Author Topic: ULLadu Narpadu - 100  (Read 785 times)


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ULLadu Narpadu - 100
« on: May 17, 2010, 02:12:28 PM »

Sri Lakshmana Sarma continues:-

Verse 431:  It is not taught that the world is completely unreal.
It is not unreal, like the horn of man or horse.  If it were wholly
unreal, it would not appear at all.  But it does appear because
of its confusion with us Substratum, the Reality.

Verse 432:  The unreality which has no substratum, such as the son
of a barren woman and the like, does not appear at all.  But the
unreality which appears on a substratum like the snake seen in a
rope, appears as real.

Verse 433:  Both reality and unreality have to be stated, in respect
of the world, and herein there is not the least contradiction.  It is
real because of the reality of the Substratum, and it is unreal, because of the super-imposition of names and forms.

Verse 434:  Reality of a soul is conceded for the world.  But it
would not be correct to say that it exists.  Reality and Existence
on quite distinct.  That alone is said to exist which is real on its
own right.

(This is as per Vedantic language.  However, devotees of Bhagavan
Ramana have been using Realtiy and Existence interchangeablly.
In face, Dr. T.M.P. Mahadevan's English rendering of ULLadu
Narpadu is titled Existence in Forty Verses.)

Verse 435:  They say, the world is pragmatically real, that what
is seen in dream is apparently real, and that the One without a
second, namely Brahman, is the Supreme Reality.  These grades
of reality are vain.

[ These three degrees of reality are spoken in order to enable
weak minds to receive the teaching in stages.  But ultimately,
there is only One Reality.]

Verse 436:  Reality is always of one kind.  There are no varieties
or degrees of reality.  Hence what is seen in dream and what is
sseen in waking are both equally unreal.

Verse 437:  The truth of the unreality of the world has here been
taught to one that is in earnest to attain the Supreme State by
pursuing the quest of the Real Self.  How can one, that believes
the world to be real, ever become rightly aware of the Supreme
Reality, the Self?

Verse 438:  When the sun of right Awareness dawns, what happens is only the cessation of the unreal appearing as real.  The Real
Self being the Sun or Pure, Infinite Consciousness, how can ignorance exist in Its Presence?

Verse 439:  If it be thought that ignorance exists, then there is
present for the aspirant the question: "To whom is the ignorance?".  If by that question the Truth of the Self be sought, then the
ignorant one and the ignorance, both become extinct.

Verse 440:  Ignorance is accepted in the teaching, only as pertaining to the individual soul, who is only a figment of the imagination.  It is not accepted as affecting the Real Self, because He is ever enlightened by His own Nature, transcending all the three states of life in this world.

Verse 441:  Just the rope is never related in any way to the unreal snake seen in it, so the Real Self is never related in space, time, or causality with the world of variety, which is unreal.

Verse 442:  The saying that the Supreme Being - the Real Self -
is the cause of the world is incorrect, from the standpoint of the Truth.  The true cause of the word is the might of the Supreme Being known as Maya.

Verse 443:  In the sacred lore, two forms of the Brahman are mentioned, one the seedless, and the other with seed.  The seedless one is the transcendental Supreme Being.  The one with the seed is God, having the might of Maya.

Verse 444:  The One Self, who is by nature moveless, appears to dance because of His Own Might.  When that Might merges into that moveless Essence, then there will shine the One Moveless Self as the Sole Reality.

Verse 453:  "There is nothing else real, apart from Thyself,  Thou are the Only One, transcending Time, Space and so on.  Throw off the delusion of ignorance and remain at Peace." -  thus did He teach the State of True Being of the Self.

Verse 458:  He, who, not knowing that the body is in the Self,
and so believes that He, the Self, is in the body, is the same as he one who thinks that the screen, which is the support of the pictures,
is in the pictures.

Arunachala Siva.