Author Topic: ULLadu Narpadu - 115  (Read 731 times)


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ULLadu Narpadu - 115
« on: May 22, 2010, 10:23:52 AM »

For the Verse 20, Michael James gives beautiful comments:

Unless and until we know and remain as our own real self, our
simple non dual consciousness of our own being, "I am", we cannot
know God.  If we imagine that we are seeing God as an object,
other than ourself, we are seeing only a mental image. 

The wording of this verse is very terse. The opening words, 'leaving
self which sees' refers to our usual habit of ignoring and making no
attempt to know the reality of our individual self or mind, which is
self deceiving consciousness that imagines itself to be seeing
or knowing things other than itself.  The remainder of the first
sentence, 'self seeing God is mental vision' means that, when
we do not know the truth of ourself who is seeing, if we imagine
that we are seeing God, what we are seeing, is actually nothing
but a mind-made or manomayam, vision - a vision that is made or
formed by and of our own mind.

The words that Bhagavan Ramana uses in the original are -
manomayam katchi - which literally mean 'a sight which is composed of mind.'  In this context, therefore, it implies not
only a vision of God in some visual form, such as Siva, Sakti,
Rama, Krishna, Buddha or Christ, but also any other experience of God in which he is felt to be other than ourself, such as hearing
a voice of god or feeling his presence.  So long as "the presence of God" that we feel is experienced by us as something other than  our own simple self-conscious being, "I am", it is only a manoymayam katchi, a mental image, thought or conception.  Any experience of God as other than ourself is known only by our mind, and is therefore a product of our own imagination.

The next two words, 'tan mudalai' are linked in meaning to the world 'self' in the opening words of the main clause 'only he who sees the self'. The world taan is the possessive form of the reflexive pronoun taan and therefore means 'of self', 'one's own', 'our own' or 'his own'.   The word "mudalai" is the accusative form of "mudal", a word whose primary meaning is 'first' or 'beginning', and which in this context means the 'Source', base,  reality or essential substance.  Thus these two words mean, 'the base of self', that is Reality.

In the next group of words, 'tan mudal poy' refers to one individual self  means 'root' and 'poy' means having perished.  Thus, it implies that our real self is that which remains after our false individual self, the base of all our objective knowledge, has ceased to exist. 

Thus the meaning of the Verse 20 can be paraphrased as:
Since our real infinite Self, which remains alone after our false finite self, the base of all our objective knowledge, has ceased to exist, is not anything other than the absolute reality called God, when we 'see' or experience our own real self, the base of our false self, we will truly be seeing God.

Arunachala Siva.