Ulladu Narpadu - first mangalam (4th post, concluding first Mangalam)

[Guest guest]

, " V. Krishnamurthy "

<profvk wrote:

 

>

> Then how do we ever `think' of or meditate on, the brahman which

is

> the Atman? This question is answered by the fourth line of Mangalam-

1

> verse.

> (To be continued)

 

 

Namaste all.

 

uLLatte uLLapaDi uLLade uLLal uNar.

 

Each verse in uLLadu naarpadu is a four-line verse. The above text-

line is the fourth line of the Mangalam-1 verse. It means, as per

Lakshmana Sharma's translation posted by Peter,

 

" Know that to meditate on It is just to be at one with It within the

Heart. "

 

*uNar* = know(that)

*uLLal* = meditation

*uLLade* =(is) just only being, abiding in, (Tamil: *iruttal*)

*uLLatte* = in the heart

*uLLapaDi* = as (It) is.

 

Now we shall go to the commentary on this line by Lakshmana Sharma.

 

This line describes Atma-jnAna-anubhavam (Self-Realisation-

Experience). Mind to be seated in the heart, and abiding in brahman

that is nothing but that heart, and to lose its mind-status, so that

brahman, unmoving and peaceful, is `seen/known' as Atman: this is

known as Dhyanam.

 

But mark it. Though we have said this is dhyAnam it is not the

meditation by the mind. Meditation caused by the mind has three

facets in it, namely, the meditator, the meditated object and the

meditation. But this dhyAnam above is devoid of these three

components. Since other than this everything else is not considered

to be dhyAnam, this is said to be dhyAnam in the text. Bhagavan

Ramana says this is pUjA, this is bhakti, this is darshan, this is

Knowledge. All benefits supposed to be accrued by these are only

accrued by this; not otherwise. What is called mukti or mokshha is

this. This is also known as the Fourth (turIya) state. To get to this

state the sAdhanA is described later in the verse beginning

with `ezhumbum-aganthai'.

 

This completes Laksmana Sharma's Tamil Commentary on Mangalam-1

Verse.

 

Incidentally the Mangalam-1 Verse has been translated by Prof. K.

Swaminathan as follows:

" Unless Reality exists, can thought of it arise? Since, devoid of

thought, Reality exists within as Heart, how to know the Reality we

term the Heart? To know That is merely to be That in the Heart.

The first sentence may also be rendered thus: Can there be Knowledge

of Reality other than existing as Reality? "

 

(To be continued

after Peter posts Mangalam -2 Verse)

 

PraNAms to all seekers of Truth.

PraNAms to Bhagavan Ramana.

Profvk