselves to be some other body, and in deep sleep, we do not imagine ourselves to be any body at all.  In waking and dream states, we experience both time and space.  {Bhagavan Ramana has said in Who am I?: In dream,
we take up another body.... this is called sukshma sariram.... But for the fact that dream is short and waking state is long, there is no other differences between the both.}

The only way for us to experience this Truth that we alone exist, devoid of Time and Space, is for us to scrutinize our own consciousness of being, which always exists here and now, in this precise point of time, in space and time.  So long as we continue to attend to or think of anything in time or space other than "the precise present moment" and the "precise present place", we will continue to perpetuate the illusion of time and space - the illusion of ourselves being bodies, objects confined within the limits of time and space.  But if we attend only to either "the precise present moment" or "the precise present place which are actually one and the same point, we will find in them no time or space, no duration or extant, and therefore NO THOUGHT OF ANY KIND, but only OUR ABSOLUTELY NON DUAL CONSCIOUSNESS OF BEING.  I AM, which underlies yet transcends all time, all space and all forms of thought.

It should be noted that in "the precise present moment" there is no movement or flow, and in "the precise present place" there is no space.  These have no dimensions, no extent.  Time and Space are frozen as "Now and Here."

Arunachala Siva.