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 4401 – 4600 of 5000 Newer› Newest»Oh Companion That Abode Is Unmatched,
Where My Complete Beloved Is.
In that Place There Is No Happiness or Unhappiness,
No Truth or Untruth
Neither Sin Nor Virtue.
There Is No Day or Night, No Moon or Sun,
There Is Radiance Without Light.
http://www.youtube.com/watch?v=Sho8H8HSEfg&feature=related
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru needur - 609 203.
This temple/village is near Mayiladuthurai. needur means the place which is eternal. Indra, Sun god, Kali are said to have prayed to Siva here. Munaiyadu nAyanAr who served food daily to Siva and His devotees, even at the cost of his remaining fast, is said to have attained liberation here. His shrine is inside the temple. On every Sunday, there is special puja for Sun god, particularly the devotees come to see this puja on the Sundays of Sravana (Avani) month every year.
Siva is called AruL Somanathar. Uma is called veyuru thoLi ammai, the one who has tender shoulders like bamboo tree. The tirtham (holy waters) is a rivulet called Chenkazhu neer tirtham. The temple tree (Sthala Viruksham) is Magizha tree, whose little flowers are quite fragrant. The temple tree of Tiruvannamalai, Arunachaleswara Temple is also Magizha tree.
Sundarmurti Swami has mentioned this temple in 11 of his verses.
*****
Sri Ramana Sannidhi Murai: Muruganar.
tiru veNba - (2)
Muruganar has composed two compositions under the title tiru veNba in Sri Ramana Sannidhi Murai.
The first one has 31 verses and the second one has 54 verses. Both are on Nerisai veNba meter. These are patterned on Saint Manikkavachagar's tiru veNba in tiru vAchakam.
From the second, I shall give English rendering of two verses.
Verse 12 (1234):
adiyArku nalla amuda swarupan
kodiyArku nanchir kodiyAn -
mudiyArkum
GangaiyAn vAnor kadvauLan see
ramanan
thangaiyAn anbar thamakku.
He, the Swarupam, is like nectar to the devotees. He is more poisonous than poison to the evil minded. He is God Siva having Ganga on His head, the god of devas. He is the great Ramanan, who is like one's own hand for His devotees.
Verse 15 (1237):
Avikkor AviyAn ANda guru ramanan
sevikkath thakka siva sorupan -
bhavikkath
thithikkum pada chezhu malarkath
thEn uNdu thondar
ethikkum poRRum iRai.
He is the Soul of our souls, He is Guru Ramanan, who can be worshipped like Lord Siva. If one seeks attention to His flowers like feet,
one can sip the sweet honey there. He is ever prayed to, in all directions by His devotees.
Muruganar says He is the Soul of the souls, Supersoul, Avikkor AviyaN.
********
Deep Sleep and Awareness:
Swami Siddheswarananda -
continues....
I imagine just when an intellectual intuition or even an instinctive intuition (at the sensory level) bursts out, it occurs like a flash of lightning which it is impossible to pinpoint. We cannot look at our watch and say I had this intuition at such and such instant!
Whether it be on the instinctive plane or on the intellectual or metaphysical.
How than may the 'I' come by this intuition? As intuition is non relational, that is, non dual, a relation cannot be established with 'I' although, in our everyday language, we say 'my intuition'.
Here is the contradiction! This is pure non analogy!
To make us of an electroencephalogram in order to know if a movement occurs in the brain while I sleep, to film, to record the sound or photograph in order to identify the state of somnambulism to prove that non dual intuition is false, is non sense.
Non dual intuition is a new vision which can never be brought down to the formal plane, it being totally impersonal!
Now listen to what the Maharshi says quoting the scriptures (Yoga Vasishtam) in support of what He says:
"Realization consists in jagrat-sushupti."
Wakeful and in deep sleep at the same time which characterizes the stereoscopic function of realization. The real wakeful state is non dual. It is 'I-attention' (or wakefulness) which divides the wakeful state in arbitrary, illusory segments.
Let us take the illustration of a lighthouse.
The light of the revolving lamp is NATURE under a momentarily cut angle. The Light is equivalent to the attention giving rise to the I whether this light moves or not, NATURE AS TOTALITY REMAINS AS IT IS!
The lighthouse and its revolving light form an integral part of the NATURE. If we now take the moving light, it produces intermittent periods of brightness and darkness. The bright sequences can be compared to wakefulness and dream and the dark ones to deep sleep.
BUT DURING THE ENTIRE ROTATION OF THE LAMP -
Nature remains in her own reality: THE BUDDHA NATURE.
And, while, in the metaphysical Vedanta (not in the theological Vedanta), we employ the expression, 'intuition of the non dual' our illusory boulimia of verification should be satisfied with our intellectual intuition.
Which represents full flowering of the mind busy with non contradiction as an essential criterion of Reality.
(At first I had thought that my three articles, being a commentary on verses 4 and 5 of Chapter 9 of Bhagavad Gita, would be sufficient, but it seems to me that I should write one more dealing with with non contradiction as a criterion of truth according to Vedanta).
With an intellectual intuition which is comparable to the finger pointing to the moon, that is:
* There is no succession among the different orders of Reality.
* Intellectual intuition furnishes us evidence for it while the manifested and the un-manifested, (that is, when wakefulness and dream on the one hand and deep sleep on the other), are not two separate realities.
* There is no state opposed to another state.
*The reality is the TIME OF VEDANTA.
It is the WAKEFULNESS OF VEDANTA! - of which an indication is given to us in Verse 32 of Chapter 12; whereas the time you refer to in that of Kant which he indicates as being a category of understanding in relation to the ego, or the wakefulness which I have compared to the revolving light of the lighthouse.
THIS TIME OF VEDANTA IS TURIYA.
In DREAM what occurs is living in the unreal.
Not perceive anything at all is the condition of SLEEP.
But in WAKEFULNESS the REAL is perceived with Awareness.
The analogies to the eyes, the nose etc., in Vedanta are amusing.
These terms only show the exasperation of the mind in its struggle to express the ineffable.
concluded.
Saint Arunagiri Nathar:
The Author of Tiruppugazh:
V.S. Krishnan - Mountain Path,
Jan. Mar. 2012:
When Goddes Parvati was separated from Lord Siva, she went to different temples to pray for union with Him. She undertook severe penance as Annapurneswari at Varanasi and as Kamakshi at Kanchipuram. At Kanchipuram, the Lord ordained that she should proceed to Arunachala and learn the importance of Arunachala from Saint Gautama. Saint Gautama explained the significance of Arunachala to Parvati and said, 'He who worships Arunachala and circumambulates the Holy Hill attains atma bodha (Self Realization.' Hearing this, Parvati performed penance and meditation at Arunachala and was ultimately able to unite with Lord Siva. It symbolized the union of Sakti and Sivam and the merger of Jiva with Paramatma. Ever since, Tiruvannamalai has served as the destination of all spiritual aspirants, with a steady stream of saints and seers flowing towards it. From the time of Sage Gautama in the puranic period, many sages over the centuries, like Adi Sankara, Manikkavachagar, Sundaramurti Nayanar, Jnana Sambandhar and Tiru Navukkarasar gravitated towards Tiruvannamlai, the Abode of Lord Arunachala, and attained spiritual fulfillment. Among those many, the one who came from Tiruchuzhi, Sri Ramana Maharshi was considered to the manifestation of Lord Siva Himself. Sri M. Sivaprakasam Pillai, a great devotee of Sri Bhagavan said, 'The Supreme Lord has assumed a human body as an act of grace and resides at Arunachala under the name of Ramana.'
It was here on this sacred land around the 15th century, in the Tamizh month of Ani (Mithuna month), that a child of extraordinary intelligence was born. His name was Arunagiri, a name that symbolizes the effulgent rays of fire that the Hill represents. The word 'aruna' evokes the brilliant rays of the sun and the word 'giri' (hill) implies that it is the abode of Siva. According to the legend, distressed by the way of his body and mind were leading him astray, Arunagiri decided to end his life and threw himself from the temple tower of Arunachala. Surprisingly, he did not fall to the ground. He fell into the strong grip of two hands. Finding himself rescued, he asked his savior, 'Why have you saved me? What is that I am going to achieve in this life? His savior replied, 'You are not born to die. You are born to bring life to others. You are not born to fall. You are born to make others rise. You are born to sing. You have been chosen to sing the glory of Lord Muruga.' It is believed that Lord Muruga Himself came as that savior.
continued....
Peter, Its wonderful Kabirji bhajan sung by the great Kumar Gandharvji. I am sure you will like this documentry covering Kabirji and Kumarji...
http://www.cultureunplugged.com/play/2833
Sri. Ramanaarpanamastu.
Thank you.
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
viLa nagar - 609 305.
This temple is on the bus route of Chidambaram and MayilAduthurai, in about 5 kms.
There was a Siva devotee by name AruL Vithan and he was carrying a basket of flowers, by wading through a river. The flash floods came and he was carried by the floods. He held to his basket of flowers and prayed to Siva and Siva showed him a bank and also placed him there safe. Hence Siva is called thuRai kAttum vaLLal. Uma is called VeyuRu thoLi ammai, the goddess with shoulders like tender bamboo shoots.
The tirtham (holy waters) is river Kaveri.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses, in Canon 2.
The shrine of Muruga is quite famous with a beautiful idol.
*******
Sage Arunagiri Nathar:
V.S. Krishnan:
continues.....
Arunagiri Nathar explains in the opening lines of Kandar Alankaram that he has experienced the presence of Muruga on the northern sided of Arunachaleswara Temple. 'Adal aruNaith tiruk gopurathe antha vAyilukku vada arugil chenRu kaNdu koNden.' As Arunagiri stood spell bound, Lord Muruga imparted the Sadhakshara mantram to him. The Lord then set out the tasks before him: 'Sing songs about me studded with gems of devotion and pearls (muthu) of wisdom. Yiruppugazh, as you songs will be known, will be the mantra to elevate the lives of many people.' Initiating Arunagiri as the exponent of Tiruppugazh, the
Lord Himself chanted the first few lines and asked His disciple to continue. Within minutes, the student composed his first epoch making song starting with 'Muthai tharu': "O Lord, who appeared in the lotus that bloomed in Saravana Poygai, who resembled the brilliance of dazzling gems, I pray that the seeds of devotion be planted in my heart as the way for my liberation from the world of illusion." (Muthai tharu pathi tiruknakai athikkirai satthi saravana muthikoru vithuk gurupara enavothum. Since the Lord had commanded His devotee to sing songs studded with gems of wisdom, Arunagiri Nathar started his first ever son with the word 'muthu' which means gems. The word 'muthu' also symbolizes Arunagiri's sister, who was also his foster mother, Muthamma. We may recall that Sri Bhagavan also referred to His mother Azhagu in Aksharamana Malai, Verse 2).
Having gained a new direction and inspiration, Arunagiri Nathar set out his holy mission to visit temples and compose songs of divine praise. Deriving inspiration from every temple, he composed Tiruppugazh songs highlighting the glory of the Lord and the unique features of each shrine. He visited many holy shrines in South India, distant Kasi in the north, and even beyond the borders of India, Kadirgamam in Sri Lanka. In the epigraphs, inscriptions engraved on
stone that relate the significance and background of a given temple, references to Arunagiri Nathar's visit and the songs he composed have been inscribed in all the temples he visited, indicating that the saint's visit added to their sanctity.
continued.....
Sage Arunagiri Nathar:
continues.....
Clearly, Lord Muruga, Lord of Swami Malai, the Jnana Pandita, the fountainhead of all knowledge, had conferred His aruL Jnana (Grace-Knowledge) upon His devotees. As Arunagiri Nathar stood in front of the deities within those temples, the devotion in him came out spontaneously. Words started gushing forth as if they were eager to be used by a poet of such eminence and erudition. Apart from songs of Tiruppugazh, Arunagiri Nathar composed Kandar Alankaram (108 verses), Kandar Anubhuti (51), Kandar Andati (102), Vel Virutham (10), Mayil Virutham (12) and Seval Virutham (12) and Tiru Vahuppu (25). It is difficult to single out one poem and acclaim it as the best, as every song is unique in its own way and matchless in its appeal. Tamil Pandits said, 'As Arjuna is known for hist talents in archery, Arunagiri is known for the power of his vocabulary.' (villukku Vijayan, vakkukku Arunagiri). Apart from the poetic excellence, Tiruppugazh is believed to contain the essence of the Vedas and Upanishads, the doctrine of Vedanta, the philosophy of Saiva Siddhanta, and above all, the seeds of devotion.
All Tamizh devotional literature that extols the qualities of the Lord come under the common category of 'glory of God' (Tiruppugazh), but only Arunagiri Nathar's songs have received the title Tiruppugazh. Perhaps this is because no other author has made such an exhaustive description of god. Arunagiri Nathar has described very elegantly and elaborately status of Muruga as avatar; the power of His weapon, the VEl (lance), His vehicle, the Mayil (peacock), and His ensign, the Seval (rooster), as well as Muruga's marriage with VaLLi as 'VaLLi sanmarga', the union of Atman with eternal Reality, the Paramatman. It is said that the Lord Himself named Arunagiri Nathar's works as Tiruppugazh and ordained His devotee to 'sing Tiruppugazh about me.'.
continued......
Sri Ramana Sannidhi Murai: Muruganar:
tiru veNba (1):
tiru veNba (1) contains 31 verses in Nerisai VeNba meter, and is again patterned on Tiru veNba of Manikkavachagar.
Verse 4 (1195):
mAndagu ponnambalamA Manikkavachagar nen -
jeendi uRaintha iRai ramanan -
Pandith
thagu veLLi amabalamAch chArnthAn
en veLLai
migum uLLa meethum vizhinthu.
The great glorious resident of Golden Hall, Siva took abode in the heart of Manikkavachagar on His own will. The god Ramana, the resident of Silver Hall (Madurai) took abode in my heart, (which is full of white sattva nature) on His own will.
Verse 17 (1208):
kunRin melitta kulaviLakku pol
anbar
manRan melitta manath oLirvon -
enRan mel
Arvamodu karAr aha iruLaip pokkinAn
deva ramanesan siRanthu.
Like the lamp on the Hill, He will shine in the hearts of devotees. He came with a desire to my heart and removed its long staying darkness. He is God Ramanesan.
******
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
mayilAduthuRai - 609 001:
This place is also called Mayavaram or Mayuram. MayilAduthuRai is the classical name. The temple is on the one end of the town. Mayil means peacock. Uma is said to have prayed to Siva assuming the form of a peacock.
Siva is called mayura nAthar. Uma is called abhayAmbika - one who gives protection to the seekers. The tirtham (holy waters) is river Kaveri. The temple tree (Sthala Viruksham) is mango tree.
It is a large temple. In the Tamizh month of tula (Aippasi) devotees throng to Kaveri to take bath and also visit the temple to have darshan. The Dharmapura Adinam, a well known Saiva Siddhanta Math is also near the temple. There is also a shrine for vaLLalAr Ramalinga Swamigal.
Tiru Jnana Sambandhar has mentioned this temple in 22 of his verses in Canon 1; Tiru Navukkarasar has mentioned this temple in 11 of his verses in Canon 5.
The shrine of Sri Dakshinamurti is quite popular in this temple. The devotees come and pray to Sri Dakshinamurti on Thursdays.
There is Samadhi for the saint poet TiruchiRRambala Swamigal, who had composed Tiruchendur Ahaval.
********
Sage Arunagiri Nathar:
V.S. Krishnan:
continues......
Unlike other Tamizh devotional works, which are circumscribed by certain boundaries, Tiruppugazh encompasses all doctrines. Even if there existed in the early period a division as between Saivism and Vaishnavism, Arunagiri Nathar did not subscribe to it. It was inconceivable for a poet of lofty vision like him to think in terms of divisions. He believed that the Supreme Being was one without a second and free of all attributes. Rather than addressing Muruga as
Siva Kumara, he described Him as TirumAl marugOnE and as MAl maruga, the son in law* of Mal (Vishnu), thus finding as much joy in singing the glory of Vishnu or Narayana as in that of Siva or Muruga. He visualized Muruga as Jnana Pandita, as the guiding guru, and as the manifestation of the eternal reality, Brahman.
(According to Skandam, Sundara Valli and Amudha Valli were born to Trivikrama, the incarnate of Vishnu from his tears of joy. In their aspiration to marry Lord Muruga, they undertook severe penance. The Lord blessed them and said that their wish would be fulfilled in their next birth. Accordingly, Sundaravalli married Muruga as Valli and Amudhavalli married Muruga as Deivayanai in their subsequent birth. According to another legend, Deivayanai was the daughter of Indra and was brought up with care by Iravatham, the elephant, yanai in Tamizh.)
In the song on brilliance of Arunachala Hill, Arunagiri Natha says, 'Would I imbibe the nectar of wisdom that emerges from the ocean of Siva's Grace flowing from Arunachala? Would I get enlightened by the radiance of the fire, that emanates from the Hill? (Jaya Jaya Aruna Thiri Siva...)
Arunagiri Nathar, who was basically a devotee of Muruga, composed Kandar Anubhuti, a work on Jnana, while Sri Bhagavan who was a Jnani had composed Akshara Mana Malai, a work of devotion. Bhakti and Jnana are the two sides of the same coin.
It is a divine coincidence that both Arunagiri Natha and Sri Ramana stressed the importance of silence and used the same term Summa Iru (be still). Arunagiri Nathar recalls the saintly advice given by Lord Muruga 'Summa Iru sol aRa' enRalume, amma poruL onRum aRinthilane! - What a wonder! The moment He said, "Be still. Do not speak" there was no longer anything for me to know! (Verse 12). He says he knows no other means to realize God than the path of silence, solitude and stillness. Centuries later, Sri Bhagavan would express the same view point. "sollAthu soli ni sol aRa nil enRu summa irunthAi Arunachala!" (Verse 36, O Arunachala, you remained still, wordlessly bidding me to abide in silence, free of speech!).
continued....
Sage Arunagiri Nathar:
continues.....
The term Summa Iru does not refer to a state of idleness or inactivity. It does not mean refraining from talk. The state referred to by Arunagiri Nathar and Sri Bhagavan as silence is a state of where the mind and body
becomes still and the Self shines forth. It is the state where the individual remains free from worldly thoughts and mental activity. Observing silence, looking inward, and practicing Siva Yoga paves the way for Self Realization in which the jiva realizes the eternal truth, Brhaman. Brahman is the eternal reality, the self guiding awareness, the supreme consciousness, which is neither created nor destroyed and is present in all. He who realizes the Self becomes Brahman.
The Self alone is real and constitutes the true identity (thAn) but the nescient individual remains under the mistaken notion of 'I am the body' (yAn). Arunagiri Nathar says: 'Oh Muruga, source of all knowledge, what grace have I received from you! The ego that characterized my individuality has been thoroughly overpowered. The false notion of 'I' has disappeared completely in the effulgence of Supreme Self. The ego-self having subsided, I am elevated the supreme state of awareness where my real Self alone remains.'
AnA amudhe... yAn akiya ennai vizhungi, veRum thAnAi nilai ninRathu tatparame. (Kandar Anubhuti Verse 28).
In another song, 'thEnuNda mukkanigal...' Arunagiri Nathar says: Having transcended the false notion of 'I' and the world of maya, I became enlightened and conscious of my Self.
Sri G.V. Subbaramaiah, an ardent disciple of Sri Bhagavan, used to visit Sri Bhagavan frequently. During one such visit, he informed Sri Bhagavan of his concern about the delay in finding a suitable alliance for his daughter Lalita. Maharshi immediately recited a Tiruppugazh song (neelangkoL mehathin mayil meethe...) and advised him that his daughter should render this Tiruppugazh to receive the grace of Muruga to bring about a marriage. Exactly as advised by Maharshi, his daughter started rendering the song and soon the mangala recital of nadaswara, associated with weddings, was heard at his house. (Talks No. 122). The song conveys the following meaning: 'As you arrive, mounted on your blue peacock, with garlands adorning your chest, the prospective bride admires your majestic appearance and longs for the advent of wedding day in her life. O Lord Muruga, the embodiment
of the Vedas, you who have shattered the ocean by hurling your Spear and caused destruction of demons, I prostrate before you.'
Though Arunagiri Nathar composed more than 16000 songs of Tiruppugazh, they were scattered across different locations lying untraceable. ThaNigai Mani V. S. Chengalvaraya Pillai, has dedicated himself to the task of procuring these manuscripts, he has succeeding in retrieving around 1300 songs and compiling them properly. It was Sri Satchitananda Swamigal, a great devotee of Sri Bhagavan, who highlighted the glory of Tiruppugazh to the outside world. The songs of Muruga conveyed in the divine verses of Tiruppugazh reverberate all over, thanks to Guruji Sri A.S. Raghavan, who set them to music and is spearheading a powerful Tiruppugazh movement under the banner of Tiruppugazh Anbargal, devotees of Tiruppugazh.
concluded.
Sri Ramana Sannidhi Murai: Muruganar:
Ananda MAlai:
Ananda Malai in Sri Ramana Sannidhi Murai, is having 10 verses and this composition is patterned on Anandamalai of Tiruvachakam.
We shall see two verses in this:
2. (909):
nallAr enllam nin aruLAn
jnanandam thuippAra
nillAthavaRRai nilaiyinavA
nenjal ninainthu Venkatava
kallap pollen mohAntha-
kArak kadal vaik kalanginEn
allap pozhinthun sivanubhavam
adaiyum padi nee aruLvAye.
All those good devotees are immersing in Jnanandam owing to Your Grace. I am deluded thinking the unreal world as real, Venkatava! This ignorant evil is suffering in the ocean of darkness. Please shower your rains and make me attain your Sivanubhavam and grace me!
Verse 8. (915):
paLLam karuthum paimpunal pol
pariyum deiva param karuNai
veLLam theenar mel pAyum
vizhiyin kadai ser Venkatava
uLlanbillathu udaiyen pol
unmai adiArudam koodik
kaLLam purinthun kazhal puha nAn
kadhal koornthen kadaiyEnE.
O Venkatava, Your eyes shower divine grace towards the weak devotees, like the sweet waters that rush towards the low place.
Without true love but as if having such love, this lowly is also mixing with such devotees, in trickery, and is trying to reach your anklet wearing feet, with such love.
*****
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru ninRiyoor - 609 118.
This temple is near Mayiladuthurai,
in the north, in about 10 kms.
'tiru' in Tamizh means Lakshmi. Goddess Lakshmi is said to have prayed to Siva here.
Siva is called Mahlakshmeeswarar. Uma is called Ulaha Nayaki. The holy tree (Sthala Viruksham) is wood apple (viLA) tree. The holy waters (tirtham) are a tank called Lakshmi tirtham.
There is also a shrine for Parasurama inside the temple.
Saint Tiru Jnana Sambandhar has mentioned this temple in 10 of his verses, in Canon 1. Saint Tiru Navukkarasar has mentioned it in 10 of his verses, in Canon 5. Saint Sundaramurti has mentioned this temple in 18 of his verses in Canon 7.
*********
Self Realization and the Parables of Plato and Sri Bhagavan:
(Mountain Path, Oct.-Dec. 2009)
S. Mohan:
Know the Atman as the Lord of the chariot, the body as the chariot; know the intellect as the charioteer and the mind again as the reins.
- Kathopanishad 1.3.3.
The spiritual literature of the world is filled with analogies, metaphors, parables, and symbols. All these help to illustrate a particular concept or to throw light on a specific process. They assist understanding by drawing attention to relationships and parallels.
One of the classic parables in ancient Greek philosophy is the 'The Parable of the Cave' in Plato's Republic at the beginning of Book VII. Plato (427-347 BCE) came from a distinguished family of Athens. His writings, treasured in the Western world are the very first recordings of Greek philosophy available in complete form. Earlier writings do exist but have survived only as fragments. Plato's writings are mainly in the form of discourses between a teacher and his associates. Almost every dialogue features Plato's own teacher Socrates (469-399 BCE). Plato depicts Socrates as a man of simple tastes, a cheerful disposition and with a great desire to clarify how to live life meaningfully. Many young men of Athens, like Plato, flocked to learn from Socrates. The politicians in the Athenian democracy became apprehensive about the contents of these discussions as well as the considerable influence that Socrates exerted on the young men of the city. He was therefore falsely accused of corrupting their minds and introducing new religious concepts and put to death.
Socrates did not leave any writings and it was left to Plato to record the various dialogues that took place. The first part of Plato's writings focuses on the philosophical legacy of Socrates and include a description of his trial and his advice to the students and friends before he died.
Plato is said to have left Athens after Socrates' death and traveled extensively in Asia Minor and Egypt. There is speculation that during this period of ten years, he might have come in contact with Indian religious philosophy. When he returned to Athens he established a place of learning called Academy. The writings of this later period continue to figure Socrates but are actually expositions of Plato's own philosophy. The Republic, comprising of ten books is the most comprehensive of his later writings. It is a description of an ideal state. 'The Parable of the Cave' appears at the beginning of Book VII which outlines the scheme of education for what Plato calls the 'Guardians' who are to be 'Philosopher-Statesmen', at the top tier of governance.
continued.....
The Parables of Plato and Sri Bhagavan:
continues.....
This parable describes the very first qualification of these philosopher-statesmen. It describes a group of prisoners in a cave, manacled and bound, so that they cannot even turn their heads. They are forced to look at a all in front of them. Behind them is a raging fire which lights up this wall. In front of the fire but behind the prisoners, there is a ramp on which people walk to and fro. Their shadows are thrown on the wall, moving, gesticulating and also talking, as their voices echo from the wall. The prisoners gazing at this shadow play on the cave wall, regard what they see as reality.
The parable describes how one of the prisoners escapes, and, unshackled and free, discovers a way out of the cave. He emerges into the outside world but is dazzled by the sight. Orienting his eyes slowly, he first gazes at the sun's reflection in water, and then learns how to look at the moon and the stars in the cool light of the night. Finally he is able to look at the sun directly. He realizes that this world, not the cave wall, is the true reality. He goes back into the cave to try to share his insight with the other prisoners. But they are unable to accept the views of the returned prisoner.
continued.....
Sri Ramana Sannidhi Murai: Muruganar:
tirup pulambal - (Holy Wailing):
There are 15 verses under this title, patterned on tiru pulambal of Tiruvachakam, of Manikkavachagar. Pulambal means wailing, expressing one's inability to do things.
Let us see two verses.
Verse 2. (919)
kanjathAn mudhalorum kANAthAi kadal
ezhuntha
nanjathAn nalla amudam seitha
venkata nAthA
nenjathAl unnadiye ninayAthu
ninainthirukkum
thanjathAr thAmaraip poon thALinai
en thalaikku aNiye.
O Venkata Natha, even Brahma and others could not fathom you. You took the poison of halahala from the ocean and swallowed it as if it was nectar. I am always remember you, without break. I seek refuge in you. Please place you lotus like feet on my crown as an ornament.
Verse 3. (920)
kaRi thinRu kaLLunda kaduvon pol
kalangip poi
aRikonRu thAne aRiyAthe
kettozhinthen
veRikonRu meimai nilai veLipadutha
Venkata nin
kuRiyanRi en kuRippiR kuRiyonRum
kuRiyene.
Like a monkey, that has eaten sumptuous food along with liquor is deluded, I am lost without knowing
what is to be really known. To kill the delusion and know the true nature shown by you, O Venkata, I shall ever seek you, without keeping in my mind anything else that has to be sought.
*******
From the book The Mind of Ramana Maharshi: Arthur Osborne -
Although doctrinally uniform, the replies of Sri Bhagavan were very much ad hominem, varying considerably with the questioner. A Christian missionary asked, 'Is God personal?' and, without compromising with the doctrine of Advaita, Sri Bhagavan tried to make the answer easy for him. 'Yes, He is always the First Person, the 'I'
ever standing before you. If you give precedence to worldly things, God seems to have receded into the background. If you give up all else and seek Him alone, He alone will remain as the "I", the Self.
One wonders, whether the missionary recalled that this is the name God
proclaimed through Moses. Sri Bhagavan sometimes remarked on the excellence of 'I AM' as a divine Name.
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Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru kurakku kA (kurakAval)
- 609 201.
'kurakku' is the poetic name for kurangu, the monkey. It is said that during the months of Chaitra and Baisaki, monkeys were doing pujas and praying to Siva here. When once Hanuman's tail was snapped due to some mishap, it grew in this temple after praying to Siva, it is said.
Siva is called kundhaLa Nathar. Uma is called kundhaLa Nayaki. kundhalam means tresses of hair. The tirtham (holy waters) is a tank called Ganapati tirtham.
Every month special yagnas take place on the new moon days here.
Saint Tiru Navukkarasar has mentioned this temple in 10 of his verses in Canon 5.
******
The Parables of Plato and Sri Bhagavan: Mountain Path - Oct.-Dec. 2009: S. Mohan.
continues....
This parable describes the two states of humanity, the constrained condition of illusion with in the cave, and the freedom and enlightenment outside in the sunlight. As the treatise proceeds to discuss the education of the philosopher-statesmen, Plato implies that the 'Guardians' of his Republic must be persons who have experienced enlightenment. In this parable, the sun is the source of enlightenment. The cave represents the mundane world, shrouded in the darkness of ignorance, where moving shadows are mistaken for reality. Gradually learning how to view the moon the escaped prisoner is finally able to experience the dazzling brilliance of the sun.
From the Indian and Vedantic view point, this parable seems to symbolize Self Realization. In this context, it is interesting to consider how Bhagavan Sri Ramana Maharshi portrays this state as recorded by Sri Natananda in the text called Spiritual Instruction, or Upadesa Manjari. Sri Bhagavan compares the human system to a cinema projector, using a paradigmatic twentieth century innovation as His example. He likens the lamp, the source of illumination, to the Self or Atman. The lens which is close to the lamp and helps focus the light is the 'pure sattvic mind' or intellect. The film is the 'stream of subtle thoughts', colored and superimposed with 'latent tendencies', the imprints and memories of past experiences, a multitude of experiences from many lives. The screen is the world outside on which the images fall, processed by the 'lens-intellect' and the 'film mind' and lit up by the luminosity of the 'lamp-Self'. The various pictures projected are the objects perceived in the world with their names and forms. The mechanism and the process of projection are what Bhagavan calls 'the divine law'.
Sri Bhagavan explicitly states, as recorded by Sri Natananda, that 'just as the lamp illumines the lens, while remaining unaffected', the Self illumines the human system, the world of names and forms of that are dependent on the latent tendencies or vasanas, while the Self Itself remains unaffected and unchanging. This simile powerfully describes the nature of the 'Unchanging Sun' or Arunachala. Plato does not explain this parable, but Sri Bhagavan explains very clearly why He chooses this example to illustrate the nature of Truth.
continued.....
The Parables of Plato and Sri Bhagavan: S. Mohan.
continues....
These illustrations of the nature of the Self or Atman, remind us of the analogy in the Kathopanishad, quoted in the beginning of this article. In this classic metaphor, the Self is depicted as the Lord of a Chariot. He owns, guides and energizes His charioteer, the Intellect, who, through the reins of the Mind, controls the sense-horses. The chariot itself is the human body. The metaphor comes from an exposition on the nature of Brahman and the concept of Self Realization, as expounded by Yamaraja, the Lord of Death, to a young boy called Nachiketas.
The major part of the Kathopanishad takes the form of a dialogue between Nachiketas and Yamaraja. Nachiketas' father performs an important sacrifice, and desiring the boon of heaven, proceeds to give away gifts to the officiating priests. Nachiketas, a sensitive young boy, is perturbed at the poor quality of offerings made by his father (sterile cows etc.,) and fearing that the father will therefore not be successful in achieving his objective, persists his father as o how will he dispose of him! In exasperation, his father retorts, "I will give you to Death".
To fulfill his father's vow, Nachiketas goes to the house of Yamaraja and waits there for three nights. On his return, Yamaraja is dismayed to find that he has made a pious Brahmin wait for three nights without food and to atone for his error, offers Nachiketas three boons. Nachiketas asks for the restoration of his father's love and peace of mind as his first boon and for his own initiation into the secrets of the sacred fire sacrifice as his second boon. Both his boons are fulfilled. Nachiketas then asks to be instructed on Brahman and blessed with the state of Self Realization. After testing his competence and commitment, Yamaraja proceeds to describe the nature of Brahman in a beautiful manner as well as the process of realizing Brahman. The analogy of the chariot appears in this description. At the end of this exposition, the Upanishad states that Nachiketas, 'having acquired this knowledge imparted by Yamaraja, and also the whole teaching about Yoga, attains Brahman, having become free from all impurities and death. (II.iii.18).
Reading the Upanishad, many questions arise: 'Who was Nachiketas? Was he a real person? Did some incident in his life provoke such serious questions in his young mind? Is he Upanishad (which appears in the Katha-Saktha Brahmana of the Krishna Yajur Veda, as also the Taittiriya Brahmana), the real experience of a sage, who, in his youth attained Self Realization, at a moment when he was close to death? Was this a 'death experience'? Such questions lead one, startlingly to Sri Bhagavan Ramana Maharshi Himself. According to Sri B.V. Narasimha Swami, in the second chapter of his book, Self Realization, Sri Bhagavan experienced the 'death experience' and emerged from it as a self realized soul. His attitude to life changed completely and He sought solitude and proximity to Arunachala. He was blessed with the continuous experience of Brahman and for the rest of His life shared His experiences and offered His guidance to the countless devotees who sought Him out.
Sri Bhagavan's account of His death experience and His teachings on the self inquiry are fit to be considered as a twentieth century Upanishad. Blessed are those who knew Him and blessed are those who seek Him even today. For, 'the Knower of Brahman verily becomes Brahman' and like His father, Arunachala, Sri Bhagavan is Himself a permanent source of illumination to the entire world.
concluded.
Sri Ramana Sannidhi Murai - Muruganar.
sONait tirup padigam -
'sONai' is another name for Arunachalam, also called as Sonachalam. Muruganar has sung 11 verses under the title - which means Decad on sONai. This is patterned on Manikkavachagar's Kovil Tirupadigam on Chidambaram.
Let us see two verses:
Verse 1. (956)
ucchamAm thavisai yoothai nAi
kittal
oppa un thAl thalaikku udhavi
acchmAiyadiantha vadi kadaiyenai
anjal enRu ANda Venkatava
socchamAm thuriya sukap perum
kadale
soNaivaaich chudar kozhum chudare
pocchaMam mihu karpuramoduppap
puchithennai ponRu vithu aruLe.
Like a lowly dog is given a golden throne, you have given your feet to my head. When this fearful lowly person came to you with fear, you said 'Do not fear', took over me and ruled over me, O Venkatava. O the ocean of bliss, which is the fourth state called turiya, O the brilliant Light of sONai, you have consume me, as the camphor light gets lost, without a trace, and take me to your Abode.
Verse 6. (961):
The son of Vadavur* merged with you, and he has sung pearls like words. I have sung with poor words in praise of you and you have taken that garland of my words. O the brilliant Light of sONai, who is the Self which has made everything in the universe as Self, Venkatava,
you have also merged me with you, extinguishing my two karmas. What recompense can I pay for this?
(*Vadavur - tiruvadavur, where Manikkavachagar was born. So he is called Vadavur chelvar, son of Vadavur.)
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Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru kadambur - 608 304.
This temple is about 40 kms from Chidambaram, towards south west. Indra is said to have prayed to Siva here to obtain nectar and also
leadership of gods in heavens. The inner sanctum is beautifully carved in stone, as if to appear as a chariot, with wheels and horses drawing it! When Indra wanted to lift the temple and take to his heaven, Siva gaNAs, Siva's retinue prevented him. The temple is also called kArak kovil and mElai kadambur.
Siva is called Amritha Kateswarar.
Uma is called Jyoti min ammai, one who is bright as lightning. The tirtham (holy waters) is called Asi tirtham.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses in Canon 2 and Saint Tiru Navukkarasar in 21 of his verses, in Canon 5.
The famous song of Tiru Navukkarasar is on this temple.
nankadambanai peRRavaL panginan
then kadambai tiruk karak kovilAn
than kadan adiyenaiyum thAnguthal
en kadan paNi seithu kidappathe.
The goddess who had given birth to Kadamba (Muruga), her half form, i.e. Siva is in this temple, tiruk kadambur. His duty is to safeguard me and my duty to Him is to be in His service for ever.
(5.19.9)
*******
Ramana Sadguru:
Arthur Osborne:
(From his book 'Ramana Arunachala'.
Ramana is now as He was. To many Sri Bhagavan said, "You are not the body." We see now that He was not the body. In His body's lifetime as now, guidance came to all who turned to Him, whether they could approach Him physically or not; now as in His body's lifetime, it radiates with peculiar force from His Asramam at the foot of Arunachala.
"People say I am leaving", He said just before the body's death. "Where could I go?" I am here." Not
"I shall be here" but "I am here." He is here in the eternal here and now; He is here in each one's heart; He is here also in His Asramam at Tiruvannamalai.
He inaugurated a path independent of formal rites and initiation to suit the conditions of our age when true guidance is hard to find in any of the orthodox channels and when traditional forms of living do not fit into the pattern of life. It would have been a poor gift if it had been for His lifetime. He is the Guru now as He was. Those who never saw Him in the body find His guidance no less powerful than who who did. Therefore, it is not necessary for any successor to give initiation in His name. The initiation was silent and formless, as it still it. The guidance was straight to the heart, by passing words and thought. Understanding is needed, and courage and devotion; the path is there and the Guide to lead and support you to the Goal.
How can He perform the act of guiding aspirants if He has become
one with Universal Being, theorists ask. He has not. He already was one with Universal Being. Everyone is; it is only a question of realizing it, and He had realized the Oneness before death already. He Himself confirmed that there is no difference between Realization before death and after.
The Self is what you are, whether Muslim or Christian no less than Hindu. Therefore, He turns people inward to the Self, to the quest of the Self, making no distinction between religions.
Books and scriptures teach that the quest must be undertaken and the ego dissolved. Once this has been understood, why study them interminably? Therefore, He did not speak often or unprompted on theory. Did Christ or Buddha? About practice he spoke gladly.
continued.....
Interesting article on Narikutti Swami in the latest Mountain Path.
I had the pleasure of meeting with him many years ago. I remember we discussed Yogi Swami Of Jaffna, Ayya Khema the buddhist nun and his insights into Arunachala.
Narikutti had a great sense of fun and his explanations were always laced with a gentle humour.
Siva Temples sung about in Saiva
Canons:
(Lesser known temples.)
tiru kAnAttu muLLur - 608 306.
This temple is further away from Chidambaram, on the banks of koLLidam river, as one walks to north east by 5 kms.
Siva is called Patanjaleeswarar. Uma is called kAnar kuzhali. The tirtham (holy waters) is a tanks called Pushkarani. The white cactus (veL erukku) is the holy tree or Sthala Viruksham.
As the name of Siva indicates, sage Patanjali prayed to Siva here.
Sundarmurti Swami has mentioned this temple in 11 of his verse.
*******
Ramana Saduguru:
Arthur Osborne:
continues....
Powers are useless, often an impediment. Any desire, even for powers that are considered higher, indicates that there is still someone who desires. It is that 'someone' who is to be traced out and dissolved.
Only for our sake the Guru appears outwardly; he is the Self in the heart. But because the impure mind misinterprets messages, the instructions are received outwardly to be followed inwardly.
What is ramana. When He joined in singing Ramana Sadguru....(Satyamangalam Venkataramana Iyer's song), 'He pointed to His body and said: Do you think this is Ramana?'
In the recesses of the lotus-shaped
heart of all, from Vishnu downwards, there shines the Absolute Consciousness which is the same as Arunachala or Ramana. When the mind melts with love for Him and reaches the inmost recess of the Heart where He dwells as the Beloved, the subtle eye of pure intellect opens and He reveals Himself as Pure Consciousness.
(Pancharatnam, additional stray verse.)
continued.
Dear hey jude,
I have not yet received the latest issue of Mountain Path (July-Sept.).
However, I have read one article on Narikutti Swami (an Australian, born in Sydney) - written by Kamala Devi the founder of the Hill of Fire Ashram, on the coast north of Sydney. This article of Kamala Devi appeared in Jan.-Mar. 2008 issue of Mountain Path.
****
Ramana Sadguru - Arthur Osborne:
continues.....
But how, it may be asked, is one to know that one has taken up by Ramana Maharshi and become His disciple now that He is no longer here in the body to confirm it? The same problem existed in His lifetime also. He very seldom confirmed in words having given initiation. It was to be understood. And then also there were some who failed to understand, the time for rigid formalism, whether of initiation or of the path into which one is initiated, is past. The new trend required to meet the conditions of our times, did not begin with the Maharshi. He brought it to completion, but it started as far as back as the nineteenth century. Sai Baba who lived at the turn of the century, also gave no formal initiation. Sri Lahiri Mahasaya, who died in 1895, so simplified Kriya Yoga as to make
it accessible to householders also and even to non-Hindus. In the Maharshi's lifetime, as now, His initiation came without ritual, whether through a potent, intense look or in a dream or some other way. Now as then, people just know that the Maharshi is their Guru, that He has taken them up and that Grace flows to them from Him.
And what then? People who turn to the path require some method, some discipline, some technique. All the
Maharshi's disciples, even in His lifetime, did not follow the path of Self Inquiry. His Grace supports His devotees on whatever path they follows, whether there be in it more of devotion, or knowledge or action, whether fortified by ritual or not, whether within the framework of any religion or not. And if any change becomes advisable, if any forms or techniques or methods are outgrown and they cease to be helpful, some indication will come. Guidance will not fail.
continued......
Ramana Sadguru - Arthur Osbrone:
continues....
Having said this, however, the opposite side of the medal also should be shown. That is the method which Sri Bhagavan always recommended in the first place, which He spoke of as the most simple and direct and put first in all His teaching was Self Inquiry. It follows, therefore, that such of His devotees, as can practice it should.
Some people have got a false idea that Self Inquiry is a coldly intellectual method. There is no such thing. Intellectual understanding may be helpful up to a point of one's quest, but it cannot be the quest. 'I am not this body'; 'I am not these thoughts' may be a useful preliminary to the inquiry, but cannot be the inquiry. The inquiry is not mental investigation such as a psychologist might indulge in. It is not a probing into the faculties, urges, memories, or tendencies of one's conscious or subconscious mind but a quest of the pure I-amness that lies behind all these.
It consists of turning the mind inward to the sense of being, the feeling of 'I-am'. Therefore it is not verbal. 'Who am I?' is not a mantra. Its repetition might perhaps help to steady the mind in the early stages, but can be of little use really. One hint that Sri Bhagavan gave was that consciousness should not be centered in the head but in the spiritual heart, at the right side of the chest, because it is not a question of thinking but of feeling and being. That does not mean thinking about the spiritual heart or meditating on it. When you want to see, you don't think about your eyes, you just use them; so also with the heart. It is not necessary to locate it exactly anymore than it is to locate your eyes in a mirror before you can see with them. What is wanted is to have the experience, not to argue about it. This observation about the heart is only a hint, but a very useful one.
continued.....
Ramana Saduguru:
continues.....
A man is made up of acting, thinking, and being. Being underlies the other two because you can't act or think unless you first are. But it is usually covered over by them that it is not perceived. It can be compared to a cinema screen and they to the pictures projected on it. It is the screen that supports the pictures, and yet is so covered over by them that it is not perceived. Only very rarely, for a flash, one is aware of just being and feels it as pure, spontaneous, causeless happiness. It is also pure, thought-free consciousness. The purpose of inquiry is to make one aware of being at will and for longer and longer periods.
This means that although the term 'meditation' is conventionally used for Self Inquiry, it is not meditation as the dictionary defines it. Meditation requires an object, something to meditate on, whereas in inquiry there is only the subject. You are not looking for anything new, anything outside yourself, but simply concentrating on being, on your self, on the pure 'I am' of you. It is not thinking but suspending thoughts while retaining consciousness.
Normally, when you stop thinking you go to sleep. And when one first begins inquiry the mind often does try to do so. An attack of overwhelming sleepiness comes over you but as soon as you stop the inquiry and turn to some other occupation of the mind, it passes, thereby showing that it was not real tiredness but just an instinctive resistance to thought-free consciousness. One simply has to fight it.
continued......
Sri Ramana Sannidhi Murai - Muruganar
sONai mootha tiru padigam -
The Elder Decad of sONai (Arunachala):
sONai mootha tiru padigam consists of 10 verses and is patterned on Manikkavachagar's Kovil Mootha Tirupadigam, in Tiruvachakam.
Let us see two verses:
Verse 1. (1016):
thenum pAlum tiraNda chezhum
pAhum kaikka tithippAi
oonum uruki yuLam uruki
uyirum urukki ennidhaya
vAnumuyar sONai padiyum
vAzh Venkata chem mAmaNiye
yanum thanA ozhinthayai
ethayAvan adiyene!
Even to make the honey, milk and thick jaggery juice taste bitter, you made the sweet job of melting my body, mind and soul and made my Heart reach the height of Pure Space. O Venkata, the red large Ruby, who stays in sONai padhi, the One who had made His I as the Self!
Who am I? this slave to praise Your glory?
Verse 2: (1017)
adiyAr kuzhAthuL adiyenai
anbAR kooti aruL kaNNAl
vidiya moha val iruLai
vidyach cheRRu vinaiyaRkuk
kadiyAr kamalap poong kazhalgaL
kAtti koduthai sONaiyidaith
thudiyar idaiyAtku oru kooRu
thoyakodutha Venkatane!
O Venkata, who in sONai (Arunachala) gave half your form to the lady with hand-drum like slender waist! You, with great love made me one among your devotees.
With your graceful eyes, you removed the never ending darkness of my delusion, and showed me, the sinner, your flower like feet!
*******
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru nAhaik kAroNam. - 611 001.
Though this place which is now called Nagaipattinam, and a district head quarters, the temple is not well known. In ancient times it was called tiru nAhaik kAroNam. Adi Sesha, the serpent is said to have prayed to Siva here. Nagam is serpent, in Tamizh as well as Sanskrit. kAroNam has come with two words kAya (body) + Arohanam. The Sage Pundarika who was praying to Siva here was taken with his body to Siva's abode.
Siva is called kAyarokaNeswarar. Uma is called Neelyadakshi, one with eyes like blue lilies. The tirthams (holy waters) are many. There are Deva tirtham, Sarva tirtham, Pundarika tirtham,
Agni tirtham, Vajra tirtham etc., The temple tree (Sthala Viruksham) is Mango tree.
Saint Tiru Jnana Sambandhar has mentioned this temple in 22 of his verses, in Canon 1, Tiru Navukkarasar in 30 of his verses, in Canon 4 and Sundaramurti in 11 of his verses, in Canon 7.
This is one of the seven places of dances of Siva. Nataraja is called Sundaravitangar and the dance is called pArAvArdhatanga dance. Athipatha Nayanar, one of the 63 Saints was also born and attained liberation here.
There is a shrine for Sundaramurti
Swami along with his first wife Paravaiyar. The saint is said to have obtained gold, ornaments, silk dresses, horse and sword here from Siva, as per Periya Puranam.
The saint himself mentions this in his verse, 7.10.
In the inner sanctum, there is also a crystal lingam. There is also oblations and adornment for this crystal lingam along with main lingam, kAyArokaneswarar.
*******
Ramana Sadguru - Arthur Osborne:
continues......
Thoughts themselves are a far more persistent obstruction. They rush into the mind in an unending stream. You drive them out and others slip in
from behind. You think you are free from these and before you notice, you are indulging in others. The only way is persistence. Constant alertness. Not to get carried away by thoughts. To see them aloofly like clouds passing over a clear sky and ask, "What is this thought? Who did to come to? To me, but who am I?" And so you bring your mind back to inquiry. The mind is likened to a monkey rushing from tree to tree, ever restless, never content to be still. It has to be checked from its restlessness and held firmly inquiry.
But it is not the wandering nature of the mind and the unending succession of thoughts that is the obstruction; it is also the ego-drive behind many of the thoughts. This gives them power and makes them far harder to dispel. You may convince yourself doctrinally that there is no ego and have occasional brief glimpses of the being-consciousness which is unruffled happiness when the ego is in fact absent. But you are drawn to this
girl or want to impress this friend or dominate this group. You resent criticism or feel slighted by this person. You feel insecure in your job, cling to your possessions, hanker after money or power. And all of these are affirmations of the ego which you believe not to exist. So long as they exist, it does. If there is no ego, who can feel anger or desire, resentment or frustration?
This means that inquiry is not merely a cold investigation but a battle. Every path is, in every religion. The ego, or apparent ego, has to be destroyed. That is the one essential common to all of them. The only difference is how to do it. There are paths which set you attacking the various vices individually - lust, arrogance and so on - and cultivating the opposite virtues. But Self Inquiry
is more direct. Such methods are like lopping the branches off a tree. So long as the roots and trunk remain, fresh ones will grow. Self Inquiry aims at uprooting the tree itself. If the ego is deprived of one outlet - say if it is forced to celibacy - others will develop - say gluttony or vanity. But if the ego itself is dissolved, the vices in which it found expression will collapse like deflated balloons. But it is constant warfare until the ego is really dissolved.
continued.....
Ramana Sadguru - Arthur Osborne:
continues.....
This is what Self Inquiry is aiming at. It does not teach each one any more theory or doctrine. It is quite possible to know all the doctrine that is necessary before you start "Simply that being is and you are That". What it does, after a certain amount of practice, is to bring increasingly frequent and lengthy experience of pure timeless being which is also pure awareness and unruffled happiness. This is not mental, and yet the mind is aware of it. It is not physical, and yet it is felt physically as a vibration or a wave-less calm. Once awakened it begins to appear spontaneously even when you are not 'meditating' or to subsist as an under-current to whatever you are doing, to the routine of life, while you are talking or even while thinking.
This is important with regard to method. It explains why Sri Bhagavan preferred His devotees to follow the quest in life of the world. Sitting daily in 'meditation' is useful, in most cases, indispensable. But it is not enough. So far as possible fixed times should be set aside for it, since the mind accustoms itself to them, just as it does with physical functions like eating and sleeping, and responds more readily. For people who are bound by professional and domestic obligations, just after waking in the morning and before going to sleep at night, are excellent times. But apart form that Sri Bhagavan would tell people to practice inquiry always, to ask themselves "Who is doing this?" to engage in activity without the 'I am the doer' illusion. Keeping up this attitude of mind throughout the day's activities is equivalent to remaining alert, to welcoming the sense of being whenever it comes. Constant alertness and remembering is necessary when not 'meditating' no less than concentration when remembering. At first there will be frequent forgetting. That also has to be combated. The 'current of awareness' has to be cultivated and fostered. It is very seldom that there is achievement without effort.
This is the path that Sri Bhagavan laid down. It is independent both of forms and doctrines. It requires no ritual. It can be followed invisibly by the housewife or shopkeeper no less than the monk or yogi. The Grace of Sri Bhagavan is available to all who turn to Him, but it is those who strives hard on this path that utilize it the most fully and the most wisely. It is an unfailing support and an inexhaustible treasure for them.
concluded.
Sri Ramana Sannidhi Murai: Muruganar
Ramana Mayavan:
(Ramana, the trickster):
There are 11 verses under this head in Sri Ramana Sannidhi Murai.
Let us see two verses:
Verse 1: (864):
kAdhalal ennaik kalantha nee
pinnark
kaNakkilAp paRpala kAlam
ethilAr pola ip puRam thirumathu
irunthanai avaRRai yAn ippothu
OdhinAl ellam uRu kanA enna
urai seivAi unnilai en pol
mAdharAr thammAn madhitap padumo
maRaiyuRai ramana mayavane!
After united with me, for endless period of time you did not turn back to me as if not caring. If I tell you that, you will advice me to treat it as a bad dream. How can I a woman like me feel about it? O Ramana, the trickster, who stays in Vedas!
Verse 7: (870):
nEyamodu ennai nErntha nee pinnar
nedum pala nAL adiyeRukth
thOyalAr pOlath thunbame kAttith
thuRanthanai avaRRai yAn ippothu
AyavE uraithAl AyalAk kanavenru
aRaihuthi unnilai en pol
chAyalAr thammaR chAravum padumo
chaturane ramana mAyavane!
After wedding me with love, you remained a long period away, as if not interested, and left me in immense pain (of separation). If I tell you that, you advice me to forget it as if a dream not to be remembered. How can a woman bear with your state, O the wise, the trickster Ramana!
**
The verses Ramana Mayavan have a sad story behind them. Once Sri Bhagavan told Meenkashi, wife of Muruganar, to sing this song in the Hall, replacing Ramana Mayavan as Muruga Mayavan. It is thus a prayer to Muruganar for not having a care to her, his wife. When Meenakshi was singing this, Muruganar entered the Hall, and after understanding quickly, Sri Bhagavan's trick, he left immediately with a huff. Meenakshi cried uncontrollably.
Sri Bhagavan said with all compassion: "Meenakshi, I am trying my best to make him be with you. What to do? He does not listen to me. Don't worry. I shall always take care of you till the end.
This Asramam will take care of your livelihood. Be without crying."
When Meenakshi later chose to live in Chennai, the Asramam was sending some monthly pension to her for her living expenses. Later, this was continued by Prof. K. Swaminathan, through Ramana Kendra, Delhi.
When Meenakshi was about to breathe her last, suddenly a colorful deer came from nowhere into her house, and touched her body, with its face. Meenakshi passed away peacefully.
*******
Dear David,
In another ten days, you will be completing one year, without any new article in your blog. I suggest you write some thing like, say-
a. your progress in translating Guhai Namasivaya's and Guru Namasivaya's Venbas.
b. about your meeting with the Jewish friend who knows Maurice Frydman.
c. how is life in T'malai with scorching heat and humidity and almost rain-less for a year. How the townsmen and Asramam are managing? Whether the water levels in Azhagammai tirtham remain same or have receded?
d. Any such thing.
Yours truly,
Subramanian. R
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru thevoor - 611 109.
From Nagapattinam, one should travel west for about 10 kms to reach this temple.
Sages Gautama and Bruhaspati, Indra, Kubera, sun god have prayed to Siva here. There is also a special Gautama Lingam on the hillock nearby.
Siva is called Devapuriswarar. Uma is called Mathurabhashani Ammai, one who speaks sweetly. The holy waters (tirtham) are a tank called Deva tirtham. The Sthala Viruksham (temple tree) is Plantain Tree.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses in Canon 2.
******
The Ant that Kissed the Moon:
G. Kameshwar.
(Mountain Path, Oct. - Dec. 2009)
If one takes it that I was born when I saw Arunachala, for the first time, then I am about to turn twenty one. Just turned adult, one might say but the fact is quite contrary. For, Arunachala towers as such a father figure of all time -- why, of time itself - that each and every person ever remains a child as far as Arunachala, the most ancient of the ancients, the physical manifestation of Siva, the mystic hill, is concerned. Whether one is eight months or eighty years.
And Arunachala remains a rather stern faced father. Who has seen it all. He glows in solitary splendor, with His hard rock exterior, blazing hot countenance and utter silence. He even has an annual festival to boot, where He spews flames from the crown of His head. Full of mystery, He stands in supreme aloofness, right in the midst of teeming humanity, looking completely unconcerned with the bustle of the whole universe. A quiet and ruthless hunter, He makes short work of the 'me' and 'mine' of those who set their hearts on Him. And it is for this reason that sages through the ages have sought Him out praying to be preyed upon. And He has unfailingly done that - denuded them, silenced them swallowed them whole.....
As Sri Bhagavan Ramana says in Aksharamanamalai:
sakalamum vizhungum kadir oLi
enamana
jalajam alarthidu Arunachala. (27)
Sun whose bright rays envelop the
whole world,
O Arunachala, make my heart-lotus
blossom.
Again, in 92,
lakshyam vaithu aruL asthram vittu
enaip
pakshithAri prAnanodu Arunachala!
You took your aim, shot the arrow,
(of grace)
And finished me me and ate me
alive, O Arunachala!
Again in 103,
chinthithu aruLpada silanthi pol
kattich
chiRaiyittu uNdanai Arunachala!
Even as I thought of you, you had
thought it all out;
and like a spider, you had laid a
trap, weaving your web of grace;
and there you captured me, imprisoned me and consumed me,
O Arunachla!
Thus it is that over the ages, Arunachala has developed a reputation that inspires reverence, awe, and even fear. 'Brahma was banned because he crossed Him..Arunachala is fire, an endless column of fire. To embrace Him is court annihilation...In fact, it should do to just remember Him; thinking of Him is enough.' - so whisper the voices of the ages.
continued....
The Ant that Kissed the Moon:
G. Kameshwar:
continues......
And yet there is a soft side to Him. One half of Him is His consort, Parvati, the daughter of the mountains. Arunachala is the combination form, Siva and Parvati, Ardhanareeswara. Siva and Parvati, God and Grace, Jnana and Bhakti, Austerity and Love. And as the parents of all creation, they are most compassionate and so let us commence our climb by first offering them our obeisance:
Jagata: piarau vande. Parvatee Parameshwara!
And now, may we proceed towards the mountain path?
Even since I have seen Arunachala, I guess I have entertained a dream to go up to the summit of that sacred Hill. It was not a full blown desire more buried in seed form, somewhere in the recesses of my heart.
And all these years, the seed remained a seed, an invisible piece of longing, which off and on did surface in my mind, tentatively, but which never overcame the challenges of germination. Firstly, there were the elders of the field. Ever so many of them advised against the ascent, for one reason or the other. Then there was the question of season. You would be ill advised to attempt to climb in summer. The not weather and the rock surfaces would fry you in no time. Not that the other seasons are cool. But winter in Tiruvannamalai is relatively less hot. So, that is one time you can try. Provided you know the way. And then of late, the forest department has imposed restrictions on climbing the Hill. One needs a special permit from the government to go up the Hill. This is in force during all times of the year, except during the time of Kartikai Deepam, when all are allowed.
And then there are some people who say that the Hill is not meant to be climbed. It is not proper to do so and that you were to do so, you would be transgressing the sanctity
of the holy place.
Like this young woman, who climbed Arunachala a few months earlier. It was her first visit to Arunachala. Being a hiker, athlete, and a nature enthusiast, she was immediately drawn to the summit. Just as a few months earlier, she had been to Mount Kailash and had circumambulated that holiest of mountains. And now, here she was at Arunachala. She took off at 5 in the morning, and with a local guide, she literally powered her way up and was on top of the Hill in a little over an hour. Amazing! And on top, she sank into meditation, and, later, very reluctantly made her way down and back to low-level life.
"That was home", she told me. It was a deeply mystic experience for her. "I could never have climbed the way I did. I just went up the steep route, risking life and limb at every step but I wasn't in control. It was an 'other' force that took me to the top. Never in my life, have I climbed like that....I love watching the scenery, hiking slowly... not this time. I don't know... I wasn't in control...but I know one thing...I will never in my life be able to go up there again...never... This one time I was allowed... don't you see?... there was some unfinished karma...and Arunachala wanted me to do be done with that. Arunachala is not a mere Hill, it is Lord Siva. I know that I am not allowed to climb again. Don't you see? Arunachala is not meant to be climbed," she told me crushing the seed all over again.
continued.....
Sri Ramana Sanndihi Murai - Muruganar.
SetthilAp Pathu:
(Decad on not yet dying.)
There are ten verses under this title and is patterned on Manikkavachagar's Tiruvachakam of the same title.
Let us see two verses.
The poet yearns for dying after realizing Sri Bhagavan's grace, in spite of his inadequacies.
Verse 1: (488):
kuthiram pala kuyiRRuven onRum
kodukkilen piRar koduppinum
thaduppen
chittiram pala cheppuven padaithu
siva siva ena cheppavo mAtten
muthi yeth thiRa muyanguven
ahanthai
moha muRRudai muzhu magan antho
chethilen aruL seerinai eNNith
tiruvaNamalai deiva venkatane!
I am full of silliness. I shall only speak silly words but do not give anything to others; if given by others, I shall stop them to do so. I shall speak flowery words. But never offer any neivedyam and utter Siva Siva at anytime. How can I seek deliverance, this egoistic all desiring fool? I am still not dying after realizing your Grace, O Venkatava of Tiruvannamalai!
Tiruvannamlai becomes Tiruvanamalai for poetry.
Verse 2: (489):
sombalAi pahal thuyil poven
soRu kaNduzhi thuRakkam enru
iruppen
pAmpaNip param para malar padathu
parinthilen manam pAinthilen
kaNNeer
embalAi pugazhnthu Ethilen vizhuchi
irintha nAyinai eRRinukku ANdAi
theembanen uyach chei thiRam aRiyen
tiruvanAmalai deiva venkatane!
I am ever lazy sleeping even during daytime. Wherever I find food to eat, I shall consider that place as heaven. I have not yearned for your flowery feet, the sublime place that adorns serpents. I have never shed tears and praised you. How is that you took over and ruled this
lowly dog? O the sweet One, I do not know your greatness and grace,
O the god of Tiruvannamalai, Venkata!
*****
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
tiru vettakudi - 609 602.
This temple can be reached by proceeding from Karaikal-Poraiyaru road, and after 3 kms, the traveler should turn to the east and proceed for another 3 kms.
Siva is called tiru mEni azhagar. Uma is called shAnta nAyaki. The holy waters (tirtham) are a tank called Chandra Pushkarani.
When Arjuna was doing tapas, Siva came in the guise of a hunter here, it is said.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses.
*******
The Ant that Kissed the Moon:
G. Kameshwar -
continues.....
And to think that just a year ago, I had been privileged to go halfway up the Hill, to the 'Seven Springs' hoping that next time, I would go all the way up. Was it to be or not to be? Would I be transgressing holy lows?
Grappling with these questions, I argued with myself. Surely it was a question of attitude. I was not fool enough to think that it was an attempt to scale the peak in an Olympian manner. I knew that it would happen only if Arunachala allowed. But wouldn't a father humor a child that climbed on his shoulder, ruffle his head? Doesn't Arunachala allow thousands of devotees to go up every year during the annual festival of lighting the beacon - Karitkai Deepam?
But then there was another issue. More down to earth. This seed of mine also suffered from an important handicap. The field that it was buried in was rather intractable, jaded with age. I was never of hardy physique, and the passage of time has not helped either. My physical fitness was surely an issue.
And so the seed went back to sleep again until.....
Until the Jauanti of Sri Bhagavan Ramana in the first Parthiba year of the new millennium.
Jayanti was on 18th December. My family had planned ahead, and were going to Tiruvannamalai. Work commitments, lethargy, and a general lack of initiative usually see me a mere spectator of the world-striding Trivikrama deeds of my family. But some bulb did switch on in my pickled brain and yes, I saw some light. Could I attempt the summit? It was winter. And Deepam time as well. The Kartikai Deepam on top of Arunachala had been lit a few days earlier on the 13th December. And it burns some some eleven days or so. My own state of physical readiness seemed 'not bad', and perhaps just enough to pass muster. It was now or never. And so I broached the subject. 'Why not?' came the reply from a well wisher in Tiruvannamalai, who offered to arrange for a guide for me. I could not back out now.
We reached Tiruvannamalai on the evening of 16th December. It was a Thursday and the first day of the holy month of Margazhi, the month Sri Ramana was born.
To put it mildly, I was rather nervous. It did not appear possible to me. My legs would not be able to make it. My heart would not hold. These were the perturbations that played with my fickle will. We were in Sri Ramanasramam, and twilight time saw me in Matrubhuteswara temple, the temple of Lord Siva who came as a mother, the form of supreme compassion. I prayed in silence.
continued....
The Ant that Kissed the Moon:
G. Kameshwar.
continues.....
Next morning I was up at 4 am. Walking out of the room in Morvi
Compound, I looked up, and spotted the drop of God, the Deepam, on top of the Hill. All the world was in silence. It was heavenly. By 4.45 or so, the local guide landed up. God be blessed, it was Chandran, the same person who had led me to the Seven Springs a year earlier! I could not have got a better guide. The gods were certainly on my side.
I packed some dry figs, a few oranges, and a bottle of water in my cloth shoulder bag and we set sail. The time was 5 am. We drove to a point near Arunachaleswara Temple. There was a narrow lane, flanked by humble dwellings that led to the mountain.
Some fifteen or twenty minutes into the climb, we reached mulai-pAl-tirtham tank. The climb was tough. I was somewhat wiser by my previous year's experience of the climb, but that only served to make me more apprehensive. One had to step from rock to rock, and each step was a different transaction. My heart was pounding like drums of war, and I was panting like a steam engine. Chandran was most considerate and allowed me to halt almost every five minutes.
The view of Arunachaleswara temple from up there was fantastic. Ramparts with ramparts, magnificent towers, all set to geometric perfection. The house of God, standing majestic and tall for hundreds of years.
Climbing on, the going got worse. It seemed never ending. Each step was a struggle. I was seriously wondering whether I would be able to make it even half way. One part of my mind was counseling me to give up, and get back. Return, come back another day, said my mind. Somehow my will prevailed, and I walked on. Chandran told me that we had to cross five hills, each distinct mass was made of several hillocks. And we would be crossing five hillocks in this very route. That's what I was given to understand. I have read somewhere that Arunachala is a Sri Chakra. I could visualize the Arunachala Sri Chakra Meru as waves of hillocks cascading upwards to the peak.
I climbed on. Chandran stopped me at a point and casually pointed out to the top. "Look! And there! On top! A whiff of smoke from the Deepam! Arohara! Annamalai! Arunachala!
continued.....
Sri Ramana Sannidhi Murai - Muruganar
tiru undiyAr:
Under the title tiru undiyAr there are two compositions, 1 and 2. Under the first one, there are 137 verses, which include in between Sri Bhagavan's Upadesa Undiyar. The earlier portion deals with Siva's various heroic sports and then finally the story of Daruka forest rishis. Then comes Sri Bhagavan's Upadesa Undiyar and finally the benediction for those reading and understanding the upadesa of Siva Ramana. The second verse contains 7 verses.
Let us see only the verses connected with Daruka forest story.
70. (1346):
taru vanathil thavam seithu
irunthavar
puruva karmathal undipara
pokkaRai poyinar undipara!
The rishis of Daruka forest, due to their karma vasanas, continued to do karmas and thus stayed far away from Atma Jnana.
71. (1347):
karmathai anRi kadavuL ilai yenum
vanmathar Ayinar undipara
vanja cherukkinal undipara!
Due to egoistic nature, they felt that there is no god other than karmas.
99. (1375):
karma phalam tharum karthar
pazhithu chei
karma phalam kandAr undipara
garvam ahanranar undipara!
(When Siva came to them) they found that all their efforts to vanquish Him were useless and their karma phala got nullified and their ego was put to death.
100; (1376):
kAtharuL enRu karaiya karuNai kaN
chertharuL seithanar undipara
Sivan upadesam idhu undipara!
They prostrated to Siva and prayed for their deliverance. Siva also showed His karuNai (grace) by giving this upadesa.
101. (1376):
utkoNdu ozhuga upadesa sarathai
utkoNdu ezhum sukham undipara.
uL thunbu ozhinthidum undipara!
Those who read this Upadesa Undiyar
and kept the teachings in mind, their minds will dwell in Atmanandam. No worries would hassle them.
102. (1378):
sAra upadesam uL sArave
serak kaLi sEra undipara
theerath thuyar theera undipara!
This Upadesa Undiyar, which is the essence of Atma Jnana, if followed as life's way, such people would experience the bliss of Atma in their hearts. All their sufferings will come to an end.
(Then Sri Bhagavan's Upadesa Undiyar starts.)
Benediction:
133. (1409):
irudigal ellAm iRaivan adiyai
varudi vaNanginar undipara
vAzhthu muzhanginar undipara!
The rishis who received this upadesa found it a great grace, and then touched Siva's feet with melting heart and praised Him.
134. (1410):
uRRarku uRuthi upadesa undiyar
soRRa guru paran undipara
sumangaLa venkatan undipara!
The devotees attained that Siva Upadesam again from our Guru the blessed Venkata Ramana, out of His grace.
135. (1411):
pallANdu pallANdu paRpannooRaiyiram
pallaANdu pallAndum undipara
pAr misai vazhgave undipara!
Such great Guru Sri Bhagavan, let Him live many many years, many many years, many many thousands of years!
136. (1412):
isai edupporum chevi madupporum
vasai aRa thervorum undipara
vAzhi pala oozhi undipara!
Those who sing this Vedanta grantha, those who listen to it, and those who learn and practice it without mistake, let them live long for eons!
137. (1413):
kaRkum avargaLum kaRRunarnthu
Angu thAn
niRkum avargaLum undipara
needuzhi vAzhiye undipara!
Those who learn this well, and who practice and stay in Atma Jnana, let this live for long eons!
********
Louis Malle shots of Ramana Ashram and Tamil Nadu temples in 1969.
www.youtube.com/watch?v=Xd0yc3bhhm4
More stunning quality videos of Louis Malle
www.youtube.com/user/calicocentric
Swami Brahmananda of Chinmaya Mission Stotras used in the background of one video
www.spiritualblessing.org/Forums/showthread.php?t=13391
-z
The Ant that Kissed the Moon:
G. Kameshwaar:
continues...
We were nearly halfway now, and soon reached the arai-malai guhai, the Cave that is halfway up the Hill. I stepped in and sat down on one side. What peace! Chandran went off to gather some greens. I ate some figs, drank some water, breathed in silence. Once again, I wondered, awestruck, how Sri Bhagavan, Kavyakanta Ganapati Muni and others had managed to live there. They would come to this cave and spend many days. They slept at night on the bare cave floor and ate the simplest food. As ascetic as a rock of Arunachala, that's what you had to be if you wanted to stay there. But it had its pluses as well. The high rock perch outside had a sweeping view of the dale. The breeze in the evenings would surely be heavenly. Nights would be wonderful - the silence, the chill, the play of darkness and distance. And full moon nights would be pure magic. Drinking spring water gathered from Ezhusunai, cooking some greens or boiling some gruel, getting to know the local monkeys as individuals, sharing one's food with them, seeing the flights of birds.
After a short respite, I started north, to the summit.
Chandran fashioned a makeshift wooden staff for me. This did wonders for me, making the climbing
much easier. Not that it was easy. I was still moving at my own slow pace. Several pilgrims overtook me, and powered their way up. I started on the final leg, literally on my last legs. The view from here was fantastic. We could see the two large rainwater lakes: Palli-konda-mattu and Tamarai Kulam, or lotus tanks. Rains had been copious that year. The tanks were full.
Around 9.30 or so, we reached quite near the summit. I cold see a blue, plastic, canopy. Walking past the canopy, we were there! On the summit of Arunachala! And in front of us was the Annamalai Deepam! The time was 9.40 am. If the heavens are true, then this was the seventh!
The whole of summit was black due to the grime of the ghee, tons of which are used up in the Deepam. The Deepam was sizzling in a cauldron around 6 feet high, which stood there lie a huge bucket. It was made of five metals. I was told that it can hold around 2000 liters of ghee. Chandran said that in terms of weight, it wold hold some 3000 liters of ghee. At the mouth, the cauldron is around five feet o so in diameter. The cauldron is brought up from the town below, just before the Deepam festival, during the month of Kartikai. Earlier on, the cauldron was left on the summit the entire year around. It was only recently, perhaps in the last hundred years, that they decided that it was not safe to leave it up there. Chandran told me that the material of the cauldron also had been changed.
There the cauldron stood. Now, perhaps full of ghee. With small tongues of flames slipping out of the mouth, like Arunachala licking his lips. There was a whiff of smoke, rising up in the sky. The Deepam that was lit on the full moon day of Kartikai would remain lit for around ten or eleven days and visible in the nights from thirty miles away!
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru teLicheri - 609 602.
This temple is on the bus route of Karaikal - Poraiyar, after tiru vettakudi. There is a bus stand in the above name and the temple is behind the bus stand.
When Tiru Jnana Sambandhar came to this temple, devotees brought trumpets and pearl-studded umbrellas to welcome him. When Buddhas stopped the devotees and tried to push them away, the devotees chanted Namasivaya and the buddhist protesters were struck with thunder.
Siva is called Parvatiswarar. Uma is called Sakti ammai. The holy waters (tirtham) are a tank called
Sakti tirtham.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses, in Canon 2.
The main sanctum is looking towards west. In the month of Phalguni (Panguni) from 13th onwards, for ten days, sun rays directly fall on the Siva Lingam.
******
The Ant that Kissed the Moon:
G. Kameshwar: continues.....
There were a few young men at the summit. They stoked the cauldron, poured the ghee and generally manned the post.
We walked towards the cauldron, to the rocks behind it, which was the very top of the peak. The whole of the surface was very slippery. A thick, dark, carpet of ghee. I walked very gingerly past the cauldron, through a narrow gap between two rocks, to the other side. I climbed a rock on my right, the top rock at the summit. While sitting on my haunches there I could see in front was Arunachala PAdam - a pair of feet, etched on the rock. Arunachala's feet, said Chandran. I touched the feet with reverence, bowing to it. Collecting a few dark ghee-stained stones from the top, I slithered down from the perch.
On one side, I could see the glorious Arunachaleswara Temple. Exactly 180 degrees across, on the other side of the mountain, I could see the Adi Annamalai temple. This was probably the only place from where one can see both the temples. What a blessing to be here! The giri-valam road, used for pradakshina of the Hill, could be seen snaking around the Hill. And the Deepam, burning in front of me. Considered one of the holiest sights. And there I was. On the summit of Arunachala. Was this real? Was I dreaming? Had I really been able to reach where I am? I was in a daze.
At about 10.30 am. we decided to commence the descent. I ate some of the oranges that I had brought, and shared a few with the monkeys around. They seemed quite delighted, as Chandran made it all a game, throwing pieces all around. We walked down, which was the tougher than the climb up. Chandran discarded the wooden staff, telling that it was of no use on the way down.
Oh it was tough climbing down for me. More daring pilgrims were literally sprinting past me. Like mountain goats. Everybody had a word of advice for everybody else. Complete strangers spoke with consummate familiarity. Some of the 'goats' seemed to snigger at a slow coach like me. Oh, I love my country!
Pilgrims carrying tins of ghee were coming up the Hill. The 15 kilo tins they carried on their shoulders were meant for replenishing the Deepam on the summit. What a penance this was. I felt very humbled seeing these people. There were others carrying bales of cloth, which were used as wicks for the Deepam. Some thirty meters of such cloth, rubbed with a few kilos of camphor were used as a wick.
An hour or so later, we reached the half-way cave again. Turning right from there, we decided to take the route that would go to Skandasramam and thereon to the rear entrance of Sri Ramanasramam. It was a long and arduous descent. I labored on.
"There is this devotee from Vellore, who comes every year", said Chandran. "Every year, he comes to Tiruvannamalai, and climbs to the summit. He is blind. He walks with a guide. He keeps his hand on the shoulder of his guide, who walks a bit ahead of him. And he manages to reach the summit. He comes every year.
"And then there is this devotee from Nagerkoil. He is lame. Disabled in both legs. He too comes every year. Powering himself by his arms, he lifts his body and goes up the Hill. Only when there is an insurmountable patch, he takes some help from his escort. Otherwise, he moves himself. And he reaches the summit, He comes every year."
continued.......
The Ant that Kissed the Moon:
G. Kameshwaar:
continues....
I listened in amazement. A blind person and a lame person reaching the summit of Arunachala. What one can say about the power of devotion, or the power of Grace! Glory to Arunachala!
Feeling humbled, I trudged on. Just before we reached Skandasramam, there was a short drizzle. It was lovely. Sometime afternoon, we reached Skandasramam and drank the spring waters there which was really refreshing. After resting for a short time we started down to Sri Ramanasramam. By 1 pm., we reached the Asramam. I could hardly believe that I had made it. Or had I?
I was reminded of the old riddle that Kavyakanta Ganapati Muni solved during the contest at Navadipa in Bengal, when he was awarded the title Kavyakanta. The riddle called 'samasya', posed by the examiner, was in the form of a phrase that did not make sense. The Muni was required to compose a verse extempore which explained this phrase, and solve the riddle. The phrase was 'pipeelika chumbati
chandramandalam', which means: 'The ant kisses the orb of the moon.'
Now how on earth can an ant kiss the moon?
Ganapati Muni, replied spontaneously in verse:
sati viyogena vishanna chetasa: prabho: sayanAsya himAlaye girau
sivasya chooAkalitam sudhAsayA pipeelika chumbati chandramandalam.
"Sorrowing over Sati's dismememberment /Lord Siva lies prone/ Swooning on the mountains of the Himalayas! / Seeking nectar, now within reach, / The ant kisses the orb of the moon!"
I felt like that ant. The ant was enabled by the grace of Arunachala to kiss the moon at the crown of Lord Siva!
As I hobbled back to the Morvi Guest House, a Sanskrit verse formed itself in my grateful mind:
Adya me saphalamjanma Yad-drishavAn
jnana-bhAswaram Arunachalasya sahasrArE Hrut-prabha-amrutma Sivam.
"Today my life's purpose has been achieved, for I have seen the beacon light of knowledge / On the crown Sahasrara of Arunachala, Heart-Light, Immortal, Auspicious,
Siva."
Glory to Arunachala, whose feet are seen on the top of the summit! Glory to Arunachala whose crown and feet in reality can never be seen! Glory to Parvati and Parameswara, the parents of the universe! Glory to Sadguru Ramana! Glory!
concluded.
Sri Ramana Sannidhi Murai: Muruganar:
maRavAp padigam - Decad on not forgetting:
There are ten verses under this in Sri Ramana Sannidhi Murai. Let us see two verses:
1. (586):
chittigal paRpala seyya vallorkaLum
chera thozhu moolach
sathiyinal thigazh tattva Venkata
jnana chathirALa
patthimaiyal adi paRRiya neyarai
palithiduthal kettu
ethisaiyorgaLum Ethidum vaN pugazh
enthAi maRavane!
O Venkata, even those who possess siddhis (magic powers) come to you who represents the moola sakti - the Atma Bodham. O the One who plays with Jnana sakti, the devotees hear about you and come to you with ardent devotion, from all directions. They come and praise your glory (and grace), O my Father, I shall never forget this.
2. (587)
cheRRuyir naRRavam seerpada ARRiya
seela munivorAi
muRRuNar vorgaLum kai thozhu
Venkata
mOna mudhalOnE
paRRuhalAl varu pun piRavi chiRaip
pattuthurAzhi
uRRuzhi kai kodukkum upakAriyam
unnai maRavanE.
Even those who have done tapas at the cost of their health and those who are dispassionate and experienced the totality, come to you with folded hands, O Venkata, the primordial of silence! With all desires and passions, I am caught up in this prison of lowly birth, which is the ocean of suffering for me. You have given me your helping hand and (lifted me up) and I can never forget your noble gesture.
******
On Destruction of the Mind:
(Arthur Osborne - From his book The Mind of Sri Ramana Maharshi)
Many many recoil from the idea of destruction of the mind or (what comes to the same thing) of the separate individuality and find it terrifying, and yet it happens to us daily in sleep and, far from being afraid to go to sleep, we find it desirable and pleasant, even though in sleep the mind is stilled only in an ignorant way. In rapture or ecstasy, on the other hand, the mind is momentarily absorbed and stilled in a fragmentary experience of the bliss that is its true nature. The very words indicate the transcending of the individuality since 'rapture' means etymologically being, carried away and 'ecstasy' standing outside
oneself. The expression 'it is breathtaking' really means 'it is
thought-taking', for the source of thought and breath is the same, as Sri Bhagavan explained when speaking of breath-control. The truth is that the individuality is not lost but expanded to Infinity.
The elimination of thoughts is for the purpose of concentrating on the deeper awareness that is behind and beyond thought. Far from weakening the mind, it strengthens it, for it teaches concentration. Sri Bhagavan frequently confirmed this. It is the weak and uncontrolled mind that is constantly distracted by irrelevant thoughts and harassed by unhelpful worries. The mind that is strong enough to concentrate, no matter what, can turn its concentration to the elimination of thoughts in the quest of the Self, and conversely, the effort to eliminate thoughts in the manner prescribed gives strength and power of concentration. When the quest is achieved the faculties of the mind are not lost; Sri Bhagavan illustrated this by comparing the mind of the Jnani to the moon in the sky at midday -- it is illuminated but its light is not needed in the greater radiance of the sun which illumines it.
******
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru kOttARu - 609 703.
This temple which is near Karaikal (Union Territory of Puduchery) is near tiru naLLar. This temple is also called tiruk kottAram nowadays.
Siva is called IrAvatheswarar. Uma is called vaNdamar poong kuzhal ammai, one who has got flowers in her tresses, where the bees swarm around. The tirtham (holy waters) is a tank called Soorya tirtham.
IrAvatham, the white elephant of Indra is said to have prayed to Siva here, hence the name IrAvatheswrar.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses, in Canon 3.
*******
The Quest: Lucia Osborne:
Part XII - Sri Bhagavan's Maha Samadhi.
(From Mountain Path, July-Sept.2012.)
Ramana Maharshi developed a small tumor on His left arm. They called it sarcoma after it has been surgically removed and it grew again much bigger. From a homeopathic point of view, it should never have been operated upon. A French doctor from Sorbonne was of the same view. We were very concerned. There were several eminent doctors in attendance.
Having watched several such operations with successively worse results, I wrote a letter to Sri Bhagavan in my distress. There was no more free access to Him after the operations except for those in attendance. We had however daily darsan from the open door. He told one of the attendants: "They take this body for Bhagavan. What a pity!" It was meant to reach me. Next day He did not even look at me. His displeasure at my attitude was obvious. It was hard to bear.
Much later someone told me that a woman devotee came to Him with a similar tumor on her neck and Sri Bhagavan had told her what to do. (He knew a lot about herbs and ayurveda). The tumor disappeared for her. He was indifferent to His own sarcoma, letting people do what they liked out of devotion though
in the beginning He did tell them to let it alone, that it was not doing any harm.
Well, a few days later actually the day before He gave up His mortal coil, I went on a giri pradakshina to be exact, two giri pradakshinas one after another so that I walked the whole night till dawn in a spirit of surrender, 'Thy will be done, you know the best'. I could not pray for Him not to leave us though Arunachala is said to be wish-fulfilling. That morning at darsan, I saw Him sitting on the couch radiant with no sign of illness. He gave me a look of such Grace, that I was rooted to the spot, a goodbye look which I will remember for the rest of my life on earth. He was pleased. He knew what had happened during my two giri pradakshinas. The next person behind me in the queue said to be after coming out: 'Have you seen? Sri Bhagavan is already in agony.' so at the same time when I was Him radiant smiling with Grace, she saw His body in agony!
The end came that evening to the sound of chanting of Arunachala Siva, Arunachala Siva by the devotees. The chanting was spontaneous. At the precise moment, a brilliant light appeared in the sky which people saw in many other towns and places. It slowly disappeared behind the peak of Arunachala. Sri Bhagavan and Arunachala are One, the Hill being an embodiment of Siva-Ramana-Arunachala.
continued......
The Quest - Part XII.
Lucia Osborne - continues....
A devotee, Y.N Bhaurao Atharvale had an immediate confirmation of it the same night. To put it in his own words:
"....On receiving a telegram I came to the Asramam on the day of His Mahasamadhi. My emotions and feelings were checked somehow during the day He left the body. But at night when everybody was asleep, I began weeping bitterly feeling very unhappy that I shall never henceforth see Sri Bhagavan in an embodied form and enjoy the bliss of His presence. All of a sudden in the dead of night some footsteps were heard and lo! there came Sri Bhagavan in an embodied form with a lantern in His hand. He straightaway approached me, removed curtain and said to me in a soft, gentle loving voice: "Oh! Why do you weep? Did I not tell you that I am here?" I controlled myself and bowed down to Him. By the time I raised my head, He had disappeared leaving me in utter surprise and desolation. My thousand homages to Bhagavan Ramana."
A villager who used to supply milk when Sri Bhagavan and devotees were staying at Skandasramam was astonished to find Sri Bhagavan sitting on a rock on the Hill after His Mahasamadhi. "But Bhagavan, we buried you" he managed to ask after prostrating. "What of it?" was the reply. "Who will teach these devotees?" They will find the teaching in books." "The villager rushed down, greatly excited and told Professor Syed about it in great secrecy. Professor Hafiz Syed
told his wife and she told me.
DeLancy Kapleasu, the wife of the author of modern Zen classic Three Pillars of Zen, came several times with her little daughter to Arunachala after Sri Bhagavan's Mahasamadhi from Kamakura in Japan where she was practicing Zen. One day she brought to my attention a strange occurrence. She fell ill at Kamakura, so ill that she could do nothing for herself. The little girl, about 8 years old, began nursing her and doing all that she could to help. One morning she came out of the next room skipping happily and told her mother that Sri Bhagavan was there, and seeing the look of disbelief or surprise on her mother's face, she added: "He was there, I touched His face.:
Sri Bhagavan continues guiding as before. He said that the Guru-disciple relationship will continue after His physical death the same. He is the living inner Guru always present in the Heart. All one has to do it turn to Him and remember Him and with time, He reveals Himself as a living Presence and Guide. It is up to the seeker.
continued......
The Quest - Lucia Osborne:
Part XII - Mahasamadhi:
continues....
Miraculous happenings occurred during Sri Bhagavan's lifetime on earth also but so unobtrusively, naturally that they did not gain much prominence. For instance, a Brahmin woman died. The body has to be cremated within twenty four hours. The cremation ground is in the open. For the past two days it had been raining heavily. How to light a funeral pure of wood? The bereaved husband came to Sri Bhagavan to ask what to do under the circumstances. Sri Bhagavan looked sky through the window and said: It looks as if it is going to stop. The Brahmin did not wait for more confirmation. He rushed to arrange things. It stopped raining long enough for the body to be cremated.
A professor from Australia got lost on the Hill. Devotees were getting anxious for his safety on account of snakes and cheetahs roaming the
Hill at that time. Night was approaching. At last he turned up and explained that fortunately he had met Sri Bhagavan who showed him the right way or else he would have had to spend the night on the Hill!
Sri Bhagavan had remained all this time in the Hall!
In the first year or so of my stay at Arunachala I wanted to go to the top not by an established winding paths, but straight from path below from rock to rock as the crow flies. I presumed it would be simpler and quicker. About half way up I saw Sri Bhagavan below on the path returning with His attendnat from His daily walk. He saw me. The climb was beginning to be difficult, what with bigger boulders and thorns interspersed with mountain grass between them, perfect hiding place for cobras. After scaling a few more intervening peaks I got stuck. The boulders became so big I did not know where to put my foot next. I was getting hot and I was exhausted. Suddenly I perceived at my side what looked like a smooth beautiful green law with a large growing tree from it, its branches spread out like an umbrella to give perfect shade. I got there somehow and lay down under the tree. It was sheer heaven, far, far, more than just rest. How long I stayed like that I do not remember. At last very reluctantly I forced myself to get up to return home to the children. On the way I stepped into the Hall where Sri Bhagavan was reclining on the couch. He gave me one look and I knew without a shadow of doubt that He knew what happened on the Hill. I never found this lawn again nor did anyone else though we looked for it at about the same place! Nothing but boulders and rocks there!
PART XII CONCLUDED.
Sri Ramana Sannidihi Murai: Muruganar
NaRRAyirangal
NaRRai = Nal + thAi, which means the
good biological mother. Chevili thAi is one who is a foster mother.
The verses under this composition are ten in number. The poems say that the mother requests with sorrow to the lover (here Sri Bhagavan) to take pity on her girl
and remove her grief.
Verse 5: (810)
chatha nee yenumAl charan nee
enu mAl
pada nee Ramana para nee enuMal
chatha kodi kadhir chathathanj
chudar nal
idaya ivaLai yezhi vav vinaiye.
You are the refuge. Yous are the feet for refuge. You shine with brilliance of a crore of suns ever.
You are the Light of Heart. Please raise her from the bad sufferings.
Verse 7: (812)
adiyAr thiraLodu agal vAnavar tham
mudi thointhu thozhum muLarik
kazhaloi
thudi polum idai Ramana thozhugaith
thodi chornthu vizhath
thuyaRakkinaiye.
O Your lotus like feet are touched by the crowns of gods and the crowded group of devotees. This girl with hand-drum like slender waist and when she prostrates before you, she falls down with utter tiredness, O Ramana.
(The concepts of naRRai and chevili thAi are in Sangam literature. These are all pageants where the natural mother and or foster mother feels for love torn daughters who is still not taken over by the lover. Saint Manikkavachagar uses this in his Tiru chiRRambala Kovaiyar verses.)
********
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
ambar perum tiruk kovil - 609 503.
This temple is about 5 kms. from Karaikal. This is the place where Somasi Mara Nayanar, one of the 63 Saiva Saints attained mukti. The temple is on a man-made hillock.
Siva is called Brahmapuriswarar. Uma is called Poonk kuzhal ammai, the one who has got flower decked tresses. The holy waters (tirtham)
are a tank called Brahma tirtham. The temple tree (Sthala Viruksham) is Punnai tree.
This temple was built by Koch chengat Chozhan, who built 70 Siva temples as per history. Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses.
******
Sad asat vilakshana -
John Grimes - Mountain Path, April -
June 2012.
Maya and Reality are one and the same. {S.S. Cohen, (Guru Ramana)}
How often have you asked yourself, what is real? Sri Bhagavan Ramana said, "Even now, while you are awake, is it the world that says 'I am real', or is it you?...You want somehow or other to maintain that the world is real. What is the standard of reality? That alone is real which exists by itself, which reveals by itself and which is eternal and unchanging." (Maharshi's Gospel, Book Two, Part III).
Sri Ramana often quoted the well known Advaita verse: 'The Absolute is Real; the world is non real; the individual human being and the Absolute are not different.'
'That (Absolute) alone is Real'. Sri Ramana defines Real as that which never changes. The world of duality, by contrast, is defined as non-real, as illusory, as an appearance. Everything in the universe changes, and thus it can't be Real, Sri Ramana said, 'What is the nature of the world? It is perpetual change, a continuous, interminable flux. A dependent, unself-conscious, ever changing world cannot be real." (ibid).
However the world is not totally unreal, i.e. like a square-circle or a married-bachelor, because it DOES appear. Thus it has a strange status known as 'that which is other than the real or unreal' - sad-asat vilakshana, and it is in that sense it is called illusory. Finally, the Self is not other than the Absolute. This does not mean that the finite individual human being as comprised of name and form is the Absolute, but that the true nature of an individual is not other than the Absolute.
According to Sri Ramana, all diversity, all duality is an illusion, a mistaking of something for something it is not. Nothing in the world is eternal and thus the world cannot be Real. Neither is it unreal for the world clearly appears to human beings as no non-entity can. The totally non existent will never appear and will never have practical efficiency. This world is thus described as other than the Real and the unreal. The snake that appears where there was only a rope is neither existent nor non existent. It is something psychologically given, but which cannot ever be logically established. In other words, the things of the world, though not ultimately Real, are yet mysterious appearances. There never was a snake in the rope, nor ever will be, and yet a snake appears! How strange! The snake points to the existence of the rope and this dependence is one sided, for while the disappearance of the rope necessarily means the disappearance of the snake, the reverse does not hold good.
continued......
Sad-asat-vilakshana:
John Grimes:
continues.....
Sri Ramana spoke of Reality as Existence, (Sat, Ulladu). One should be aware of the term Existence in this context does not mean any particular existent, anything with name and form. It is not a predicate of an object. Sri Ramana regarded Existence as the
essential nature of the Reality. Pure Being or 'Sat' is not one being among beings. Existence, as it is usually used in both empirical and philosophical discourse, is a determinative description, e.g. the man exists or the house exists. Sri Ramana was quick to point out that Reality is neitehr 'existent' nor 'non existent' in the ordinary sense of those terms. He said: "Reality must always be real. It is not with forms and names. Reality is that which is. It is as it is. It transcends speech and is beyond the expressions 'existence', non existence, and so on. (Talks 140)>
Sri Ramana would quote an analogy from the Chandogya Upanishad to explain the relation between Reality as Existence and the various appearances that are existents, appearances with names and formm. Gold appears in a variety of forms, as rings, necklaces, bracelets and so on. In the various objects, what is real is gold and the names and forms of each object are superimposed upon the gold. Gold persists while names and forms come and go. When the superimposition of names and forms is removed, all that remains is gold and gold alone.
Sri Ramana said: "The many ornaments are illusory, they come and go. Say, do they exist apart from the gold, which is real?" (Ulladu Narpadu, Verse 13).
The upanishad says: "Just as...by one nugget of gold, all that is made of gold becomes known." (Ch. Up. 6.1.5). In a similar way, the entire world with all its names and forms, all the existent particulars, are superimposed upon the Reality. Sri Ramana regarded the Absolute as that which is
foundational to all experience. He replied when asked the question, 'What is Reality?": That which underlies all names and forms is the Reality. It underlies limitations being itself limitless. It is not bound. It underlies unrealties, itself being real." (Talks 140).
The mind of a deluded person habitually flows towards the world and not towards the Self. Further, even if one is occasionally able to turn one's mind away from the world and concentrate it on the Self, it almost immediately loses its concentration and wanders back to the world. Why does this happen? Sri Ramana said it is because one believes that the world is real. "But for your belief that the world is real, it would be quite easy for you to obtain the revelation of the Self." (Maharshi's Gospel, Book Two. Ch.III, 'The Jnani and the World'). The greatest wonder, Sri Ramana declared, is that being always the Self, one is striving to become the Self.
continued.....
Sad-asat vilakshana:
John Grimes: continues.....
Why is that one's belief that the world of multiplicity is real, prevent one from realizing the Self that they are? Is it not the case that whatever one believes to be real possesses a certain capacity? It is an object separate from and other than the perceiver. It can come and it can go. The believed-to-be-real has an unquestionable right of entry to the mind. So long as the mind believes something is real, no thought will deny it. As long as the snake is believed to be real, the rope is denied. Further, once the mind regards the world as real, it becomes impossible to realize the Self until that delusion is destroyed. The very thing that one takes as real is the very thing that obstructs the Self.
Further, the way the world is superimposed appearance of Reality differs from the way an individual is a superimposed appearance of Reality. That is, the diversity displayed by the various objects of the universe differs from the diversity displayed by individuals and further the way that each diversity is negated differs. Take the following two examples. A person, walking in a forest at dusk, happens to see a snake but upon closer scrutiny realizes it is really a rope. This later correcting knowledge affirms the existence of a rope while negating the prior knowledge of a snake. Now, take a person looking at a white conch shell through a sheet of yellow glass. This person is not aware of the yellow glass and thus takes the white conch shell to be yellow. Subsequently this person learns that the yellowness belongs to the glass and not to the shell.
Here, as in the previous case, the later knowledge affirms the existence of some reality; unlike it however, it does not deny the object (shell) of which it appeared. What it denies is only an aspect of it, that is its yellowness. The shell is still seen.
The illusion in the first example consisting of mistaking a given object (rope) for another (snake) that is not given. The illusion in the second example consists merely in attributing to an object (shell) that is perceived, a feature that does not really belong to it. In this second example, but for the superimposition of a sheet of glass to which the yellow actually belongs, there would be no illusion at all.
continued.....
Sad-asat-vilakshana:
John Grimes: continues.....
With the help of these two examples, we are now in a position to see that the illusory nature of the world is not exactly like the illusory nature of the individual, notwithstanding the fact that both are illusory. While one and the same Brahman appears as both the world and as the individual, it is what the individual adds to the illusion that distinguishes them. In an individual, it is the ego, the dualistic mind that needs to be negated. The shell is seen as shell though not as it is, i.e. a white shell. It is but the yellowness in the glass that is preventing one from seeing it as it is.
An individual is already Brahman and this is partially known and revealed by the presence of 'I' in each individual. No one says, 'I do not exist'. But, the 'I' notion is not fully understood. Under the sway of ignorance, an individual takes the 'I' to be a 'me', my body, my mind etc., Regarding the world, the illusion is total. The snake is seen all by itself and the rope is not seen while in regards to individuals, the shell is seen, though incorrectly, as something is being superimposed upon it to distort its reality from being seen
as it truly is. Brahman is the sole Reality and the objective universe and the individual subject are said to be superimposed upon It.
However, while the world is an illusory manifestation of the Absolute, the individual is the Absolute Itself appearing under the limitations that form part of that illusory universe.
The entire phenomenal world is said to be neither real nor unreal. A two valued logic is not applicable here. To say that the world is not real is NOT TO SAY, by logical implication, that the world is thus real or vice versa. The Advaitin's
conception of unreality is both a
logical impossibility and an empirical impossibility, i.e. a son of barren woman. But the world of duality is neither logically impossible nor empirically impossible -- though it be conceptually indeterminable.
CONCLUDED.
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
tirup pAmburam - 612 203.
From Karaikal, one can reach this temple, after about 8 kms from peraLam town. The place like Nageswraam near Kumbakonam, is famous for praying to Rahu and Ketu to remove their bad effects in one's horoscope. There are full stone images of Rahu and Ketu inside the shrine.
Siva is called pAmbureswarar. Uma is called vaNdAr kuzhali ammai, the one with tresses swarmed by bees due to flowers decked. The holy waters (tirtham) are a tank called Adisesha tirtham. The temple tree (Sthala Viruksham) is vanni tree.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses, in Canon 1.
Adisesha (the bed of Narayana), a huge serpent of Puranas is said to have prayed to Siva here. There is also a shrine for Adisesha inside the temple, with stone image and also a metal image.
From the second outer portal one can see the towers of tiruveezhi mizhalai, another famous Siva temple.
******
One Summer's Day:
Michael Chettleborough:
(Mountain Path, Oct. - Dec. 2009.)
It was the late 1940s that a group of older teenagers walked over Pinner Hill to a field which was on the way to Watford. It was a lovely, warm light evening and we made up a happy, noisy group of boys and girls sitting on the dry grass chattering and laughing about inconsequential things. But I stood apart from some thirty yards away, though why I should have become detached from the group is forgotten, possibly I had just wandered off to explore. Suddenly I was aware of a great peace and silence, a stillness that was so vibrant with joy that it was almost overwhelming. As I stood there lost in wonder for an immeasurable time, a voice seemed to ask, "Can they not hear and feel this wonder? Surely they must be aware of it?" For as I observed in a sort of detached, bodiless way with no sense of identity, the group carried on completely oblivious of
what was happening with me, like actors on another stage or on the screen of a film. After awhile 'the spectator' returned to the group but nobody made any comment for his absence had not been noticed and he drew no attention to it. The experience was not understood at the time and, as there were no appropriate books to hand or people who could be asked to explain its meaning, it was just filed away in memory and, being so deeply valued, it was not to be mentioned to anybody else for many years.
It was September 1958, at the age of 28, when I first walked through the doors of The School of Economic Science (SES) in London and enrolled in a Philosophy course. After some years in the Royal Navy followed by more time abroad as a geophysicist I had lost contact with people at home so an old had suggested that SES was a good place to make new acquaintances. The course used to be a booklet of questions, mainly about everyday life, and encouraged students to give verbal answers, from personal experience. There was plenty of space to record them plus the diagrams and notes which arose from the resulting discussions. It must have interested me because I covered the sheets with writing. Then, at the end of the term, I was suddenly posted back to Africa for further field work in the search for oil and soon forgot all about SES. However, whilst there I resigned from my job for reasons now best described as pique and returned to England six months later still not knowing what I really wanted to do but 'certain' that it would be somewhere overseas.
continued........
One Summer's Day:
Michael Chettleborough:
continues...
It was not to be! By January 1960,
with nothing found and feeling very depressed, I suddenly URGENTLY wanted to return to SES and rushed off to rejoin the Philosophy course. This time instead of masses of written answers on the sheets they remained blank except for the occasional reference to a quotation for I was actually trying to listen to what was being said and put into practice in my life. A temporary teaching job came up, in those days teachers had extra duties and one was to patrol areas of school are 'break' times and so it was that one day, I confronted a fourteen year old pupil who was on an 'out of bounds' lawn. "Get off that lawn!", I shouted. "NO", came his
reply. Now it should be understood that I was used to being obeyed and I saw my temper start to rise and there was a fair chance that I might have tried to throw him off when, in a flash, SES was remembered and I smiled instead. He smiled back, came off and I had made a friend for life. Such was the impact of incidents like that by half way thorough the next term I had decided that this was the most important thing yet to have occurred in my life and that 10 years or more of vaguely dissatisfied searching had come to an end. The decision made, almost immediately, I found an advertisement for a good permanent teaching post at a school near my home and so made it possible to remain at the SES. That autumn I married Pamela, who also joined SES and we moved as caretakers into a house provided by a friend. It was a seamless start to our quest.
What was the teaching at SES? Well I now know that its core was the idea of looking inwards rather than outwards -- an idea totally new to me. They approved it through a series of personal disciplines which were gradually increased. They did not feel like disciplines for I accepted them with joy as did my SES group ( a class). When we carried out earnestly they gradually increased one's awareness and bit by bit there grew recognition of the thing called the ego, and, most importantly its hold over one. This increase of awareness in turn frequently meant that the ego's hold on that particular aspect of behavior was broken and there was a resulting feeling of freedom and happiness. After a year or so, an Indian Mantra Meditation method was introduced as an aid at just the right moment and one became even more aware of the deep peace of the inner silence that was starting to appear. Incidentally this initiation involved a gift of one week's joint salary which was no easy task for us but after discussion, which included consideration of payment by installments, we took the decision to go for it. Shortly before the ceremony a cheque arrived by the post covering a large part of the fee! We had won it in a draw of a Premium Bond given to us at our marriage. Perhaps it is significant that it didn't cover the total amount required!
continued......
Sri Ramana Sannidhi Murai: Muruganar.
tiruk kaNNokkam:
tiruk kaNNokkam is something very special in Muruganar's poems in Sri
Ramana Sannidhi Murai. The composition consists of 32 verses. kaNNokkam means the Gaze of Guru or Gaze of the Divine Eye, or eye meeting eye game - as Professor Swaminathan puts it. Manikkavachakagar has not made any composition under this title, though he has written tirut toL nOkkam, the looking into the shoulders of Siva.
In every verse, Muruganar praises the divine eyes of Sri Bhagavan and exhorts devotees to take up the practice of looking into the eyes of Sri Bhagavan, to attain liberation. He also says how he himself was liberated by grace of Sri Bhagavan by His grace filled look.
Let us see two verses today. I shall give the English rendering done by T.V. Venkatasubramanian,Robert Butler and David Godman in the Mountain Path issue of July-Sept. 2011.
Verse 1: (1612):
uRpalamAn kaNNeer maNnodiyainthum
kaNNodum
poRpudaiya meijnana tarup pulappada
neer kaNdeero
maRpuyavAn kavadu vittu mannuyir
mel kaNNodum
kaRpaga venkatanOdu nAm kaNNokkam
AdAmo.
You whose eyes are blue water
lilies!
Have you not seen with those very
eyes
the tree of true Jnana that,
though rooted in the earth in
beauty,
bestows the glance of grace?
With mighty shoulders branching
out
He casts His glance
upon the beings of the world!
With Venkata, this wish fulfilling
tree of heaven,
let us play kaNNokkam!
Verse 2: (1613):
eNNiyavai yeNNiavaRu yeithidalAm
ezhaiyeer
maNNidai vaN kuLathuRangu madhar-
pudai meen vizhi pOla
uNNilavu nAttathal uLathuRangum
Oriyal pAR
kaNNimaiyA ramananOdu kaNNokkam
AdAmo.
Poor ones, you may surely attain
that which you desire in the way
you desire it!
Though the unique state of sleeping
in the Heart
with attention perpetually fixed
within it,
His eyes are unblinking, like those
of the plump fish
that bask in the luxuriant tanks of
this earth.
With Ramana, let us play kaNNokkam!
*****
Prof. K. Swaminathan, on Muruganar:
(excerpts from his paper presented at the Bharatiya Vidya Bhavan, in 1980):
While Muruganar, the worshipper of
beauty, revels in endless riot of metaphor and music, the Maharshi, the worshipper of Truth, breaks His silence and speaks in cold, clear words of the eternal Now which is the fact behind the fiction we call Time. "Clinging to the present, past and future stand. The past was present and so will the future be. The present alone, is time in truth. Trying to know past or future, instead of seizing the truth of time today, is like trying count without the unit one. (Ulladu Narpadu, Verse 15).
The worship of Muruga is not an attempt to escape from the actual or walk in blinkers. One recognizes evil as ugly, and with calm, clear vision and cool courage removes it. Muruga's Javelin brings to us the timeless energy of Siva Awareness. Clean action in this awareness abolishes the distance between the real and the actual. Heaven, if any where, is now here on earth, or else it is nowhere. The transcendental Real is immanent in the actual present. Muruganar declares, 'Destroy the false duality of this world and that world. Seeing the true oneness of all being, the joy of right awareness, this alone is Sivahood."
Muruganar holds that Saivism or Sivahood should be the final stage of our human life, even as Saishavya, infancy is its initial stage. The presence in each human heart of the sun of pure awareness and its power to illumine and enrich our human life on earth, is no mere mythological fancy. In any case, the myth has helped to spread in widest commonality the joy of Sivahood. Gandhiji was fond of two passages in Tamizh, the KuraL insisting on putting into practice what one has learnt (kaRka kachadaRa, kaRpavai kaRRapin, niRka athaRku thaha.) and the phrase 'Siva mAkki enai ANda' (Ruling me by divining me) in Tiruvachakam. The unique and the most precious contribution of the Tamizh genius to the development of a universal faith founded firmly on spiritual experience which is at once the source and end of all religious trditions, is the concept of vAlaRivu, the heavenly light of unity, that lurks unnoticed in every human heart. Siva, who embodies this transcendental awareness, is the destroyer of dualistic knowledge. When vAlaRivu is attained as sheer bliss, with no 'in here' or 'out there' one has become Siva, heavenly awareness, featureless and frontierless.
The copious outpourings of Muruganar only express the irrepressible joy of the poet as he dives and swims and bathes in the ocean of bliss which is Sivanandam.
A parrot endlessly repeating
Again, again the same refrain.
I sing because joy overflows
As flow it must in music sweet.
chittamalam aRuvithu SivamAkki
enai Anda
athan enakku aruLiyavAru or peruvar
acchove!
Snapping all my impurities, He made me Sivam. O who can describe that bliss that my Father has conferred to me! (Tiruvachakam, Acho pathu.)
********
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
tiru chiRukudi - 609 503.
This temple is further about 2 kms.
from tirup pAmpuram. The god of Mars, AngAraka, the god Eagle (Vishnu's vAhana) and gandharvas are said to have prayed to Siva in this temple. It is surprising that even persons belonging to other religions come here and take vibhuti prasadam for curing their diseases.
Siva is called Mangaleswarar, Managala in Tamizh meaning Mars. Uma is called Mangala Nayaki. The tirtham (holy waters) is a tank called Soorya 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.
******
Punarvasu VaNNam:
Today is the day of Punarvasu Star.
Sri Bhagavan was born on Punarvasu
Star day in the month of Margazhi (Dhanur month). Today is the Ashada Punarvasu day. Every month on the day of Punarvasu, there are special pujas for Sri Ramaneswara Mahalingam, with adornment of golden casket. Muruganar has composed verses under the title Punarvasu vaNNam in Sri Ramana Sannidhi Murai. There he says pAyalaRRa manathvar, pambalaRRa manathavar, i.e only those whose minds are not tossed with thoughts or plans for this and that, can pray to Sri Bhagavan. Sri Bhagavan Himself is praised as one who has no tossing thoughts, ulaininaivalan.
Let us see two verses in naRRayengal, 'the biological mother with yearning in suffering' Sri Ramana Sannidhi Murai.
Verse 1 (816):
aNNamalai ramanan arumaip peRRi
adikkadi yem polumavar sARRak
kettum,
kaNNAya yenpolvAr kazhaRi chonna
katturaiyai katturai pol katti
vaithav
viNNAyya meiyyan uru veLiyin
thoRRam
viLangath thannuL veLikke
vidhumbalAhip
peNNAya ven pethai piRar nakaippap
piRamaruthil pErAtha pittuRRALe.
She heard often our frequent talks about the glory of Annamlai Ramanan. On listening these talks, she kept them deep in her heart and His form of True Space and became restless. This ignorant daughter of mine, has become mad after Him, and the neighbors are making fun of her and no medicine can cure her madness.
Verse 4 (819):
irumbAga manam padaitha vedhilArum
eri serntha mezhugaha manam
irangath
thurumbAga vudan melinthu thonRu
thotta
thozhamaiyai maRanthAyo ramanath
thonRAl
karumbAga mun initha kadhalEnaik
kaduvaga inRu veRuthAyo enRiv
varumpAvi eenRa magaL Avi sora
valamanthu thadumARi araRRuVaLe.
O Ramana, even those with iron like mind, have become was in fire, with their mind melting. Have you forgotten this friend, her friendship, who has become lean like a dry grass? This lover who was sweet to you like sugarcane in the past, has she become bitter that you hate her? This daughter of mine, a sinner, has become weak in her mind and body, and she is stuttering and blabbering in thought about you.
******
Sri Ramana Sannidhi Murai: Muruganar.
tiruk kaNNokkam: The Gaze of the divine eye.
Verse 3: (1613):
paNNAya paNimozhiyeer painkuvaLaik
kaN madaveer
eNNAtha eNNamellAm eNNaluRum
pedhamai ser
peNNam empoliyarAR pEsa voNap
peruNarvAm
kaNNAya ramananOdu kaNNokkam
AdAmo.
Damsels whose humble speech is
sweet like music!
You whose eyes are like fresh
water lilies!
He is the eye of the undivided
consciousness
which cannot be described by girls
like us
who in our ignorance think thoughts
without number.
With Ramana, let us play kaNNokkam!
Verse 4: (1615):
kaNNAhi ahakaNNiR karumaNiyai
ammaNiyiR
paNNAtha pAvaiyAi pAvayathan
nAttamumAi
viNNahi viN maNiyai ithanaikkum
vERAhum
kaNNAya ramananodu kaNNokkam
AdAmo!
He is the eye;
he is the iris of the eye;
he is the uncreated pupil within
it;
he is the gaze of that pupil!
He is the heavens, and their jewel,
the Sun!
He is the eye that is other than
all of these!
With Ramana, let us play kaNNokkam!
(Tr. T.V. Venkatasubramanian, Robert Butler, and David Godman)
-Mountain Path, July -Sep. 2011.
******
One Summer's Day:
Michael Chettleborough.
(Mountain Path, Oct.Dec. 2009)
continues....
Meanwhile our life outside the SES was changing, partly because of inner changes within but also because of the increasing demands on time by SES. One such was the
requirement to attend a residential course at a very large country house, Stanhill, that SES was renovating. When I explained this to the headmaster at my grammar school saying that I had commitment and wanted to attend a week's retreat but would not expect to be paid for that time, much to my surprise he agreed and furthermore arranged that my salary was not affected.
For one year, I attended the 'Movements' group at the Study Society (a parallel group to SES) which used movements to the beautiful playing of a piano to increase awareness. It included a version of Sufi Whiling Dervishes' dancing in which I found that by meditating at the same time, I could spin at all speeds - a practice that from childhood upwards I had found impossible without being sick. One more escape from the claws of ego? There were many other such incidents to encourage me on the way. But I had to give it much hard work and commitment as it became a nearly all embracing activity. In one residential week spent with the usual group there was such a power of spiritual love generated that miracles seemed possible. Some examples are: after a spell of very hard work on a path using a mattock, a large blood blister appeared on my hand but, after the usual 'pause' for stillness on finishing a task, no trace of it remained. In a similar pause on a very high internal scaffold in the main hall, with eyes as usual closed, my right hand suddenly went out and caught the hand of a lady alongside who had started to fall. In a joint group meditation the fire was heard to suddenly flare up
but on opening my eyes afterwards it was obvious that the great fire place was and had been empty all the time.
Wandering in the gardens at the weekend the voice of the SES leader was heard very clearly in my mind to say, 'No thoughts', but on looking up it was seen that the man was at least thirty yards distant and looking away. On another occasion, at my house, I was at the top of a 30 foot ladder projecting well into the space the supporting gutter when I froze with fear. What to do? I remembered that we had been introduced to the idea, " I am the Atman", and straight away the fear was gone and I was able to complete my task in stillness. For some years I was a group tutor when one had to trust the answers would come for there was no prior briefing possible or desirable. Outside SES, being aware of the stillness within, one could cause a reflection of that attitude in other people and this was found useful in dealing with classes and assemblies. The cardinal rule was to trust and not to look for results.
There were so many other things in those ten years and it was a period of much beauty and joy but towards the end there was a strengthening of the ego, perhaps because of the growth of an attitude of elitism, but certainly because of a growing sense of my power and my powers (see Ramana's teaching) so that the last year was increasingly counter productive, unhappy and turbulent. However, overall the whole period was one for which I remain very grateful. SES had called intself a 'prep school'. It had pointed me in a new direction in 1960 and then prepared me over the following ten years to meet my master by showing me my ego and its power. This ego could be defeated but there was always a great danger of "claiming" or arrogance if humility was forgotten, for the the ego is strengthened.
continued.....
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
karuvili kottittai - 605 507.
This temple is about 20 kms from Kumbaokonam, on the route of Kuttalam and Poonthottam. 'karu' means embrayo. 'karu vili' means not coming again as an embrayo in a lady's womb, i.e. rebrith. Saint Tiru Navukkarasar who has mentioned this temple in 10 of his verses, mentions it in Verse 8. (Canon 5.69.8).
A king by name Sadguna prayed to Siva here and attained liberation. Indra and other gods of heavens as also Rudra ganas, retinue of Siva prayed to Siva here.
Siva is called Saduguna Natheswaarar. Uma is called SarvAnga nAyaki. The holy waters (tirtham) are a tank called Hema Tirtham.
******
One Summer's Day:
Michael Chettleborough:
(Mountain Path, Oct. - Dec. 2009)
continues.....
The meeting with my master occurred on a cold winter's morning of 1969, at about 4 am. when I was reading Mouni Sadhu's In Days of Great Peace. This book had reached me in a most fortuitous way because books about Sri Ramana were not usually stocked by SES as a policy to keep students focused on the disciplines of the school, but a lady librarian found it there and passed it to my wife, saying she thought I would appreciate it. I remember that I was overcome with emotion as I realized with certainty that I had found my Master. A deep longing was satisfied and I knew that there was no need to look further and I wept with gratitude. It is worth remarking that SES had said that such tears were from a frozen heart melting. The meeting established the true spiritual link with a Guru that is needed by a seeker and is now seen as what was missing in the SES philosophy course. My last term at SES was peaceful and we both duly parted from the organization without any problem, which was not always the case with leavers. It now sees as if it all happened as if planned that way, but not by me.
The next period of our life was not easy because the structured life led before centered on the SES, had come to an abrupt end with the loss of many friends and activities. But Pamela remembered a reference to a Dr. Chandra Sharma and opening the London telephone directory instantly found his address. I then duly wrote the following letter to
him on July, 13, 1969.
"It has been said that in your waiting room there are photographs of Ramana Maharshi. Are you associated with His Asramam? If so, can one meet you to talk about this? These are serious questions and a stamped addressed envelope is enclosed for your replies."
He replied on the same sheet: "Yes, yes; come in one day around 5.30/5.45 pm. except on Wednesday." So we did. On learning of our recent membership of SES he made one comment, "Discipline!".
continued......
One Summer's Day:
continues....
He went on to explain that Ramana's way was he opposite of a rigid physical discipline although it did
require a subtle mental discipline and he went on to reassure us about the step we have taken and to offer advice.
Later I read Ramana Maharshi and the Path of Self Knowledge, so I wrote to Arthur Osborne at the Asramam and received replies from Lucia Osborne of which the following are relevant excerpts:
Sept. 30, 1969: "My husband has delegated your other requests to me as I usually reply to such letters for him. Sadhana is a series of ups and downs. The reverses or seeming reverses can be used as a stepping stone. Fight despondency with faith and prayer. The Guru is always with you and watches over you more than you realize. It is said if you make one step towards Unity with Him, He makes 99 towards you. The Guru is One under various names: Christ, Buddha, Bhagavan.... always abiding in your heart whether you know it or not. He is the real 'I AM', all
pervading, transcendental, the same as "Before was 'I AM'" His physical frame is only a temporary appearance to lead us back to the eternal living Guru. If, after your
reverses, you are at last drawn to Sri Bhagavan's teaching, it is a sign of His Grace. It is the most direct and effective path if followed sincerely with faith. At first it is necessary to keep regular hours however short. Apart from the Vichara, -- the quest 'Who am I?' -- one can use also whatever is helpful and suits your nature as invocation, prayer, simply watching
one's breathing, without counting, till it becomes even and quietens the mind. The teaching is explained in the books. The Teachings of Ramana Maharshi in His Own Words might be helpful. Most books explain His teaching. If you have any doubts do not hesitate to ask.
You can always turn to Sri Bhagavan. He will always respond to a sincere prayer from the heart. If your wife is drawn to the path, she should follow it. With time, it will become easy. It is so simple and direct that it seems difficult."
November 29, 1969: 'Even if our present life is the result of our previous karma still there is also freedom to lighten it and free ourselves through sadhana. Worrying never helps. It is good if we can accept whatever comes in a spirit of surrender, positive surrender, doing whatever seems necessary to the best of our ability without any stress as far as possible. In the same measure we gain inner serenity, outer circumstances will reflect it. With kind regards, Yours in Sri Bhagavan, Lucia Osborne."
continued.
One Summer's Day - continues.....
Looking back, I am amazed at the way one was lead to Sri Ramana and how, when there were difficulties, they always solved themselves when I trusted. Still trusting, but, no longer tied to London, we moved to the countryside in Cornwall, where we raised a family and looked after the relatives. It was as if a necessary duty had to be done before one could move on oneself. During the 1990s, there was a resurgence in my sadhana. There were moments of what Arthur Osborne called 'certitude' and for a while even a desire to write. We attended the founding meeting of the Ramana Maharshi Foundation in London and many of its monthly meetings subsequently. The opportunity to visit the Asramam first arose in 1997, and several times again thereafter. We also attended the meetings of a local Quaker group for a while, for it seemed that we had much in common with their way of worship but mostly we just got on without lives in an unspectacular way.
And so it has continued but always with this feeling of being quietly guided. And now, in the evening of life, I quietly wait for whatever comes next, secure in the knowledge that Ramana is always here, as Luica said all those years ago. All is One, there is no second.
Om Namo Bhagavate Sri Ramanaya |
concluded.
Sri Ramana Sannidhi Murai: Muruganar.
tiruk kaNNokkam:
Gazing the Divine Eye:
Let us two more verses:
Verse 5. (1616):
kaNNALar manpathaiyin kaNNAkak
kANdaluRum
eNNAhi ezhuthAhi yevaRRAnum
kaNdaRiya
oNNAtha iyalbAya uNmaiaRi Anandhak
kaNNAya ramananodu kaNNokkam AdAmo.
He is the number and the letter
that regarded as the very eyes of
humanity
by the learned of the world.
Yet, as the eye of
being-consciousness bliss,
His nature cannot be seen or known
by anything at all!
With Ramana, let us play kaNNokkam!
Verse 6. (1617):
kaNNkanmA jnAlathuk kaN peRRa
kArikaiyeer
kaNNAya pulamonRe yaiyunarvum
kavarnthu koLak
kaNNanodu thiNNnAm kaNNiyar thang
kaNNukkum
kaNNAya ramananodu kaNNokkam AdAmo.
He is even the eye of the eyes
Of Visnu* and Kannappa*,
who both had beautiful eyes.
Damsels, you who have the eye of
discrimination
in this great and vastly spacious
world!
So that all your five senses
may be usurped by the sense of
sight,
with Ramana let us play kaNNokkam!
* Vishnu and Kannappa (thinan in Tamizh) had offered their eyes to Siva. Vishnu while doing pujas to Siva found one lotus short and he plucked his eye and offered it in lieu of lotus flower. Siva became pleased and then presented him with
the weapon Chakram, disc. (Tiruvachakam). Similarly, Thinnan, the hunter offered his eye, on seeing Siva's one eye bleeding in the Kalahasti temple. When Tinnan found the other eye of Siva also bleeding, he was about to offer his other eye too. Siva stopped him and took him to His Abode as a boon! (Tiruvachakam).
*******
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru anniyoor - 612 201.
'anni' or 'angi' in Tamizh means Agni, fire. This temple which is further 4 kms towards east from karuvili kottitai, is where Agni, god of fire prayed to Siva.
Siva is called Agniswararar. Uma is called Parvati ammai. The holy waters (tirtham) are a tank called Abagni tirtham. The temple tree (Sthala Viruksham) is vanni tree.
Saint Tiru Navukkarasar has mentioned this temple in 9 of his verses, in Canon 5.
******
Mantra:
John Grimes:
Mountain Path Jan. - Mar. 2012.
Bhagavan Sri Ramana Maharshi was firmly established in the state of steady Self abidance (Sahaja Samadhi). He was one with everything, perceiving nothing external, nothing internal to the Self, and possessing no desire to receive any impression from anything. It is no surprise that for one who has no place to go and nothing to attain, any talk of a mantra would provoke Him to say, "Mantra Japa leads to the elimination of other thoughts and to a concentration on the mantra. Finally the mantra merges into the Self and shines forth as the Self."
(Talks No. 31).
Sri Bhagavan was once asked, "Can advaita be realized by japa of holy
names; say Rama, Krishna etc.,?" He replied 'yes'. The inquirer continued, "Is it not a means of an inferior order?" Sri Bhagavan said, "Have you been to told to make japa or to discuss its order in the scheme of things?" (ibid. 55).
The word mantra comes from the Sanskrit 'man' (to think - manas or mind comes from this root) plus the suffic 'tra' indicating instrument. Thus, a mantra is an instrument of thought. A well known verse says, "The mantra is so called because it is the nature of thought and deliverance." (Mananam sarva veditvam tranam samsara sagarat, manantrana dharmavan mantra ity abhidhiyate). Sri Ramana said, "When the mind which is always wandering, is trained to hold onto any name or form of God, it will only cling to that. Because the mind branches out into innumerable thoughts, each thought becomes very weak. As thoughts subside more and more, one-pointedness of mind is gained. A mind that has gained strength in this way will easily succeed in self inquiry. (Muruganar, Padamalai).
Bhagavan Sri Ramana, when asked which is the best method of spiritual practice, would generally reply that it depends on the temperament of the individual. We are all born with latent tendencies (samskara). What is easy for one may be difficult for another. There is no general rule for everyone. The aim of our spiritual practice is to make the mind one-pointed, that is, to concentrate it on one continuous thought to the exclusion of all others. As in the analogy of the thorn used remove another thorn form our foot, this one thought will eventually be discarded when we merge in the source of all thoughts. (Muruganar, Padamalai).
continued......
Mantra:
John Grimes - continues......
A mantra is a chant or formula composed of syllables or words that are thought to reproduce, or embody in sound, the structure of the universe, reality, the divine, the force and power of Consciousness. Generally mantras are formula with a fixed or prescribed form to be used according to certain rules thus empowering them with efficacy. Bhagavan Sri Ramana told a story to illustrate this aspect of a mantra when asked if anyone can get any benefit by repeating sacred syllables (mantras) picked up casually.
"A King visited his Premier in his residence. There he was told that the Premier was engaged in repetition of sacred syllables (Japa). The king waited for him and, on meeting him, asked what the Japa was. The Premier said that it was the holiest of all, Gayatri. The King desired to be initiated by the Premier. But the Premier confessed his inability to initiate him. Therefore the King learned it from someone else, and meeting the Minister later, he repeated the Gayatri and wanted to know if it was right. The Minister said that the mantra was correct, but it was not proper for him to say it. When pressed for an explanation, the Minister called to a page close by and ordered him to take hold of the King. The order was not obeyed. The order was often repeated, and still not obeyed. The King flew into a rage and ordered the same man to hold the Minister, and it was immediately done. The Minister laughed and said that the incident was the explanation required by the King. 'How?', asked the King. The Minister replied, 'The order was the same and the executor also, but the authority was different. When I ordered, the effect was nil, whereas, when you ordered, there was immediate effect. Similarly with mantras." (Talks No. 58).
For those using a mantra in their sadhana or spiritual practice, the texts declared that every mantra is said to have six aspects to it. There is the rishi, the seer, who originally 'saw' or heard the mantra. There is the raga or melody/vibration. There is the devata or presiding deity that provides a focus point on which a personal relationship may be established. There is a bija or seed sound that gives it its special power. There is the sakti or divine power; the goddess who empowers the mantra. Finally, there is the kilaka (nail, pin, bolt, pillar) that seals off and protects the chanter.
continued.....
Sri Ramana Sannidhi Murai: Muruganar:
tiruk kaNNokkam:
Let us see two verses today:
Verse 7.(1618):
kaNNaganmA Jnalathor kaNmAyam
kANkenevE
viNNum maNNum pAtAlamum meijnanap
paraveLikkooN
paNNiyaruL vAzhvaLikkum parajnana
siddha natan
kaNNuthal venkatanodu nAm kaNNokkam
AdAmo.
He is the siddha
who performs the dance of supreme
jnana,
and bestows upon us the life of
grace, saying:
'See, this great vastly spacious
world
is a mere trick of sight!',
thus rendering heaven, earth and
nether world
a prey to the supreme firmament of
true jnana!
With him who bears an eye upon His
forehead,
with Venkata, let us play
kaNNokkam!
Siva is usually said to have a third eye on the forehead. Puranas say that Muruga, Mother and Ganesa
also have their third eye on their foreheads. Here perhaps, Muruganar refers to Sri Bhagavan as Siva, having a third eye.
Verse 8. (1619):
kaNNodu kaNkAtchi kalakkum kAl
kAdhalaruL
eNNAtha vaichollal ethu payan engai
meer
paNNAya vai choRkal payanaRa
venkata ramanak
kaNNALan thannodu nAm kaNNokkam
AdAmo.
Sisters of ours! When the eyes of
lovers merge
in the act of seeing, of what use
are spoken words
that not fashioned within the
heart?
So that no purpose will be served
by the music of spoken word,
with Him who with His eyes
brings us under His sway,
with Venkata Ramana let us play
kaNNokkam!
Tirukkural verse 1100: 'When (lover's) eyes meet with (lover's)
eyes, their gaze in mutual accord, there is no need whatsoever for the spoken word.'
The same idea was also recorded by Muruganar in Guru Vachaka Kovai, Verse 286: 'The Guru abides as the silent benefactor who reveals the light that shines as the one and only eternal residue. If his eyes and the eyes of the disciple meet in total harmony, spoken words are redundant.
(Tr. in English, Dr. T.V. Venkatasubramanian, Robert Butler and David Godman.)
******
Mantra:
John Grimes:
continues.....
Mantras fall into different categories. Mahamantras which are the most potent and powerful, often called the 'great liberating mantras', meditation mantras, contemplation mantras, apta (accomplished)mantras, which are uniquely associated with the Sage who imparts them and declares how to use them and the only rules for such mantras are those the Sage declares, and finally unclassifiable mantras.
What are the benefits of chanting a mantra? It will increase one's will power. It increases concentration. It produces positive emotions, purifies the mind, and strengthen one's faith. Chanting mantras are said to involve the left hemisphere of the brain, and thus they are effective in increasing positive emotions.
What are the most effective places in which to chant a mantra? Places where a Sage has done spiritual practices (sadhana); in the presence of a Sage; any place whee the chanter has a strong emotional link; in any natural environment; in a solitary place such as a forest, a cave, or in the mountains; in a flower garden or under certain auspicious trees; in a land where there has been no war; on the bank of a river or where two rivers meet; in the presence of a flame.
When chanting a mantra, the seat or mat upon which one sits should be made of kusha grass, a deer or a tiger skin, a woolen rug, a silk sheet, or a wooden plank. All of these are poor conductors of heat and electricity and thus the energy produced in chanting is not lost. As well, they are all good insulators between the chanter and the earth, which has a strong electric pull. Forbidden seats include those made of cotton, stone, earth, rotten wood, and leaves, as they are good conductors of electricity and thus energy is lost.
It is often said that that some instrument or device serves as a link between the guru and the disciple. On the one hand, the guru's sannidhi (presence) as Sri Bhagavan said, "A jnani has no desires (sankalpas) but his Sannidhi is the most powerful force...it can do wonders; save souls, give peace of mind, even give liberation to ripe souls. Your prayers are not answered by him but absorbed by his presence." (Muruganar, Padamalai). A mantra serves as a link between the guru and disciple -- like a wise that connects power with the bulb. The disciple should treasure that link and tend it even as one tends to a seed.
Mantras can be chanted out loud, whispered, or repeated silently in the mind, which, of the three, the latter is said to be the greatest. Sri Bhagavan Ramana said, 'Mental japa is very good. That helps meditation. The mind gets identified with the repetition and then you get to know what worship really is -- the losing of one's individuality in that which is worshipped. (Talks No. 31).
The classic answer given by Sri Bhagavan on mantra japa was to Ganapati Muni. Increasingly, this was the first time that Sri Bhagavan gave a verbal answer to a question. Until this moment, Sri Bhagavan had always remained silent and if He answered a question at all, He wrote it down. Sri Bhagavan replied to Ganapati Muni, "If one watches whence the notion 'I' arises, the mind is absorbed into That; that is tapas. When a mantra is repeated, if one watches the Source from which the mantra sound is produced the mind is absorbed in That; that is tapas." (Osborne, Arthur, Ramana Maharshi and the Path of Self Knowledge).
concluded.
A visit to Chennai for 3 days:
When I returned from Ramana Kendra, I felt quite happy and it was a good antidote for all the crap I had to listen from hundreds of guests in the wedding hall.
I share your feelings and the only exeception is that the nearest "Ramana centre" from where I am living is about 9 and 23 Hours driving time.
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru thalai changAdu - 609 301.
This temple is about 8 kms from tiruk kadaiyur, where there is the famous Abhirami Amman temple. This temple is a smaller one on a man-made hillock. Maha Vishnu is said to have prayed to Siva here and obtained as a boon pAnchajanyam, the famous conch shell. changu in Tamizh means conch shell. Hence the temple is called tiru thalai changAdu.
Siva is called ChangaruNadeswarar. Uma is called Soundara Nayaki. The tirtham (holy waters) is the river Kaveri. The temple tree is vallam (?) tree.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses, in Canon 2.
****
Anirvachaniya:
John Grimes - Mountain Path, Oct. -
Dec. 2009.
It is not understood by those who
understand
It is understood by those who do
not understand.
- Katha Upanishad. II.3
Where there is duality, there you understand another, you think of and think the other; but by what you do you understand the understander or think the thinker?
For you cannot see the seer, you cannot understand the understander, and know the knower.
- Brhadaranyaka Upanishad III.4.2.
'Anirvachaniya' means 'ineffable; inexplicable; inexpressible; indeterminable.' Sri Ramana remarked, "Although the Self is real, as it comprises everything, it does not give room for questions involving duality about its reality or unreality. Therefore it is said to be different from the real and unreal." (Spiritual Instruction, S. Natananda).
Sri Ramana, like Advaitins, states that the non dual Reality appears as this pluralistic world through ignorance (avidya / maya). Ignorance is said to have a peculiar ontological status because is neither real (like Brahman / Atman) nor an absolute non entity like a square circle.
The world possesses practical efficiency. As such, it is not totally non existent. Water in a mirage is neither existent nor non existent. Though it is psychologically given, it cannot be logically established. This gives it a special status. The world appears, even if it eventually disappears. Thus, it is inexplicable (anirvachaniya).
In answer to a seeker's question, 'How did ignorance arise?' Sri Ramana replied, "Ignorance never arose. It has no real being." (Talks). "The Self alone is and nothing else". (S.S. Cohen, Guru
Ramana).
"When you try to trace the ego, which is the basis of the perception of the world and everything else, you find the ego does not exist at all and neither does all this creation that you see." (Day by Day, Devaraja Mudaliar). This is, on the face of it, mysterious, inexplicable!
The totally non existent is that which cannot exist. It is not a case of 'factual' or 'empirical' non existence, but one of logical impossibility. And, on the other hand, when the existent appears as-it-is-not, error arises. This leaves us with three categories of existence: the existent, the appearance, and the non-existent.
continued.....
Anirvachaniya:
John Grimes.
Oct--Dec. 2009, Mountain Path:
continues.....
What is existent, can appear in two forms. Either it can be an existent that is known as-it-is or it can be observed as-it-is-not. Appearance is a common characteristic of these two cases, thus, appearance itself is not the decisive feature of the existent. What is given in experience cannot, by itself, be the criterion of validity of an experience. For validity, the ontological requirement that something must appear as-it-is, is necessary. Obviously the water in the mirage does not fulfill this requirement. Hence, its existence is not valid or the same, as when its appearance is cognized as sand. This shows that a 'mere appearance' (not appearance as-it-is, but as-it-is-not) falls into a region that is neither real nor non real. Sublatability is the litmus test.
The water in a mirage appears and disappears. Even so the world of multiplicity appears and disappears. Neither entity fits the category of an eternally changeless existent. This experience of a changing existence is a riddle. To exist, by definition, is to be oneself, in one's own nature. To exist contingently is to be oneself for a certain duration of time. Sri Ramana remarked, "You want somehow or other to maintain that world is real. 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.)
Interestingly, in Advaitic thought, ignorance (avidya / maya) is declared to be mysterious, ineffable, inexplicable (anirvachaniya) and Brahman /Atman is also said to be mysterious, ineffable, and not inexplicable - though for very different reasons! Sri Ramana said, "The Self is BEYOND the expressions - existence, non existence, etc., (Talks).
continued....
Anirvachaniya:
John Grimes - continues...
In Advaita Vedanta philosophy, ignorance is spoken of in three ways: (1) For the common individual, who lacks the ability to discern the real from the unreal, he wold is considered to be real. The question does not even arise as to whether the world around them is real or not. (2) For the individual who possesses the reason and inquires into the reality of the world, ignorance becomes inexplicable. Such a person cannot say whether the world is real or not, and thus continues to inquire into its ontological status. (3) For the Sage, the Jivanmukta, the world no longer possesses the capacity to delude. Though the world is perceived, its chains are broken. For such a one, ignorance is non-existent, false, and unreal.
Sri Ramana said, 'Ignorance..... does not function in a Jnani at all.' (Maharshi's Gospel)
Ignorance as a mysterious power. It is that which makes the impossible possible . (Sri Sankara, Maya Panchakam, 'aghaitta ghatana patiyasi maya'). Though it has no ultimate reality itself, yet it can seemingly project creation and produce multiplicity. Seemingly omnipotent, ignorance, vanishes when one inquires into the Self.
To pursue avidya / maya is only to fall deeper and deeper into its morass. The Self must be inquired into, for there is no solution to ignorance, only dissolution! Contrary to what critics say, this facet of ignorance is not a defect, but an ornament. This mysterious power of ignorance both obscures and projects. Not only does it (innocently enough) obscure or conceal the Self, but then it (insidiously) pretends to be what-it-is-not by projecting the world of multiplicity.
The snake which is cognised in a rope has no being of its own apart from the rope, the substratum, on which it is superimposed. By itself it is non existent. It is wrongly imagined to exist due to ignorance that not only conceals the nature of the rope, but also projects the appearance of a snake that is false. The same thing is true of the world. What the rope is to the snake, Brahman is to the world. The world no doubt is existent or real to an ignorant person who does not inquire into its ontological status. To an inquiring mind, however, the world is a puzzle defying rational inquiry. Owing to its existence to ignorance, which is itself indeterminable, the world, too, does not admit of a rational explanation as either real or unreal.
continued.....
anirvachaniya:
John Grimes:
In this regard, there is this important rule in Indian epistemology, (nyaya): for an object/entity to truly exist, it must possess certain distinguishing features (lakshanas) by which it can be defined precisely. Secondly, it must be capable of being revealed by a 'valid means of knowledge' (pramana). (lakshana pramanabhyam vastu siddhihi). Thus an object cannot be deemed to have 'real existence', if it lacks either lakshana or pramana or both. When we apply this rule to determine the reality of the world, a deep analysis reveals that the world is devoid of both these parameters. Interestingly, quantum physics too has unambiguously established the illusory nature of the world, which lacks intrinsic reality, by investigating into the fundamental nature of matter. It eludes precise definition (lakshana) and also escapes capture by a valid means of independent testing which is invariable (pramana). Thus the world is not available for definition, even though it is experienced very much like the case of the mirage-water or the rope-snake phenomena. On the other hand, the Self has any number of definitions or pointers (lakshana), and supported by sabda pramana (Upanishads). It can be intuited, besides being self-evident, which makes possible Its direct and immediate apprehension, once the pre-requisite eligibility and competence are gained through proper sadhana. Thus that alone, namely the Self, which exists for ever, is immutably real.
The world is not real, because it exists only so long as there is ignorance. It ceases to exist when ignorance gets removed at the onset
of Self Knowledge. Nor can the world be treated as non-existent or non-real. What is non real, like a square-circle, can never be cognized. The world, however, is cognized, and so it cannot be dismissed as non real. It cannot be both real and non real simultaneously as that would violate the law of non-contradiction. Since its ontological status cannot be determined as such-and-such in terms of the categories known, it is said to be indeterminable (anirvachaniya).
Ignorance cannot have parts, since if it did, it would also require another entity as its cause, which would lead to infinite regress. If it was part-less it could not be cause of, and one with, the world's multiplicity. It cannot have both parts and be part-less, since that is contradictory. Ignorance cannot be something other than Brahman because there is no second to Brahman. It cannot constitute the nature of Brahman or else it would not be known as avidya.
To say that avidya exists is to limit Brahman, and yet to say that it does not exist is to fly in the face of experience and the appearance of the world will be not accounted for. It is real enough to produce the world, but not real enough to constitute a limit to Brahman. Absence of reality does not render perception invalid. That which defies all categories of human thought is truly a wonder. How wonderful! Both the Self and avidya / maya share this trait - though for very different reasons.
concluded.
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiruvarur araneRi - 610 001.
This is a part of main Tiruvarur temple. In the second prahAram (portal) there is a separate shrine and this is called tiruvarur araneRi.
Naminandi AdigaL, one of the 63 Saiva Saints lighted lamps with water only here. This is mentioned by Saint Tiru Navukkarasar in his verse 102.2. in Canon 4 of Tevaram.
Siva is called araneRi appar. Uma is called vaNdAr kuzhali. Saint Tirunavukkarasar has mentioned this temple in 11 of his verses in Canon 4.
*********
Andal's birth star day:
Today is AshAda poorva phalguni star day (pooram in Tamizh), which is the birth star of ANdAL, the Vaishnava saint who is considered to be the daughter of Mother Earth. She was found out as a young baby under the tusli plant in PeriyAzhwAr, another Vaishnava Saint who reared her. PeriyAzhwar is the foster-father of ANdAL. Both lived in Srivilliaputtur (where there is a temple for her). She married Ranganatha, the Lord in
Srirangam. When her father took her to the temple, she prayed to Narayana and merged with Lord Ranganatha, in Srirangam,in sanctum sanctorum.
tiruppAvai is the best known work of ANdAL, though there are 143 verses of her in the Holy Four Thousand Verses of Vaishanavas.
tiruppAvai (30 verses) is sung in the early mornings of Tamizh Dhanur (Margazhi) month, along with tiruvembAvai of Saint Manikkavachagar by all. Vaishnavas, of course sing only tiruppAvai.
There is a famous line, tiruvAdi poorathu jegathu uthithAL vAzhiye... which mentions Ashada Poorva Phalguni, (pooram), as the birth star of ANdAL.
Mahaswami of Kanchi Math was responsible for propagating the chanting of both the works in the
month of Dhanur in the early mornings. Thus the mass chanting of the works, started during his lifetime.
*******
H.C. Khanna Day - 23.07.2012.
Today is the day of H.C. Khanna, the devotee of Sri Bhagavan from Kanpur.
There is a mention about him in Day By Day, entry dated 01.06.1946. He had brought liniment and Chyavanaprash for Sri Bhagavan in 1946. His wife had also accompanied him to have darshan of Sri Bhagavan. When she had complained that 'she was a woman with seven children and had no knowledge about scriptures', Sri Bhagavn told her:
'No learning or knowledge scriptures is necessary to know the Self, as no man requires a mirror to see himself.'.
Sri Bhagavan assured H.C. Khanna:
"There are only two ways to conquer destiny or be independent of it. One is to inquire for whom is this destiny and discover that only the ego is bound by destiny and not the Self. The other is to kill the ego by completely surrendering to the Lord by realizing one's helplessness and saying all the time,- Not I but Thou, Oh, Lord -."
When Khanna asked whether their prayers will be heard by god, Sri Bhagavan assured that no thought will go waste!
*******
Consciousness -
(As revealed in the Mandukya Upanishad.)
Dennis Waite:
July-Sept. 2010: Mountain Path.
What do we actually mean by the world 'conscious'? It derives from the Latin 'con scire' meaning 'to know with' and it originally referred to the insights that were shared with other people, i.e. knowledge in the sense of truths, not information. Later, it came to be used when talking about knowledge, that was, to some degree, secret, shared only amongst a few. Even by the first century AD it was being used for private knowledge, known only to the individual. When the Latin was absorbed into the English language, it was used to create two words. (Consciousness with capital "C" is differentiated from 'consciousness'; and the Self with a capital "S" from the 'self'. The words with capital letters refer to Brahman / Atman and with lower case to the individual person, jiva. Humans exhibit consciousness only by virtue of Consciousness).
'conscious' was used to refer to private thoughts and emotions, which no one else could share directly and 'conscience' was used for private knowledge deliberately withheld from others and therefore likely to make one feel guilty. Here again then, we have an example of a word whose current usage is now the opposite of its original meaning. Instead of sharing with others, we are keeping it to ourselves. Nevertheless, we think we know what consciousness is. We are fully conscious when we are awake. We become unconscious if we are knocked out or given a general anesthetic and when we are in a deep sleep. And dreaming is somewhere in between, isn't it? We might suggest that there are some other states, such as hypnosis, meditative trance or drug induced hallucination and we would almost certainly claim that consciousness ceases altogether when we die. If pressed, we might argue that it something that has evolved in step with increasing complexity of the brain; that it is something that plants do not have, animals have a little and us a lot. When it comes to the crunch, we would probably conceded that we really do not have any solid ideas about what it actually is, though we would be in no doubt at all that we have it.
continued.....
Consciousness:
Dennis Waite: continues....
On the face of it, you will be reassured that Advaita agrees with our experiential observation, that we are usually aware of three basic states viz., waking, dreaming and deep sleep. As you will also have expected by now, however, the philosophical description of these states is not quite how we might have described them. The Upanishad that deals in the greatest depth with the subject is Mandukya Upanishad, with its kArikA by Gaudapada. We know now, or to be strictly honest with ourselves, we know that this philosophy says that there is only One Self, Atman or Brahman. Nevertheless, this appears to manifest in various ways and the
sages and scriptures have to work backwards, through negation and inference in order to 'explain' or enable us to intuit the nature of Reality. This Upanishad demonstrates how it is the same Consciousness that functions throughout and 'witnesses' all the three states of waking, dreaming and deep sleep. It uses the states of consciousness to 'talk about' Reality and begin by saying that the manifestation has four facets or aspects. (In fact the Upanishad itself, as distinguished from the commentary, is very short and uses the mantra OM as a very powerful metaphor to explain all of this. However, since it would necessitate a substantial diversion into Sanskrit to benefit from this, I will ignore it here).
The first of these states is called jAgrat. This is the waking state and the waker-ego, called visvA, is conscious of the gross, physical,
external world of sense objects. In the waking state, the 'individual' is complete (visvA = whole) with all its faculties of senses and mind.
The second state is called svapna,
meaning 'sleep' but only the body - the mind remains active. This is the dreaming state and the dreamer is called taijasA. In this, dreamer is conscious of the subtle or internal world, In the dreaming state, Consciousness effectively projects the world of the dream from its own 'light' and the dream 'consists' of this 'light' of he mind (taijasA = 'originating fro or consisting of light').
continued....
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru nellikkA - 610 205.
One can reach this temple from Tiruvarur on the road to tirutuRai
poondi by traveling about 12 kms and taking an alternate road and go for another 3 kms. There are town buses from Tiruvarur. The Sun god and Brhama (the creator) are said to have prayed to Siva here.
Siva is called nelli vaneswarar. nelli means amla tree. The place even today has got many amla trees.
Uma is called MangaLa NAyaki. The holy waters (tirtham) are two tanks called Brahma tirtham and Soorya (sun) tirtham. The Sthala Viruksham (temple tree) is nelli tree. The fruits of nelli tree inside the temple are used only for preparing prasad for Siva.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses, in Canon 2.
****
Consciousness - As revealed in Mandukya Upanishad - Dennis Waite.
continues....
The third aspect is suShupti, meaning 'excellent rest', since both body and mind are now resting in the deep sleep state. The sleeper-ego is called prAjna, literally meaning 'intelligent', 'wise' or 'intelligence'. In the deep sleep state, the sleeper sees neither the external nor internal worlds of objects. The senses and mind are inactive and nothing is experienced, i.e. there is no perception or conception. The state is governed by ignorance, avidyA, but there must be some vestige of awareness since, for example, if someone calls our name loud, we will probably wake up. During this state, there is no 'knowing' of anything nor appearance of any kind. prAjna can also be translated as 'the one who is nearly ignorant'. Because Consciousness is still present, the self is not totally ignorant, but nearly ignorant. It is said to be a state of pure consciousness and bliss, precisely because there is no mental agitation but, since there is no knowledge, we are not directly aware of this. It is said that here the Self is identified with avidyA.
The fourth aspect is not actually a 'state' at all - it is called turIya - and it is characterized by neither ignorance nor error. But I will not say anything more about this for the moment. It is not something with which most of us are familiar. The pure consciousness of deep sleep can be considered to emerge, either to illuminate the subtle world of thoughts and emotions, as we become the dreamer, or to illuminate the external world, as we become the waker. In deep sleep, there is only ignorance -- we do not also misperceive the world, mistaking a rope for a snake for example, because there is no perception at all. There is thus ignorance but no error or misconception. This non-apprehension is the same as the 'veiling power' of mAyA - AvaraNa.
continued......
Consciousness - Dennis Waite -
continues.....
In dreaming and waking, the ignorance is still there but, with the mind and senses now active, we additionally fall into error -- we misapprehend reality. This misapprehension 'effect' follows from the ignorance of 'cause' of non-apprehension. Misapprehension is vikShepa, described earlier as the projecting power of mAyA. If we could see the rope, we would not mistake it for a snake. The misapprehension occurs under the conditions in which there is a partial ignorance -- we can see that there is 'something' there but not sufficiently clearly to make out that it is a rope. Thus, the (partial) ignorance is the effective cause for the error. Note that, if there is total ignorance -- i.e. we cannot see anything at all -- there is no error either. If we do not see the rope in the first place, there is no way or scope to mistake it for a snake. Hence the expression, "ignorance is bliss!". This explains why the deep sleep state is known as the 'causal' state. In that ignorance is the potentiality for all manifestation in the dream and waking states.
Consciousness is that in which all else appears. It is there when there appears to be nothing. It can be thought of as the silence between thoughts or as the screen, upon which the movie of life is projected, unaffected by all, yet without which there would be nothing.
Sri Poonja asked what we would see if he put up a black board the size of the wall and marked a small white spot in the middle of it. Ninety nine percent of people, he said, would say that they saw a white spot. Almost invisible, this is what draws out attention such that we do not even see the big blackboard. It is in our nature to look for objects against the background and ignore the background itself. In just the same way, we see a cloud in the sky and miss the sky. And we see thought arising in Consciousness and know nothing about Consciousness itself.
continued.....
Consciousness - Dennis Waite -
continues.....
It is inevitable that our mind will search for an understanding of what Consciousness is, as though it were an object that we should observe, rather than that which enables observation to occur in the first place. All theories that we may come up with are going to fail and, worse, may delude us into thinking that we know something when we really do not.
Ultimately, the scriptures summarize the matter very simply in one of the four great sayings or mahA vAkyA-s from the Upanishads. prajnAnam Brahma - Consciousness is Brahman. Consciousness equates to Brahman, which is the one Reality, all that there is.
(The four great sayings in the Vedas are - 'Consciousness is Brahman' from Aitareya Upanishad, 'That thou art' from the Chandogya Upanishad, 'This Self is Brahman'
from the Mandukaya Upanishad and 'I am Brahman' from the Brihdaranyaka Upanishad).
Before looking in more detail at the three states of consciousness, it is important to not that of these explanations are made from the vantage point of the waking mind. Strictly speaking, it can only speak from the experience about the waking state, since it is, by definition, not present in other states. The true situation is summed up in the Katha Upanishad, (IV.4.): "Having realized that it is the great, all-pervading Atman that sees the objects in the dream and the waking state, the wise man does not grieve."
concluded.
Sri Ramana Sannidhi Murai: Muruganar.
tiruk kaNNokkam: 'The Gaze of the Divine Eye'.
Verse 9. (1620):
nokkuruvAi nokkuLLe nuzhainthAnaith
than nokkAl
nokkurRuvAr nokkArA nokkAthAr
nokkuthalAl
nokkariya nokkAnai nokkaluRiR
thadaiyAman
nokkaRa VenkatanOdu kaN Nokkam
AdAmo.
In the form of the seer he has
infiltrated sight,
The seeing of those who look upon
him
with (individualized) vision will
not be rewarded.
Those who do not see in this way
see him.
He, therefore, has an eye that
cannot be seen,
So that the (individualized)
vision,
the obstacle to seeing him, is
banished,
with Ramana, let us play kaNNokkam!
Verse 10. (1621):
meetchiyE illAtha veetinba
vetkaiyudaip
pootchiyeer chenkamala ponnanaiyeer
veetulaka
AtchiyAn Venkatavan anthamilA
meijnanak
kAtchiyAn thannodu nAm kaNNokkam
AdAmo.
You whose ornament
is the longing for the bliss of
liberation
whence there is no return!
You who are like the golden red
lotus!
With him who rules the world of
liberation
and who possesses the infinite eye
of true jnana,
with Venkata, let us play
kaNNokkam!
anthamilAk kaN = Sri Bhagavan also uses the phrase anthamilAk kaN - the limitless, the endless eye (of Jnana) in Ulladu Narpadu, in Verse 4.
******
Siva temples sung about in Saiva Canons:
tiruk koLLik kAdu - 610 205.
This temple is further 2 kms from tiru nellikkA, on the route of Tiruvarur - TirutuRaip poondi. This is also a temple for praying to Saturn by those who suffer from the evil effects of Saturn in their horoscopes in its radical movement.
People who are born in Ardra star also come and pray to Saturn here.
There is also a beautiful shrine for Lakshmi, consort of Vishnu.
Siva is called Agniswarar. Uma is called panchin mel adiammai, the one who has got feet softer than cotton. The tirtham (holy waters) is called munnuLLa tirtha kuLam, a tank that is in front of the temple. The temple tree (Sthala Viruksham) is vanni tree.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses, in Canon 3.
*******
Kavyakanta Ganapati Muni Day - 25.07.2012:
Today is the day of Kavyakanta Ganapati Muni merging with Arunachala in the year 1936. He left his mortal coil in his Karagpur Ashram, on
Saturday, the twentyfifth of July 1936. He took ill for about three days before that. He had become weak and even refused medicines and water since a week before that. On receiving the telegram about Nayana's death, Sri Bhagavan said:
"Where can we see such great wise man hereafter?" He was only 58 at the time of his passing away.
Kapali Sastri composed a poem in Sanskrit:
Omkara vadhanam vandhyam
kaveenAm Adimam kavim
vandhe Ganapati devem
naraveshu dharam gurum.
Ganapati Muni's compilation of Sri
Ramana Gita is quite well known to Sri Bhagavan's devotees. He is also the author of Uma Sahasram, Hara Sahasram, the incomplete Sri Ramana Maharshi Charitram, Kalajnana Vicharam and other works. The devotees of Ganapati Muni have brought out many volumes containing his complete works and these are sold in Sri Ramanasramam.
His letters to Sri Bhagavan and also his verses in praise of Sri Bhagavan are also quite popular. The verses that he had composed in praise of Sri Bhagavan have been put together under the work Sri Ramana Chatvarimsat. The compilation of these forty verses have been done by Sri Bhagavan Himself after Nayana's death.
*******
Sri Ramana chatvArimsat:
Forty Verses in adoration of Sri Ramana:
Invocation:
vande sriramanarser Acharya padAbjam
yo me'drsayad Isam bhAntam dhvAntam
ateetya ||
I bow down at the Lotus Feet of the Master, the Seer, Sri Ramana who showed me God shining beyond the darkness.
1.
kathAyA nijayA kalusam haratA
karunAnidhinA'runa saila jusA |
khaga vAhana bhAsita tattva vidA
vrsa vAhana mauna rahasya bhrtA ||
Treasure house of compassion, He resides at the foot of Aruna Hill.
By His own conversation, He removes the turbidity. He knows the essential truth of expositions of the one who rides on the swan*. He carries in Him the secret of the silence of the one mounted on the bull**.
* Vedic expositons, Veda are said to have been collected by Brahma the creator, whose vehicle is Swan.
** Siva the owner of the vehicle - the bull.
2.
ganarAnmukhasurisabahAgurunA
gunasannchayaratnamahodadhinA |
ghangUdhasahasrakarene yathA
tanukAnchukaguptamahAmahasA ||
Master of the assembly of scholars
headed by Ganapati, he is like a great ocean hoarding the gems of excellent qualities. Like the sun concealed by a cloud, He hides His great effulgence in His body which acts as an armor.
continued.....
Sri Ramana Chatvarimsat:
(Kavyakanta Ganapati Muni).
3.
chaturena chalendriyanigrahane
patunA parakIyagunagrahane |
chalvarijita maunasamAdhijusA
balatarjita bhIkarakAmarusA ||
Skilled in controlling the vacillating senses, He is an adept in recognizing the merit of others.
Reposing in a concentrated silence devoid of any pretense, His strength is a threat to terrifying lust and anger.
4.
jatharam samaye paripUrayatA
kathinam vratam adritate charatA |
jhasaketanasastra durApahrdA
krsim Atmavibhodhavihau dadhatA ||
He arranges to feed the stomachs in time, while practicing His austere penance on the slope of the Hill. His heart is inaccessible to the arrows of Cupid and He carries on with His labor of awakening the Self.
5.
bhavabhIkaravArindihim taratA
karatAmarasena supAtravatA |
svadrshA' dhikashitalakAntibhrtA
bhayam anghrisarojajushAm haratA ||
He crosses across the terrifying ocean of Existence. His lotus like hand suffices as good utensil for His use. He removes the fear of those who resort to His lotus feet, with His gaze, very cool and lovely.
6.
namatAm atibhaktimatAm nidhinA
ghanatApa vidhUnanasannidhinA |
yatidharmatatim parpAlayatA
paritashcha tamo vinivArayatA ||
A treasure to those who bow down to Him with exceeding devotion, His presence drives away the intense misery. Maintaining the tradition of the ascetic code of conduct, He puts an end to the gloom all around.
continued.....
Sri Ramana Chatvarimsat:
(Kavyakanta Ganapati Muni.)
continues....
7.
phaninAyakavarnya gunaughabhrtA
bhantih priyasatyahitA bhanatA |
bahumAnavas'Ad ayatA sukhitAm
avamAnatater avidUnavatA ||
He carries with him a stream of virtues, fit to be extolled by the
leader of the serpents.* He speaks words that are endearing, true and helpful. He does not derive pleasure in being honored, nor is He disheartened when insults are heaped on Him.
* leader of the serpents is here, Adisesha. Normally Adisesha is mentioned in comparison to mean that a person's glory cannot even be extolled by Adisesha, since Adisesha has got 1000 tongues, and he can speak with his 1000 tongues.
8.
yatinAm adhipena kus'Agra-lasan
matinA dhrtinAs'ita chittabhuvA |
lahareem pramadasya sadA vahatA
nihatAntara s'Atrava samhatinA ||
Head of ascetics, His mind is sharp as the tip of a blade of kusa grass. By His steadfastness, He has destroyed lust in the mind. He has annihilated the host of enemies inside and carries with Him all the time the billow of intense bliss.
9.
bhagavatpadam anyajanAsulabham
svagunair adhigatya param jayatA |
mamatArahitena hitena satAm
nihitena ganaprabhunA hrdaye ||
By His own virtues, He has won the pre-eminent appellation of 'Bhagavan', not easily available to other people. He has no sense of possessiveness, pride, or 'my'-ness. Friend of the good, He is held in the heart of Ganapati.
10.
djaramIdharajAnkam api tyajatA
dharanI tala vAsi tamodhutaye |
naraveshabhrtA nagarandharakrtA
ramanenea sanAthamm idam bhuvanam||
God Skanda who pierced the Krauncha Hill, has now abandoned even the lap of His mother, the daughter of the mountain, and has come down in the guise of a man, Ramana, in order to chase away the darkness of ignorance of the denizens of the earth. This world has found in Sri Ramana, its refuge, lord and protector.
11.
parades'neva dhavalena vAsasah
s'akalena veshtita katI-vis'obhinA|
vara-des'ikena nara-vesha-dhArinA
s'ikhivAhanena gurumat jagad
bhavet ||
The God whose mount is the peacock has taken the guise of a man wearing a bit of white cloth, tied around the loins, in the manner of a wandering mendicant. The world will find its Master in this excellent guise.
continued......
Thanks for the beautiful photos of Annamalai Swami. I've never seen the photo of Annamalai Swami standing next to Lakshmi the cow, wonderful!
Sri Ramana Sannidhi Murai: Muruganar.
tiruk kaNNokkam: The Gaze of the Divine Eye:
Verse 11: (1622)
avicchai iruL padalathukku Adityan
than adiyAr
thavicch thavippellAm thaNipuRRa
thaNNaLiyAn
kavicha muzhu madhik kudai
Venatanodu ananiya nokkAl
avichiinamai adiyeer kaNNokkam
AdAmo.
Possessing a cool compassion that
extinguishes
all the intense suffering in which
they writhe,
He is the sun of Jnana that dispels
in His followers
their densely compressed darkness
of ignorance.
You devotees! With a gaze that,
uninterrupted,
see Him as not-different from
yourselves,
let us play kaNNokkam with Venkata,
He who holds as His umnbrella
the mind, fully inward turned!
Verse 12 (1623):
Evalidai ninRozhum engai meer
kaNNoLiyum
thAvalaRu kadhir oLiyum sArvathpol
changaiyaRach
jeeva param AnmAkkaL sernthida
Venkataramanak
kAvalou onRAhak kaNNokkam AdAmo!
Our sisters who steadfastly abide
in the service of Ramana!
So that the personal self and the
supreme self
may merge together as One,
abolishing all our doubts,
just as the light of the eye merges
with the unfailing light of the
sun,
with our protector, Venkata Ramana,
let us play kaNNokkam!
****
(All English renderings of tiruk
kaNNokkam verses are by Dr. T.V.
Venkatasubramanian, Robert Butler
and David Godman.)
****
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
tirup payaRRur - 609 701.
This temple is on the bus route of Tiruvarur - Nannilam, after tiruviRkudi, in about 5 kms.
Sage Bhairava is said to have prayed to Siva here. Siva is called tirup payaRResar. Uma is called kAviankaNNi ammai, one who has got red eyes. The tirtham (holy waters) is a tank called Karuna tirtham. The temple tree (Sthala Viruksham) is silandhi tree (?).
Saint Tiru Navukkarasar has mentioned this temple in 10 of his verses, in Canon 5.
******
Sri Ramana ChatvArimsat:
(Kavyakanta Ganapati Muni):
continues...
11.
parades'ineva* dhavalena vAsasah
s'akalena veshtita katI-vishobinA |
vara-desika nara-vesha-dhArinA
s'ikhivAhanena gurumat jagad
bhavet ||
The God whose mount is the peacock** has taken the guise of a man wearing a bit of white cloth, tied around the loins, in the manner of a wandering mendicant. The world will find its Master in this excellent guide.
* paradesi literally means 'belonging to another country'. and consequently ignorant of local customs and dress regulations. Sri Bhagavan Himself is trul a paradesi, hailing from another country, a stranger to the world of mortals.
** Kavyakanta always considered Sri Bhagavan, as an avatara of Skanda, whose vehicle is peacock. He had a vision of Him as Skanda in Pachaiamman temple, in Tiruvannamalai, where they were together for some time.
12.
ateeta gunajAlaya naishthika
brahmacharine |
namo mAyAmanusyAya gurave
tArakAraye ||
Salutations to the Master, the enemy of demon, Taraka, the illusory man, to the one who has transcended the net of attributes,
constantly poised in His movement in Brahman.
13.
yAnAyAtra na kekinAm kulapatih
snAnAya na svarnadI
pAnAya kshitibhrnmahendra duhitur
na stanya-dugdhAmrtam |
gAnAya pramatheshvarAh savayaso
naivAtra vinAbhrto
vAsam s'onagirau karosi bhagavan
kraunchAdri bhettah kutah ||
The head of the peacock family is not here for your conveyance. The celestial river does not flow here for you ablutions. For drink there is nothing like the nectar of milk from the breast of the daughter of the Lord of mountains. Here are no hosts of pramatha of equal age, carrying the Vina to sing to you. O Lord! The breaker of Krauncha Hill! How is it that you have taken your abode on the red Hill?
In Arunachala, the goddess Uma is called apitakuchamba, the mother whose breast has not been sucked. As she has not produced her sons, Ganapati and Skanda in the manner of humans, she does not suckle them either. So here in this kshetra no breast feeding is possible for Skanda, says the poet. When Siva dances, His hosts known as pramatha ganas also dance and sing. Those amongst them of equal age with Skanda, the poet says, play on the Vina and delight their friend Skanda. The poet wonders how in the absence of all these accustomed comforts, Skanda has decided to abide in Arunachala. As Skanda is Agnibhuh, born of fire and as Arunachala is the seat of Fire, perhaps Skanda has decided to stay at the place of His father, which exactly the Maharshi did.
continued....
Maharaja Thuravu:
Sri Kumara Deva Swamigal.
(Mountain Path, April-June 2010)
(Tr. Swami Tanmayananda Sarasvati. He is formerly Sadhu Tanmaya Chaitanya, received sannyasa diksha from Swami Virajeshwara Sarasvati, 'Hamsa Ashrama' at Anusoni, near Hosur, on Maha Sivatatri Day, 12.02.2010. He belongs to the the parampara of Swami Sivananda, Risikesh).
The Advaitic work Maharaja Thuravu was originally composed in Sanskrit. It narrates the story told by Maharshi Suta Muni to the ascetics of Naimisaranya forest in
the present day state of Uttar Pradesh. Much later, the medieval saint Sri Kumara Deva Swamigal rendered this work in exquisite Tamizh poetry for the benefit of Tamizh-knowing devotees and seekers. In the Karaikudi Kovilur Math teaching tradition of Vedanta, established about 180 years ago, by Srilasri Muktiramalinga Jnanadesika Swamigal, this work is the fourth in the syllabus of canonical texts
numbering sixteen. Great Sages like
Tattuvaraya, Tandavaraya, Ulaganthar, Sivaprakasar, Santalinganar and others have rendered these texts in chaste Tamizh poetry, capturing in elaborate detail and depth the great truths of Vedanta found in Sanskrit texts. Not being merely translations, these compositions rival their Sanskrit precursors in richness and depth and are treated on par with them as independent original classics. The first three texts (NanA JivAda Kattalai, GitasAra ThalAttu and Sasivanna Bodham) give the essence of Advaita Vedanta while the next three (VairAgya Shatakam and VairAgya Deepam), beginning with Maharaja Thuravu, focus on the methods and analysis to strengthen the seeker's dispassion (vairAgya), which is indispensable for spiritual sadhana.
The author of Maharaja Thuravu, meaning 'The Renunciation of the King, by name Maharajan)' is Sri Kumara Deva Swamigal, who was himself a mahayogi and a jivanmukta. In a sense, the text has a touch of an autobiographical flavor because he himself was originally a king of a large province in the present day state of Karnataka following the Veera Saiva tradition. He had renounced everything out of dispassion, with the intense intent of gaining Self Knowledge.
continued......
Maharaja Thuravu - continues....
Searching for a Guru, he came all the way to south Tamizh Nadu, near Coimbatore and surrendered at the feet of Peraiyur (Perur) Santalinga Swamigal, who was an illustrious enlightened sage. After serving the master for some time and passing all his tests of conduct and ripeness of renunciation, he received from him esoteric instructions in yoga sadhana and Vedanta vichara. In due course, his intense sadhana culminated in spiritual illumination, as recognized by the guru himself, who was most pleased by the achievements of his eminent disciple. One day Sri Santalinga Swamigal called Sri Kumara Deva and after giving him a new title 'Maharaja' he bade him farewell, instructing him to go and live henceforth in Vriddhachalam as an independent guru. This is similar to the story of the other famed sage of Arunachala, Guhai Namasivaya Swamigal who commanded his enlightened disciple, Guru Namasivaya Swamigal, to go away from him and live in Chidambaram, saying that 'two mighty elephants cannot be tethered to the same post'.
Obeying the guru's commands Sri Kumara Devar journeyed alone to Vriddhachalam for many days by foot where he had a vision of Goddess Periyanayaki (Vriddhambal), the presiding deity of the temple at the holy consort of Lord Siva, who is known as Pazhamalai Nathar in that holy town. Experiencing Her
Grace by way of being fed by Her with milk in golden vessel, he was overjoyed and obeying Her personal command to remain there, he lived there in spiritual ecstasy. Performing many miracles, he lavished his blessings on all the devotees, who came to him, recognizing his exalted attainments.
Once when Kumara Deva Swamigal was immersed in Samadhi nishta, Divine Mother Periyanayaki, wishing him to obtain Vedantic texts through him in order to guide humanity, appeared in front of him and commanded him to author a few sastras. Kumara Deva replied in all humility, "Oh Mother! How can I undertake such an onerous task with
my little knowledge? Where is the capacity and what scholarship do I have to fulfill such an enterprise?" Then Periya Nayaki Amma assured him lovingly, "Have no worry, my dear child! I myself will dwell in your tongue and complete the compositions of these Vedanta Sastras. Therefore, with courage and confidence, commence your recital of these works forthwith."
continued......
Maharaja Thuravu:
(A translated article of Swami Tanmayananda Sarasvati - April - June 2010, Mountain Path).
continues.....
Blessed with such a gracious commandment, Sri Kumara Deva Swamigal, started dictating Vedantic poetry at a prolific rate and composed many works beginning with this Maharaja Thuravu. He finally concluded his literary outpourings with a decad of devotional verses called Periyanayaki Padigam. In all, he authored sixteen texts including Advaita UNmai, Suddha Shatakam, Brahma Siddhi Agaval, Brahma Anugraha Ahaval, Sahaja Nishtai, Vedanta Dasavatthai KattaLai etc.,
In the hallowed hall of Tamizh Vedantic literature, these philosophical poems occupy pride of place and serve to guide serious seekers of Self Knowledge.
(A more detailed account of his life, which is filled with many interesting miracles and quaint happenings, will appear in a future issue.)
'Maharaja Thuravu' champions the supremacy of monastic renunciation as the unfailing means for achieving Self realization. In the present day milieu of 'liberal Vedanta' propagation, such an orthodox viewpoint is looked askance and even labeled as regressive, for 'is not inner renunciation the only thing that matters?' For those with a mindset, the topic of sannyasa has become highly debatable and rightly so. No doubt 'inner renunciation' alone is true renunciation, but because a majority of us do not have it, we tend to blithely disparage 'external' renunciation too, though it is the highest palpable symbol of the former. To smother an uneasy conscience, we further quote a few who failed to live up to the 'fourth stage' of human life, assumed by them in all sincerity. Traducing the ideal of sannyasa thus, is cynical disdain, merely betrays a shallow understanding of its enobling depth and grandeur. Do we dismiss the ideals of all medical science (as enunciated by Hippocrates), just because quacks are also occasionally encountered? It is part of our tradition to revere the external symbols of renunciation as a powerful reminder of what they stand for in our own individual inner growth. In the Periyapuranam, many Nayanmars (saivite saints) won the Grace of Lord Siva by honoring such external symbols at the cost of their very likes!
It is always better to understand and judge any ideal by its 'best examples' rather than to take the easy option of trashing it by citing a few failures. Ideals are never at fault. If a few practitioners go wrong, their inability only reinforces the loftiness of their chosen pursuit and its formidable challenge. A few stray lapses cannot be pounced upon to condemn the ideal itself or to water it down so much as to make a travesty of sannyasa. Maharaja Thuravu categorically affirms that inner renunciation must eventually blossom and manifest as external renunciation too, sooner or later, and gives many powerful examples to support its thesis. Since there is a synergy between both kinds of renunciation -- inner and outer -
the text espouses the adoption of the latter in order to achieve the former. As one famous contemporary sannyasi tellingly put in with regard to sannyasa, 'Fake it, to make it!' This indeed is a sound strategy, as borne out in famous parable of Sri Ramakrishna. For only a very rare few are perfect to begin with and this mode of journey need not be postponed indefinitely til one become truly fit. Sri Bhagavan Ramana took a superbly nuanced stand to resolve this vexatious issue, but to dwell on that would require a separate article.
continued.......
Sri Ramana Sannidhi Murai: Muruganar.
tiruk kaNNokkam:
13. (1624):
kalAnidhi Venkata Ramanan kaNNudhita
kalAnubhavam
alAthu piRidhor nugarchi aNuthuNaiyum
aRiyAtheer
nilAamukhi pol sEriya
nannErmaiyEr nEkkamilAk
kalAmadhi ma mukanOdu nAm kaNNokkam
AdAmo.
You who do not know a single iota
of enjoyment
other than the Jnana experience
that rises
in the eyes of Venkataramana,
the treasure house of wisdom!
You who, like the chakora bird,
possess this beneficial virtue of
surpassing excellence!
With Him who possesses a beautiful
face
like the full moon that never
wanes,
with Ramana, let us play kaNNokkam!
The chakora is a mythical bird that feeds exclusively on moon beams. In this verse the girls are exhorted to eat the moon beams that emanate as rays from the eyes of Sri Bhagavn's full moon face.
14. (1625):
kadikamazh poonkuvaLaiyidaik
kamalamum ak kamalamenum
thada malar vaik kuvaLaikaLum thAm
azahgAp poothidave
madavaraleer vaL vizhiyAn
mayakaRukku mAdhava ven-
kata ramanan thannodu nAm kaNNokkam
AdAmo.
Artless* maids, He is the great
tapasvin
who with His sword like eyes
cuts away (the root of) our
delusion.
So that the lotus (of His eyes)
blossoms
in the blue water lilies** (of your
eyes),
and those fragrant blue water
lilies
blossom beautifully too
in the expansive lotus (of His
eyes),
with Venkata Ramana let us play
kaNNokkam.
In the same way that blue lilies denote eyes of devotees, the lotus
in Tamizh poetry denotes the eyes of the Guru.
*Muruganar calls the girls as madavaraleer. 'madam' means also ignorance, innocence. The girls are said to have accham, (vague fear), madam (innocence), nANam, shyness,
payirpu, (feeling bad to touch a man's body), as per classical Tamizh poetry. Here the word 'madam' has been translated as 'artless'.
** Muruganar calls the eyes of the girls (devotees) as blue lilies. There are said to be two kinds of lilies, karunkuvaLai, (blue or black lilies) and chenkuvaLai (red lilies.
Saint Manikkavachagar uses the word
painkuvaLai, tender soft lilies - in Tiruvachakam, Tiruvembavai.
painkuvaLaik kArmalarAl,
chenkamalap paimbodhAl.... Verse 10. Here the blue water lilies and red lotuses, side by side, in the tank, reminds one the Apitakuchamba and Arunachaleswara, in close union!
continued....
Subramanian/Friends,
Inspiring story of kumaradeva by David and what you have posted here.
Here is the parable of Sri Ramakrishna that Swami tanmayanandaji has alluded to-'Fake it to make it'.
Parable of the false ascetic
"One night a fisherman went into a garden and cast his net into the lake in order to steal
some fish. The owner heard him and surrounded him with his servants. They brought
lighted torches and began to search for him. In the mean time the fisherman smeared his
body with ashes and sat under a tree, pretending to be a holy man. The owner and his men
searched a great deal but could not find the thief. All they saw was a holy man covered with
ashes, meditating under a tree. The next day the news spread in the neighbourhood that a
great sage was staying in the garden. People gathered there and saluted him with offerings
of fruit, flowers, and sweets. Many also offered silver and copper coins. 'How strange!'
thought the fisherman. 'I am not a genuine holy man, and still people show such devotion to
me. I shall certainly realize God if I become a true sadhu. There is no doubt about it.'
"If a mere pretence of religious life can bring such spiritual awakening, you can imagine
the effect of real sadhana. In that state you will surely realize what is real and what is
unreal. God alone is real, and the world is illusory."
The world is a dream
One of the devotees said to himself: "Is the world unreal, then? The fisherman, to be sure,
renounced worldly life. What, then, will happen to those who live in the world? Must they
too renounce it?" Sri Ramakrishna, who could see into a man's innermost thought, said very
tenderly: "Suppose an office clerk has been sent to jail. He undoubtedly leads a prisoner's
life there. But when he is released from jail, does he cut capers in the street? Not at all. He gets a job as a clerk again and goes on working as before. Even after attaining Knowledge
through the guru's grace, one can very well live in the world as a Jivanmukta."
Thus did Sri Ramakrishna reassure those who were living as householders.
Namaskar.
Siva temples sung about in
Saiva Canons:
(Lesser known temples.)
tirup palli mukkoodal - 610 002.
This temple is about 5 kms. from Tiruvarur on the north eastern side. There is a railway station called viRkudi. It is about 2 kms. from this railway station.
Sri Rama is said to have prayed to Siva here.
Siva is called mukkONa natheswarar.
Uma is called maimevu kaNNi ammai, mother with eyes having eyetex! The tirtham (holy waters) is a tank called mukkoodal.
Saint Tiru Navukkarasar has mentioned this temple in 10 of his verses, in Canon 6.
******
Sri Ramana Chatvarimsat:
Verse 14:
ekam vaktram umAnkavAsavirahah
paAnau na s'akatyAyudham
martyatvam na patAkinI cha pratanA
pArs'vadvaye nAkinAm |
veso'lam punaresa mughdha nayana
pracchAdane bhUjasAm
antardhAnam upaisi tArakaripo
kva stanyadAyAdatah ||
You have only one face. You are separated from the abode of Uma's lap. There is no weapon, shakti, in
your hand. You have become a mortal. On both sides of you, there is no army of the gods with flags aloft. Enough of this guise by which you hope to conceal yourself from the artless eyes of the denizens of the earth! O Foe of Taraka, where will you disappear from the co-sharer* of your mother's milk?
(*means Ganapati, Ganapati Muni).
Verse 15:
kecid yogavidAm purahsara iti
prajnAni buddhyA pare
sAduh kas'chid itItare gurudhiyA
ke'pyanghri padmam tava |
sevante ramanAbhidhAna manuja-
kshemAya jAtah kshitau
dvitrAs tvAm girjAnkapIthanilayam
jAnanti devam guham ||
Some serve at your lotus feet as the foremost among the knowers of yoga, some with the idea of a great Jnani, others as some saint and a few others as a Master. O, one known by the name Ramana, born on earth for the welfare of mankind! Only two or three recognize you as the God Guha, reposing on the lap of mountain's daughter.*
(:Uma, daughter of mountain, Himavan, Hemavathi).
During the lifetime of the Maharshi, only two or three people had personal realization of His avatar-hood and proclaimed the truth to others that Maharshi is an avatar of Skanda. The poet feels happy that his rare realization has been vouched to him and he has been fortunate to be one of the two or three people who could recognize the Maharshi's avatar-hood. The implication is that the Maharshi is much more than a forerunner amongst the knowers of yoga, a great Jnani, a saint and a Master. He is the Sage of the age, the avatara, the descent, the God incarnate on the earth for the welfare of the mankind.
continued......
Maharaja Thuravu:
Sri Kumara Deva Swamigal:
(Tr. Swami Tanmayananda Sarasvati).
continues.....
All we can say now is that the view of Sri Kumara Deva should be accorded an honored place in our overall vision, though it may not be fashionable to do so in the consumerist age we live in.
The present work contains 117 verses and is rich in poetic imagery. The initial descriptions are full of extravagant flourishes, providing an interesting and elaborate backdrop for the uncompromising Vedantic teachings that follow, which then shine in sharp relief. Modern readers unaccustomed to such unabashed hyperbole are apt to find it amusing and perhaps spare the reader much tedium. The conversations are often blunt with no smooth niceties and exude a quaint, naive charm.
The present translation is a free flowing paraphrase of the verses, based mainly on Kovilur Math Vedanta NoolgaL - Part II, the commentary published by the Kovilur Matalayam in 2006 under the aegis of Srilasri Nachiyappa Jnana Desika Swamigal, the venerable pontiff of the Kovilur Adheenam. (Swamigal left his mortal coil in the year 2011).
Where necessary, a minimal amount of glossing has been added, based on the scholarly commentary of Chembai V. Arumuganar, with the title Maharaja Thuravu - Moolamum Uraiyum - Original with commentary - published by the Natanasundaram Brothers, Maudrai, at Sriram Press in 1935.
continued.......
Maharaja Thuravu:
continues....
Invocatory Verse:
We shall prostrate in deep devotion, to attain the divine blessings needed for completion of the present text in the manner intended, to Lord Ganesa, who is showering His Grace in the comely temple of Vriddhachalam, and Lord Skanda who also resides in the same holy shrine and Divine Mother Parvati, the daughter of Himavan, the Lord of the Himalayas, called Periyanayaki (Vriddhambika) and to Lord Siva, hailed as Pazhamalai Nathar, in Vriddhachalam, who rids His devotees of the three great impurities of ego, karma and maya, the malas (impurities) of Anava (ego), Karma (action) and Maya (delusion) and to our own Sadguru Peraiyur Sri Santhalinga Swamigal.
Text:
1. Once upon a time, when many rishis were performing austere penances in the forest of Naimisaranyam, Maharshi Suta came that way. The rishis welcomed him with reverence and said, 'Lord, you have narrated many elevating stories of the past; however, you have not told us the story of the celebrated renunciation of the King, (Maharajan) so far. Kindly bless us with a narration of the same'. Thereupon, Maharshi Suta said, 'Alright, I shall tell you in brief the glorious story of the Maharajan's renunciation, which has been narrated in the Vedas at great length. Listen to it with attention,' and proceeded to expound the same.
2-9: Once there lived a great king ruling over the fertile lands of a prosperous country called Karunadu, protecting the welfare of his subjects, from the city of Mapuram. All the chieftains of the nearby regions accepted his leadership and paid their homage by obeying his commands and dutifully paying the taxes levied upon them. This king was greater than Lord Indra in affluence, more handsome than even Lord Manmatha (Cupid), valorous as the lion, stronger than even a mountain rock in physical strength and skilled in warfare, being equipped with a great spear, capable of protecting the three worlds. In his palace there always resounded the melodies of various musical instruments everyday, accompanying auspicious occasions and events like weddings. The king was also known for his great charity to all the needy and deserving citizens in his kingdom. He ruled the country with great justice and fame as the Manu Dharma Sastra and, thus loved by his subjects and revered by his vassals, he enjoyed, all the pleasures of earthly life for many
years. However, he did not have an heir to rule after his reign and this was a major worry that unsettled his otherwise enviable and happy life.
continued......
Maharaja Thuravu:
(Mountain Path, Apr. - June 2010):
continues....
Verse 10 - 20: In order to remove this lack, the king resolved to perform a number of meritorious deeds which would neutralize his bad karma and bestow on him the wealth of progeny. Accordingly, he bathed in various holy rivers like Ganga, did ritualistic worship to all the deities like Brahma, Vishnu and Siva, gave away much charity to mendicants and ascetics, and also performed Vedic yagnas offering oblation to the sacrificial fires, to fulfill his desire for an heir. He visited various pilgrim centers, built temples, dug wells and ponds, developed gardens and performed acts of charity of thirty two kinds, that are described in dharma
sastras. Owing to the performance of such penances and charities, eventually the king was blessed with a robust male child, which gave immense joy to the king. He was happy that his present life was finally fulfilled and his after-life was also guaranteed with felicity and eventual liberation. The king then performed all rituals associated with child birth in the prescribed manner, got the horoscope of the child cast by experts, and finally named his son as 'Maharajan' meaning the great king!
As the child grew in strength over the years, the king arranged for the education of the prince under the best instructors in all the sixty four classical branches of arts and sciences and ensured his all-round development, including skills in warfare, like mastery in riding horses, elephants and chariots. As the prince reached a marriageable age, the king desired to perform his wedding with a most eligible princess of a neighboring
kingdom and accordingly commenced the most splendid preparations for a grand royal wedding. The King of Karunada Desa then dispatched his royal invitation message to all the fifty six kings of every neighboring country, conveying his personal request to attend and grace the grand celebration of the wedding festival of the heir. The kings, with their mighty armies and personal retinues, duly began arriving in Mapuram, the capital city of Karunada Desa to participate in the royal function.
The city wore a festival look, with most gorgeous decorations to receive the royal guests in a befitting manner and shone with great splendor, rivaling Amaravati, the heavenly capital of Indraloka itself. The princess was of incomparable beauty, as if sculpted by Lord Brahma himself with the greatest care and even Mahalakshmi, the consort of Lord Vishnu, was struck with wonder at her bewildering form and grace. As the celebrations moved towards their grand finale, the crown prince was duly ushered into wedlock with the princess, in accordance with all the Vedic rites duly performed by competent brahmin priests and blessed by great rishis and all the visiting royal dignitaries.
continued........
Sri Ramana Sannidhi Murai: Muruganar:
tiruk kaNNokkam:
continues.....
15. (1626):
thaLLAthe vediyarum thAngoLLath
thakkathu kAN
eLLAthe uLLinum perinbamodu saRRum
uLam
koLLAthe nokkinum ul koLLAtha
uvahai tharum
kaLLAya Ramananodu kaNNokkam AdAmo!
See, He is the liquor fit to be
drunk
without a qualm even by brahmins!
Whether one meditates upon Him, not
rejecting Him,
experiencing supreme bliss,
or whether one looks upon Him
without accepting Him inwardly at
all,
it bestows a joy that no heart can
contain.
With that intoxicating wine,
Ramana,
let us play kaNNokkam!
16. (1627):
setthAle thiRappaduvom setthAlo
piRanthiduvom
etthAle vAzhinthiduvom enakkaurudhi
emAppeer
itthAle vAzhnthidalAm engaL Venkata
Ramanak
katthAvodu oru mukhamAik kaNNokkam
AdAmo!
You who distress yourselves
thniking:
"Is there salvation in death,
or does it lead merely to birth
again?
By what means may we truly live?"
Here is such a means:
with focused attention, let us play
kaNNokkam
with Venkata Ramana, our Lord!
(Tr. Dr. T.V. Venkatasubramanian,
Robert Butler and David Godman.)
continued......
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
tiruviLamar - 610 002.
This temple is about 3 kms. from tiruvarur, on the southern direction. Sage Patanjali is said to have prayed to Siva here.
Siva is called Patanjali Manoharar.
Uma is called YAzhinum men mozhi ammai, the one with words sweeter than the music of yAzh, a fiddle like instrument. The holy waters (tirtham) are a tank cakked Agni tirtham.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses, in Canon 3.
******
Sri Ramana Chatavrimsat:
Kavyakanta Ganapti Muni:
Verse 16:
omkArArthan upAdis'o bhagavate
vAnI manohArine
tAtAyApyupadeshtukm udyatam abhUt
kinchit tvadIyam mukham |
juesthasyAdya sahodarasya gurutAm
prApto'si dhIgauraVat
subrahmanya kanisthatAm api gatah
sarvAdikah tvam gunaih. ||
You expounded the meaning of OM to
the Lord, the captivator of Sarasvati's mind. Your mouth was intent on imparting something to your father too. By your weighty wisdom you have now come out as the Master of your elder brother. Though you are junior, O Subrahmanya! You have by your merits outstripped all your elders.
Brahma is the captivator of the mind of Sarasvati. Still such a person whose wife is knowledge-incarnate, did not know the meaning of Omkara and Sri Subrahmanya had to imprison him and then tell him the meaning and purport of Omkara.
continued.....
Maharaja Thuravu:
Kumara Deva Swamigal.
Tr. Swami Tanmayananda Sarasvati.
continues....
Verses 21-25: After the wedding, the king of Karunada Desa, in the presence of royal sages like Vasishta and others, arranged for the coronation of the prince as his successor. The prince was bathed in holy waters from the Ganga and, decorated in royal splendor, was escorted to the royal throne of gold studded with diamonds and precious gems, by the king and Vedic priests amidst the chanting of Vedic mantras and duly installed as the new king with a dazzling crown and scepter as his royal insignia, with words of blessing, 'May you now protect the entire earth that is surrounded by sea waters, with great benevolence and justice!' His father now retired without a trace of sadness, happy that he had now fulfilled all his duties by bequeathing the kingdom and the welfare of his subjects to the care of his capable son.
The young king Maharajan fulfilled the expectations of his father by ruling the kingdom with great competence and flair. He traveled far and wide in all the eight directions with his great army and brought the earth under his single command by conquering everyone who challenged his suzerainty. He ruled over his vastly, enlarged kingdom with great justice and compassion and enriched the land with tremendous prosperity, rivaling that of the heavens ruled by Indra. He then enjoyed the heavenly pleasures of human life with his beautiful queen and lived in the great felicity of his mighty achievements. When Suta Maharshi narrated thus the glory of king Maharajan, the Naimisaranya ascetics who were listening with rapt attention became curious and asked him, 'After achieving so much, what did the king, do further?' Maharshi Suta then began to narrate the further course of the king's spiritual evolution.
When living in this contentment, the king Maharajan and his royal queen were paying homage everyday to their parents, and worshipping great Yogis and Gods with regular upasana. They were listening with much humility to the advice of the elders and to the teachings of wise saints concerning the ultimate goal of human life and practicing together deep contemplation of the truths revealed in the sacred texts. Often resorting to solitude, the royal couple engaged themselves in studying spiritual teachings that were conducive to gaining the ultimate knowledge. They ascertained finally that is only by gaining the Supreme Knowledge of Truth, the one can escape from the bondage of Maya, that causes the endless cycles of birth and death, to attain true everlasting happiness. They then sought the feet of great souls who were illumined with that knowledge, served them everyday and asked them, with humility, about how to obtain that liberating knowledge. Of the two, the king began to develop an acute sense of discrimination between what is eternal and ephemeral, and detached his mind from the world and the pleasures that it can give. He concluded that there is no end to pampering the body which is anyway perishable and that with a steadfast mind, one should focus on the Knowledge of Truth for gaining emancipation from bondage. He also decided that such Knowledge can never arise within, without the Grace of a compassionate Guru who embodies that Knowledge.
Verse 26: Sages have said that to seek the liberating teaching from a self-styled guru who himself is wallowing in the scorching heat of worldly life is akin to seeking the ripe coconut fruit from a person who is desperately squeezing the sparse juice from the bark of a coconut tree, and is therefore bound to be futile.
continued......
Dear Ravi,
Thanks for the parable of Sri
Ramakrishna. While typing the translation of Maharaja Thuravu, I could not but feel that there are many exaggerations which is also normal in Sanskrit and Tamizh literature. I am just now reading Sundarakandam in my daily parayana and there again I cannot but feel that while describing Ravana's palace and other comforts that he had, Valmiki seems to have exaggerated these. In Tamizh, I think, it is called uvaru naviRchi aNi, exaggerated statements.
Subramanian. R
Maharaja Thuravu: continues....
Verse 27: Suppose there is a person has studied all the sastras, Vedas, puranas and other scriptures very thoroughly and also expounds them flawlessly to lay people and guides them well to follow a dharmic life. But if he himself is not capable of living according to his own precepts and abiding by the values of a truthful and pure life, then to seek spiritual guidance from such a person, even though the most learned, is comparable to seeking guidance from a donkey, carrying sack loads of vermilion powder upon its back, regarding the nature of vermilion powder.
Verse 28: The king thereafter found a great sage living in a verdant forest, who was full of compassion for all beings and devotion to Lord Siva, and also en embodiment of dispassion and wisdom. The king fell at his feet and prayed to him to teach the excellent path, following which he himself could attain eternal bliss and be forever
free from cycle of birth and death.
Verse 29: The sage then instructed the king with the counsel, "Oh King! Give up the feeling of 'mine-ness' towards both the world and the pleasures thereof and turn the mind away from all desires which draw it outward because of long association in the past. Drop all thoughts towards even safeguarding the body without any fear. Restrain your mind, and its four modifications (mind, intellect, memory and ego sense) and eliminate all contacts that rouse in your mind, the six inner enemies (lust, anger, greed, delusion, pride and jealousy) by faithfully following the guru's instructions. In this manner, you will certainly gain moksha, which is your own nature, and the root cause of samsara, which is avidya (ignorance), will be automatically annihilated. Now keep this royal path in your mind and make haste towards your salvation."
Verse 30: The king then obtained all clarifications regarding the Jnana marga from his guru, and returned to his kingdom and resumed its governance as before for sometime with great effort. Then one day, he intensely remembered the final instructions received from his guru in the forest and gave leave to all his ministers and officials from the royal court and retired to his private chambers where he discarded all his royal robes and insignia and remained aloof, in contemplation of the Jnana marga, ignoring all his kingly duties.
Verse 31: Becoming anxious about the king's indifference towards the royal administrative affairs, his vassal chieftains, ministers, purohits, Vedic pundits and elders approached the king in his private chambers and beseeched him, "O Lord, it is not appropriate for you8 completely abstain from your daily duties and sit alone doing nothing, unconcerned about the welfare of your beloved subjects. Such an attitude does not befit he stature of a wise king like you. Please resume your royal duties immediately." The king replied to them, "I have no desire anymore to rule over this kingdom. I desire to know only myself in my real nature..."
Verse 32: "....I have eradicated my desires for presiding over this wonderful kingdom as well as the pleasures of this royal life. I would prefer to live in a secluded
forest in total solitude and conquer all the movements of my mind, and strive to attain liberation from samsara. Having decided thus on my future life, I shall not covet anymore the enjoyment of pleasures or return to my former worldly life. Therefore, please select and anoint another person as your king."
continued.....
Sri Ramana Sannidhi Murai: Muruganar:
tiruk kaNNokkam: The Gaze of the Divine Eye:
17. (1628):
kAkkayiru kaNgalukku maNi onRe
kalanthARpol
Akkum iru nilaiyinikkum chAr kaRiyA
ennidhayach
chekkaiyidai uRai Ramanan
siRappeithak kAraNdan
kAkkaikku thonRalodu kaNNokkam
AdAmo!
Just as, for the two eyes of the
crow
there is only one iris,
similarly with Ramana rests
in the chamber of my heart
as the witness of the two states
(waking and deep sleep) that assail
me.
In order that He, who is the Lord
even of dark hued Vishnu,
the protector of this vast
universe,
may flourish and shine,
let us with Ramana play kaNNokkam!
(See Talks No. 313)
(Muruganar calls Vishnu, as 'aNdank
kAkkaikuth thonRalodu' - making the word kAkkai in double use. One is crow. Another means the god who protects aNdam, the universe!)
18. (1629):
angalAippuRRa vadiyom uyirpayirai
mangulAk kAttha aruN mArthAnda
Venkatan pAl
kongulAm kAr kuzhaleer kuvintha
idayath thuLai ser
kangulAm avicchai kedak kaNNokkam
AdAmo!
You whose tresses are dark and
fragrant!
The sun (of jnana), Venkata,
came as the rain of grace
to save the languishing crop
of the souls of His devotees.
In order that the darkness of
ignorance
that subsists in the cavity of the
Heart-bud
may be destroyed,
with Him let us play kaNNokkam!
continued.......
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tirup peru vELur - 610 104.
This temple is can be reached from tiruvArur by bus or taxi. It is about 12 kms. from tiruvArur.
Siva is called Adavalla Iswarar. Uma is called tiru madandhai ammai.
The holy waters (tirtham) are a tank called Sanku tirtham. The Shtala Viruksham (temple tree) is vanni tree.
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.
******
Maharaja Thuravu:
continues....
33. Hearing these words of the king, his ministers and courtiers said, "Your father anointed you as our king at a very young age, pleased with your capability and strength, and you too, by virtue of your ability and valor, have protected this land without any blemish all these years. If such a great ruler as you repairs to the forest, who is there to govern and protect the welfare of our country with justice, wisdom and compassion? Further, you proposed course of abdication of your royal duties in favor of an ascetic life is not in harmony with the nature of this world and our society. Bereft of this opulence and all the luxuries of a royal life worthy for the enjoyment of the human body, what other goal can possibly exist in human destiny....?"
34. "...further, if you renounce the kingdom and go off to a forest as a recluse, our citizens will suffer without protection and the country will plunge into instability. We will all be terribly distraught and plunged into despair. It is not at all proper for you to leave us in the lurch and seek to live alone in a forest. Please do give us a convincing answer to assuage our grief." Listening to such entreaties, the king replied, "In people like you who think that this worldly life is absolutely real, however much I may tell you that this world is fleeting and unreal, the wisdom to appreciate the truth will not arise...."
35. "...further, the kingship of this country is pithless in content and of paltry worth. There is no end to the miseries it brings forth upon oneself. Due to lack of discrimination, you are unable to comprehend this. How can you ever consider that this worldly life is full of happiness? When will you ever come to realize that it is devoid of enduring happiness? Because you lack inquiry into the truth behind the existence of this world, it will appear to you as if it is most enjoyable. It will never occur to you to see the truth of my contrary conclusions....."
36. In this manner, the king expounded in great detail to his ministers and other, the unreality of this world and glory of attaining the vision of absolute Truth and then ordered them to stop, and not to follow him. He then left the opulent, gold-embellished palace, and walked away swiftly along the streets of the capital city. The citizens of his kingdom, seeing the king walking alone, leaving behind all his royal paraphernalia, gathered in great numbers and walked behind him, weeping in disconsolate grief at the sudden turn of events, culminating in the renunciation of their beloved king.
continued.....
Maharaja Thuravu:
continues.....
37. The king then addressed his subjects with compassion, "My dear fellow countrymen! According to each one's karma, each one is born in this world in the appropriate conditions. It is true indeed what scriptures declare regarding everyone's happiness and suffering is in accordance with their respective karmic lot, and there cannot be even the slightest deviation in such a divinely ordained scheme of things. If such be the case, who can be the support
and succor for whom? Ponder over this deeply. When the body is fit and strong, each one should investigate as to who is the real support in this insubstantial worldly life, and accordingly endeavor to seek the protection of such a one who provides enduring support. Think well whether the temporary support, which you have gained because of your former karmas, can ever be the ultimate refuge?...."
38. "....further, the temporary support that you enjoy at present will last only as long as the duration of those karmas which fetched you the same. Once that karma is exhausted, such support will also leave you. Such temporary associations and their subsequent dissociation is in the very nature of our prarabdha karma alone. But the nature of tattva jnana (essence of true knowledge) is altogether different. It always bestows enduring support. The fruit of karma that made me your king all these years is no more operative. It has been exhausted. Now I am intent only upon gaining the realization of the Supreme Truth and for that purpose, I wish to enter the forest for performing rigorous penance and to cross over all my karmas. I pray to you to stop here and not follow me anymore."
39. Saying so, the king left them behind as if he were a stranger and proceeded further. Seeing him so determined in his resolve, the people went ahead of him and wept in grief shedding tears profusely
and stopped pursuing him anymore. Then the king's close relatives approached him again and said, "If today you forsake all of us and retire to the forest, who is there to protect us in the coming days? You are our dearest Lord, it is not fair on your part to abandon us to our fate and proceed without any concern." To them the king replied as follows:
40. "It is not right on your part to treat me as your relative and pursue me thus. If you truly inquire, it will be clear that for all beings, the only unfailing relative is Self Knowledge. Lack of wisdom is the worst foe. Therefore, try to gain that true knowledge which is One and root out the dark ignorance which deludes you always. Know that the Self alone is eternal companion to each one of us and, giving up your attachment to all the other relatives who are different from the One Entity, remain at peace."
continued in Part II of the article.
continued...
Sri Ramana Chatvarimsat:
(Kavyakanta Ganapati Muni.)
continues.....
17.
yat pUrvam shutipAradarshi dhishano
dvaipAyano'dhyAruhat
paschAd bodhakalAvidhUta timirah
s'ankApahah s'ankarah |
tat samprat yakhilAvanI taljusham
AchAryasimhAsanam
deva tvAm prativIkshate naratano
gIrvAnasenApate ||
The throne of the Teacher of all the denizens of earth, once mounted by Vyasa, whose intellect saw the
other shore of the Vedas, and later by Sankara who removed all doubts and drove way the darkness of ignorance with a fragment of His illumination, now awaits you, commander-in-chief of gods, God embodied in a human form!
18.
dharme nAsam up'Agate tribhuvane
paryAkule pApatah
prajnAne parito girAm pathi mudhA
sanchAryamAne janaih |
sadbhAve parameshwarasya cha pituh
sandehadolAm gate
dvIpah katiavamartya kekituraga
tvam anatrA kah satAm ||
Now, when righteousness has been destroyed, when the three worlds are in the turmoil of evil, when people vainly bandy about knowledge in terms of words, and when the very existence of the Supreme Lord, the Father, is in vacillation and doubt, who else by you could be the refuge of good people, O Peacock borne, in the mask of man!
continued...
Sri Ramana Chatvarimsat:
(Kavyakanta Ganapati Muni):
continues....
19.
vairAgyam tava vittam astu karunAm
sAknosi hAtum katham
dUshyaste'stu samudayamah pitrpad
dhyAnam cha kim tAdrs'am |
kAmaste'stu vigarhito vinamatAm
raksha cha kim garhitA
skanda cchadmamunshya kim nu
samayam
kanchit samudvIsase ||
Let dispassion be your wealth, but how can you abandon showing compassion? For you, directed effort may be blameworthy, but can meditation on the feet of the Father be in the same category? Let desire be contemptible in you case, but would you on that score withhold the desire to protect those who bow down to you? O Skanda, masked as man! Do you yet bide your time?
20.
dUram yAhi kuvAda dharmavrsa te
netah param pangutA
durbhrAnte bhuvanam jahIhi parito
vardhasva samsat satAm |
sodaryena samanvito bhuvamimAm
prApto gurugrAmanIh
s'urAntah puranetra vibhramaharo
devo bhaVnisutah ||
Get away, crooked argument! O Bull of righteousness, you not be lame any longer. Leave the world, bewilderment! Everywhere may the tribe of good men increase! The Master of masters, the Lord, the son of Bhavani, the vanquisher of Sura has come to this earth accompanied by his brother.
(In Kaliyuga, the Dharma devata, represented by a Bull is said to have only one leg, the other legs being maimed. Hereafter righteousness will be put firm on its feet by good men guided by the son of Bhavani, Skanda, Sri Bhagavan and Ganapati Muni, His brother.)
continued.......
Sri Ramana Sannidhi Murai: Muruganar.
tiruk kaNNokkam: The Gaze of the Divine Eye:
19. (1630):
uruLAyam polovAthu uruNduruNdu iv
ulahathu
maruLAR piRanthiRakku mANA
manathenai
theruLALanAn nenjan thiRappitta
Venkatap pEr
aruLALan kaNNOdu nAm kaNNokkam
AdAmo.
My mind debased,
I was like a pair of dice.
rolling unceasingly over this
earth,
being born and dying again in my
delusion,
until He, as the master of Jnana,
caused my heart to blossom.
With eyes of Venkata,
source of sublime grace,
let us play KaNNOkkam!
20. (1631):
eettiyavan vinaiyAnAn idainthu padA
thavvinaiyai
veetiya Venkatap pemman viLainthan-
bol en thalai mel
choottiya poonth thALAnRan
sorupathaik kurudaRkum
kAttiya poonk kaNNodu nAm kaNNOkkam
AdAmo!
Destroying all my accumulated
powerful karma
so that I was no longer tormented
by it,
my Lord Venkata crowned my head
with His lotus feet, as though I
were a mature one.
With lotus like eyes of Him, who
revealed His Swarupa
even to this blind wretch, let us
play kaNNOkkam!
contd.
(Tr. Dr. T.V. Venkatasubramanian,
Robert Butler and David Godman.)
(Mountain Path, July - Sep. 2011.)
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiruk kara veeram - 610 104.
This temple is about 2 kms. to the west of Tiruvarur.
Siva is called kara veereswarar. Uma is called Pratyaksha min ammmai, the one can be seen as a permanent lightning! The holy waters (tirham) are a tank called anavaratha tirtham. The temple tree (Sthala Viruksham) is alari tree.
Saint Tiru Jnana Samabandhar has mentioned this temple in 11 of his verses, in Canon 1.
******
Maharaja Thuravu:
Part II - Mountain Path, July - Sep.-
2010:
Sri Kumara Deva Swamigal.
Tr. Swami Tanmayanada Sarasvati:
(continued from previous issue)
The king dissuaded his ministers from preventing his abdication of the throne, in favor of seeking Self Knowledge, by expounding spiritual truths. He then exhorted his grief stricken citizens and dear relatives not to plunge into unnecessary despair but gracefully accept his renunciation of kingly duties and allow him to pursue his higher calling.
41. Listening to the king's firm words, all those close relatives gave up their hopes and returned home. Now the parents of the king, hearing the determined resolve of their son became distraught and hastened to stop him. They pleaded,
"Our dear son, we have become old now. What arrangements have you made for our maintenance and to whom have you entrusted our care? Without attending to your duty of ensuring our safety, where have your thoughts gone? Dear child, pleas turn around and show your sweet face. Having begotten you, our bellies are burning, unable to bear the pangs of separation from you."
continued.....
Maharaja Thuravu:
continues.... (Part II).
42. The king replied, "If one looks at the Self which is pure Consciousness, it is clear that there is no father or mother to that eternal Existence. On the other hand, if you look at this body of mine, both of you are not the primary cause for its seeming existence. It appears to exist like a dream object, coming out of the two fold power of Maya, namely, avarana and vikshepa (the veiling and projection powers). If you investigate objectively, it will be clear to you that there is no one here who has not begotten me!* What I said is true and equally applicable for both of you. You lack perfect discrimination in the truth of these matters. Stop here and do not follow me anymore."
Saying thus the king left his parents and moved on. (* The meaning is that he is a product of the whole cosmos and not just an isolated product of two individuals.)
43. Then his sweet wife who fulfilled the criteria for incomparable beauty outlined in the ancient texts (Chamudrika lakshanas), realizing the steely determination of her husband to live in the forest as a stern ascetic, followed him in great haste and confronted him with much love and melting heart. She fell at his feet and with tears streaming from her eyes said, "I cannot live even for a moment in this world without your company and I shall die even for a moment in this world without your company and I shall die of unbearable grief, no sooner than you leave me."
44. Hearing her words, the king then said, 'Oh slim-waisted beloved, listen to me carefully! Within each one of us, the Great Lord who is God Himself, is shining as the innermost Self. He is the true consort to each one of us. He
is within you as well and He is your true husband and protector. Without looking within and staying firmly holding on to His Feet, why do you delude yourself into thinking that this perishable body of mine is your husband and Lord? The Supreme God alone is the incomparable Lord to all of us. Seeking that Lord only, I am going away leaving behind everything." Hearing this the queen objected, saying:
continued.....
Sri Ramana Chatvarimsat:
(Kavyakanta Ganapati Muni):
19.
vairAgyam tava vittam astu karunAm
S'aknosi hAtum katham
dUsyaste'stu samudyamah pitrpada
dhyAnam cha kim tAdrs'sam |
kAmastes'tu vigarhito vinamatAm
rakshA cha kim garhitA
skanda cchadmamanushya kim nu
samayam
kanchit samudvIshase ||
Let dispassion be your wealth, but how can you abandon showing compassion? For you, directed effort ma be blameworthy, but can meditation on the feet of the Father be in the same category? Let desire be contemptible in your case, to protect those who bow down to you? O Skanda, masked as man! Do you yet bide your time?
20.
dUram yAhi kuvAda dharmavrsa te
netah param pangutA
durbhrAnte bhuvanam jahIhi parito
vardhasva samsat satAm |
sodaryena samanvito bhuvamimAm
prApto gurugrAmanIh
sUrAntah puranetra vibhramaharo
devo bhavAnIsutah ||
Get away, you crooked argument! O Bull of righteousness, you will not be lame any longer. Leave the world, bewilderment! Everywhere may the tribe of good men increase! The Master of masters, the Lord, the son of Bhavani, the vanquisher of Sura has come to this earth accompanied by his brother.
(Bull of Righteousness, dharma devata, is said to be moving with only one leg, that is only dharma, all the three other legs have been lost in Kali Yuga, as per Bhagavatam. But with Sri Bhagavan's advent, and the increase of good devotees, the dharma devata will get all the four legs set right.)
continued.......
Sri Ramana Chatvarimsat:
(Kavyakanta Ganapati Muni).
continues....
21.
janmasthAnam avApya guptam ahamo
yo bhedam AdhUtavAn
bhUtAnAm charatAm prthagvidha
dhiyAm
Atmaiva yo bhAsate |
deham sarvam idam jagaccha vibhavAd
Akramya yah prollasat
yekas tam gurumUrtim Anamata re
lambodarabhrAtaram ||
Having arrived at the secret birthplace of the 'I', he has cast away the differentiation. He shines verily as the Self of all animate beings having distinct and divergent conceptions. He is resplendent as the one seizing by his glory the body and all this universe. Oh ye men! Bow down to him, the brother of Ganapati, the Master, embodied.
22.
antaryascha bahir vidhUtaimiram
jyotirmayam sAsvatam
sthaAnam prApya virAjate vinamatAm
ajnAnam unmUlayan |
pashyan vishvam apIdam ullasati yo
vishvasya pAre parah
tasmai sri ramanAya lokaguruve
s'okasya hantre namah ||
He is resplendent, having arrived at the eternal status of Light which chases away the darkness inside and outside. He strikes at the root of ignorance of those who bow down to him. Even when he perceives this universe, he is beyond it, on its other shore, shining. Salutations to such a One, Sri Ramana, the Master of the worlds and the slayer of grief.
continued.....
Sri Ramana Sannidhi Murai:
Muruganar.
tiruk kaNNokkam: continues....
21. (1632):
nakanokki nammai vem narakathuL
Azthum pAzh
mukha nokkAl veLi nokki mohathuL
moozhgAthe
thaha nokki nammai thatuthdANda
Venkatanodu
ahanokkAl aham magizha kaNNokkam
AdAmo!
Bringing us under His sway,
He fittingly cast His glance upon
us
so that we did not drown in
delusion,
looking outwards with a ruinous
view
(upon a world) that smiles at us
bewitchingly,
only to consign us to the burning
pit of hell.
With out attention Self-ward turned
so that our hearts may rejoice,
with Venkata, let us play
kaNNokkam!
22. (1633):
aRappERukm porutpERum azhikAmap
pERu nAn
maRappEyum magizhAthu magizhnthANda
Venkatanodu
iRappEyum piRappEyum inRAkak
kosamelAm
aRappERum, aha nokkAl kaNNokku
AdAmo!
He joyously brought me under his
rule
so that I no longer rejoiced
even through forgetfulness
in the attainments of dharma,
artha, and ruinous kama.
Adopting the Self-ward view
that totally rips apart all the
sheaths (kosas)
in such a way that death and birth
are no more,
with Venkata, let us play
kaNNokkam!
continued.....
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
tirup pEreyil. 610 205.
This temple can be reached from
Tiruvarur. One should reach moolangudi and then reach this temple after 2 kms. from there.
Siva is called Jagadeeswarar. Uma is called Jagan nAyaki. The tirtham (holy waters) is a tank called Agni tirtham. The Shtala Viruksham, (temple tree) is nArathai tree, the bitter orange tree.
Saint Tirunavukkarasar has mentioned this temple in 11 of his verses, in Canon 5.
*******
Maharaja Thuravu:
(Part II - continues...)
45. Hearing this, the queen objected saying: "It is alright for you to say that God alone is the Lord for all and accordingly you renounce all for His sake. However, the wisdom of the scriptures is common for all of us, including both men and women. So, all of us should accept their verdict in the matter. The sacred texts enjoin renunciation for a man only when his wife is an obstacle for his spiritual progress. Do those scriptures declare that I should renounce you, who are my dearest Lord? The Sastras dealing with renunciation do not contain any such injunction that is applicable to me. For a wife, the husband alone is the Lord and refuge according to such texts. Following their injunction, knowing that there is no refuge to me, other than you, being at your feet is my only solace."
46. The king then addressed her with the words, "You have clearly and correctly stated what the scriptures enjoin. You are really blessed with ripe discrimination. However, I have arrived at a stage where I have no desire left to continue to live in this impermanent world nor have I any more interest in pampering the body with comforts and pleasure pursuits. You have been my beloved and sweet consort. You have been my chaste wife and therefore it is not righteous on your part to obstruct my words and disobey my wishes. Therefore, do return to the kingdom, leaving me free to pursue my calling." Saying thus, the king finally renounced her too and left that place as if he wee an indifferent stranger to her.
47. Even though a woman can be very learned in all spiritual texts, and gain much wisdom thereby, it is extremely difficult for a very young wife, to live in separation of her husband. The grieving queen seeing her beloved husband leaving her behind like a stranger, could not bear the agony of her separation and wept bitterly cursing her own prarabdha karma which caused her sudden isolation. Utterly disconsolate, she reached a lonely spot where no one could see her, cried in great anguish and fell down in exhaustion and despair.
48. The lonely queen lamented, "Oh beloved king! Even after being separated from you, has the great Lord ordained me to continue to live in this world! Has the former prarabdha karma that brought us together in felicitous house hold life in this birth, finally exhausted itself this day? When will I ever see you again, my Lord, who lived with me happily for so long and is now going away from me forever?" Grief stricken for she slowly wended her way back to the city and reached the residence of her maternal uncle to live under his care.
continued.....
Maharaja Thuravu:
(Part II - continues....)
49. The king Maharajan then renounced everybody and left that city as well as his country, repaired to a deep
forest and sought the refuge of Jnanis who were ever abiding in the repose of the Self. He then sought from them clarifications on the Mahavakya Upadesa, imparted to him by his former Guru, and dwelling constantly on their import, eventually gained the clarity of Vedantic knowledge and became capable of overcoming the delusion of Maya.
50. Whenever hungry, he went into the town and approached the houses of the residents and begged for food. Whatever was offered to him, he cheerfully accepted in his hands served as a vessel and ate with relish. Some worldly men jeered at him derisively as if he were a ghost-possessed being. Unmindful of such taunts and without feeling ashamed or embarrassed, he wandered all alone without any desires and cravings of this world or the hereafter.
51. The king of ascetics had decided that if he were to settle down in one place, attachments in the form of 'I' and 'mine' would encrust his soul in bondage and so he always moved on the Self wherever he happened to stay by never turning towards the worldly things. His mind was ever intent on Self abidance (atma nishta), though physically he was on the move, without remaining in any one place.
52. Ever facing the Self thus and ripening the mind in such Samadhi nishta, the ascetic king inquired into the origin of this manifest world, drsya jagat, as to where from it appears and ascertained that it arises solely from thought.*** He further pursued the inquiry as to where from thought itself originated and saw that thought has the Self (Swarupa) alone as its Source. He therefore concluded that since the world cannot exist without thought and thought cannot appear independent of the Self, namely Consciousness, all things manifesting as name and form are thus reducible to the Self and hence to one's own Consciousness, which pervaded the entire creation.
(*** This Verse, along with the next verse, No. 53, can be considered the heart of Maharaja Thuravu. It perfectly anticipates the core teachings of Sri Bhagavan Ramana, confirming that the highest Truth is absolutely the same, as it transcends all limitations of space, time and climes that separate the phenomenal existence of mystics and seers through millennia. The words in the Tamizh verse have perfect alliteration and cadence and since it captures in a cryptic style the essence of Sri Bhagavan's teachings, it is appropriate to present the verse in English transliteration to enable the aficionados of Tamizh literature to savor the richness of the original composition. This verse in its style and content is reminiscent of Sri Bhagavan's verses.
thonRidum ulagam engae thondridum
enna nokki
thonRidum ninaivil endrae,
thonRiya ninaivu thAnum
thonRidum idatthaip pArthu,
thonRidum sorupatthu endrae
thonRidum poruLgaL ellAm sorupame
endru kaNdAn! )
continued......
Sri Ramana Chatvarimsat:
(Kavyakanta Ganapati Muni):
continues.....
23.
prasaratAd itah s'ubhavilokitam |
ramana te sakrt phalatu me
krtam ||
O Ramana, cast thy auspicious glance on me, once. May my action
bear fruit.
No action, by itself has got the power to give the result. Only the Divine Grace bestows the result. And the Grace is quickly brought about by the auspicious gaze of Sri
Bhagavan, even when it is directed only once.
24.
ramana janminAm ayi bhavAn guruh |
abhida As'ayas tava mahAn uruh ||
O Ramana, thou art the master of all those who have taken birth. Great and vast is thy intention, which does not differentiate.
25.
jagad aham parah sphurati me
trayam |
sadbhidam girA tava visams'ayam ||
Undoubtedly, by thy word, the universe, 'I' and the Supreme, those three sparkle in me as undifferentiated.
The realization has been effected by the potent and powerful word of the Maharshi, which springs forth from His own direct realization.
26.
tvad upades'ato galati samvidA |
mayi niranyayA sadhamor bhidA ||
Arising from thy teaching, by the exclusive understanding present in me, the difference between Reality and the 'I' melts away.
27.
ahami yo'ntaras tam amalam hrdi |
anubhavema bhos tava krpA yadi ||
Sire, if thy grace is there, we will experience in our Heart that spotless one inside the 'I'.
The experience does not come by any personal effort, sadhana. It is effectuated only by the Grace and compassion of the Master.
continued......
Sri Ramana Chatvarimsat:
(Kavyakanta Ganapati Muni):
continues......
28.
na karunA gunas tava vidAmpate |
hrdayatejasah sahajabhaiva te ||
O, the Lord of the learned, compassion is no attribute of thine. It is verily the natural splendor of the light in thy heart.
It is usual to say that compassion is the attribute of the Maharshi and He employs it for the upliftment of the disciple. This is not true. He does not make any special effort. The natural splendor of the light in His Heart acts spontaneously and does the work.
(Sri Arunachala hrdsphurti swarupA-
nughrAmane |
Namo Bhagavate dhrshtre ramanAya
nirantharam ||
says one verse of Viswanatha Swami)
29.
tava tanur jvalat yanagha vidyutA |
tave drg AtatA lasati bhAsvatA ||
O Spotless One, thy body is ablaze like a flash of lightning. Thy extended vision shines like the brilliant sun.
The Maharshi is verily a conflagration destroying all darkness and ignorance.
30.
kabalitam manas tava vibho hrdA |
tvamasi santatam vilasito mudA ||
O Lord, thy mind is made a morsel by the Heart. and thou art constantly radiant with Bliss.
All the mental activities are swallowed by the Heart. There is no mind, only the Heart reigns in constant Bliss.
'manasi sUnyam ahas's'as'i sannibhe' - says Sri Ramana Gita.
'There is emptiness in the mind. It looks like the moon in broad daylight, lustre-less.'
31.
BhuvanabUpater bhagavatah krte |
bhavasi pAchako yamavatAm pate ||
O the head of ascetics, for the sake of the Lord, the sovereign of the worlds, thou has become the cook.
As the avatar, as God incarnate on earth, He undertakes the work of the creator and helps the evolution.
Sri Bhagavan also is called the eater of the egos, who cooks and eats the egos. Saint Manikkavachagar calls Siva, as uyiruNNi, the eater of the egos!
32.
narapasUn imAn ahami tAdayan |
paras'iva vitanuse pachan ||
Striking the 'I-thought' of these human beasts (pasu), you cook them and hand them over to the Supreme Siva as food.
The Supreme Siva cooks everything in the cauldron of the cosmos. He is the energy of evolution, Time the Transformer, mahAkAlA. He destroys in order to create. His cosmic actions work out the gradual unfoldment of divine possibilities in man. On His behalf, Sri Bhagavan undertakes to help the process of evolution. He lashes out at the 'I-thought' of the people who are no better than beasts, in their enlightenment, transformation and evolution and makes them ripe for divine consumption. The Avatar, the descent of god, is intended to quicken the process of Divine's work on the earth.
continues......
Sri Ramana Sannidhi Murai: Muruganar.
tiruk kaNNokkam:
23. (1634):
kstturuva nOkkuRu meik kAtchiyAl
kaNNiyalbAm
nittaiye meijnana niNNayamA nAttinAn
suttariya Anma sorupamAm Venkatanodu
ottiyAm onRai oLir kaNNokkam AdAmo!
Through the true vision that sees
in such a way
that the bond (of chit-jada) is
stripped off,
He firmly established Self
abidance,
the nature of the (infinite) eye,
as true jnana.
With Venkata, who is Atma Swarupa,
impossible to know objectively,
let us play kaNNokkam,
by which we shine as One, merged
with Him!
24. (1635):
ilakkamenA ennidhayathu eitha
kaNNokkAya
tulakkamadhal enai ANdu thointha
Venkatanodu
malakkamathal uNdAi maRRorARRAn
mAyatha
kalakkamelAm kattazhiya kaNNokkam
AdAmo!
Through the clear perception that
arose,
when He shot the arrow of His
glance
at the target of my Heart,
I came under His rule and was
immersed (in Him).
To shatter totally the confusion
that has arisen through ignorance,
and cannot be destroyed by any
other means,
with Venkata, let us play
kaNNokkam!
( I struggled with the word 'mARRorARRan' in the verse. This compound word has to be split as mARRu + Or + ARRAn which means 'any
other means'. ARu is way or means. ARRu is 'to show the means' or 'direct the way'. 'ARRup padai'
which means to show the way (by God or Guru or someone else). Tiru MurugARRuppadai is a famous Sangam work of Nakkirar on Muruga.
There are other such works like:
perumpANARRup padai - pANan means a musician.
siRupAMARRup padai - a younger musician.
porunARRuppadai - porunar is one who is a messenger.
There is a Tamizh verse, murugu porunAru pAn iraNdu mullai ... which indicates a group of 10 works called Pathup pAttu, in Sangam Literature in Tamizh.)
continued......
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
tiruch chiRRemam - 610 203.
This temple can be reached from Tiruvarur by traveling on the road to TiruturRaip poondi.
Siva is called Ponvaitha Nathar, the One who kept gold (not to Tiru
Jnana Sambandhar or Tiru Navukkararasr, may be to some other devotee). Uma is called AkhilAndeswari. The tirtham (holy waters) is a tank called Swarna Pushkarani. The temple tree (Sthala Viruksham) is Athi tree, the flowers of which Siva adorns.
Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses in Canon 3.
*********
Maharaja Thuravu:
Sri Kumara Deva Swamigal:
Tr. Swami Tanmayananda Sarasvati.
(Part II from Mountain Path July - Sep. 2010):
53. Thus the king reasoned from his own experience that all manifest objects owe their existence (asti), effulgence (bhati) and lovability (priyam) only to the Svarupa when viewed bereft of their name and form (nama-rupam rahitam) and therefore they are essentially the Self alone which is shining as Sat-Chit-Ananda. Thus he inferred that this entire creation appears up on
the Self, like a snake superimposed on the rope and, devoid of an independent existence, it is ephemeral and unreal (mithya) whereas the Self is the changeless substratum which in his own Reality and thus attained, the stillness of he unshakeable peace. (This verse reflects faithfully the teaching given in Sri Dakshinamurti Stotram, Verse 3, commencing with: yasyaiva sphuranam sadatmakam asat kalparthakam bhasate!).
54. Of all kings wearing crowns, this king (being the foremost by virtue of his unrivaled dispassion) wished to examine whether his vision was abiding in the Self under all circumstances and so went to many other cities and countries. He wandered all over the earth and affirmed to himself that the above-said vision of seeing only the immanent substratum of Siva Svarupa - in and through all manifest objects - remained unchanged. He became tranquil in mind, undisturbed by hunger and disease and attained he clarity that he is ever the undecaying Self. Seeing his own body and intellect as mere appearances upon the Self, he shone brilliantly as the embodiment of liberation, without the slightest taint or attachment to anything whatsoever.
55. Thus the king of all kings, who wore the crown of Moksha, realized that he was of the nature of all-pervasive consciousness and therefore concluded that there was no other king in any direction who was superior to him. He identified the jiva-bodha (finite individuality) as merely an imagined superimposition of his own Siva Svarupa Atma and purified it mahavakya vichara through dissociation of all upadhis from the Self. This he saw himself pervading all objects of the entire creation as pure Satchitananda and abided as the self effulgent form of Consciousness.
continued.....
Maharaja Thuravu:
Sri Kumara Deva Swamigal:
continues....
56. Then the king saw himself as the supreme Self which is different from the three bodies (gross, subtle and causal) and also as the witnessing consciousness for the three alternating states (waking, dream and deep sleep). He understood that nothing really appears which is apart from the Self and independent of the Self and therefore this world is comparable to a lightning bolt, being insubstantial and fleeting, a mere appearance imagined due to the power of Maya. Just as no golden ornament exists truly without gold and in fact is nothing but gold, in the same way he ultimately discovered that nothing exists apart from himself and that he pervaded every object as its every existence - satta.
57. Thus the youthful king ascertained that bondage is nothing but seeing the world as different from oneself and liberation results the moment one understands the world to be one's own infinite form (sarvatma bhava). All objects that appear distinctly before one's eyes are mere appearances in mind and cease to exist in the absence of thoughts. All attachments to objects drop off when known to be mere thoughts, which are again not apart from the Self. Gaining this vision, he remained in the great stillness of peace without any sense of differentiation (bheda drshti).
58. Then the king understood that by virtue of this supreme knowledge, the suzerainty of the entire earth and all the resultant wealth and pleasures as unworthy as a blade of straw and is fit to be discarded without a second thought. Ruling over this world of tattva jnana by employing his subtle intellect to grasp the truth pointed out by the upadesa of his Sadguru, the king attained moksha samrajya and became a fulfilled soul (krakrtya) who has accomplished all duties and has nothing more to achieve in this world or hereafter.
59. (To illustrate how he was deemed to have performed all this duties without a blemish) the king ascertained that in reality there is neither bondage nor liberation at anytime.* (* Compare Sri Bhagavan Ramana's teaching is Upadesa Undiyar Verse 29 & Ulladu Narpadu Verse 39). And that what exists eternally is only that supreme vastu which is Brahman. People smitten by evil karma alone without knowing this truth are deluded and imagine (by the power of their own sankalpa) notions of bondage and consequent liberation, and suffer as a result of their own imagined delusory concepts. Further, he concluded that the supreme Brahman which is beginning-less and endless, which is neither created nor ever destroyed, is nothing other than the Svarupa of his own Self, and by ever fixing his gaze upon the Self (aided by sruti, yukti and anubhava, that is, scriptural testimony, reasoning and experience respectively), the king became verily that Brahman himself.
continued......
Maharaja Thuravu:
continues....
60. Thus the king, in the wake of his knowledge of the Self, recognized that he was the whole (Purnam) without the slightest lack whatsoever, and became extremely cool in mind, and reposing ever in the Self, he became free from all misery and was filled with deep inner joy. He had no home anywhere and found his abode in his status as the all-pervasive Brahman.
61. The king now became the sovereign emperor of the all-pervasive kingdom of Brahman by virtue of gaining Brahmavidya and recognized himself as existing everywhere and in every object; without any obstruction in such understaning, he became immaculate. When asafoetida is kept in a close vessel for a long time, it retains that smell even after the spice is removed; in the same way, the mind soaked in the three gunas (tamas, rajas, and sattva) upon the enlightenment, retains the sattva guna characterized by tranquility while completely getting rid of tamas and rajas, characterized by delusion and restlessness respectively. The ignorant mind under the sway of all the three gunas is called the 'formful mind' while the enlightened mind resting only in sattvaguna is called the 'formless mind'. In this way, the king held on to the formless mind by recognizing the real Svarupa and became blissful in nature and remained consolidated in his ultimate wisdom.
62. Of these two types of mind, only the formless mind subsists in the jivanmuktas as atmajnana destroys the formful mind composed of the three gunas; when the jivanmukta sheds his mortal coil and attains videha mukti, the formless mind rich in sattva sampatti also dissolves without residue in Brahma Svarupa. Thus, the king, who became a jivan mukta, lived happily retaining only the formless mind and remained unswervingly in kaivalya nishta by the grace of his Sadguru.
These verses, depicting the life of the king turned ascetic in the fullest bloom of enlightenment, remind us of the celebrated works of Sri Sankaracharya, namely Kaupeena Panchakam, (also called Yati Panchakam) and also Nerur Sri Sadasiva Brhamendra's Atma Vidya Vilasam, which revel in the pinnacle of Realization.
Part II - concluded.
continued.........
Sri Ramana Chatvarimsat:
(Kavyakanta Ganapati Muni):
continues....
33.
timrAni na kevalam vachobhih
karunApAngavilokitais cha nrnAm |
hrdaye prasaranti mardayantam
bhagavantam ramanam gurum namAmi ||
I bow down to Sri Bhagavan Ramanam the Master who destroys the darkness spreading in the hearts of men, not solely by His words but also with His sidelong glances of compassion.
Usually words are used for communication. But His sidelong glances laden with compassion without any accompanying words are more than enough to dispel delusion. His direct gaze is very powerful, of course. But His katAksha is full of mercy, soothing and healing to all.
34.
bhavajalanidhim gAham gAham
chirAd alasAlasAn
padajalruha-dvanda-dvIpam
shritAms tava samprati |
ramanabhagavan kalyAnAnAm
niketana pAhi nah
sadaya dayayA sikatair bhaktAn
apAngavilokitaih ||
Plunging again and again into the ocean of births and deaths, at long last, thoroughly fatigued, we, thy
devotees, have, now taken shelter under the haven of the pair of thy lotus feet. O Ramana, Our Lord merciful, the abode of all auspiciousness, protect us with they sidelong glances, moist with compassion.
The Maharshi full of compassion resurrects the soul with merciful glances and leads it to happiness, after the jiva has struggled in the endless ocean of births and deaths, fully fatigued.
continued.....
Sri Ramana Sannidhi Murai:
Muruganar:
tiruk kaNNokkam: continues....
25. (1636):
uNNumadhurak kaniyOdu uRusuvaiypOl
onRi enaip
paNNodu pAttup pOl parinthanda
VenkatanpAl
uNNuNuki yusAvuirodum uNarvum
odunkak
kaNNOdu kaNNokki nAm kaNNOkkam
AdAmo!
Like the sweet ripe fruit and its
taste,
like the song and its tune,
inseparably, He merged with me,
and took me over through His love.
Locking our eyes with His in such a
way
that the breath and the mind
subside more and more
through subtle inward inquiry,
with Venkata, let us play
kaNNOkkam!
26. (1637):
udaivithaka ramaNan ulaiyathu
enai ANda
nadaiyiRk valiya naRu navaneetham
pasi threra
adaivikkap pARkadalA adiyen
idhyathaik
kadaivitha kaNNOdu nAm kaNNOkkam
AdAmo!
Even as He ruled over me, ending
my distress,
His eyes churned my devotee's heart
as if it were the ocean of milk,
furnishing me with the fragrant,
fresh butter of liberation
so that my hunger was ended.
With the eyes of Ramana, whose
wealth is Jnana,
let us play kaNNOkkam!
(Tr. Dr.T.V. Venkatasubramanian,
Robert Butler and David Godman.)
continued......
Ravi Wrote on 26th July:
"Here is the parable of Sri Ramakrishna that Swami tanmayanandaji has alluded to-'Fake it to make it'."
My uncle is a disciple of Swami Chinmayananda and literally attended all his yagnas and satsangs.
Once he asked Swami about the qualities of Sthitaprajna as described in Bhagavad Gita and asked him that these are qualities "post enlightenment". What of them during Sadhana stage.
Swami told that when a amateur musician is learning Tabla, he will start playing it "as if" he knows it already and thereby learns it. Similar with these qualities. He said that the principle is that you should start applying them "as if" you already have them and learn them in the process.
Regards Murali
Today is the day of performing Upakarma (renewing the sacred thread,
with various mantras. Today it is for Rg and Yajur Veda followers.
I was trying to locate what Sri Bhagavan had mentioned about Gayatri. There are three references in Talks but my marks on the No. I find that I have already covered them in my 'Sri Bhagavan and devotees in Talks.'
In Day by Day of Devarja Mudaliar, there are two references, where Sri Bhagavan had spoken about Gayatri.
1. In the entry of Sept. 14, 1945,
Sri Bhagavan mentions as an answer to a question of a visitor:
Q: What is the meaning of the word 'dhimahi' in the Gayatri?
Sri B: The words mean only fixing the Aham in the Self, though literally they mean, 'We meditate.'
2. In the entry of July 19, 1946, Sri Mudaliar has recorded about the
question of a visitor. One of the questions runs as follows:
Q: Will Gayatri help?
Sri B: What is Gayatri? It really means, "Let me concentrate on that which illumines all." Dhyana really means only concentrating or fixing the mind on the object of dhyana. But meditation is our real nature. If we give up other thoughts what remains is 'I' and its nature is dhyana or meditation or jnana, whichever we choose to call it. What is at one time the means later becomes the end. Unless meditation or dhyana were the nature of the Self it could not take you to the Self. If the means were not the nature of the goal, it could not bring you to the goal.
*****
Whilst Swami Chinmayananda had many favourable attributes and was a wonderful orator he was not enlightened and never claimed to be.
He was instead a very charismatic, articulate pundit.
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiruth thaNdalai neeL neRi. 614 715.
This temple is about 5 kms. north of tiruth thuAip poondi railway station, in Tiruvarur - Tiruthalaip poondi railway route.
Siva is said to have punished Vishnu, in His avatara as tortoise,
(kurma in Sanskrit), and wore its tough back on His neck. The saiva saint Arivatta Nayanar (one of the 63 saints) prayed to Siva and offered cooked red rice, greens and baby mangoes pickles to Him in this town. The story of Arivatta Nayanar is quite heart renting. He became poor after feeding a number of Siva devotees everyday. He and his wife used to eat only after offering cooked red rice, greens and pickles to Siva everyday. On many days, he did not eat but offered whatever little red paddy he had, cooked it and offered to Siva. In this fashion on many days he and his wife had no food. On one such morning, when he took rice and greens to Siva, he fell down due to acute hunger and tiredness and the cooked rice fell scattered on the floor from the vessel. He started wailing and suddenly a hand appeared breaking the ground and took the scattered rice and greens. He also heard the sound of Siva biting the baby mangoes from nowhere!
The famous Chozha king, Koch Chengat Chozha, who built 70
Siva temples, also prayed to Siva here.
Siva is called NeeL neRi nAthar. Uma is called Jnanambika. The holy waters (tirtham) are a tank called Omaka Tirtham. The temple tree (Sthala Viruksham) is Kurunthai tree.
Saint Tiru Jnana Sambandhar has
mentioned this temple in 8 of his verses, in Canon 3.
********
Maharaja Thuravu:
Sri Kumara Deva Swamigal.
Tr. Swami Tanmayananda Sarasvati.
Part III:
Prelude as a Brief Link with the earlier story:-
Sannyasa is of two kinds according to scriptures: i) vividsha sannyasa, 'renunciation of the seeker'; and ii) vidvat sannyasa, 'renunciation of the knower'.
The first is primarily a means to gain knowledge about the Self (paroksha jnana) by the systematic exposure to scriptural knowledge (sastra vichara) under the guidance of a competent guru. Vividisha Sannyasa means 'desiring to know (vettum icchaa), one renounces'. The catalyst for such renunciation arises out of intense aversion towards all worldly pursuits, coupled with a driving desire for the saving knowledge. To facilitate this one pointed pursuit of brahma vidya, the seeker sheds all the encumbrances of worldly life such as a career and family life. He seeks refuge with a guru and listens to his teachings based on the Upanishads. Scriptures strongly advise that 'after renouncing the world, one must pursue listening (sannyasa sravanam kuryaat)'. This is followed by contemplation (manana), meditation (nididhyasana) till one eventually gains the vision of the Self.
The direct recognition of the Self (pratyabhijna) now transforms the 'renunciation of the seeker' into 'renunciation of the knower'. The purpose of 'vividisha sannyasa' is fulfilled upon atma saksharkaranam
and the jignasu (the seeker of knowledge) is transformed into a jnani - a true 'brahmana' in the Upanishadic sense, that is, a knower of Brahman. However his sadhana does not end here but intensifies and shifts gears to a higher, exalted dimension. In the 'knower' stage of 'vidvat sannyasa', he should endeavor to consolidate his illumination by constant Self abidance (nididhyasana) till he attains cessation of mind (mano nasa) and complete effacement of desires (vasana kshayam) which characterize turyaga, the seventh plane of Jnana, (jnana bhoomi).
There have been instances of seekers who, due to some obstacles, could not take sannyasa early on in life, but while remaining in any one of the earlier stages in life (brahmacharya, grahastha or vanaprasta) and correctly following the scheme of studies, reflection and meditation, they could attain Jnanam. When such a person finally enters into the formal order of sannyasa, for protecting his Jnana nishta until it becomes Sahaja, it comes under the category of 'renunciation of he nknower'. Yajnavalkya comes under this category of 'renunciation of the knower'. Yajnavalkya is a celebrated example for such vidvat sannyasa in the Upanishadic lore.
In summary, the primary objective of vididisha sannyasa is to gain direct knowledge of he Self (which at the least ensures krama mukti - mukti by stages) while that of vidvat sannyasa is to attain 'liberation while living', jivan mukti. The transcendence of vidvat sannyasa is expressed forcefully by Sankara in Upadesa Sahasri (4.5) as "the direct knowledge of the Self is so firm and natural to a Jnani in the same manner as dehatma buddhi to an ajnani and thereby attains jivan mukti, even if he does not want it!"
continued......
Maharaja Thuravu:
Part III continues......
In the Srimad Bhagavatam. Lord Krishna declares to Uddhava: "Among the four stages of life, I am the fourth ashrama" (ashramanam aham turyah) and "amongst all dharmas, I am reunciation" (dharmanam asmi sannyasah). Sannyasa is thus described as the special glory (vibhuti) of the Lord and is characterized by total renunciation, (samyak nyasa). An atyashrami in this context, is one who has transcended all the four ashramas as did Sri Bhagavan Ramana. Suka Brahma, Vamadeva, Rishabhadeva and Sadasiva Brahmendra (by the sheer power of vichara and anubhuti mahima), where
mp rules bind them in the least, (nistraigunya pathi vicharatah ko vidhih, ko nishedah?).
With this background, we can see that the king in the present text,
Maharaja Thuravu, is a person who renounced an enviable life like Buddha, purely in order to know the Truth and not out of any frustration or failure in life. This is called jignasu vairagya and he graduates from vividisha sannyasa to vidvat sannyasa by the power of his penance and inquiry. His life and spiritual journey of renunciation culminating in jivanmukti were described in the preceding 62 verses. The rest of the text deals with his teachings to a devoted minister regarding the glory of sannyasa, as a means and Knowledge of Truth, which we shall see presently.
continued........
Sri Ramana Chatvarimsat:
(Sri Kavyakanta Ganapati Muni:)
continues.....
35.
yadi na janani stanyam dadyAt
s'is'or bata kA gatih
yadi pashupatih krodham kuryAt
pas'or avanam kutah |
yadi padajusAm Acharya tvam
nihmsi na samshayam
bhramashatparAbhUta ete
tarantu bhavam katham ||
If the mother does not suckle the child, alas, where will it go? If the herdsman gets angry, how is the protection of the herd possible? If thou, O Master do not dispel the doubts of those who gather at thy feet, how can they, mortified by a hundred misapprehensions, be able to go beyond the worldly life?
36.
vishadahasite pUrnA shantih
sudhAkara sodare
sthiraprthulayoh pUrnA shaktir
drshor atulAchisoh |
hrdayakamale nityA nishtA bahischa
saratprabhe
ramana bhagavan ko vA mauni samas
tva bhUtale ||
In thy transparent smile, fraternizing with the moon, there is fullness of peace. In thy steady wide eyes of peerless lustre, there is fullness of force. In the lotus of the heart, whose lustre flows outsdie as well, constant is the poise. O Ramana, my Lord, who else steeped in silence, can be equal to thee in this world?
continued.....
Sri Ramana Chatvarimsat:
(Sri Kavyakanta Ganapati Muni.)
continues......
37.
devI shakti riyam drs'oh
shritajana-
dhvAnta ksayAdhAyinI
devi shri riyam ambujAksha mahisI
vaktre sahasrachchade |
devI brahmavadhUr iyam vijayate
vyAhAra-gudhA parA
visvAchArya mahAnubhAva ramana
tvAm stautu kah prAkrtah ||
In thine eyes is present Goddess Durga, accomplishing the destruction of the ignorance of the people who resort to thee. In thy
face, resembling a thousand petaled
lotus, is present Goddess Lakshmi,
the queen of the lotus eyed Vishnu.
This Goddess Sarasvati, the consort
of Brahma, holds her sway as parA, the secret hidden in speech. Master of the universe, O, the Illustrious
One, Ramana, how can an ordinary man extol thee?
The three great goddesses Durga, Lakshmi and Sarasvati act through Sri Bhagavan. Durga destroys all evil forces, puts an end to all the miseries and dispels the darkness and ignorance. She takes her station in the eyes of Sri Bhagavan and acts through His penetrating gaze. Lakshmi has her play in His face. As the face resembles a full blows lotus, full of ethereal beauty and charm, the consort of Vishnu, has taken her permanent abode there. She spreads concord, harmony, beauty and charm all around.
The speech is divided into four states,-- parA, pashyanti, madhyamA, and vaikhari. Before a word is spoken, it has to be articulated. Even before that articulation, it is found as the seed of conception. It is in the subtle form of silence. It is known as parA. The next stage is pashyanti, the word is seen in inner vision. All the Vedic Riks are from pashyanti vAk. The mantra is seen by the inner eye and carved out of the heart of the Rishis -
hrdA ya tas'thAn mantrAn. The intermediate state when the vision is translated into speech is madhyamA. The spoken articulated word is vaikhari. In the case of Sri Bhagavan, Sarasvati manifests as parA vAk, the unmanifest seed of sound, the secret womb of silence.
continued......
Sri Ramana Sannidhi Murai:
Muruganar.
tiruk kaNNOkkam:
27. (1638):
kaNNAkath thannaruLe kAttinAn
thannaidiyeR
kaNNAmalai ramanan azhagArntha
pon meni
eNNAle yeNNi yezhuthAl ezhutha
oNAk
kaNNAramudhanodu kaNNOkkam AdAmo.
With Arunachala Ramana,
who revealed to me, His devotee,
that His grace is the eye,
who possesses a most comely golden
form,
who is ambrosia to my eyes,
yet cannot be grasped by thought
not described in words,
let us play kaNNOkkam!
28. (1639):
vAnandhu sitthikaLin vaibhavangaL
chernthu kudi
thAnandhu kambeerath thadan kaNAn
Venkatanen
oonantha yuir nandha vuLam pukunthu
AndAnodu pe-
rAnandha meethurak kaNNOkkam AdAmo!
Venkata, with His large majestic
eyes,
in which the magnificence of all
the siddhis
that flourish in the space of
consciousness
reside and thrive together,
ruled over me, entering my Heart
so that my body and soul
disappeared.
To make the supreme bliss surge
forth,
with Him let us play kaNNOkkam!
continued......
Sri Ramana Chatvarimsat:
(Sri Kavyakanta Ganapati Muni):
38.
so'ham jAto ramana bhagavan
pAdayos te davishtho
yadapyasmin mahati samaye
shakrilAsye pravrtte |
sUryasyeva jvalitamahaso
dUrgAm nAtha shaktim
visvasyAryAm tava mama mano
vitaduhkham tathA pi ||
Though in this great moment, when the play of force has started, O Ramana, my God, I happen to be far way from thy feet, even so, my Lord, I am not said in my mind, as I believe in thy foremost force far reaching like the brilliant light of the sun.
Kavyakanta was in Sirsi and Kharagpur and other places. So he says he was far away from Sri Bhagavan's feet. However, he was sure that Sri Bhagavan's glory and aruL like a brilliant sun would also fall on him and protect him.
39.
tad bhAgadheyam asamAnam
anekamauni-
vAsArijitam ksitibhrah khalu
lohitasya |
angIchakAra bhagavAn ramano
maharshir
anyesu satsu yadimam bahusu
sthalesu ||
When there are so many other places, the fact that Bhagavan Sri
Ramana Maharshi accepted this place
is verily the good fortune, unparalleled, the Red Hill had earned by the residence of many silent sages.
continued.....
Sri Ramana Chatvarimsat:
(Sri Kavyakanta Ganapati Muni):
40.
shAntir nitAntam adhikA paramAsya
shaktir
vairAgyam adbhutamam karuna tu
sAndra |
jnAnam nirastakuhanam madhuram cha
vrttam
nrnam nidarshanam ayam ramano
maharshih ||
His peace is very much plentiful, force supreme, dispassion most wonderful, compassion intense, knowledge devoid of pretense and conduct sweet and nice. This grest seer Ramana is an example to men.
Concluding Verse:
nArasimhir ganapatir vAsishto
ramanam gurum |
chatvarimsanmitaih padyaih
skandAmsham stutvavAn rsim ||
Ganapati, of Vasishta clan, son of
Narasimha, thus adored in forty verses, the Master, the Seer Ramana, a portion of Skanda descended on earth.
concluded.
(English rendering by S. Sankara-
narayanan. Published by Sri Ramanasramam, Tiruvannamalai, 2004.)
*******
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiruk kadik kuLam: 614 703.
This temple is nowadays called Karpaga Nathar KuLam or KarpaganAr Kovil. This is about 18 kms from tiruthuRaip poondi, towards south west. There are buses from tiruthuRaip poondi.
The Siva Lingam is an eight faced cylindrical structure. Siva is called Karpaga Nathar. Uma is called Balasundari. The tirtham (holy waters) is a tank called Vinayaka tirtham. The temple tree (Sthala Viruksham) is Jackfruit tree.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses, in Canon 2.
*****
Maharaja Thuravu:
Sri Kumara Deva Swamigal.
Tr. Swami Tanmayananda Sarasvati.
Part III - continues....
63. Among the king's former council of ministers, there was a wise minister who learnt the king had attained enlightenment and was wandering as a perfected Sage. He desired to trace the king's whereabouts and seek answers to some questions troubling his heart. He soon found him and bowed in great humility and reverence before his former master.
64. The minister saw the king radiant in his happiness, enjoying the plain earth as the flower bed, with the sky as the canopy, the sun and the cool moon as his lamps; the natural breeze serving as a hand fan. The renunciation of all attachments attending on him like a faithful wife and his majestic solitude conferring upon him consummate bliss.
(Earlier while ruling over a kingdom with a finite identity, all his luxuries and comforts were also finite and the pleasures fleeting and petty but now in keeping with his immeasurable status of sovereignty over the all pervasive empire of Brahman, his creature comforts also acquired cosmic dimensions. After all, every thing is in the mind!)
65. The king was earlier accompanied by all royal insignia of chariots, an army of elephants, cavalry and soldiers who protected his frontiers. He was seated on a golden throne adorned with diamonds and priceless gems and dressed in the dazzling splendor of royal robes with a shining crown and scepter and commanding love and respect from his subjects, ruled over the kingdom. Now he stood majestic in conspicuous isolation as a sage, clad in a single loin cloth. He was unrecognizable, smeared all over the body as he was with the holy ashes, with loose unkempt hair on his head.
66. The king now went on foot everywhere without mounting an elephant or a chariot, and sought alms not from a single fixed house but from different houses. After renouncing all the royal paraphernalia, the king had gracefully adopted the austere lifestyle of a wandering ascetic. Moved by this heart melting sight, the minister addressed him with the following words.
continued......
Maharaja Thuravu:
continues.....
67. "Oh, king! There was no other king more exalted than you in glory or power. After giving up such a powerful position, for what earthly purpose did you assume this dreadful mode of stern self-denial and roam about everywhere? Your strong, youthful body is meant to luxuriate in regal pleasures but assuming the rigorous lifestyle of an ascetic, what are the new states worthy of conquest that are still to be attained by you? Please be gracious enough to answer my doubts in this regard for my edification and solace."
68. The minister continued, "If one desires to gain a heavenly abode after death, one should first take up the life of a householder and live in perfect accord with the
requirements of grahastha dharma and be a role model for society. If on the other hand, one desires the highest attainment of human life, liberation, one should choose the right course of inquiry for the Truth, to gain the vision of the Self. For either of these legitimate pursuits, it is neither necessary nor desirable to choose the punishing mode of a mendicant's life. Which goal of life then do you desire by becoming a self-denying stern ascetic? Please do illuminate my sorrowing mind."
69. The king took pity on the pleading minister and replied:
"Oh virtuous Minister, you were the foremost among my council of ministers. You have suitably approached me and asked me to clarify the doubts that assail your mind. Now I shall answer your queries. You should listen patiently with one pointed attention without allowing your mind to run into worldly matters even for a moment. You have rightly said that there is no king greater than me in this land who can surpass my glory.
70. "....When you said that, for one desiring heavens after death, a well led householder's life in harmony with dharma is the appropriate means, it is quite true. You rightly also said that liberation is attainable by receiving the right vision of the Self through self inquiry. But if a person derives pleasure being mired in the unending burdens of a householder's life, pray tell me, how can the vision of the Self ever occur?
71. "....the mind can focus its attention upon only one thing at a time, be it the sense of sound or
touch or form or taste or smell, as these alone constitutes the so called world of perceptions. It cannot attend to two subjects simultaneously. You may have a doubt that people skilled in ashta-vadanam have specialized in performing eight different jobs at one time but you should remember that such feats appear to take place simultaneously only because of the rapidity with which the mind functions as a series processing unit and not simultaneously. Such amazing capabilities are, however, possible only for an extroverted mind, which leaps speedily from one thing to another. But moksha is possible only for a tranquil mind, which is capable of a steady inward gaze. The bondage of a householder's life exists only for an outward-oriented mind and never for the renunciate. I shall clearly explain to you the differences between the predilections of these two types of mind. Listen carefully.
continued.......
Maharaja Thuravu:
continues....
72. The king continued: For those who are living south of the Ganga, can they have dip in the Ganga by traveling further south instead of going northwards? In the same way, those who are desirous of moksha should pursue the inward journey of Jnana marga. Moksha is never possible for those who follow extroverted pursuits. Kings ruling over great empires, besides being busy with their family life, have necessarily to confer with their ministers in private regarding matters of administration to ensure the well being and safety of their citizens. With such an extroverted attitude in life, it is not possible for them to pursue Jnana Marga undisturbed and attain moksha. With proper discrimination, you should investigate and realize this truth.
73. If a person sees clearly that attachment to a secure family life, is inimical to the pursuit of moksha, will he ever be again infatuated by worldly life and cling helplessly to them? People with mere bookish knowledge of scriptures which proclaim that attachment to worldly life is bondage, will not assimilate that knowledge but waste their time mouthing quotations that 'everything is pervaded by the supreme Lord.' Though possessed of scholarship and eloquence, they are incapable of renouncing in their hearts greed and desire.
74. Some Vedantic texts do say that renunciation is superfluous to attain moksha, which has no beginning or end; one can remain in householder's life and yet gain the exquisite Self Knowledge that ends the transmigratory cycle of birth and death. Understand that such mild teachings are addressed only to the immature (mandha adhikaris)
and that scriptures never give compromised, diluted instructions to intense aspirants (uttama adhikaris), whose thirst for Self Knowledge and are willing to renounce everything for its sake.
75. I shall now expound the nature of all manifest objects in this creation and the nature of Brahman which is the material cause (upadana kArana) as well the intelligent cause (nimitta kArana) behind this manifest creation. Listen carefully so that it eradicates all the misery born of delusion. All manifested objects in creation are products of Maya, and are tainted with the defects of transience and impurity. They are riddled with misery. On the other hand, Brahman, which makes them manifest (being the first cause of this Maya-born world), is free from these defects and shines as the eternal, pure and everlasting source of bliss.
continued......
Sri Ramana Sannidhi Murai:
Muruganar:
tiruk kaNNOkkam:
29. (1640):
narikaLai mun pariyakki navanavamam
appariyai
nariyakkum tirukALi nan pANdi
Venkatavan
kariyani veNNeeRakki kallAtha
veLiRRenaik
kariyakkum kaNNodu nAm kaNNOkkam
AdAmo!
Venkata of fair Pandi is the
trickster
who first transformed jackals into
horses,
then changed those many strange
horses
back into jackals once more.
With those eyes that burned black
Kama to white ashes
and transformed this untutored
ignoramus
into the Self, let us play
kaNNOkkam!
(Pandi is the Pandyan Kingdom where Manikkavachagar served as chief minister. Commissioned to buy horses by the king, Manikkavachagar instead used the funds to renovate a temple where Siva personally manifested as his Guru. Later, Siva collected wild jackals, turned them into horses and delivered them to Manikkavachagar's king. Soon after their delivery, Siva caused the horses to revert to their original jackal forms.)
nariyaik kudhiraip pariyAkki
jnalamellAm nighzhvithup
periya thennan madurai ellAm
picchdeRRum perunthuRaiyai
ariya poruLe avinasi
appa pAndi veLLame
theriya ariya paranjyoti
seivathonRum aRiyene.
- says Manikkavachagar in
Ananda MAlai, Tiruvachakam.
30. (1641):
mAnenA maruNda vizhi mAdharEr
nanai kavuL ser
yAnaiyAl yAnaipada yAthAr pol
VenkatanOdu
Ana vaN mukha nOkkAn jnana nOkkam
peRuvAm
AnathAnm mukha nokkik kaNNOkkam
AdAmo!
Maids with eyes like those of a
starlet doe!
Like using an elephant,
its temples wet with must,
to trap and snare another one,
we will, through Venkata's glance,
which is piercing like a sword,
attain the eye of Jnana.
Let us play therefore look upon
His face
and play kaNNOkkam!
(Tiruk kuraL, Verse 678: 'Through one deer another deer is accomplished, just as one elephant with temples wet with the rut is bound by another elephant.'.)
continued.....
(Tr. Dr. T.V. Venkatasubramanian,
Robert Butler and David Godman.)
Sri Ramana Sannidhi Murai:
Muruganar:
tiruk kaNNOkkam:
31. (1642):
siRakaNithu nammai chiRanthANda
VenkatanOdu
uRakkaLithaR kuRRavidaiyuRozhikka
unnuvEr
aRakkaLithAR kuLirillai yAmARu
nammidhayath
thaRakuLithup panipahalak
kaNNOkkam AdAmo!
You who propose to remove the
obstacles
to total rejoicing with Venkata,
who brought us skillfully under His
sway
by letting His glance fall upon us!
If one bathes fully, the cold is
not felt.
Just so, by bathing fully in the
Heart,
so that in fright we shiver no
more,
with Him let us play kaNNOkkam!
32. (1643):
AruyirA vemmAl aRipaduvAn adiyen
sol
verimaNa mAlaiya veintha tiru
Venkatavan
kArikaiyEr nammaik kalanthANda
kazhi chiRantha
kArikai ser kaNNOdu nAm
kaNNokkam AdAmo!
Maidens, he who is known to us as
our very soul
has put on these words of this
devotee,
as a fragrant marital garland.
Holy Venkata has merged with us
and brought us under His rule.
With those eyes of surpassing
beauty
let us play kaNNOkkam!
(Muruganar says that this tiruk kaNNOkkam songs are verily the marital garland. The devotees bathe
in Sri Bhagavan's gaze and thus marry Him.)
(Tr. Dr. T.V. Venkatasubramanian,
Robert Butler and David Godman)
concluded.
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
idumbAvanam - 614 735.
This temple is about 15 kms. from tiruthuRaip poondi, towards south west. Siva is called Sadguna Natheswarar. Uma is called Mangala Nayaki. The shrine of Vinayaka is quite unique. The image of Vinayaka is white in color, made out of some unique stone. There is a carving of Siva-Uma wedding scene behind the Lingam on the stone wall. In that scene, one can see Vishnu giving away Uma in wedding to Siva, with Sage Narada with Vishnu.
The tirtham (holy waters) is a tank called Kusuma tirtham. Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses, in Canon 1.
*****
Maharaja Thuravu:
Sri Kumara Deva Swamigal:
Tr. Swami Tanmayananda Sarasvati:
Part III continues......
The king continues to advice
the minister:
76. When we are born into this world, we are first children. This will quickly vanish and is replaced by boyhood which too is evanescent.
The lovely phase of youth that follows adolescence quickly slips away. Later, inexorably comes the sorry state of senescence when bent with age, the old man leans on a stick. Then Yama, the Lord of Death enters. He is our final visitor. He beckons us to his abode. When he takes us away, all the near and dear relatives of our temporal life grieve. They forget our honorable name, and call our body by a new, universal name, 'corpse' and promptly take it to the cremation ground. Know that this sequence is inevitable for every being born into this world.
77. Moreover this body is subject to death even when it exists as a foetus; after it is successfully delivered into the lap of the mother earth, it can die as a new born child. There is no guarantee of of its survival when it enters the phase of a strong youth. In old age, when every limb of the body trembles in weakness, it can die at any moment. Thus we see that the nature of this body is such that in all stages of life, it is fit to be devoured by death -- such is the inherent instability of human life right from conception.
(Sri Sankara sings in Bhaja Govindam: Life is so delicate and unstable like the water drops tantalizingly poised on a lotus leaf which can roll off any moment.)
78. Even the five elements like space, are subject to dissolution. The sun, moon and all the stars, are perishable when the creation is swallowed up in pralaya (cosmic dissolution). The evil-minded asuras also will dies. Even the heavenly realms will perish one day and the celestial gods like Indra, Brahma and Vishnu will face extinction at the end of their allotted span of sovereignty. The supreme abode of moksha, which is Brahman, is alone imperishable and truly immortal.
continued.....
Maharaja Thuravu:
Part III - continues.....
79. Further, this body is merely a material manifestation of the seven fundamental humors (sapta dhatus) - skin, blood, bone, fat, vital fluids, nerves and brain tissues. Everything that it consumes is absorbed into itself. But a person lacking subtle discrimination fails to see the material body as an assemblage of parts which are perishable and impure by nature. He is deluded by the belief that it is an enduring source of enjoyment. He does not realize that moksha, which is the supreme abode of bliss, is alone pure and eternal.
80. Listen to me, Oh, minister, I shall now recount all the miseries that emanate from this body. In this vast world, the three great activities namely, creation, maintenance and destruction constantly take place in an apposite sequence, maintaining the balance and order in the phenomenal life. At the time of birth, the foetal jiva experiences as it emerges into the world the five great afflictions in the womb while at the time of death, the jiva experiences an agony which is eight fold worse. Between birth and death, the jiva goes through the afflictions of youth and old age.
81. In old age, the troubles that one faces are endless. In youth, one faces twice as much afflictions and restlessness! All youth can be classified into three stages, namely childhood, boyhood and adolescent youthfulness. In childhood, one suffers from utter ignorance and as a consequence, absolute dependence.
82. In the teenage-hood, one faces a constant admonitions and reprimands from one's parents and teachers and thus one lives in fear of disapproval and tongue lashings. In the best phase of youth, one suffering the devouring pangs of hunger and lust. To neutralize these afflictions we appease them, by seeking a job to earn money and in the process one engages day and night without respite -- thus one is incessantly tormented in youth.
83. Suppose, on account of meritorious deeds, we acquire wealth. In its wake, there ensues the angst of safeguarding it from thieves and evil-minded, greedy relatives. If one happens to be a king, he will invite the wrath and jealousy of a more powerful king and its consequent troubles. Even if one is an emperor ruling over the entire earth, still one will be haunted by fear of disease and death and the anxiety of his lot in the next birth.
continued.....
Maharaja Thuravu:
continues....
The king further told the minister:
84. If you examine if there is at least unalloyed happiness in the heavens, we are told that devas are plagued by the enmity of asuras, they also go through spells of joys and despair alternately, Even their celestial bodies are subject to illness and are further afflicted by the arrows of Kama (the god of Love). Desires torment them. They are also immersed in sensual pleasures which entail consequent pain. They also suffer from extinction when the creation undergoes dissolution. With such buffeting between pleasures and pains, what lasting happiness or peace can one find even in celestial domains?
85. Thus upon examination, one finds only aggregates of pain and misery in the lives of human beings and celestial gods. But there is no comparison to the sufferings of lower levels of beings such as animals and the plant kingdom that are constantly subject to the cruelty inflicted by the higher race. Such being the case of life upon earth, what to say of the endless agony and unspeakable torture jivas are put through in hells that follow after the death? Discriminating deeply, one must conclude that there is nothing but pain and suffering in being born as a jiva. Moksha alone confers endless bliss.
86. Oh, dear minister! Think well and see for yourself. This worldly life which is driven by Maya is perishable, unreal and fraught with all kinds of misery. The immortal Brahman alone is truly real. Which of these two will be rejected by the wise people who are endowed with sharp discrimination, which will they wholeheartedly cherish and pursue? You should arrive at the logical conclusion yourself by proper, intelligent analysis.
continued.......
Maharaja Thuravu:
continues....
87. After ascertaining that this maya-prapancha is false, will they ever again have any attachment towards it, in the form of 'I' and 'mine'? After appreciating that Brahman alone is real and hence worthy of attainment through right knowledge, is there anyone who will not strive to gain it? Dear minister, can there by any doubt in this regard? Those who cannot discriminate and do not know the means to get out this bondage of samsara, will continue to wallow in this world of Maya. They cannot discard the delusion of 'I' and 'mine', which bind them to this false world.
88. In the absence of the knowledge of Truth, people believe this unreal world to be real and ignore the truly real Brahman as if it were non existent. Thus they suffer endlessly all the travails of samsara. On the other hand, wise seekers, by the Grace of the enlightened Guru, comes to understand that this phenomenal life is insubstantial and devoid of reality. They will always focus on Brahman which is understood as the only reality and will obtain release from the afflictions of bondage.
89. Dear minister, if anyone develops the discrimination that sees a house-holder's life is a terrible yoke to burden oneself with, it is natural for him, whatever his position, to immediately renounce family life and live in solitude and contemplation to gain the bliss of the Self. If, on the other hand,k a person has the notion of happiness (sukha buddhi) and sense of reality (satya buddhi) in the lifestyle of a householder, he will develop a great liking for it and will never find it worthwhile to renounce it for a higher pursuit. Tell me, then, how can such people pursue the contemplation of Brahman and gain the knowledge of the supreme Truth?
90. Oh minister, once a person realizes the contemptible nature of this false world, whoever he may be, he has no other option but the pursuit of the superior Brahma vidya. Conversely, if one does not realize the ghastly nature of this unreal world, he can never aspire to attain the liberating knowledge of Brahman. If a person is under the sway of evil qualities such as anger, vanity, and desires, one wonders how many ages would it take for such a person to understand the utter worthlessness of worldly life. Please do ponder over this and arrive at the right conclusion yourself through proper reason and analysis.
Part III - concluded.
Vasana and Samskara:
John Grimes - Mountain Path, October December, 2010:
Devotee: What are the obstacles which hinder realization of the Self?
Maharshi: They are the habits of mind (vasanas).
Devotee: How to overcome the mental habits (vasanas)?
Maharshi: By realizing the Self.
(Talks No. 13)
The Hindu tradition which is often compared to a banyan tree links disparate gods, temples, traditions, philosophies, cosmology, causality, liberation, even geographic landscapes into a unified, syncretic whole through one concept: 'law, action, karma'.
Despite, or perhaps because of, karmic's ubiquity, its capacity of being, or seeming to be, everywhere at the same time, the concept is not easily defined. Further, flowing from the idea of karma is naturally emerge the concepts of samskara and vasana.
There are no English words with the exact connotation of the words, 'karma, samskara, and vasana'. They are the concept(s) which seek to explain and resolve the mystery of how all actions become potencies and how the individual perpetuates its seeming existence and eventually, its liberation. Though in the physical universe it is the inexorable cosmic law that every cause produces an effect and in turn, each effect becomes a cause, the exact modus operandi of karma of individuals, mankind and the cosmos itself, is shrouded in darkness.
"Sri Bhagavan was uncompromising in His teaching that whatever is to happen will happen, while at the same time, He taught that whatever
happens is due to prarabdha, a man's balance sheet of destiny acting according to so rigorous a law of cause and effect that even the word 'justice' seems too sentimental to express it." (Ramana Maharshi and the Path of Self Knoweldge, Arthur Osborne).
It is by this concept, Sri Ramana upheld at the empirical level, that Advaita doctrine of the causal body (karana sarira or bija atman) contains all the potential, dynamic forces that constitute an individual's personality and is responsible for all one's actions and reactions. Further, samskara and vasanas are thought of, not as static impressions like the impression of a stamp on paper, but dynamic forces.
According to Indian philosophy, the doctrine of karma (from the Sanskrit 'kr' meaning 'to act, do, make') implies the idea of cause and effect. As one sows, so shall one reap, or to put it in modern language, 'what goes around, comes around'. At the experiential level, there are no accidents, nothing chaotic or capricious. Further, karma includes both action and its result. Not only does every action produce it appropriate consequence but it also forms and 'perfumes' one's character. That is, it leaves behind perfumed traces which becomes embedded as seeds that act as a repository of past experiences. These karmic deeds come to fruition at a later time. The power which drives these seeds is called vasanas.
Though they are often used as synonyms, the terms 'samskara' and 'vasana' have subtle different meanings. Samskara, from the Sanskrit 'sam' + (s)kr meaning 'put together or 'accumulated', are pre-natal or innate tendencies, predispositions, of which vasanas, from the Sanskrit 'vas' meaning 'to dwell', 'to stay', 'to perfume', are the latent, subtle manifestation of these past tendencies and impressions, potential and habitual, in this life. Actions (karma) are said to produce samskaras (latent impressions) that lead to vasanas (tendencies). These produce thoughts (vritti) that lead to actions. Entrenched habits are formed. Thus the wheel of samsara revolves.
continued......
Siva temples sung about in
Saiva Canons:
(Lesser known temples.)
agatthiyAn paLLi - 614 810.
agathiyAn in Tamizh means Agasthyar, the Sage. In this temple, Sage Agasthya is said to have stayed here and had the Siva's wedding scene with Uma. The temple is about 2 kms to the south of
Vedaranyam, Tiru maraik kAdu.
Siva is called Agashteeswarar. Uma is called BhAham piryA nAyaki, the one who never leaves the half form of Siva. The tirtham (holy waters) is called Agni Tirtham. The nine planets (Navagraha) are looking at the same direction, not in the usual manner.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses, in Canon 2.
*****
Vasana and Samskara:
John Grimes:
continues.....
Samskaras are subtle imprints that are made in the mind-stuff (chitta) whenever one does an action. Impressions are NOT memories. Memories are formed FROM impressions just as a photograph is developed from a negative. Generally, a person only retains memories from recent impressions. Yet, we have countless impressions, (samskaras) from many lifetimes affect us but we do not generally know how or why they do because we have no recollection of the actions that caused the impressions. The effect of a samskara is called a vasana. Vasanas are tendencies. In other words, Vasanas are the inclinations FORMED FROM OUR IMPRESSIONS - SAMSKARAS. They are mental urges, desires, and feelings. Further, unlike samskaras, vasanas, (tendencies) are readily identifiable. As well, ponder deeply the fact that vasana-kshaya (destruction of one's tendencies) is a well known, oft- quoted description of liberation (moksha), but the phrase, 'samsarakshaya' is never used.
If the mind becomes introverted through inquiry into the source of aham-vritti, the vasanas become extinct. The light of the Self falls on the vasanas and produces the phenomenon of reflection we call the mind. Thus, when the vasanas become extinct the mind also disappears, being absorbed into the light of one reality, the Heart. (Maharshi's Gospel, Book
Two, Chapter VI, 'Aham and Aham-vritti).
Thoughts are only vasanas (predispositions), accumulated in innumerable births before. Their annihilation is the aim. The state free from vasanas, is the primal state and eternal state of purity.
(Talks No. 80).
continued......
Vasana and Samskara:
John Grimes - continues....
The sight of an object, the thinking of a thought, the performance of an act, the saying of a single word, leave a trace in an individual that lasts beyond the present time, leaving an imprint in the subconscious mind and attitudes. This subconscious imprint is called a samskara. The character of a person, one's attitudes, moral or mental status, talents, likes and dislikes, desires, thoughts, all are determined by one's samskara, which are the product of one's past actions. Actions done with good intent lead to a propitious rebirth in favorable conditions whereas those done with evil intent lead to a rebirth under unfavorable conditions. Every act mus have its consequences; this is a universal law. The samskaras and vasanas transmigrate from birth to birth, being never lost, and as driving forces, color and motivate one's attitudes and future actions. Sri Bhagavan Ramana said that there are two kinds of vasanas or mental habits: (i) bandha hetuh, causing bondage for the ignorant, and (ii) bhoga hetuh, giving enjoyments for the wise. The latter do not obstruct self-realization. (Talks No. 515).
Another way to describe these two vital concepts is that a samskara is an impression or groove created in the mind from a fluctuation or thought (vritti). A vasana is a strong groove, habit pattern, created in the mind by repeated and strengthened samskaras. One's samskaras and vasanas are said to be stored in the causal body. This is the seed that has the momentum to be reincarnated again and again. One changes the momentum of one's karma by changing one's desires, thoughts, that then sow new seeds or samskaras and vasanas. The impressions stored in the causal
body then lead one in new directions, giving new directions to one's desires, thoughts and actions.
"Bhagavan: Effortless and choice-less awareness is our real nature. If we can attain it or to be in that state, it is all right. But one cannot reach it without effort, the effort of deliberate meditation. 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." (Day by Day, Devaraja Mudaliar, entry dated Jan 11, 1946, afternoon).
Small desires such as the desire to eat, drink and sleep and attend to calls of nature, though these may also be classed among desires, can be safely satisfied. They will not implant vasanas in your mind, necessitating further birth. Those activities are necessary to carry on life and are not likely to develop or leave behind vasanas or tendencies. As a general rule, there is no harm in satisfying where the satisfaction will not lead to further desires by creating vasanas in the mind.
In summary: every action that one does, leaves an impression within oneself, and is called a samskara. These samskaras accumulate to form vasanas, attributes, which are carried forward from one life to another. For example, you might have a natural inclination for arts, an inborn interest for which you cannot find a reason. You might even be born into a family that encourages art. All these are effects of your vasanas, from a previous life. Understanding these natural inclinations (vasanas), is a requisite to eliminate them. Because, only when these vasanas are uprooted, can bliss descend. Vasanas are very deep rooted and subtle. The key to elimination of vasanas, is detachment.
concluded.
Maharaja Thuravu:
Sri Kumara Deva Swamigal:
Tr. Swami Tanmayananda Sarasvati:
Part IV - Mountain Path, Jan. - March 2011.
The enlightened king-turned-ascetic continues his teachings to his devout former minister:
91. The proponents of bheda vAda, namely the dualists, assert that the triad of world, soul and god are eternally distinct entities and enjoy independent reality. If we accept such a proposition, this creation which deludes us, will never relinquish its hold over minds, and we will be subject to all its miseries. One should develop the vision of wisdom and see the entire creation as superimposition upon the substratum of the Self, like the snake superimposed on a harmless rope. This purifying vision of wisdom enables one to renounce all attachments to this delusory phenomenal life governed by Maya. A life of holy renunciation alone is exalted and bestows all good to the soul. When such renunciation blossoms in our heart, all the heat of transmigratory life will leave our bosom and our mind will become cool like the full moon and be filled with great peace and joy.
92. Oh minister, you admonished me that one can remain wherever one is, and while engaged in performance of one's duties of householder's life, one can still attain moksha from bondage. A householder, however courageous and discriminating he may be, still as to mentally discard all the burdens of family life and seek a solitary place to conquer his mind by dropping all thoughts of 'I' and 'mine'. It is almost impossible for a person who is constantly caught up in the cares of a demanding family life to accomplish this tremendous task. Amidst all the distractions of worldly life, he cannot engage in the whole hearted sadhana necessary to attain the bliss of the Self.
continued......
Maharaja Thuravu:
Part IV - continues......
93. Great souls who had completed all jnana sadhana practices (such as sravana, manana and nididhyasana) in many previous births, and attained true knowledge in the last birth might be leading a householder's life now, living amidst their relatives as part of their residual prarabdha karma. But such Jnanis, even while leading
an ordinary family life will never swerve from the non dual vision of 'all this is filled with Siva'. If such be the case, then can someone who has realized the truth of the Self and abides in the knowledge of
'I am Brahman', ever nourish an attitude of deriving happiness from the world? For a person traveling from the southernmost coastal town, say Tuticorin in Tamizh Nadu, by a ship towards Yazhpanam (Jaffna in Sri Lankan town on its northern coast), slowly the vision of the former town disappears completely and is replaced in turn by the sight of Yazhpanam approaching. In the same way, for a person who has steadily given up the conviction of reality and happiness in worldly life, there will inevitably rise in his mind the non dual knowledge of total identity with the all pervasive knowledge.
94. Suppose a mighty king picks up a person from a small town and makes him, out of affection, the ruler of a province carved out of his own empire, The new governor would then leave his native town and rule his province from its capital. Can he again function from his native place? In the same way, a person who has gained sufficient vairagya, and therefore renounced his family life, can never again revert to the lifestyle of a householder. Enlightened sages established in the knowledge of Brahman will never again fall into the delusion of treating this world as real and experience its sufferings.
continued.....
Maharaja Thuravu:
Part IV - continues....
95. It us natural for a householder
to find pleasure and comfort in the felicitous company of his wife and children, as also in accumulating wealth. Deprived of these comforts, he is prone to feel disheartened. For a normal householder, there will b at least a minimum level of desire for enjoyment of pleasures and he will make all efforts to facilitate his gratification. If there is a rare soul, who while leading a family life, becomes devoid of such hankerings, then it is best for such a ripe soul, aspiring to devote himself to the pursuit of spiritual enlightenment through sravana and manana, to renounce the life of a householder without hesitation and embrace the life of a sannyasi. This alone is the prescribed course of action for a fully committed seeker.
(The Jabala Upanishad says that the day one feels Vairagya for the world, that very day, he should resort to renunciation and quit worldly life! - yadahareva virajet, tadahareva pravrajet.)
96. Loathing the householder's life which is beset with evils and distractions, when a person seeks the bliss of realization of absolute truth, and accordingly embraces spiritual practices, then any lingering indulgence in worldly pursuits will pose a setback, causing obstacles in his sadhana. When he begins to experience that incomparable bliss of the Self, all worldly joys would appear to him as trivial. Therefore sages say that,
without renunciation, the wisdom that one can attain while remaining in household life is deemed to be ajnana only.
continued....
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
kOdikuzhagar - 614 821.
This temple is about 2 kms. from agathiyAn paLLi, further towards south. It is a small but beautiful temple. When devas took the nectar, and after eating it, left the remaining nectar on the earth, and this became a Lingam, says one story.
Siva is called Amrithakateswrar. Uma is called mAiyAr thadankaNNi ammai, the one with large eyes adorned with eyetex. The holy waters (tirtham) are a well on the second circular portal. It is called Amritha Tirtham. The shrine of Muruga is rare with one face and six hands.
Saint Sundaramurti has mentioned this temple in 10 verses in Canon 7. The sea bath in the nearby sea is said to be auspicious like bath in the Sethu in Kodikarai near Kanyakumari. There is a large crowd of devotees for bath on the new moon days of AshAda (Adi) and Makara (Thai) months.
******
Maharaja Thuravu:
Part IV - continues.....
97. Further, even if the householder saint attains the impeccable knowledge of the Self, it will not appear in splendorous glory, verily like a precious gem embedded in a crude ornament made of iron. On the other hand, when the supreme knowledge resides in a person who has given up family life and embraced total renunciation, it
dazzles like a diamond set in a shining golden ornament. Thus for a sage reveling in Self abidance, family life muffles his lustre and ill-befits his stature.
98. The discriminating householders, dreading the miseries of transmigratory life desiring to put an end to the same, eventually take recourse to renunciation as a means for gaining Self Knowledge. Thus for everyone the lifestyle of a householder is a natural, and often necessary precursor to attaining Vairagya in the form of Sannyasa. Remaining in the family life itself, there have indeed been cases of rare seekers who have done great sadhana and attained liberation. Sometimes, when such illumined souls continue to remain as householders even after realization of the Supreme Truth, other people in family life will argue with renunciates, raising the query why they also cannot attain liberation similarly, even while remaining as householders. However such deductions are totally flawed and unwarranted. Will anyone who has renounced all attachments in worldly life, ever say that family life is superior to a life of immaculate renunciation? Dear minister, the life-style of a householder does not bring any merit or effulgence to a Jnani. Please ponder over this.
99. The sages who have attained the supreme Jivanmukta stithi, have transcended the three states of waking, dream and deep sleep, and by the luminous weapon of tattva jnanam, dispelled the darkness of ajnana completely and roam like an innocent child, or a mad man or even like a ghost-possessed soul. Having effaced the ego, they will cheerfully perform menial jobs too, in the houses of ignorant town folks, as if they were daily wage earners!
continued.....
Maharaja Thuravu:
continues.....
100. When a deep foretaste for Self Knowledge sprouts within a discriminating seeker, he will regard with equanimity the effects of both good and bad deeds performed in the past and be indifferent to them. If at that time, the pleasures of family life appear disgusting like food that has been vomited, he will quickly renounce family life for good! Will it be right to say that, AFTER attaining the knowledge of Self and reveling in the bliss of Supreme Truth, he will once again cover and engage in the petty pleasures and comforts of householder's life? Think well and tell, Oh minister!
101. Even those who have a taste for habitual sensual indulgence, will feel like renouncing worldly joys when they listen to eloquence and inspiring expositions about the supreme bliss of Self Knowledge. If such be the case, can those who have actually experienced the beginning-less and endless bliss of the knowledge of Truth, ever revert to the thoughts of the contemptible worldly life? Will not people laugh if they hear such drivel?
102. Dear minister, you may see some exalted householders and quickly conclude that they are enlightened sages and hence freed from all attachments. If they are truly free from all attachments, why would they stick to the family life? Suppose you advance the reason that it is because of their residual prarabdha karma, then is it not a fact that such a karma will produce at least an iota of desire in them and make them enjoy the pleasures and comforts of household life? Can sages who have realized the Self entertain even the slightest desire for such worldly objects of pleasure? For such exalted Jnanis, the endless bliss of Samadhi alone is worthy of ceaseless abidance. The least break (pramada) from such a nishta will promptly remind them that this phenomenal world is only a mirage-like illusion and restore their abidance in Samadhi of Self awareness.
continued......
Maharaja Thuravu:
continues......
103. Those who pursue a worldly life under the delusion of obtaining permanent happiness thus, will over a period of time, slowly develop discrimination and realize the hollowness of such a pursuit; they then give up the pursuit of worldly pleasure and try to attain release from samsara through the teachings of an enlightened Guru. If such be the case for even genuine seekers, would those who have actually attained the goal of everlasting happiness, through the Grace of the Guru after doing proper sadhana following his teachings, ever come to think once again that a worldly life is full of sweet joy and worth going after? Only if the sages, ever reveling in the bliss of the Self, once again start believing that a worldly life indeed gives enduring happiness, can they work towards fulfilling worldly desires such as acquiring land and a house. Such a possibility can never arise, dear minister! Think deeply and tell me.
104. If a flower creeper is uprooted, it will quickly wither away. It will be an impossible miracle for that dried up creeper to once again sprout forth leaves, flowers and fruits. In the same way, it would be equally impossible for sages, who have realized Brahman, as their very Self and thus completely rooted out all desires from their bosom to once again develop an interest in the perishable life of worldly pleasures and indulge in household life.
continued.....
Sadguru:
John Grimes - Mountain Path, July -
Sept. 2010.
The term 'Sadguru' means a 'true teacher, a perfect Master, 'a Self realized spiritual guide'. The term comes from Sat = true, real + guru = teacher. (Monier Williams M. A Sanskrit - English dictionary).
Such an individual is one with the Self. The term guru as an adjective literally means 'weighty', 'large',
'heavy' 'great'. (ibid). In other words, a guru is great; a guru is one who extremely great within; a guru is one who is large enough to contain the entire universe. A guru is the greatest of the great. For this reason such a one is called mahan, great. There are gurus and gurus in India. The term, when applied in everyday discourse, usually refers to a 'teacher' - the music guru, the dance guru, the school teacher guru, and the spiritual guru and so on. When the term guru is qualified by the prefix 'Sat', it refers only to a Self Realized Guru. In Sri Ramana's vocabulary, He generally used the term guru, to imply the true guru, the Sadguru, someone who has realized the Self and who is able to use his power to assist others
towards the goal of Self Realization. (Maharshi's Gospel - Book I, 'Guru and His Grace'). In various places, He said, "The Guru is the Self....God takes the form of a Sadguru and appears to the devotees and teaches him the Truth, and moreover, purifies his mind by association....a true Guru is one who is endowed with tranquility, patience, forgiveness, and other virtues, is capable of attracting others even with his eyes, who as a feeling of equality towards all. (ibid).
The most oft-quoted 'creative' etymology of the word Guru derives the word from the two syllables, gu (which means darkness) and ru (remover). Thus, the guru is that one who removes the darkness of the disciple's ignorance. (Guru Gita, Verse 23). Another etymology of the word says, "The first syllable 'gu' represent the principle of illusion and the second syllable 'ru' the supreme knowledge that destroys illusion. (ibid, Verse 24). Other 'creative' etymologies include 'gu' beyond qualities, and 'ru' devoid of form. The guru is the one who bestows the formless state that transcends the qualities, (ibid, Verse 46). Or again, 'gu' (to sound or speak) and 'ru' (declaring the way to behave).
Thus, the guru is the one who speaks the Truth. Sri Sankara describes the Guru, as 'One who by their Self Realization is to be equated with the Truth (Viveka Choodamani, Verse 8).
continued.....
Sadguru:
John Grimes:
continues.....
The guru tattva or guru princeiple is often spoken of as an existing at two levels. According to Sri Ramana, the guru is both inner and outer. The outer guru is God in human form and simultaneously the inner guru is the Self in the Heart of each devotee. The outer guru gives instructions and by his power enables the devotee to keep his attention on the Self, while the inner guru pulls the devotee's mind
back to its source, absorbs it in the Self, and finally destroys it. Sri Ramana said: "The Guru is both external and internal. From the exterior he gives a push to the mind to turn it inwards. From the interior he pulls the mind towards the Self and helps in quieting of the mind. That is the Guru's Grace. There is no difference between God, Guru, and the Self." (Talks No. 198).
A basic teaching of Sri Ramana is that a guru is absolutely indispensable for virtually everyone who is striving for Self Realization. He said, "The Guru is absolutely necessary. The Upanishads say that none but a Guru can take a man out of the jungle of the intellect and sense perceptions. So there must be a Guru." (Guru Ramana. Cohen S.S).
Which raises the question in many seeker's minds, 'but you never had a guru (at least in human form)', to which Sri Ramana replied"
"That depends on what you call a Guru. He need not necessarily be in the human form. Dattatreya had twenty four gurus, including the elements, etc., That means that every form in the world was his Guru. A Guru is absolutely necessary...I might have had a Guru sometime or other. And didn't I sing hymns on Arunachala? What is a Guru? God appears to a seeker in some form or other, human or non human, to guide as a Guru in answer to his prayer and according to his need." (Ibid).
History has recorded a few cases where there was no guru, i.e. Vamadeva, Suka, Gautama the Buddha - but such instances are so rare that they validate the saying, 'the exception proves the rule.'
continued....
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
tiru vaN duRai - 614 717.
This temple can be reached by proceeding from Mannargudi by first reaching veerAkki bus stop and then
from there walking about 1 km.
Rishi Bringu (which means literally a beetle, vaNdu in Tamizh) prayed to Siva here. He is said to have pierced into the center of the half-forms of Siva and Uma and did pradakshina only to Siva! The story further says that Uma cursed him and later forgave him. Even today one can listen to the hrinkaram (buzzing sound) of beetle in the inner sanctum!
Siva is called vaNduRai Nathar. Uma is called Vel Nedun kanni, the one with eyes with pointed look like a javelin.
The holy waters (tirtham) are a tank called Brahma Tirtham. The temple tree (Sthala Viruksham) is Bhilva tree.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses, in Canon 3.
*******
Kunju Swami Day - 07.08.2012:
Today is the day on which in the year 1992, Kunju Swami merged with Sri Bhagavan, at his ripe age of 95.
Kunju Swami was a lustrous personality whose life from its youth revolved around Sri Bhagavan, the Sun of Jnana. He came to Sri Bhagavan in his early twenties in 1920. He had his first darshan in Skandasramam. He prostrated to Sri Bhagavan and waited. Mother Azhagamma was heard weeping inside the Asramam. That was the day on which Annamalai Swami, an attendant of Sri Bhagavan had died of plague.
Turning towards His Mother, Sri
Bhagavan said: 'Why are you all so upset? Another son has come here to fill his place.' Thus Kunju Swami became the son of Mother Azhagamma!
After a little while, there was no one in the place except Kunju Swami and Sri Bhagavan. Sri Bhagavan had not spoken a single word direct to him. He took some flour from a small tin and put it on a vessel and poured water from His kamandalu and stirred it and put the vessel on the charcoal stove. Kunju
Swami thought that He had been preparing some elixir. It was actually some gruel. After some time, He poured a little of it on a plate, got up and lifted a basket
nearby. Four pups came out with joy to the plate to drink the gruel. Since the liquid was too hot for them, Sri Bhagavan said to Kunju Swami: 'Catch the four.' After the gruel had cooled, He said: 'Release them one by one.'
Kunju Swami had earlier mentally decided to accept Sri Bhagavan's first utterances as the upadesa. He thought it meant: 'Catch hold of the four great utterances.' 'Release the attachments one by one.'
Finally one of the pups passed urine. Sri Bhagavan got got up, washed the spot with water and wiped it with an old gunny bag. After a few minutes, another pup fouled up the place. Seeing Kunju Swami restless, Sri Bhagavan told him: 'Clean it'. 'Wipe the mind and keep it clean' Kunju Swami considred this as his third upadesa.
He experienced great happiness and peace.
(Source: Living with the Master,
Reminiscences of Kunju Swami, Sri
Ramanasramam.)
*****
Kunju Swami Day - 07.08.2012:
(2)
Kunju Swami about Sri Varkala Narayana Guru's visit:
Sri Narayana Guru had one Math in Kanchipuram. He is known more for his struggle against casteism in Kerala than his atma jnana. He came to visit Sri Bhagavan along with some of his disciples when Sri Bhagavan was in Skandasrmam. Sri Naryana Guru saw Sri Bhagavan when he was sitting inside. He looked closely at Him for some time and walking slowly, went up and sat under a mango tree. His disciples prostrated to Sri Bhagavan and sat before him. Sri Narayana Guru was a loner and he never used to sit with anyone even his disciples. Sri Bhagavan however was an ocean of compassion.
When it was lunch time, Sri Bhagavan came to Narayana Guru and
asked in Malayalam: 'JnangalOda ooNu kazhichu koode'. Sri Narayana Guru replied in Tamizh: Appadiye Ahattum'. When Sri Bhagavan had His usual food (cooked rice and rasam),
Narayana Guru had some fruits, pAyasam, papads and butter milk, brought by his disciples. After food, Sri Bhagavan left for stroll on the Hill as usual. On His return, Narayana Guru sat near Sri Bhagavan and Sri Bhagavan looked at him intently for a few minutes. In the meantime Narayana Guru after seeing Sri Bhagavan's sublime state of Sahaja Samadhi wrote on a paper with pencil, a panchakam (five verses) titled Nirvritti Panchakam,in Sanskrit.
"He is the One who never asks anyone, What is your name? Where from have you come? Where are you going? What is your land? What is your caste? Come, go... He is the One who is ever without chitta vritti, sees no differentiation between people who come to Him....For such a One, who is ever in Sahaja Nishta, this Narayana salutes!"
After his return to Varkala, Narayana Guru sent another panchakam, titled Municharya Panchakam, in Sanskrit. This also deals with the Sahaja State of Sri Bhagavan.
In 1928, when Sri Narayana Guru fell ill, Kunju Swami, along with Sankarananda, was sent to Kerala by Sri Bhagavan. Kunju Swami offered a lime fruit to Narayana Guru. He took it and pressed it against his eyes with great reverence. Ten days later, he attained nirvana.
Kunju Swami returned 10 days later after attending to Samadhi functions of Narayana Guru.
Narayana Guru had great love and regard for Sri Bhagavan and He used to refer to Sri Bhagavan as a
Raja Sarpam (King Cobra)!
*****
Kunju Swami Day - 07.08.2012:
(3)
Kunju Swami about Tirupugazh Alamelu Ammal:
Tiruppugazh Alamelu Ammal of Madurai was a great devotee of Lord Subrahmanya. She considered Subrahmanya her Guru and refused to accept anyone else as her Guru. As she was constantly reciting Tiruppugazh, she came to be called so. She came to Tiruvannamalai when her father was working as a Deputy
Collector. When her father invited her to see Sri Bhagavan, she declined. The same night she dreamed of Sri Bhagavan. In the dream, He disappeared and in his place appeared Lord Subrahmanya.
Next day, she came to the Asramam to see Sri Bhagavan. First she saw Sri Bhagavan and even as she was looking at Him, He changed into Lord Subrahmanya. Then she completely surrendered to Him. She came to see Sri Bhagavan several times afterwards.
*****
Kunju Swami Day - 07.08.2012:
(4)
Once Kunju Swami went to Santhalinga Math as Peraiyur, close to Coimbatore. At that time, the Kumbhabhishekam of the temple was being performed by the Chettiars of Nattukottai. At their invitation a number of sadhus from different parts of Tamizh Nadu had gathered there. Kunju Swami knew some of them as they had come to the Asramam earlier to see Sri Bhagavan. After the Kumbhabhishekam, they had a meal and then started discussing several things. Kunju Swami was introduced as one who had come from Sri Ramanasramam. He was then asked to explain 'pure awareness'. As he had
heard Sri Bhagavan explain this on a number of occasions, he explained it by quoting an appropriate verse from Ribhu Gita. He explained it by quoting a verse from Vedanta choodamani also.
The sadhus were very pleased at his explanation. It occurred to Kunju Swami that he should also learn
what is taught in Peraiyur Math. He consulted Krishnananda Swami of Tirukoiylur Math and came to know that he should read and master 16 books on Vedanta. His friends told him that it would take several years to master these works. When Kunju Swami asked: 'Can't I finish
all the books in two months?' They replied: 'You can finish them in three months and please come to Tirukoilur.'
A few days after his return to Tiruvannamalai, Kunju Swami told Sri Bhagavan: "People from our Asramam are asked a number of questions on Vedanta when they visit other Maths. It will be a reflection on the Asramam if we can't answer such questions. So I asked Krishnananda of Tirukoilur Math to teach me Vedanta. He said he would teach me as fast as possible in the traditional way if I went to Tirukoilur. I am planning to go to Tirukoilur."
Sri Bhagavan and laughed and said:
"Now you want to study Vedanta. Later Siddhanta, Sanskrit, Tarkam, etc.. etc., If you learn to be in your Self, that amounts to learning everything. What Vedanta did I study? If you are in the Self, the
echo you hear from your heart will be in tune with everything. This is what is called the divine voice."
Immediately, Kunju Swami lost all interest in studying Vedanta. He says that he has been able to answer questions by listening to the Voice within. This is due to Sri Bhagavan's Grace.
Sri Bhagavan says in Atma Vidya Kirtanam, Verse 5:
thannai aRithalinRip pinnai
yetharihilan?
thannai aRinthidiRpin ennai
uLathaRiya?.....
****
Kunju Swami Day. 07.08.2012:
(5)
Oh! Is this alone falsity?
When Sri B.V. Narasimha Swami, with great efforts, was preparing his book Self Realization, one Malayalam writer came to have darshan of Sri Bhagavan. He also developed an urge to write a biography of Sri Bhagavan. With the help of some second hand information from the locals, he took some details and returned to his place. Since it is natural for
an ordinary writer to add some 'great feats' about the Great Person he had met, he added a lot of imaginations into his writings.
In his biography, "Sri Bhagavan was a householder earlier! He was a practicing advocate in Madurai. He had three children! He had performed a lot of siddhis like these... " and added some siddhis in his contrived imagination.
After completing 'the biography, he sent it by post to Sri Bhagavan for necessary corrections! Sri Bhagavan perused that manuscript and He made only some changes in grammar, punctuation etc.,in His own handwriting. The devotees in the Asramam soon got the news of a Malayalam biography. Sri Bhagavan also gave the manuscript to Kunju Swami and asked him to return to the writer.
When Kunju Swami perused this he was astonished and took back the manuscript to Sri Bhagavan and told Him: "Bhagavan! You have perused this and also made some corrections. But this is full of false information. Is it all true?"
Sri Bhagavan in a quiet reply said, showing the world at large through the window: "Oh, is all this real?
And is this alone falsity? Please send it back as it is to the writer!"
Kunju Swami, with a heavy heart, sent back the manuscript to the writer. The writer had tried to get it printed. But his efforts were in vain. So the manuscript came back to the Asramam!
Sri Bhagavan called Kunju Swami and told him: "You had a sankalpa in your mind that this should not be got printed. Your sankalpa has come true. Keep this manuscript with you." He gave back the manuscript for safe keep to Kunju Swami!
(Enathu ninaivugaL (Tamizh) - Kunju Swami.)
*
Yane poi, en nenjum poi,
AnAl vinayayen azhuthAl unnaip
peRalAme!
-Saint Manikkavachagar.
I am falsity. My heart is falsity.
But can I not get you, this karma- ridden fellow, by weeping to you?
Sri Ramanarpanamastu.
Hello, everyone.
I would like to ask a question.
The following is first line of verse 12 of 'SUPPREMENT TO THE FORTY VERSES'.
「Cast off the sense 'I am this body'd shell',・・・・」
I cant know how to translate 「body'd shell'」. What is「'd」?Is 「body'd」a past participle of verb 'body'?
Thank you.
Dear shiba,
The Tamizh word used in Verse 12 of Ulladu Narpadu - Anubandham is:
'izhi udal', which can be translated into English as 'vile, flesh am I'. Prof. K. Swaminathan has used this phrase.
Arthur Osborne also says in his translation, 'vile flesh am I'.
What you have quoted is from Major Chadwick's translation.
Smt.T.R. Kanakammal (most recent translation) says, 'this detestable, vile body.'
Any one of these meanings can be used in your translation. I would personally say, T.R. Kanakammal's translation is the most appropriate, since she includes the word 'body' too, to correspond to
'udal' in Tamizh.
Subramanian. R
Siva temples sung about in Saiva Canons:
tirup pAdhaleeswaram - 614 004.
This temple is about 2 kms. from Mannargudi. Siva Lingam is having two faces! Sage Patanjali (as a snake) is said to have prayed to Siva here. His shrine is also there inside the temple.
Siva is called Sarpapuriswarar. Uma is called Amritha Nayaki. The tirtham (holy waters) is a tank called Naga (snake) tirtham. The temple tree (Sthala Viruksham) is Mango tree.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses, in Canon 1.
*******
Maharaja Thuravu:
Part IV - continues......
The king continues to speak to the minister:
105. Normally a person, who is sunk in the deep well of ignorance, takes himself to be the body; for the upkeep and happy maintenance of the body, he seeks to acquire land, house and other creature comforts and also exerts himself for their maintenance, finding fulfillment in
mundane pursuits. When he stumbles upon the desire for moksha, which is absolute release from all suffering, he adopts the means of renunciation to achieve the final end and thus he will eventually climb out of the deep well of Self ignorance. For, by means of a steadfast adherence to renunciation, he would gain the knowledge of Truth through the Grace and teachings of a Sadguru; his finite individuality will be lost and his mind will forever be immersed in the blissful, limitless svarupa of the Self and there is no possibility of his desiring again the life and petty pleasures of a householder. If at all he develops the desire for a worldly life and
reverts to the enjoyment of a family life, please know for sure hat he is not a knower of Truth. (having swerved from its abidance and lost his knowledge of the Self).
(The above verse echoes beautifully
the following famous verse of the Upanishads: 'jnanamrtena trptasya krtakrtyasya yoginah na cha asti kinchit kartavyam, asi chet na sa tattvavit.' 'The Yogi, who is fulfilled with the ambrosial knowledge and thereby has accomplished all of his tasks, has no more duties to perform. If he has any, then he is not a knower of Truth.' (Jabala Darsana Upanishad 1.23.) And, atmanam chet vijaniyat ayam asti iti poorushah, kim icchan, kasya kaamaaya sariram anusanjvaret?' 'Upon knowiing the ?Self in direct experience, desiring what and for whom, would a person trouble his body?' (Brhadaranyaka Upanishad, 4.4.12).
continued......
Maharaja Thuravu:
Part IV - continues....
106. Everyone knows that all the objects of the dream-world are unreal; in the same way, all the sights that appear in the waking world are also equally unreal and only a dream like illusion. Like the illusory snake superimposed on a rope, all objects of the world beginning with one's own body and the senses are also mere superimposition imagined upon the pure Chaitanya Svarupa of the Self. Those who investigate the reality of the waking world and conclude that it is as illusory as one's own dream world, will never get infatuated with this worldly life and its fleeting joys. A Jnani who has realized the truth of himself as pure Sat Chit Ananda Svarupa through direct experience in nirvikalpa samadhi, knows that this entire waking world is but a 'play of mind' (maya) upon the screen of the Self, as even the dream world is nothing but an illusory projection upon his consciousness. He will be forever free from the delusion that this world is a source and repository of joy.
107. It will be a disgrace for the sun if darkness can survive in its presence. It will be a disgrace for a person with good eyesight to all into a pit in front of his eyes. It will be shameful for a valiant knight to flee the battlefield out of fear and it will be stupid for a gourmet to pine after a tasteless coarse porridge, after enjoying cupfuls of delicious sweet milk preparation (paysasm) made with ghee, honey and sugar syrup. Similarly, it will be disgraceful if an enlightened Jnani allows his mind to run after the objects of the world. (The meaning implied is: A knower of Truth can never be deluded to pursue a desire-ridden worldly life, as a means of gaining
happiness).
continued......
Maharaja Thuravu:
Part IV - continues....
108. For sages reveling in the vision of truth, there are no vasanas (desires in the form of mental impressions) left over as a residue, Oh, minister, do not ever entertain the idea that, just as there is the lingering smell of asafoetida in a vessel, which had contained asafoetida for a long time, there would be weak, residual vasanas even for Jnanis (like deha vasana, sastra vasana and loka vasana)! Sages can perform many actions for the good of the world without even a vestige of such vasanas. It is their very nature to work for the upliftment of the world without getting bound or affected by it because they have no hankering for the fruits of their actions. It is similar to the case of a person who has gained control over fire by the power of mantras and therefore can handle fire without getting burnt by it. But do NOT imagine that when ignorant people are driven to perform actions by their selfishness and attachment to rewards of actions, they will not be tainted by likes and dislikes, and desires and frustrations.
109. The actions of a Jnani do not bring any blemish upon him as his actions are always meant for the upliftment of the world. When peevish people speak ill of a jnani and his actions, they only bring disgrace upon themselves. Only ignorant people perform actions for selfish ends and get caught in bondage and suffering as a consequence of their karmas and are fit to be censured as evil. There is no blemish at all either for a jnani or for his jnanam, just because ignorant fools cannot understand the depth and significance of his actions. After all, a person is deemed to be a jnani only when has attained jnanam, by adopting the proper means of gaining that knowledge of Truth, and not otherwise.
110. A woman in advanced pregnancy can be distinguished from a woman suffering from the illness of mahodaram, which is indicated by a swollen abdomen, by observing carefully the characteristic features of the women that mark out the healthy from the sickly. In the same way, one can distinguish the genuine jnani, who through proper self inquiry has attained the direct knowledge (aparoksha jnanam) of the Self in nirvikalpa samadhi by the Grace of the Guru, from the self proclaimed, psuedo jnanis who pose as enlightened gurus in order to win cheap popularity and material prosperity through cultivated practice of hypocrisy. If you ask how, the distinguishing mark of a true Jnani is utter desire-less-ness while a pretender is easily exposed by the display of his gross and crude desires for self aggrandizement.
continued......
Sadguru:
John Grimes: continues......
The guru tattva or guru principle is often spoken of as existing at two levels. According to Sri Ramana, the guru is both inner and outer. The outer guru is God in human form and, simultaneously, the inner guru is the Self in the Heart of each devotee. The outer guru gives instructions and by his power enables the devotee to keep his attention on the Self while the inner guru pulls the devotee's mind back to its source, absorbs it in the Self, and finally destroys it. Sri Ramana said: 'The Guru is both external and internal. From the exterior he gives a push to the mind to turn it inwards. From the interior he pulls the mind towards the Self and helps in the quieting of the mind. That is the Guru's Grace. There is no difference between God, Guru and the Self.; (Talks No. 198).
A basic teaching of Sri Ramana is that a Guru is absolutely indispensable for virtually everyone who is striving for Self Realization. He said, "The Guru is absolutely necessary. The Upanishads say that none but a Guru can take a man out of the jungle of the intellect and sense perceptions. So there must be a Guru." (Guru Ramana, S.S. Cohen). Which raises the question in many seeker's minds, 'but you never had a guru (at least in human form)' to
which Sri Ramana replied:
"That depends on which you call a Guru. He need not necessarily be in the human form. Dattatreya had twenty four Gurus, including the elements, etc., That means that every form in the world was his Guru. A Guru is absolutely necessary....I might have had a guru sometime or other. And didn't I sing hymns on Arunachala? What is a guru? God appears to a seeker in some form or other, human or non human, to guide as Guru in answer to his prayer and according to his need." (Ibid).
History has recorded a few cases where there was no guru, i.e. Vamadeva, Suka, Gautama the Buddha -- but such instances are so rare that they validate the saying, 'the exception proves the rule.'
continued......
Dear Subramanian.R,
Thank you very much for your reply. I am now trying to translate Mr.Cadwick's version, so I have to translate 'body'd shell'.
body → bodied → body'd ??(poetic)
(verb)
I am not sure...
thank you
Dear shiba,
It is okay. Body'd shell means 'the outer cover (for the Self within) body'. Bodied shell - 'bodied' is an adjective, I think.
But in Tamizh, Sri Bhagavan has used the phrase izhi udal. Izhi in Tamizh as per Tamizh-English dictionary means, lowly, detestable, down-looking.
Smt. T.R. Kanakammal has used the word 'detestable'.
Subramanian. R
Dear Subramanian.R,
As you say,'bodied' may be an adjective . I didnt know this adjective. I feel shame.
Compared to Tamil version, Mr.Chadwick's version didn't use the English word corresponding to'Izhi '.
I have already tanslated Prof. K. Swaminathan's version. His version is more closely follow the tamil version than Mr.Cadwick's.
But Mr,Cadwick's translation was checked by Bhagavan himself...
Thank you very much for your many useful advices.
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