Author Topic: Demystifying the term ' Sphurana' - Michael James - Part I, II, III.  (Read 420 times)

Subramanian.R

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Part III:

Returning once again to our analysis of the above quoted passage of Vichara Sangraham, the conditional clause in the fourth sentence that I translated as 'if one just is' is ('summa irundal') in which the word 'summa' means just, merely, quietly, silently, peacefully or without any work or activity.  When Sri Ramana says, 'without leaving that', He means without ceasing to attend to that 'spurippu', the fresh clarity of self awareness that is experienced as 'I am I' ('I am just I' or 'I am nothing other than I alone') in place of the former clouded and confused self awareness that was experienced as 'I am this body' and He describes this state of self attentiveness as 'just being' because self attentiveness is not an action but a state of action-less being.
Attending to anything other than our-self is an activity, because it entails a movement of our attention away from our-self towards something else, whereas attending only to our-self, 'I' is not an activity, because it entails no movement of our attention away from our-self, its source, and hence it is a state of just being -- a state in which all mental activity has ceased.                 

contd.,

Arunachala Siva.

Subramanian.R

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Sri Ramana says that if we thus remain still without ceasing to attend to it, this fresh
clarity of self awareness will entirely destroy the ego, our false experience 'I am this body', and will then subside or be extinguished, just as the flame that catches on a piece of camphor will be extinguished as soon as it has consumed that camphor entirely. What does He mean by saying that this spurippu or fresh clarity of self awareness will thus be extinguished?  He obviously does not mean that self awareness or clarity of self awareness will cease when the ego is destroyed, because the ego is the cloud that obscures the perfect clarity of self awareness that is our real nature.  What He means therefore is that its seeming freshness or newness will cease, because when the ego ceases to exist what remains shining is not anything new but is only our natural and eternal clarity of absolute and infinite self awareness.

Prior to the complete destruction of the ego, whatever kind of spurippu we experience will not be an absolute clarity but only a relative clarity of self awareness, and in contrast to the relatively unclear self awareness that we have been confusing till now with this body, it will seem to be new and fresh.  But when we eventually experience
absolute clarity of self awareness, it will be clear to us that our present body-confused self awareness, which is our ego or mind, has never actually existed, and hence that absolute clarity of self awareness will be experienced as natural, not as anything new or hitherto unknown.

That is, when our mind has been completely destroyed by absolute clarity of self awareness, all that will remain is what we really are, and for that we really are such clarity of self awareness is neither new nor special, but is perfectly natural or Sahaja.
This state in which clarity of self awareness ceases to seem new and is instead experienced as natural and eternal is what Sri Ramana describes here as the state in which spurippu has subsided or been extinguished.  The natural clarity of self awareness that then remains is the perfect kind of spurippu or sphurna that Sri Ramana described in Verse 20 Upadesa Saram as 'parama poorna sat' - supreme whole being or reality.

contd.,

Arunachala Siva.