Author Topic: ULLadu Narpadu - 120  (Read 1093 times)


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ULLadu Narpadu - 120
« on: May 23, 2010, 10:38:11 AM »

T.R. Kanakammal says in her comments:  (abridged)

All scriptural treatises on Jnana declare that to see one's own
Self (the real form of oneself) is to see God, the Primal Being
and the substratum of one.  The truth of this saying is:  as the
feeling of awareness as "I" is but one and not two, how can one
see the Atman shining as one's own Self?  Who is the Seer then?
If seeing oneself by one is not possible, how can one see God,
the Primal Being?  Becoming "food" for Him is to see God.

The true import of the saying that one seeing the Self is "to see
God" is only to instruct that the Self cannot be seen as an object.
The Self, being the Seer, can never become an object to be seen.
"That which is" (Being) is the one only and never two.  It cannot
be seen, for there is nothing apart from It.  For he function of
perception, two things are needed, the seer and that which is
seen.  When we say "seeing oneself", there must be two selves
-- one the seeing "I" and another "I" as the seen.  But the
Awareness of Being is the only one for everyone.

That is why, the Upanishads proclaim, "By what can be the knower known?"  The real form or truth of God and that of the Jiva is one
and the same.  One cannot see the other.  This instruction is given by Bhagavan Ramana in Upadesa Undiyar (Verse 24):  "In the essence of their being, Iswara and Jiva are but one, the Self."
If so, what can be the purport of Jnana scriptures when they say, "To see the Self is to see the Lord"?  This is only to offer the selfhood, the individuality - the false "I" hood, the "personality" or the ego sense, as the food for the Absolute and to merge it totally in the true form of "I" and be That.

Bhagavan Ramana says in Sri Akshara Mana Maalai, Verse 28:

"To feed on You I came, O Arunachala, but I have become Your food and am now at Peace."  Parallels can be found in Nammazhwar and Saint Manikkavachagar.  God is Annavan and Annada, the owner and eater of food.  Man is only food, the more passive partner in the job of eating."

In Ozhivil Odukkam (Staying up in the Remains), KaNNudaiya VaLLalar says:

"The mouth of the severed head will gasp ans subside but cannot bring itself to say, "My head is lost".  Likewise, when the head of the ego, 'I' is severed and consumed by the Absolute, how can it say
"I saw" or "I knew" or who will be left behind to report it?"

As Jiva and God are in essence one, the darshan of the Lord and
darshan of Atman is one and the same.  Offering of selfhood as
food to the Atman is the truth of those sastraic sayings.  Desiring
to see the Lord, as an object instead of offering oneself to be consumed by the Lord, is allowing the ego to cause one's downfall
by making one become food for Yama, the Lord of death, thus pushing oneself into the never-ending cycle of samsara of recurring
births and deaths.

But offering selfhood or ego as food for the Lord is not at all that easy.  The ego will delude and mislead one to perpetuate its own
existence.  It is as difficult for the ego to question itself as it is for the tip of the index finger that touches everything else to touch itself.  The ego, with the mask of the reflected glory of the Atman, parades as Atman.  This vaingloriou8s action of the ego is akin
to the vain boast of the mouth in a face that smiles to claim it
has chewed and eaten up the face.  The face, it is in fact, that gives the mouth a place to stay!

Arunachala Siva.