Author Topic: ULLadu Narpadu - 186  (Read 1092 times)


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ULLadu Narpadu - 186
« on: June 14, 2010, 10:26:19 AM »

T.R. Kanakammal's comments: (abridged)

What is the path of Jnana?  What is the Sadhana to be followed
in that path?  And how should it be practiced?  Bhagavan Ramana
explains in this verse all these with clarity to a fine precision.
With the instrument of the purified mind, free from distraction
and withdrawn from the unreal externalities and therefore highly
attentive, one must know by keenly observing whence arises the feeling of the awareness of "I".  Instead, chanting aloud 'I','I' as
a mantra will not take one nearer the Truth.  One should not indulge
in the chanting of it as an occupation.  Meditation is a function of the mind. The mind thrives by the very act of thinking.  Fed on thoughts, the mind is kept alive and active, thus gaining in strength and flourishing.  Hence this will not ensure its death.  The goal of Vichara is the annihilation of the mind.  To know oneself and remain as Awareness by plunging within, with mind and speech silenced, is the way of Jnana.

Sravana, manana, nididhyasana are said to the practice for gaining Jnana.  Hearing the content of the Mahavakya, Tat Tvam Asi (That Art Thou), explained and instructed by a guru is sravana.  As per the Upadesa thus received, ascertaining 'I am Brahman' by influential reasoning is manana.  Unceasingly contemplating on the Truth thus ascertained is nididhyasana.  By the strength of such nididhyasana, akandakara vritti (unbroken experience) results, annihilating the nescience.  Jnana (Wisdom) dawns and the direct experience  of being Atman is gained.  This is the opinion of Jnanasastras and is the traditional method of teaching the disciple by a guru.

Yet this is a  mental practice involving triputi.  But the Vichara Marga aims at the mind seeking and merging at the source, thus gaining quiescence.  This path of Jnana explained in this verse is direct and sharp, like catching the thief red handed.  This is a very potent way of knowing through inquiry the place and origin of the ego. 

The path of Jnana consists in tracing the origin of 'I' that reflects the awareness aspect of the individual consciousness.  Meditation, being a function of the mind, cannot be the same as silence of the mind.  A mind that has ceased to function is alone fit to dive and delve deep within the heart.  A mind stilled and devoid of its function of movement exhibited in the form of thoughts weaken the mind.  Enquiry alone can annihilate the mind.  That which infuses Vichara with life force is the steadfast resolution to reach the source of the ego.  Therefore, the attitude of "I am That" may only be an aid and never an end and therefore cannot compare with the direct sadhana of enquiry.

Arunachala Siva.