Author Topic: ULLadu Narpadu - 109  (Read 991 times)

Subramanian.R

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ULLadu Narpadu - 109
« on: May 20, 2010, 03:59:30 PM »

On Verse 19, T.R. Kanakammal comments:

Fate, or prarabdha, is divine dispensation.  Free will is the Jiva'
effort.  The source from which the twain appear is the ego.  Atman,
the form of Jnana, is the source of the ego.  The state of a Jnani,
or a Sage, abides in is made clearly in this verse.  One school
holds the view that as divinity shapes our ends, the best course
is submission to the divine will.  The other school opines that there is nothing on earth that cannot be accomplished by the prowess of sharp and subtle intellect, and one can make or mar one's own destiny.

Will divine dispensation or self-effort prevail is a perpetual verbal
wrangle entangling many and which one should eschew at all cost.

When a deed is willed, its consequences are also willed. These
consequences, when encountered, are dubbed as the 'play of fate'.
The consequences are nothing but the fruits of the exercise of earlier free will, which people forget.  As fruits of actions necessarily follow the actions, so dispensed by a higher power, fate, representing the
fruits of actions, is the creation of the individuals.  Therefore, the
free will of today determines the fate to be experienced tomorrow. But it is the ego-mind that creates these illusions of differences as
these and deludes the mind.  In so much as both pertain to the 'ego self', they are very much in the realm of the non-self.

With a view to gain or accomplish something, one makes an effort, and if it fructifies, he wastes no time in patting himself on the back on the success, feeling proud of the strength of his intellect and cleverness of the mind, which he holds are solely responsible for the success.  If it does not come to pass, he severely blames the play of pranks by the cruel fate and grieves.  Both these are but the machinations of the ego.  In the absence of the ego, neither desiring the fruit of an action nor lauding oneself for the success of an effort will be present.  Both are in the domain of the 'doer-ego'.

When the truth of the nature of the ego -- the source of the twain -- is inquired into and known, all these meaningless maladies end.  Then fate, or prarabdha, self-willed effort will also cease once and for all.  This is the teaching of Bhagavan Ramana.

When one experiences the Self, the source of the ego, and is the Self, one is perfectly free and has reached the culmination of action -- perfect peace.  Hence Bhagavan declares, "One who has realized himself has destroyed both."

A Jnani has no mind, no sankalpas (resolutions) and no vikalpas.  He is free from attachments and without a personal will.  He is not a doer of actions, for nothing remains unaccomplished for him and nothing more need to be gained.  Even were he to do anything, he has no sankalpa, as to what the fruits of actions should turn out to be.  Hence, he is not conscious of the distinction between fate and free will.  He has transcended them.  "Will such a one, steadfast in the poise of the Atman, ever relate himself to these?  Tell me! asks Bhagavan Ramana.

Even though Bhagavan had no sankalpa of His own, it is a common experience of the devotees that whatever sankalpas they approached Him with, were fulfilled.  Bhagavan did not have the sankalpa of even fulfilling the sankalpas of the devotees.  Just by the mere power of His Presence, they automatically got fructified.

Bhagavan used to say, "Where is the mind for me?"  Muruganar says, "He knows Himself as not the "eater" but witness Self, is none other than Siva Supreme.  His deeds are verily the deeds of Siva."  None can perceive the Self, the Sun, by arguments.  Fate and free will are only to those who have forgotten their Self and who do not have the subtle knowledge to engage themselves in enquiry and know the nature of Sat Vastu.  The only free will is not to identify oneself with the body (with the situations the body is placed in).  This frees the will while identification binds the will.  Bhagavan Ramana in a reply to a question about how to conquer destiny and the independent of it.  One is to inquire whose this destiny is and to discover that only the ego is bound by it and not the Self, and that the ego is non-existent.  The other way is to kill the ego by completely surrendering to the Lord, realizing one's helplessness and saying all the time.  "Not I, but Thou, Oh Lord!", giving up all sense of "I" and 'mine" and leaving it to the Lord to do what he likes with you."  (The Teachings of Sri Ramana Maharshi in His Own Words, Arthur Osborne, p.74.)

Arunachala Siva.