Author Topic: ULLadu Narpadu - 183  (Read 774 times)


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ULLadu Narpadu - 183
« on: June 13, 2010, 12:10:13 PM »

Michael James in his comments says:

In order to illustrate this process [of killing the ego], by which
we can make our self-consciousness become increasingly clear
and intense, Bhagavan Ramana gives us the analogy of a pearl-
driver who sinks deep into the ocean to collect the pearl.  Our
thoughts, which are the imaginary knowledge that we have of
things other than ourself, are like the ever-restless waves on
the surface of the ocean.  The closer we are to the surface of
our mind, the more we will be buffeted about the movement of our thoughts.  However, instead of floating about near the surface, if we sink, dive or penetrate deep into our being, we will increasingly
approach the absolute core and essence of our being, which is approach the absolute core and essence of our being, which is
entirely free of all such movement.  The deeper we sink into our being, the less we will be affected by the movement of any thought.

Sinking or diving deep into ourself therefore means penetrating
deep beneath the surface activity of our mind by focusing our attention ever more keenly, pointedly, exclusively and firmly
upon our 'am-ness' - our fundamental consciousness of our own essential being, which we always experience as 'I am'.  When our
attention penetrates thus into the very essence of our being, our
mind will subside or sink into the state of just being, and thus all its activity or thinking will automatically and effortlessly cease.

The key words in this verse, are "koornda matiyal", which means by a sharp, pointed, keen, intense, acute and penetrating mind, intellect or power of discernment, cognition or attention, and they are placed in this verse in such a position that they apply by implications to all the verbs that follow them.  That is, we should restrain our speech and breath by a keenly focused and penetrating intellect, we should dive or sink within ourself by a keenly focussed and penetrating intellect, and we should know the source from which our ego rises by a keenly focused and penetrating intellect.

The word 'mati' is not merely intellect in the superficial sense that we normally use.  It denotes "to choose between"  [as in Latin
inter legere] or the faculty of discernment or discrimination,
the Viveka of Sanskrit.

Though Bhagavan Ramana mentions 'restraining speech and breath, in association with diving within, it is not actually necessary for us to make any special effort to restrain our speech and our breath, because just as our thoughts or mental activities will all subside automatically when we become self-attentive, so too will our
speech and breath.  Therefore, if we undertake this simple and direct practice of self attentive being from  the very outset, there will never be any need for us to practice any of the artificial exercises of pranayama or breath restraint, because our mere self-attentiveness we will naturally restrain and bring to a complete standstill all the activity of our mind, speech, breath and body.

Since all these activities are merely imaginations that arise only when we allow our attention to leak out towards anything as soon as we effectively draw our entire attention back into innermost depth or core of our being, which is the source from which it arises and flows outwards as our mind, intellect, or ego.

Arunachala Siva.