Author Topic: Final Part - Reality In Forty Verses (Ulladu Narpadu) : Supplement  (Read 1326 times)

ramana_maharshi

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20. The Lord whose home is the interior of the Heart-Lotus is extolled as Lord of the Cave. If by force of practice the feeling ‘I am He, I am the Lord of the Cave’ becomes firmly established,as firmly as your present notion that you are the ego is established in the body, and thus you stand forth as that Lord of the Cave, the illusion that you are the perishable body will vanish like darkness before the rising sun. (composed by Bhagavan,employing the ideas of two verses found in the Prabhulinga Leela, v. 45, 46, Kannada)

21. When Rama asked, ‘Which is the great mirror in which we see these images of things? What is it that is called the Heart of all the beings in the world?’ Vasishta answered, ‘When we reflect we see that all the beings in the world have two different hearts.’ (Yoga Vasishta, 5 - 78 - v. 32, 33)

22. One of these is worth acceptance, the other worth rejection. Listen how they differ. The organ called the heart placed somewhere in the chest of the physical body is worth rejection. The Heart which is of the form of Pure Awareness is worth acceptance; it is both within and without — it has no inside or out. (Yoga Vasishta, 5 - 78 - v. 34, 35)

23. That indeed is the essential Heart and in it all this world abides. It is the mirror in which all things are seen. It is the source of all wealth. Hence Awareness may be termed the Heart of all beings. The Heart is not a part of the perishable
body inert like a stone. (Yoga Vasishta, 5 - 78 - 36, 37)

24. Therefore by the practice of merging the ego in the pure Heart which is all-Awareness, the tendencies of the mind as well as the breath will be subdued. (Yoga Vasishta, 5 - 78 - v. 38)

25. By constantly meditating in the Heart, ‘That pure unconditioned Awareness that is Siva, That am I,’ remove all attachment of the ego. (Devikalottara, v. 47)

26. Having investigated the various states of being, and seizing firmly by the mind that State of Supreme Reality, play your part, O hero, ever in the world. You have known the Truth which is at the Heart of all kinds of appearances. Without ever turning away from that Reality, play in the world, O hero,as if in love with it. (Yoga Vasishta, 5 - 18 - v. 20 to 23)

27. Seeming to have enthusiasm and delight, seeming to have excitement and aversion, seeming to exercise initiative and perseverance, and yet without attachment, play, O hero,in the world. Released from all bonds of attachment and with equanimity of mind, acting outwardly in all situations in accordance with the part you have assumed, play as you please,O hero, in the world. (Yoga Vasishta, 5 - 18 - v. 24 to 26)

28. He who by Knowledge of the Atman is established in the Truth, he who has vanquished the five senses — call him the fire of knowledge, the wielder of the thunderbolt of Knowledge, the Conqueror of Time and the Hero who has slain death. (a verse from the Yoga Vasishta)

29. Just as on the earth with the coming of spring the tree shines in fresh beauty of foliage, even so he who has seen the Truth will shine with growing lustre, intelligence and power.(Yoga Vasishta, 5 - 76 - v. 20)

30. Like one to whom a tale is told while his thoughts are wandering far away, the mind which is free from attachment is inactive while it acts. But the mind immersed in attachments is active, though it does not act, like the sleeper lying motionless
here, who in his dream climbs a hill and tumbles down. (Yoga Vasishta, 5 - 56 - v. 13, 14)


31. As the movement of the cart, its standing still and its being unyoked are to the passenger asleep in the cart, even so are action, contemplation and sleep to the Sage asleep in the cart of his body.

32. For one who seeks waking, dreaming or sleep there is a state beyond these three, a wakeful sleep, a fourth state called the turiya. But because this turiya state alone is real and the three apparent states are illusory, the ‘fourth’ state is indeed the transcendental state.

33. The statement that the jnani retains prarabdha while free from sanchita and agami is only a formal answer to the questions of the ignorant. Of several wives none escapes widowhood when the husband dies; even so, when the doer goes, all three karmas vanish.

34. For unlearned folk there is only one family consisting of wife, children and dependants. But in the mind of those with much learning there are many families of books, theories and opinions as obstacles to yoga. (Subhashita Ratna Bhandagara, Prakarana VI, Shanta Rasa Nirdesha, v. 13)

35. What is the use of letters to those lettered folk who do not seek to wipe out the letters of fate by inquiring, ‘Whence are we born?’ What else are they but gramaphones, O Lord of Arunachala? They learn and repeat words without realizing
their meaning.


36. The unlettered are easier saved than those who are learned but unsubdued. The unlettered are free from the clutches of the demon Pride, they are free from the malady of many whirling thoughts and words; they are free from the mad pursuit of wealth; they are free from many, many ills.

37. Though a man looks on the world as a wisp of straw and holds all sacred lore in his hand, it is hard for him to escape from thralldom if he has yielded to vile Flattery,the harlot. (from Sadhaka Avasta, by Sri Sadasiva Brahmendra)

38. Without thinking of oneself as apart from others,without swerving from one’s true state, if one abides always in one’s Self, who is there alien to one? What matters it
what people say of one? What matters it if one praises or blames oneself?

39. Keep advaita within the Heart. Do not ever carry it into action. Even if you apply it to all the three worlds, O Son, it is not to be applied to the Guru. (Tattvopadesa, v. 87,by Shankaracharya)

40. I shall declare truly the essence of the final doctrine of the Vedanta: when the ego dies and becomes That, the Self of Pure Awareness, That alone abides.

(Translated by Prof. K. Swaminathan)

Subramanian.R

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Re: Final Part - Reality In Forty Verses (Ulladu Narpadu) : Supplement
« Reply #1 on: June 27, 2010, 10:04:32 AM »

Dear prasanth,

Very nice.  The Verse 32 of ULLadu Narpadu, Anubandam, has been
discussed in detail by Muruganar in his Guru Vachaka Kovai.

Verse 566:  If the other four elements truly subsist apart from the
Space that abides as the lofty and eminent support for them, then
the three avasthas, waking, dream and deep sleep, could also
exist, and be just as real, separate from that distress free Turiya.

Talks No. 353 is as under:

Question:  What is turiya?

Bhagavan:  There are three states only, the waking, dream and sleep.  Turiya is not a fourth one, it is what underlies these three.
But people do not readily understand it.  Therefore, it is said that this is the fourth state and the only reality.  In fact, it is not apart from anything, for it forms the substratum of all happenings.  It is the only Truth.  It is your very being.  The three states appear as fleeting phenomena on it and then sink into it alone.  Therefore, they are unreal. 

There are many more verses in GVK, on this aspect.

Arunachala Siva.           

Subramanian.R

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Re: Final Part - Reality In Forty Verses (Ulladu Narpadu) : Supplement
« Reply #2 on: June 28, 2010, 11:51:55 AM »

Dear prasanth,

Yesterday, since there was an impending powercut, I stopped with
only one verse (No.566) of GVK, where Muruganar beautifully
explains the turiya and turiyatitia (Verse 32 of Anubandham).

The fourth state is called Turiya and the fifth is called turiyatita.
But as Bhagavan said these states are only mere numbers and the
fourth and fifth come because there are already three.

Verse 567:  Turiya shines, tearing apart even the deluding veil of sleep.  You should know that only for those who cannot immerse
themselves into it, and remain fully anchored, there will be the experience of the first three states, that flourish [in ignorance]
along with the distinction between the fourth and fifth states.

Verse 568:  The many different avasthas will be perceived onoly as long as the person who is attached to the avasthas exists with the feeling, "I am the one who sees the avasthas."  If that person who has risen as "I" though ignorance, turns inward, investigates
the 'I"-nature by enquiring 'Who am I?' and dies in that enquiry,
the avastha differences that up till then were perceived by him
will also perish along with him.

Verse 569:  He who has secured through supreme devotion, lordship over the transcendental avastha [para avastha] in the supreme
swarupam, will not, by virtue of his Self nature, see another avastha existing as different from the para avastha.

Arunachala Siva.