Author Topic: ULLadu Narpadu - 133  (Read 976 times)

Subramanian.R

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ULLadu Narpadu - 133
« on: May 25, 2010, 05:48:12 PM »

Muruganar covers the message of Verse 22 of ULLadu Narpadu,
in some of his verses in Guru Vachaka Kovai:

Verse 387:  To enquire who is the one who perceives the deceitful
sense objects externally and to attain permanent abidance in the
Heart as Consciousness, the supreme reality, in such a way that the
wicked mischief of the arrogant ego is no more -- this is the means
whereby a life of liberation accrues to a Jiva.

Verse 388:  The spurious Jiva that seeks its real nature by the
inquiry Who am I? will become in the end the real Self, free of the
"I".

Verse 389:  To reverse the outgoing nature of the mind and to fix
it in the Self, the Heart, one's Source, so that it abides there all the
time without allowing the ruinous "I" thought to rise -- this is the
method of Atma Vichara.

{Bhagavan:  Enquiring "Who am I that am in bondage?" and knowing one's real nature alone is liberation.  Always keeping the mind in the Self alone is called Self enquiry [Atma Vichara].
(Who am I? - essay version)

Verse 390:  Instead of directly experiencing the supreme reality
that shines in the Heart as consciousness through an inward enquiry performed in solitude, with calm deliberation, to seek it externally,
excitedly enquiring everywhere else, is like using a lighted candle
to search for someone sunk in deep water.

Bhagavan:  How to know the light of lights with the borrowed
light of mind?  (Bhagavan in ULLadu Narpadu Verse 22)

In this context, David Godman  quotes the comments of Muruganar for his verse 134 of Guru Vachaka Kovai:

"As the Self is nondual, it cannot be made an object of either
remembering or forgetting. Therefore, in the state of ultimate
truth, there is no scope at all for "suttarivu" (Tamil - literally
pointing out - objective consciousness).  Moreover, the suttarivu
that wanders after the non-Self - the illusory objects of the world
-- believing them to be real, is indeed the obstruction to the revelation of the truth that is realized by subsiding within.  Since
this is so, the only worthy accomplishment is the destruction of
suttarivu.  When the ego - "I am the one who knows" -- dies through inward enquiry, the thoughts that comprise remembering
and forgetting, which arise clinging to that ego, will die along with
it."

In the 1930s, Sadhu Natananda wrote a commentary, entitled
Upadesa Ratnavali, on a few selected verses from Guru Vachaka
Kovai.  His commentary was never published, but it was read and checked by Bhagavan Ramana.  The Verse above quoted, Verse 390, of GVK was commented by Sadhu Natananda as follows:

"While Iswara continuously abides in the Heart, bestowing his grace, without form, as not different from oneself, and as a directly experienced entity, how can he be seen if one assumes that he is with form, different from oneself, and mediated through senses,
even if one searches and wanders for aeons in the outside world?"       

{Upadesa Ratnavali - Verse 11, an unpublished manuscript.}

{Sadhu Natananda is responsible for current sequencing of Guru
Vachaka Kovai.  Muruganar himself never arranged these verses
in particular order.  It is possible that Bhagavan gave the job
to Sadhu Natananda, after he had expressed an interest in this work by writing this brief commentary.}     

Verse 395:  As it is totally impossible for all the perceived entities,
beginning with the time and space, to exist separate from and
independent of the non dual reality, the Supreme Self that shines
flawlessly, none of them has been excluded as unsuitable [times
and places] by the sastras, for the Jnana Vichara that is performed
to know that Atma Swarupa.

Verse 396:  Through the force of past habit one's attention is drawn outwards.  The endeavor of turning that attention towards the Self
by Atma Vichara, which is the struggle to inquire Who am I? without forgetfulness or sloth, is alone the deva-asura* battle that one fights.   

(*Gods and demons in Hindu mythology)

Arunachala Siva.