Author Topic: ULLadu Narpadu - 114  (Read 765 times)

Subramanian.R

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ULLadu Narpadu - 114
« on: May 21, 2010, 02:57:52 PM »

T.R. Kanakammal gives the following comments on Verse 20:-

God and Jiva are the most important of all the dyads.  One, forgetting
his real nature due to inadvertence, imagines himself as the body,
and a world outside him, ignorant of the fact that both are but the
expanded manifestations of his vasanas.  He further thinks that the Creator of all these will remain outside him, with a name and form
like the objects of the world he sees.  His attention then is concentrated on another object, namely God.  His mind, gathering
the energy that was erstwhile scattered in the form of multifarious
thoughts, now gets intensely concentrated on one thought, and that
gains power.  Thus, vision of God is a projection of the mind. The
Chidakasa Jiva (the ego that functions in the reflected light of the
Atman), imagining that he is a mere speck and a trifle and that
the Lord is everything and is omniscient deludes only himself.
Whatever the Jiva creates in the mental plane, even if it be the Lord Himself it being mental, is unreal.  Therefore seeing the Lord is the seeing the mind. Visions vary but consciousness does not vary.
It is eternal.  There is no moment when the Self as consciousness.

However, Pratyaksha (inner vision) does not mean seeing but being.
Bhagavan Ramana says in Talks No. 266:

"Visions are not external.  They appear internally.  If external, they
must assert themselves without there being a seer.  Om that case,
what is the warranty for their existence?  The seer only."

The seeing the Self itself is Brahman, the Supreme.  The ever-present substance is Atman.  "That which is".  One was
never separated from one's own Self.  That ever-present, all-full
Atman - the Supreme Lord -- never sees nor is ever seen.  It is
just Being and Awareness - Sat and Chit. Seeing God (externally)
is nothing but illusion of the mind.  The Jiva, by the strength of his single pointedness and the power of meditation, dhyana bhala,
sees the vision before him.  He but, beholds it only as long as he can sustain it by the sheer power of concentration.  Once it starts to weaken, the vision dissolves in him.  The Self is the substratum of both of the ego and God.  Concentration, on the other hand, if directed inward to find the truth of the seer, the Supreme Lord, it will be found to be inseparably there forever as the Seer, for the Supreme is not separate from the seer.  Being himself as other than the Self, he strives through devotion to obtain a vision of Him.

It is worthwhile recollecting that when someone asked Bhagavan: "Bhagavan!  If Arunachala comes before you, what will you say?"  Bhagavan Ramana smilingly said:  "I shall tell Him, 'Do not keep this coming and going business with me.' "           

All that is perceived is only within the seer.  They appear only
internally, and being unreal, they disappear for they depend
upon the individual and not on the universal presence. Further,
visions do not wipe away the ignorance of the devotee.  The seer
as the Self that perceives everything is God and experiencing and
remaining as Atman, is truly the "vision of God".  'Seeing God is only
a conventional way of saying so.  To see God is to be God.

The use of these very words by Bhagavan while explaining this text very often cast a magic spell on the listeners.  Sub Registrar Narayana Iyer had the unique and great fortune of listening to
Bhagavan expound these verses on he very first day of his arrival.
To start with, he was a sceptic with scant regard for sadhus as he
thought them to be the parasites on society.  Much against his will,
he came only to scoff but remained to worship and pray.  Such was
the transformations wrought on him by Bhagavan, at his very first encounter with Him.  When Bhagavan uttered these words, while
explaining this text, a stentorian voice amongst the devotees boomed to ask:  "Does Bhagavan say this out of His Swanubhava
(direct experience)?"  Bhagavan Ramana's candid reply was:
"Else would I dare to say so?"  And we all know that Bhagavan was
ever at Sahaja Samadhi or He was seeing (being) God always.  So
much so, Narayana Iyer exclaims:  "He who all religions acclaim as
God was standing before me in flesh and blood."

Humphreys (the first ever foreigner to visit Bhagavan) remarks:
"Divinity was radiating from every pore of his body." providing
proof of the statement 'to see God is to be God'.     

Arunachala Siva.