Ulladu Naarpadu - Verse #1

[Guest guest]

Namaste all.

 

Introduction:

 

In this seminal work, Bhagavan teaches that Self-Enquiry is the best

means for Mokshha. What helps that enquiry is *satya-asatya-vivekam* -

that is the wisdom to discriminate between truth and falsity. And

what we obtain by that enquiry is Self-Realisation. Though these

three topics Discrimination, Enquiry, and Realisation appear in

almost every verse, the particular order in which the verses appear

suggest that verses 1 to 26 are mostly about Discrimination

(Vivekam), 27 to 29 are mostly about Enquiry (Vichaaram) , and 30 to

40 are mostly about Realisation (anubhavam). So these three

portions may be classified as Viveka chapter, Vichaara chapter and

Anubhava chapter.

 

Viveka chapter (Verse nos.1 to 26)

 

What is viveka? The Existent Reality is the Atman; The false

appearances – the triad of jIva, Ishvara and the Universe –hide the

Atman; the world that hides appears real and the Atman that is hidden

appears unreal. The means of Enquiry is difficult to accomplish. What

one has to do as prerequisite to this Enquiry is to decide that the

falsity that hides is false and the reality that is hidden is

real . This is Discrimination (Viveka). Thus this Discrimination

becomes an indispensable prerequisite to the seeker. This chapter

elaborately explains this discrimination.

 

Introduction to Verse #1:

 

In the first verse Bhagavan takes the analogy of the movie on the

movie screen in order to explain that Brahman is the Reality and the

universe that hides it is a false appearance. In technical terms

Brahman is adhishhTAnam (base, substratum) and the universe is

Aropitam (superimposed).

 

Verse #1.

 

nAM ulagam kANDalAl nAnA AM shakti uLa

Or mudalai oppal oru-talaiye.

nAma uru cittiramum pArppAnum cEr-paDamum Ar oLiyum

attanaiyum tAn Am avan.

 

Lakshmana Sharma's Translation:

 

Since we see the world, (it follows that) there does exist a source

of it, a sole Reality transcending (world and mind), of whose power

all this is a becoming; this is beyond dispute. This cinema show of

names and forms, their sustaining screen, the light (of

Consciousness), and the spectator - all these four are only that

Supreme Being, who is the Real Self within the Heart.

 

Prof. Swaminathan's Translation:

 

Since we know the world, we must concede for both a common Source,

single but with the power of seeming many. The picture of names and

forms, the onlooker, the screen, the light that illumines -- all

these are verily He.

 

Osborne's Translation:

 

From our perception of the world there follows acceptance of a unique

First Principle possessing various powers. Pictures of name and form,

the person who sees, the screen on which he sees, and the light by

which he sees: he himself is all of these.

 

Word by Word:

 

nAm ulagam kANDalAl : Since we cognize the universe (ulagam = world,

universe)

nAnA Am shakti uLa: that which has the power to appear as many (nAnA

= multiple)

Or mudalai: One single Primal entity

oppal : to agree, to concede

oru talaiye: can have no objection.

nAma uru cittiramum : all the picture-forms full of names (nAmam =

name; cittiram = picture)

pArppAnum : and he who sees them (pAr = see, watch)

cEr paDamum : and the cloth-base

Ar oLiyum : and the Light that shows (all these) (oLi = Light,

luminiscence)

attanaiyum: all these (four)

tAnAm : are the Atman (that is in the heart) (tAn = Self, (also)

the egoistic self)

avan : He, the God Almighty.

 

Commentary by Lakshmana Sharma:

 

Here is taught that there exists an ever-existing Reality which is

the substratum (or base, adhishhTAnam) for the visible universe. But

in order to clear the question whether that Reality transformed

itself into the universe, or whether without undergoing any change it

only forms the base for the appearance of the universe, the words

*nAnAvAm shakti uLa* are added. What shows as this multiplicity of

the universe is a miraculous power called mAyA, that cannot be

distinguished as distinct from that Reality. That Reality has not

undergone any change or transformation – is the meaning here. In

other words, the universe is superimposed on the adhishhTAnam of

Brahman.The analogy for this is the movie show. But between the movie

show and the show of the universe there is a major difference. In the

movie show the viewer is separate from the movie. But in this show of

the universe (by mAyA) the viewer is also part of it. The viewer is

not distinct from the universe. He is included in it. So if the

universe is false, he also is. This is an important teaching.

 

In the analogy, the pictures that appear and disappear are

impermanent; therefore unreal. The unmoving screen that really

undergoes no change is permanent; therefore real. So also, the

appearances of the universe along with the viewer are both unreal.

The sat-cit that is the adhishhTAnam (base) is the reality, Brahman.

By the factor of `sat' it constitutes the base for the false

appearances; and by the `cit' factor it becomes the Light that shows

up those appearances.So this unreal universe appears on the real

Brahman. By the very jnAna-svarUpa (Nature of Knowledge) of that

Brahman the universe appears as real. The universe by itself has no

claims to Existence or the Light of Knowledge. This fact will also

be clear from verse #13 *jnAnamAm tAne mey*.

 

But the Upanishads do say the jagat (=universe) has been created by

Brahman and in fact Brahman itself became the universe. How can they

say it if it were not true? But wise experienced knowledgeable people

say that the real intention of the Upanishads is to convey that the

universe as such has no existential privilege nor the privilege of

expression (=prakAshaM) ; only the sat-cit nature of Brahman which is

the substratum makes it appear so.

 

Here it is said that neither the JIva who is the viewer, nor the

show of the universe is distinct from the substratum Brahman and so

they are actually Brahman itself. Thus it is clear that all names

and forms are unreal. This will again be made clear in the verse #6

which begins with `uruvaM tAnAyin'.

 

Further it is that sat-cit Brahman which is also the Atman, says this

verse, through the words `tAnAm avan'. The Tamil word `tAn' denotes

the Atman here.

 

It is a foolish argument to say that Brahman that is the Atman has

really transformed into the Universe. It is like saying that in the

milk of Brahman drops of the buttermilk of Ignorance (ajnAnam) got

mixed and that produced the Curd of the Universe. Ignorance is not a

material entity. How can it make changes in Brahman? Also, when milk

becomes curd, the latter does not turn back into milk ever. So also

if Brahman gets transformed into the universe in the same manner,

then it cannot become Brahman again. It turns out therefore that

Brahman is incapable of preserving its own nature. How can we expect

such a Brahman to protect us?

 

If there were no such thing as a never-changing Reality, then there

would be no scope for our release. It is because of the existence of

something which never changes, we have a way of release, says the

Buddha. All the jnAnis do clearly say that Brahman is the one which

never changes; so we don't have to accept the argument of the

previous paragraph.

 

Finally the central meaning of this verse is to be taken like `this

snake is the rope'. The rope in reality has not become the snake,

but in our time of ignorance it appears like a snake. In the same

manner, in our time of Ignorance Brahman appears as the Universe. By

proper knowledge of ours the rope shows up as it is. So also when

Knowledge dawns the woirld-appearance vanishes and Brahman shows up

as it truly is, namely the Atman. Even when the snake appeared it was

the rope in reality, so also even when the world appears the Atman

that is Brahman is the only Truth. The Universe is never the

reality. This is the substance of this verse.

 

Footnote: Names and Forms appear to be true only in the state of

Ignorance, that is, to the ego-full mind. In the Jnana experience of

a Released person (mukta) they are not true. This truth is also

expressed by Bhagavan in the fifth verse of Arunachala-ashhTakam.

 

Note by VK: In this verse Bhagavan has elaborated the well-known

Upanishad-declaration (Chandogya Upanishad: III – 14 – 1): *sarvaM

khalvidam Brahma* (All this is Brahman). Adi Shankara explains it in

his commentary as: This world diversified through names and forms and

which is the object of direct perception etc. has Brahman as its

origin.

(To be continued)

 

PraNAms to all seekers of Truth.

PraNAms to Bhagavan Ramana Maharishi.

profvk

[Guest guest]

Dear Dr. Krishnamurthy and Peter,

 

thank you both so much for these impressive postings which are of great value in understanding this seminal work of Sri Bhagavan. They are much appreciated.

 

Yours in Bhagavan,

Alan --- On Thu, 12/2/09, V. Krishnamurthy <profvk wrote:

V. Krishnamurthy <profvk Ulladu Naarpadu - Verse #1 Date: Thursday, 12 February, 2009, 11:03 AM

 

 

Namaste all.Introduction:In this seminal work, Bhagavan teaches that Self-Enquiry is the best means for Mokshha. What helps that enquiry is *satya-asatya- vivekam* -that is the wisdom to discriminate between truth and falsity. And what we obtain by that enquiry is Self-Realisation. Though these three topics Discrimination, Enquiry, and Realisation appear in almost every verse, the particular order in which the verses appear suggest that verses 1 to 26 are mostly about Discrimination (Vivekam), 27 to 29 are mostly about Enquiry (Vichaaram) , and 30 to 40 are mostly about Realisation (anubhavam). So these three portions may be classified as Viveka chapter, Vichaara chapter and Anubhava chapter. Viveka chapter (Verse nos.1 to 26)What is viveka? The Existent Reality is the Atman; The false appearances – the triad of jIva, Ishvara and the Universe –hide the Atman; the

world that hides appears real and the Atman that is hidden appears unreal. The means of Enquiry is difficult to accomplish. What one has to do as prerequisite to this Enquiry is to decide that the falsity that hides is false and the reality that is hidden is real . This is Discrimination (Viveka). Thus this Discrimination becomes an indispensable prerequisite to the seeker. This chapter elaborately explains this discrimination.Introduction to Verse #1:In the first verse Bhagavan takes the analogy of the movie on the movie screen in order to explain that Brahman is the Reality and the universe that hides it is a false appearance. In technical terms Brahman is adhishhTAnam (base, substratum) and the universe is Aropitam (superimposed) .Verse #1.nAM ulagam kANDalAl nAnA AM shakti uLaOr mudalai oppal oru-talaiye.nAma uru cittiramum pArppAnum cEr-paDamum Ar oLiyumattanaiyum

tAn Am avan.Lakshmana Sharma's Translation:Since we see the world, (it follows that) there does exist a source of it, a sole Reality transcending (world and mind), of whose power all this is a becoming; this is beyond dispute. This cinema show of names and forms, their sustaining screen, the light (of Consciousness) , and the spectator - all these four are only that Supreme Being, who is the Real Self within the Heart.Prof. Swaminathan' s Translation:Since we know the world, we must concede for both a common Source, single but with the power of seeming many. The picture of names and forms, the onlooker, the screen, the light that illumines -- all these are verily He.Osborne's Translation:From our perception of the world there follows acceptance of a unique First Principle possessing various powers. Pictures of name and form, the person who sees, the screen on which

he sees, and the light by which he sees: he himself is all of these.Word by Word: nAm ulagam kANDalAl : Since we cognize the universe (ulagam = world, universe) nAnA Am shakti uLa: that which has the power to appear as many (nAnA = multiple)Or mudalai: One single Primal entityoppal : to agree, to concedeoru talaiye: can have no objection.nAma uru cittiramum : all the picture-forms full of names (nAmam = name; cittiram = picture)pArppAnum : and he who sees them (pAr = see, watch)cEr paDamum : and the cloth-baseAr oLiyum : and the Light that shows (all these) (oLi = Light, luminiscence)attanaiyum: all these (four)tAnAm : are the Atman (that is in the heart) (tAn = Self, (also) the egoistic self)avan : He, the God Almighty.Commentary by Lakshmana Sharma:Here is taught that there exists an ever-existing Reality which is the substratum (or base,

adhishhTAnam) for the visible universe. But in order to clear the question whether that Reality transformed itself into the universe, or whether without undergoing any change it only forms the base for the appearance of the universe, the words *nAnAvAm shakti uLa* are added. What shows as this multiplicity of the universe is a miraculous power called mAyA, that cannot be distinguished as distinct from that Reality. That Reality has not undergone any change or transformation – is the meaning here. In other words, the universe is superimposed on the adhishhTAnam of Brahman.The analogy for this is the movie show. But between the movie show and the show of the universe there is a major difference. In the movie show the viewer is separate from the movie. But in this show of the universe (by mAyA) the viewer is also part of it. The viewer is not distinct from the universe. He is included in it. So if the

universe is false, he also is. This is an important teaching. In the analogy, the pictures that appear and disappear are impermanent; therefore unreal. The unmoving screen that really undergoes no change is permanent; therefore real. So also, the appearances of the universe along with the viewer are both unreal. The sat-cit that is the adhishhTAnam (base) is the reality, Brahman. By the factor of `sat' it constitutes the base for the false appearances; and by the `cit' factor it becomes the Light that shows up those appearances. So this unreal universe appears on the real Brahman. By the very jnAna-svarUpa (Nature of Knowledge) of that Brahman the universe appears as real. The universe by itself has no claims to Existence or the Light of Knowledge. This fact will also be clear from verse #13 *jnAnamAm tAne mey*. But the Upanishads do say the jagat (=universe) has been created by Brahman

and in fact Brahman itself became the universe. How can they say it if it were not true? But wise experienced knowledgeable people say that the real intention of the Upanishads is to convey that the universe as such has no existential privilege nor the privilege of expression (=prakAshaM) ; only the sat-cit nature of Brahman which is the substratum makes it appear so.Here it is said that neither the JIva who is the viewer, nor the show of the universe is distinct from the substratum Brahman and so they are actually Brahman itself. Thus it is clear that all names and forms are unreal. This will again be made clear in the verse #6 which begins with `uruvaM tAnAyin'.Further it is that sat-cit Brahman which is also the Atman, says this verse, through the words `tAnAm avan'. The Tamil word `tAn' denotes the Atman here.It is a foolish argument to say that Brahman that is the Atman has

really transformed into the Universe. It is like saying that in the milk of Brahman drops of the buttermilk of Ignorance (ajnAnam) got mixed and that produced the Curd of the Universe. Ignorance is not a material entity. How can it make changes in Brahman? Also, when milk becomes curd, the latter does not turn back into milk ever. So also if Brahman gets transformed into the universe in the same manner, then it cannot become Brahman again. It turns out therefore that Brahman is incapable of preserving its own nature. How can we expect such a Brahman to protect us?If there were no such thing as a never-changing Reality, then there would be no scope for our release. It is because of the existence of something which never changes, we have a way of release, says the Buddha. All the jnAnis do clearly say that Brahman is the one which never changes; so we don't have to accept the argument of the

previous paragraph.Finally the central meaning of this verse is to be taken like `this snake is the rope'. The rope in reality has not become the snake, but in our time of ignorance it appears like a snake. In the same manner, in our time of Ignorance Brahman appears as the Universe. By proper knowledge of ours the rope shows up as it is. So also when Knowledge dawns the woirld-appearance vanishes and Brahman shows up as it truly is, namely the Atman. Even when the snake appeared it was the rope in reality, so also even when the world appears the Atman that is Brahman is the only Truth. The Universe is never the reality. This is the substance of this verse. Footnote: Names and Forms appear to be true only in the state of Ignorance, that is, to the ego-full mind. In the Jnana experience of a Released person (mukta) they are not true. This truth is also expressed by Bhagavan in the fifth

verse of Arunachala-ashhTaka m.Note by VK: In this verse Bhagavan has elaborated the well-known Upanishad-declarati on (Chandogya Upanishad: III – 14 – 1): *sarvaM khalvidam Brahma* (All this is Brahman). Adi Shankara explains it in his commentary as: This world diversified through names and forms and which is the object of direct perception etc. has Brahman as its origin. (To be continued)PraNAms to all seekers of Truth.PraNAms to Bhagavan Ramana Maharishi.profvk

[Guest guest]

Namaste All,

 

From the commentary:

 

" In the analogy, the pictures that appear and disappear are impermanent;

therefore unreal. The unmoving screen that really undergoes no change is

permanent; therefore real. So also, the appearances of the universe along

with the viewer are both unreal.

The sat-cit that is the adhishhTAnam (base) is the reality, Brahman. "

 

In Talks Sri Ramana explains further to a visitor who asked if the world is

perceived even after Self-Realization:

 

M.: From whom is this question? Is it from a Jnani or from an ajnani?

D.: From an ajnani.

M.: Realise to whom the question arises. It can be answered if it arises

after knowing the doubter. Can the jagat or the body say that it is?

Or does the seer say that the jagat or the body is? The seer must be

there to see the objects. Find out the seer first. Why worry yourself

now with what will be in the hereafter?

Sri Bhagavan continued: What does it matter if the jagat is

perceived or not perceived? Have you lost anything by your

perception of jagat now? Or do you gain anything where there is

no such perception in your deep sleep? It is immaterial whether

the world is perceived or not perceived.

The ajnani sees the Jnani active and is confounded. The jagat is

perceived by both; but their outlooks differ. Take the instance of the

cinema. There are pictures moving on the screen. Go and hold them.

What do you hold? It is only the screen. Let the pictures disappear.

What remains over? The screen again. So also here. Even when

the world appears, see to whom it appears. Hold the substratum

of the 'I'. After the substratum is held what does it matter if the

world appears or disappears?

The ajnani takes the world to be real; whereas the Jnani sees it

only as the manifestation of the Self. It is immaterial if the Self

manifests itself or ceases to do so.

(Talk 65.)

 

Best wishes,

 

Peter

 

========================

 

On Behalf Of V. Krishnamurthy

12 February 2009 11:03

 

Ulladu Naarpadu - Verse #1

 

Verse #1.

 

nAM ulagam kANDalAl nAnA AM shakti uLa

Or mudalai oppal oru-talaiye.

nAma uru cittiramum pArppAnum cEr-paDamum Ar oLiyum attanaiyum tAn Am avan.

 

Lakshmana Sharma's Translation:

 

Since we see the world, (it follows that) there does exist a source of it, a

sole Reality transcending (world and mind), of whose power all this is a

becoming; this is beyond dispute. This cinema show of names and forms, their

sustaining screen, the light (of Consciousness), and the spectator - all

these four are only that Supreme Being, who is the Real Self within the

Heart.

 

Prof. Swaminathan's Translation:

 

Since we know the world, we must concede for both a common Source, single

but with the power of seeming many. The picture of names and forms, the

onlooker, the screen, the light that illumines -- all these are verily He.

 

Osborne's Translation:

 

From our perception of the world there follows acceptance of a unique First

Principle possessing various powers. Pictures of name and form, the person

who sees, the screen on which he sees, and the light by which he sees: he

himself is all of these.