Author Topic: ULLadu Narpadu - 97  (Read 1025 times)

Subramanian.R

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ULLadu Narpadu - 97
« on: May 16, 2010, 02:15:20 PM »

The world, Jiva and Para, though unreal, are not totally asat, or
unreal.  For the inherent truth of the basic substratum, invests
them with an aspect of reality, or truth, on account of which they
too may be regarded as real.  This has been explained above. This
verse reveals how realized sages as well as ignorant men regard
their bodies.  To the question, 'Are we the body?" which he posed
to us in the earlier verse, here Bhagavan Himself provides an interesting answer for us.  Whether a Jnani or an Ajnani, both refer
to the body as "I".  Yet the difference in their awareness is like
that of a mountain and a molehill.

The ignorant regards the six cubic feet of the human frame itself
as "I".  He will not say, even by mistake as "I", anything else
above his head or below his toe other than the six cubic feet
of the body, though he is quick to claim ownership of them.  That
"I" means only the body for an Ajnani is most certain, beyond an
iota of doubt.

But when a Jnani says "I", the entire universe with all the moving and the unmoving in it, along with the human frame he dwells in,
are all included in the "I".  He shines as the very form of Self -
the infinite space of pure Awareness -- the present everywhere limitlessly, within and without.

The content of the word "I" is two fold.  One is the formless
ego, the Jiva, while the other is the egoless Atman, the very
form of Chit, (Knowledge).  When a Jnani refers to the body as "I", he is aware of the part-less Whole, Sat Chit Ananda, which alone is the truth and substratum of everything.  Body is an illusion on the substratum and is not apart from it.  As Self alone abides with nothing other than That, the body, to a Jnani, is not apart from the Atman, and therefore the body is also included in the Atman.  His "I" is the supreme "I" -- infinite formless Being - that includes the universe with all that it contains in its entirety, hence the body must be within the Self. For a Jnani, therefore, the body is not a body but the Self.  Hence he is not attached to a body.  Because of the confounding the body with the Self, an Ajnani considers the body and Atman as one and the same, in the sense that body is not apart from the Atman - and with this notion, he as the body -- is called the 'ego' or Ajnana.  For an Ajnani, the body alone is the "I" while for a Jnani, the body is also "I".

When Bhagavan Ramana explained the meaning of the word "I",
His exposition was not based on or illustrated by any treatise on
Jnana.  With His own experience as the direct proof, He affirms the
truth with certainty and enlightens the seekers with the truth of
the Self. 

The following incident illustrates the truth of this verse.

A devotee to Bhagavan:  "Is there no dehatma buddhi ("I am the
body" idea) for the Jnani? If for instance, Bhagavan Ramana is bitten by an insect, is there no sensation?"

Bhagavan replied:  "There is the sensation and there is also the dehatma buddhi.  The latter is common to both Jnani and Ajnani
with this difference, the Ajnani thinks dehaiva atma (only the body
itself is my Self, whereas the Jnani knows all is of the Self -
Atma mayam sarvam or all this is Brahman.  If there be pain let
it be.  It is also part of the Self.  The Self is Poorna

                     - Talks No. 382

Talks No. 248 says:

"The Jnani says 'I am the body'; the Ajnani says, 'I am the body';
what is the difference?   "I am" is the Truth.  The body is the limitation."

Arunachala Siva.