Author Topic: ULLadu Narpadu - 177  (Read 1262 times)


  • Hero Member
  • *****
  • Posts: 47994
    • View Profile
ULLadu Narpadu - 177
« on: June 11, 2010, 06:32:43 PM »

Let us now see the Verse 28 of ULLadu Narpadu.  After describing
the state of perfection in I am-ness in Verse 27, Bhagavan Ramana
says here, how to go about that self enquiry.  Though the Goal and
Way are the same in Ramana Way, Bhagavan Ramana says these things, in all three verses, i.e 27,28 and 29.

Bhagavan Ramana's Tamil Version:

Ezhumbum ahandai ezhumidathai neeril
Vizhundha poruL kaaNa veNdi muzhuguthal pol
Koorntha matiyaal pecchu moochu adakki konduLLe
Aanthdariya vendum aRi. *

(*In Kalivenba version, where a phrase is added for the continuation, Bhagavan adds here "pinam pol teerndual" -
like a corpse which has lost its body force.)

Kavyakanta Ganapati Sastri's Sanskrit Version:

Koope yathaa gaadha jale tathaantah
nimajjya buddhyaa sitayaa nitaantam |
praanam cha vaacham cha niyamya chinvam
vinden nijaadhamkrti moola roopam ||

Sri Lakshmana Sarma's Sanskrit Version:

yatkinchit salilaasya nipatitam chinvannimajjedyathaa
tadvadvaaganilau niyamya jagataschinataam vhiaayaakhilaam |
anvesaadudiyaat kuto'hamiti dhirityevamekaagrayaa
buddhyaantarhrdaye nimjjya vimalam vidyaat svatattvam param ||


In the same way one would dive deep into water, retaining breath and speech, to recover an article fallen into water, one, with a firm resolve to find the source whence the ego as "I" (the first of all thoughts to rise) rises, restraining thoughts and breath, diving deep with a sharp and single pointed mind (koorntha mati - in Tamil) into the Heart, should know the most subtle form of Awarenes, the Self.


Here is an illustration to explain the process of meditation.  One has lost a precious jewel in a deep well and wishes to retrieve it.  Only one who can dive and swim is qualified to jump into the well.  His body must be well-toned and he must have perfect breath control.  He should not talk during the entire operation.  If
it is not a clean dive, he may hurt himself, or not reach deep enough.  He has already been told the actual location of the jewel.
He has thought well about how he would execute the job.  His sole aim remains to get the jewel. So with single pointed effort, he applies himself.  His attention is focused on the search and all
distractions are ignored.  He may not succeed in the first dive.
Without losing heart, he tries time and again till he finds the jewel.

The self shining jewel of the Self is lost in the deep waters of thoughts.  The individual diver who attempts to retrieve it must be well qualified with a pure, subtle, and single pointed intellect,
[koorntha mathi - Bhagavan] to enable him to dive deep with his personality.  This intellect has been sharpened and cleansed through self less action and other spiritual practices like japa and
meditation etc., All the grossness of worldly desires has been removed.  He has the readiness to immerse himself totally and face whatever he may find on the way. [Bhagavan always stresses perseverance and efforts unlike J.K.]  Breath control [since mind and prana are interwined, to control manas/mind, breath should be controlled.  But here Bhagavan refers only kevala kumbhaka normal breath control and not any yogic practices] to a state of absorption.
His speech i.e., organs of perception and action are well disciplined.
He does not dissipate his energies through sense indulgence.  He has already heard of the Self form the Guru and has reflected well on it.  He now has the sole aim of reaching the Truth.  Undistracted
by anything without and within, he focuses his attention on the origin of the ego [self attention] in order to know the Self.  He may not gain realization immediately. With patience and enthusiasm,
he continues his practice till he gains abidance permanently.  Thus for one who has learned the knack, final beatitude is not far away.

It should be noted here that Bhagavan does not mention any
deep well (Kavyakanta) or lake (Lakshamana Sarma) but merely
says 'to dive deep'.

Bhagavan Ramana refers only koorntha mati, and kevala kumbhaka.
He again does not refer to any yogic practices.  He stresses only
self attention and japa [for mind control - first].

Arunachala Siva.