The previous 'Open Thread' appear to be malfunctioning by posting each comment twice. I am starting a new one to see if that solves the problem.
I omitted to mention earlier that a new feature has been added to the 'Recent Comments' box. Near the top there is an icon of two people. If you click on it, you will see a list of the users who have made the last twenty-five comments. If you then tick the white box to the left of the user's name, the recent comments of that particular user will be featured. You can then open them all with the 'expand all' option, or open them one by one by clicking on the plus sign.
If you want to do a search for older comments, click on the 'next' box and comments 26-50 will display. Click again and 51-75 will appear. And so on. The same search facility is available inside each twenty-five comment block.
I omitted to mention earlier that a new feature has been added to the 'Recent Comments' box. Near the top there is an icon of two people. If you click on it, you will see a list of the users who have made the last twenty-five comments. If you then tick the white box to the left of the user's name, the recent comments of that particular user will be featured. You can then open them all with the 'expand all' option, or open them one by one by clicking on the plus sign.
If you want to do a search for older comments, click on the 'next' box and comments 26-50 will display. Click again and 51-75 will appear. And so on. The same search facility is available inside each twenty-five comment block.
5,000 comments:
«Oldest ‹Older 4601 – 4800 of 5000 Newer› Newest»Dear shiba,
If you are confining yourself into translating the English rendering of Major Chadwick, then you have to stick to the phrase 'body's shell' and find suitable word or words for 'body'd shell', in your language. I did not know you have already done the translation of Prof.Swaminathan's English rendering.
Subramanian. R
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
tiru AppAdi - 612 504.
This temple is about 12 kms from AduthuRai, which is mentioned as
tiru Avadu thuRai in Saiva literature. This the place where
Chandikeswara Nayanar did Siva puja.
Siva is called pAl uhandha nAthar,
the one who liked the milk (abhishekam). Uma is called Periya Nayaki. The tirtham (holy waters) is the river maNNiyARu. The temple tree (Sthala Viruksham) is Athi tree.
Saint Tiru Navukkarasar has mentioned this temple in 11 of his verses, in Canon 4.
****
Maharaja Thuravu:
Part IV - continues....
(Mountain Path - Jan. - Mar. 2011):
The king continues...
111. Lord Krishna taught the Bhagavad Gita to his friend and disciple, Arjuna, and the royal sage and preceptor Vasishta Muni taught Yoga Vasishta to his disciple and heir prince Lord Rama,
according to their vastly different ripeness of mind and competence in discrimination. Oh, minister, you have not grasped the essential message of that truth, which is the same in both the teachings. Knowledge of the Self alone is to be gained primarily through the study and contemplation of these texts. The historical accounts and the contexts of the teaching are secondary and incidental.
Renunciation of the desire to earn wealth for the sake of enjoying all worldly pleasures and comforts, and abidance in a pure, truthful life steadfast in the wisdom of the Self are marks of a true Jnani. On the other hand, a householder's lifestyle dwells on priorities that are wholly contrary to the characteristic features of the Jnani and his way of life. Dear minister, you should develop the courage of conviction to analyse this matter in an objective way and accept the truth of this conclusion."
112. In this manner, the king Maharajan who had become an adept rajayogi, expounded to the minister
in various ways, the essence of all teachings elaborated in sacred texts. Finally, he decided to withdraw himself into yoga-nishta and accordingly in a minute's time, stilled himself in sukhasana posture and restraining the breath and lapsing into silence, he detached his mind from all objects of the world around him and attained the void space of consciousness where there is no appearance of names and forms, which is extolled as nama-rupa-rahita nirvikalpa samadhi. The minister, who observed this spontaneous accomplishment of the king in a short time right in front of his very eyes, was struck with wonder and exclaimed, "This state of Samadhi is a novelty and astounding indeed!"
continued......
Maharaja Thuravu:
continues.....
113. The astonished minister thought
to himself, "This experience of Truth has not arisen in me. What knowledge do I have that can help me remain in this presence?", and wended his way back to the capital city of Mapuram. He stayed with the close relatives of the erstwhile king and narrated to them in detail the great attainments of their former ruler, in the realms of yoga and jnana.
114. Listening to the minister's eye-witness account of their beloved king, all the close relatives of the king exclaimed in wonder that such an exalted rajayogi and jnani is the rarest to behold in this world, and with an intense longing to have his darshan, they journeyed to his abode and fell at his feet in great devotion. The king's parents and his former queenly consort too followed suit and prostrated before him, though they were smitten with sorrow (because of his renunciation). Looking askance at all this, the saintly king smiled in amusement and unshaken in Self abidance, remained in blissful silence.
115. Seeing his unmoving repose in mounam, and his disinterest in talking to anyone among the assembled near and dear, they said among themselves, "We are all still having much attachment to this world. Even if our saintly king bothers to talk to us, what can we make out of his words of advice or teachings, given from such lofty heights?", and with heavy hearts of all of them returned to remain in nirvikalpa samadhi for a number of days and then spent his remaining days of life in Sahaja Nishta and finally attained Videha Mukti, the supreme state of being, where there is no admixture of any of the pairs of opposites such as pleasure and pain, likes and dislikes, merit and sin, virtue and vice.
continued......
Maharaja Thuravu:
Part IV - continues....
Thus ends the narration of the life-story of the king Maharajan and his renunciation 'nonpareil' by the famed exponent of Suta Maharshi. The ascetics of the Naimisarnya forests, who listened to this absorbing and ennobling account praised and thanked Suta
Maharshi for his enlightening narrative and after prostrating to him in deep devotion, they took leave of him and returned to their
humble abodes and ashrams, with elevated minds and joyful felicity.
116. Phala Sruti - Benefits of Reading this Sacred Text:
Those who study this history of the great king and mahayogi Maharajan and the manner in which he attained the final emancipation and appreciate the truth of his supreme attainments through renunciation will surely renounce all thoughts of this world and become blemish-less sannyasins themselves and realize the true nature of their own Self as the birth-less, immortal and immaculate Brahman. Praise be unto the most charming goddess and our Guru, the divine Mother Parvati, hailed as Periya Nayaki in the holy Pazhamalai (Vriddhachalam), who redeemed us by Her loving Grace! Long live our Divine Mother forever!!
(As the author Sri Kumara Deva Swamigal was an ardent Devi Upasaka, (worshipper of the Divine Mother), he expresses his gratitude to Her Grace which prompted and enabled him to complete this work with smooth felicity and hails Mother Periya Nayaki as the supreme goddess of Self Knowledge).
117. GLORY OF SANNYASA:
Among all human accomplishments, there is no greater or rarer attainment than perfect renunciation as a means for moksha purushartha, the goal of human life. If the great sage who had adopted this supreme means of renunciation and dispassion, and thereby gained liberation and final beatitude, for some strange reason abandons this renunciation itself in order to become the emperor of this world, and then rules over the whole earth with a dazzling crown adorning his head, and thus fritters away the priceless treasure of the power of the Self, it is equivalent to exchanging in barter a most precious gem or diamond stone for no more than a paltry oil cake residue for cattle feed!
Sri Ramanarpanamastu!
Sadguru:
John Grimes - continues.....
The guru's help is negative in the sense that nothing is given; only the non existent delusion of the seeker is removed. It is like a person that wakes up on seeing a lion in his dream. Even as the person wakes up at the mere sight of the lion, so too will a person wake up from the sleep of ignorance into wakefulness of true knowledge through the Guru's benevolent look
of grace. Yet, the Guru does not bring about Self Realization. He simply removes the obstacles to it as the Self is always realized.
A devotee once remarked: "All books say that the guidance of a Guru is necessary." Sri Ramana responded: "The Guru will say only what I am saying now. He will not give you anything you have not got already. It is impossible for anyone to get what he has not got already. Even if he gets any such thing, it will go as it came. What comes will also go. What always is will alone remain. The Guru cannot give you anything new, which you have not got already. Removal of the notion that we have no0t realized the Self is all that is required. We are always the Self. Only, we don't realize it." (Day by Day, Devaraja Mudaliar).
If the Sadguru is the grace-bestowing power of the Absolute, what the Guru bestows is Darsan. It provides the seeker with a direct personal experience or glimpse of the Self, embodied. It is the Sadguru's spiritual power which radiates from, and is transmitted by the Guru and which awakens the disciple's own inner power. Obviously, as both tradition and the texts reveal, the guru plays a major role in both Sri Bhagavan's teaching and Vedanta. And yet, even if one intellectually understands
that one is the Self, the senses still lead one astray. One needs some instrument, some device, whereby one an overcome the pull and tyranny of the senses. That instrument is the Sadguru.
continued......
Sadguru - John Grimes - continues....
For the Guru to awaken the disciple there must be a link between them. This link is called Grace or Anugraha. It is like the wire that connects the powerhouse with the light bulb that shines in one's home. Or the original flame that can light an infinite number of candles without diminishing itself. Sri Ramana remarked: 'Grace is the Self....One's remembrance of the Guru is the forerunner of Grace. That is the response, that is the stimulus, that is the Self, and that is the Grace. (Talks 251).
The Taittiriya Upanishad says, 'The teacher is the first letter. The student is the last letter. The
knowledge is the meeting place. The instruction is the link. (Taitt. Up. 1.3.3).
To the question as to how to find the right Guru, Sri Ramana responded, 'God, who is immanent, in His grace takes pity on the loving devotee and manifests himself according to the development of the devotee. The devotee thinks he is a man and expects a relationship between two physical bodies. But the Guru who is God or the Self incarnate works
from within, helping man to see the error of his ways and guides him on the right path until he realizes the Self within." (Maharshi's Gospel).
CONCLUDED.
Hello. Would you give me some advice, please?
The following verse is 23rd one of 'Supplement to the Forty Verses'.
"Entire in it resides; the mirror where
Creation is reflected; the store-house
Of all that's precious 'tis. This Consciousness
All alone is Heart of All, no portion it
Of any organ in the body found,
Inert like any pot and perishable."
I find it diffcult to translate 'no portion it....'.
'No portion of any organ in the body is found which is inert like any pot and perishable.'???
But I find 'it' has not place in my sentence.
thank you
Dear shiba,
The Tamizh original reads at the end:
"jada udalin avayavathor siRu kooRanRal." Here Sri Bhagavan differentiates between the Heart, the Self, and the heart, the blood pumping organ of the body, or for that matter, any other organ of the body. What He means is that 'the Heart is not a part of the perishable body inert like a stone.'
In Tamizh Sri Bhagavan says, 'kaRpol nirkum', which means 'insentient like a stone standing'. Again, He says, 'siRu kooRu anRAL',
which means 'not a small portion'.
In other words, the Awareness or the Consciousness is declared to be the Heart. It is not a portion of this perishable body, which is insentient like a stone.
Sri Bhagavan uses only 'kal' or 'kaR' in poetry, which means only stone. He has not used the simile pot.
'No portion of any organ is found which is inert like any stone (pot) and perishable'. 'No portion of It'
i.e. 'no portion of Heart' is inert and perishable like any part of the body'.
The Heart is eternal and ever present and non-perishable. It is not perishable like any organ of the body. Because It is beyond the body, all pervading.
For seekers initially, Heart is said to be on the right side of the chest, to differentiate between
Heart and physical blood pumping heart. In fact, it is all pervading and non perishable unlike any organ of the body. It is also not part of any organ of the body.
Subramanian. R
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tirup pANdik kodumudi - (kodumudi)
- 638 151.
The above temple is near Erode, which along with Salem and Coimbatore, was called kongu nAdu in the past.
It is a large temple on the bank of Kaveri. Siva is called kodu mudi nAthar. Uma is called PaNmozhi ammai, the one who speaks like melodious raga! The tirtham (holy waters) is river Kaveri. The temple
tree (Sthala Viruksham) is vanni tree.
Saint Tiru Jnana Sambandhar has mentioned this temple in 22 of his verses, in canon 2. Saint Tiru Navukkarasar has mentioned this temple in 5 of his verses in canon 5. Saint Sundarmurti has mentioned this temple in 10 of his verses in canon 7.
The inner sanctum is small and the Siva Lingam is also a small structure. Sage Agasthya is said to have embraced this Lingam and one can see the sage's finger marks on the Lingam, if viewed closely.
There are shrines for Brahma and Vishnu (in lying posture) and Hanuman also. There is also a separate shrine for Saturn (Sani) one of the nine planets, and Saturn is sitting on his vehicle Crow.
Sri Sundaramurti's verses are called Namasivaya Padigam. Muruganar's Tiruchuzhial Padigam, is based on this decad. Every verse ends as, 'even if I forget you, my tongue shall utter Namasivaya!'
******
Thank you very much for your kind reply, Mr.Subramanian.R.
It is too difficult for me to translate Mr.Chadwick's version...
Maha Bhakta Vijayam - Jnaneshwar Conquers the Brahmins and Acquires
Wealth:
Nabaji Siddha:
(Mountain Path, July - Sept. 2011):
O pure minded saints! Come, listen to the greatest story of all times! While Vithoba and Rukmabai were living happily in the forest, Sidhopant, having expended all his resources, faced the worst of privation. Anxious of the children' upkeep, he sought the help of friends, and whatever he could collect from them, he brought home. Himself going hungry often and feeling ashamed to approach the same friends again for help, he took the begging bowl to new houses.
To relieve the sufferings of his grandfather and uplift of souls who were engulfed by samsara, Jnaneshwar, who was none other than Sri Hari, started accompanying Sidhopant on his rounds of bhiksha. Beholding the charming and innocent child, respectable folks of the village reproached Sidhopant for exposing the small child to this scorching heat. While on the rounds one day, adoring the child and kissing his cheeks, they piled up food and other gifts in Sidhopant's hands. Unable to carry half of the load, Sidhopant rested in front of a house. Volunteering to carry half of the load, Jnaneshwar tied the materials in his upper cloth and put it on his head. As the load was too much for the child, he stumbled and dropped the bundle on the ground and the items scattered all over. Overcome by fear that his grandfather would be annoyed with him, he hurried to gather them together. Hungry and angry at having wasted the food, the grandfather rushed forward to knock him on the head with his fist. Jnaneshwar started running away from the scene, looking behind often to check if Sidhopant was closing in on him. As a result he lost his speed and was caught by his grandfather. Exhaustion, hunger and frustration made Sidhopant furious, and scolding the child soundly, he gave him a good whack on his back. Jnaneshwar started sobbing loudly.
The celestial being who were watching the scene in great wonder broke out in adoration, "O Hari, Narayana, lotus eyed, green hued Lord, O Krishna, Janardana, Reliever of Earth's burden, Destroyer of Ravana, what amazing sport is this? How is it that You who who could not be captured by Dantavaktra in Krishnavatar were overtaken by this old man? Is this tottering man mightier than Dantavaktra? How is that You who killed the mighty demon Hiranyaksha became helpless in the hold of the frail old man and received his thrashing? How did You lose all Your strength with which You held the Govardhan aloft on your little finger? And this small bundle of grains became too heavy for You! Why these copious tears? Were you too badly wounded by Bhishma's arrows? Or did the Gopikas hit You, the pain of which has made You weep thus? Perhaps, the secret is that You have become powerless before Your beloved Bhakta? Or is weeping an affliction of Kali Yuga?"
continued....
Maha Bhakta Vijayam:
Jnaneshwar Conquers the Brahmins:
continues.....
Pleased with the praise of gods, Jnaneshwar apologized to Sidhopant and placated him with these words, "O grandfather, I will not cause you trouble hereafter. Please bear with my omission." The passersby also admonished Sidhopant for beating the child. Then, taking help of a head-loader to carry the bundles, Sidhopant and Jnaneshwar reached home.
Once there was a feast given by a Brahmin in the village. Sidhopant along with his wife and grandchildren, took his place in a corner in the row of guests who were being fed. On seeing the children, the host flew into a rage and warned, 'How dare you bring these outcaste children here and pollute us? Unless you send away these wicked little monsters, you will not be permitted amongst us Brahmins." With these harsh words, the Brahmins dragged the children by hand and pushed them out. Incensed by the pitiless behavior, Jnaneshwar, in spite of his brother Nivritti restraining him, ran back and sat next to Sidhopant. The Brahmins joined together and condemned Sidhopant in one voice for the pollution. Sidhopant also became irate and threw the ceremonial utensils at the Brahmins. Now all the Brahmins, falling upon him, assaulted him physically.
At this, Jnaneshwar said in a regal voice, "O so-called Brahmins, scriptures declare that only he who has realized Brahman is a true Brahmin. By that definition, you all must be ashamed of calling yourself Brahmins. By what standard can you who have insulted and assaulted an old and helpless man be called Brahmins? Now, I won't let you get away with it."
continued.....
Maha Bhakta Vijayam:
Jnaneshwar Conquers the Brahmins:
continues...
With a roar, Jnaneshwar picked up a log and got ready to attack them. The Brahmins growing haughtier also picked up similar logs of wood and approached Jnaneshwar with the intention of killing him. Restraining their advance, Nivritti said, 'O noble Brahmins, you are all learned scholars. You alleviate the sufferings of the poor and helpless. One should not even abuse verbally the old and the children. How have you stooped to attacking them physically? Being Brahmins, why have you taken to such evil ways?'
These words, instead of subduing the situation, only inflamed the gathering even further. Thinking that these children, if allowed to have their way, would pose a bigger challenge in future, the Brahmins advanced threateningly towards the brothers. Some started pelting stones, some clubbed them with sticks. Grinding his teeth, spewing forth offensive words, just like a lion in the midst of a herd of elephants, or like Hanuman amongst the demons, or a tiger rushing into the flock of sheep, Jnaneshwar charged into the crowd and wielded his stick so skillfully that some lost their lives, some their limbs. Some fled for their life, some begged for mercy. In an instant, he made the place into a battlefield, himself emerging as the undisputed victor.
However, Nivritti was not happy with the turn of events. Pacifying his brother, he reminded him of the purpose of incarnation. He exhorted, 'Knowing full well that unrighteousness is the way of the life in Kali Yuga, why did you lose your temper? It is better to keep our powers under check until the appropriate hour.' Jnaneshwar calmed down and after restoring life to the dead Brahmins and reviving their grandfather, all of them returned home.
In the meantime, those Brahmins who had fled the scene complained to the king, showing the wounds sustained by them in the conflict. The king became angry with Sidhopant and his grandchildren for assaulting the revered Brahmins. He dispatched his soldiers to bring hem to the court forthwith. The king's men reaching Sidhopant's house, ordered the family to follow them to the court. Jnaneshwar said, 'My grandfather has been badly wounded by the Brahmins. As my brother is attending on him, he is not free. I will follow you to the king's assembly.'
continued.....
Maha Bhakta Vijayam:
Jnaneshwar Conquers the Brahmins:
continues.....
As he (Jnaneshwar) reached the court,
he inquired of the king, 'Why have you summoned me here?'
The demeanor and the speech of Jnaneshwar displeased the king. He asked the reason for their attack on Brahmins.
Jnaneshwar replied: "O King, you9 are the protector of justice of the land, you are the custodian of righteousness, you are the guardian of your citizens. It is your duty to inquire from both sides before arriving at a judgement. Is it fair on the part of Brahmins to attack small children and an old helpless man? Is it what they have learnt from the scriptures? If you find us guilty after proper inquiry, we are ready to accept whatever punishment you impose on us. If the sovereign of the land rushes to judge before analyzing the situation, what can we helpless people do? Can a commoner oppose the king? Who can teach justice to the king, discrimination to the wise, wise counsel to the minister, or chastity to a woman? Can an unrighteous king, unwise minister, unchaste woman, and a slandering Brahmin ever uplift themselves?"
Taken aback by these words of Jnaneshwar, the king asked Brahmins
for an explanation. They briefed the king about Vithoba's Sannyas, his return to the household and begetting four children. They avowed that as such conduct is forbidden in the sastras, they had been ostracized and therefore not allowed to sit with the Brahmins for the feast.
Jnanadev cited the example of great Rishis like Agasthya, who were renunciates, while being householders. He added, 'Moreover, it is in obedience to his Guru's command that my father came to live with the family. Are not Brahmajnanis beyond the barriers of caste, creed, etc.,? If caste restrictions are to be observed, then how is that Vasihta married Arundati, who was brought up by a cobbler, and Sage Vyasa, born to a fisherwoman, Valmiki, a hunter, and Narada, who ate the left overs of his fisherman-Guru, were not obstracized? These Brahmins of Alankavati who are scholars in scriptures have indulged in faulty reasoning."
continued.....
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
peNNAkatam (peNNAdam) - 606 105.
This temple is near Vriddhachalam.
peN in Tamizh means a woman. A means cow. katam means elephant. The heavenly damsels, Kamadenu, the Cow and the (white) elephant, IrAvatham are said to have to prayed to Siva here. In Tevaram this temple is called thoongAnai madam, which refers only to the ever vigilant and awake elephant, the IrAvatham. thoonga = not sleeping, Anai = elephant, IrAvatham. Saint Tiru Navukkarasar sang verses here and had the marks of trident and Rishabhha, the bull tattooed on his shoulders here, by Siva. The place is also the birth place of Kalikamba Nayanar one of the 63 Saints. The father of Mei kaNdAr (the composer of Siva Jnana Sutram), Achuta KALappar also lived here. Another Saiva saint of Sastra Canons*, MaRai Jnana Sambandhar was also born here. (*There are 14 Sastra Canons in Saiva Siddhantam called MeikaNda Sastras. Tevaram,
Tiruvachakam etc., are called Stotra Canons).
Siva is called Chudark kozhuntheeswarar, the one who is like the flame. Uma is called Kadanthai Nayaki. The tirtham, (holy waters) is river peNNai. The Sthala Viruksham (temple tree) is Shanbhaga Tree.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses. Saint Tiru Navukkarasar has mentioned this temple in 3 of his verses.
******
Maha Bhakta Vijayam:
Jnaneshwar Conquers the Brahmins:
continues.....
Jnaneshwar continued: "O King, my father went to Varanasi in quest of the highest Knowledge and was initiated into Sannyasa by Sripada Swami, and in obedience to his Guru, he resumed grihasthashram. How can he been then guilty of breach of dharma? Only the wicked and unrighteous have to be expelled from society, not Brahma Jnanis! Great Sages like Vasishta have proclaimed that it is the character of a person which upholds a man as noble or otherwise and not the caste. Now, O King, you may pass your judgement."
In great appreciation, the king hugged the child and said, "O dear child, you are an embodiment of uprightness and auspiciousness. You have uttered verily the sacred words of the Vedas, even at this tender age. In a few years from now, who will be able to match your scholarship? Even one thousand Brahmin scholars will not be able to face you! O minister, please arrange for the other children to be brought here in palanquins."
When the family reached the court, after according them due honor, the king delighted himself by drinking their nectarine words. He felt greatly fortunate to have such noble souls reside in his country and elevate its merit and status. He gifted them clothes, gold and other finer articles. Then addressing the Brahmins of Alandi, he said, "O noblemen, please accept these pour souls in your feast. By this act, you will be eradicating my karma, purifying me and gratifying me, as the king is responsible for the lapses of his citizens. Get rid of your prejudice and hatred. This is my prayer to you. Please accept a gift of one thousand gold coins and bless me."
Since they could not defy the king, the Brahmins pretended to aceept his decision. However, they returned to the king next day and said, "O King, our high priests and other scholars who are the appropriate authority on scriptural injunctions and practices live in Paitanapuram. Will your majesty be pleased to send these four children along with their parents to consult them on the expiatory acts and return with a certificate of purity from them?"
The king sent word to Sidhopant to bring the noble parents of the four children to the royal court. Sidhopant, on reaching the forest informed Vithoba of the good turn of events brought about by the children and how the king was pleased with children and also of the royal invitation. Vithoba scoffed at this and said, "A Sadhu entering the kingdom leaving his solitude behind will be trapped in the spell of Kali Yuga, don't you know this? Moreover, what need has mendicant for royal favors? Please leave me alone and take the children back with you to the country." With these decisive words, he lost himself in meditation. Jnaneshwar chose to stay back with his brothers and accordingly conveyed to Sidhopant that he would bring his father back in four days. The children spent their time merrily with the parents.
******
IAboutTOTAL THERAPY:
(Arthur Osborne)
(This article is from his book For Those With Little Dust - originally appeared as an editorial in Mountain Path, July 1967).
Man as we know him in the world today is in an imperfect state which Christianity refers to as
'fallen'. That is to say that he is deprived of the sublime awareness and resplendent powers which are his birthright. It is not the fault of any individual man that he grows up so, but it is the fault of mankind as a whole, since it is only through neglect and misuse that powers are lost. Therefore Christianity calls it 'sin' but 'original sin', the sin or fault lying on mankind as a whole and causing its 'fallen' state. Although an individual did not bring this unworthy state upon himself, he can, with right guidance and persistent effort, rectify it and recover his lost birthright. According to Christian teaching, he can be redeemed from by it by the Christ born in his heart. I quoted in a previous editorial that very profound saying of Angelus Silesius, "Christ may be born a thousand times in Bethlehem, but if he be not born anew in your own heart you remain eternally forlorn." The scriptures of the various religions are an exhortation to break free from this fallen state and an indication of what this implies and how it can be done. To wait for death in the hope that it will be done for you is a pussilanimous attitude. This life is the opportunity for doing it.
There are many ways of setting about it; but they can be grouped broadly into the positive and the negative.
The negative path is exemplified by Christ's saying that he who lays down his life for Christ's sake shall find it; it is the path of Self Inquiry, seeking out the impostor ego. The path based on anatta, denying the very existence of an ego. The Medieval Christian path of 'self naughting', which aims at extinguishing the pseudo self. To say that it is negative does not mean that it is weak or effortless. Laying down one's life is not easy thing to do. It means total abnegation of the individual pseudo-self who has lost his divine birthright. When the usurper vacates the throne, the true heir, the Christ-Self, is free to occupy it.
Positive methods are methods of total therapy, of building up one's spiritual, mental and physical nature into its true likeness and thereby attaining to the state technically known as 'primordial man', the man 'before' or unaffected by the 'Fall'. Such methods include yoga and tantric disciplines in India, Hermeticism in Medieval Christendom, Islam and China, and techniques practiced in post-Han Taoism.
continued......
TOTAL THERAPY:
(Arthur Osborne):
continues....
It might be said that on a negative path a man attains first the Kingdom of Heaven, as Christ bade him, and all else is added to him. The word 'attain' sounds positive, but in fact is a way of attainement by renunciation, possession by non possession.
In one sense the positive methods could be considered more complete, since the 'all else' which is added to a man on the negative path does not necessarily include the full physical health and supernatural powers developed by the positive way. On the other hand, the negative way brings him to a state where these have no value for him, and he does not care whether he has them or not. On the positive way, various powers usually considered supernatural may be deliberately developed, as described by Patanjali in his Yoga Sutras. It is possible that powers may also be manifest in the spiritual man who has eliminated the ego which cares whether they manifest or not, but they will not be deliberately acquired or valued if they appear.
From another view point, it is the positive way which is less complete. Some traditions have taught a twofold path, the lesser and greater mysteries. The former are what man can achieve by his own disciplined effort and culminate in the resplendent state known as 'Primordial Man', that is, according to Christian teaching, the Edenic state of Adam before the Fall. Resplendent as this state is, it is not the state of Realized Identity. It is still human, though in a sublime sense of the term. As I said in my editorial Karma Marga, karma marga, (and all positive paths are forms of karma marga) does not alone lead to the ultimate goal.
Nevertheless, it is impossible in spiritual matters to go too much by forms and regulations. It is the Spirit that is being harnessed and directed by these various disciplines, and the Spirit can break through to the ultimate Goal beyond all disciplines. For instance, the Tibetan Buddhist poet Milarepa followed a Tantric path, and yet reading his life and poems, it is impossible to doubt that he was established at the source beyond all paths and states.
Mentioning the characteristics of each type of path does not mean deprecating either. Each aspirant will be drawn by his own nature and destiny to whichever is suitable to him.
continued...
TOTAL THERAPY:
(Arthur Osborne): continues.....
Yoga is probably the most widely known and easily accessible of the 'positive' types of path in the world today. Unfortunately, however, it is regarded by many not as total but only as a physical therapy. This is a degradation of a spiritual science and a grave curtailment of its efficacy. That does not mean that one cannot use yogic exercise for physical therapy. One can and, with right guidance, they can be very effective and need not be dangerous; but by doing so, one is not practicing yoga. Yoga is an integral science which covers far more than these exercises.
Many may find it surprising that what appears to be a mainly physical discipline should have spiritual repercussions at all. The same persons may also find it surprising that the prerequisite
for a mainly physical discipline should be purity of mind, detachment, equanimity and celibacy! The two conditions explain each other. Purity and equanimity are necessary because the discipline is in fact far more than physical; spiritual effects can flow from it.
The word 'yoga' is, of course, variously used. Etymologiclly akin to the English word 'yoke', its basic meaning is 'union'. In the Yoga Sutras of Patanjali it is used to mean a path to union and in the Bhagavad Gita also it is usually given this meaning. The word is generally used today to mean either hatha-yoga, that is science of physical postures, or raja-yoga, the eight-fold path of yoga of which hatha yoga is one of the steps.
The first two of these steps, yama and niyama, consists of self-restraint and discipline of mind and character. Yama is more the actual discipline of life, involving truth, ahimsa or injury to none, celibacy and neither stealing nor even accepting gifts. Niyama is concerned more with the state of mind, stipulating purity, equanimity and contentment in this disciplined life. Thus the inner friction and outer grasping which consume energy of the worldly man, leading him to frustration and exhaustion, are checked and a reservoir of energy is built up which can be directed to the great enterprise. Only then, as the third step, are yogic asanas or postures prescribed. These are followed, as the fourth step, by pranayama or regulation of breathing.
This does not mean that there is no overlapping of the steps. They may indeed be undertaken simultaneously and the effort in one strengthen that in another; but they are envisaged as a whole process, and the easier, that is the physical, subserve the more difficult which concern the training of mind and character.
continued.....
TOTAL THERAPY:
(Arthur Osborne.):
continues....
After control of the body (asanas)
and the breathing (pranayama), the next step is to control over the mind (pratyahara) although, as I have just said, 'next' does not mean they are never allowed to overlap. "The indrawing of the senses is accomplished by relinquishing their objects so that they take the form of mind. This pratyahara, results in perfect control over senses. (Patanjali Yoga Sutras, II, 54-55).
Pranayama and pratyahara combined are apt to result in experiences and powers which might well be called supernatural. The practitioner has to ignore these
and set no store by them. If he allows himself to be captivated by them, he will get stuck there and never progress to the last three stages. As indeed, many sadhus who exhibit powers may be failures who have got thus stuck at a wayside
station and lost the incentive and initiative to push on; people rather to be pitied than admired.
It is only the last three which Patanjali describes as the inner limbs of yoga, all the five described up to now being ranked outer. These three are: dharana or concentration, dhyana or meditation, and samadhi or effortless absorption. In the words of the Yoga Sutras, "Dharana is fixing the mind on a particular point. (ibdi III,1). Dhyana is an unbroken flow of knowledge at that point (ibid. III.2.). When this is absorbed in Reality unaware of itself, it is samadhi (ibid. III.4), These thee inner stages are grouped together under the joint name Samanyama.
As can be seen from the above quotations, the Yoga Sutras are in an extremely terse and condensed style, requiring a commentary for every verse. It may be added in parenthesis that speculations as to the date of at which Patanjali composed them are of no importance for estimating the origin of Yoga, much as scholars love such pastimes; for it is not supposed that he invented the science. He simply recorded in brief, cryptic fashion a science which was already ancient in his time. Indeed, it is now known that traces of the practice of yoga have been found in the pre-Aryan civlization of Mohen ja daro in the Indus Valley.
It will be seen, then, that raja yoga is a science, but a science in which one is not only the experimenter but also the laboratory that the experiment is
conducted in. As with any other science, the materials must be properly prepared and the experiment properly carried out according to the instructions of somebody who knows how. If not, they be ineffective. Unfortunately, they also be destructive. One is handling dangerous material, and an explosion may wreck the laboratory.
CONCLUDED.
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
erukatham puliyur - 608 703.
This temple is also near Vriddhachalam, after peNNkadam, This is the birth place of Tiru Neelakanta Yazhpanar one of the 63 Saiva Saints and who used to accompany Tiru Jnana Sambandhar to make music for his songs in his Yazh, a violin type instrument.
One Rudra Sanman who was a dumb prayed to Siva here and overcame his dumbness.
Siva is called Neelakanteswarar. Uma is called Veera mulai ammal. The tirtham (holy waters) is a tank called NeeloRopala tirtham. The temple tree is VeLLerukku ( a type of cactus) tree.
Saint Tiru Jnana Sambandhar has mentioned this temple in 10 of his verses, in Canon 1.
*****
Non Dualism and Daily Life:
Philip Renard:
(Philip Renard was born in Amsterdam. In 1999, he compiled and published the Ramana Upanishad, the collected writings of Sri Bhagavan in Dutch translation. He founded in 2000 the Advaya Foundation to facilitate non duality in western translation. He published in Mountain Path, a series of four articles, titled 'I'
is a Door' earlier.)
****
As the term 'non dualism' indicates, it describes a way of thinking and being that is not dualistic. By 'dualistic' we mean that our day to day functioning which needs to use opposites - such as heavy and light, dark and light, male and female, open and closed -- is interpreted as being based on a REAL opposition, that is also true beyond mere functioning. Of course, it is useful for our functioning in the world to be able to differentiate between certain things, but this proves nothing about the ultimate reality of ourselves and the world as it appears to us. On further inquiry into the true nature of all that happens, we notice that we can only speak about something happening because we EXPERIENCE it. This experience or knowing is possible due to consciousness. When experiencing stops, everything stops. Whether we experience dark or light, a pleasant experience or a nasty one, it is experienced, it is perceived. By allowing all attention to go to experiencing-in-itself, you can notice that there is no multiplicity or separation. The impressions of multiplicity or separation occur WITHIN something that is 'not two'. This is non duality. 'Non-dualism' is the term for the approaches that emphasize non duality.
If this were to remain an abstract philosophy, just one of the many possible interpretations of life, then as far as I am concerned, it would not be necessary to make it the focus of attention. It deserves attention because due to its radical nature, it is the only thing that truly exposes the ROOT of all division and conflict, and because recognizing this root shows the way to bring an end to division and conflict. What I mean by non dualism is therefore not a philosophy but actually a way of liberation. Liberation from dissatisfaction with existence with the present moment, with the present thought.
continued......
Non Dualism and Daily Life:
Philip Renard: (Mountain Path, Apr. - June 2012):
continues.....
The self-tormenting voice:
Man's basic problem, as I see it, is splitting oneself into two, into 'someone' who behaves and has thoughts, and 'someone' who provides critical commentary on this behavior and these thoughts. No matter how you try to be one with yourself, that critical voice continues to make itself heard. You appear to identify with both aspects, and the combination of these two can be called the 'ego', or simply the 'I'. The critical voice constantly gives commands, which are usually of a considerable ill-natured sort. It seems impossible to avoid.
I believe that the whole phenomenon of spiritual seeking is an attempt to escape from the wrath of these commands. People start the search because they are tormented. They are tormented by themselves. The moment the self tormenting voice stops, happiness and peace is in fact the case. This is exactly what everyone SEEKS, even though it is already the case. (Sri Atmananda - Krishna Menon - repeatedly said this concerns everybody, the so called non-searchers included: for instance: 'We find that peace is the real goal of man's desire.' Notes on Spiritual Discourse of Shri Atmananda, Salisbury. Non Duality Press, 2009. No. 10. As a matter of fact Atmananda did contribute a lot by often translating 'ananda' by 'peace' instead of the usual word 'bliss'.)
The problem with all this seeking is that it actually works VIA the described commands. All resources at your disposal in the search appear to speak to you, advise you and impregnate you. Subsequently, the part that is already so very b busy giving commands is enormously strengthened. Even the very best advice is internally transformed into forever more subtle new commands, demands and potential for failure. Thus, searching actually INCREASES the energy that is already invested in this split-in-two life, instead of reducing it. For this reason, despair and confusion are often part of the search.
Non duality is what remains when the seeking stops. This happens when the inner struggle is realized as being not based on reality, and in this realization the whole body-mind relaxes. I AM NOT TWO.
But it could be said in retort to this that it looks more like an 'end-state'. This sounds like wishful thinking! In other words, in this way something or other is indeed being missed.
Yes, that is indeed the danger. This is certainly an important issue within non dualism: how can I ever prevent avoiding or skipping
something? Precisely by coming in contact with the ultimate conclusion of being not-two it is very tempting to overlook or avoid all sorts of matters. Therefore, I will attempt to clarify the relationship between on the one side the truth that man really is one and undivided, and on the other the observation of still arising and therefore apparently real doubt
and dilemma, at least in most people.
continued......
Many are talking about the new ban of being allowed to do girivalum on the inner path. I wonder if this will be enforcable? The inner path is a wonderful walk, often coming back hot, tired but with no room for complaint. This is a quote from a local blog site "The outer path can be just as peaceful as the inner one. Peace can be had if we keep our minds on Arunachala and block out everything else. We don’t necessarily have to trample upon sacred shiva lingas in a reserve forest that is home to Hindu gods and goddesses and siddhas. Rooting out their favourite and sacred meditation caves with a camera and broadcasting it to the world"
Dear hey jude,
I also heard that the authorities are blocking the inner (forest) girivalam route, and are also putting up barricades to prevent trespassers. This is perhaps due to the fact that many unscrupulous people are felling the trees for fuel and are also plucking the herbal plants to re-plant them in their houses. The Asramam people may know the correct truth. All said and done, this is unfortunate. It is like throwing the baby along with bath-water!
Subramanian. R
Non Dualism and Daily Life:
(Part I):
Philip Renard: continues.....
The direct way:
Here we come across something that in my opinion is the essence of non dualism, which is also sometimes referred to as the 'direct way'.
This essential element is the awareness that despite the above mentioned risk that all sorts of things are ignored, denied or skipped, it simply CANNOT BE OTHERWISE than that ultimate Truth is at once transmitted in its purest form now, directly. Hence, the invitation to FIRST recognize your essential nature, and then everything else. Any other approach (a more step-by-step approach, possibly through meditation, therapy or some method of 'individuation') is not only a postponement but also an obstruction of the main point, which can then stay out of reach forever. Not until the main point is realized AS OUR OWN EXPERIENCE, is there a trustworthy ground present to deal with potential personal obstacles -- this prevents an unnecessarily long and loveless journey lost in the labyrinth of identification with the person that you think you are. (In a sequel to this article, 'Is the "person" involved in Self Inquiry?' (to be published in Mountain Path), this theme of sequence is elaborated.
In non dualism the highest or ultimate stage is available immediately, simply because Reality can never be the case LATER, after first having fulfilled certain conditions. Reality or Truth is not dependent on any single condition. The assumption that a long path should be traveled first, with much purification and transformation, can best be be compared with the proverbial donkey and carrot. No matter how fast the donkey runs, the carrot remains at a distance.
The point is that on a gradual path you assume that you are a born entity, a mortal ego or perhaps a re-incarnated 'soul' or 'highest self', whilst the direct way confronts you with the fact that you still do not know what 'I' is, and you are encouraged to investigate what or who 'I' is before doing anything else.
If right now for instance, you momentarily interrupt reading and ask yourself: 'Who am I?', then you may notice that there is no mental
answer possible to this question; it is as though all capability to interpret disappears for a moment. And yet this disappearing contains exactly the answer, an answer not coming from the mind. The mind falls away, resolved. For a moment there is no-thing, just the absence of any shape or form. In this moment you may see that you are timeless, dimension-less PRESENCE (to give it a name!). It is true that in the presence of all sorts of opinions and feelings may arise and take your attention for a moment, but with careful observation you can see that these temporary forms are not the answer to the question asked. You are not the temporarily arising thought forms with their 'I'-structure, you are the PERMANENTLY PRESENT capacity to observe these thought forms.
continued......
Non Dualism and Daily Life:
Part I:
Philip Renard:
continues......
Non separateness:
In the non dualistic traditions it is said that this permanent presence is nothing other than the Supreme Principle. Hence you ARE this Supreme - you might call it 'God' - as long as this is not interpreted as an objectified Person or Creator. If someone exclaims 'I am God', in non dualism this means nothing more than that there exists no Principle outside or above you, and that in fact everything is lived and thought THROUGH this Principle.
All of this has to do with seeing the difference between the real Subject, that this Principle is (self luminously illuminating the current experience), and the 'so called' subject (the 'I' as person), that in reality is only an object recurring for very short moments WITHIN the timeless Subject. Twentieth century Advaita teachers such as Sri Ramana Maharshi and Sri Atmananda (Krishna Menon) emphasized this real Subject in their teachings. They referred to this respectively as 'I-I' and 'I-Principle', the uninterrupted self luminous Self.
Non duality means not only non separation of yourself and the Supreme Principle but also non separation of subject and object, non separation of yourself and the phenomena that appear to you.
How can it be that I am not separate from the phenomena? They are there and I am here, isn't it? It seems obvious that there is 'separation!'. The answer lies in the true nature of consciousness or Consciousness, which is none other than the true Subject just mentioned. Consciousness is that which sheds light on all that appears. Then again that which you call 'yourself' appears, then again an object of the senses, then a mental or emotional object. All the time the substance that constitutes the subject ('yourself') as well as the object remains unchanged. Consciousness itself cannot be changed. The non separateness that is indicated here means that Consciousness cannot manifest in any other way than AS form and content (in other words, IN THE FORM OF EVERYTHING that presents itself in Consciousness, all phenomena).
The Two Levels of Truth:
Stemming from the understanding that it is not correct to talk exclusively from the position of being non separate (because physical and emotional pain, however temporary they may be, require and deserve attention), the classical non dualistic schools have always sought for a way to describe the co-existence of the understanding of non separateness and the experience of being separate (and possibly feeling 'bound'). For this they used the concept of 'two levels of truth'. The first level, of non separation, they called the Absolute Truth, (Paramartha Satya), and the second, of multiplicity and possibly of separation, they called relative or conventional truth (Samvriti Satya).
On the first level everything is just as it is, with no relationship or comparison to anything else. Thinking can do no more here, there is nothing left to classify or separate. On the second level everything is dependent on all sorts of factors, including the way something is looked at. Nothing exists independently. Nagarjuna, the great second century Buddhist teacher who developed the idea of the two truths expressed the importance of the view on it as:
"Those who do not know the distinction between the two truths cannot understand the profound nature of the Buddha's teaching. Without relying on everyday common practices (i.e. relative truths), the Absolute Truth cannot be expressed. Without approaching the Absolute Truth, Nirvana cannot be attained. (Mula-madhyamaka Karika,
XXIV, 9 and 10. Translation by Kenneth Inada, Nagarjuna, Tokyo: Hokuseido Press, 1970).
continued.......
Non Dualism and Daily Life:
Part I - Mountain Path, Apr.-Jun.- June 2012).
Philip Renard:
continues......
The Buddhist concept of the two levels was later (?) adopted by the teachers of Advaita Vedanta, who linked it to the concept of the two levels in the Upanishads: higher knowledge and lower knowledge. (This occurs for instance in Mundaka Upanishad, I.1.4: Para vidya en apara vidya respectively. Sankara called the two levels Paramartha Satya and Vyavahara Satya; the second term concerns our daily life, the actual happenings as well as the imagined ones).
Sankara, the eighth century founder of the Advaita School, described Reality (the first level)m as that which ALWAYS is. Something can be called 'real' when it is never absent, never 'non real'. Something that comes and goes, that is present only occasionally (the second level), Sankara referred to as Maya: illusion or suggestion. Through ignorance (a-jnana) of the truth that you are always, uninterruptedly one with Reality, you start to suggest a separate existence whereby you continuously project with the mind all sorts of things onto the world. Things stored in memory are held in front of your eyes like a slide show whilst you are looking at some current object. In this way, you shall never know an object as it really is. Sankara did not assert that the world DOES NOT EXIST, but it is in itself NOT the ultimate Reality. Thanks to Sankara and his disciples as well as the subsequent commentators, the term Maya has had great influence on the whole of Indian Philosophy.
The shuffle of the two levels:
The problem of the co-existence of an awareness of the Absolute while encountering all kinds of difficulties is of course one of all cultures and times. In Dutch literature this is illustrated in a poem by J.C. van Schagen:
"You loved God and the world
but when your braces snapped
you opened your arms wide to
embrace All
but wasn't there a sudden
resentment on your face
whilst your neighbor's phonograph
began to wail?
(J.C. van Schagen, Ik ga maar en ben, Amsterdam: G.A. van Oorschor, 1972).
This is the situation. You may wish that whatever is happening right now would go away but it is just keeps on happening. So what do we do about this?
Becoming familiar with the possibility to reduce everything that happens on the relative level to 'illusion' (especially in the wake of the teachers of Advaita Vedanta), has tempted many seekers to use this as a method to cover their difficulties. And already present tendency to deny all sorts of inconvenient matters is now supported and strengthened with a philosophical foundation whereby the denial is given an added air of justness. Simply coming into contact with the idea of an ever present Reality can have the effect that difficulties to life, though indeed EXPERIENCED as difficult, are dismissed under the motto, 'oh, it is just an illusion' -- in other words, nothing to bother yourself about. In fact, this is usually the result of shuffling the two levels which happens quite often within the circles of spiritual seekers. Purely on the level of Ultimate Reality personal aspects such as relational problems, diseases, tension et cetera are indeed without an independent reality of its own. On that level these become as it were 'outshone' where everything is recognized as light. However, this does not make up an actual part of daily life, this implies that these personal complications indeed require attention and care.
The twentieth century teacher Sri Poonjaji once told a good example of this.
continued.....
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
erukkatham puliyur - 608 703.
This temple is about 10 kms. from peNNAkatam. One should travel upto
kaRiveppilaik kuRichi and then take
another road to reach this place.
This is the birthplace of tiru neela kanta yAzhpANar, who always accompanied Tiru Jnana Sambandhar with his yAzh ( a violin like instrument) to set music for the saint's songs. One Rudrasarma came and prayed to Siva here to remove his dumbness. There are stone images for both.
Siva is called Neelakanteswarar. Uma is called Veeramulai ammai. The tirtham (holy waters) is a tank called Neelodhpala tirtham. The temple tree (Sthala Viruksham) is erukku tree (a type of cactus). Saint Tiru Jnana Sambandhar has mentioned this temple in 10 of his verses, in Canon 1.
*****
Non Dualism and Daily Life:
Philip Renard:
Part I - continues.....
During a stay with his master, Sri Ramana Maharshi, during the bloody separation of India and Pakistan, in 1947, the Maharshi once pointed out to Sri Poonjaji that his family, living in the western part of the Punjab that was assigned to Islamic Pakistan, was in serious danger and really needed Poonja's help, to which Poonja answered: 'Oh, that life was but a dream. I dreamed that I had a wife and family. When I met you, my dream ended.' The Maharshi replied to this: 'But if you know that your family is a dream, what different does it make if you stay in the dream and complete your task there? Why should you be afraid to go there if it but a dream?' (Nothing Ever Happened, David Godman, Volume 1).
The confusion or shuffle of levels comes down to projecting a quality of the Absolute onto the relative. (The Absolute does not have any quality or characteristic. Here the word 'quality' is used because otherwise that which is being projected cannot be indicated). One of the most frequently projected qualities is that of PERFECTION. The ever-present Absolute is perfect but it is not manifest and therefore is not observable. This inherently present (and intuitively felt) perfection is then desired in manifest form and so all sorts of
misplaced interpretations occur such as 'holy' (read: cramped) behavior, sexlessness, suppression of feelings, pretentiousness and arrogance.
Another quality that is often unconsciously transferred from the Absolute to the relative level is AMORALITY. This is more or less the opposite of the projection of perfection: you could describe this amorality as strategically embracing the imperfect. On the highest level of non-duality every difference is resolved, hence also between good and evil. Regretfully however, the intellectual understanding of this penetrating truth sometimes leads people to misconduct, their misconduct condoned by referring to the 'non existence' of evil. Also in much lighter forms, where you can hardly speak of 'evil', comparable confusion may ensue. For example someone with whom you have an appointment at ten o'clock, arriving after twelve could make a comment such as: 'Oh time - doesn't even exist!'. Whatever form the confusion has, it seems very difficult to confront those who have fallen into 'the pitfall of the Absolute' on this point. I think that this aspect, this pitfall, is one of the most difficult points on the direct way of liberation.
continued.....
Non Dualism and Daily Life:
Philip Renard:
Part I - In Dzogchen, one of the most radical forms of Tibetan Buddhism, a very helpful approach to the two levels is offered. Kennard Lipman, an American translator of Dzogchen texts, wrote the following:
"To begin with, an individual who has realized this reality must directly introduce you to your natural state. In Dzogchen the introduction to the natural state could be compared to a light being suddenly turned on to reveal our entire being -- both its absolute and relative aspects. With the light on we can clearly see our natural state and how it manifests, as well as the temporary obstacles to its total manifestation. (....) But turning on the light does not automatically eliminate the obstacles inherent in our relative condition: our health; childhood development; unproductive patterns of thought, feeling, and behavior; financial status and position in society; whatever we think we are and do. If not attended to, all these can create obstacles in any phase of the way. (...) In Dzogchen this knowledge is a means for becoming more certain about the natural state through learning how to work with the difficulties of our relative being."
(Kennard Lipman, Commentary in You Are the Eyes of the World. Novato, CA; Lotsawa, 1987).
Only by truly recognizing your natural state (Sahaja) can you become convinced that in fact all object are empty ('empty' as term for absence of any own independent existence) and therefore all obstacles are empty too. So you are able to look at the obstacles one by one without being devoured by a belief that they are ultimately real. In the sequence as set out in
Dzogchen the direct way is not a way of avoidance, and attention for the obstacles in not a diversion from the way itself.
In the natural state it becomes evident that 'bondage' does not really exist, and that the temporary appearance of the suggestion of it may well be looked at from awareness of the natural state. Only in this way can both pitfalls be overcome; denial of the lower level on the one hand and denial of the Light that I AM, with the conclusion that I still have a long way to go, on the other. True non dualism, undivided BEING IN ITSELF, indeed turns out to be a way to avoid nothing and to deny nothing.
continued......
Non Dualism and Daily Life:
Part I - continues.....
Why would not we call this 'mysticism', or 'monism'?
In many western spiritual scriptures the condition in which all opposites are dissolved and in which undivided BEING remains, is referred to as 'mysticism'. As this term is simpler and better known, isn't it a better term than non dualism?
Yes, to a certain extent the term 'mysticism' does cover what here is referred to as 'non dualism'. All forms of traditional mysticism contains in its nucleus some element of non dualism. However, 'mysticism' is a very broad term. 'Non dualism' is more precise. Mysticism is known in all cultures and times. It can be found in all religions, with wonderful examples of the expression of truth. But it is noticeable that in many schools
of mysticism a YEARNING for unification is emphasized, whilst in radical non dualism, non separation is the BASIC PREMISE of existence, the inherent element of it -- hence the expression 'the natural state'. The New Oxford
Dictionary defines mysticism as: "Belief that union with or absorption into the Deity or the absolute, or the spiritual apprehension of knowledge inaccessible to the intellect, may be attained through contemplation and self surrender." Non-dualism is not a belief in the achievement of something, but the immediate awareness of being not separate right now. Moreover, in mysticism there is often talk of 'mystical experiences'. Experiences have a beginning and an end and therefore in non dualism there is no so much importance attached to experiences. Emphasis instead is on recognition of That in which all experiences occur.
I still think the term 'non dualism' is the best term for expressing this being not separate, despite its length and weightiness. The negative formulation aptly indicates that what you appear to be encumbered with is an inevitable fact of life, namely 'dualism'*** with the prefix 'non' indicating that this fact is not true. 'Non dualism' is a literal translation of the Sanskrit terms a-dvaya and a-dvaita, both from 'a', not and 'dvi' two. The negative formulation seems to be the only way to indicate that it cannot really be defined. In any case, it is not two, not a multiple, not a division, and yet does not define what it actually is.
(*** May be it is in fact more proper to speak here of 'duality'.
Ramesh Balsekar, being influenced by Irish / English author Wei Wu Wei (Terence Gray), differentiated the terms like this: "Duality is the basis on which this manifestation takes place. So if duality is understood as duality, as merely polaric opposites, that one cannot exist without the other, that is understanding. (..) And that realization raises the dualism back to the level of duality."
(Consciousness Speaks, Redondo Beach, CA: Advaita Press, 1992).
continued....
Non Dualism and Daily Life:
Philip Renard:
Part I - continues.....
Often the term 'monism' is used for what is referred to here as 'non dualism'. (The term 'monism' is originating from eighteenth century German philosopher Christian Wolff). The New Oxford Dictionary, which does not define non dualism, defines monism as" 'The doctrine that only one supreme being exists'. Indeed, also in non dualism it is said that there is only one supreme 'being': be it Consciousness or Knowledge itself. But because this 'being' has not any object-value it is not possible to consider this as 'existing', and also not as 'one'. 'One' can again be assumed in a more subtle way as being an object, a 'One' - and that is, rightly so I believe, exactly the critique of the Mahayana Buddhists on the usage of of the term 'the One' in the Hinduistic Vedanta. 'The One' is often perceived as 'High' or the 'All Good', through which a certain
QUALITY is linked to the Quality-less - and this is exactly what is ultimately dualistic. The characteristic of That which can never be objectified, which is indescribable, is exactly that it is not a definable quality.
An example of the misunderstanding about the emphasis on the term 'monism' is to be found in a statement from American psychologist William James: 'It is hard to see how it is possible that evil is grounded in God while God is all good.' (William James, The Varieties of Religious Experience, 1902).
Indeed he was talking here about monism (also referring to it as 'pantheism'), though it seems more like a statement about 'monotheism'.
Reference to 'One' quickly seems to create associations of an objectifiable Something or Someone. The term 'non dualism' reflects that it is simply impossible to describe what Reality is and therefore a positive formulation really is not appropriate. Monism indicates that all is 'one' - as though you know what that IS. The awareness of having no knowledge of the Unknowable demands the use of a negative term. For this reason you could also refer to non-dualistic as 'non conceptual', not to be grasped in any concept. This was expressed in the eighth century BC by Yajnavalkya (speaking of the Self) with the words, 'neti, neti':
'it is not this and it is not that.' (In Brahad-aranyaka Upanishad, III. 9.26. and some other places in the same Upanishad).
Some teachers, for example Sri Nisargadatta Maharaj, find the term non dualism itself still too restrictive, saying that Reality is beyond both dualism and non dualism. As far as I am concerned, non dualism indicates the end of all-isms. You could also call this then 'non-ism'.
continued......
Non Dualism and Daily Life:
Philip Renard:
Part I - continues......
The term 'non dualism' was not introduced in the West until the mid-nineteenth century, and then exclusively at translating Advaita
Vedanta texts. It was not known then that non dualism also existed within Buddhism. In the 1890s, Swami Vivekananda used the term in his lectures to show the distinction from the dualistic Vedanta schools, whilst before that time almost everyone else referred to Advaita with the term 'monism'. The understanding that non dualism also exists in Mahayana Buddhism only started to filter through to the West in the course of the twentieth century, partly due to the work of D.T. Suzuki. The Anglo-American writer Alan Watts has repeatedly explained the distinction between non dualism and monism, and probably has hereby become one of the major sources responsible for 'non dualism' becoming the generally accepted term. (Alan Watts. The Supreme Identity. London: Faber and Faber, 1950, and The Way of Zen, New York, Pantheon, 1957).
(Translated from Dutch by Jenny Wase, from Philip Renard, Non Dualisime - de directe bevrijdingsweg. Cohen, 2005).
Part I - concluded.
Part II - to be continued.
*****
David/Friends,
Can you please clarify a doubt that I have regarding self-enquiry ?
If I have understand self-enquiry correctly, whenever a doubt arises in our mind, we should ask ourselves - To whom does this thought arise ? If we do this, the thought will subside. That is to say, we do not allow the thought to develop further and give rise to further thoughts. If we do this with dogged determination, eventually the mind will subside and the Self alone will shine forth.
My doubt is what if the thought that arises in my mind is a thought of Sri Ramana or Arunachala or Sri Ramakrishna or any of the great saints and mystics ?
In such a case, should we ask ourselves - Who is having this thought of Sri Ramana ? And not allow the thought to develop further ?
If my understanding is correct, then I must submit that self-enquiry is not for me. I can understand not thinking of Hitler but how can we not think of Sri Ramana or any even say a great writer or poet or any great person in a secular field?
Thank you,
shiv
Siva temples sung about in Saiva Canons:
koodalai yARRur - 608 702.
This place is so named, that is, 'the place of meeting rivers' since manimuthARu and veLLARu merge here as one confluence. The place and temple can be reached from Vriddhachalam and after Bhuvanagiri, one should further proceed for about 5 kms.
Siva is called neRikAttu nAyakar, the one who shows the Way. Uma is called purikuzhalAmbika, the one who has got curly tresses.
The temple tree (Sthala Viruksham) is a stone banyan tree. The holy waters (tirtham) are the river manimuthARu.
Sundaramurti has mentioned this temple in 10 of his verses, in Canon 7. When Saint Sundaramurti was going towards Vriddhachalam, Siva came as a brahmin and directed him to koodalaiARRur.
Recently the temple was flooded by floods and the people took all the stones and rebuilt the temple with Lingam and Uma.
****
Sri Vittobha Swamigal of Polur:
John Maynard.
(Mountain Path, April - June 2012)
There are three types of Siddhas or perfected souls. They are Unamatta, Pishcha and Bala. The Unmatta is so deeply immersed in God-consciousness that he is indifferent to the world and its affairs. The Pishacha behaves like a ghoul, quite uncontrolled and wild in his behavior. He will abuse, shout, beat people and go about like a mad man. The third type is Bala - is like a child, always playful, gentle, happy and cheerful. -- God-Experience, Volume 1, by Swami Ramadas.
Forty kilometers north of Tiruvannamalai, on the state highway to Vellore, lies the town Polur. Taking a left turn here, towards the forested Javvadu Hills, you will find the quiet mantapam (pillared hall) and Samadhi of Saint Vittobha. This low stone building is all that remains now to mark the life of this late nineteenth and early twentieth century mystic, who bears the name of the Maharashtrian God of Pandharpur. (The deity of Pandharpur is Vittal or Panduranga and the temple is situated on the banks of the river Bhima and it is about 70 kms from Sholapur.) The monument was erected after Vittobha's passing by a devotee, in the area of Polur, the saint frequented and where he attained Maha Samadhi. Known as Chekkadi Medu, this location was once the filthiest drainage area of Polur. Having visited this shrine several times, I found it to be a charming and peaceful place for solitude. His Samadhi emits a current that is not easily discerned at first, but creeps up on those sitting there and envelops one in its deepening silence. After a while there you will feel immobilized and yet content! Such is the aura of this aint and his place.
Within one hundred meters of Vittobha's Samadhi in Polur is another shrine dedicated to Swami Achutadasa, in an old building under a large banyan tree. Achutadasa is known to have visited Sri Ramana Maharshi at Gurumurtham,
Tiruvannamalai, in 1897. Achutadasa's Samadhi date was given by his mutt memebers as 1900. His Samadhi is situated in Vellore.
continued......
Sri Vittobha Swamigal of Polur:
John Maynard. - continues....
Kunju Swamigal writes of this visit of Achutadasa in Living with the Master: When Sri Bhagavan was staying in Gurumurtham, one day someone with a shining face came to see Him with his disciples. He sang devotional songs for some time. Then he sat near Sri Bhagavan, touched His feet and hands and went into ecstasy while prostrating before Him. When his disciples tried to touch Sri Bhagavan's feet, the Swami said: 'This is a big flame. You can't even come near it. Don't touch it.' He sang some wonderful Vedantic songs. As Sri Bhagavan was observing silence at that time, He merely watched and listened. Finally the visitor bowed to Sri Bhagavan and left most unwillingly. After a few days, I came to know that the visitor was Achutadasa who had composed a number of Vedantic songs in Tamizh. He also sent a copy of his book to Sri Bhagavan.
There is only one photograph of Vittobha. He appears to be in his early thirties in this. It is said he was unwillingly to have the image taken and was forcibly held more erect while the camera was fired. Biographical materials mare few. I found two chapters in English in different books. One chapter in Seshadri Swamigal of Tiruvannamalai by Sri Kuzhumani Narayana Sastrigal, (The original Tamizh biography was commenced by B.V. Narasimha Swami and completed by Naryana Sastrigal, in 1939.) There are also some English translations of Desur Akhilandamma's Ramana Madhuranubhavam, Sri Ramanasramam, Tiruannamlai. Even the dates of his recent life are obscure. Seshadri Swami's Maha Samadhi took place on January, 4, 1929. Vittobha left the earth sometime before this, in 1910, as described near the end of this article.
I have transcribed heavily from these two out of print English documents to complete this short biography of Vittobha, changing the texts slightly in places only for ease of reading. I am very grateful to J. Jayaraman for translating the chapter on Vittobha from Akhilandamma's original Tamizh biography.
(John Maynard is the archive photographer and conservationist in Sri Ramanasramam Archives photographic section, since 2004. After viewing the famous Welling photograph of Sri Ramana Maharshi in the UK, in 1969, he has known India as a home away from home.)
continued.....
Sri Vittobha Swamigal of Polur:
continues.....
Vittobha Swamigal was born in Tiruvallikeni (Triplicane) in
Chennai to a Hindi-speaking family of tailore of the Langaar caste. He lost his mother, Punibhai at four years of age and was raised by his father, Kondal Rao. His father later remarried and this second wife gave birth to two further sons and two daughters. Kondal Rao was a pious man. He constructed a shrine and sang Hindu devotional songs, accompanied by his extraordinary son.
From his youngest years, Vittobha appeared those without spiritual insight as if he was mad. He would sit for hours in a corner of his father's shrine, apparently praying. The misunderstood youngster used to chant, 'Vittobha! Vittobha!', and beat a rhythm, clapping his hands. It was clear to others of deeper vision that he was in a state of beatitude. During school classes he would be frequently punished for his apparent inattention. Despite his teachers' admonitions he continued to beat time and mumble. He attended school only between the age of ten and fourteen.
In their biography B.V. Narasimha Swami and Sastri describe how Vittobha displayed no hunger or thirst, and would roam the streets unaware of his body or senses. Kondal Rao once asked his second wife to give the boy a bath due to his dishevelled appearance. She began applying oil to his head and bathe him. As she tried to clean him he simply continued clapping his hands. His step mother became annoyed and gave him a sharp stinging slap on his cheek and told him to be gone! The youngster secretly left home with oil still smeared over his head and body. His father returned home later and searched for his son, calling out his pet name, 'Thoti, Thoti', but the boy was not found. His parents and other neighbors started a wider search throughout the area. After three days, they gave up. Vittobha had disappeared. By then he had wandered as far as Vellore, and then further to a village named Tiruchur.
Here some young ruffians found him and were determined to make him talk. He refused. In their violent frenzy they took pliers and forced his mouth open, injuring him. He shouted, 'Hare Vittobha, Hare Vittobha!' They ran off, leaving him lying in dust with blood streaming from his cheek. Following this incident there was a cholera outbreak in Tiruchur, and twenty one people died. Among the dead were all those who tortured him.
continued......
Sri Vittobha Swamigal of Polur:
John Maynard: continues.....
From Tiruchur he wandered on to Polur and walked the streets as a mauni (silent one), unaware of good and bad. Perceiving Vittobha's quiet but elevated state, the wife of a high ranking bureaucrat fed him daily. Her husband, the Superintendent of Polur was unaware of her devotion. Seeing Vittobha approach their house one day, he raised a stick, threatening to beat him. The officer then returned to his office but discovered he no longer had the use of his right hand, and that this limb gave him great pain. His wife was meanwhile
wondering why Vittobha had not turned up for his daily meal. She eventually heard of her husband's sad condition and learned of his act. She took him to see Vittobha and pleaded with the saint to pardon her husband. Vittobha said simply, 'Ja!' ('Go!'). The man was instantly relieved from his anguish. He and his wife became staunch devotees and Vittobha's reputation spread in Polur and the surrounding area.
Through torrential rain, harsh wind or blazing sun, Vittobha would not leave his chosen seat, however ardently his devotees tired to alleviate his conditions. (The Sufi saint Hazrat Babajan demonstrated this same tenacity to her chosen humble 'seat' in Poona. The Sufi verse, 'Cycles change, the worlds rotate / But Qutubs never their seat vacate, refers to this attribute and must possess also a more profound meaning than the first apeparances sugges.).
Being without body-consciousness he would never take food of his own accord but was fed by passers-by. These morsels would remain in his mouth without being swallowed and various local animals, crows, goats and chickens, would eat directly from these offerings. When thirsty, he gulped the gutter water with his hands. In these ways, he naturally demonstrated his utter non-reliance upon material sustenance, the senses, and norms of behavior.
Desur Akhilandamma, the devotee who often brought food to Sri Ramana Maharshi from Desur, Tamizh Nadu, sixty kilometers north of Tiruvannamalai, would sometimes visit Vittobha Swamigal on her way. She said about these visits:
Three years before his passing away I had the great fortune of having his (Vittobha's) darshan and receiving Grace. When I first went there he was sitting in the Chekkadi Medu area. I bowed before his sannidhi (spiritual presence) and got up. I had a small packet of Vibhuti wrapped in my waistband. Of his own accord he reached out and took the packet. He touched his cheek very reverentially with this and then threw it away. With great happiness I took the fallen packet as his prasad (blessed offering).
continued....
Sri Vittobha Swamigal of Polur:
continues....
At 12 noon I brought some cooked food for his consumption, in very much the same way as I was doing for Sri Ramana, and I took it there. In one vessel was rasam (pepper soup). Those
assembled near him looked at me in surprise and said, 'What are you doing? Do you think he is going to eat this?' And then to show that this is Sri Bhagavan's grace, something wonderful happened there. This person, who was not even swallowing when food was put into his mouth, and who was sitting like a statue most of the time, that great person fully ate what I had given him. Not only that, he asked for the rasam vessel by my side and drank it all! After that I was sad, thinking, 'Should I have not brought more food?' I mouthed this to him and he requested more. I ran to fetch some snacks from my baggage but by that time, I returned there his mood had changed. He looked very contented and took the vessel from my hand, looked into it and then said, 'Ja!' and refused to take anything more.
On another occasion, I traveled from Desur to Polur with two girls for the darshan of Vittobha Swami. We individually presented ripe mangoes. The two girls feeding him separately by hand. All the while he was spitting the fruit out to one side. The two girls thought that they will not be able to feed him at all. I also presented my mango, and, cutting it into small pieces, fed him and he ate it all. The plunged my two companions into great grief and they exclaimed, 'What is this? Does a Jnani (Self Realized Sage) have such manifest partiality?' But what solace could I give them? It is the supreme grace manifesting through bodies of such great ones, who have no concept of 'me' or 'mine'! My companions were not in a position to understand.
At a later occasion when I was going to give bhiksha to Sri Bhagavan I called these two friends to accompany me but they quickly remembered what had happened in Vittobha's presence. They decided to stay at home, believing that the same thing would happen in the presence of Sri Bhagavan also.
People who understand this state and who were alive to His varishta (higher spiritual state), were worshipping Him as if He was the bodily manifestation of Siva Himself.
On every Poornima day they would perform abisheka (ritualistic bathing and anointing) on Swami, with milk, ghee, curds, etc;, clothe him with new cloth and all the sixteen phases of iconic worship were conducted. Still, to get him to stand up and walk to a suitable place for this ritual was the work of Bhagiratha prayatnam. (Bhagiratha was a Ramayana character known for his great efforts to bring Ganga to the earth. The English equivalent is a Herculean task). Only one person in Polur, a devotee of Vittobha, seemed to have the privilege of being able to persuade him to move out when abhisheka was to be performed.
continued.....
Shiv,
"My doubt is what if the thought that arises in my mind is a thought of Sri Ramana or Arunachala or Sri Ramakrishna or any of the great saints and mystics ?"
This is what Sri Ramakrishna says:
Secret of divine communion
The Master explained to the devotees the secret of communion with God.
MASTER: "With the realization of Satchidananda one goes into samadhi. Then duties drop
away. Suppose I have been talking about the ostad and he arrives. What need is there of
talking about him then? How long does the bee buzz around? So long as it isn't sitting on a
flower. But it will not do for the sadhaka to renounce duties. He should perform his duties,
such as worship, japa, meditation, prayer, and pilgrimage.
All Great ones are dear to us simply bcause they are more us than our superficial self
Self enquiry is to steep oneself in the essence or core of our being which is Sri Ramakrishna or Sri Ramana or Self.
Namaskar.
Indian Independence Day - 15.08.2012:
Today is Indian Independence Day. Tricolor badges, flag hoisting in schools and offices, pepper mints.....
One new wave Tamizh poet wrote long time back:
They say we got it at midnight.
When half the world was asleep.
But it is yet to dawn. Day break
is not yet there.
The fresh rays of sun are yet to be seen.
Subramanian. R
Siva temples sung about in Saiva Canons.
(Lesser known temples.)
tiru nAvalur - 607 204.
This temple and the place can be reached from uLundhurpet to Cuddalore bus route. One has to go up to kedilam river bridge and take a side road for about 2 kms.
This is the birth place of Saint Sundaramurti. There is a separate shrine for him standing along with his two wives, paravai and sangili.
This is also a temple for praying to Venus (Sukra) one of the nine planets for devotees having inimical effect of Sukra in their horsocopes.
Siva is called tiru nAvaleswarar. Uma is called Sundara nAyaki. The holy waters (tirtham) is a tank called Garuda tirtham. The temple tree (Sthala Viruksham) is jamun (nAval) tree. There is also a separate shrine for Narayana, called Varadaraja Perumal.
Saint Sundaramurti Swami mentions this temple in 10 of his verses in Canon 7.
*****
Punarvasu vaNNam:
Today is the punarvasu star day of the Tamizh month of AshAda. Punarvasu is the star in which Sri Bhagavan was born in the month of Dhanur (Margazhi) in 1880.
There will be special pujas for Sri Ramaneswara Mahalingam. A golden casket will be placed around the Lingam.
Let us see a verse from Yathiraip Pathu in Sri Ramana Sannidhi Murai.
YAthirai means journey, it speaks about journey to the land of liberation. Manikkavachagar calls it as Sivalokam.
vANak kurichin mAvaliyai
maNNALvithAn anRi inRiv
veeNak kadaiyAm veRiyenai
viNNAL vithAn Venkatavan
kANak kazhaneer kadveereR
kAndaRkariya kadunthoorach
chEniR kidantha Siva lokam
cheRinthu kidakkum munnadikke!
The dwarf Vamana placed His foot
on Mahabali,
And then graced him to rule the
nether world but
Venktava graced me, this wastrel,
deluded fellow, to rule the
heavens!
Those who can make effort to see
Him shall cross the long way
and reach the
Sivalokam that is available at
His Feet.
(70.7. - 749 of Sri Ramana Sanndhi
Murai)
*******
yAthiraip Pathu - Tiruvachakam:
Verse 6: (610):
pugazhmin thozhumin poopunaimin
bhuyangan thALe pundhi vaithittu
igazhmin ella allalaiyum
iniyor idaiyRu adaiyAme
thigazhum seeRar Sivapurathuch
chenRu Sivan thAL vaNangi nAm
nigazhum adiyAr mun chenRu
nenjam uruhi niRpome!
Praise Him. Pray to Him. Place
flowers to Him!
Keep the mind even at his lotus
feet.
Ignore all sufferings. Let's
not have any more obstacles.
To the beautiful Sivapuram
let us all go and pray at His
Feet.
Let us be in the company of
other devotees there,
And stand with our hearts melting!
******
Sri Vittobha Swamigal of Polur:
John Maynard:
(April - June 2012) Mountain Path:
continues.....
On one such day while I was standing before him, this particular devotee was finding it extremely difficult to make Swami comply. I suddenly hit upon a ruse. Leaving his presence, I obtained two packets of Omap podi (hard noodles made form Bengal gram). I opened a packet in front of him from a distance and called out, 'Please Swami, here, here, come and eat this!'. At once Swami got up and approached me like a child. I walked backwards until I reached the place intended for abhisheka. The Swami seated himself there.
Vittobha always wore a long single piece tunic. The privileged devotee and I removed this cloth, prepared the hot water and all of the abhisheka items. We clothed him in a new fresh shirt, garlanded him, and, with the deeparadhana and the comphor lit, the ritual was performed.
The rite was no sooner over than the Swami leapt up, ripped off the garland, tore it into a hundred pieces and, running to his usual place, sat back down. The devotee gathered the scattered flowers as priceless prasadam.
Thus it was that Grace occasioned the joy of doing this kind of abhisheka to him to for ten poornimas.
As well as naturally observing silence, Vittobha possessed siddhis, though he did not exhibit them to the same extent as Seshadri Swami and Shirdi Sai Baba. Once there were such heavy rains in Polur that the gutters near him overflowed and he was swept away. The torrent later ceased but the Swami was not to be found. After six hours of searching, the local people found him completely buried in a deep mud in a trench. Fearing his death after lying entombed for so long, they cleared the slit around his head and body and washed him off. He opened his eyes and reassured them that that he was alive.
B.V. Narasimha Swami and Narayana Sastrigal continue:
On another occasion, due to a heavy
storm, a huge tree near where Vittobha was sitting fell down on him, it being totally uprooted. People came, being alarmed that he would have been killed. When they cut off the branches and debris, they found him alive. There was not even a scratch on his body. He resembled Lord Krishna who was once thus entrapped by falling trees. People were very happy at his survival.
continued.....
Sri Vittobha Swamigal of Polur:
continues....
The two authors report the story of a circus leader, a Maharashtrian, who came to Polur. This man was unflinching in his demands that Vittobha should somehow perform in his show. Vittobha always refused. The determined circus leader again visited the Swami, prostrated before him, and tried to carry him away by force. To his chagrin he discovered he was unable to even lift Vittobha and succumbed to a choking sensation in his chest. Despite this mild warning he made a further attempt! He returned, bringing three minions from his team. These strong men repeatedly failed to lift this physically diminutive saint. Finally they submitted and apologized. They renamed him 'Iron Mountain Swami' and made an offering of fruits and milk.
One night three devotees slept near him: Thellukula Venkatrama Chettiar, Eeyakkulathur Swamigal and Molava Nayagar. In the early hours of the morning, one devotee woke up and found him missing. He awoke his companions. All the three searched the area and found Vittobha Swamigal's dismembered parts: hands, legs, head and trunk lying beside a thorn bush. Becoming afraid they called for help. About fifty locals turned up to search for the murderer but they soon found Vittobha sitting quietly on his normal seat, his face resembling the full moon.*
(*See also The Life and Teachings of Sai Baba of Shirdi by Antonio Rigopoulos. The ability ti separate the body into different pieces and reassemble them is recognized as one of the siddhis of an advanced yogi. The Greek mythologies of Osiris and Dionysus also feature stories of the god's dismemberment and reconstitution. Sri Kunju Swami, in the chapter titled Pranava Body, describes how Sri Ramana Maharshi would dissolve His physical body to the pranic or elemental level. Living With the Master, 2010.)
The authors continue:
One Subbaraya Mudaliar of Madras suffered from chronic stomach ache. In spite of spending a lot of money, he was not cured. He had neither heard of nor seen Vittobha. One day Vittobha appeared in his dream and asked him to come to Polur. He found the real Vittobha exactly as he appeared in his dream. Subbaraya was extremely happy. Vittobha smiled at him but continued to remain in silence till 5.00 p.m. Mudaliar stayed on at Vittobha's feet the whole day suffering from his chronic ache. Velu Mudaliar, who was by his side, asked Swamiji, 'Is this justified that he should suffer like this?' Vittobha, who was reclining on his seat, on hearing the above, put his left foot on the patient's abdomen. After a few moments he removed his leg. That very moment Subbaraya Mudaliar was relived of his pain. He became happy and continued to stay on there for ten days rendering service to Vittobha. Before leaving Polur, he arranged with two ladies, Parvathi Ammal and Chinnapitta Ammal, that they would serve Vittobha Swamigal three meals daily. This arrangement continued till Vittobha attained Samadhi.
continued.....
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru AmAthur - 605 602.
This temple can be reached by taking the Villupuram to Tiruvannamalai road, for about 7 kms. Aa means cow. This place is said to be the breeding a large now of cows. Even today this is true.
Sri Rama is said to have prayed to Siva here. The sage Bringi is also said to have prayed to Uma here. In the ancient days, cows used to come and pray to Siva here and on the Lingam one can see the marks of cows' foot.
Siva is called Azhagiya nAthar. Uma is called MuthAmbika. There are two tirthams (holy waters), one tank called Padma tirtham and then the river Pambai. The Sthala Viruksham (temples trees) are also two, vanni and konrai trees.
Siva and Uma have got two separate shrines, with towers above.
Saint Tiru Jnana Sambandhar has mentioned this temple in 22 of his verses, in Canon 2, and Saint Tiru Navukkarasar has mentioned this temple in 21 of his verses, in Canon 5 and Saint Sundaramurti in 11 of his verses, in Canon 7.
******
Sri Vittobha Swamigal of Polur:
continues.....
A teenage girl once came to this Saint and she was suffering from a disease that had long marked her skin with black patches. She began to feet the Swami morning and evening, praying for her health. Vittobha however would not consume her offerings, but the same proceedings went for forty eight days. On the forty ninth day, he finally chewed the offered food, and then spat it out on to his hands and twice threw it at her. She was completely cured after ten days.
A scholar from Polur was an ardent devotee. He would not take any decisions without consulting Vittobha Swamigal. Yielding to his disciple's earnest devotion, Vittobha answered his questions using sign language. The scholar's wife had gone to her village to give birth. As there were neither doctors nor midwives near this rural district, the devotee wanted to assist his wife and sought the Swami's permission to go to her village. Vittobha did not respond and only rocked his body from side to side. The scholar felt nervous about this strange behavior and repeated his request to leave. Finally the scholar raised his hands in obeisance and cried.
"My Saviour! I have not done anything wrong. Why this revulsion at me? Please always shower your grace on me!"
Vittobha was by now shedding profuse tears but wiping these away with his hand. He remained quiet and would not answer the pundit, swaying slowly from side to side. The scholar became frightened and left for his wife's village without specific permission. Reaching his wife's village home, he sadly discovered that his spouse had already passed away. At the very moment when Vittobha was in tears, the previous evening, she had died of complications in delivery. After some time, the scholar sought Vittobha's approval for remarriage. The Swami pointed out to the north east. Taking this cryptic advice, he searched the villages in that direction, found a woman and remarried happily.
continued.....
Sri Vittobha Swamigal of Polur:
continues.....
The best known chapter of Vittobha's life concerns his Mahasamadhi and Sri Seshadri Swami's vision early that same morning. One day in 1910, at 6.00 a.m., Seshadri Swami was running in the streets of Tiruvannamalai, pointing to the sky and shouting wildly, "Ah, there he is going. There, Vittobha is going. He is going in royal style. Ah! Ah!" On that day at the same moment, Saint Vittobha attained Mahasamadhi, but this was not only learned later: at 11.00 a.m., devotees received a telegram in Tiruvannamalai saying that Vittobha had indeed passed away at 6.00 a.m.,
The precursor to this visionary event is well described by the two authors of Seshadri Swamigal of Tiruvannamalai.
Thus Vittobha continued at Polur for 25 years, worshipped as God by
his devotees. On every full moon day and other important days, they performed abhisheka and aradhana to him. Towards the end, he developed high fever with swelling of his hands and feet. He never permitted any medical treatment. For twenty days the fever used to rise and subside. His devotees wanted to know from Swamiji himself about when he would be cured and persuaded his confidant, Velu Mudaliar, to ask him about it. Velu Mudaliar asked him in Hindi as below:
"Swamiji! Your body is ailing badly. We do not know if and when it will be cured. This is causing us anxiety day and night. We do not know whether we will have the good fortune to serve you for some more time. You alone should tell us."
continued.......
Sri Vittobha Swamigal of Polur:
continues.....
To this appeal, Vittobha's reply was, 'I would continue in this life for only three more days. On the third day, I would depart at the next day break.' This reply evoked uncontrollable tears of sorrow from all. The specified third night arrived. They brought him to a nearby dilapidated building. With a lamp on, his devotees slept near him. There was some noise at 3.30 a.m., Some people woke up and found Vittobha was awake seated and moving backward towards the wall. There with his eyes half closed, he sat in Padmasana and got absorbed in meditation. About hundred persons gathered there. Just as per his prediction, Brahma muhoorth (the hours of 4.00 a.m., to 5.30 a.m., started and it was 5.00 a.m., Suddenly there was an illumination. Sri Vittobha started his departure. It was Tamizh year Sadharana, Aippasi month, 8th day, Wednesday and the star was Tiruvadhirai when he attained Samadhi and reached Brahmalokam. (The Mahasamadhi date of Sri Vittobha by this given Tamizh reckoning would be Wednesday, 23rd November 1910, in Julian Calendar. The first line in this article states that the Swami was living in Polur for 25 years. This results in his arrival there being around 1885 as a young man).
That very day, Seshadri Swamigal in Tiruvannamalai was seeing him between 5.00 am. and 8 am. in his journey to Brahmalokam and announcing it to the public there. The usual abhisheka, aradhana puja was done by his devotees and he was taken in procession at Polur. N. Appavoo Chettiar, son of Sri Narasmiha Chettiar, who was an important disciple of Vittobha, donated his land for constructing a temple at the place of his Samadhi and continued services there at the time of writing this.
Little else is known of Vittobha's short life on Earth. He is described as an eccentric saint in some brief website descriptions, but this term is applicable if Western norms are applied; the word eccentric does not apply at all to a Saint, one who cannot be away from his center. Vittobha wore a a naturally spiritual aura, possessed a child-like innocence, harmed none around him and lived in deep harmony with his surroundings. these attributes persisted despite living under a physical hardship most could not endure. Since he spoke very little but had hundreds of devotees, wrote down no teachings but is honored to this day, his silence and presence must have been sublime and powerful. the siddhis he manifested were profound and not used lightly. Swami Ramadas' general description of a bala siddha is highly descriptive of Vittobha's life and demeanor.
concluded.
Sri Ramana Maharshi:
An American Perspective:
Dennis Hartel - (Mountain Path -
Aradhana 2003):
Over the decades Sri Ramana Maharshi's teachings have slowly seeped into the awareness of seekers in North America. Though His teachings appear to be well known, valued for their directness, purity and simplicity, the continued presence and powers of the messenger, the Maharshi, remains yet to be discovered or understood to any great extent.
A small number of Americans, upon reading Paul Brunton's A Search in Secret India, did venture to make the voyage to India and visit the Sage in His Asramam. None returned with the ideal of spreading the Master's teachings or setting up an institution dedicated to Him.
It was not until January 1961, when Bhagawat Singh (known also as Arunachala Bhakta Bhagawat), on an extended visit to India from the U.S.A, came to Sri Ramanasramam and Arthur Osborne planted the seed, suggesting that when he returned to America, he might start weekly meetings in the name of Sri Bhagavan. Bhakta Bhagawat returned in 1963, but it was not until 1965, that the weekly meetings began. Before long a room was rented for daily meetings and in 1966, the group was incorporated as Arunachala Ashrama, Bhagavan Sri Ramana Maharshi Center. This appears to be the first organized effort in the name of the Maharshi in North America.
There was a slow, but steady growth of interest in the years that followed. The Maharshi never told us to go out and spread His teachings to the world, but rather to go inward and realize their Truth. With this ideal prevailing, Arunachala Ashrama was not inclined to take a firm outward step to expand its activities. Nevertheless, this ideal did attract - and still does attract - a core of serious sadhakas who realize that to experience the Self, as taught by the Maharshi, is the sole purpose of human existence.
For many devotees of the Maharshi in North America their spiritual aspirations and practice are but a private affair. They shun organizations. This is but natural since Sri Bhagavan bequeathed to us a path that can be followed unseen amidst the bustle of society. It is, after all, an inner journey, which we alone must take.
There will always be some who wish to gain inspiration and support from like-minded seekers, following the path laid down by the Sage, or to serve Him, by serving His devotees in an Ashram where they may more easily harmonize their inner aspirations with their outer activities. For these aspirants an Ashram dedicated to the Guru serves a definite purpose. These Ashrams are centers of distribution where what the Sage has given to mankind is passed on to sincere seekers. Sri Ramanasramam in India serves that purpose, and has the distinction of being the one place on earth where the perpetual presence and guidance of the Maharshi is most felt.
In North America, during the last ten or fifteen years, we have seen a considerable increase of interest in Sri Ramana, not only as the teacher, but also as the Guru. With a greater number of books, videos and CDs published and distributed, organizations forming and teachers traversing the country training students in Self Inquiry, more interest in Sri Ramana Maharshi has been generated.
continued.......
Sri Ramana Maharshi:
An American Perspective:
Dennis Hartel:
continues......
Also, the recent, large wavie of Indian nationals, especially from South India into the North American society has brought many serious devotees to our shores. This has resulted in great interest in the expression of devotion to Sri Ramana Maharshni and also a genuine
sincerity to practice the teachings while living in society. Ironically, many of these Indians comment that since coming to America or Canada, they find better opportunities and a more conducive environment to live a spiritual life than they did in India. It is only in North America that their spiritual interest blossomed, they say. These same Indians on investigating into Sri Ramana Maharshi while abroad find little common ground with the Western teachers and groups that profess Sri Ramana's teachings but have limited traditional Indian understanding or sympathy to the path of Surrender and Devotion. Indians appear to have an inherent understanding of the synthesis of Devotion and Knowledge espoused by Sri Bhagavan, and have difficulty equating seminars, lectures, and workshops with a sincere spiritual practice that they believe to be essential for the devotee. A number of them have made the Maharshi as the guide and goal of their lives and hold Sri Ramana Satsanghs in their homes where they recite the Master's compositions, read His teachings and meditate.
So what is the future of Sri Ramana Maharshi in the West? If asked, the Maharshi would most probably assert, 'Future? Where is the future? There is only the present.'
Still, there is little doubt that Sri Ramana Maharshi's name and teachings will continue to grow at a steady pace, though we cannot say whether this pace will accelerate at some point and take the form of an organized movement. First of all, His teachings leave little room for a formal ritual to hold a religious movement together. Also, there exists no scope for a successor to the Maharshi, nor has there been an organization formed with ordained teachers. Moreover, His teachings stress on an intense, inner sadhana, which the masses are unlikely, or incapable, to attempt.
But there is one thing, the Living Guru. If the continued guidance and grace comes to be understood and experienced by a growing number of aspirants, it could possibly, at some point, create an avalanche of interest. Furthermore, during the last few centuries there may not have lived a spiritual personality
whose teachings were so universal and so thoroughly rational, direct and devoid of any sectarian roots or overtones, and whose life demonstrated the teachings so completely as the Sage of Arunachala. All these elements form a potential foundation for raising the recognition of the Maharshi from the foremost Sage of the 20th Century to a dominant influence upon the hearts and minds of millions of seekers for centuries to come. Whether this will happen - or can happen - we cannot say. But what we do know is that the spiritual force released to the world during Sri Ramana Maharshi's physical existence is definitely gaining momentum and will continue well beyond our generation.
Two thousand years ago, a Guru lived. He was crucified, and yet,
survived to ascend from the earth. Society worships him as a savior, one who taught the way to salvation and can grant it, even today.
Could it happen in the case of a quiet ascetic who lived at the foot of an obscure holy Hill in South India? Is that Hill still obscure now in the year 2003?
Visit it on a full-moon night and see for yourself. Anything is possible.
concluded.
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiruk kazhuk kunRam - 603 100.
This temple can be reached from Chennai city or Kanchipuram. It is a large temple. There is a hill about 0.5. km. from the temple. The Vedas are said to have come as hill and bear the temple. The hill can be circumambulated and the distance is about 9 kms.
Siva is called Vedagiriswarar or malai maruntheeswarar. malai in Tamizh is hill. Uma is called peNNin nallAL ammai, the jewel among the women! The temple tree (Sthala Viruksham) is Plantain Tree. The holy waters (tirtham) is a tank called Pakzhi tirtham. Pakshi means bird.
Saint Tiru Jnana Sambandhar has mentioned this temple in 10 of his verses in Canon 1. Saint Tiru Navukkarasar has mentioned this temple 2 of his verses, in Canon 6. Saint Sundaramurti has mentioned this temple in 10 of his verses. Saint Manikkavachagar has got a composition in Tiruvachakam titled tiruk kazhuk kuRa padigam. He mentions this temple in 7 of his verses in that decad.
kazhugu means Eagle. Two eagles used to come at 12 noon every day to this temple and eat the prasadam. This is not happening now. Once in 12 years, one conchshell is said to appear on the tank. Hence there is also a tank caled Sanku tirtham Sanku means conch shell.
****
Muruganar's Liberation Day 17.08.2012.
Muruganar is the beloved son of Sri Bhagavan says Smt.T.R. Kanakammal. He has been responsible for Sri Bhagavan composing Tiru undiyAr, Ulladu Narpadu and Atma Vidya Kirtanam.
Muruganar himself has written more than 30,000 verses on Sri Bhagavan and His Grace. The main works are Sri Ramana Sannidhi Murai, Guru Vachaka Kovai and 9 volumes of Sri Ramana Jnana Bodham. In Sri Ramana Jnana Bodham comes Padamalai, comprising of 3,059 verses. Of these 1750 have been rendered in English by Dr. T.V. Venkatasubramanian, Robert Butler and David Godman.
When Muruganar composed Padamalai, it was not his intention to make a systematic presentation of Sri Bhagavan's teachings. He himself says: ' ....Unlike the work of great ones, this does not contain in large amounts an extensive and deep philosophy that would give the work solidity and subtlety. Even if a few ideas have serendipitously appeared here, like the letters seen in snail tracks, they are not present in any orderly and connected sequence. Can the uttered words of a mad, ignorant and the devout be subject to a critical analysis? Following on from this, I can say that this work has been sung as a peculiar expression of my mental inclinations.....'
In Padamalai, the words 'en pAdam'
and pAdam appear in all verses. These words mean 'So says Padam'
or Self for 'the feet of Sri Bhagavan'.
continued.....
Murugnar's Liberation Day -
18.08.2012.
Muruganar was born in August 1890 in Ramanathapuram in southern most Tamizh Nadu. He was working in a school in Chennai. His father in law Dandapani Swami was responsible for introducing Sri Bhagavan to him. He once brought Sri Bhagavan's Nan Yar? along with His photograph for his son in law. Murugnar on seeing His photograph immediately realized that this great Jnani is his Guru. He met Sri Bhagavan on
21.9.1923. He stayed with Him all the years in Tiruvannamalai and even after Sri Bhagavan's Maha Nirvana, he used to stay in a nearby house and took lessons on His works to the willing devotees.
He merged with Sri Bhagavan on 17.8.1973 on a New Moon Day, in the Tamizh month of Sravana.
In Padamalai, Muruganar describes Padam's form, teachings, Its power and glance of Grace in a few verses.
1962. Blissful Padam is that form of Siva who sports, assuming a disguise and masking His truth.
2098. Fair Padam, the unattainable supreme, took on the noble vestments of the Guru to redeem this world.
75. Padam, the supreme flame, assuming the form of the Guru, the embodiment of grace, moves amongst us as the destroyer of bondage.
71. Appearing outwardly with a comely form and as the Self within, Padam rules over His devotees.
938. Padam is Dakshinamurti, conferring the final emancipation of mukti, whose nature is Pure Consciousness.
732. Many are the devotees upon this earth, thousands upon thousands, whom Padam brings under His sway, sweetly granting them His grace.
675. Padam confounds the ignorant by showing Himself as a human being while actually existing as the form of the Space of Consciounsess, the fullness of he supreme reality, Para Vastu.
329. By His spoken word, which is a ringing bell with mauna as its clapper, Guru Padam drives home the teachings of Jnana.
2593. Like an incorporeal voice emanating from the heavenly sphere, Padam utters in ringing tones of words of surpassing Siva Jnana.
145. The extremely ingenuous Padam
clearly tells the truth as it really is, without concealing anything at all.
175. Padam abounds with excellent skill of elucidating reality without being verbose, compressing it more and more, enabling the listeners to attain focused mind.
1713. Manifesting as the supreme reality, Padam came to exercise His rule over devotees in the form of the Jnana Guru, He who possesses the grace bestowing gaze.
1923. Through His divine glance, Padam liberally bestows on His devotees the treasure of Grace, the realization of the nature of Sivam.
416. Padam, the peaceful refuge, possesses the great renown that all that happens occurs only through the power of His Presence.
continued......
Murugnar's Liberation Day -
17.08.2012:
Padamalai - Padam's characteristics:
Muruganar describes the characteristics of Padam (Sri Bhagavan or Sri Bhagavan's Feet or the Self), in a number of verses:
1722. Padam lives and moves about here for the benefit of devotees who desire the supreme truth, Jnana.
2439. Padam will bear upon His own head the accumulated burdens of those who performed the great offering (of giving up the mind).
33. By bestowing the true knowledge that destroys the infatuation which operates in ignorance, Padam fulfills all the desires of those who take shelter under Him.
2093. Because, Padam, the one Self, is devoid of mind, He exists without any company, in solitude, even in the midst of a great crowd.
1717. Padam, whose true nature is absolute liberation, does not slip from mauna even when all the karanas (the mind, the senses, and the physical organs) are in operation.
528. Through His compassionate nature, Padam functions as though He were closely associated with everything, whilst in reality remaining without any association whatsoever.
909. The extremely wonderful Padam, acts as though He too is under the control of actions of Sakti that were initiated by Him.
1917. Padam speaks words as if they were mere play, but the more and more we listen to them, the heart, without being satiated, longs for more.
2614. Whoever they may be and whatever sadhana they may practice, Padam will lovingly bless that sadhana with His Grace.
1365. Whoever they may be, and whatever they have set their mind upon, Padam, through His Grace, lovingly grants to each according to his desire.
674. Though he appears to see things in front of Him, Padam is that extremely pure expanse, the eye of Jnana, that sees no object whatsoever before it.
2813. Even Padam (Bhagavan) cannot describe in words Padam, the pure expanse of consciousness that can only be recognized through the vision brought about by His Grace.
2696. Because His true nature is non dual consciousness, fullness, there is no room in Padam to slander anyone.
1603. Padam declares that the following is true for everyone: other than the life of abiding as the Self, free of forgetfulness, there is no worthy attainment.
continued.....
Muruganar's Liberation Day -
17.08.2012.
Muruganar lists out Sri Bhagavan's Promises and Declarations, in many verses in Padamalai:
149. Padam tells and reveals: 'Instead of knowing with certainty by inquiry that I myself am present as your 'I', why do you despair?'
525. To become established as the Self within the Heart is to experience my real nature, which is pure bliss.
916. Know me as the true essence of Jnana that shines uninterruptedly in your Heart. Destroy the objectifying awareness of the ego-mind that arrogantly cavorts as 'I'.
994. when I am shining in your Heart as 'I-I', your own real nature, you attempt to 'attain' me is indeed a great marvel!
230. Padam lovingly said: "It will be a duty well done if you place all your duties upon me."
371. For the cruel disease of burning samsara to end, the prescribed diet is to entrust all your burdens to me.
360. In order that your needless anxieties cease, make sure that all your burdens are placed on me through the courageous act of depending totally on Grace.
1045. If you completely surrender all your responsibilities to me, I will accept them as mine and manage them.
1619: When bearing the entire burden remains my responsibility, why do you have any worries?
236. If you inquire and know me, the Self within, in that state, there will be no reason for you to worry about the world.
238. Seek my grace within the Heart. I will drive away your darkness and show you the light.
This is my responsibility.
262. Splendorous Padam declares:
'Meditating on me with no sense of difference between us, is accepting my grace and offering yourself to me. This in itself is enough.
522. Knowing that what abides in your Heart is the Self my true and real nature, you should search for it there. Only this can be regarded as meditating on me with devotion.
1313. Padam advises: Keeping one's attention on the subtle consciousness that is experienced by the extremely subtle mind is personal service to me.
347. 'You should offer up to me the bright ruby of your mind. That is the gift that will bring me delight.'
******
Muruganar Liberation Day -
17.08.2012:
Muruganar has composed many verses as
advice on Sadhana, in Padamalai.
1551. In order that your mind should become firm, observe with full attention your duty, which is the practice of sadhana.
889. Instead of practicing Sadhana superficially, follow it intensively in such a way that your mind is totally immersed in it.
172. Only the aspiration towards the fair firmament of supreme consciousness, which has no final goal other than mauna, is more worthy endeavor.
336. Grace will not combine with a bat-like mentality. Stick with intensity to one path.
2655. All meditation practices are the means that enable the attainment of the strength of mind that it necessary for Atma nishta.
1528. If you regard Brahman, your own real nature as something different from you, it will feel shy, separate from you and slip away.
2115. Any effort to reach reality, thinking it to be different oneself, will cause the non dual experience, where one abides as reality, to go extremely far away.
818. Do not falter, even for a moment, believing that you face insurmountable obstacles on the path, but remain vigilant in the unfailing and guaranteed method you have adopted, - that of not forgetting the Self.
1844. It is harmful to regard as important the ecstatic experience of a mind that has not clearly known reality through the sakti of Siva.
2352. The foremost of all sadhanas is silence of the mind; this is what true devotees should practice.
655. The silence (of not speaking) is the medicine that can change the habit of speaking pointlessly like a mad person.
248. Curb the restless activity of mind-consciousness. Then, as if you were firmly driving a nail, destroy and annihilate it in pure consciousness.
249. To whatever extent that mind consciousness dives within, to that same extent will be the bliss of the Self spring forth and reveal itself.
1813. The reason for the mind's perplexity is the belief that the
seductive and addictive pairs of opposites are real.
443. Give up disputation. Give up the distinction of 'I' and 'this' that arises from delusion and become gloriously whole.
1679. Destroying the feeling that there are differences (bheda buddhi) is the magnificent accomplishment that is attained through extensive sadhana.
637. You should know that the primal origin of peace is within oneself, and not in the non-Self.
966. Unless the desire for the non Self completely ceases, that enduring reality will not be attained.
56. Padam graciously bestows the majesty of truth by destroying the enemy, delusion, putting an end to the misery of controlling the breath through hatha yoga.
2144. Instead of merging without thought as That, why do you repeatedly think, like a mantra,
'I am That', and get fatigued?
1146. Why do yo suffer, thinking
'I', 'I'? If you remain still as the Self, you will bliss itself.
******
Dear all,
I was going through Muruganar's Padamalai, the Tamizh original from the volume 9 of Sri Ramana Jnana Bodham. As David Godman rightly put it, the subject matter is lying scattered in various places, totally in all 3,059 verses. The Tamizh is also equally difficult. As Muruganar himself has said: "It was not a systematic presentation of Sri Bhagavan's teachings. But the words uttered by the mad (Jnanap pithan), the ignorant and the devout be subject to any critical analysis?...."
It must have taken Himalayan efforts for Dr. T.V. Venkatasubramanian, Robert Butler and David Godman, to arrange these verses subject wise with subtitles and bring about a more cogent English rendering of 1,750 verses.
Unlike Guru Vachaka Kovai, where there are Tamizh prose rendering,
by way of Pozhippurai by Muruganar himself and later a running prose
rendering by Sadhu Om, Padamalai has not precedence to look into for guidance. In the circumstances, I
cannot but marvel at the tenacious efforts of these three authors in bringing about this English rendering.
After Sivanuhhavam, Manikkavachagar has composed Acho Padigam, the last decad of Tiruvachakam, where he revels at the grace of Siva, His abundant compassion, His ignoring the saint-poet's misdeeds and taking over him to His Abode. I should say that Padamlai is such
reveling on Sri Bhagavan's teachings, His glory, His compassion and His ignoring the misdeeds of the devotee and showering Grace like flood.
Manikkavachagar wonders at the last verse:
Chemmai nalam aRiyAtha chidarodum
thirivenai
mummai malam aRuvithu mudhalAya
mudhalvan thAn
nammaiyum or poruLakki nai chivikai
ERRuvitha
ammai enakku aruLiyavaRu Ar peRuvAr
acchove!
Muruganar also sings in the same vein in Padamalai towards the end:
1453. The bottle gourd that Padam lovingly served up (for me) is the sweet dish of the supreme bliss of liberation, not a picture of it drawn upon paper.
427. Padam routed with His lion's roar the rutting elephant of my dream, abolishing my confusion.
1746. Ignorant fool that I was, blinded by a mind as obdurate as a tree stump, yet did golden Padam grant me enlightenment.
1568. Padam is that fiery third eye that dried up with His scorching heat, the desolate ocean of the long succession of births, which is so hard to cross by.
******
Talk 427
A spurious ‘I’ arises between the Pure Consciousness and the insentient body and imagines itself limited to the body. Seek this and it will vanish as a phantom. That phantom is the ego, or the mind or the individuality.
All the sastras are based on the rise of this phantom, whose
elimination is their purpose. The present state is mere illusion. Disillusionment is the goal and nothing more.
*
Seek this and it will vanish as a phantom.
Seek this and it will vanish as a phantom.
Seek this and it will vanish as a phantom.
Seek this and it will vanish as a phantom.
Seek this and it will vanish as a phantom.
Seek this and it will vanish as a phantom.
Seek this and it will vanish as a phantom.
All the sastras are based on the rise of this phantom, whose elimination is their purpose.
Siva temples sung about in Saiva Canons:
then kudith thittai - 614 206.
This temple is about 10 kms. towards north east of Thanjavur. There are town buses to take one to this small place. 'thittai' means a tiny island. When Kaveri branches off into two small rivulets called veNNARu and vettARu, in between this village is situated. It is a small temple. In the inner sanctum, water falls in drops from the roof once in 30 minutes on the Siva Lingam. It is said that there is a chandrakAnta stone on the roof, which attracts water and it falls as drops.
Siva is called pasupathiswarar. Uma
is called ulaha nAyaki ammai, the goddess of the world. The tirtham (holy waters) is a tank called Chakra tirtham. Sage Gautama, Adisesha and Kamadhenu are said to have prayed to Siva here.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses, in Canon 3.
*****
The problem of Suffering:
Arthur Osborne - Mountain Path, January 1967.
Some modern Christian writers are disturbed by what they call 'the problem of suffering'. The philosopher Hume even thought he had discovered in it a weapon to destroy religion. God, he argue, in order to be God, must be both good and omnipotent, but the existence of suffering proves that God either does not want to prevent it or is unable to, that is to say, is either not good or omnipotent, and in either case is not God. Therefore, there is no God.
Certainly one can agree that there is no anthropomorphic God of the sort that Hume envisaged, no kind old man sitting in a back room working out men's destinies and allotting rewards and punishments. There is no God with a human scale of values, no God made in the likeness of man. To postulate such a God would mean that the object of human life is mundane happiness and that God's job is to ensure it. There are people who get through life with no great suffering - no actual hunger, no lack of clothing or shelter, reasonable security, fairly friendly relations with those around them, few long or painful illnesses, and finally death while sleeping. Is that the perfect life? If God could arrange for everyone to get by as easily as that would he have done his job? Would he be accepted by such critics? Then why did Christ tell some of his followers to give up their possessions and become mendicants? Why did he draw men to a life in which he warned them, they would be prosecuted and even killed. Obviously, he had a totally different conception of values.
continued......
The problem of Suffering:
Arthur Osborne - continues....
The question of suffering is bound with the question of values, and this is dependent on the meaning or purpose of life. Do those who complain of suffering recognize any meaning or purpose at all? If their aim is not merely to get by without too much hardships, what is it? To serve others? That would mean to help others to get by without too much hardship, so that ultimately it comes to the same thing. Is there anything for which it is ultimately worthwhile facing suffering? If not, life would indeed be dismal. The answer is contained in a brief description of a fore-glimpse of Reality by a person with no doctrinal understanding. During the birth anniversary of Sri Ramana Maharshi, on a roof terrace in Calcutta, among the devotees present was a teenage girl on whose face, as she sat in meditation, an expression of radiant serenity was seen. Later she put her experience in words, as far as it is possible. 'I am not the mind, nor the body - found myself in the heart; that me lives after death. There was breath-taking joy in the feeling 'I am', the greatest possible earthly joy, the full enjoyment of existence. No way to describe it -- the difference between this joy and complete happiness of the mind is greater than between the blackest misery and the fullest elation of the mind. Gradually rapidly -- my body seemed to be expanding from the heart. It engulfed the whole universe. It didn't feel any more. The only real thing was God (Bhagavan, Arunachala). I could not identify myself as any speck in that vastness -- not other people -- there was only God, nothing but God. The word 'I' had no meaning anymore; it meant the whole universe everything is God, the only Reality."
What prevents this glorious supernal happiness here described from being one's normal state? Obviously the ego, with it attachment to the things of the world. Therefore, it is the go that is the enemy of true happiness and the cause of suffering. That is the sane and realistic approach. Actually it forms the basis of Buddhism. Suffering exists and is due to desire and can therefore be eliminated by the elimination of desire. This is psychological. It is an intelligent reading of the law of cause and effect, whereas the other attitude means clinging to the cause while expecting some outside agency to shield one from the effect. And that is a pipe dream. As long as a man is attached to things, and primarily to his own ego, it is futile to expect some outside agency to remove the frustration that attachment brings.
The effect will follow the cause quite impersonally, as Buddha put it, "as the cart wheel follows the hooves of the bullock."
continued.....
The problem of Suffering:
Arthur Osborne - continues.....
Once one conceives of joy, the difference between which, "and complete happiness of the mind is greater than between the blackest misery and the fullest elation of the mind", it becomes necessary to define 'suffering', for this shows that happiness and suffering are not merely quantitative but qualitative.
Presumably imprisonment is a form of suffering, yet a monk's cell an be as bare and his life as austere as that of a prisoner. Certainly the regime of the 4th Century Christians anchorites in the
Egyptian desert was far more harsh than anything inflicted on modern prisoners. And yet it was voluntarily chosen. Was it suffering? And when Christ told his followers that they would be persecuted for his sake, was He inviting them to a life of suffering? It was not compulsory.
Anyone who decided that the suffering in it outweighed the advantages was free to leave. It was not any scripture but Shakespeare who said that, "there is nothing either good or bad but thinking makes it so", but it is profoundly true and must govern the definition of 'suffering'. Could it be defined as 'unwelcome distress'? In that case it would be impossible to speak of suffering in connection with the saints or with any who have submitted to the Divine Will. And indeed, it will be noticed that they themselves never speak of it. A saint must undergo imprisonment, sickness, persecution, but one never hears him complain of it or speak of it as 'suffering'. If he refers to it at all, it is as a price that he is glad to pay for the bliss of Divine Grace that has come upon him.
This brings into consideration another kind of suffering, the self inflicted suffering of asceticism that is undergone in the quest for Divine Grace. Asceticism is out of
fashion nowadays. It may be; any form of quest may be practiced unintelligently; but it does not have to be. There is an intelligent justification for it, even if not every ascetic realizes this. It is that blindness that makes a man mistake the unreal for the Real is emotionally motivated and can therefore be only cured by eradicating this motivation.
continued......
The problem of Suffering:
Arthur Osborne: continues....
It is attachment to the ego, that makes one blind to the Spirit, which is only another way of phrasing the basic truth of Buddhism, that desire is the cause of suffering. For one who appreciates this, it is quite natural to say, "Very well then, I will break my attachment to the ego by allowing it no indulgence of any sort, physical or mental. I will remain celibate, eschew company and eat only the bare minimum, and even that unappetizing food." To say that this reaction is understandable does not, of course, mean that it can be counted on to attain the goal. The ego is so subtle that no outer discipline can. It may continue to flourish despite these blows aimed at it. Its pride may even be transferred to its asceticism, a pride in being
more ascetic than one's fellows. But on the other hand, the opposite method of remaining unattached to life's conveniences without outwardly renouncing them can also not be counted on to attain the goal, because here also the ego is cunning. It is easy to say, "I am not attached to smoking or company of meat eating. I could easily give them up if I wanted, so there is no need to so in fact." But how is one to be sure of that unless one puts it to the test?
The saints and ascetics, the followers of Christ who faced persecution and those of Buddha who understood the Four Noble Truths, all had an active and enterprising attitude towards life. They had a high goal and were prepared to pay the price for it. Those, on the other hand, who complain of suffering are passive towards life. All they ask is to get by with as little hardship as possible. And they consider that some God ought to share their point of view and enable them to do this. They are very unrealistic.
continued.....
The problem of Suffering:
Arthur Osborne: continues.....
It is those who aspire that they are realistic. As a by product of their spiritual progress, they bring relief to the suffering of others. For just as suffering is mainly caused, directly or indirectly, by human egoism, so it is relieved by abnegation of the ego. Instead of sitting passively and expecting relief from some Divine Agency, the spiritual man makes himself an instrument through which Divine Power can flow, and suffering really is relieved. This may be in an intangible way through the peace and harmony which emanates from him and acts as a healing balm on the minds of others. But it may also be quite tangible, through the spiritual healing of sickness and rectification of distressing circumstances.
Even so, those who complain of suffering may still argue that very much of it is not due to the egoism of the sufferer. It may be due to what appears to be the act of God, such as pain or sickness, or to the egoism of other people. For instance, a war of aggression by one country causes havoc and desolation in another, a crime by one person causes poverty and bereavement to another.
It may be admitted that in such cases the suffering is not due to the egoism of the sufferer, but that is not the same as saying that it is not due to his ego. Before saying that, one would have to agree that a saint or sage, one who had no ego, would find such conditions of life suffering.
From the lower viewpoint, however, of those who are striving to overcome the ego and cannot bear to have it too severely buffeted, it is true, as John Donne said, that 'no man is an island', and therefore one suffers from another's egoism. We are all interconnected and cause one another's weal and woe. From this point of view, the world is under the regency of mankind, and mankind has consistently made a mess of it, creating a purgatory out of what could be paradise. History, as far back as it goes, is a long record of wars and exploitation, slaughter, bereavement, man-made poverty, all due to egoism by which men bring suffering to others and eventually frustration to themselves; for no one, as the Buddha pointed out, can stave off old age, sickness and death. And the more a man has indulged his desires the more he will suffer from their eventual denial, having inflicted suffering on others by the way of their gratification. Even from this point of view it is illogical, man having in himself to work mischief, to appeal to some outside agency to cancel out the effects of the mischief. It is a point of view which considers mankind as a whole, like each individual man, undergoes suffering on account of desire and could eliminate suffering only by renouncing desire.
continued.....
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
avaLivanallur - 612 802.
This temple is about 20 kms. from Thanjavur. There is bus availability from Thanjavur. Once a Sivacharya after conducting the wedding of his daughter, went for pilgrimage. While he was away his wife had small pox and lost her eyesight. On his return, Sivacharya said that his wife's sister alone was his real wife and not the blind one. (The wife and her sister were twins.) The blind wife called Siva for proof and Siva appeared before the sivacharya and told him: That lady (avaL) who is blind is only your wife (ivaL). Hence the place came to be called avaL + ivaL + nallur. Siva also conferred eyesight to the blind lady.
Siva is called Sakshinatheswarar, the one who was a witness. Uma is called Soundara Nayaki. The tirtham (holy waters) is a tank called Chandra pushkarani.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verse, in Canon 3. Saint Tiru Navukkarasar has mentioned this temple in 10 of his verses, in Canon 4.
******
The problem of Suffering:
Arthur Osborne - continues....
The other category of suffering not obviously provoked by the sufferer, that seeming to stem from 'an act of God', suffering such as apparently unmerited pain, sickness, and poverty, is not bound up with all others who are on earth at the same time as sufferer, but rather with the whole series, perhaps no less numerous, of his past and future lives and here also the law of cause and effect works.
He steps on the stage for this life with the burden of his past karma upon him. And any suffering he may undergo, undeserved in this lifetime, lightens the load he takes off with him to be borne in future lives when he quits the stage at the end of it. From this viewpoint suffering is also caused by desire, though not of the present individual who suffers. Debts do not lapse. They can be cancelled out by Divine Love or Knowledge, which dissolves the cause of them, but otherwise, as Christ said, 'they shall be paid to the uttermost farthing.'
Then is the whole round of successive births and deaths the suffering from which escape is to be sought? That is precisely the Hindu and Buddhist doctrine. There is no pessimism in this. It does not mean that life is all suffering or even that suffering necessarily outweighs happiness, but simply that the ego is vulnerable to suffering. And indeed, pessimism is a sentimental attitude whereas doctrine is formulation of truth, so that they can have nothing in common. Neither is the doctrine optimism, for the same reason. But it is good news, which is better. It is that there are paths from the vulnerability of life to the perpetual, timeless bliss, the difference between which, "and complete happiness of the mind is greater than between the blackest misery and the fullest elation of the mind."
Certainly the way for the wise and the valiant is to remove the causes of suffering in oneself, not to rail against the some God for allowing effect to follow cause.
CONCLUDED.
The poems of Arthur Osborne:
The Few.
No argument can pierce the
shuttered mind.
Let truth shine forth resplendent
as the sun,
Still, crouched in their dark
corner, will they find
Some guttering candle till life's
day be done.
Even though we sang like angels in
their ear
They would not hear.
Those only in whose heart some
inkling dwells,
Grown over though it be, crushed
down, denied,
Will greet the pealing of the
golden bells
and welcome truth when all around
deride.
Yet sight has laid a debt upon
their will
Not all fulfill.
For even of those who see, only
a few
Will have the intrepid wisdom to
arise
And barter time's false values for
the true,
Making their life a valiant
enterprise
To vindicate their heritage long
lost,
Nor count the cost.
And out of that so noble fellowship
Questing the Grail upon the
mountain perks,
Well is it if it meet the expectant
lip
Of even persistently who seeks.
Yet is this quest the glory and
the goal
Of the awakened soul.
****
Religion in History:
Arthur Osborne - Mountain Path,
July 1970:
Essentially religion is not in history.
The essence of religion is pure, timeless awareness. And this is a participation in the Immutable, it is by its very nature immune to history. Mentally and doctrinally, however, the awareness is explained differently in different religions.
However, religion as an institution controlling life in every domain, -
philosophy, art, literature, social life, etc., is subject to history. As an institution every religion changes, and the change is always a decline.
This is at once obvious in all those religions which have a known historical point of origin. In every one of them, the point of highest purity is during the life time of the founder and the years immediately following him.
However, subsequent course is not a simple decline; it is more elaborate than that. There is first the burgeoning of the latent possibilities that were in germ-form at the origin. The incandescent white heat of the origin cools down to a golden glow, but this lights up the landscape, revealing hitherto neglected beauties. Thus the simplicity of the Early Church is replaced by the gorgeous Catholicism of Medieval Christendom with its Gothic cathedrals, its Gregorian music, its code of chivalry, its miracle working saints, its initiatic orders. A parallel development took place in Islam with blossoming of
the great Sufi Orders, their poet saints, their superb mosques, their miraculous powers, and in Buddhism with the splendor of Mahayana.
During this gorgeous flowering season, a religion never questions the superiority of its primitive origins. When this season has run its course, deterioration sets in, as with a man or a tree. The doctrine becomes academic, the art superficial, the paths technically intricate, and there is a general decline. Or the decline may take the form as in ancient Greece and modern Europe of turning away from spiritual to mundane preoccupations.
continued......
Religion in History:
Arthur Osborne:
continues.....
There is another sense also in which the decline is not uni-linear. That is that it is halted periodically by partial and temporary adjustments. In Christianity, one of such was the founding of monasticism. Another, the monastic reform in which St. Bernard was a central figure. Another, the founding of the orders of Friars, Franciscan, and Dominican; others also.
All religions follow the same course - a decline arrested by periodical restitution. Krishna declared it to Arjuna in the Bhagavad Gita. "I proclaimed this imperishable yoga to Vivasvan, her to Manu, and Manu to Ishvaku. Thus handed down by tradition, the royal sages knew it, until it was lost through lapse of time. Today this same ancient yoga, this supreme secret, I have expounded to you, because you are my worshipper and my friend."
The yoga or religion is imperishable, only men's understanding of it is lost through lapse of time. Krishna declared also its restitution. "Whenever right decays and wrong prevails I manifest myself. For the protection of the upright, the destruction of the evil, and the establishment of right I take birth from age to age."
A re-adjustment normally means a stabilization on a lower level. That is the Hindu doctrine of four yugas or ages. Similarly in Judaism, the rigorous and intricate Mosaic law was necessary for a people who could no longer be controlled by the formless Abrahamic monotheism.
CONCLUDED.
The Heart:
(Editorial in Mountain Path, Deepam, 2003):
"By the pure heart is he known. The Self exists in man, within the lotus of the heart, and is the master of his life and of the body. With mind illumined by he power of meditation, the wise know him, the blissful and immortal." (Mundaka Upanishad, 2.ii.4.).
When we refer to ourselves, we do not point to our head and say, 'this is me.' What we do generally is point to our chest, and refer the observer to our heart. We know at some profound level that our thoughts are not our essence but our heart is. When we say our heart we refer to what is most significant about us. Our mind we see as an instrument but we rarely consider ourselves to be solely the mind with its combination of personal and impersonal ideas. One who is thought of as being without heart, not to be trusted, is also considered to be out of touch with reality.
"Call it by any name, God, Self, the heart or the seat of Consciousness, it is all the same. The point to be grasped is this, that Heart means the very core of one's being, the Center, without which there is nothing whatever." (Maharshi's Gospel, Part II, Ch. 4).
We should be careful to discriminate between he heart we refer to, and the heart which in yogic practice is called anahata, centered in the middle of the chest and seat of emotion. For us, the Heart is that which does not change, it is beyond thought. It is always present within us.
It is our heart we hold most dear. It is who we consider ourselves really to be. Unique, untainted, it is what makes us harmonious or pleasant (ananda). This love of life itself, the feeling of happiness comes from the heart not from the head. And god help those whose heart is dark. They are cast into the wilderness. They can spend a lifetime seeking for something that they know is missing. But they do not realize it is in their own heart.
Like the sun our heart generates light and love. It is an internal secret realm (guha), something we never can fully reveal to others because our mind is not subtle enough to catch it.
Sri Bhagavan composed a series of verses entitled The Necklet of Nine Gems. The first verse describes the relationship between Arunachala Siva and Nataraja Siva. Siva as Nataraja is one who churns and whirls the energies of the universe around himself. He creates and destroys the universe through the pulsation (spanda) of his universal will while he abides unmoving (achala) in the heart - the center of the circle of energy (Sakti) which encompasses him. Siva as Arunachala is the still point according to Sri Bhagavan, stillness (achala) means perfection or knowledge (jnana). Why? There is no movement in the heart space and therefore it is timeless, eternal. If one were to follow through the logic of this, it is fullness (puranam) He is One, He is Achala. (Commentary of Sadhu Om).
continued.....
Subramanian,
Thanks very much for posting articles from Mountain Path and from the writings of Devotees of Sri Bhagavan.
Wonder who wrote this editorial that you have posted:
We should be careful to discriminate between the heart we refer to, and the heart which in yogic practice is called anahata, centered in the middle of the chest and seat of emotion. For us, the Heart is that which does not change, it is beyond thought. It is always present within us.
It is our heart we hold most dear. It is who we consider ourselves really to be. Unique, untainted, it is what makes us harmonious or pleasant (ananda). This love of life itself, the feeling of happiness comes from the heart not from the head. And god help those whose heart is dark. They are cast into the wilderness. They can spend a lifetime seeking for something that they know is missing. But they do not realize it is in their own heart"
I cannot dismiss that all the above writing has come only the Head,and a little muddled one!:-)
There is a Heart that does not Change,There is a Heart,the seat of Emotion(?)and a Heart that is Dark(?)-It seems to me that the Editor has totally lost his way,figuring all this.
This makes me wonder whether it is mandatory that the Editor must contribute his 'something' to such a wonderful Magazine as The Mountain Path,like the way they do for the Newspapers!Is it not enough to put together some articles written by others if found suitable,and bring out the Magazine.I tend to feel that the main job of the Editor should be to maintain the High standards of all that is published and not venture to add his own matter(or gas!)to it.
Namaskar.
Subramanian,
Again from that Blessed Editorial:
"Like the sun our heart generates light and love. It is an internal secret realm (guha), something we never can fully reveal to others because our mind is not subtle enough to catch it."
If the mind is not subtle enough to 'catch it',how does one hope to catch up with it,leave aside revealing it to others?
Namaskar.
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
Haridwara mangalam: 612 802.
This temple is about 15 kms. from Thanjavur, after avaLivanallur. There are bus facilities from Thanjavur to reach this temple. In front of sanndihi of Siva Lingam,
there a stone with which a deep mine has been closed. Vishnu took Varaha avatar and went into the bottom of the world to see Siva's feet. After this, Siva is said to have broken the horn of this Varaham and worn on his chest.
Siva is called Pataleswarar. Uma is called Alankara Nayaki. The holy waters (tirtham) are a tank called Bramha tirtham.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses, in Canon 3.
*******
subramanian,
Please do continue to post what you value here.My questions are partly serious and partly wry humour to break the monotony with the hope that it will stir a few readers into some activity here!
Namaskar.
The Heart:
(Mountain Path, Editorial, Deepam
2003.)
continues....
Once we remember the center constantly and are identified with the pure 'I' consciousness, we too are liberated. That is why Sri Bhagavan equates the heart with Arunachala. Each is the equivalent of the other. One on the internal level, the other, the external. When we think of the true Arunachala, we are in harmony with ourselves. It is rather bizarre when one really considers it. The seeming pile of rocks is a perfect reflection of our true nature. We know this from Sri Bhagavan's own words and from our intimate experience of Arunachala.
Sri Bhagavan arrived at the central point and was abiding in permanent union with Brahman, sharing its unalterable nature and emulating as the Bhagavad Gita would say: 'action without desire'. He reached the pure intensity of emptiness, completely detached from all transitory manifestation.
Sri Bhagavan quite often mentioned the fact that when we refer to ourselves, we point to our heart on the right side of the chest. Thought it seems naive to make this assertion, when we consider our own experience we realize the effectiveness of His statement. What we always need to remember is that Sri Bhagavan spoke from direct knowledge, and though He would explain using the concepts and imagery of sacred texts, He was not bound to them for final approval nor did He need to defend a conceptual position. He used what was available to show people the way to their own heart. His own inimitable experience was the lodestar by which He expounded the truths He directly perceived. That is why He is called a Maharshi, a great seer.
"When a school boy says, 'It is I that did the sum correctly', or when he asks you, 'Shall I run and get the book for you?' would he point out to the head that did the sum correctly, or to the legs that will carry him swiftly to get you the book? No, in both cases, his finger is pointed quite naturally towards the right side of the chest, thus giving innocent expression to the profound truth that the source of 'I'-ness in him is there. It is an unerring intuition that makes him refer to himself, to the heart which is the Self, in that way. The act is quite involuntary and universal, that is to say, it is the same in the case of every individual." (Maharshi's Gospel, Part 2, Ch. 4.)
continued.....
The Heart:
continues....
Though Sri Bhagavan indicated the right side of the chest can be, in this physical world the source of our being, we should be careful and not assume our true Self is located in a physically limited area. He said, 'The Heart is used in the Vedas and the scriptures to denote the place whence the notion 'I' springs. Does it spring only from the fleshy ball? It springs within us somewhere right in the middle of our being. The 'I' has no location. Every is the Self. There is nothing but that. So the Heart must be said to be the entire body of ourselves and of the entire universe, conceived as 'I'. But to help the abhyasi we have to indicate a definite part of the Universe or of the Body. So this Heart is pointed out, as the seat of the Self. But in truth we are everywhere, we are all that is, and there is nothing else." (Talks No. 29.)
For the purposes of our identification with the body and limited understanding, Sri Bhagavan differentiated a physical place where we can begin the search from the arising of the 'I'- thought, aham vritti. It is an explanation but all like all metaphors is meant to indicate and is not intended to equate our Heart with a gross explanation as if the spiritual Heart were also a muscular organ.
Since we are identified with the physical body there is also in that assumed scheme of things, a fixed place we can say, is the seat where the sense of 'I' arises. It is called the Heart. Once we are clear on this point, we can follow the reasoning in Sri Bhagavan's explanations. We should not limit Sri Bhagavan's vision to the gross manifestation. He has transcended all levels of appearance and is not
identified with any forms, and that includes chakras on a subtle level of manifestation. He may use forms as an illustration but they should not be construed as being the final truth, there are merely pointers.
According to Sri Bhagavan, the sushumna does not stop at the crown (sahasrara) but continues like a seahorse tail directly to the heart by what is called Atma Nadi. For jnana to occur the current of awareness must subside into the Heart. Here again, we need to be very careful. We can speak of an actual physical occurrence wherein time and space the kundalini rises to the crown chakra, and then is absorbed into the Heart. To put it another way, we can indicate, and no more than indicate, the sense of 'I' that is manifested in many thoughts and is subsumed into the Heart which is beyond time and space. It is here we can argue various view points indefinitely. We see a conversion from form to the formless. How can that be? We see a transcendence of time, in time, into the timeless. How can that happen? It is here we are totally reliant upon the word of Sri Bhagavan. It is a leap of faith.
continued......
The Heart:
continues.....
From the standpoint of jnana yoga, Sri Bhagavan reverses the analogy and expalains that "The Heart is self luminous. Light arises from the Heart and reaches the brain, which is the seat of the mind. The world is seen with the mind, that is, by the reflected light of the Self. It is perceived with the aid of the mind. When the mind is illumined, it is aware of the world. When it is not itself illumined, it is not aware of the world. If the mind is turned in towards the source of light, objective knowledge ceases and Self alone shines forth as the Heart."
(Talks No. 98.)
In the ultimate analysis even to say we can achieve the absorption of the 'I'-thought into the Heart is a false concept because we have never stood apart from the Heart in the first place. This is the wonder, this is the mystery. We already are that and for Sri Bhagavan to step down and lead us gently on using the analogies of our own delusions demonstrates His compassion and patience in the face of our persistent ignorance.
The world rises and sets with the mind. What the Heart demonstrates to us is the fact that the Self, our true nature, is the underlying principle which is unaffected by the mind which by definition, is a series of momentary modifications. We should always remember the Self is not explained by a demonstration of mechanics but is a principle, and as such can never be contained by any explanation. It is the cause not effect. In like manner, Sri Bhagavan is the cause of our understanding, He is not the result of our understanding.
CONCLUDED.
Poems of Arthur Osborne:
The Old Man of the Sea.
Sinbad's old man of the sea -
Hooked upon his neck
Unshakably -
Have you ever had one?
I had for years.
Gave me no peace,
Driving, driving me on -
'Come on! Get this for me!
Attract that girl! Get in the lime-
light there!
Grasp this chance! Jump the queue
now"
Gave me no peace.
Once he gets a hold
No use appealing;
No restraint in him.
It's him or me.
Shake him off,
Bash his head against a stone!
If not he'll kill me,
Wear me out,
Driven, driven like a whipped
slave.
It's me or him.
Not dead yet. Keep an eye on him!
He'll be back in a trice.
Keep alert!
What bliss to be free from him
Simply yourself again!
***
A Vedic Consecration to the
Spiritual Heart:
David Frawley:
Mountain Path - Deepam 2003.
In Vedantic thought the Heart (hridya), is the seat of the Self (atman), so much so that the main
Vedantic formulation for liberation (moksha) is the realization of the Self in the Heart. The Upanishads acclaim this in numerous verses and establish it as the object of many methods of knowledge (vidyas). The Heart is the Supreme Reality. When we refer to ourselves we point to the heart. Compared to he heart, the mind is just our computer system where we hold our information, not our real consciousness or self identity.
Yet the spiritual heart is not just the seat of the Self as such, it is also the source of all the main aspects and faculties of our entire nature as embodied souls. It is the seat of the mind (chitta) as the Yoga Sutras indicate. By this is meant not the outer mind but the inner, core or source mind, the source of all our karmas and samskaras. The heart is similarly the source of prana or our life energy, the force that animates our various bodies from birth to birth, not merely as the breath but as the power behind all that, we can do or
think. The heart is also the source of speech, the unstruck msound or anahata shabda, and when we speak truly we speak from the heart.
The heart is the source of our entire being. All our different faculties are like different rays branching out from the central light of the heart, which is like the Sun. All our energies are conduits of this eternal heart, however far they may wander from it. In deep sleep we return to this inner light for necessary peace and renewal, showing that we cannot remain apart from it even for a day.
Yet the heart is not just the source of our individual existence (atman). It is also our place of unity and connection with the cosmic existence (Brahman). It spreads not just through our entire individual beingness but throughout the entire universe. In the heart resides our main connection with the devatas, the great cosmic powers -- the gods and goddesses which rule the universe, its evolution and its different planes of existence. Each one of our individual faculties arising from the heart has its corresponding cosmic devata ruling a corresponding power of nature and the greater universe. The sun, the moon, the stars, the earth and all aspects of the cosmic creative force will dwell within the heart, which is the heart of all creation.
This heart or hridaya is obviously not the mere physical organ. Nor is it simply the heart center, the anahata chakra of the subtle body, thought it is closely related to it. This heart is the core of our being, which is the core of Being Itself. The heart is where we experience our own self-being and through it contact the nature of all things, animate and inanimate.
The hridaya could be better called
the 'spiritual heart' in distinction to the physical and subtle heart centers.
continued......
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
paridi niyamam - 614 904.
This temple is about 16 kms. from Thanjavur. One has to go up to Orathanadu and then further to east to about 3 kms. There are town buses from Thanjavur. 'paridi'
means, sun, sun rays. In the month of Phalguna (Panguni) sun rays fall on the Siva Lingam, in the morning at 6.30 am. Sun is said to have worshipped Siva here. This place is also called paridikkAdu, paridi vanam, and paridikeswaram.
In Tamizh Nadu, there are seven temples where Sun is said to have worshipped Siva. These are : 1) paridiniyamam, 2) halai jnayiRu, 3) tiruc chirukudi, 4) tiru mangalak kudi, 5) chengunRu (in Chennai city), 6) sooriyanAr kovil and 7) tiru meeyachur.
Siva is called paridiyappar, the Lord of Sun. Uma is called Mangala Nayaki. The holy waters (tirtham) are a tank called Sooriya tirtham.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses, in Canon 3.
Siva here is said to cure the mental illnesses like psychosis, depression etc.,
*****
A Vedic consecration of the Spiritual Heart:
David Frawley:
continues.....
The following is a beautiful prayer of consecration to the heart from the Krishna Yajur Veda (Taittiriya Brahmana). It is still commonly chanted in many ashrams and temples today, particularly in South India, though not everyone contemplates its true meaning. It is often included in the the greater Rudram chant to Lord Siva, mahA nyasam. It consists of a consecration of all our faculties, along with their cosmic counterparts, into the heart of and the Supreme Being within. This Vedic heart prayer reconstructs the Cosmic Person (Purusha), the universal Self that is our true Being and is the Brahman, the Being of the entire universe. Only when realign the cosmic powers with our individual faculties can we return them to our true heart that is universal.
Such a consecration in the heart is true pratyahara in the yogic sense- withdrawing all our faculties for the highest meditation. It is re-integration of our scattered energy and attention into the Supreme Self, which is the supreme Yoga - the Yoga of the spiritual heart. It can be performed as preliminary to or as along with Self Inquiry in order to make inquiry more effective. It can be done along with any other yoga practices as well to ground them in the heart. I have added a short commentary to make this ancient Vedic prayer more relevant to the modern reader who may understand the underlying Vedic concepts.
continued....
A Vedic consecration to the Spiritual Heart:
continues.....
1. May fire (Agni) be placed in my speech (Vak), my speech in the heart (Hridaya), the heart in me (mayi), the I (aham) in the immortal amritam, the immortal in Brahman.
By Agni or fire, is here meant the divine light hidden in matter, the way of fire is hidden in wood. Through this hidden light of the immanent divine alone are we able to articulate ourselves, bringing the light of the Self into our waking activities through the power
of speech.
2. May the wind (Vayu) be placed in my breath (prana), my breath into the heart, the heart in me, the I in the immortal, the immortal in Brahman.
By Vayu or Wind is meant the divine energy that operates in the universe on all levels of matter, life and mind. Through this divine cosmic energy alone, all action occurs and our own prana is able to function, giving us life and capacity for all that we do.
3. May the Sun be placed in my eye. my eye in the heart, the heart ion me, the I in the immortal, the immortal in Brahman.
By Surya or the Sun is meant the divine light that illumines the world, which inwardly is the light of Consciousness, through which the eye functions and the mind perceives. That Supreme eye is also located in the heart.
4. May the Moon be placed in my mind, my mind in the heart, the heart in me, the I in the immortal, the immortal in Brahman.
By the Chandra or the Moon is meant the reflective power of the divine light that allows us to feel and to understand, which is the basis of our emotional nature. That is rooted in the heart as well.
5. My the Directions be placed in my hearing, my hearing in the heart, the heart in me, the I in the immortal, the immortal in Brahman.
The Directions of space reflect the divine presence that envelops and comprehends everything. Through these powers of space we can hear, listen, know and become one with the cosmic space that is the space within us and the space with in the heart.
6. May the Waters be placed in my generative fluid, my generative fluid in the heart, the heart in me, the I in the immortal, the immortal in Brahman.
The cosmic Waters are the creative powers in the universe, the Divine Mothers through which all creative powers with those of the heart, we are reborn through our heart, into immortality, entering into the cosmic waters of Consciousness.
7. May the Earth be placed in my body, my body in the heart, the heart in me, the I in the immortal, the immortal in Brahman.
The entire Earth is our real body, of which our physical body is but a representative. This essence of the body dwells in the heart. It is created out of the heart's desire for embodied existence and last as long as this desire continues. By returning the desire for the body into the heart, we can experience the entire universe as our own greater body.
8. May herbs and trees be placed in my hair, my hair in the heart, the heart in me, the I in the immortal, the immortal in Brahman.
All of nature is part of our greater or cosmic body, as we are all the Purusha or Cosmic Person in various forms. By placing all aspects of nature in our heart, which is the their true home, we can experience all of nature as ourselves.
continued.....
A Vedic consecration to the Spiritual Heart:
continues....
9. May Indra be placed in my strength, my strength in the heart, the heart in me, the I in the immortal, the immortal in Brahman.
Indira is the Lord of Power or Sakti, who rules over the universe both externally and internally, as the master force behind all energies and actions. Our true strength, which is that of the heart, is only that of Indra. When we know this, we have the strength of Indra, and we gain the universal power.
10. May the Rain God (Prajanya) be placed in my head, my head in the heart, the heart in me, the I in the immortal, the immortal in Brahman.
Prajanya here is the deity of the brain marrow, the subtle fluid or Soma that exists in our head. Placing this creative force of the sky in our heads, we can experience the rain of bliss, which then us back to the heart.
11. My Siva be place in my spirit, my spirit in the heart, the heart in me, the I in the immortal, the immortal in Brahman.
Siva here is Ishana, a Vedic form of Siva, as the supreme power behind the universe. His spirit or manyu is his energetic spirit, his will power that directs all things. Placing that Divine Will in our hearts, our natural motivation must take us to the Supreme.
12. May my self be placed in the Self, the Self in the heart, the heart in me, the I in the immortal, the immortal in Brahman.
All these consecrations are different form of placing the Self into the Self, merging the powers of the universal Self into the individual Self, into the heart, into the I, into the immortal, and finally into Brahman, the Absolute. All life really consists of such offerings of the Self to the Self,
Brahman to Brahman, God to God.
13. May the Self return again. May my life (Ayur) return again. May my prana return again. May my will return again.
As long as we are caught in the ego-self, we don't really have a Self. Our self is another, an object, an image, a worldly appearance or a bodily form. When we offer all aspects of our nature into the heart, we return to our true Self, that is everyone and no one.
Similarly, as long as we are caught in the ego or worldly life, we don't have a real life. we are ruled by death, desire, and compulsion. Only when we contact the universal life in the heart, can we be said to truly alive and gain our true term of existence, which is immortal. Then all things and all creatures are our life! How much more wonderful this is than merely being trapped in a personal life that is of little interest to anyone but ourselves. Through this merger in the heart we gain the highest Prana, which is not just the power of the breath, but the universal vitality and energy. Then our true will, which is for the good of all, naturally returns. Our lives become an offering of joy to joy.
continued......
Poems of Arthur Osborne:
The Cosmic Dance:
Things flow as they will flow.
Your Self the screen on which is
cast
The shadow land;
Your Self the void wherein flows
past
The rhythmic band.
In Consciousness all is; all
things join hand
In cosmic dance;
All circumstance,
Past and to come, weaving an
endless strand,
Is NOW
Things flow as they will flow.
*****
R.Subramanian,
Wonderful poem from Osborne.Thanks very much for posting.
Namaskar.
Dear All,
I found the following Talk helping me a lot in calming my mind. Its a great alternative answer. To the question "Where does this thought come", the answer can be either "From the I" OR "From Perumal"
Both the answers cut the thought without developing it. The first answer leads to the question "Who am I" and the second answer lead to the focus getting transfered to Perumal.
Regards Murali
--------------------------------
Talk 600.
A young man asked in broken Tamil:
How long will it be before Self-Realisation?
M.: First know what Self means and also what Realisation means:
then you will know all.
D.: The mind must realise in the Heart.
M.: Be it so. What is mind?
D.: Mind, Heart are all avatars of Perumal (Vaishnavite term for
incarnate God).
M.: If so no need to worry ourselves.
D.: On this basis how can we realise?
M.: Surrender the mind to Perumal (God). His avatar cannot remain
independent of Him. Render unto Him what is His and be happy.
D.: How to do so?
M.: How is the mind known to us? Owing to its activities, namely,
thoughts. Whenever thoughts arise remember they are all modes
of Perumal and they cannot be otherwise, this is enough; this is
the surrender of the mind.
Can anything exist independent of Perumal? All is Perumal alone.
He acts through all. Why worry ourselves?
---------------------------------
A Vedic consecration to the Spiritual Heart:
David Frawley - continues....
14. May the Universal god (Agni Vaishvanara) increasing with his rays dwell within me as the guardian of immortality.
Agni Vaishvanara or the Universal God is the Vedic symbol for the Supreme Self and liberated soul according to great modern Rishis like Ganapati Muni and Kapali Sastri. All our individual faculties and all their corresponding cosmic powers are portions of his being, which also transcends them. The Vedic sacrificial journey takes us from the lower form of Agni or Fire, which is speech, to the highest form Vaishanara, the Universal Being, the Supreme Self identified with the Sun or the supreme light, Vishnu himself. A related teaching about Agni Vaishvanara occurs in the Chandogya Upanishad.
Each of our individual faculties (those of he individual Self or Jivatman) has its cosmic counterpart or correlation with the Universal Being (those of the Supreme Self or Paramatman). Those listed here are the typical Vedic correspondences, starting with our five main faculties of speech, eye, mind and ear and their cosmic counterparts of Fire, Wind, Sun, Moon and the Directions of Space. These are the five main faculties of the subtle body or linga sarira, through which rebirth occurs. They represent not only the outer organs but their inner essences -- our inner speech, inner breath, inner sight, inner mind, and inner hearing. Our outer faculties are merely manifestations of these inner powers that are inherent in the soul or jiva. These five are the five main factors of the internal Vedic sacrifice (anata-yaga) which is the Yoga offering. In this regard, Ganapati Muni created a new modern yogic sacrifice using Vedic verses relative to these five factors called Indra-Yajna.
When Sri Bhagavan Ramana achieved His Self Realization, as a mere lad of sixteen, He first simulated the death experience and merged all of His attention and vitality into the heart. This Vedic prayer provides a good method for doing this. It outlines the process of Self Inquiry, not only through the mind, but through all of our faculties. All our energies have their root in the heart, even the core energy of the body itself. To really practice Self Inquiry, is to practice it in such a complete, integral and holistic manner, not simply to repeat the question 'Who am I?' mentally, but to trace all that we are and all through which we live back into the heart.
However, it is not necessary to follow the details of this prayer in one's meditation. What is important is to learn to merge our speech, breath, mind, ear, eye and other faculties into the heart, along with their cosmic counterparts. Whatever we trace to its origins takes us back to the heart, whether it is the thought-current, the breath current, the current of speech, the current of attention through listening (the ears), or the place of focus of perception (through the eye).
This return to the heart is the return to our true origin and to the Self. It is our real journey home to immortality where our True Being ever abides. This Hridya Vidya, expressed in this manner can be used to combine and fulfill all the yogic approaches and all of our spiritual striving.
CONCLUDED.
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiruk kuda mookku - 612 001.
This is the classical name for Kumbakonam, which is 30 kms from Thanjavur. It is a town of many many temples. The festival of mahAmagam which is celebrated (like Kumbhamela) once in 12 years is quite famous. On that day, on the tank called Mahamaga Tank, thousands of devotees take bath.
Siva is called Kumbeswarar. Uma is called Mangala Nayaki. Sri Kumbeswarar idol itself is brought to the tank mentioned above, for bathing on the maha magam day.
The holy waters (tirtham) are both Kaveri river and mahamagam tank. The Sthala Viruksham (temple tree) is vanni tree.
It is a large temple, particularly the shrine of Mangala Nayaki is large and beautiful. Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses, in Canon 3. Saint Tiru Navukkarasar has mentioned this temple in 1 verse in Canon 5.
*******
Rene' Gue'non: (1886-1951)
Cecil Bethell -
Mountain Path, Jayanti, 2005.
From the moment you came into the world of being, a ladder was placed before you that you might escape.
- Divani Shamsi Tabriz.
The work of Rene' Gue'non whom Sri Ramana Maharshi called the 'great
Sufi' (Miscellanea, Sophia Perennis, Ghent, NY.) continues to assume an ever more vital importance. Even before World War I, Gue'non realized that the West was succumbing to ever-increasing decay and dissolution, and he devoted his life to enunciating the immutable principles of the Primordial and Universal Tradition, in a series of magisterial books dealing with metaphysical doctrine, traditional principles, symbolism and critique of the modern world.
It was in 1980, that I first met Swami Narikutti, who lived on Arunachala, who was a keen aficianado of Rene' Gue'non, whose writings, to which I then turned, have captivated me ever since. The civilization of which the West is so proud rests on a framework of material and industrial progress that leads to dehumanization and a greatly increased risk of war. Having broken with its own metaphysical tradition, the West has become abnormal and deviationist, and this collapse of civilization has, unfortunately, subsequently spread to the East. Gue'non's contribution is to be found mainly in synthetic expose' of eastern metaphysical doctrines, whose destiny it is to awaken the desire in those intellectually qualified in their own tradition.
Gue'non, the son of an architect was born into a staunchly Catholic family in Blois, France the 5th October, 1886. From birth he was of delicate heath, but proved a 'brilliant student, always first in class.' (The Simple Life of Rene' Gue'non, Paul Chacornac, Paris, 1982.) Later, when enrolled to study mathematics in Paris, his precarious health prevented his regular attendance, and he had to abandon his university studies. At this time, he took a quiet apartment on Saint-Louis-en-Ile, where he was to live for more than 25 years.
continued....
Rene' Gue'non:
continues.....
He then turned to the fashionable doctrines of neo-spiritualism and occultism. This arena had for its undisputed leader Dr. Gerard Encausse, who, under the pseudonym Papus, led an independent group of esoteric studies. Gue'non, believing in the possibility of a regular initiatic transmission, soon had himself accepted into a number of these organizations, including the Martinist Order, where he rapidly attained a high grade. At the Spiritualist and Masonic Conference of 1908, Gue'non was present as the Office Secretary. However, he withdrew, shocked at hearing Papus say: 'Future societies will be transformed by the certitude of the two fundamental truths of spiritualism: survival of the soul after death and reincarnation.'
However, Gue'non's involvement in these organizations from 1906 to 1909, proved providential, as his writings enabled others who came after him to avoid wasting their time on paths that led nowhere. He regarded the errors of neo-spiritualist doctrines as a materialism, transposed to another plane, that could never reveal anything other than simple phenomena. After his break with the occult organizations, Gue'non was admitted into the Freemasonic Thebah Lodge, coming under the Grand Lodge of France, of the Ancient and Accepted Scottish Rite,
and in 1913, the review Le Symbolisme published a lecture given by Rene' Gue'non at this Lodge under the title 'L'enseignement initiatique'. He remained an active member until World War One temporarily closed the Lodges. Although he never thereafter resumed an active role, he continued to take an interest in Masonry, believing that it offered a real spiritual transmission.
continued......
Rene' Gue'non:
continues....
During this timed, Gue'non met two men who were to play an important role in his intellectual development.
Le'on Champrenaud and Albert de Pouvourville, both of whom were keen students of the true metaphysical doctrines of the East, which they published through the review La Gnose. As early as November 1909, Gue'non himself seems to have somehow acquired a mastery of metaphysics, especially the Advaita Vedanta, and he began publishing in La Gnose articles that eventually formed the great part of several of his later books. He was, then already essentially in possession of the life work that was to flow from his pen, although the source of his knowledge has never been completely explained.
In 1911, Gue'non married Berthe Loury and the couple lived happily in his small apartment. His adoption of the religion of Islam occurred around 1912, when he received the barakah of Sheikh Elish of Egupt through the meditation of Abdul Hadi (the Islamic name of the Swedish painter John Gustaf Ague'li). Poor health exempted Gue'non from active service in 1914. In 1917, he taught philosophy in Algeria, this being his first prolonged contact with Islam since his initiation. In the following year, the couple returned to Blois, and within a year, Gue'non had given up teaching and returned to Paris in order to carry on with his own studies and prepare his first books.
Introduction to the Study of the Hindu Doctrines was published in 1921. The first part examines the opposition between the eastern mentality and the modern West, and the second offers a lucid account of the principles of the Hindu tradition. Two thick tomes followed. Theosophy: History of a Pseudo Religion and The Spiritual Fallacy, in which Gue'non demolished the pretensions of Theosophy and Spiritualism. Understandably, these works aroused anger in Occultist and Theosophical circles. In East and West, Gue'non then asserted his conviction that a reconciliation was both possible and desirable between a metaphysics still preserved in the East and a Western intellectual elite, even though the West had, since the sixteenth century, abandoned the traditional foundations of Christendom in favor of a doctrine of progress cut loose from all traditional moorings.
continued.......
Rene' Gue'non:
continues.....
Gue'non was a solitary pioneer when he took up the pen, inaugurating a school of thought completely inimical to the intellectual perspectives entrenched in the Western mind at the time. In 1925, he published his fundamental doctrinal work Man and His Becoming According to the Vedanta, of which an 'embryo' had appeared in La Gnose in 1911. Here the author expounds the fundamental doctrines of all traditional metaphysics, first and foremost the doctrine of 'Supreme Identity' and the possibility for the being at present in the human state to attain liberation in this very life. In The Esoterism of Dante, Gue'non shows that the Divine Comedy recounts a process of initiatic realization, and also testifies to Dante's knowledger of traditional sciences unknown today. His only known public lecture, given at the Sorbonne, was published as a booklet entitled Eastern Metaphysics. In The Crisis of the Modern World, Gue'non further diagnoses the ills of the West, its science, philosophy and religion, especially Protestantism, having sunk to the level of mere moralism and sentimentality.
In 1927, Gue'non seized the occasion offered by Ferdinand Ossendowski's sensational travel narrative, Beasts, Men and Gods to publish The King of the World, in which, drawing on many traditional forms, he dealt with the sacred geography and the legendary subterranean kingdoms of Agharttha, which he says, exists, though it is concealed in the Kali Yuga. A short study of St. Bernard illustrates how a contemplative was nonetheless able to exert himself actively to the point of becoming an arbiter of Christianity in his day.
For a short while, Gue'non contributed to the Catholic review Regnabit, but then, for over twenty years, he contributed two articles per month to Etudes Traditionnelles. Apart from the royalties from his books, this was his only source of income. Spiritual Authority and Temporal Power (1929) addresses the relationship between the spiritual and temporal authorities. From a traditional view point, the relationship refers principally to that between knowledge and action, the latter being, in a normal civilization, hierarchically subordinate to the former.
continued......
Poems of Arthur Osborne:
The Voice of the Ego:
Let me dream and scheme of my
desires --
Or let me fume and champ on those
gone by,
Lost, not to be fulfilled.
No?
Right, then, let that go. Let me
brood instead
On former days and friends of long
ago.
That out too? Mere fantasy? Right,
then, I'll grieve
About my children, worry how they
are,
Why they've not written, what has
come to them.
What? Worry can't mend? Is that
out too?
Then let me wallow in imaginings
Of high ideals for the good of man
And spread of truth; let me have
noble thoughts
Of how to serve and teach and help
-- no matter what
So long I hold the stage.
Let me be hero, villain or buffoon,
Or each in turn, but let be mid-
stage.
The Heart's Reply:
One thing only is required of you:
Just to be still; nothing to say
or do.
*****
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
kudanthaik keezh kOttam: 612 001.
'kudanthai' again is another name for Kumbakonam. The temple on the eastern side of Kumbakonam town is called kudanthaik keezh kOttam. The temple of Siva called Nageswara Swami is this temple.
Siva is called Nageswara Swami. Uma is called Periya Nayaki Ammai. The tirtham (holy waters) is the tank called Maha maga kuLam.
The shrine of Kali inside the temple is quite famous. It is there as soon as one enters the temple. The shrine of Nataraja is also equally famous.
Adisesha and Sun god are said to have prayed to Siva here. Adisesha is naga or a serpent. Hence is Siva is called Naga natha, lord of the serpent. In the month of Chaitra, on the 11th, 12th and 13th days, the sun rays fall on Siva Lingam.
Saint Tiru Navukkarasar has mentioned this temple in 11 of his verses in Canon 6.
*****
Rene' Gue'non:
Cecil Bethell - Mountain Path, Jayanti 2005 -
continues.....
Having lost his first wife, Gue'non left for Egypt in 1930 to seek out treatises on Islamic esoterism, telling friends, he would be away for three months. In the end, however, he never returned to France, remaining in Cairo for the rest of his life, where he lived unobtrusively and with very little contact with European society. Sheikh Abdel Wahed Yahia, speaking flawless Arabic, had adopted the ways and customs of his adopted country. Symbolism of the Cross appeared in 1931, followed by The
Multiple States of Being, both offering expositions of the metaphysical tradition. Much of Gue'non's subsequent work was to be devoted primarily to the means for attaining effective metaphysical knowledge. In this domain his contributions are no less fundamental than the rest. In 1934, Gue'non married an Egyptian woman, Fatma, who was to bear him four children. They eventually found an idyllic residence (which he renamed 'Villa Fatma' in honor of his wife) in a quiet street about ten minutes drive from the center of Cairo. But even here Gue'non remained plagued by ill health.
From 1931, Gue'non had a long and fruitful correspondence on the philosophia perennis with the brilliant intellectual Ananda Coomaraswamy, whom Gue'non would henceforth refer to as a 'collaborator'. Arthur and Lucia
Osborne first heard of Rene'
Gue'non in 1936, when they were living in Poland, and were visited by Martin Kings. Arthur was immediately stuck by Gue'non's books and undertook to translate The Crisis of the Modern World, and a correspondence ensued. (See My Life and Quest, by Arthur Osborne). Gue'non later wrote succinct and instructive reviews of 15 books published on Sri Ramana Maharshi. (Studies in Hinduism). During the war Martin Lings, who had also translated one of the books (East and West), lived in Cairo and acted as Gue'non's secretary.
continued.....
Rene' Gue'non:
continues......
World War Two severed connections between Egypt and France, providing Gue'non the leisure to complete The Reign of Quantity and the Signs of the Times. An important part of Gue'non's treatise is designed to show the abyss between traditional science and profane science, which, based on quantity, results in the materialistic view of the universe. The second main work to appear after the the end of the War was Perspectives on Initiation, which expounds the conditions and means necessary for the being to pass from the domain of theoretical knowledge to superior states, until finally 'Liberation' or 'the Supreme Identity' is attained. In particular, he addresses the nature of initiation, and the characteristics of organizations qualified to transmit it. This work also clarified Gue'non's position regarding Masonry, which he felt was the only organization widespread in the West that could provide a real initiatic transmission. Then followed The Metaphysical Principles of the Infinitesimal Calculus, in which Gue'non, supported by a critical examination of the theories of Leibniz, addresses the idea of 'integration', and the metaphysical distinction of the infinite and the indefinite, both as a mathematical discipline and as symbolism for the initiatic path. Finally, in the last book published his lifetime, The Great Triad (1946), Gue'non testifies again to his immense erudition, referring this time especially to the Chinese tradition. It is an exposition of cosmological and metaphysical doctrine.
Then, suddenly, on 7 January 1951, the end came and Gue'non died invoking the name of Allah. Thus ended the simple and modern life, devoted entirely to the service of Truth. At his behest, books complied from journal articles have
since been published. Initiations and Spiritual Realization, Insights into Christian Esoterism, Symbols of the Sacred Science, Studies in Hinduism, Traditional Forms and Cosmic Cycles, Insights into Islamic Esoterism and Taoism, Miscellanea, Studies in Freemasonry and the Compagnonnage. Gue'non also reviewed hundreds of books, and many of these reviews are now included in his published works.
continued.....
Rene' Gue'non:
continues.....
Gue'non's oeuvre is unique and irreplaceable. Fifty years after his passing, they preserve their power of attraction to those who have discovered, or to seek to discover, the Tradition, which he had defined in masterful fashion, and to which he had furnished the moorings. The hegemony Westerners once exercised over the rest of the world is long gone. The great cracks are appearing everywhere, and powerful forces are arising in opposition. What the West refuses to see, however, is that the chief cause of the dangers that threaten it lies in the material character of European civilization - one has only to think of the ceaseless perfecting of weapons of destruction and increasing acts of aggression. Sixty years ago, Gue'non warned that the Muslim peoples are more warlike than other eastern peoples, and would retaliate if the West committed improprieties against the fundamental conceptions of Islam.
Since his death many books have been written about him. Writing about his function from an Islamic perspective, Charles-Andre' Gilis says his teachings are the particular expression of a metaphysical and initiatic doctrine, that of the one and universal Truth, revealed to the contemporary West. He quotes Michel Valsan, who defines this as a 'supreme recall' of the truths still in possession of the immutable East, as well as an ultimate call that implies a 'warning' and a 'promise to the Western world' and also the announcement of its 'judgement'. This function is called tasarruf by Sufis. In a a revealing disclosure, Gue'non told Dr. Tony Grangier that 'his Truth was impersonal, of a divine origin, transmitted by Revelation, detached and without passion.'
Once Ananda Coomasaswamy asked Gue'non about sayyidna' El Khidr, but he suggested someone else should reply, as this matter touched him a little too closely...' Gillis says that according to Islamic esoterism, 'The Green Man' El-Khidr gives initiation to a few exceptional individuals directly, without human intermediary. He believes that Gue'non received an exceptional inititation and full guidance, as well as direct mission.
Finally, Martin Lings recounts movingly, 'He had a remarkable presence and it was striking to see the respect with which he was treated. As he entered the mosque you could hear people on all sides saying, Allahumma salli ala' Sayyidna' Muhammad, that is, 'May God reign blessings on the Prophet Mohammad', which is the way of expressing great reverence for someone. He had a luminous presence and his very beautiful eyes, one of his most striking features, retained their lustre into early old age. (Martin Lings, Rene' Gue'non, - A speech given in 1994, to the Temonos Academy in London).
concluded.
Poems of Arthur Osborne:
Tradition:
Streaming back, streaming back, the
long hair of the wind!
Words spoken, songs sung, the glory-
flung trail
Of the light sweeping on!
The sound of the Soundless loud-
flapping the cloak
Of the ages wherein the Timeless
is robed!
The echo of Silence caught by the
heart
Bursting out into song!
In rhythmical measure the galaxies
swirl
Round Stillness eternal in dance
ever new.
*******
A Prayer Before Dying:
Sister Irene McCormack:*
(From Mountain Path, Jayanti, 2005)
Creator God,
I believe in your Love
and forgiveness.
So today
I chose to face life
Without fear and to live
Wholeheartedly in the
Present Moment.
I accept all as a gift
And ask to find you Lord
Present in the gift.
May my heart sing today
A song of joyful thanks
and praise.
Amen.
(*Sister Irene McCormack was murdered in Nicaragua in the late 1970s. This prayer was discovered on her after the event.)
*******
Talk 427
A spurious ‘I’ arises between the Pure Consciousness and the insentient body and imagines itself limited to the body. Seek this and it will vanish as a phantom. That phantom is the ego, or the mind or the individuality.
All the sastras are based on the rise of this phantom, whose
elimination is their purpose. The present state is mere illusion. Disillusionment is the goal and nothing more.
*
Seek this and it will vanish as a phantom.
Seek this and it will vanish as a phantom.
Seek this and it will vanish as a phantom.
Seek this and it will vanish as a phantom.
Seek this and it will vanish as a phantom.
Seek this and it will vanish as a phantom.
Seek this and it will vanish as a phantom.
All the sastras are based on the rise of this phantom, whose elimination is their purpose.
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
kudanthaik kArONam - 612 001.
In Kumbakonam (kudanthai) on the northern side of Maha maga kuLam, (tank) is the temple of Kasi Viswanatha. This temple is called kudanthaik kArONam. The nine goddesses (representing nine holy rivers) are said to have prayed to Siva here. There are stone images for these nine goddesses inside the temple.
Siva is called Kasi Viswanatha. Uma is called Kasi Visalakshi. The tirtham (holy waters) is the tank of Maha magam called Kasi Pathi.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses, in Canon 1.
******
Man and His Becoming According to the
Vedanta:
Fundamental Distinction between 'Self' and 'ego':
Rene' Gue'non - Jayanti 2005 of
Mountain Path:
In order to understand thoroughly the teaching of Vedanta as it pertains to the human being, it is essential to define from the start, as clearly, as clearly as possible, the fundamental distinction between the 'Self' (Fr. Soil), which is the very principle of the being, and the individual 'ego' (Fr. moi). It is hardly necessary to explain that the use of the term 'Self' does not imply on our part any identity of view with certain schools that may have used this word, but that, under an Eastern terminology, generally misunderstood, have never set forth any but purely Western views, highly fantastic at that; we are alluding here not only to Theosophism, but also to certain pseudo-oriental schools which have entirely distorted the Vedanta under the pretext of adapting it to the Western mentality. The misuse which may have been made of a word equally well suited to express the same meaning, which is not the case in this instance; besides, too great a strictness on this score would undoubtedly leave very few terms indeed at one's disposal, especially as there exist, hardly any which at one time or another have been misapplied by some philosopher. The only words which we intend to reject are those invented deliberately to express views which have nothing in common with what we are expounding; such, for example are the names of the different kinds of philosophical systems; such, also, are the terms which belong specifically to the vocabulary of the occultists and other 'neo-spiritualists'; as for the terms which the last named have merely borrowed from earlier doctrines which they habitually and shamelessly plagiarize without understanding anything about them, obviously we need have no scruples about employing such words, while at the same time resorting the meaning which normally belongs to them.
continued.......
Man and His Becoming According to the Vedanta:
Rene' Gue'non:
continues......
The 'Self' is the transcendent and permanent principle of which the manifested being, the human being, for example, is only a transient and contingent modification, a modification which, moreover, can in no way affect the principle, as will be explained more fully in what follows. The 'Self', as such, is never individualized and cannot become so, for since it must always be considered as under the aspect of the eternity and immutability which are the necessary attributes of pure Being, it is obviously not susceptible of any particularization, which would cause it to be 'other than itself.' Immutable in its own nature, it merely develops the indefinite possibilities which contains within itself, by a relative passing from potency to act, through an indefinite series of degrees. Its essential permanence is not thereby affected, precisely because this process is only relative, and because this development is, strictly speaking, not a development at all, except when looked at from the point of view of
manifestation, outside of which there can be no question of succession, but only of perfect simultaneity, so that even what is virtual under own aspect, is found nevertheless to be realized in the 'eternal present'. As regards manifestation, it may be said that the 'Self' develops its manifold possibilities, indefinite in their multitude, through a multiplicity of modalities of realization,
amounting, for the integral being, to so many different states, of which states one alone, limited by the special conditions of existence which define it, constitutes the portion or rather the particular determination of that being which is called human individuality. The 'Self' is thus the principle by which all the states of the being exist, each in its own domain; and his must be understood not only of the manifested states of which we have just been speaking, whether individual like the human state or supra-individual, but also, -- the word 'exist' then becomes inappropriate -- of the unmanifested state, comprising all the possibilities which are not susceptible of any manifestation, as well as the possibilities of manifestation themselves in principal mode; but the 'Self' derives its being from itself alone, and neither has nor can have, in the perfect and indivisible unity of its nature, any principle which is external to it.
continued.....
Poems of Arthur Osborne:
The Dance:
Awau, Away!
Into the sky I dance!
Bending, swaying lightfoot leaping,
Tireless staying, rhythm keeping,
Up in the air!
The rhythm and sway
Now here, now there!
Swift and smooth as a maiden's
glance,
I sway and I glide
And nimbly I ride,
With never a care,
As inly I throb to the cosmic
tide:
No outer step, no body stride.
Thus the rhythm keeps its track
In a stiff old body with arthritic
back.
*****
Poems of Saint Tayumanavar:
Anandamanaparam: Verse 7.
(As given by Robert Butler and Others, in Mountain Path, Aradhana,
2005):
Though you dwell as space and the
other elements,
as all the worlds in their tens
of millions,
as the mountains and the encircling
ocean,
as the moon, and sun, and all else
that is,
and as the flood of heaven's grace;
and though, as I stand here as 'I',
you dwell united with myself,
still there is no cessation of this
'I'.
And since I go blabbering 'I', 'I',
undergoing countless changes,
ignorant in spite of knowing all
this,
will it be easy to overcome the
power of destiny?
Is there any means of awakening
one,
who even before the day has ended,
remains, feigning sleep, his eyes
tightly closed?
What, then, is the way that may be
taught?
Yet, this vileness is unjust,
so unjust.
Who is there to whom I might plead
my cause?
Supreme One, whose form is Bliss,
whose unique fullness encompasses
this universe and that which lies
beyond!
*****
Poems of Saint Tayumanavar:
Mauna Guru Vanakkam, Verse 7:
(as given by Robert Butler and Others, in Deepam 2004, of Mountain Path):
At your (Mauna Guru's) glance
the tiger that roams the forest
will sport with the cow.
At a sign of your hand,
the rutting elephant will come,
carrying with his trunk
a huge load of great logs for
a bonfire.
Kamadhenu herself will attend
your golden feet,
saying, 'Your meal is prepared'.
Kings of the earth, and kings of
verse,
will laud you as the king of tapas,
crying out 'Victory and praise
to you!'
At the mere sight of your face,
abode of knowledge and compassion,
the nine siddhas will desire your
friendship.
Realized sages, with Suka
and Vamadevar at their head,
will express their admiration for
you.
Is it easy to tell the greatness of
you,
before whom both heaven and earth
come to offer their worship?
Mantra Guru! Yoga Tantra Guru!
Mauna Guru, sprung from Tirumular's
ancestral line.
****
Man and His Becoming According to the
Vedanta:
(Rene' Gue'non)
continues....
The 'Self', considered in this manner in relation to a being, is properly speaking the personality. It is true that one might restrict the use of this latter word to the 'Self' as principle of the manifested states, just as the 'Divine Personality', Iswara, is the Principle of universal Manifestation. But one can also extend it analogically to the 'Self' as principle of all the states of being, both manifested an unmanifested. The personality is an immediate determination, primordial and non-particularized, of the principle which in Sanskrit is called Atma or Paramatma, and which, in default of a better term, we may call the Universal Spirit, on the clear understanding, however, that in this use of the word 'spirit' nothing is implied which might recall Western philosophical conceptions, and, in particular, that it is not turned into a correlative of 'matter' as the modern mind is inclined to do, being subject in this respect, even though unconsciously, to the influence of Cartesian dualism.
And let it be repeated once more in
this connection that genuine metaphysics lies quite outside all the oppositions of which that existing between 'spiritualism' and 'materialism' affords the type, and that it is in no way required to concern itself with the more or less special and often quite artificial questions to which such oppositions give rise.
Atma permeates all things, which are, as it were, its accidental modifications, and according to Ramanuja's expression, 'constitute in some sort its body (this world being taken here in a purely analogical sense), be they moreover of an intelligent or non intelligent nature' that is, according to Western conceptions, 'spiritual' as well as 'material', for that distinction, implying merely a diversity of conditions in manifestation, makes no sort of difference in respect of the unconditioned and unmanifested Principle. This, is in fact, is the 'Supreme Self' (the literal rendering of Paramatma) of all that exists, under whatever mode, and it abides ever 'the same' through the indefinite multiplicity of the degrees of Existence, understood in the universal sense, as well as beyond Existence, that is, in principal non manifestation.
continued......
Poems of Saint Tayumanavar:
Chinmayananda Guru: Verse 8
(as rendered in English by Robert
Butler and Others, Mountain Path, Jayanti, 2005:
Mauna Guru, you who declared:
'The state in which there is neither
merging nor separation,
no pairs of opposites, no
expansion or contraction,
no qualities, no coming or going,
that leaves no lasting trace;
that is free from defilements;
that cannot be conceived
in terms of having a top, bottom
or sides;
that in which there is neither
bindu nor natham,
and in which the five elements,
variously constituted, do not
exist;
that in which the knower and his
knowledge are not;
that which is without decay;
that which, moreover is not one
not two,
and is without voice and without
mind;
that which is free, even, of the
ecstatic seeking,
wherein (the devotees) tastes with
his lips,
and drinks from the ocean of Bliss
that is the eternally enduring
supreme and all pervading reality -
that is the enduring state.
Siddhanta Mukti's Primal Lord!
Dakshinamurti, enthroned in glory
upon the lofty Siragiri!*
Guru, you who are pure
consciousness's form!
(*Siragiri is the hill in Tiruchirapalli, where the Siva is called Tayumanavar and Uma is called Sugandha KundaLambika.)
******
R.Subramanian,
The Thayumanavar,Verse 8 of Chinmayananda Guru does not seem to be accurately translated.
Here is the Tamil Original:
கூடுத லுடன்பிரித லற்றுநிர்த் தொந்தமாய்க்
குவிதலுடன் விரிதலற்றுக்
குணமற்று வரவினொடு போக்கற்று நிலையான
குறியற்று மலமுமற்று
நாடுதலு மற்றுமேல் கீழ்நடுப் பக்கமென
நண்ணுதலு மற்றுவிந்து
நாதமற் றைவகைப் பூதபே தமுமற்று
ஞாதுருவின் ஞானமற்று
வாடுதலு மற்றுமேல் ஒன்றற் றிறண்டற்று
வாக்கற்று மனமுமற்று
மன்னுபரி பூரணச் சுகவாரி தன்னிலே
வாய்மடுத் துண்டவசமாய்த்
தேடுதலு மற்றவிட நிலையென்ற மெளனியே
சித்தாந்த முத்திமுதலே
சிரகிரி விளங்கவரு தஷிணா மூர்த்தியே
சின்மயா னந்தகுருவே.
There are two places where Thayumanavar emphasizes 'As This' whereas in all the rest of the Places he is saying 'As not this'.
He first emphasizes in the very first sentence:
1.'The state in which there is neither
merging nor separation and as beyond pair of opposites
and 2."As drinking deep(by plunging the mouth in the drink as against bringing the drink to the lips for sipping) the ocean of Bliss"
The words to be clubbed together are:வாக்கற்று மனமுமற்று and தேடுதலு மற்றவிட -The place that is bereft of Speech,mind and seeking too-That is the நிலை or State eternal.
Namaskar.
Friends,
An excerpt from The Gospel of Sri Ramakrishna:
"Now it is your
bounden duty to give your entire mind to God, to plunge deep into the Ocean of His Love."
Saying these words the Master sang in his sweet voice:
Dive deep, O mind, dive deep in the Ocean of God's Beauty;
If you descend to the uttermost depths,
There you will find the gem of Love.
Go seek, O mind, go seek Vrindavan in your heart,
Where with His loving devotees
Sri Krishna sports eternally.
Light up, O mind, light up true wisdom's shining lamp,
And let it burn with steady flame
Unceasingly within your heart.
Who is it that steers your boat across the solid earth?
It is your guru, says Kabir;
Meditate on his holy feet.
The Master continued, addressing Pratap: "Did you listen to the song? You have had
enough of lectures and quarrels. Now dive deep into the Ocean of God. There is no fear of
death from plunging into this Ocean, for this is the Ocean of Immortality. Don't think that
this will make you lose your head. Never for a moment harbour the idea that by thinking
too much of God one becomes insane. Once I said to Narendra"
PRATAP: "Who is Narendra, sir?"
MASTER: "Oh, never mind. There is a young man of that name. I said to Narendra: 'Look
here, my boy. God is the Ocean of Bliss; Don't you want to plunge into this Ocean?
Suppose there is a cup of syrup and you are a fly. Where will you sit to sip the syrup?'
Narendra said, 'I will sit on the edge of the cup and stick my head out to drink it.' 'Why?'
said I. 'Why should you sit on the edge?' He replied, 'If I go far into the syrup, I shall be
drowned and lose my life.' Then I said to him: 'But, my child, there is no such fear in the
Ocean of Satchidananda. It is the Ocean of Immortality. By plunging into it a man does not
die; he becomes immortal. Man does not lose his consciousness by being mad about God."
Namaskar.
R.Subramanian/Friends,
In verse 2 of Chinmayananda Guru,ThAyumAnavar uses exactly the same Phrase as he uses in verse 8:
ஆக்கையெனும் இடிகரையை மெய்யென்ற பாவிநான்
அத்துவித வாஞ்சையாதல்
அரியகொம் பில்தேனை முடவனிச் சித்தபடி
ஆகும்அறி வலிழஇன்பந்
தாக்கும்வகை யேதிநாட் சரியைகிரி யாயோக
சாதனம் விடித்ததெல்லாஞ்
சன்மார்க மல்லஇவை நிற்கஎன் மார்கங்கள்
சாராத பேரறிவதாய்
வாக்குமனம் அணுகாத பூரணப் பொருள்வந்து
வாய்க்கும் படிக்குபாயாம்
வருவித் துவட்டாத பேரின்ப மானசுக
வாரியினை வாய்மடுத்துத்
தேக்கித் திளைக்கநீ முன்னிற்ப தென்றுகாண்
சித்தாந்த முத்திமுத்லே
சிரகிரி விளங்கவரு தக்ஷிணா மூர்த்தியே
சின்மயா னந்தகுருவே.
This Fragile as a River Bank of a Body;A sinner am i in calling it Real(In Tamil Truth is called 'mai' and Body is also called 'Mai')
For me to be filled with love
Of undifferentiated union in God
Is indeed like unto a lame one
aspiring for the honeycomb at the top of the tree.
When is that day to be, that
I am to be wrapped up in Bliss,
All sentience lost?
All that chariya, kriya, yoga
Do not constitute Sanmarga;
Let them be there.
But teach me the secret of attaining
The jnana great
That is independent
of any path whatever;
that PoorNa poruL(The Whole) that is untouched
By thought and speech
And would plunge me into the Sea of Sweet Bliss
That knows no satiety
And make me sport in it
And drink deep of its waters.
When is that day to be
That Thou will stand revealed to do it?
Oh! Thou the Primal Source of Siddhanta Mukti
Oh! Chinmayananda Guru! Oh! Dakshinamurti
That is seated high on the hilltop of Sivagiri!
Namaskar.
Dear Ravi,
Thanks for the translations. As I said in the post, these translations were as rendered by Robert Butler and others. These might be different from what is shown in mountainman.au/com. thayumanavar.
Thanks,
Subramanian.R
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiruch chERai - 612 605.
This temple is about 15 kms. from Kumbakonam towards south east. It is nowadays called UdaiyAr kovil. Daksha is said to have prayed to Siva here for his sin of not inviting Siva to the sacrifice and also disrespecting Dakshayini (Parvati) when she came to the sacrifice. The Sun god is also said to have prayed to Siva here. Every year during the month of Magha (mAsi in Tamizh) sun rays fall on the Siva Lingam on all days.
Siva is called ChenneRi appar. Uma is called Jnanambika. In the inner sanctum behind the Lingam, there is a stone idol for Sarabheswrar, the bird which embraced the Narasimha (Lion, Vishnu) to quell the latter's anger. The tirtham (holy waters) is a tank called Amrita tirtham. The temple tree (Sthala Viruksham) is mAvilangai (?). Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses, in Canon 3 and Saint Tiru Navukkarasar in 10 of his verses in Canon 4.
The temple is quite crowded on Mondays, to have darshan of Runa vimochana Lingam, a separate shrine for this Lingam. 'Runa' means debts. Devotees who have unmanageable debts without sufficient income, come and pray here.
There are also separate shrines for three Durgas called Siva Durga, Vishnu Durga and Vaishnavi, and also for Kala Bhairava. There are special oblations for these deities on Ashtami (eighth day after new moon and full moon.)
Just opposite to this temple is the famous Vaishnava temple for Saranatha, Vishnu.
******
R.Subramanaian,
The Thing of Beauty in Thayumanavar's compositions is his expressiveness -how he brings out that Bhakti and Jnana are one and the same and he uses expressions with great felicity.
Translating this 'expressiveness' is indeed no ordinary task.Even the one by B.Natarajan(Shuddhananda Bharatiyar?)that is available elsewhere falls short of the mark.
I have not referred to this sort of a difficulty.What I find as inaccurate is the when the translation introduces a 'Rift' between Bhakti ad Jnana like here is that translation by Robert Butler,et all:
"and is without voice and without
mind;
that which is free, even, of the
ecstatic seeking,
wherein (the devotees) tastes with
his lips(???)"
This utterly misses the spirit of Thayumanavar's compositions.It seems to posit that in Ecstasy,there is a search!Whereas Thayumanavar is saying that in this form of Utter 'Vasam'(Possession of the Divine),Seeking is not as well as Knowing is Not.
The inaccuracy that I have referred to is a slip of the very spirit of the composition and not just a lack of verbal expressiveness.
Namaskar.
Man and His Becoming According to the Vedanta:
Rene' Gue'non - continues.....
The 'Self', in relation to any being whatsoever, is in reality identical with Atma, since it is essentially beyond all distinction and all particularization. And that is why, in Sanskrit, the same word Atman, in cases other than the nominative, replaces the reflexive pronoun 'itself'. The 'Self' is not therefore really distinct from Atma, except when one considers it particularly and 'distinctively' in relation to a being, or more accurately, in relation to a certain definite state of that being, such as the human state, and insofar as one considers it from this special and limited point of view alone. In this case, moreover, the 'Self' does not really become distinct from Atma in any way, since as we said above, it cannot be 'other than itself', and obviously cannot be affected by the point of view from which we regard it, any more than by our contingency. What should be noted is that to the extent that we make this distinction, we are departing from the direct consideration of the 'Self' in order to consider its reflection in human individuality or in some other state of the being, for, needless to say, when confronted with the 'Self', all states of manifestation are strictly equivalent and can be regarded in the same way. But just now it is the human individuality which more particularly concerns us. The reflection in question determines what may be called the center of this individuality. But if isolated from its principle, that is, from the 'Self' it can only enjoy a purely illusory existence, for it is from that principle that it derives all its reality, and it effectually possesses this reality only through participation in the nature of the 'Self', that is, insofar as it is identified therewith by universalization.
The personality, let us insist once more, belongs essentially to the order of principles in the strictest sense of the word, that is, to the universal order. It cannot therefore be considered from any point of view except that of pure metaphysics, which has precisely the Universal for its domain. The pseudo-metaphysicians of the West are in the habit of confusing with the Universal things which, in reality, pertain to the individual order. Or rather, as they have no conception at all of the Universal, that to which they fallaciously apply this name is usually the general, which is properly but a mere extension of the individual. Some carry the confusion still further. The 'empiricist' philosophers, who cannot even conceive the general, identify it with the collective, which by right belongs to the particular order only. And by means of these successive degradations they end by reducing all things to the level of sensory knowledge, which many indeed regard as the only kind of knowledge possible, because their mental horizon dos not extend beyond this domain and because they wish to impose on everybody else the limitations which are but the effect of their own incapacity, whether inborn or acquired through a particular form of education.
CONCLUDED.
Poems of Tayumanavar:
(as rendered in English by Robert Butler and others, for their article 'Bhagavan and Tayumanavar', in three parts, from Deepam 2004.)
Akarabhuvanam - Chidambara Rahasyam:
Verse 24:
Conceiving you as everything from
earth to space,
I shall record my thoughts on the
large page of my mind,
and looking at that image ever and
again, I shall cry out:
'Lord of my life, will you not
come?'
Repeatedly believing myself to be
You,
I am unable to fix my attention on
anything else.
Lamenting in this way, like on
whose heart is wounded,
dissolving inwardly, so that tears
pour down in floods,
uttering deep sighs, unaware even
of my body,
I stand transfixed.
(Devaraja Mudaliar says in his 'My
Recollections of Bhagavan Sri Ramana': 'Sri Bhagavan was reading Akarabhuvanam - Chidambara Rahasyam in Tayumanavar's works, and when He came to this twenty fourth verse, His eyes were filled with tears and His throat so choked with emotion, as He read these words, that He had to put aside the book and break off his discourse.')
********
Bhagavan and Tayumanavar:
Paraparak kaNNi - Verse 156:
Question: When does one get the company of sadhus?
Bhagavan: The opportunity to be in the company of a Sadguru comes effortlessly to those who have performed worship of God, japa, tapas, pilgrimages etc., for long periods in their previous births. There is a verse by Tayumanavar that points out the same thing:
For those who, in the prescribed
manner,
have embarked upon the path
of divine images, holy sites and
holy tanks,
a Sadguru, too, will come
to speak one unique* word,
O Supreme of Supremes!
Only he who has done plenty of nishkamya punays performed without any thought of a reward or consequence in previous births will get abundant faith in the Guru. Having faith in the Guru's words, such a man will follow the path and reach the goal of liberation.
(*Tayumanavar frequently used the phrase 'unique word' in his verses and this is what his Mouna Guru said: Summa Iru, Be still. This phrase was also used by Sri Bhagavan with similarly dramatic effect. Muruganar has written in several of his poems in Padamalai that Sri Bhagavan enlightened him by uttering this phrase.)
(Living by the Words of Bhagavan.)
*******
R.Subramanaian/Friends,
Here is that wonderful song of Thayumanavar from 'AkArabhuvanam:
பாராதி விண்ணனைத்தும் நீயாச் சிந்தை
பரியமட லாவெழுதிப் பார்த்துப் பார்த்து
வாராயோ என்ப்ராண நாதா என்பேன்
வளைத்துவளைத் தெனைநீயா வைத்துக் கொண்டு
பூராய மாமேலொன் றறியா வண்ணம்
புண்ணாளர் போல்நெஞ்சம் புலம்பி யுள்ளே
நீராள மாயுருகிக் கண்ணீர் சோர
நெட்டுயிர்த்து மெய்ம்மறந்தோர் நிலையாய் நிற்பேன்.
In the Highlighted verse,Thayumanavar so wonderfully says:
"'Lord of my life, will you not
come?'
Encircling and enfolding ,taking myself to be
You"
I have read somewhere that when Sri Bhagavan chanted this verse and came to this point:வளைத்துவளைத் தெனைநீயா வைத்துக் கொண்டு(Encircling and enfolding,taking myself to be
You")Sri Bhagavan stretched out and encircled his arms before him in an embrace as it were and his eyes were filled with tears and shone with an unearthly glow and he lapsed into silence choked with emotion(Deep Feeling).
Such is the beauty,truly matchless, of these verses of ThAyumAnavar.
Namaskar.
p.S It is becoming increasing difficult to prove that I am not a Robot posting this!
Henri Cartier-Bresson, Photographer:
T.V. Ramamurthy -
Jayanti - 2005:
The French photographer, Henri Cartier-Bresson died in early August 2004, at the age of 95. He was instrumental in influencing a generation of photographers on the way they viewed their subjects. In 'The Decisive Moment', a seminal essay written in 1952, for a book of photographs he released, he wrote about capturing the 'decisive moment': 'Your eye must see a composition or an expression that life itself offers you.' This term 'the decisive moment' has become synonymous with him. (The English title of Images a la Sauvett is literally, 'Images on the Run').
With his relatively unsophisticated but superb 35mm Leica camera, he created a new direction in his medium. Like Hemingway in English literature or Picasso in painting, he reduced the subject to the barest fundamentals of geometry and revealed the essence of the moment. His work was about plain composition, immaculate clarity, stillness in movement and pure emotion -- the decisive moment. Many of his images have a timeless quality because they are so 'true'. Though do reveal sensations to the eye, the intent is not to excite but calmly reveal the composition's underlying harmony.
An amateur photographer clutters a scene with objects, in the belief that the more there is, the more is being said. In the end the viewer sees only irregularity and confusion. With Cartier-Bresson the
meaning and value of the image is not in conveying information but the creation of stillness in the spectator where he can gaze and gaze free of preconceptions. We see with his eyes. His genius lay in his extraordinary ability to freeze-frame the 'decisive moment' and bring to our attention the depth in a seemingly ordinary moment. As meditators, we can learn much from his restrained attitude. The detachment he brought to the framed subject exposed a depth of understanding that made the scene fascinating even with repeated viewing. That is why many of his images have become icons of the twentieth century.
He had a gift that was a mixture of intuition, patience, discipline, and it seems, sheer chance. This extraordinary ability to catch the moment was repeated so many times that one could not say it was accidental. It was a distinctive capability in tune with his nimble temperament.
It is no wonder other photographers were incredulous as Cartier-Bresson's consitent luck, as well as his skill which Cartier-Bresson described as 'the simultaneous recognition in a fraction of a second of the significance of an event, as well as the precise organization of forms that give that event its proper expression.' This is the content plus geometry mentioned earlier.
continued.....
Dear Ravi,
This verse of Akarabhuvanam - Chidambara Rahasyam, is Verse 24 in the book and I was searching for
Tamizh versions of Devaraja Mudaliar and Viswanatha Swami (Talks in Tamizh, titled Sri Bhagavad Vachanamrutham) and 'the dramatizing the verse by Sri Bhagavan and also the particular verse, could not be found by me. Perhaps, it may be in Suri Nagamma's Letters. However Devaraja Mudaliar mentions Verses 18 to 23 of Akarabhuvanam - Chidambara Rahasyam in his works.
While searching for this, I found one verse of Tayumanavar about which Sri Bhagavan says: 'This is the Heart of Tayumanavar. The saint poet mentions about Mauna in many places but only in this verse, he gives a definition. Mauna is said to be that state which spontaneously manifests after the annihilation of the ego.'
This specific verse, from Payapuli, Verse 14, has been given by Viswanatha Swami in his Sri Bhagavad Vachanamrutham and not in
the original English, Talks with Ramana Maharshi of Munagala.
This starts, "nAn enRu oru mudhal undenRa nAn thalai nANa ennuL,
thAn enRu orumudhal pooraNamAkath
thalaipattu oppil....." (Ravi, please give this verse in Tamizh fonts. And also come to Bangalore once to teach me how to place the Tamizh fonts in a post or 'comments').
The English rendering is as:
The unique source (tAn), fullness
(pooranam)
prevailed within, in my Heart
so that the 'I' which deemed itself
an independent entity
bowed its head in shame.
Conferring matchless bliss,
consuming my whole consciousness
and granting me the state of
rapture,
it nurtured in me the condition
of mauna.
This being so, what more is there
to said?
Sri Bhagavan's Ulladu Narpadu, Verse 30, closely parallels the idea contained here.
Subramanian. R
Subramanian,
Here is the verse 14 from ThAyumAnavar's பாயப்புலி (pAyapuli-Leaping Tiger):
நானென் றொருமுத லுண்டென்ற நான்தலை நாணஎன்னுள்
தானென் றொருமுதல் பூரண மாகத் தலைப்பட்டொப்பில்
ஆனந்தந் தந்தென் அறிவையெல் லாமுண் டவசநல்கி
மோனந் தனைவிளைந் தால்இனி யாதுமொழிகுவதே.
I who affirmed that I am the Primal Being,
Had my head bent in shame,as in me,
The Self as The Primal being in Fullness surfaced,
conferring incomparable Bliss,consuming my sentience
Ushering in The State of Stillness;
What else to speak!
Namaskar.
Dear Ravi,
Thanks for the Tamizh font version of the verse.
Subramanian. R
Henri Cartier-Brsson, Photographer:
continues.....
One of his most famous pictures is the silhouette of a man frozen in mid-leap against the background of a Parisian railroad station. It has become emblematic of a style that reminds us that in photography the creative act must be performed immediately or lost forever. He stressed the importance of catching that vital moment, that fleeting instant separating good photography from cluttered images and chaotic composition and in doing so he revealed the sublime in the mundane. To live in the moment requires a mind that is focused in the moment with an intense and clear intent. In his view, the photographer is not unlike an animal stalking its prey, waiting for that precise moment to 'seize the instant in its flight'. The metaphor of hunting naturally became a familiar once in writings about his photography. Cartier-Bresson himself used it often: 'approach tenderly, gently on tiptoe - even if the subject is a still life.' Or,'a velvet hand, a hawk's eye -- these we should all have.' He also said: 'I adore shooting photographs. It is like being a hunter. But some hunters are vegetarians -- which is my relationship to photography.' And later, explaining his dislike of the automatic camera, he would disparagingly say, 'It is like shooting partridges with a machine gun.'
We do not know how he was able to create his images because the moment itself cannot be taught, as he told the aspiring young photographer Eve Arnold. He explained, 'Learn your technique all the time, you are doing it self-consciously'. At another time, 'You must know with intuition when to click the camera.' More easily said than done.
His advice can be applied equally to our efforts at meditation and in particular, self inquiry. At a certain point after mastering the basics of concentration, we need to let go and trust that the present
will unfold the truth in the mirror of our mind.
Cartier-Bresson had an extraordinary ability to be in the right place at the right time when some of the momentous moments in the twentieth century occurred. For Indians and those who love India, Cartier-Bresson capture some unforgettable moments. Nehru standing on the railings of the gate of Birla House to officially announce the death of Mahatma Gandhi. And the ensuing funeral with lakhs of people perched even on precarious tree branches to gain a glimpse of the cortege and the funeral pyre. The scene refrained as always from the easy melodrama by the rigorous form one expects from a French intellectual. A man of broad sympathies and a humane witness to suffering in the world, he did not fall into the trap of mushy sentimentality.
He was one of the last people to speak with Mahatma Gandhi, some fifteen minutes before the death of that great man. They discussed a particular picture in a photographic book that CB showed him. Gandhi reportedly said, 'I see death, death, death'.
Other memorable images taken were the late patrician photos of the master Sri Aurobindo and of Swami Sivananda majestically captured sitting on a tiger skin by the Ganga, images indelibly impressed on the memories of their respective followers.
continued......
பொன்னை மாதரைப் பூமியை நாடிடேன்
என்னை நாடிய என்னுயிர் நாதனே
உன்னை நாடுவன் உன்னருள் தூவெளி
தன்னை நாடுவன் தன்னந் தனியனே. 1.
Ravi, my good friend on request, promptly telephoned to me and guided me as to how to place the relevant verses in Tamizh in appropriate comments. Hence I am trying this as my maiden attempt.
The above Tamizh verse is the first verse in Tayumanavar songs, under the title Ponnai MAdharai and this I have tried.
Incidentally, this tells about kamini-kanchanam which Sri Ramakrishna used to often say as the ones (desires towards them) that have to be overcome by sadhakas.
Thank you Ravi.
Subramanian. R
Subramanian,
Excellent.Now we can have from you a Rich Feast from Tiruvachakam,Tevaram,Tirumanthiram,TirukkuraL,TuruPugazh,Sri Bhagavan's compositions in Tamizh,etc,etc....List is endless.
Namaskar.
கந்துக மதக்கரியை வசமா நடத்தலாங்
கரடிவெம் புலிவாயையுங்
கட்டலாம் ஒருசிங்கம் முதுகின்மேற் கொள்ளலாங்
கட்செவி எடுத்தாட்டலாம்
வெந்தழலின் இரதம்வைத் தைந்துலோ கத்தையும்
வேதித்து விற்றுண்ணலாம்
வேறொருவர் காணாமல் உலகத் துலாவலாம்
விண்ணவரை ஏவல்கொளலாஞ்
சந்ததமும் இளமையோ டிருக்கலாம் மற்றொரு
சரீரத்தி னும்புகுதலாஞ்
சலமேல் நடக்கலாங் கனல்மே லிருக்கலாந்
தன்னிகரில் சித்திபெறலாம்
சிந்தையை அடக்கியே சும்மா இருக்கின்ற
திறமரிது சத்தாகிஎன்
சித்தமிசை குடிகொண்ட அறிவான தெய்வமே
தேசோ மயானந்தமே. 8.
Sri Bhagavan pointed out a stanza in Tamizh which condemns all siddhis. (Talks 122)
In the English version of Talks the
Tayumanavar verse (Tejomayanandam,
Verse 8) is not given. However Viswantha Swami in his Tamizh translation of Talks (Sri Bhagavad Vachanamrutham) quotes the above song.
The English rendering as given by
Robert Butler and others is as under:
To tame a rutting elephant, who has
snapped his tethering-post,
and to walk him under our control -
that is possible.
To muzzle a bear, or a fierce tiger
- that is possible.
To ride upon the back of the in-
comparable lion - that is
possible.
To charm snakes, and makes them
dance, - that is possible.
To put mercury into a furnace,
transform the five base metals,
sell them, and live from the
proceeds - that is possible.
To wander the earth, invisible to
everyone else, - that is
possible.
To command the celestials in our
own service - that is possible.
To remain forever young - that is
possible.
To transmigrate into another
physical body - that is possible.
To walk on water, or to sit amidst
flames - that is possible.
To attain supernatural powers,
that know no equal - that is
possible.
But the ability to control the
mind and remain still*,
is very difficult indeed.
God, whose nature is Consciousness,
who as the reality, impossible to
seek,
took up his abode within my
understanding!
Refulgent light of Bliss!
(*summa iruthal)
In Tamizh original Tayumanavar says, 'chitamisai kudi koNda aRivu'
would mean One who is Chit renting
in my Heart.
*****
Dear Ravi,
I should thank you for all this.
My memory is poor. I may forget the 'steps' in which case I shall refer to you again. Now, here, I first went to the song and then placed in the comments box and then wrote what Robert Butler and others have said in their article. Now, how to place the Tamizh verse in the middle of a comment? Can we type suitable lines in the comment, then go for google to find the verse, then insert and then proceed further with what we wanted to write after that?
Subramanian.R
Subramanian,
Yes,we can do what you have said.Just try a few times and it will become intuitive.
Namaskar.
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
innambar - 612 303.
'inan' in Tamizh means Sun. Since Sun god prayed to Siva here, the temple got the name inan-ambar, the Lord of Sun. 'inan-ambar' became innambar in course of time. Sage Agasthya also prayed to Siva here. Siva was in the guise of temple accountant and submitted accounts to the King. Iravatham, the elephant of Indra also prayed to Siva here.
Siva is called EzuthaRi nAthar, the one who knows letters (and numbers)! Uma is called nitya kalyani. The tirtham (holy waters) is a tank called Iravatha tirtham. The temple trees (Sthala Viruksham) are two, shanbaga tree and jack fruit tree.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses and Saint Tiru Navukkarasar has mentioned this temple in 40 of his verses.
The temple is about 20 kms. from Kumbakonam.
******
Henri Cartier-Bresson, Photographer:
(Jayanti 2005 - continues...)
For Ramana devotees, he is best known for the last three photographs taken of Sri Bhagavan on 4th April 1950. He was also at the Asramam the night Sri Bhagavan attained mahanirvana. In fact, he witnessed the glowing meteor that traveled north over Arunachala the moment Sri Bhagavan left the body.
Most people in the Asramam were so engrossed in the trauma of his death that they did not look up into the night sky. The photographer's words have been quoted in many books and articles about Sri Bhagavan's last days.
Some of the photos he took on the subsequent day of devotees in grief during the ceremonies for Sri Bhagavan's internment are among his most familiar images from his portfolio on India. In the haze of collective sorrow, he recorded the intense emotions when a great soul had departed from this physical realm, with a dispassionate eye sensitive to the individual's despair and disbelief. One does not feel he has intruded. Quite the reverse, he is absent from these pictures.
Many of us have a favorite photo and for me it is the famous one taken in Kashmir of four Muslim women clothed in burkas with their backs to the camera. As they look over the valley, one woman has raised her hands in supplication while others mysteriously gaze out, What are they looking for? We shall never know and yet it doesn't matter. What does, is that Cartier-Bresson has memorably caught a timeless moment. The photograph breathes an ageless air. The photo eloquently speaks for itself. It does not need words to explain it. It is self sufficient.
It was while recuperating in Marseille in 1931 from a life-threatening attack of blackwater fever, that Cartier-Bresson acquired his first Leica. 'I prowled the streets all day, feeling very strung-up and ready to pounce, determined to 'trap' life -- to preserve life in the act of living', he recalled. 'Above all, I craved to seize he whole essence, in the confines of one single photograph, of some situation that was unrolling before my eyes.'
We do remember his photos because they are so fresh and eloquent. He captured the fleeting moment and articulated it for us, as if we too, could live that instant with him.
concluded.
Bhagavan and Thayumanavar:
(Jayanti 2005)
Sri Bhagavan quoted two other Thayumanavar verses on one occasion
(Day by Day, 17.06.1946), but they are not really expressions of what the Self is like. They are, instead, pleas from a disciple who wants to attain this state. Sri Bhagavan mentioned these verses because He said that they both contained references or allusions to Sahaja Nishta, the natural state of abidance in the Self.
Reality, pervading everywhere!
Like a supplicant who seeks the
favor of a benefactor,
begging him, in a manner free of
all reproach,
to show compassion and grant his
petition
(I apply to You). Hear my plea!
O Transcendent Supreme!
Listen to the petition of one
whose heart is of wood and show
pity.
(My plea is) to dwell in mauna
in the fullness of your ethereal
grace,
the state of sahaja nishta.
(Aasaienum, Verse 2)
continued....
Bhagavan and Thayumanavar:
(Jayanti 2005) - continues....
The other verse is from Paripuranandam, Verse 5:
....Well indeed does your divine
mind know
how my heart melted in tender love,
how I languished,
hoping that I might clearly
apprehend this state.
If I try to abide in this state
for a while,
then my ignorance, a foe posing
as a friend,
comes and makes my mind its home.
Shall defiling maya and karma
return again?
Shall births, in unbroken
succession, assault me?
These thoughts fill my mind.
Lend me the sword of true
steadfastness (sraddha),
give me the strength of true jnana
so that my bondage is abolished;
guard me, and grant me your grace!
Consummate perfection of bliss,
whose abundant fullness reigns,
without exception, everywhere I
look!
continued.....
Bhagavan and Thayumnavar:
(Jayanti - 2005)
The Verse 2 of Asaienum is as under:
இரப்பானங் கொருவனவன் வேண்டுவகேட்
டருள்செயென ஏசற் றேதான்
புரப்பான்றன் அருள்நாடி இருப்பதுபோல்
எங்குநிறை பொருளே கேளாய்
மரப்பான்மை நெஞ்சினன்யான் வேண்டுவகேட்
டிரங்கெனவே மௌனத் தோடந்
தரப்பான்மை அருள்நிறைவில் இருப்பதுவோ
பராபரமே சகச நிட்டை. 2.
The saint poet uses the words sakasa nittai which means Sahaja Nishta.
******
Bhagavan and Thayumanavar:
The second verse is from ParipuranAndam. 5.
The saint poet mentions Maya and Karma, the two of the three impurities according to Saiva Siddhanta, for the individual self. The third one is ego or Anava.
...........
சித்தாந்த்த
சமரச சுபாவமிதுவே
இந்தநிலை தெளியநான் நெக்குருகிவாடிய
இயற்கைதிரு வுளமறியுமே
இன்நிலையி லேசற் றிருக்கஎன் றால்மடமை
இதசத்ரு வாகவந்து
சிந்தைகுடி கொள்ளுதே மலமாயை கன்மந்
திரும்புமோ தொடுவழக்காய்ச்
சென்மம்வரு மோஎனவும் யோசிக்கு தேமனது
சிரத்தைஎனும் வாளும்உதவிப்
பந்தமற மெய்ஞ்ஞானதீரமும் தந்தெனைப்
பாதுகாத் தருள்செய்குவாய்
பார்க்குமிட மெங்குமொருநீக்கமற நிறைகின்ற
பரிபூர ணானந்தமே. 5.
The poet says that the samarasam, the, the equality of Vedanta and
Siddhanta, is only to remain in the state of abidance for ever without ignorance posing as a friend comes and makes the mind its home. For achieving this, he asks Siva to lend the sword of true steadfastness, sraddha and also give the strength of true jnana which will help to abolish all the bondage. More importantly for all these the grace of Siva is essential.
******
Sri Bhagavan and Thayumanavar:
(Deepam 2004) - continues.....
During Sri Bhagavan's life time, Tamizh poetic works were chanted in His Presence everyday. Initially, at Skandasramam, only Aksharamana Malai was chanted. But as the years went by, more and more works were added. By the 1940s there was a prescribed list of poems, all selected by Sri Bhagavan Himself, that took fifteen days to complete at the rate of about one hour per day. (Now it is changed into a weekly Parayana in the evenings from Monday to Saturday, only of Sri Bhagavan's works and Ramana Stuti Panchakam of Satyamangalam Venkataramana Iyer. On Sunday, the parayana of Sanskrit works are there in the mornings only. However in the Asramam website, the list of 15 days' parayana and the songs, that were earlier sung, are also mentioned.)
Here are the nine of ten verses that Sri Bhagavan selected from Thayumanavar, all from Akara Bhuvanam - Chidambara Rahasyam, Verses 15 to 23.
நானென்னும் ஓரகந்தை எவர்க்கும் வந்து
நலிந்தவுடன் சகமாயை நானா வாகித்
தான்வந்து தொடருமித்தால் வளருந் துன்பச்
சாகரத்தின் பெருமைஎவர் சாற்ற வல்லார்
ஊனென்றும் உடலென்றுங் கரண மென்றும்
உள்ளென்றும் புறமென்றும் ஒழியா நின்ற
வானென்றுங் காலென்றுந் தீநீ ரென்றும்
மண்ணென்றும் மலையென்றும் வனம தென்றும். 15.
மலைமலையாங் காட்சிகண்கா ணாமை யாதி
மறப்பென்றும் நினைப்பென்றும் மாயா வாரி
அலையலையா யடிக்குமின்ப துன்ப மென்றும்
அதைவிளைக்கும் வினைகளென்றும் அதனைத் தீர்க்கத்
தலைபலவாஞ் சமயமென்றுந் தெய்வ மென்றுஞ்
சாதகரென் றும்மதற்குச் சாட்சி யாகக்
கலைபலவா நெறியென்றுந் தர்க்க மென்றுங்
கடலுறுநுண் மணலெண்ணிக் காணும் போதும். 16.
காணரிய அல்லலெல்லாந் தானே கட்டுக்
கட்டாக விளையுமதைக் கட்டோ டேதான்
வீணினிற்கர்ப் பூரமலை படுதீப் பட்ட
விந்தையெனக் காணவொரு விவேகங் காட்ட
ஊணுறக்கம் இன்பதுன்பம் பேரூ ராதி
ஒவ்விடவும் எனைப்போல உருவங் காட்டிக்
கோணறவோர் மான்காட்டி மானை ஈர்க்குங்
கொள்கையென அருள்மௌன குருவாய் வந்து. 17.
வந்தெனுடல் பொருளாவி மூன்றுந் தன்கை
வசமெனவே அத்துவா மார்க்க நோக்கி
ஐந்துபுலன் ஐம்பூதங் கரண மாதி
அடுத்தகுணம் அத்தனையும் அல்லை அல்லை
இந்தவுடல் அறிவறியா மையுநீ யல்லை
யாதொன்று பற்றின்அதன் இயல்பாய் நின்று
பந்தமறும் பளிங்கனைய சித்து நீஉன்
பக்குவங்கண் டறிவிக்கும் பான்மை யேம்யாம். 18.
அறிவாகி ஆனந்த மயமா யென்றும்
அழியாத நிலையாகி யாதின் பாலும்
பிறியாமல் தண்ணருளே கோயி லான
பெரியபரம் பதியதனைப் பேறவே வேண்டில்
நெறியாகக் கூறுவன்கேள் எந்த நாளும்
நிர்க்குணநிற்(கு) உளம்வாய்த்து நீடு வாழ்க
செறிவான அறியாமை எல்லாம் நீங்க
சிற்சுகம்பெற் றிடுகபந்தந் தீர்க வென்றே. 19.
பந்தமறும் மெஞ்ஞான மான மோனப்
பண்பொன்றை அருளியந்தப் பண்புக் கேதான்
சிந்தையில்லை நானென்னும் பான்மை யில்லை
தேசமில்லை காலமில்லை திக்கு மில்லை
தொந்தமில்லை நீக்கமில்லை பிரிவு மில்லை
சொல்லுமில்லை இராப்பகலாந் தோற்ற மில்லை
அந்தமில்லை ஆதியில்லை நடுவு மில்லை
அகமுமில்லை புறமில்லை அனைத்து மில்லை. 20.
இல்லைஇல்லை யென்னினொன்று மில்லா தல்ல
இயல்பாகி என்றுமுள்ள இயற்கை யாகிச்
சொல்லரிய தன்மையதா யான்றா னென்னத்
தோன்றாதெல் லாம்விழுங்குஞ் சொரூப மாகி
அல்லையுண்ட பகல்போல அவித்தை யெல்லாம்
அடையவுண்டு தடையறவுன் அறிவைத் தானே
வெல்லவுண்டிங் குன்னையுந்தா னாகக் கொண்டு
வேதகமாய்ப் பேசாமை விளக்குந் தானே. 21.
தானான தன்மயமே யல்லால் ஒன்றைத்
தலையெடுக்க வொட்டாது தலைப்பட் டாங்கே
போனாலுங் கர்ப்பூர தீபம் போலப்
போயொளிப்ப தல்லாது புலம்வே றின்றாம்
ஞானாகா ரத்தினொடு ஞேய மற்ற
ஞாதுருவும் நழுவாமல் நழுவி நிற்கும்
ஆனாலும் இதன்பெருமை எவர்க்கார் சொல்வார்
அதுவானால் அதுவாவர் அதுவே சொல்லும். 22.
அதுவென்றால் எதுவெனவொன் றடுக்குஞ் சங்கை
ஆதலினால் அதுவெனலும் அறவே விட்டு
மதுவுண்ட வண்டெனவுஞ் சனக னாதி
மன்னவர்கள் சுகர்முதலோர் வாழ்ந்தா ரென்றும்
பதியிந்த நிலையெனவும் என்னை யாண்ட
படிக்குநிரு விகற்பத்தாற் பரமா னந்த
கதிகண்டு கொள்ளவும்நின் னருள்கூ ரிந்தக்
கதியன்றி யுறங்கேன்மேற் கருமம் பாரேன். 23.
continued.......
Sri Bhagavan and Thayumanavar:
(Deepam - 2004) - continues.....
The first three verses describe the suffering inherent in Samsara, while the remainder contain Mouna Guru's prescriptions for transcending it.
The English rendering, as done by Robert Butler, Dr.T.V. Venkatasubramanian and David Godman are as follows:
In all people, as soon as the ego
sense
known as 'I' arises to afflict
them,
the world-illusion, manifesting as
multiplicity,
follows along behind.
Who might have the power to
describe the vastness
of the ocean of misery that grows
out of this:
as flesh; as the body; as the
intellectual faculties;
as the inner and the outer; as the
all pervasive space;
as earth, water, fire and air;
as mountains and forests; (15)
as the multitudinous and
mountainous visible scenes;
as that which is invisible, such
as remembering and forgetting;
as the joys and sorrows that crash
upon us,
wave upon wave, in maya's ocean;
as the deeds that give rise to
these;
as the religions of manifold
origin
that (try to) put an end to them;
as their gods, as their spiritual
aspirants, and as the methods
described in many a treatise that
hear witness to their practices;
and as the doctrinal wrangling
among them.
It is like trying to count the
fine grains of sand on the
seashore. (16)
In order to teach me to discern
the truth
of how all these woes, impossible
to measure --
which accumulate, multiplying
bundle by bundle --
were insubstantial, like the
spectacle of a mountain of
camphor
that disappears entirely at the
touch of a flame,
he associated with food, sleep,
joy, misery, name-and-place,
and wearing a bodily form similar
to my own,
he came as the grace bestowing
Mauna Guru
to free me from defilement, in
just the same way that a deer
is employed to lure another deer.
(17)
The idea that God takes on a human form to catch other beings who have the same form is one that appears in many spiritual texts. Sri Bhagavan explained this particular reference in the following reply:
The Master appears to dispel...ignorance. As Thayumanavar puts it, he appears as a man to dispel the ignorance of a man, just as a deer is used as a decoy to capture the wild deer. He has to appear with a body in order to eradicate our ignorant 'I am the body' idea. (Talks No. 398.)
The next six verses contain the upadesa that Mauna Guru gave to Thayumanavar, and a description of the effect it had on him:
Coming thus, he claimed my body,
my belongings,
my very life as his possessions,
and teaching the path of rejection,
he declared:
'The five senses, the five
elements,
the organs of action, and all the
rest,
you are not. You are none of these.
Nor are you any of the qualities
that pertain to these.
You are not the body, nor are you
knowledge and ignorance.
You are Chit, the real, which is
like a colorless crystal,
that appears to assume the colors
of whatever is placed before it,
and yet having no connection with
it.
It is my inherent nature to
enlighten you
when I find that you are ripe for
it. (18)
continued......
Sri Bhagavan and Thayumanavar:
(Deepam - 2004)
continues....
'If you desire to gain the vast,
supreme reality
that is the temple of refreshing
grace,
inseparable from all that is,
becoming pure consciousness
and obtaining the indestructible
state whose nature is bliss,
listen as I explain to you the
proper means:
May you live long, winning in
your heart
the reality that is devoid of all
qualities!
May you attain the state of bliss-
consciousness,'
so that all the dense accumulation
of ignorance disappears! (19)
Through his grace, he imparted to
me the state of mauna,
the true knowledge in which
bondage is abolished:
'For that state, there is no
thought, no 'I' sense,
no space, no time, no directions,
no pairs of opposites,
nothing lost, nothing other, no
words,
no phenomena of night and day,
no beginnings, no end, no middle,
no inner or outer.
Nothing is. (20)
'When I say: 'It is not, it is
not',
this is not a state of nothingness.
It is pure identity; it is the
nature that eternally endures,
a state that cannot be expressed
in words.
It is the Swarupa which engulfs
everything,
so that neither 'I' nor anything
else appears.
As the day consumes night, it
consumes ignorance entirely.
Easily overcoming and swallowing
up
your personal consciousness, it
transforms your very self,
here and now, into its own Self.
It is the state that distinguishes
itself as self luminous silence.
(21)
'Other than the nature that is
its own Self,
it allows nothing else to arise.
Because there is no other
consciousness,
should anything attempt to arise
there
it will, like a camphor flame,
vanish.
The knower, devoid of both
knowledge and objects known,
falls away, without falling, since
it still remains.
But who can tell of its greatness,
and to whom?
By dint of becoming That, one
exists only as That.
That alone will speak for itself.
(22)
'If we call it 'That', then the
question will arise,
'What is That?'
Therefore did Janaka and other
kings
and the rishis, foremost among
whom is Suka,
live happily, like bees intoxicated
with honey,
entirely avoiding any mention of
'That'.
Remain in this state. Thus did he
speak.
Grant me the abundance of your
Grace
so that, in the nirvikalpa state
of total tranquility,
I may know and attain the condition
of supreme bliss,
in accordance with your rule.
I shall not sleep or take up any
other work
until I attain that state.
(23)
********
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
Vijaya mangai - 612 301.
This temple is in a small village about 20 kms. from Kumbakonam. There are bus facilities from Kumbakonam and also from Swamimalai. One should get down at Pillaiyar Kovil stop and then walk another 2 kms. It is a small temple. Arjuna is said to have prayed to Siva here. Arjuna is Vijayan in Tamizh.
Siva is called Vijaya Nathar. Uma is called Mangai Nayaki. The holy waters (tirtham) are a tank called Arjuna tirtham. Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses in Canon 3 and Saint Tiru Navukkarasar has mentioned this temple in 10 of his verses, in Canon 5.
*****
What is Self Inquiry?
Patrick Roberts:
Mountain Path, Jayanti 2005.
Most people, especially Westerners, on hearing the term Self inquiry for the first time probably suppose it to be some kind of therapeutic psychological analysis. However, it has a special meaning in the Ramana Way. One approaches the subject cautiously and humbly because it is easily misunderstood. In my opinion, Self inquiry (atma vichara) is a problematic term and it can even be misleading if taken too literally. This is because Sri Ramana repeatedly said that since the Self is absolute consciousness, it is not an object of meditation. You cannot KNOW let alone SEE, the Self. You can only BE it. Which is what you are. Paradoxically, the Self which is beyond duality cannot even be said to know itself, so how can there possibly be any inquiry into it?
So what then is the inquiry? It is the search for the source of the 'I'-thought, which is pure consciousness, the Self. Because the 'I'-thought (Aham vritti) is the root thought without which there can be no other thoughts, it is implicit in all thoughts. 'Without the Aham vritti, there can be no other vritti, but the Aham vritti can subsist itself without depending on any other vritti of the mind. The Aham vritti is therefore fundamentally different from other vrittis.' (Maharshi's Gospel). 'I' is ambiguous thereby causing confusion because it can refer to both the illusory or false ego (ego is 'I' in Latin) and the real Self (atman). Atman is identical with Brahman but very few people can ever realize this. Some people might even consider this statement to be 'blasphemous' but they do not understand it, being unable to conceive of the total dissolution of the ego. Sri Ramana stated, "The 'I' casts off the illusion of 'I' and yet remains as 'I'. Such is the paradox of Self Realization. The realized do not see any contradiction in it. (Talks No. 28).
continued......
What is Self inquiry?
Patrick Roberts - continues....
It is my understanding of Sri Bhagavan's teachings that the 'I' in the 'Who am I?' question is the Ego and NOT the Self. This question is not concerned with any kind of psychological investigation. Indeed there is no answer to it, as its purpose is simply to silence the mind and introvert it. Doubting its existence by asking 'Who am I?' finally makes it disappear, vanish like the ghost that it is. In Sri Ramana's terminology mind and ego are synonymous. Sri Bhagavan says, 'In the inquiry 'Who am I?', the 'I' is the ego. The question really means, what is the source or origin of this ego?' (Day by Day, 03.01.1946). Again, 'One must find out the real 'I'. In the question 'Who am I?' by 'I' is meant the ego. Trying to trace and find its source, we see it has no separate existence but merges in the real 'I' (ibid. 02.01.1946). Far from being dry, Self inquiry is an adventure but it is not detective work. 'If the inquiry 'Who am I?' were a mere mental questioning it would not be of much value. The very purpose of Self inquiry is to focus the entire mind at its source. It is not, therefore, a case of one 'I' searching for another 'I'.' (Maharshi's Gospel)
Sri Ramana compared the process of Self inquiry to a dog tracking. 'Self inquiry by following the clue of Aham vritti is just like the dog tracing its master by his scent...To that scent the dog holds on undistractedly while searching
for him. Likewise, in your quest for the Self, the one infallible clue is the Aham vritti, the 'I-am- -ness' which is the primary datum of your experience. No other cluse can lead you direct to Self realization.' (ibid.).
So if you hold onto the 'I'-thought with sufficient persistence and determination other thoughts will fly away of their own accord. 'If you mean that other thoughts distract you, the only way is to draw your mind back each time it strays and fix it on the 'I'. As such thought arises, ask yourself: 'To whom is this thought? The answer will be, 'to me'; then hold on to that 'me'. (Day by Day with Bhagavan, 08.05.1946).
In Self inquiry the subject is its own object as it were. Sri Ramana called this method the direct method because all other methods are dualistic, employing the mind in their practice. He used to say that dualistic, employing the mind in their practice. He used to say that to ask the mind to kill itself is like asking the thief to turn into a policeman and catch the thief who is himself. 'I have a mind and I want to kill it' is a futile attitude incompatible with Self inquiry. How can the ego ever eliminate itself? The rope never was a snake so killing it is out of the question. Self inquiry is only possible on the understanding that the ego is UNREAL. Another way of saying this is to declare that the ego does not exist. 'What is the standard of Reality? That alone is Real which exists by itself, which reveals itself by itself and which is eternal and unchanging.' (Maharshi's Gospel).
The practice of Self inquiry then brings about the total experience of this unreality, this passing show. Sri Ramana asserts us that eventually the mind merges into the Self, 'dissolved like a salt doll in the sea.'
continued.......
What is Self inquiry?
Patrick Roberts. - continues....
'People ask me how to control the mind. I reply: 'Show me the mind.' The mind is no more than the series of thoughts. How can it be controlled by ONE of these thoughts, namely the desire to control the mind? It is foolish to seek to end the mind by the mind itself. The only way is to find the mind's Source and keep hold of it. Then the mind will fade away of itself. Yoga enjoins Chitta vritti nirodha (repression of thoughts). I prescribe Atmanveshana (quest of the Self), which is practicable.' (Maha Yoga, WHO). It must be emphasized that Self inquiry is not so much the effort to stop the mind thinking by continually rejecting thoughts, as to find its source and abide there. It is better to ignore thoughts, as to find its source and abide there. It is better to ignore thoughts rather than to fight them, thereby giving them oxygen. Try not to pay them any attention but let them be like clouds in the sky. Some people confuse thinking with consciousness, so that they are afraid that being thought-free will mean falling into a void. the practice of Self inquiry requires great courage because of the lingering fear that the disappearance of ego means a complete loss of identity.
The state of 'no mind' does not mean that one becomes a stone Buddha and can no longer function normally, but that one has overcome the sense of individuality and of being the doer. This is mysterious
to us who are as yet ignorant but everything then happens spontaneously without any will or desire. Self realization is so elusive because the Self cannot be objectified. The ego is fundamentally the 'I am the body' idea and it only appears to exist because of this objectification. Loss of body consciousness or ceasing to identify oneself with the fascinating physical body seems to be well nigh impossible, but Sri Ramana demonstrated complete transcendence in His impeccable earthly life by enduring the agony of His sarcoma with total serenity
and in perfect love and service of mankind. Moreover, He could have cured Himself at any time. Let us pray His grace without which Self inquiry is impossible.
concluded.
Sri Bhagavan and Thayumanavar:
Jayanti, 2005, issue of Mountain Path -
Robert Butler and others:
Thayumanavar did not merely disapprove the pursuit of siddhis. His criticism extended to extreme ascetic practices, attempts to prolong the life span of the body, and the methods which aimed to raise the kundalini to the sahasrara. In the following verse, which Devaraja Mudaliar said Bhagavan occasionally referred, Thayumanavar asserts that none of these practices by themselves can lead to liberation. (My Recollections of Bhagavan Ramana.).
baத்திநெறி நிலைநின்றும் நவகண்ட பூமிப்
பரப்பைவல மாகவந்தும்
பரவையிடை மூழ்கியும் நதிகளிடை மூழ்கியும்
பசிதாக மின்றியெழுநா
மத்தியிடை நின்றும்உதிர் சருகுபுனல் வாயுவினை
வன்பசி தனக்கடைத்து
மெனத் திருந்தும்உயர் மலைநுழைவு புக்கியும்
மன்னுதச நாடிமுற்றுஞ்
சுத்திசெய் தும்மூல ப்ராணனோ டங்கியைச்
சோமவட் டத்தடைத்துஞ்
சொல்லரிய அமுதுண்டும் அற்பவுடல் கற்பங்கள்
தோறும்நிலை நிற்கவீறு
சித்திசெய் துஞ்ஞான மலதுகதி கூடுமோ
சித்தாந்த முத்திமுதலே
சிரகிரி விளங்கவரு தஷிணா மூர்த்தியே
சின்மயா னந்தகுருவே. 11.
Though we firmly stand upon
devotion's path,
though we perform pradakshina of
the broad earth's nine divisions,
though we bathe in the ocean, and
in the rivers too,
though we place ourselves between
the rising flames
without a thought of thirst or
hunger,
stopping up the gnawing pangs with
water, air and fallen leaves,
though we dwell in silence, retreat
to lofty mountain caves,
though we purify the ten channels
which ever endure,
though we contain within the sphere
known as somavattam
the inner fire, along with the
vital air which rises from the
root,
tasting thus the nectar that no
words can describe,
though we practice the acquisition
of powerful siddhis,
to prolong this mere trifle of a
body through every aeon of time,
other than through Jnana can
liberation be attained?
Siddhanta Mukti's Primal Lord!
Dakshinamurti, enthroned in glory
upon the lofty Siragiri!
Guru, you who are pure
consciousness's form!
continued......
Sri Bhagavan and Thayumanavar:
Chinmayananda Guru, Verse 11:
continues......
There are a few technical terms in this verse that may need to be explained:
1. The five fires (panchakkini) are those amidst which an ascetic performs tapas -- four at the cardinal points, and the fifth being the sun.
2. The ten channels are the ida, pingala, and sushumna nadis along with seven lesser known ones.
3. Somavattam, associated with moon, is a circular area at the center of of the sahasrara chkara, located in the area of the crown of the skull. When the vital breath, originating in the muladhara or root chakra, combines with the kundalini energy, it rises through all the six chakras until it becomes contained and held in the seventh, the Sahasrara chakra, the thousand petalled lotus with the somavattam at its center. At this
point a nectar is released through the melting effect of the fiery energy. The yogi, in his state of absorption, is able to feed upon this nectar, and thus remain in this state for long periods. Sri Bhagavan referred to this practice when He said: 'The yoga marga speaks of the six centers, each of which must be reached by practice and transcended until one reaches the sahasrara where nectar is found and thus immortality. (Talks No. 398).
The key line in this verse is the last one in which Thayumanavar asserts, 'other than through Jnana can liberation be attained?', a rhetorical question whose answer is clearly 'No.' This conclusion and the preceding comments about the pointlessness of pursuing siddhis can both be found in a remarkably similar answer that Sri Bhagavan gave out when He was asked about the relationship between enlightenment and the attainment of siddhis.
Only Jnana obtained thorough inquiry can bestow Liberation. Supernatural powers are all illusory appearances created by the power of Maya. Self realization which is permanent is the only true accomplishment of (siddhi). Accomplishments which appear and disappear, being the effect of Maya, cannot be real. They are accomplished with the object of enjoying fame, pleasures, etc., They come unsought to some persons through their karma. Know that union with Brahman is the attainment of the sum total of all siddhis. This is also the state of Liberation (Aikyamukti) known as union (Sayujya). (Spiritual Instructions, Ch IV. Answer 10.)
*******
Sri Bhagavan and Thayumanavar:
Kallalin - Verse 25:
Thayumnavar and Sri Bhagavan were in agreement that yogic practices alone will not directly result in liberation. Sri Bhagavan pointed out in several places that is practices can result in bliss, siddhis, and even nirvikalpa samadhi, but He also maintained that it is not until the 'I' dies in the Heart, that Jnana, true liberation, occurs. (Talks 398 and 474.)
Though Sri Bhagavan and Thayumanavar both pointed out the limitations of yogic practices, and though both were sharply critical of people who attempted to attain siddhis, they had a generally tolerant attitude to different religions and their various practices. They knew that they all ultimately resolved themselves into the state of mauna in which all such distinctions and diferences were rendered invalid. The next quotation on this subject is from Sri Bhagavan, and it is followed by a very similar statement from Thayumanavar.
The doctrines of all religions contradict each other. They wage war, collide with each other, and finally die.
On the battlefield all the religions retreat defeated when they stand before maumna, which abides beneficently, sustaining them all.
The rare and wonderful power of mauna is that it remains without enmity towards any of the religions.
The many different religions are appropriate to the maturity of each individual, and all of them are acceptable to Reality.
Abandoning vain disputation, which only deludes and torments the mind, accept the doctrine of the mauna religion, which always remains undisturbed.
(Padamalai - Verses 1-5 under Religion and Religious Knowledge.
Serial Nos. in Tamizh original of Muruganar: 1032, 1033, 1034, 2838, & 1035.)
Shining Supreme!
If we scrutinize all the religions
that look so different,
we find no contradiction in their
purpose.
They are all your sport.
Just as all rivers discharge into
sea,
they all end in the ocean of mauna.
(Kallalin Verse 25)
வேறுபடுஞ் சமயமெல்லாம் புகுந்து பார்க்கின்
விளங்குபரம் பொருளேநின் விளையாட் டல்லால்
மாறுபடுங் கருத்தில்லை முடிவில் மோன
வாரிதியில் நதித்திரள்போல் வயங்கிற் றம்மா. 25.
******
Subramanian,
What is Bhakti Neri(The Way of Bhakti)?Thayumanavar says that not all the ascetic Practices are effective and can be considered the Way Or Path of Devotion.
This is what Saint Manikkavachakar says in his final achcho Pathikam:
முத்திநெறி அறியாத மூர்க்கரொடு முயல்வேனைப்
பத்திநெறி அறிவித்துப் பழவினைகள் பாறும்வண்ணம்
சித்தமலம் அறுவித்துச் சிவமாக்கி எனைஆண்ட
அத்தனெனக் கருளியவா றார்பெறுவார் அச்சோவே. 650
நெறியல்லா நெறிதன்னை நெறியாக நினைவேனைச்
சிறுநெறிகள் சேராமே திருவருளே சேரும்வண்ணம்
குறியொன்றும் இல்லாத கூத்தன்தன் கூத்தையெனக்கு
அறியும்வண்ணம் அருளியவா றார்பெறுவார் அச்சோவே.
I am giving the Translation of G U Pope,which is still not quite satisfactory,yet serviceable.
To me, who toiled and moiled 'mid fools, that knew not WAY of final peace,
He taught the WAY of pious love;- and that 'old deeds' might cease and flee,
Purging the foulness of my will, made me pure bliss, took for His own;-
'Twas thus the FATHER gave me grace: O RAPTURE ! WHO SO BLEST AS I ? (4)
A WAY that was no rightful WAY I followed, deeming it the WAY,-
That I might seek no meaner WAY, but only seek HIS sacred grace
To gain, - He, Whom no signs describe, His mystic DANCE has given to know !
'Twas thus the DANCER gave me grace: O RAPTURE ! WHO SO BLEST AS I ?
Namaskar.
Sri Bhagavan and Thayumanavar:
ParipuranAnandam - Verse 5.
The two major competing systems of religious philosophical thought in
South India have, for several centuries, been Vedanta and Saiva Siddhantam. The proponents of each school have been criticizing each other in their writings for must of the last thousand years. Sri Bhagavan tended to use the language and philosophical structures of Vedanta when He answered visitors' questions whereas Thayumanavar, in his poems, showed a strong Saiva Siddhanta influence. However, neither was dogmatic about his system since they both knew from direct experience, that in the experience of the Self, all philosophical divisions and distinctions are dissolved. As Thaymanavar wrote in PariparAnandam Verse 5:
சந்ததமும் எனதுசெயல் நினதுசெயல் யானெனுந்
தன்மைநினை யன்றியில்லாத்
தன்மையால் வேறலேன் வேதாந்த சித்தாந்த்த
சமரச சுபாவமிதுவே
இந்தநிலை தெளியநான் நெக்குருகிவாடிய
இயற்கைதிரு வுளமறியுமே
இன்நிலையி லேசற் றிருக்கஎன் றால்மடமை
இதசத்ரு வாகவந்து
சிந்தைகுடி கொள்ளுதே மலமாயை கன்மந்
திரும்புமோ தொடுவழக்காய்ச்
சென்மம்வரு மோஎனவும் யோசிக்கு தேமனது
சிரத்தைஎனும் வாளும்உதவிப்
பந்தமற மெய்ஞ்ஞானதீரமும் தந்தெனைப்
பாதுகாத் தருள்செய்குவாய்
பார்க்குமிட மெங்குமொருநீக்கமற நிறைகின்ற
பரிபூர ணானந்தமே. 5.
Since my own actions are forever
your actions,
and since the 'I'-nature does not
exist apart from you,
I am not different from you.
This is the state in which Vedanta
and Siddhanta
are harmonized.
(See Day by Day, entry dt. 17.06.1946.)
(Only the first portion of the Tamizh verse has been rendered in English.)
Sri Bhagavan's own synthesis of the two apparently contradictory philosophies can be found in the following two replies:
Q: What is the end of devotion (bhakti) and the path of siddhanta (i.e Saiva Siddhanta?
B: It is to learn the truth that all one's actions performed with unselfish devotion, with the aid of the three purified instruments, (body, speech and mind), in the capacity of the servant of the Lord, become the Lord's actions, and to stand forth free from the sense of 'I' and 'mine'. This is also the truth of what the Saiva Siddhantins call para-bhakti (supreme devotion) or living in the service of God, (iRai paNi niRRal)*.
Q: What is the end of the path of knolwledge (jnana) or Vedanta?
B: It is to know the truth that the 'I' does not exist separately from the Lord (Iswara) and to be free from the feeling of being the doer (kartrtva, ahamkara) (Spiritual Instruction, Ch. 1. Qns. 9 and 10.).
(* See also Sri Bhagavan's explanation of iRai paNi niRRal, in Verse 29 of Upadesa Undiyar.)
*********
R Subramanian,
Manikkavachakar says:
"நெறியல்லா நெறிதன்னை நெறியாக நினைவேனைச்"
"The Pathless path,I deem as a Path"
Again he says:
"குறியொன்றும் இல்லாத கூத்தன்தன் கூத்தையெனக்கு
அறியும்வண்ணம்"
The Dancer who is beyond aim(cannot be pointed to),To make me understand his Mystic Dance,He Graced me.
This is to say that the Way of Love is the Way of Grace(Hence this cannot be reduced to a Definitive Way or Path) and not any Striving or Egoistic effort.This is Jnana.
Yet,Manikkavachakar so wonderfully says that although the Divine is not a Goal to be arrived at by following a Definitive Path,the Aspirant can only aspire to reach Him by following a Path and arrive at him as if 'He' is a 'Goal'.The Divine fully understands and responds to this striving and fulfills this through Grace bequeathed.
Namaskar.
Dear Ravi,
Excellent. The way of devotion, need not be an ascetic practice, that is normally listed in scriptures. Like Sakkiya Nayanar, one, can even throw small stones at Siva Lingam and Siva
had taken it as flowers, because the Nayanar had that 'bhava' while throwing stones. Like Andal was wearing the garlands beforehand, before they were taken by her foster father, Periyazhwar, for adorning Vishnu in Srivilliputtur.
Because she had the bhava to feel that what is good for her is good for husband!
Here Manikkavachagar also means that he did not know any of the standard bhakti way. Siva himself informed him the bhakti way. But what is Acho! What is the Wonder? It is Siva who sniped of his impurities and made him Sivam!
The saint poet wonders: Oh, Acho! Who will receive such grace?
Again in the Verse 2, he says he was thinking all the non standard practices as practices of bhakti but it was Siva who gave his aruL and showed him the real purport of his dance, 'koothai enakku aRiyum vaNNam aruLiyavAr Or peRuvAr...?'
In the last verse (9), Father becomes Mother! It is Ammai (goddess or even Grace personified) who considered him, a lowly dog, worthwhile and placed him on the throne. Who can get this Grace? Oh wonder! Oh acho!
Siva and Uma become Siva-sakti-aikya rupini.
I used to always shed tears while reading Acho Padigam. Today it is not different.
*******
Subramanian,
Manikkavachakar is saying:
"Oh, Acho! Who will receive such grace?" because he considers himself the lowliest of the Low,and has been bestowed this Grace despite his unworthiness.This is what he wonders about.
All others have some 'deserving quotient' to receive Grace but not he-in his consideration.
Namaskar.
Dear Ravi,
Yes. Manikkavachagar always calls himself a lowly person. He calls himself as a dog in several verses. He says, his eyes are made of wood, his ears are made of iron and his mind a stone. A saint who was initiated by Siva himself (in the guise of a brahmin) in Tiruperundurai, calls himself so in utter humility.
Subramanian. R
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tirup puRambayam - 612 303.
This temple is about 20 kms. towards north of Kumbakonam. Siva is called Sakshi natheswarar. Sakshi means witness. For a woman who was devotee of Siva, Siva came and gave witness in a dispute. Uma is called karumbanna solli ammai, one who speaks words as sweet as sugarcane (juice)! The holy waters (tirtham) is a tank called Brahma tirtham. The Sthala Viruksham (temple tree) is punnai tree.
Inside the temple apart from main Siva Lingam, there are four Lingams near a punnai tree. Siva represented by these Lingams is the one who gave witness to the lady. There are separate shrines for Dakshinamurti, and one another Siva lingam called Satta Nathar.
There is one Vinayaka idol made in white stone. He is called VeLLai (white) Vinayakar or PraLayam kAtha Vinayakar since he is said to have saved the temple during deluge (praLayam). For this Vinayaka only honey is used for abhishekam. There is a large crowd of devotees on Chaturthi (fourth day after the new moon or full moon) days to pray to this Vinayaka.
All the four great Saiva saints have mentioned this temple in their canons. Tiru Jnana Sambandhar in his Canon 1 by 11 verses; Tiru Navukkarasar in Canon 6 by 10 verses; Sundaramurti in Canon 7 by 10 verses. Manikkavachagar mentions this temple in one line Keerthi Tiru Ahaval.
******
A Philosophical Introduction to Gunas:
Rolf Skarnitzl:
(Deepam - 2004, Mountain Path)
There is no creature either on earth, or again among the gods in heaven, which is free from the three modes (gunas) born of nature. (Bhagavad Gita XVIII. 40)
The term 'guna' was first mentioned in the Sankhya, one of the oldest philosophical systems in India. The Sankhya represents an attempt to analyze cosmic evolution or emanation. It is generally assumed that the father of the Sankhya system is Kapila. Judging by the influence of his teachings on Buddha, Kapila lived before the sixth century B.C.
In Kapila's view the phenomenal world is based on two autonomous principles - Spirit called Purusha and Primordial Nature called Prakriti. Spirit, the eternal being, is permanently free, perpetually serene, calm and sentient. It stands behind all the changes of known life. However, it is a not a soul in the normal sense of the word, but a clear, inactive, self radiating principle, originating from absolute nothing. Man is not Purusha, but since Spirit is the basis of his existence, man became Spirit in the sense of personal identity.
Nature, the primary Matter, consists of and is formed by the three gunas and exists in two states. In the first one, Nature is dark, motionless and undeveloped. In this state, gunas remain in stable balance and do not interact with each other; no manifestation occurs. The second state comes with the fertilizing presence of Pursha with its mirror reflection in Nature's womb. That is, when Nature revives and becomes creative under the influence of Spirit. This starts the activity of the gunas. The big bang originated from the 'cosmic primeval sound' coming into action. As soon as the gunas start interacting, the universe enters into existence. It is the gunas which provide the characteristics of all objects of the universe. Nature is the mother, the womb of the universe. Spirit is the father, the fertilizing sperm.
continued......
A Philosophical Introduction to Gunas:
continues.....
This is the way Sankhya explains the origin and existence of the whole universe -- on the basis of interaction of Spirit and Nature. The diversity of objects in the universe is due to the interaction of Nature's components, the gunas.
The introduction of the gunas concept into philosophy makes Sankhya unique not only within Indian philosophy, but in the whole general history of philosophy. Gunas are the primary components of Nature, the basis of all substance. According to Sankhya philosophy, the whole universe consists of innumerable combinations of gunas, which provide the basis of all phenomena, whether physical or mental. Gunas represent the incessant basic three-part creating process.
The word 'guna' carries two meanings, 'quality' and 'a strand of rope'. The strand of rope precisely conveys the term gunas, since together they seemingly bind the Spirit. The gunas are not qualities in the common sense meaning of the word, but compounds of Prakriti. Likewise, the strand does not form an entire rope, but a bond holding these forces together.
It is said that immediate perception of gunas is impossible, but their vibrations can be perceived by self observation and derived from their effects. Their immediate perception presupposes a state that transcends the gunas, which is beyond normal human perception.
The gunas are: Sattva representing a quality of luminosity; Rajas representing a quality of motion; and Tamas representing a quality of static inertia. Every creature of Nature represents a combination of these gunas.
When the primary balance of gunas is broken, they start to act together and create. They intermingle and sustain one another. But though they work together they never coalesce, and though modified or rendered more active by their mutual influence none loses its essential power. They cannot be perceived but are deduced from their effects, and have no power of discrimination. All three are present at every stage of creation, because with creation the process of evolution begins, and two opposing forces and one complimentary force are needed for evolution. They are closely related as of necessary is the flame, the wick and the oil of a lamp. (Sankhya Karika 13.). Sattva and tamas are opposites, rajas is complementary to them. Rajas creates new states, sattva develops them and tamas destroys them. The evolutionary process continues during simultaneous creation and destruction. Rajas functions in this scheme as a neutral dynamic force, essential for life and creation. Only in the scope of rajas do we gain necessary experience. The facility of rajas is therefore crucial for every individual.
continued.....
Sri Bhagavan and Thayumanavar:
(Robert Butler and others - Aradhana 2005, Mountain Path):
Death and Liberation:
Q: Is liberation to be achieved before the dissolution of the body or can it be had after death?
B: Is there death for you? For whom is the death? The body which dies, were you aware of it, did you have it, during sleep? The body was NOT, when you slept. But YOU existed even then. When you awoke, you got the body and even in the waking state YOU exist. You existed both in sleep and in waking. But the body did not exist in sleep and exists only in waking. That which does not exist always, but exists at one time and not at another, cannot be real. You exist always and you alone are therefore real.
Liberation is another name for you. It is always here and now with you. It has not to be won or reached hereafter or somewhere. Christ has said: 'The Kingdom of God is within you,' here and now. You have no death. (Day by Day, 09.03.1946.)
Sri Bhagavan then cited some lines from Thayumanavar to illustrate his theme:
சந்ததமும் வேதமொழி யாதொன்று பற்றினது
தான்வந்து முற்றுமெனலால்
சகமீ திருந்தாலும் மரணமுண் டென்பது
சதாநிட்டர் நினைவதில்லை
சிந்தையறி யார்க்கீது டோதிப்ப தல்லவே
செப்பினும் வெகுதர்க்கமாம்
திவ்யகுண மார்க்கண்டர் சுகராதி முனிவோர்கள்
சித்தாந்த நித்யரலரோ
இந்த்ராதி தேவதைகள் பிரமாதி கடவுளர்
இருக்காதி வேதமுனிவர்
எண்ணரிய கணநாதர் நவநாத சித்தர்கள்
இ¢ரவிமதி யாதியோர்கள்
கந்தருவர் கின்னரர்கள் மற்றையர்கள் யாவருங்
கைகுவித் திடுதெய்வமே
கருதரிய சிற்சபையி லானந்த நிர்த்தமிடு
கருணா கரக்கடவுளே. 7.
...those whose state of nishta
(Self abidance) is permanent
will not even entertain the thought
that death exists.
This is not a thing to be taught
to those of little understanding.
At the mere mention of it, numerous
disputations will ensue.
Are not the divine natured
Markanedya and Suka,
and the rest of the (great) sages
immortals, their minds
transcended?
Divine One, to whom
Indra and all the devas, Brahma
and all gods,
sages learned in the Rig and other
Vedas,
the countless leaders of the
celestial hosts,
the nine principal siddhas
the Sun, the Moon, and the rest
of the planets,
the gandharvas, kinnararas and all
the rest,
join their palms together in
worship!
My Lord, compassion's home, who
dance your dance
beyond the reach of thought,
in the Hall of Consciousness!
*
Markandeya and Suka are deemed to be immortals, as are all the other sages who have permanently transcended the mind. Some of the commentators on this verse say that all the other beings who are listed after Markandeya and Suka are not immortal, and therefore have to continue to pay obeisance to forms of the divine.
In 'My Recollections of Bhagavan Ramana' Devaraja Mudaliar noted that Sri Bhagavan once quoted him a portion of this same verse ('This is not a thing to be taught to those of little understanding. As the mere mention of it, numerous disputations will ensue'). Mudaliar understood this to mean that Sri Bhagavan was occasionally circumspect about giving out some aspects of His teaching to people who were not ready for them because to do so,m would merely provoke pointless arguments.
******
Sri Bhagavan and Thayumanavar:
Robert Butler and others:
Udal PoyyuRavu: verse 53:
Sri Bhagavan referred to the following passage of Gandhiji in the Harijan newspaper of the 11th instant:
'How mysterious are the way of God! This journey to Rajkot is a wonder even to me. Why I am going, whither am I going? What for? I have thought nothing about these things. And if God guides me, what should I think, why should I think? Even thought may be an obstacle in the way of His guidance.
'The fact is, it takes no effort to stop thinking. The thoughts do NOT come. Indeed, there is no vacuum - but I mean to say that there is no thought about the mission.'
Sri Bhagavan remarked how true the words were and emphasized each statement in the extract. Then He cited Thayumanavar in support of the state which is free from thoughts. (Talks No. 646).
நீயற்ற அந்நிலையே நிட்டையதில் நீயிலையோ
வாயற் றவனே மயங்காதே போயற்
றிருந்தாலும் நீபோகாய் என்றுமுள்ளாய் சும்மா
வருந்தாதே இன்பமுண்டு வா. 53.
The state in which you are not,
this is nishta (Self abidance).
But, even in that state,
do you not remain?
You who mouth is silent,
do not be perplexed!
Although (in that state) you are
gone,
you are no longer there,
yet you did not go.
You are eternally present.
Do not suffer in vain.
Experience Bliss all the time!
(Sri Bhagavan mentioned two other verses on this occasion (Udal PoyyuRavu Verse 52 and Payappuli Verse 36) but since they feature elsewhere in this article, they are not represented here.)
*******
Sri Bhagavan and Thayumanavar:
Robert Butler and others -
Aradhana issue 2005, Mountain Path:
ParaparakkaNNi, Verse 276:
Mauna and Thought free state:
Mr. Nanavati asked Sri Bhagavan: 'What is the Heart referred to in the verse in Upadesa Saram, where it is said, 'Abiding in the heart is the best karma, yoga, bhakti and jnana? (Verse 10).
Bhagavan: That which is the source of all, that in which all live, and that into which all finally merge, is the Heart referred to.
Nanavati: How can we conceive such a Heart?
Bhagavan: Why should you conceive of anything? You have only to see wherefrom the 'I' springs.
Nanavati: I suppose mere Mauna in speech is no good. But we must have Mauna of the mind.
Bhagavan: Of course. If we have real Mauna, that state in which the mind is merged into its source and has no more separate existence, then all other kinds of Mauna will come of their own accord. i.e. Mauna of words, of action and of the mind or chitta. Sri Bhagavan also quoted in this connection the following from Thayumanavar: (Day by Day, 29.04.1946.)
சித்த மவுனஞ் செயல்வாக் கெலாமவுனஞ்
சுத்த மவுனம்என்பால் தோன்றிற் பராபரமே.276.
O Supreme of Supremes!
If the pure silence (suddha maunam)
arises within me,
my mind will be silence,
my actions and words, all
will be silence.
*********
Sri Bhagavan and Thayumanavar:
(Robert Butler and Others -
Mountain Path, Aradhana 2005.)
pAyappuli - verse 14:
In Talks (No. 122), Sri Bhagavan mentions that Thayumanavar mentions 'Maunam' in many places, but only defines it in one verse. The definition given in Talks is that, 'Mauna is said to be that state which spontaneously manifests after the annihilation of the ego.
The specific verse is not given, but in Tamizh edition of Talks,
(Sri Bhagavad Vachanamrutam) Viswanatha Swami identifies it as Payappuli, Verse 14:
நானென் றொருமுத லுண்டென்ற நான்தலை நாணஎன்னுள்
தானென் றொருமுதல் பூரண மாகத் தலைப்பட்டொப்பில்
ஆனந்தந் தந்தென் அறிவையெல் லாமுண் டவசநல்கி
மோனந் தனைவிளைந் தால்இனி யாதுமொழிகுவதே. 14.
The unique source (tan), fullness
(purnam),
prevailed within, in my Heart
so that the 'I' which deemed itself
an independent entity
bowed its head in shame.
Conferring matchless bliss,
consuming my whole consciousness
and granting med the state of
rapture,
it nurtured in me the condition of
mauna,
This being so, what more is there
to be said?
*
This verse, a clear expression of the state that Thayumanavar finally reached, closely parallels the idea contained in Ulladu Narpadu, Verse 30 in which Sri Bhagavan describes how the individual 'I' subsides into its Source, the Heart, leaving only the perfection of the Self.
nAnArena manamuNNadiyuLa naNNave
nAnamvan thalai nANamuRa -
nAnAnAth
thonRum onRun thAnahath thonRinum
nAn anRu poruL
poonRamathu thAnAm poruL.
The similarities are so marked, it should come as no surprise that Sri Bhagvan once commented that this was His favorite Thayumanavar verse. (Talks No. 122).
It was included in the Tamizh parayana at Sri Ramanasramam along with nine verses from Akarabhuvanam - Chidambara Rahasyam, in the 15 day cycle parayana in the earlier years.
*******
Sri Bhagavan and Thayumanavar:
(Robert Butler and Others: Deepam
2004 - Mountain Path.)
Sri Bhagavan in reply to one Mr. J.
Krishnamurti, from Colombo, said:
Effortless and choiceless awareness is our real nature. If we can attain it or be in that state, it is all right. But one cannot reach it without efforts, the effort of deliberate mediation. All the age-long vasanas carry the mind outward and turn it to external objects. All such thoughts have to be given up and the mind turned inward. For that, effort is necessary for most people. Of course, every book says, 'Summa Iru', i.e. Be quiet or still. But it is not easy. That is why all this effort is necessary. Even if we find one who has at once achieved the mauna or supreme state, indicated by 'Summa Iru', you may take it that the effort necessary has already been finished in a previous life. So, that effortless and choiceless awareness is reached only after deliberate meditation. That meditation can take any form which appeals to you best. See what helps you to keep away from all other thoughts and adopt that method for your meditation.
In this connection, Sri Bhagavan quoted verses 5 and 52 from Udal PoyyuRavu and Verse 36 from Payappuli of Saint Thayumanavar.
(Day by Day, entry dated, 11.01.1946)
Udal PoyyuRavu Verse 5:
ஏதுக்குச் சும்மா இருமனமே என்றுனக்குப்
போதித்த உண்மைஎங்கே போகவிட்டாய்-வாதுக்கு
வந்தெதிர்த்த மல்லரைப்போல் வாதாடி னாயேயுன்
புந்தியென்ன போதமென்ன போ. 5.
'Remain still, mind, in the face of
everything!'
This truth was taught to you,
where did you let it go?
Like wrestlers, bent upon their
bout,
you raised your arguments.
Where is your judgement? Where,
your wisdom?
Begone.
continued.....
Sri Bhagavan and Thayumanavar:
The Verse 52 of Udal PoyyuRavu is as under:
சும்மா இருக்கச் சுகமுதய மாகுமே
இம்மாயா யோகமினி ஏனடா-தம்மறிவின்
சுட்டாலே யாகுமோ சொல்லவேண் டாங்கன்ம
நிட்டா சிறுபிள்ளாய் நீ. 52.
Bliss will arise if you remain
still.
Why, little sir, this involvement
still
with yoga, whose nature is
delusion?
Will (this bliss) arise
through your own objective
knowledge?
You need no reply, you are
addicted to 'doing'!
You little baby, you!
The Verse 36 from Payappuli has already been given in a different
'comment'.
One may presume from the complaints in the last verse (Payappuli Verse 36), that Thayumanavar was not one of fortunate few who attained liberation instantly merely by hearing his Guru tell him, Summa Iru. As Sri Bhagavan has said, it is necessary for almost all people to make some conscious effort to control the mind. Mauna Guru, Thayumanavar's Guru, accepted that this was the case with Thayumanavar and he consequently gave him detailed instructions on how he should pursue Sadhana.
*****
Padam of God or Guru as the Seat of Liberation:
All devotional poets have sung the glory of God's feet or Guru's feet as the Source or seat of salvation.
pAdam i.e feet is equivalent to padam, the place of final merger.
Sri Bhagavan's devotees all know about Padamalai of Murugnar a composition of more than 3000 verses on the glory of Sri Bhagavan.
Sri Vaishnavites in their temples have the metal cap like thing touched on their heads by priests. This is called SadAri or Padhukai which is said to represent Vishnu's feet placed on our head.
Manikkavachagar starts his work Tiruvachakam with the composition called Siva Puranam. The initial lines of this wonderful poem speaks only the glory of feet of Siva, which are the ultimate source to which the devotee merges.
Here the words, thAL, kazhal, adi - all refer only to Siva's feet.
நமச்சிவாய வாஅழ்க நாதன் தாள் வாழ்க
இமைப்பொழுதும் என் நெஞ்சில் நீங்காதான் தாள் வாழ்க
கோகழி ஆண்ட குருமணிதன் தாள் வாழ்க
ஆகமம் ஆகிநின்று அண்ணிப்பான் தாள் வாழ்க
ஏகன் அநேகன் இறைவன் அடிவாழ்க 5
வேகம் கெடுத்தாண்ட வேந்தன் அடிவெல்க
பிறப்பறுக்கும் பிஞ்ஞகன்தன் பெய்கழல்கள் வெல்க
புறந்தார்க்குச் சேயோன் தன் பூங்கழல்கள் வெல்க
கரங்குவிவார் உள்மகிழும் கோன்கழல்கள் வெல்க
சிரம்குவிவார் ஓங்குவிக்கும் சீரோன் கழல் வெல்க 10
ஈசன் அடிபோற்றி எந்தை அடிபோற்றி
தேசன் அடிபோற்றி சிவன் சேவடி போற்றி
நேயத்தே நின்ற நிமலன் அடி போற்றி
மாயப் பிறப்பு அறுக்கும் மன்னன் அடி போற்றி
சீரார் பெருந்துறை நம் தேவன் அடி போற்றி 15
ஆராத இன்பம் அருளும் மலை போற்றி
சிவன் அவன் என்சிந்தையுள் நின்ற அதனால்
அவன் அருளாலே அவன் தாள் வணங்கிச்
சிந்தை மகிழச் சிவ புராணம் தன்னை
முந்தை வினைமுழுதும் ஓய உரைப்பன் யான். 20
***********
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru vaihAvur - 612 304.
This temple is about 7 kms. from Swamimalai. It is a forest of bhilwa tree in the past. One hunter fearing the chase of a tiger, climbed over a bhilwa tree. The tiger was waiting for him under the tree. During night, he, in order to ward off sleep, plucked the bhilwa leaves one by and was dropping them on the ground. There was a Siva Lingam under the tree. The leaves fell on the Lingam and it became an archana for Siva. Further it was a Sivaratri night. The hunter thus acquired great merits and was blessed by Siva and taken to His Abode.
Siva is called Bhilwa vanEswarar. Uma is called vaLaikkai nAyaki ammai, the one who wears bangles on her wrists. The tirtham (holy waters) is a tank called Yama tirtham. The temple tree (Sthala Viruksham) is Bhilwa tree.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses in Canon 3.
Inside the temple, all stone idols
of Nandi (Bull) is facing the entrance and not Siva. The shrine of Muruga inside the temple is quite beautiful.
*****
A Philosophical Introduction to Gunas:
(Rolf Skarnitzl - continues....)
There is a specific connection between sattva and tamas. As stated above, sattva harmonizes the universe, rajas develops it and tamas represents the end of things. Thus the gunas are responsible for the origin, preservation and destruction of the world. Even in the cosmic trinity of Indian gods, Brahma, Vishnu and Siva, the gunas are replicated - Vishnu, the Keeper reflects sattva, Brahman the Creator reflects rajas, and Siva the Destroyer, tamas.
These three gunas work together in every physical, biological and mental phenomenon, but in different mutual reaction. Thus they create the variety in our existence. In relation to matter they act as light (sattva), motion (rajas) and darkness (tamas). When forming mental phenomena they act as goodness, greed and dullness, respectively. It is necessary to stress that Sankhya considers the two aspects of our existence, physical and mental, simply as modification of Nature.
According to Indian tradition, the first product to emerge from cosmic Nature is intellect. This is closest to Spirit, and reflects Spirit's awareness, so that it is itself aware. The intellect is associated with the second product of Cosmic Nature, the 'I' sense, that is, the basic sense of an individual. Thus I-ness and the feeling of possession, the my-ness arises. This leads to the I considering itself the agent of all actions. The third product is the formation called mind, which behaves as a coordinating center among the five senses, the organs of cognition and action. All of this starts to act in accordance with the activity of the gunas. From an individual's point of view the gunas act both objectively by creating phenomena and subjectively by conditioning and sustaining a person's mental life.
continued......
A Philosophical Introduction to Gunas:
continues.....
"There is no knowledge like Sankhya and no force like Yoga", goes an Indian saying. They create a complete system,. Sankhya provides a theoretical explanation of human difficulties and Yoga deals with the practical action necessary for achieving liberation from suffering. The Bhagavad Gita calls those who seek to exclude theory from practice, i.e., Sankhya from Yoga, as childish. "Children, not the wise, speak of Sankhya and Yoga as distinct. He who is rightly devoted to even one obtains fruit of both." (BG. V. 4).
Patanjali's Yoga Sutras say that the purpose of the union of Purusha and Prakriti is to help Purusha achieve a thorough knowledge of its true nature. (Yoga Sutras II, 23). Prakriti serves Purusha. By herself Prakriti has no purpose and exists only because of Purusha. (ibid. 21).
Sankhya assumes a quantity of Purushas, but only one Prakriti (Mother Nature) which has two functions. Firstly, it involves Purusha in materiality; covering he the Purusha with a cloud of ignorance and delusion, so that it forgets the purity of its own nature and seeks for bliss outside itself. The second function of Prakriti is that of patient motherly care, spontaneously acting to release the Purusha. On his evolutionary path, an individual going through cycles of birth and death is provided -- via Prakriti care - with experience that help form his personality.
When an individual becomes more advanced, there arises a desire to know the real state of things. Prakriti inspires a desire for knowledge and truth. The bearer of this quality is the guna sattva, the salutary actor in the cycle of birth and death. During the development of the personality, sattva increases in strength and begins to see through the misleading and veiling influence of Prakriti (rajas and tamas). If sattva is developed, it consistently helps the individual on the path to knowledge, until he achieves Self realization. Sankhya sees knowledge as the 'simple awakening' that reveals the essence of Purusha.
continued.....
Sri Bhagavan and Thayumanavar:
Robert Butler and others:
Jayanti - 2005:
The mocking comments of the mind:
Sukavari - Verse 12:
Khanna handed Sri Bhagavan a piece of paper on which he had written something.
After reading it Sri Bhagavan said, 'It is a complaint. He says, 'I have been coming to you and this time I have remained nearly for a month at your feet and I find no improvement at all in my condition. My vasanas are as strong as ever. When I go back, my friends will laugh at me and ask what good my stay has done me.'
Then, turning to Khanna, Sri Bhagavan said, 'Why distress your mind by thinking that Jnana has not come or that the vasanas have not disappeared? Don't give room for thoughts. In the last stanza of Sukavari, in Thayumanavar, the saint says much the same as is written on this paper.'
And Sri Bhagavan made me (Devaraja Mudaliar) read the stanza and translate it into English for the benefit of those who did not understand Tamizh. It goes: 'The mind mocks at me, and though I tell you ten thousand times, you are indifferent, so how am I to attain peace and bliss?'
(Day by Day, 26.06.1946.)
எந்நாளும் உடலிலே உயிராம் உனைப்போல்
இருக்கவிலை யோமனதெனும்
யானுமென் நட்பாம் பிராணனும் எமைச்சடம
தென்றுனைச் சித்தென்றுமே
அந்நாளி லெவனோ பிரித்தான் அதைக்கேட்ட
அன்றுமுதல் இன்றுவரையும்
அநியாய மாயெமை யடக்கிக் குறுக்கே
அடர்ந்தரசு பண்ணிஎங்கள்
முன்னாக நீஎன்ன கோட்டைகொண் டாயென்று
மூடமன மிகவும்ஏச
மூண்டெரியும் அனலிட்ட மெழுகா யுளங்கருகல்
முறைமையோ பதினாயிரஞ்
சொன்னாலும் நின்னரு ளிரங்கவிலை யேஇனிச்
சுகம்வருவ தெப்படிசொலாய்
சுத்தநீர்க் குணமான பரதெய்வ மேபரஞ்
சோதியே சுகவாரியே. 12.
'Like yourself (the jiva) who are
spirit, have not I, the mind,
and my friend, the prana, always
dwelt within the body?
Long ago someone or other separated
us,
designating us as 'insentient'
and yourself as 'sentient'.
From that day you heard that, right
up to the present day,
you have unjustly erected a barrier
between us and suppressed us,
exercising your oppressive rule.
What a great task you have
accomplished,
right before our eyes!'
When my foolish mind thus grossly
abuses me,
my heart is scorched and blackened,
like beeswax exposed to a leaping
flame!
Can this be right and proper?
Though I have called upon You (God)
ten thousand times,
you have not taken pity on me, and
bestowed your grace.
Henceforth, how may happiness ever
come to me? Speak!
Supreme Godhead,
pure and devoid of all attributes!
Supreme Light! Ocean of Bliss!
********
Sri Bhagavan and Thayumanavar:
Robert Bulter and others:
Mandalattin - Verses 8 to 11:
Then I (Devaraja Mudaliar) said to Khanna: 'You are not the only person who complains to Sri Bhagavan like this. I have more than once complained in the same way, and I still do, for I find no improvement in myself.'
Khanna replied: 'It is not only that I have no improvement but I think I have grown worse. The vasanas are stronger now. I can't understand it.'
Sri Bhagavan quoted the last three verses of Mandalattin of Thayumanavar, where the mind is coaxed as the most generous and disinterested of givers, to go back to its birthplace or source and thus give the devotee peace and bliss, and he asked me to read ut a translation, I had once made.
தன்னிலே தானாக நினைந்துகனிந்
தவிழ்ந்துசுக சமாதி யாகப்
பொன்னிலே பணிபோலும் மாயைதரு
மனமேஉன் புரைகள் தீர்ந்தாய்
என்னினோ யான்பிழைப்பேன் எனக்கினியார்
உன்போல்வார் இல்லை இல்லை
உன்னிலோ திருவருளுக் கொப்பாவாய்
என்னுயிர்க்கோர் உறவு மாவாய். 8.
உறவுடலை எடுத்தவரில் பிரமாதி
யேனும்உனை யொழிந்து தள்ளற்
கறவுமரி தரிதன்றோ இகபரமும்
உன்னையன்றி ஆவ துண்டோ
வறிதிலுன்னை அசத்தென்னல் வழக்கன்று
சத்தெனவும் வாழ்த்து வேனென்
சிறுமைகெடப் பெருமையினின் சென்மதே
யத்தினில்நீ செல்லல் வேண்டும். 9.
வேண்டியநாள் என்னோடும் பழகியநீ
எனைப்பிரிந்த விசாரத் தாலே
மாண்டுகிடக் கினும்அந்த எல்லையையும்
பூரணமாய் வணக்கஞ் செய்வேன்
ஆண்டகுரு மௌனிதன்னால் யானெனதற்
றவனருள்நான் ஆவேன் பூவிற்
காண்டகஎண் சித்திமுத்தி எனக்குண்டாம்
உன்னாலென் கவலை தீர்வேன். 10.
தீராத என்சனன வழக்கெல்லாந்
தீருமிந்தச் சனனத் தோடே
யாரேனும் அறிவரிய சீவன்முத்தி
யுண்டாகும் ஐய ஐயோ
காரேனுங் கற்பகப்பூங் காவேனும்
உனக்குவமை காட்டப் போமோ
பாராதி யாகஏழு மண்டலத்தில்
நின்மகிமை பகர லாமோ. 11.
The translations made by the authors are given below, (not that of Devaraja Mudaliar):
Mind, you who evolve from Maya
as jewels are wrought from gold!
If you are freed from your defects
so that blissful samadhi is
attained
by meditating on (reality) within
oneself
as oneself, by melting within,
and by making (you)m fall away,
I shall attain redemption.
No one is as kind to me as you
are -- no one.
When I ponder on this, you
(the mind)
are equal to the grace of God. (8)
*
Amongst those who have taken on
bodies
to experience the world,
be they Brahma, or any of the gods,
it is true, is it not,
that for nay of them to reject
you (the mind),
and exist without you,
is impossible, quite impossible.
Without you, can anythijng be,
in this world or the next?
To vainly label you 'unreal' is
unjust.
So I shall praise you as 'real'
also.
In order that my wretched state
may be ended,
you must return to the glorious
land of your birth. (9)
continued......
Sri Bhagavan and Thayumanavar:
Mandalattin - continues....
You who have been my companion
from many a day, were to lie dead
through the inquiry (vichara)
that has separated you from me,
I should revere that ground with
perfect devotion.
Through the mauna Guru who has
ruled ovger me
I will be free from 'I' and 'mine',
becoming one with his grace.
The eight siddhis, liberation
itself,
which is a vision delightful to
behold,
shall be mine upon the earth.
Through you may anxieties shall be
ended.
(10)
*
All my interminable wrangling
with birth will end in his very
birth.
For me, the state of Jivanmukti,
which is difficult for anyone to
experience,
will arise.
Oh, Sir (mind)! Will even a cloud
on a grove of karpaga trees
(wish fulfilling trees)
suffice as a comparison to you?
Can your greatness be described
in the seven worlds, beginning
with earth?
********
A Philosophical Introduction to Gunas:
continues....
The most effective means givern by Prakriti for acquiring knowledge is the development of intellect (buddhi), the distinctive principle of intelligence and, because of its pre-eminence, the most perfect manifestation of such. The dynamic factor of the intellect helps the process of knowledge because, in the preparatory stage of the quest, it serves to unveil reality. Intellect by definition manifests the clear light of sattva, it represents the most perfect motherly gift of Nature to the individual on his path to freedom.
When the embodied Purusha, under the influence of Prkriti's veiling, identifies itself with the play of gunas and forgets its own imperishable and unlimited consciousness, it becomes, due to ignorance, convinced that it is joined to the gross body through the senses. In the body it feels reactions and considers them to be its own. This delusion is supposed by the play of gunas in every one of us. Form selfish satisfaction, it then makes use of our body and mind.
The question is how to understand the mind as an idea? A definition of the mind presents a permanent problem. If the mind is active, modifications appear which veil and absorb it in such a manner that we can neither perceive it directly nor get to the bottom of it. When a man learns to control and soften its modifications, the mind dissolves in Consciousness. The mind cannot be perceived itself because of its changeability. It veils its true appearance. Further, we cannot also perceive the mind when free of all its modes. Because then it only exists as Purusha (I. Tamini, Glimpses of the Nature of Yoga-Mind and Consciousness).
Being involved in the 'I am the body' idea, the individual takes upon himself the karma of the body and suffers the cycle of birth and death. These sensations are not of the Spirit because the activity and movement pertain to the realm of the guna rajas. Man's purpose should be to achieve the insight that he has as little to do with his gross manifestation as the moon with its reflection on water. The individual liberated from bondage must rise above the gunas. Liberation is attained when pure Buddhi state of the individual can discriminate permanently between the Spirit and Nature. (Yoga Sutras IV, 34.)
CONCLUDED.
Sri Bhagavan and Thayumanavar:
Robert Butler and others:
paraparak kaNNi - 225:
The real 'I' and the spurious 'I':
There was once a discussion in the Hall, about the true meaning of verse 10 of Ulladu Narpadu, Anubandham, which states:
"The body is like an earthen pot, inert. Because it has no consciousness of 'I', and because daily in bodiless sleep we touch our real nature, the body is not 'I'. Then who is this 'I'? Where is this 'I'? In the Heart Cave of those that question thus, there shines forth as 'I', Himself, the Lord Siva of Arunachala."
Dr. Srinivasa Rao asked whether this stanza does not teach us to affirm soham (repeating 'I am He' as a spiritual practice). Sri Bhagavan explained as follows:
It is said that the whole Vedanta can be compressed into the four words, deham (the body), naham (not I), koham (who am I?), soham (I am He). This stanza says the same. In the first two lines it is explained why deham is naham. i.e why the body is not 'I' or na aham. The next two lines say, if one enquires
ko aham i.e Who am I? if one enquires whence this springs and realizes it, then in the heart of such a one, the omnipresent God of Arunachala will shine as "I" as sa aham or soham; i.e. he will know 'That I am', i.e. "That is 'I'".
In this context, Sri Bhagavan quoted two stanzas, one from Thayumanavar and the other from Nammazhwar, the gist of both of which is: 'Though I have been thinking I was a separate entity and talking of 'I' and 'mine', when I began to inquire about this 'I', I found YOU alone exist. (Day by Day entry dt. 23.04.94).
This is the Thayumanavar verse:
நானான தன்மையென்று நாடாமல் நாடஇன்ப
வானாகி நின்றனைநீ வாழி பராபரமே.225.
O Supreme of Supremes!
Searching without searching who
this 'I' was,
soon I fond You alone
standing as the heaven of bliss,
You alone, blessed Lord.
******
Sri Bhagavan and Thayumanavar:
Robert Butler and Others:
paraparak kaNNi - 386.
In the next dialogue, Sri Bhagavan is questioned about turiya, the underlying substratum of the Self in which the three states of waking and dreaming and deep sleep appear and disappear. He answered the query about the three states and concluded with a brief quotation from Thayumanavar.
Bhagavan: There is only one state, that of consciousness or awareness or existence. The three states of waking, dreaming and deep sleep cannot be real. They simply come and go, The real will always exist. The 'I' or existence that alone persists in all three states is real. The other three or not real and so it is no possible to say that they have such and such a degree of reality. We may roughly put it like this. Existence or Consciousness is the only Reality. Consciousness plus waking is called Waking. Consciousness plus deep sleep we call Sleep. Consciousness plus dream, we call Dream State. Consciousness is the screen on which all the pictures come and go, The screen is real, the pictures are mere shadows on it. Because by long habit we have been regarding these three states as real, we call the state state of mere awareness or consciousness as the Fourth State, turiya. There is, however, no fourth state, but only one state.
In this connection, Sri Bhagavan quoted verse 386 of paraparak kaNNi, of Thayumanavar and said that this so called fourth state is described as waking sleep or sleep in waking - meaning asleep to the world and awake to the Self.
(Day by Day, entry dt. 11.01.1946).
நித்திரையும் பாழ்த்த நினைவும்அற்று நிற்பதுவோ
சுத்த அருள்நிலைநீ சொல்லாய் பராபரமே.386.
O Supreme of Supremes!
To remain,
free of sleep,
beyond thought's corruption,
is this the pure state of grace?
Pray, Speak!
********
Siva temples sung about in Saiva
Canons:
( Lesser known temples.)
seekAzhi - 609 110.
This place is now called SirkAzhi. The place is famous since it is birth place of Tiru Jnana Sambandhar. It is about 15 kms. from Chidambaram.
Saint Tiru Jnana Sambandhar mentions twelve names for seekAzhi in his padigam (decad) in Canon 2.70. These are:
1. Brahmanur - Brahma prayed to Siva here.
3. veNupuram - 'veNu' means bamboo. Siva appeared beneath a bamboo tree.
3. puhali - 'puhal' means refuge. It was the place of refuge for devas.
4. venguru - The god Guru (Brahaspati) prayed to Siva here.
5. thONipuram - 'thoNi' means a circular boat. During the deluge (praLayam) Siva appeared on a thONi, boat.
6. bhuntharAi - When Hiranyaksha split the earth (bhumi), Vishnu appeared as a boar and killed him. In order to ward off the sin, Vishnu prayed to Siva here.
7. sirapuram - Rahu, the node of moon, prayed to Siva here.
8. puRavam - 'puRa' means a dove. When the emperor Shibi killed a dove, he prayed to Siva here.
9. shaNbai - 'shaNbai' is a type of jungle grass. When Yadava clan fought with each other with this jungle grass and got killed, Krishna came and prayed to Siva here.
10. kALipuram - KALi prayed to Siva here.
11. kocchaivayam - kocchai is another name of Matsyagandhi, whom Sage Parasara wanted to marry and when he was made fun of for this, he prayed to Siva here.
12. kazhumalam - 'malam' is impurities. Sage Romesa prayed to Siva here to overcome three impurities of ego, karma and maya.
Siva is called Brahmapuriswarar. Uma is called tirunilai nAyaki. When Saint Tiru Jnana Sambandhar when he was a three year old, was weeping, near the temple tank, these divine couple came and Uma gave her breast milk to the child.
The tirtham (holy waters) is called Brahma tirtham. The temple tree (Sthala Viruksham) is Parijatha tree.
Saint Tiru Jnana Sambandhar mentions this temple in 694 of his verses in all his three Canons 1,2,3. Saint Tiru Jnana Sambandhar mentions this temple in 21 of his verses, in Canon 4. Saint Sundaramurti mentions this temple in 10 of his verses. Saint Manikkavachagar mentions this temple in one place in Tiruvachakam, Keerthi Tiruvahaval. He has also composed his Piditha Pathu, (Decad on Holding Firm), in this temple.
The eight Bhairva forms (representing eight heroic deeds of Siva) are inside the shrine. On Fridays the devotees pray to this Bhairvas.
The temple has got three tiers. In first one, Siva and Uma are called tiruthOni appar and Periya Nayaki. It is this couple which appeared to Tiru Jnana Sambandhar. In second one, Siva is called Brahmapuriswarar and Uma is called tirunilai nAyaki. In the third tier Siva is called Satta Nathar and Uma is called Satta Nayaki. Here to pray to Siva, males should go without upper cloth or shirt and women should go after removing the flowers on their locks which they can wear after coming out of the temple. Satta Natha is a Lingam made of athi tree. There is no abhshekam for Him nor there is clothing of garments. Only punuhu, (coming from civet cat) is applied on the wooden Lingam.
Saint Gananatha Nayanar, one of the 63 Saiva Saints lived and attained mukti here.
*****
The Many Sides of Ramana:
(Mountain Path - Aradhana 2005)
David Frawley:
Writing about my relationship with Sri Bhagavan is like going through my entire spiritual search. There have been many aspects and layers of this contact, which has taken many forms. These have led me to a perhaps a different understanding of Sri Bhagavan and His teachings than is apparent through the usual examination of the books about Him. Sri Bhagavan has come to me in different ways and relative to many teachings and practices in a manner I never expected.
My initial encounter with Ramana occurred through books in the early days, the dawns of spiritual seeking when I was nineteen, around 1970. There were so many books, teachers and groups, so many different traditions, a number with much to offer, that naturally it was difficult to know where to concentrate. After having done a general examination of the world's spiritual traditions, it was clearly with Vedanta and Yoga that my soul found the greatest resonance, that I felt the clearest presentation of the path of Self Realization. In that domain it was easy to discover the teachings of Sri Bhagavan, which were like the guiding star.
Sri Bhagavan's teachings were simple, clear and absolute, a solid rock of truth, and with a practical technique, Self Inquiry, to arrive at it. His picture radiating peace, wisdom and compassion was very compelling. Certainly there has been no other human picture that has equaled it in my mind. His life, as presented in His biographies, was also so austere, noble and pure that there is no doubt as to the completeness of His attainment. His teaching directly enunciated the great truths of Self realization and Non-duality, the essence of Vedanta, and appeared to be the ultimate teaching behind and, perhaps, beyond all teachings.
continued......
The Many Sides of Ramana:
(David Frawley)
continues.....
Contact with Sri Bhagavan:
first I came into contact with the few Western books on Sri Bhagavan. Then I discovered the Indian publications, particularly Talks with Sri Ramana Maharshi, that so eloquently presents all the issues of spiritual practice and realization. I subscribed to the Mountain Path and found in it additional insight. In addition I began to examine in more detail the greater tradition around Sri Bhagavan, the various Vedantic and yogic teachings that He taught or referred to. I also began the practice of Self Inquiry and could see its power.
On an inner level, it was not difficult to feel Sri Bhagavan's presence and to sense His guidance, whether through dreams or in the state of meditation. Sri Bhagavan remained with me as a constant inspiration, which has never left. However, two dilemmas arose. First I wondered how I could possibly put His teachings into practice in a realistic manner. Compared to the ascetic majesty of His life, mine appeared quite circumscribed. For me, with my confused mind, to meditate upon the Supreme Self often appeared little more than arrogance. The path of pure Jnana Yoga was said to be for the rare and the highest level of aspirants, requiring a pure and ripe mind, and an extreme asceticism. I thought about the years Sri Bhagavan spent in samadhi, letting His body be eaten by insects. How cold someone raised in the materialistic West be able to realistically do this practice, particularly while having to live and work in such an unspiritual culture, being constantly bombarded by its disturbances and distractions? Self Inquiry appeared easy at first, but was definitely not easy to sustain as a practice over long periods of time. It seemed to need some additional support.
continued......
The Many Sides of Ramana:
(David Frawley):
continues.....
J. Krishnamurti and Anandamayi Ma:
The second dilemma, which arose from the first, was the need for more direct instruction and a living teacher who could aid in that practice. Both these dilemmas led me primarily into the teachings of J. Krishnamurti. Krishnamurti was an accessible teacher, whose teachings had some similarity with those of Sri Bhagavan and appeared more realistic to follow, as they started on a more basic level inquiry than that of the Supreme Self. Inquiring into fear, desire or ego was something that one could do, when immersing one's mind into the Absolute appeared like a mere fantasy. I experimented with his teachings for a few years, and derived some benefit.
However, there was something missing in his approach that brought me continually back to Sri Bhagavan. It seemed less exalted and somewhat narrow and isolated. I knew the validity of other yogic practices like mantra and pranayama, and of the greater yogic tradition, which Krishnamurti generally rejected, but which Sri Bhagavan recognized as valuable. Hence I kept Sri Bhagavan as the ideal and continued to look for other teachers and additional supportive yogic practices.
This continued search let me to contact, though a series of letters with great North Indian saint Anandamayi Ma, who brought both light and love along with her grace. She encouraged me to continue with Sri Bhagavan's approach, but to broaden it with other yogic practices like mantra and bhakti yoga. This also helped enkindle an interest in the Vedas that I had developed earlier through the works of Sri Aurobindo, which directed me to an extensive examination of the Vedic mantras. This stabilized me in my sadhana for sometime and brought me into contact with M.P.Pandit of the Aurobindo Ashram, who similarly spoke very highly of Sri Bhagavan and His approach. Now it appeared I had discovered a path that was broad and practical as well as preserving the heights of Sri Bhagavan's teachings.
continued........
The Many Sides of Ramana:
David Frawley - continues......
Tiruvannamalai:
It was a few years later that I first visited Sri Ramanasramam in India and this brought another major change in my spiritual path. There my contact with Sri Ramana was deepened, though in a way that was initially disconcerting and very different from anything I had imagined. Sri Ramana came to me through the deity of Lord Skanda, the son of Siva with whom Sri Ramana is identified. I came to understand Sri Ramana as Lord
Skanda, the embodiment of the flame of Knowledge.
My first visit to the Asramam and to Arunachala was pervaded with the energy of Lord Skanda or Muruga, as he is known in South India. Coming to Tiruvannamalai I felt the presence of tremendous spiritual fire, which also had, in its more benefic moments, the face of a boy. The image a small boy carrying a spear, rising out of fire, keep appearing to my mind. This brought about an intense practice of Self Inquiry that was literally like death, though it was the ego's death, not that of the body. Going through that fire was perhaps the most intense spiritual experience of my life, to the point that I had at time to pray to keep it from becoming too strong! Yet afterwards it left one feeling refreshed, cleansed, and with a purity of perception that was extraordinary.
Lord Skanda and Ramana:
Up to that point I had only a limited understanding of the role of deities in spiritual practice. I had almost no knowledge of Lord Skanda, though he is very popular deity in South India and one see his picture everywhere. I did not understand his connection with Sri Ramana, though I had some idea about it, recalling having read about it before. So I was somewhat shocked to come into contact with such an entity, not as some fantasy but as a very concrete and vivid inner experience penetrating to the core of my being. That the process of Self Inquiry would be aligned to a deity, in which my personality was swallowed as it were, was not something I had heard of or even
noted in the teachings.
In time I learned about Skanda and Ramana. Skanda is the incarnation of the power of pure wisdom. He is the Self born of Self Inqiry, the inner child born of the experience of the death of the ego. This child of the innocent mind is the warrior that destroys all demons, all of our negative conditioning, with his
spear of Self inquiry. Coming to Tiruvannamalai was an experience of that inner fire (tejas), which was Ramana and Skanda.
continued......
The Many Sides of Ramana:
David Frawley - continues....
I felt Lord Skanda most keenly at the great temple of Arunachaleswara in the town of Tiruvannamalai. Initially the experience of the temple was more important for me than the Asramam. The temple of Arunachaleswara still holds much of the vibration of Ramana, who was its child and where He stayed and practiced tapas. It has its own Divine presence as well that has nourished many sages and yogis. The Devi there functions as the mother of Ramana and Skanda and mother of all. I can feel her as my own spiritual mother. The great Siva Linga, is similarly is like Ramana's father. The deities in the temple became alive as the parents of Lord Skanda, who was not only Ramana but my own inner spiritual seeking. It was in the Mother temple I felt the strongest energy and unfoldment. The story of the birth of Uma, her marriage with Siva, and the birth of Lord Skanda began to unfold in my meditations as a symbol of the process of Self Realization. The myth became real compared to which our human lives are mere shadows. The realms of these deities (Deva Lokas) emerged
as states of meditation.
One day at the temple I decided to purchase a statue to take back home for my altar. There I found a small statue of Lord Skanda, that I bought and put into my nap sack. One of the Brahmin priests in the temple noted what I had done. He gestured to me and asked for the statue, which I gave him. Then he led me through the temple and placed the statue on all the chief murtis, doing the appropriate pujas. He started with the Devi and then to Siva Linga and then to Skanda temple. It was as if I myself was reborn as Skanda during those pujas.
Later in the Asramam while meditating, the Devi appeared to me holding various ornaments and weapons, and offering them to me, a form which I later identified as a form of Durga called Mahisasuramardini. These I came to
know were different teachings and practices that she bestowed to her devotees, nus as she gave them to her son Skanda. One needs plenty of such tools in order to be successful in one's meditation. There are so many obstacles for which different methods are needed. These have proved very helpful , if not crucial through time. I have learned to appreciate the abundance of such approaches. Rather than struggling mentally with any problems, I call up one of the weapons of he Goddess to deal with them.
continued.....
Dear all,
In today morning, I wrote about seekZahi, under the Siva Temples sung about in Saiva Canons. There had mentioned that seekAzhi has got 12 names and Saint Tiru Jnana Sambandhar has mentioned all the 12 names in his decad (actually 12 verses) under Canon 2 padigam 70.
I have given this decad as follows in Tamizh. This is called tiru chakkara mARRu, that is 'changing the pattern of circle.' Here the saint poet gives all the twelve names, in 11 verses, by changing the order! A Wonderful piece of poetry!
753 பிரமனூர் வேணுபுரம் புகலி வெங்குருப் பெருநீர்த் தோணி
புரமன்னு பூந்தராய் பொன்னஞ் சிரபுரம் புறவஞ் சண்பை
அரன்மன்னு தண்காழி கொச்சை வயமுள்ளிட் டங்காதி யாய
பரமனூர் பன்னிரண்டாய் நின்றதிருக் கழுமலம் நாம்பரவு மூரே. 01
754 வேணுபுரம் பிரமனூர் புகலிபெரு வெங்குரு வெள்ளத் தோங்குந்
தோணிபுரம் பூந்தராய் தூநீர்ச் சிரபுரம் புறவங் காழி
கோணிய கோட்டாற்றுக் கொச்சை வயஞ்சண்பை கூருஞ் செல்வங்
காணிய வையகத்தா ரேத்துங் கழுமலம் நாங்கருது மூரே. 02
755 புகலி சிரபுரம் வேணுபுரஞ் சண்பை புறவங் காழி
நிகரில் பிரமபுரங் கொச்சை வயம்நீர்மேல் நின்ற மூதூர்
அகலிய வெங்குருவோ டந்தண் டராய்அமரர் பெருமாற் கின்பம்
பகரு நகர்நல்ல கழுமலநாங் கைதொழுது பாடு மூரே. 03
756 வெங்குருத் தண்புகலி வேணுபுரஞ் சண்பை வெள்ளங் கொள்ளத்
தொங்கிய தோணிபுரம் பூந்தராய் தொகுபிரம புரந்தொல் காழி
தங்கு பொழிற்புறவங் கொச்சை வயந்தலைபண் டாண்ட மூதூர்
கங்கை சடைமுடிமே லேற்றான் கழுமலநாங் கருது மூரே. 04
757 தொன்னீரில் தோணிபுரம் புகலி வெங்குருத் துயர்தீர் காழி
இன்னீர வேணுபுரம் பூந்தராய் பிரமனூர் எழிலார் சண்பை
நன்னீர பூம்புறவங் கொச்சை வயஞ்சிலம்ப னகராம் நல்ல
பொன்னீர புன்சடையான் பூந்தண் கழுமலம்நாம் புகழு மூரே. 05
758 தண்ணந் தராய்புகலி தாமரையா னூர்சண்பை தலைமுன் ஆண்ட
அண்ணல்நகர் கொச்சை வயந்தண் புறவஞ்சீர் அணியார் காழி
விண்ணியல்சீர் வெங்குருநல் வேணுபுரந் தோணிபுரம் மேலா லேந்து
கண்ணுதலான் மேவியநற் கழுமலம்நாங் கைதொழுது கருது மூரே. 06
759 சீரார் சிரபுரமுங் கொச்சைவயஞ் சண்பையொடு புறவ நல்ல
ஆராத் தராய்பிரம னூர்புகலி வெங்குருவோ டந்தண் காழி
ஏரார் கழுமலமும் வேணுபுரந் தோணிபுர மென்றென் றுள்கி
பேரால் நெடியவனும் நான்முகனுங் காண்பரிய பெருமா னூரே. 07
760 புறவஞ் சிரபுரமுந் தோணிபுரஞ் சண்பைமிகு புகலி காழி
நறவ மிகுசோலைக் கொச்சை வயந்தராய் நான்முகன் றனூர்
விறலாய வெங்குருவும் வேணுபுரம் விசயன் மேலம் பெய்து
திறலால் அரக்கனைச்செற் றான்றன் கழுமலம்நாஞ் சேரு மூரே. 08
761 சண்பை பிரமபுரந் தண்புகலி வெங்குருநற் காழி சாயாப்
பண்பார் சிரபுரமுங் கொச்சை வயந்தராய் புறவம் பார்மேல்
நண்பார் கழுமலஞ்சீர் வேணுபுரந் தோணிபுரம் நாணி லாத
வெண்பற் சமணரொடு சாக்கியரை வியப்பழித்த விமல னூரே. 09
762 செழுமலிய பூங்காழி புறவஞ் சிரபுரஞ்சீர்ப் புகலி செய்ய
கொழுமலரான் நன்னகரந் தோணிபுரங் கொச்சைவயஞ் சண்பை யாய
விழுமியசீர் வெங்குருவோ டோ ங்குதராய் வேணுபுரம் மிகுநன் மாடக்
கழுமலமென் றின்னபெயர் பன்னிரண்டுங் கண்ணுதலான் கருது மூரே. 10
763 கொச்சை வயம்பிரம னூர்புகலி வெங்குரு புறவங் காழி
நிச்சல் விழவோவா நீடார் சிரபுரம்நீள் சண்பை மூதூர்
நச்சினிய பூந்தராய் வேணுபுரந் தோணிபுர மாகி நம்மேல்
அச்சங்கள் தீர்த்தருளும் அம்மான் கழுமலம்நாம் அமரு மூரே. 11
764 காவி மலர்புரையுங் கண்ணார் கழுமலத்தின் பெயரை நாளும்
பாவியசீர்ப் பன்னிரண்டும் நன்னூலாப் பத்திமையாற் பனுவல் மாலை
நாவி னலம்புகழ்சீர் நான்மறையான் ஞானசம் பந்தன் சொன்ன
மேவி யிசைமொழிவார் விண்ணவரில் எண்ணுதலை விருப்பு ளாரே. 12
Subramanian. R
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
anniyur - 609 203.
This village and temple is now called ponnur. This temple is about 30 kms. from anniyur, after needur. In the month of Phalguni (Panguni) on 24th and 25th days, the sun rays fall on the Lingam. The god of rains, Varuna is said to have prayed to Siva here.
Siva is called AbhatsakAyeswara. Uma is called Periya nAyaki. The tirtham (holy waters) is a tank called Agni tirtham. The Sthala Viruksham (temple tree) is Lime tree.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses, in Canon 1. Saint Tiru Navukkarasar has mentioned this temple in 19 of his verses, in Canon 5.
*******
The Many Sides of Ramana:
David Frawley:
continues....
The connection between Ramana and Skanda led me more deeply into works of Ganapati Muni, one of Sri Ramana's earliest and greatest disciples, who more than anyone lauded Sri Ramana as Skanda. Ganapati produced many beautiful Sanskrit verses connecting the two. This served as a door into Ganapati's work and his vision of Sri Ramana. It further served to connect my Vedic work with Sri Ramana. Ganapati connected both Skanda and Ramana with Agni, the sacred fire of the Vedas, the embodiment of Vedic wisdom. Eventually I came into contact with K. Natesan, a great disciple of Ganapati who resides at the Asramam, who so kindly gave me Ganapati's unpublished works and helped explain these connections to
me. (All of Ganapati Muni's works have since been printed and published in several volumes since then.)
This brought the influence of Ganapati as a constant inspiration.
Ganapati was a great devotee of the Goddess, particularly in the form of Uma, and brings her blessings to those who honor him.
My encounter with Sri Ramana led me to Ganapati in whose works I found the continuation of the Vedic visions and the grace of Vedic and Tantric knowledge. I also experienced Ganapati as Sri Ramana's brother just as the god Ganapati is the brother of Lord Skanda. One needs Ganapati (mantra-sakti) to pave the way for Skanda (atma nishta). It is a family matter, one could say, meaning Siva's family.
Ramana and the Hill
The second major point of revelation for me was Sri Ramana and the Hill. I had grown up in mountain regions and developed a strong reverence for their spiritual power. One can still fee Sri Ramana's presence on and around Arunachala Hill, which has considerable one could say magic about it. It is as if He still roams the Hill, which reflects the tapas He experienced on it. When I first climbed to the top of the Hill, I stopped for a few minutes to meditate on the summit. There while sitting a sadhu appeared coming up the side of the Hill taking long strides, and stopping occasionally to pick something like berries from a bush or two. He was an elderly man, wrapped in orange in the upper part of his body like a Swami. As he came near he gave the greeting of the siddhas, raising his hand. At that point infinite space opened up and my consciousness entered into it. After a short time, he continued on the Hill. I sat there quietly absorbing the experience. Who this being was I do not know but it is my feeling that he was such a Siddha of the Hill. Certainly the Hill has many such mysteries.
continued.....
The Many Sides of Ramana:
David Frawley:
continues....
Sri Ramana is indeed the Hill. Like Siva He is the Lord of the mountains. His teaching comes through nature, not through the human mind, and has
all the power of the universe within it. Whenever I see mountains like Arunachala, (we have one that has a similar shape nearby here in New Mexico) my mind goes to Sri Ramana. The Aruna Hill is the hill of the dawn before which the Atman or Spiritual Sun arises in the east. It is the home of the Aruna Ketu rishis who are lauded in the Vedas, (Taittiriya Aranyaka, Aruna Prasna), as the creators of the universe.
Sri Ramana is not simply a person. Nor is His teaching something He invented or a one man show. Sri Ramana is a doorway to all the wisdom of the Rishis and yogis, which in turn takes us to all the powers of the universe, visible and invisible, Like the Vedas, He is the fire, the water, the wind and the sun. He is the Hill that holds he world and the spirit hidden in nature, like the fire hidden in the fire sticks. He represents a teaching that integrates the vast wisdom of the ancient and eternal seers into a simple prescription for our modern ills. But this teaching, though having a simple core, is subtle and many sided, It is not standardized prescription for mass consumption but a way of attainment with one's individual nature.
The story continues to unfold. During my last trip to India I was fortunate to meet with Shivananda Murti, a great devotee of Sri Bhagavan in Andhra Pradesh, who revealed to me another aspect of Sri Ramana. Meanwhile, I was sent as a gift by the Sivananda Ashram, who knew my reverence for Skanda, large statues of Lord Skanda and hs two wives VaLLi and Devasena (who represent the forces of nature and the power antra), so that Skanda also lives in my house. Yet whether it is Sri Ramana who became Skanda, or Skanda who became Sri Ramana, we cannot be sure!
concluded.
The Hill:
(Aradhana 2005 of Mountain Path)
Katya Osborne:
What is it about Arunachala that attracts some people to the point of obsession? There are some who, once ensnared, find it almost impossible to leave; there are others who pass by and barely notice it. You drive along the main road in either direction and the countryside is more or less littered with hills of a similar size and configuration. Why should this pile of earth and rocks be in any way different? Yet different it most assuredly is. None of the other prominences has the power, presence, or sheer personality and exuberance of Arunachala. Even Sri Bhagavan, if He could be said to be attached to anything, was attached to this place. On the face of it, it is an inexplicable mystery. Yet nonetheless a fact and therefore worth trying to explain.
In the myths of antiquity, Arunachala was acknowledged to be the incarnation of Lord Siva on earth as the Lord of Hire. Physically it is a hill, or small mountain, some 2,668 feet above sea level, of apparently unremarkable rocks physically indistinguishable from any others in this landscape of scattered hills dotted about on the hot plains. Sri Bhagavan treated Arunachala as a living manifestation of God, and as such it is hard to describe. A person cannot be truly conjured up by a catalogue of physical details, and yet any other sort of description is even harder to arrive at. To those who are in tune with it, Arunachala is a microcosm of the world. Its signature on the landscape is so powerful that it seems to distort one's inner compass. No hill this, but an overwhelming presence that makes anything else around seem shadowy and unreal. It also acts as a prism to intensify all the senses and emotions. Colors seem brighter; the taste of food is sharper; the very act of breathing is not just the drawing in of whatever comprises the local atmosphere, rather it is an effervescent inhalation of invigorating power. Every sensation seems to be keener; love is stronger, but then too is hate. Having heightened senses works both ways, which is why people come to Arunachala. They hope for release and enlightenment, but the corollary is that all one's negative aspects are also highlighted. They can be dealt with or given in to, according to the personal application of the individual. People who resonate with the Hill have a unique opportunity to deal with all the troublesome facets of their characters, to recognize them and try to eliminate them; they have also the possibility of elevating their least desirable qualities and this can happen so slyly that it
almost goes unnoticed. Small skirmishes can become major wars and a mild interest in one's neigbours can become malicious gossip. In the same spirit, a lack of interest in personal possession can become genuine renunciation and ordinary thoughtfulness can transmogrify into true spirituality.
continued......
The Hill:
Katya Osborne:
continues......
It is a mistake to suppose that everything within the ambit of the Hill is benign. People have been robbed, raped, and have even died on the Hill. Others have lived there as renunciates, untroubled in a cave for years. Still others have carried on life-long love affair with it. Whatever happens in the world at large also happens on or around the Hill...but more so.
Addicts to this sort of intensive living find it hard to revert to black and white after the glories of technicolor. These are the people who cannot keep away for long. Whatever the outside world has to offer pales into insignificance when compared to the concentrated wealth of emotion engendered by Arunachala. Although this amount of sheer cosmic power is hard to contain and can sometimes cause the mind to spin out of control, which may be the reason why some people come to Tiruvannamalai either are, or become, unbalanced. It is dangerous to underestimate the intensity of this place.
Another attribute of the Hill is its healing powers. Known also the Hill-Medicine, this can be a reference to the many therapeutic herbs to be found on it, but it can also been an allusion to total holistic healing, in fact to the immense feeling of well being that emanates from anywhere within the aura of Arunachala. The many special attributes of this sacred place have been recognized from the time immemorial. Possibly, in ancient days, when people were more attuned to natural forces, the power of Arunachala was more apparent to everyone and its manifestation was acknowledged by all. Certainly, many shrines and temples, some of enormous antiquity, festoon the pradakshina road and legendary stories of the
Hill proliferate in the scriptures. It is an eloquent confirmation of the abiding authority of this place that its influence has not evaporated over the millennia. Indeed it is apparently just as strong now as it ever was. Whether the source is geological, due to a concentration of magnetism in its structure, or whether it is purely spiritual due to causes we cannot understand, the fact remains that the power is there and so strong that it is almost tangible. Some interested people have gone to the trouble of measuring the distance from which the aura of the Hill can be felt and they came up with a figure of 40 km radius. (It is recorded in the Arunchala Mahatmyam that the influence of Arunachala extends some 3 yojanas. A yojana is equal to approximately 8 miles or 13.5 kms.) This may or may not be accurate, but in any case it is irrelevant. For Sri Bhagavan the Hill was His guru and He walked around it, climbed up it and composed songs to it. Indeed, it was the Hill that drew Him to Tiruvannamalai in the first place.
continued......
The Hill:
Katya Osborne:
continues....
The solace that some people find within the radius of the Hill is alluring and addictive. Historically people have looked for sacred places upon which to build their altars, temples or any other place of worship. A hill was felt to be fitting a location from which to praise God. With Arunachala however, although many shrines have been built at its feet and Sri Bhagavan Himself lived in a cave on its slopes for some years, no one has even even considered building any structure on the summit. It would seem like a desecration. At least that was the feeling of respect which Arunachala engendered until recently. Nowadays, possibly as a sign of Kali Yuga, the summit of the Hill is disfigured by shoddy shacks and there are a number of quite aggressive 'sadhus' who demand money from pilgrims. In the past this was never the spirit on the Hill. It was enough that at the festival of Maha Deepam, a huge copper cauldron was hauled up to the top from the Big Temple. Pilgrims clustered around and thronged the pathways to the peak, each one bearing gifts of ghee to fill the container. On Maha Deepam night, the flame is lit, not by Brahmin priests but by ancient customs, it is done by simple townspeople. For a week, the flame is kept alight while everyone honors Siva in his aspect of Lord of Fire. No one can say how old this ceremony is. Certainly it goes back beyond the era when records were kept. Lost in the dim past is the origin of the feeling of awe and reverence engendered by Arunachala. But whatever its source, the Hill's spontaneous attraction still exists, and is experienced by so many people, even those who first came to the Hill expecting nothing at all. It speaks eloquently of the power of Lord Siva in whatever incarnation he chooses.
concluded.
Poems of Arthur Osborne:
Ramana Sadguru:
To feel, to know, to be the Christ
within
Can there be love for Christ on
earth,
Walking like men, seen as a man is
seen?
Seek not to argue; love has greater
worth.
Love makes man kin.
With the Beloved. Such have I
known,
Him of lustrous eyes, Him whose
sole look
Pierced to the heart, wherein the
seed was sown
Of wisdom deeper than in holy book,
Of truth alone.
Not to be learned but lived, Truth
in its hour
To sprout within the heart's dark,
wintry earth
And grow a vibrant thing, then,
come to power,
To slay the seeming self that gave
birth,
Or to devour.
Heart of my heart, seen outwardly
as one
In human form, to draw my human
love,
Lord Ramana, Guru, the risen Sun,
Self manifest, the guide of all
who rove,
Lost and alone.
In tangled thoughts and vain
imaginings,
Back to pure Being, which your
radiant smile,
Full of compassion for my
wanderings,
Tells me I always was, though lost
for a while
In a world of things.
*******
Arunai Vijayam Day - 01.09.2012:
On this day, in the year 1896 Sri Bhagavan arrived at Arunachala.
Alighting at Tiruvannamalai railway station, on the morning of 1st Sept. 1896, Venkataraman beheld His 'promised land' in the 'starry-
pointing' towers of Arunachaleswara Temple from afar. As with the Saint Nanda, the very sight of the towers filled His soul with joy, arising not merely from the sense of achievement but also from the close proximity to Bliss itself. With quick steps and a pounding heart, He proceeded straight to the great Temple. The gates of the three high compound walls and the inner doors were open. There was not a soul beside Him there. And it looked as though the Father was thus preparing to welcome His 'beloved son', who marched straight into the innermost shrine, the Holy of Holies (garbha griha), without any hindrance and addressed Arunachaleswara Lingam thus:
O God, obedient to Thy call,
Here have I come, deserting all.
That moment, all physical and mental excitement disappeared. He felt a soothing sensation. And His cup of bliss was full to the brim.
That was the supreme moment of His life, the point at which the old and false worldly life may be said to be 'rung out' and the new and true life in the Father and the Self 'rung in.' He stood a while there in ecstasy, prostrated Himself, and left the sanctuary. He had sealed His future and delivered it over to God. And hence forward He was but a baby in the arms of His Father, to be tossed about, or played with, as the latter chose.
Now that He had seen the stone Lingam, He felt that it was, not any mere external physical object, but the Omnipresent, All pervading
Spirit, that had drawn Him and was still drawing Him away from His old groove. Three years passed when He again went in to see Arunachala at the temple. Constant visits to the shrine, He felt were needless in the face of the constant presence that filled His heart, of the hourly protection that He received, and of the strengthening realization that He was the immortal spirit.
When Venkataraman left His Father's Presence, where did He go?
'The world was all before Him
where to choose
His place of rest; and Providence
His guide.'
On the very day of His arrival, He had aimlessly walked on to the Ayyankulam Tank and thrown away the bundle of sweet meat given to Him at the Kilur Muthukrishna Bhagavatar's house saying to Himself, 'To this block why give any sweetmeat?' As He walked back from the tank, and came near the temple, some one accosted Him and asked, 'You want your tuft of hair to be removed, eh?' 'Yes', replied the young Swami, who was immediately thereupon taken to a barber and had the entire hair on His head removed. He then tore His cloth to shreds, and wearing one of them as a cod piece, cast away the rest along with the balance of money, three rupees and half with Him. He also removed the sacred thread from His body and threw it away.
The casting away of the sacred thread had its solemn significance. The young Swami was realizing His own nature, discarding all that was not the self. The body was not Himself. He had effectively discarded it by realizing Himself as the current or energy (Avesam). And when the body was thus discarded, with it must go all the distinctions based upon the notion that body was the self.
(B.V. Narasimha Swami. 'Self Realization.)
"You asked me, did you not, to come
to you?
Very well, I have come.
Now you come and assume the burden
of maintaining me.
Go on suffering thus.
It is your fate to look after me,
O Arunachala!"
******
Arunai Vijayam Day: 01.09.2012:
Sri Bhagavan never left Tiruvannamalai from that day to the day of His Mahanirvana. He was staying in and around the Temple, then in the Hill at various places and at best He spent some months in Gurumurtham and Pachaiamman Kovil, all within the town limits.
His life on the earth was quite unique. He never wore ochre robe nor recommended it to anyone. He stressed the paramount importance of inner renunciation, than the external paraphernalia.
He never wore foot wear. He never allowed any one to touch His feet, excepting for massaging by attendants. In the whole of 54 years, perhaps one or two devotees might have touched His feet as a prayer before prostration.
He never wore garlands and never permitted anyone to garland Him. Whenever garlands were brought He told them to place on Sri Ramakrishna's photo that was there on the wall or asked them to place it on the Matrubhuteswara Lingam.
He never wore rudraksha or spatikam. The real rudraksha was within Him, the ever present Sivam, symbolizing rudraksham or spatikam.
He never approved anyone to convert to Hinduism. Atma is common to all religions and one can be a true Christian or a Moslem and still realize the Atma within. He never approved any householder to embrace sannyasam. One can be a householder and still realize the Self. The family is in the mind and not externally in the form of wife and children.
He never allowed anyone to do pada-puja or paduka puja. Keep my feet in your heart and that is real pada puja, He used to say.
He never brought His palms together to pray to anyone. Nor did He approve prayers and prostrations time and again by devotees. Everyone was the same Self to Him.
'Even before someone prostrate to me, I prostrate to him mentally', He used to say.
He never touched money and never took part in the administration of
the Asramam for He never owned anything in this earth.
He never owned a name nor put His signature on any paper. Even in the recorded commission proceedings later, He merely drew a horizontal line. Whenever He wanted to test the fountain pen for its writing, He used to write Arunachala and test the pen!
One can write many many things about the uniqueness of Sri Bhagavan!
What can we do? We can surrender to Him totally or if capable do true and sincere self inquiry. And even that self inquiry to succeed, His grace is essential.
பெரும்பெருமான்என் பிறவியை வேரறுத்துப் பெரும்பிச்சுத்
தரும்பெருமான் சதுரப்பெருமான் என் மனத்தினுள்ளே
வரும்பெருமான் மலரோன் நெடுமாலறியாமல் நின்ற
அரும்பெருமான் உடையாய் அடியேன் உன் அடைக்கலமே. 410
I pray to that Great Lord, who is going to remove the cycle of birth and death, root and branch. The wise Lord, who is ever in my mind.
The one who could not be fathomed either by Brahma and the tall Vishnu. The rare Lord, my Master, I am seeking refuge in You.
(Manikkavachagar, Adaikkala Pathu,
Verse 3: Decad on surrender, Tiruvachakam.)
*******
Ramana Vijayam Day: 01.09.2012:
Let us see what was done at the Asramam during Sri Bhagavan's days.
Maharshi gets up between 3 and 4 am. and that means the others (the inmates/devotees mostly get up at the same time. After attending to ablutions, He sits up in His sofa, and some devotees begin the day with a chant of His praise or of Manikkavachagar's Tirupalli Ezhucchi or Tiruvembavai other parts of long poems composed by Muruganar or chant of Maharshi's Tamizh poems in praise of Arunachala. By 5 or 6 am. the regular streams of outside visitors, especially of those who resort to the neigbouring wells, Pali Tirtham, Agsthya Tirtham and Agni Tirtham, go up to the Swami, prostrate before Him and go away. Then follows an adjournment to the dining hall for a light morning coffee with idli or upuma. Then the Maharshi returns to His seat. The visitors pour in again. Among the devotees, there is mostly a division of labor. Some cull flowers and make garlands, others fetch water and prepare naivedya for the puja. Some go through the ceremony of puja at the Matrubhuteswars shrine, i.e Mother's Samadhi, wherein, the linga over Her Samadhi, a Sri Chakram, and images of Ganapati and Skanda are worshipped with Ashottaram and on special occasions, with Sahasranamavali. Some are engaged in literary tasks - composing, correcting, translating and editing the works of or about Maharshi, and in rare cases works by or about other saints and holy personages. The fetching and preparation of vegetables and other articles of cooking is attended by a few devotees and is supervised by Swami Niranjananda. Maharshi also takes part in this joint work of cooking,
and setting an excellent example of diligence and humility. Dignity of labor is plain to all.
Then follows lunch between 11 am and 12 noon. Then the usual work and rest. Some tiffin is forthcoming at about 3 pm. from visitors, comprising of sweetmeats, fruits, savories etc., Maharshi takes a bit and then the rest is distributed to all equally.
On some days, the lunch provided by the visitors bearing the full cost thereof, is called bhiksha. Maharshi goes for a pradakshina of the Hill with or without these visitors. On other days, Maharshi goes for a stroll for half an hour on the Hill.
The inmates and visitors take a afternoon nap since the town is very hot between 12 noon and 3 pm.
Maharshi continues to sit on the sofa reading some newspapers or spiritual magazines or correcting the works of devotees like Muruganar.
In the evening at 5 pm. Vedaparayana starts. Maharshi carefully listens to the parayana.
At around 7 pm. simple dinner is provided for all. Maharshi takes His dinner squatting on the floor like any other devotee, in the dining hall. Ladies are advised to get back to their places either before the dinner or after dinner (if someone is there to accompany them).
At around 9 pm. all go to bed. Maharshi never sleeps with full back touching the sofa. He simply reclines and sleeps
In between these works, visitors/ devotees ask questions on matters of spiritual interest including self inquiry. They sometimes describe the problems in life and Maharshi replies to them suitably.
If the questioner is sincere, Maharshi gives suitable replies to overcome the problems/difficulties. Otherwise He does not answer them at all.
Very rarely He gazes at a particular person for long minutes, without uttering a word, so that the person gets immense peace and understands the secrecy and nuances of the Atma Vichara.
*******
Arunai Vijayam Day - 01.09.2002:
Last year (2011), I and my wife were in the Asramam for Arunai
Vijayam Day of Sri Bhagavan. The crowd was moderate, and especially we could see a group of about 60 people who had come from Madurai in a bus. We were told that these people who are members of Ramana Kendra, Madurai, are coming for every 1st Sept. and spend two or three days, from 1st Sept. Some were middle aged women and some were college girls apart from a majority male Ramana bhaktas from Madurai. My wife was talking to a
girl student from an engineering college in Madurai. She said: Bhagavan is all for me! I do my studies sincerely and all results are His boons for me. I have been attracted to Him since many years, thanks to my parents. I do not even pray to other gods, excepting a customary namaskaram in the home altar and a visit to Meenakshi Temple once a while. But Sri Bhagavan is most dear to me. He is deciding my life and He is going to decide my life. This surprised both of us. For an engineering student, say 17 or 18 old, to have such a faith and devotion to Sri Bhagavan astonished us. She says that unless they (the children at home) complete chanting Sri Ramana Stuti Panchakam of Satyamangalam Venkataramana Iyer, in the mornings, they won't get their coffee or tea! Simialrly, the children should chant Sri Arunachala Stuti Panchakam, on
all evenings, despite their school/college pressures like exams, tests etc..
ஆட்டுத்தேவர் தம் விதியொழிந் தன்பால்
ஐயனே என்றுன் அருள்வழி யிருப்பேன்
நாட்டுத்தேவரும் நாடரும் பொருளே
நாதனே உனைப் பிரிவறா அருளைப்
காட்டித்தேவநின் கழலிணை காட்டிக்
காயமாயத்தைக் கழிந்தருள் செய்யாய்
சேட்டைத்தேவர்தந் தேவர்பிரானே
திருப்பெருந்துறையுறை மேவிய சிவனே. 402
Manikkavachagar says: I shall not care for what is destined by the three gods - Brahma, Vishnu and Rudra (Attu-thevar) for me. I shall always go by the way of grace shown by you. O Lord, who is rare even for brahmins, (nattu thevar, bhusurar in Sanskrit), who pray to you with sacrifices, pujas and mantra japas everyday. But You have shown me your ever-present Grace to me and also your anklet wearing feet! O please grace me further by canceling this maya, that is, body.
O the Lord of all petty gods, mischief mongers (settai thevar, navagrahas), O Siva, who ever resides in Tiruperundurai, the great shore of liberation!
(Setthilap pathu, Verse 5. Decad on Not yet dying.).
*
The Madurai group wanted to do giri pradakshina on that night, 01.09.2001). My wife volunteered to go with them. They promised to me that they would safely bring her back. I said OK. But I could not meet this challenge of giri pradakshina, due to my knee problems. I lied down simply in the guest house bed, chanting within my lips Arunachala Siva, Arunachala Siva.
My wife returned safe, duly accompanied by the Madurai friends, up to my guest room, at around 01.30 am.,
This was a memorable Arunai Vijayam Day for us!
*******
Arunai Vijayam Day: 01.09.2012:
Annamalai Swami was strolling on the Hill one evening. He tried to visit the southern slopes, which
were full of bushes and thorns. His dhoti got stuck at many places and he stepped on the thorns many times. As he was strolling, he just
saw a paper wherein there was Sri Bhagavan's photo and a printed poem, by one K.V. Ramachandra Iyer,
titled Sri Ramana Rishi Tiru Dasangam. Dasangam means ten attributes/ornaments of a god or guru. These ten venbas were written on the lines of Maniikkavachagar's Tiru Dasangam in Tiruvachakam. The gist of Ramachandra Iyer's poems are as under:
1. O green parrot! Tell me the name
of that great Rishi who is in Tiruvannamalai? The parrot replies:
O His name! Whatever you want to call, is His name!
2. O parrot of the flower garden! Please tell me that Rishi's land. The parrot replies: What else could be His land? His land is the Land of Grace!
3. O parrot with honey in mouth!
Plese tell me the town of that Rishi! The parrot replies: O His town is the cave of Heart!
4. O parrot with red lips! Tell
me the river in the land of that
Rishi! The parrot replies: River! His river is the flood of bliss that engulfs the devotees' heart.
5. O green parrot! Tell me the all praising quality of that Rishi! The parrot replies: The upasantham, is His quality!
6. O beautiful parrot, Tell me the horse which that Rishi who never leaves my heart! The parrot replies: His horse? His horse is the vast expanse of akasa on which He rides.
7. O parrot staying in the flower gardens! Tell me the weapon of that Rishi. The parrot replies: Weapon? The Jnana Sakti which vanquishes all karmas is His weapon!
8. O beautiful parrot! Tell me the drum of that Rishi, which He ever hits! The parrot replies: Drum! His is Sakti Natham, the sound of Mother Uma's anklets.
9. O parrot of beautiful words! Tell me the garland of that Rishi!
The parrot replies: The garland! His garlands are devotees' songs who sing them with tearful eyes in His Presence.
10. O parrot with just words, tell me the Flag of that Rishi! The parrot replies: The flag? His Flag is Flag of Silence which silences the antagonists!
Manikkavachagar's Tiru Dasangam is as under:
ஏரார் இளங்கிளியே எங்கள் பெருந்துறைக்கோன்
சீரார் திருநாமம் தேர்ந்துரையாய் - ஆரூரன்
செம்பெருமான் வெண்மலாரான் பாற்கடலான் செப்புவபோல்
எம்பெருமான் தேவர்பிரான் என்று. 358
ஏதமிலா இன்சொல் மரகதமே ஏழ்பொழிற்கும்
நாதன்மை ஆளுடையான் நாடுரையாய் - காதலவர்க்கு
அன்பாண்டு மீளா அருள்புரிவான் நாடென்றும்
தென்பாண்டி நாடே தெளி. 359
தாதாடு பூஞ்சோலைத் தத்தாய் நமையாளும்
மாதாடும் பாகத்தான் வாழ்பதியென் - கோதட்டிப்
பத்தரெல்லாம் பார்மேற் சிவபுரம்போற் கொண்டாடும்
உத்தர கோசமங்கை யூர். 360
செய்யவாய்ப் பைஞ்சிறகிற் செல்வீநஞ் சிந்தைசேர்
ஐயன் பெருந்துறையான் ஆறுரையாய் - தையலாய்
வான்வந்த சிந்தை மலங்கழுவ வந்திழியும்
ஆனந்தங் காணுடையான் ஆறு. 361
கிஞ்சுகவாய் அஞ்சுகமே கேடில் பெருந்துறைக்கோன்
மஞ்சன் மருவும் மலைபகராய் - நெஞ்சத்து
இருளகல வாள்வீசி இன்பமரும் முத்தி
அருளுமலை என்பதுகாண் ஆய்ந்து. 362
இப்பாடே வந்தியம்பு கூடுபுகல் என்கிளியே
ஒப்பாடாச் சீருடையான் ஊர்வதென்னே - எப்போதும்
தேன்புரையுஞ் சிந்தையராய்த் தெய்வப்பெண் ணேத்திசைப்ப
வான்புரவி யூரும் மகிழ்ந்து. 363
கோற்றேன் மொழிக்கிள்ளாய் கோதில் பெருந்துறைக்கோள்
மாற்றாறை வெல்லும் படைபகராய் - ஏற்றார்
அழுக்கடையா நெஞ்சுருக மும்மலங்கள் பாயுங்
கழுக்கடைகாண் கைக்கொள் படை. 364
இன்பால் மொழிக்கிள்ளாய் எங்கள் பெருந்துறைக்கோள்
முன்பால் முழங்கும் முரசியம்பாய் - அன்பாற்
பிறவிப் பகைகலங்கப் பேரின்பத் தோங்கும்
பருமிக்க நாதப் பறை. 365
ஆய மொழிக்கிள்ளாய் அள்ளூரும் அன்பர்பால்
மேய பெருந்துறையான் மெய்த்தாரென் - தீயவினை
நாளுமணு காவண்ணம் நாயேனை ஆளுடையான்
தாளிஅறு காம் உவந்த தார். 366
சோலைப் பசுங்கிளியே தூநீர்ப் பெருந்துறைக்கோன்
கோலம் பொலியுங் கொடிகூறாய் - சாலவும்
ஏதிலார் துண்ணென்ன மேல்விளங்கி ஏர்காட்டும்
கோதிலா ஏறாம் கொடி. 367
திருச்சிற்றம்பலம்
*
Annamalaiswami carefully pasted that Iyer's song in his diary.
(Source:) Sri Ramana NinaivugaL.
Annamalai Swami Asramam, Palakottu.
1995 edition.)
**********
BE STILL:
(A poem of Arthur Osborne.)
Thou art? - I am? - Why argue?
Being is.
Keep still and be. Death will not
still the mind.
Nor argument, nor hopes of after-
death.
This world the battle-ground,
yourself the foe
Yourself must master. Eager the
mind to seek.
Yet oft astray, causing its own
distress
Then crying for relief, as though
some God
Barred from it jealousy the Bliss
it sought
But would not face.
*
Till in the end,
All battles fought, all earthly
loves abjured,
Dawn in the East, there is no other
way
But to be still. In stillness then
to find
The giants all were windmills, all
the strife
Self made, unreal; even he that
strove
A fancied being, as when that good
knight
Woke from delirium and with a loud
cry
rendered his soul to God.
Mind, then, or soul?
Break free from subtle words.
Only be still,
Lay down the mind, submit, and
Being then
Is Bliss, Bliss Consciousness;
and That you are.
*****
Arunai Vijayam Day: 01.09.2012:
The Sage's activity in inactivity:
Ella Maillar, Switzerland:
(Golden Jubilee Souvenir, 1886-1946):
According to my actual understanding, it would be foolishly daring of me to write something about Sri Ramana Maharshi Himself, the mode of life of a sage being an abysmal mystery but for those who enjoy a similar state of consciousness.
*
Sooner or later, Westerners who come to know the Maharshi feel constrained to say how puzzled they are by the inactivity of the Sage. 'Why doesn't He help the world? Preach? Travel? Condemn this? Advise that? Humanity is committing suicide; surely it urgent to do something about it?' We come from a continent where six months of beastly cold weather might partly explain that particular genius forces us to be physically active, to be on the move all the time, to shape things with our hands, our will altering the aspects as well as the dimensions of the earth.
The Maharshi has already met such reiterated remarks with many a wise or witty answer. Slowly the Westerner might have learned a few things, among them the truth that the precedes action. One must first of all learn to think properly and having done so one can hope for right action to follow.
Even when we go to the East in search of its Wisdom we remain at the level of understanding of the hurried visitor who, having identified himself with his body, is convinced that one has to be visibly active. It is perhaps unnecessary to explain to him that inactivity is the basis of its corollary, activity; that the useful wheel could not exist or work without a motionless center. It is unnecessary to comment upon the verse of the Bhagavad Gita about seeing activity in inactivity and inactivity in activity, which proves that one can eventually be established beyond such a pair of opposites.
But with reference to the standpoint of the common man, I would like to make a remark that might interest a few of my friends at home. That remark is borne out by what I felt strongly at Tiruvannamalai.
Even supposing that such great ones as the Maharshi could be really active, that they simply sat among us but were otherwise lost to the world - neither meditating, praying, nor receiving the respects of the devotees -- even were such an impossible case possible -- I say their activity is tremendous; they are the salt of the earth, their influence spreads out far away and is unconsciously felt even by workers hardly ever giving a thought to such sages. Something intangible emanates from these realized men; rather, what they stand for permeates the land they inhabit. Odeur de saintete... they sanctify the place through their presence. A kind of equilibrium is brought into being in the mind of the people. Whatever happens -- good or bad - in the daily life of these men, everything seems to be in order because the Sage is there.
continued......
The Sage's activity in inactivity:
Ella Maillart - continues...
The Westerner may say that such a faith is possible only among Indian peasants. No. I think that in most cases, the position assigned to a Sage has little to do with faith. Such a Master has lived for ten, twenty, forty years on the same spot. Those who come to know of him slowly become sure that he is totally 'other' than they; he has attained a certitude which makes him free from restlessness, free from fear, desire and doubt, - he can do things none of them can do, because he is egoless. Also, something else had taken place which was more important from the point of view of layman's understanding. One day the saintly recluse had been questioned about truth, about the aims of life, or about the nature of ultimate Reality. And, though he had studied or read nothing about such subjects, his answers corroborated the teachings of the sacred books. He could even explain obscure passages of these books. His words created a deep, lasting emotion; and what was more important from the point of the earnest inquirer, was the fact that he got a firm conviction about the object of his inquiry, a conviction he never had from the study of scriptures. Here was the man, declared one by one the inquiring savants, who was living what he described. He spoke with authority. It does not mean that he was fully understood. But in those who had lived near him grew the conviction that here was a man who knew what he was talking about, who knew the 'why and how' of what had been harassing them. They stopped worrying continually about problems they were never meant to solve. They resumed their daily tasks and they felt for the first time at peace. There was a living one who knew the ultimate answers. He had proved that, so far, things had to be as they were. As for the future, the only way out was to start loving one's neighbour as oneself. Because he had shown how in Truth we are all the same Self. And the nature of the Self is Love. The ultimate object of quest is this Self of Love. So then to make the object of quest, namely, the Self, synchronize with the highest ideal of moral conduct, namely Love, -- thereby making that Love the Love without the 'otherness' -- and to inculcate, through one's own life and realization, that selfless Love for the Self Universal, is a mighty achievement.
Is not this most important action a man can accomplish? To be the link between what we call the concrete world and the Unmanifest, that obviously contains and regulates all creation, - to be the living symbol of that knowledge without which the humanity of today is but a pitiful joke - to implant a lasting peace in the center of every man's heart in spite of all the surface difficulties, whatever they be? Is not this, I ask, the highest achievement in life?
'Sweet Dew tastes like barley sugar or honey. It falls only when a kingdom is at complete peace.'
- Lun Heng, XIX.2.
*******
Dear R. Subramanian Sir
I am Lakshiminarayanan,simple devotee of Sri Ramana Maharishi, origin of Pondicherry,
settled with my family in France, working in University of Marie Curie; Paris 6
Some times I read forum Arunachala Ramana your reponse, heart touching.
Can I have your email or Ph NO.pl
My email id: lakshiminarayananspc@yahoo.com
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tirumeeyachur iLankovil - 609 405.
This small sub-temple is on the northern side of tirumeeyachur, about 20 kms., from Karaikal.
Siva is called Sakala Bhuvaneswarar. Uma is called Mekalambika. The holy waters (tirtham) are a tank called Amritha Tirtham.
Saint Tiru Navukkarasar has mentioned this temple in 10 of his verses, in Canon 5.
The stone idol of Chandikeswara, one of the 63 Saiva Saints and the
guardian angel of Siva temples, is quite famous here with four faces!
*******
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