Author Topic: ULLadu Narpadu - 80  (Read 821 times)


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ULLadu Narpadu - 80
« on: May 07, 2010, 11:51:13 AM »

What is the reason then for the manifold world appearances?
Bhagavan Ramana says that the reason for the world-appearance
of manifold names and forms, is its Source, nescience, the form of
dense darkness.  Its offspring, the world appearance, the effect of
ignorance (Ajnana) is christened ironically as the parent. Ajnana
is not a substance.  It only means the absence of Jnana.  Like darkness that is expelled out of existence of light, Ajnana becomes
extinct in the wake of Jnana.  That which is subject to extinction
cannot be "That which is".  Hence it is said Ajnana is unreal.

In Talks No. 289,  Bhagavan Ramana says:

"That which IS, is the Self.  And apart from It, nothing else is.
Therefore Ajnana cannot have an existence apart from the Self.
Ignorance never arose.  It has no real being.  That which IS,
is only Vidya (Knowledge).

Sri Lalita Sahasranamam, says:

Vidya-avidya swarupini....

She is Vidya, Suddha Maya and she is also avidya, asuddha maya.  Her existence is unexplainable.

She is also:  Jada sakti Jadathmika, Chit Sakti chetana rupa...  She is inert, jadam, insentient.  But she is also the Existence Consciousness, the Chaitanyam, the Self within us.

And that is why she is concorporate with Siva.  Annamalai and
Unnamulai.  She has got the left side of Siva, inseparably, as
Sri Arunachala Puranam says. Siva is Ardha nari, half woman and half man.

That the world, Jiva and Para, which are merely the extended manifestations of this ajnana, appear real is because "That which IS" is their substratum  - the true content.  It is merely an illusion on the substratum, the form of Sat-Chit.  Hence it has no separate existence, apart from the existence of the Atman, which is being.  In the state of turiya - the experience of being Atman - the pure Atman shines without the appearance of the world, non dually, thus proving that the pluralistic world and all the differences of names and forms are all illusory appearances, and not true, and knowledge of what is not true is ignorance.

Bhagavan gives the example of gold and ornaments only to highlight this aspect.  The perception of Sat Vastu, ULLa PoruL, the true content, alone is Jnana or Wisdom.  And perception of what is not true content is ignorance.  That eternal state that is bereft of all perceptions is the state of true Jnana. 

Bhagavan Ramana also says this in Sri Arunachala Nava Mani Maalai, Verse 1, beginning as Achalane aayinum acchavai thannil, achalaiyam ammai ethir adum, achala uruvil ac chakti odungida ongum Arunachalam, enru aRi.

Arunachala Siva.