sidhanaa pithanaa

siddhAs lose themselves in divine impassivity - mantrA 127

2011-06-14T13:47:00.002+01:00

srigurubhyO namahA |

In this, the 127th mantrA, the sage describes some of the different states of attainment of the siddars. As some of the terms (in the original tamil) are intended to be accurate or even technical in the manner in which they are employed, I have tried to provide an essence of the states of being / attainment which the sage speaks of. Though they are not entirely descriptive of these states, they will give those of us who are not trained in the classical/technical use and meaning of these terms a better idea of what is described.

There are many parallels of what is being said here, described in astonishing depth in the yOga vAsishtA. As part of his discourse to rAma, the sage vasishtA details the different states of attainment of the realised being. I could perhaps build the body of this post by quoting some verses from the text... But I resist the temptation to rabbit on and instead decide to focus on the text at hand!

இருந்தார் சிவமாகி எங்குந் தாமாகி
இருந்தார் சிவன்செயல் யாவையும் நோக்கி
இருந்தார் முக்காலத்து இயல்பைக் குறித்தங்கு
இருந்தார் இழவுவந்து எய்திய சோம்பே. I.1.15.127

Siddhas Lose Themselves in Divine Impassivity

In Siva they remained, seeing themselves in all,
Remained thus mutely gazing at Siva's works manifold,
In silence witnessing Time's three tenses,
They remained, lost,
While Divine Impassivity spread its sable wings. I.1.15.127

Com – In Siva they remained, seeing themselves in all, The siva siddars, having attained to the state of siva, remain thus – as pervading this universe as siva. Remained thus mutely gazing at Siva’s works manifold, they remain forever in a detached state; watching their own lives and everything around them as the work of siva, the supreme Lord. In silence witnessing Time’s three tenses, they stand unmoved, as witnesses to the changes in Time (i.e. the past, the present and the future). They remained, lost, While Divine Impassivity spread its sable wings. And all the while they remain still, without performing any actions for themselves.

# This mantrA provides a clear illustration of some of the states associated with the accomplished siddars. The term ‘engum thAmAgi irutthal’ or ‘seeing themselves in all’ refers to the state of mind where everything is perceived as sivaswarUpA – i.e. everything is seen as a manifestation of the same siva. This is where the all-pervading nature of siva is understood clearly. This state of being is known as sivaswarUpam; and also known as sivAnanda bOdhasAram. (the essence of the experience of the bliss of siva)

The term ‘ sivanseyal yAvayum nOkki irutthal’ or ‘mutely gazing at Siva’s works manifold’ refers to the state of mind where due to the clear perception of ‘reality’ without taint, the panchakritya niyathI (the fivefold actions of the supreme viz. creation, preservation, etc) as appropriate to the jivas is understood clearly. This state of being is known as siva darisanam.(the vision of siva - pls note that it is not a 'vision' one has of siva, rather it is the vision that siva has. That is, to 'see' with siva's eyes - as an uninvolved and unparticipating vouyer).

The term ‘ mukkAlathu iyalbai aridhal’ or ‘witnessing Time’s three tenses’ refers to the fact that the siva siddars after having achieved the state of siva darisanam (refer above) obtain the state of siva. This is a supreme state and is beyond death and destruction. Time on the other hand is not indestructible or even unchangeable – It is limited and also undergoes the three fold change (past, present & future). Hence the siddars who have reached the supreme state of sivadarisanam gain the understanding of the finite and limited Time.

The term ‘ izhivu vandhEidhiya sOmbu’ or ‘ they remained, lost, While divine Impassivity spread its sable wings’ refers to the state of mind where there is no fear or worry with respect to what has happened or what is happening or what will happen. This is because everything is (correctly) understood to be the will of siva. Thus the true siddars remain impassive and without getting involved with the flow of life. This state is better explained in the mantra 504.

The term ‘tarbhOdankedal’ or ‘impassivity’ refers to the state of being which is effortless (sahajA). For which no specific endeavour be it spiritual or physical is necessary. The above mantra clarifies that the siddars remain in the untainted plane of the self state (even) though they do not undertake any specific effort to be in that state. That they would have had to undertake tremendous effort in order to first reach such a plane of being is not being disputed here. But the sage conveys that even though it might appear as if the siddar is doing nothing (even those acts/karmAs that are prescribed for their stage in life), in fact he is never moved from the self state. Thus the true siva siddar is not one who has transgressed the prescribed rules of living, but one who has transcended them.

Thirucchitrambalam |

They walk into light of siva - mantrA 126

2011-01-26T14:27:00.003Z

srigurubhyO namahA |

Continuing from where we left off some months ago, without preamble, I will proceed to the next mantrA in the text.

முப்பதும் ஆறும் படிமுத்தி ஏணியாய்
ஒப்பிலா ஆனந்தத் துள்ளொளி புக்குச்
செப்ப அரிய சிவங்கண்டு தான்தெளிந்து
அப்பரி சாக அமர்ந்திருந் தாரே. I.1.14.126

They Walk Into Light of Siva

Ascending thus the steps,
Thirty and six of Freedom's ladder high,
Into the peerless Light of Bliss they walked;
And Siva, the inexplicable, they saw--
Having seen, realized and so stayed. I.1.14.126

Com -Ascending thus the steps, Thirty and Six of Freedom’s ladder high, (The siddars) ascend high towards the final goal of mukthi or liberation using the knowledge of the thirty six (see previous mantrAs) tattvAs, that are enumerated in the AgamAs, as the ladder. Into the peerless Light of Bliss they walked; ascending thus they merge into the luminous plane beyond compare – that of endless sivAnandA or supreme bliss, And Siva, the inexplicable, they saw – (and there) they had the darshan / vision of the supreme siva, that supreme principle which transcends description by way of words, Having seen, realized and so stayed. And having seen the supreme, they realized the truth about their Selves (as siva) and the siddars remained so (as siva).

# The term ‘padi mukthi EniyAi’ in the original, refers to the fact that the siddars consider the thirty six tattvAs as the ladder to liberation. That is, they ascend the spiritual path through transformation while still being engaged with the tattvAs (i.e. the phenomenal world, the body, the mind etc). Unlike some other schools of thought which encourage (and expect) the aspirant to suppress or overcome the distractions by understanding all phenomena as unreal or illusory, the siddars are those whose philosophy is accepting of the various tattvAs. They are understood correctly to be the various modifications (parinAmA) of the one siva.

Thus the sage makes clear that the true siddars are those, who have reached the highest goal of liberation through the paths that use the thirty six tattvAs as the ladder to spiritual heights. And having reached such heights, the siddars remain in that self-state being verily like siva Himself.

thirucchitrambalam |

siddhAs ascend the thirty-six tattvAs - mantrA 125

2010-11-20T12:17:00.003Z

srigurubhyO namahA

In what is the 125th mantrA since the start of the thirumandiram, the sage shines light on the importance of the correct understanding of the 36 tattvAs that constitute all of creation. He makes clear that it is the knowledge of the component tattvAs and the gradual ascension of these (as if climbing a ladder to reach a higher level) is the distinguishing feature of the sivayOgin. The yOgin through the yogic methods dissolves the lower and impure tattvAs into their preceding tattvAs and finally attains to the pure splendour of the siva state - while being 'alive' or while being in the physical body.

சித்தர் சிவலோகம் இங்கே தரிசித்தோர்
சத்தமும் சத்த முடிவுந்தம் முள்கொண்டோ ர்
நித்தர் நிமலர் நிராமயர் நீள்பர
முத்தர்தம் முத்தி முதல்முப்பத் தாறே. I.1.13.125.

Siddhas Ascend the Thirty-Six Tattvas

Siddhas they that Siva's world here visioned,
Nada and Nadanta deep in them realized,
The Eternal, the Pure, reposing in Bliss unalloyed,--
Thirty and Six the steps to Liberation leading. I.1.13.125.

Com - Siddhas they that Siva’s world here visioned, The siddhAs experience the supreme bliss (AnandA) that is the fruit of the sivalOkA (the realm/world of siva) in this world while in the physical body through remaining immersed in the state of samAdhI. Nada and Nadanta deep in them realized, They are capable of cognizing nAdA and the very end of nAdA (i.e. nAdAntA) as states within themselves. The eternal, the pure, reposing in bliss unalloyed, -- They are beyond birth and death, immortal; they are taint less, pure; and they abide in a state of pure bliss always. Thirty and six the steps to Liberation leading. The path to liberation for these siddars who have reached such incredible heights of consciousness is the set of thirty six tattvAs.

# This is an important mantrA as the sage declares here that the ‘mukthi mudal’ or the first step to liberation of mOkshA is the understanding of the 36 tattvAs. To understand this better we need to know first of all what is meant here by the word tattvA. The Sanskrit word tattvA has many meanings, ‘reality’, ‘principle’, ‘underlying truth’, ‘thatness’ etc are a few of the meanings. Though in the context that the word is used here it is to be taken to mean the internal principles that serve as the building blocks of the manifest and unmanifest universe. In the samkhyA system (which was the first to enumerate the tattvAs) they hold that the tattvAs are 25/26 in number. However in the shaktA and the shaivA system the total number of tattvAs is taken to be 36.

These 36 tattvAs are grouped into three groups : Atma tattvA group (containing 24 tattvAs); vidyA tattvA group (containing 7 tattvAs); and the siva tattvA group (containing 5 tattvAs). These three sets are also known as the ashuddha tattvA group (impure tattvAs), shuddha tattvA group (pure tattvAs) and the shuddhAshuddha tattvA group (the mixed – i.e.pure and impure tattvAs). Though it is beyond the remit of the current post to delve into the details of each of the tattvAs here, just with the reader who is not exposed to the understanding of the tattvAs in mind, I will provide a brief list of the 36 tattvAs below. The interested reader who wants to know more will find plenty of other resources that detail the tattvAs.

The tattvAs listed from the subtlest of subtle till the last and most gross is as follows (shivAdyavani paryantam - from shivA till what is known as earth) -
1. shivA
2. shaktI
3. sadAshivA
4. IshwarA
5. shuddhavidyA
6. mAyA
7. vidyA (which is really avidyA in essence)
8. kalA
9. rAgA
10. kAlA
11. niyatI
12. purushA
13. prakrutI
14. manas (mind)
15. buddhI (intellect)
16. ahamkArA (ego or I awareness)
17. shabdA (sound)
18. sparshA (touch)
19. rUpA (form)
20. rasA (taste)
21. gandhA (smell)
22. shrOtra (ear)
23. tvak (skin)
24. chakshU (eyes)
25. rasanA (tongue)
26. granA (nose)
27. vAk (speech)
28. pAnI (hands)
29. pAda (feet)
30. pAyU (genitals)
31. upastha (anus)
32. AkAshA (ether)
33. vAyU (air)
34. tEjO / agnI (fire)
35. salila / jalA (water)
36. prithvI (earth).

In the list above, the first five tattvAs (shivA to shuddha vidyA) are the group known as the siva tattvA group or the shuddha tattvAs (pure tattvAs) as they pertain to the supreme level. The next 7 tattvAs (from mAyA down) are the group known as the vidyA tattvA group or the shuddhAshuddha tattvAs (pure and impure/mixed set) as they are the means for both the shiva’s modification to jIvA in the evolution mode and the jivAs transformation into siva in the involution mode. The last 24 tattvAs are the group known as the Atma tattvA group or the ashuddha tattvA (impure tattvA) group as they pertain entirely to the manifest reality at a much grosser level where the siva appears bound and limited as jIvA.

It is worth noting here that the Atma tattvA set corresponds to the sthUla sharIrA or the gross physical body; the vidyA tattvA set corresponds to the sUkshma sharIrA or the subtle body and finally the shiva tattvA set corresponds to the kArana sharIrA or the causative body.
So through the above mantrA the sage indicates that the siva siddars are those who while being engaged with the phenomenal world in this physical body are able to experience the highest of states (bliss) by being ever immersed in the light of the self. They are liberated while alive – jIvanmukhtAs.

thirucchitrambalam

Who are the siva siddhas - mantrA 124

2010-11-11T13:04:00.002Z

srigurubhyO namahA
The 124th mantrA reveals more about the siva yOgin.

வெளியில் வெளிபோய் விரவிய வாறும்
அளியில் அளிபோய் அடங்கிய வாறும்
ஒளியில் ஒளிபோய் ஒடுங்கிய வாறும்
தெளியும் அவரே சிவ சித்தர் தாமே. I.1.12.124.

Who Are the Siva-Siddhas

Space intermingling with space,
Nectar drowning in nectar,
Light dissolving in light--
The elect are they, the Siva-Siddhas,
Who these splendid visions perceive. I.1.12.124.

Com - Space intermingling with space To know the AtmA which is an evolute of AkAshA or space merging into the cidAkAshA or the subtle ether which is the abode of siva, Nectar drowning in nectar, To know the will (icchA) of the jIvA dissolving in the will of siva, Light dissolving in light – To know the light of the jIvA dissolving in the light of siva The elect are they, the siva – siddhas, Who these splendid visions perceive. Those who know by means of refined intellect (the above) are known as the siva siddhArs. Only they are the knowers of siva.

# The term ‘aLiyil aLipOi adangudhal’ translated as ‘nectar drowning in nectar’ refers to the combined icchA (desire/ will), j~nyAnA (knowledge) and kriyA (active energy) of the individual jIvA merging into the combined icchA, j~nyAnA and kriyA of the supreme siva. The sage comments here on those special beings who are entitled to be known as the siva siddars. Through a highly clarified intellect/ awareness which in itself is a result of many practises, the siva yOgin is able to intuitively understand the truth that the AtmA or (individual) self merges with the siva or cosmic self in the highly subtle cidAkAshA. Not only are they able to understand this, they are forever engaged in the experience of this merger.

The second line of this verse also points to the state of the siddA. When the tri fold modification of the individuals energy (as icchA, j~nyAnA and kriyA) is existent it incites the jIvA into performing actions, which in turn lead to the fruits of those actions (such as heaven, hell, re birth etc). However in the case of the siva yOgin, these energies have been elevated to the heights of siva and are then dissolved into the same icchA etc of sivA. Thus the will of siva is the will of the siva yOgin. That is, they remain without any desires or activities for themselves. Instead they act as one with siva.

thirucchitrambalam

shuba deepAvali.

2010-11-05T14:14:00.005Z

srigurubhyO namahA |

shuba deepAvali.

He granted me bliss supreme - mantrA 123

2010-11-03T16:13:00.003Z

srigurubhyO namahA

Detailing the state of being of the siva yOgin further this mantrA describes the transcendence of the yOgin to a realm that is beyond the control of the celestials.

அளித்தான் உலகெங்கும் தானான உண்மை
அளித்தான் அமரர் அறியா உலகம்
அளித்தான் திருமன்றுள் ஆடுந் திருத்தாள்
அளித்தான் போ஢ன்பத்து அருள்வெளி தானே. I.1.11.123.

He Granted Me Bliss Supreme

He made me see the truth that He pervades all,
Granted me the vision of the world that even Devas know not,
The vision of the Sacred Feet in Holy Sabha's cosmic dance,
Granted me His infinite Grace and the Bliss supreme. I.1.11.123.

Com - He made me see the truth that He pervades all, The lord siva made me realise that there is but the one supreme that pervades all the manifest worlds Granted me the vision of the world that even Devas know not, lord siva also granted me (through the above mentioned vision of ‘reality’) the state of unending bliss that eludes even the dEvAs The vision of the Sacred Feet in Holy Sabha’s cosmic dance, He (lord siva) graced me by firmly establishing His holy feet that are ever engaged in performing the cosmic dance in the peerless space of paramAkAshA (subtle ether) Granted me His infinite Grace and the Bliss supreme (and through that) He granted me the state of supreme bliss (paramAnandA), the result of basking in the effulgence of His grace.

# This mantrA follows on from the previous one. The term ‘ ulagengum thAnAna unmai’ or ‘the truth that He pervades all’ refers to the state of being of the siva yOgin who can see only siva everywhere. The yOgin though aware of the perception of multiplicity, is ever clear about the ultimate cause of such apparent diversity. He sees nothing but the supreme siva, the seed cause, everywhere and in everything.

The term ‘ amarar ariyA ulagam’ or ‘ the vision of the world that even dEvAs know not’ is a hidden metaphor. Rather than understanding this to be a state of being which the dEvAs or celestial beings do not experience, it should be recognised as the state of being or world that is beyond the ruler ship of the dEvAs. That is, the dEvAs here refers to the divinities / energies that operate from within the lower opening/ door of the mUlAdhAra chakra. These divinities function in a manner that regulates / limits the expansive self consciousness of the jIvA. As a result of achieving the perception of reality at a level where there is but the one supreme (advaita siddhi), the yOgin resides at a plane that is transcendent to the lower chakrAs. Through perfection of the techniques of sivayOgA, the aspirant remains in equipoise and with full awareness of reality at all times (refer to previous mantrA detailing the state of shuddha jAgrat).

The term ‘ thirumandrul AdunthiruthAl’ or the ‘ sacred feet in the holy sabhA’s cosmic dance’ refers to the attainment of the holy feet/ grace that manifests from within the golden effulgence that is present in the cidAkAshA or subtle ether.

The term ‘ pErinbatharulveli’ or ‘bliss supreme’ refers to the state where there is no distinction between siva and shaktI – i.e. before the dichotomy in the siva tattvA level leading to the Shakti tattvA. Thus is the state of bliss that is unending, as it is birthless. This is the self state where there is a sAmarasyA or complete unity of siva and Shakti tattvAs.

thirucchitrambalam

SivayOgA is to attain self - lumination - mantrA 122

2010-10-30T12:51:00.003+01:00

srigurubhyO namahA

Here in the next verse, the sage describes the state of being of the siva yOgin even further. After detailing some notable qualities of the siva yOgin in the last mantrA he proceeds to here to reveal that vivEkA or discrimination is an important trait in the yOgin. He also compares the siva yOgA to other systems like hatha yOgA and declares that this (i.e. siva yOgA) is the manifestation of the compassion of the supreme siva to help the jIvA overcome his delusion.

சிவயோக மாவது சித்தசித் தென்று
தவயோகத் துள்புக்குத் தன்னொளி தானாய்
அவயோகஞ் சாராது அவன்பதி போக
நவயோக நந்தி நமக்களித் தானே. I.1.10.122.

Sivayoga is to Attain Self-Lumination

Sivayoga it is to know the Cit-Acit,
And for the Yoga-Penance qualify;
Self-light becoming Self,
To enter undeviating, His lordly domain;
He granted me this--Nandi of the Nine Yogas. I.1.10.122.

Com - Sivayoga it is to know the Cit – Acit, sivayOgA is that where by the yOgin is able to discern, through the quality of vivEkA (discrimination), that which is possessed of chaitanyA or chit Shakti and that which is jadA or inert And for the Yoga – Penance qualify (and knowing thus) to proceed on to the path known as sivarAja yOgA, which is attained by elevating the vibrations to the crown (of the head), Self –light becoming Self, and by remaining immersed in the light of siva (self) that is revealed (through the above mentioned sivarAja yOgA)To enter undeviating, His lordly domain; (being thus immersed in the self) one remains undistracted by other types of yOgAs which produce bad results and remains united with the lord in the supreme paramAkAsha mandala or the ether plane He granted me this – Nandi of the Nine yogas. This supreme path that is verily love (sivarAjayOgA) my lord, nandI has revealed for our betterment and salvation.

* The sage provides further clarity on the nature of the siva yOgA here after describing the state of being of the siva yOgin in the mantra before. The verse is simple and can be understood easily once a few terms are understood.

All this is one. The one supreme which the wise describe as sat, chit, AnandA etc is without a second. However, for the sake of granting the fruits of actions the world phenomena is necessary. The one supreme siva Himself manifests variously as the dEvAs, the demi gods and beings, humans, animals, trees, plants, worlds etc. Due to our state of misapprehension or avidyA, we commonly see self where there is no self (i.e. thinking that the body is self) and see the non self where there is self. An important awareness that the spiritual aspirant needs to cultivate is that of discerning that which is self and that which is not. This quality of discrimination is known as vivEkA and it is a very important prerequisite for the aspirant. Once we are able to see what is chit or possessed of consciousness or chaitanya and identify that which is jadA or inert matter, we will be able to rise above the misapprehension which makes us see duality or multiplicity where there is but one.

So here the sage describes that the siva yOgin is possessed of this capacity to discern the sat from the asat or the self from the non self, (astOmA sat gamaya), the conscious from the inert, the siva from the jagat (world). Once aware of this, the yOgin is no longer drawn outward to the phenomenal world of inert matter as it loses its glitter once it is known for what it is. Now the yOgin remains focused on the chit or conscious principle which is the self and through steady practise is able to transcend the bondage due to previous actions and tendencies.

The term ‘tava yOgA’ or penance refers to those actions that are performed (without tormenting the body) through which the vibrations are channelled through the central path of sushumnA upwards to the crown of the head or sahasrArA. This process is known as rAja yOgA or the king of yOgAs. The term ‘avayOgA’ in the original refers to hatha yOgA, this the sage refers as other yOgAs that produce contrary or bad results. It is worth noting that the sage here does not disqualify the hathayOgA tradition as such - he is merely saying this here to produce a comparison between the hathayOgA (which is a very strict and difficult path to attain success in) and the siva yOgA as suggested by thirumUlar (which is sweet and natural and easy to attain in comparison). It is like the thirsty person trying to drink sea water to quench his thirst when he has a well right next to him with sweet fresh water.

Through the above mantrA the sage reveals that the supreme lord nandi, out of compassion for the jIvAs has revealed the wonderful path of sivarAja yOgA through which the jIvA is able to obtain release from this cycle of birth and death to attain the sivalOkA or realm of siva.

thirucchitrambalam

sivayOgins attain turiyA state in mortal body - mantrA 121

2010-10-23T14:50:00.003+01:00

srigurubhyO namahA
In this mantrA, the first of a few that detail the state of being of a true siva yOgin, the sage paints a wonderful picture. The terms ' sethttiruthal' or 'being in a state akin to death' and 'summAiruthal' ' simply being' are oft occurring in the siddhA texts. Here the sage makes clear that the true siva yOgin will remain in a state akin to death (i.e. unaffected by the sensory stimuli) even when awake and engaged with the phenomenal world. The yOgin cultivates no attachments towards the world and simply accepts whatever comes his way as the will of siva. He wants nothing, he dislikes nothing. He remains ever immersed in siva. He remains ever full.

வித்தைக் கெடுத்து வியாக்கிரத் தேமிகச்
சுத்தத் துரியம் பிறந்து துடக்கற
ஒத்துப் புலனுயிர் ஒன்றாய் உடம்பொடு
செத்திட் டிருப்பார் சிவயோகி யார்களே. I.1.9.121.

Sivayogins Attain Turiya State in Mortal Body

Sivayogins are they that the seed destroy,
Who, in waking state, the pure awareness induce;
Who in harmony unbroken, achieve the tranced breath,
When life, senses, body--alike simulate death. I.1.9.121.

Com - they that the seed destroy, Those who have destroyed the seed and cause of births, namely the ‘vinai’ or karma as described in the previous mantrA and have arrived at a transcendental realm Who, in waking state, the pure awareness induce; (and) those who are able to rise free from the ties that bind by attaining to the state of pure turiyA (the fourth or transcendental state) even while being in the (ordinary) waking state Who in harmony unbroken, achieve the tranced breath, those who are able to merge the senses into the pure breath and stand in perfect harmony When life, senses, body – alike simulate death . those who being in that transcendental state remain as it were in a lifeless state (without any individual thoughts or actions for themselves) Sivayogins are such a person (who fits the above description) is known as a siva yOgin.

# This mantrA follows on from where the previous verse left off. The word ‘vyAgiram’ in the original refers to shuddha jAgrat or pure waking state. It is a transcendental realm.

To understand this better, we need to be aware of the different states of consciousness. The wise realise that the sentient being has a consciousness that is in different states at different times. They divide this into five specific categories or realms and these are as below –

jAgrat avasthA – this is known as the waking state of consciousness. When we are awake and are engaged in activities, this is the state of being. Though it is beyond the scope of this post to discuss these states in greater detail, it will be wise to note that during the jAgrat or waking state, the mind is affected by the g~nyAnEndriyAs (instruments of cognition) and the karmEndriyAs ( instruments of action), manas or mind, buddhi or intellect are active. The idea of ego and the limitations of the individual are present and affect the state of being accordingly.

swapnAvasthA – this is known as the dream state. When we are asleep but not in the deep sleep state, the consciousness is in the swapnA or dream state. Here it is of note that only the g~nyAnEndriyAs (instruments of cognition) and the manas , buddhi are active. The karmEndriyAs or instruments of action cease to be active, thus we are not engaged in activity during then. But sensory stimuli is perceived (like we can see and smell touch and taste etc during dreams).

Sushupti avasthA – this is known as the deep sleep state. In this state, the consciousness is in a state akin to death. The instruments of cognition and action are inactive. The manas and buddhi too are inactive. There is no memory or experience and it is a deeply restful state. Though similar to the state of samAdhi, the down side is that the jIvA is not aware of the state that he is in. It is an unconscious state of consciousness.

Turiya avasthA – this is known as the fourth state or the transcendental state as this is not a state of consciousness that is open to all. The above three states are accessed by all beings repeatedly at different times daily throughout life. However, the turiyA or the fourth state is something that is reached only through the grace of the guru and through the fruit of sAdhanA or spiritual practices. Here everything is clear and there is no delusion. This is the state of samAdhI (savikalpA).

TuriyAthItha avasthA – there is a fifth state, that which is even beyond the transcendental. This is the supreme avasthA or state where is nothing but self, established in self. Regular practise in being established in the turIya avasthA is the method to finally reach this state of turIyAthIthA where the state of samAdhI is effortless and continuous. (nirvikalpA).

So coming back to the mantra, the term ‘shuddha jAgrat’ or pure wakeful state refers to the state where the yOgin, though awake (i.e. with all the sense faculties operating normally) is not attached to or caught up in the phenomenal reality. The term ‘shuddha turIyam’ or pure transcendence refers to the fifth state detailed above, where the yOgin is ever immersed in the light of self. The words ‘ pulan uyir otthAi’ refer to the state where the yOgins mind is not pulled outward due to the operation of the senses.

The term ‘ sethittiruthal’ or simulating death refers to the state where the yOgin remains without any actions for one’s individual self.

Through the above mantrA we get a glimpse into the state of being of a true siva yOgin. The sage mentions that they are ever immersed in the light that is born from the realisation of self. Though they appear to be awake and appear to go to sleep etc like the rest of us, there is in reality a great difference in the state of consciousness of the regular jIvA and the siva yOgin who has ‘seen’ siva. The yOgin remains unaffected by what is seen or heard or felt or tasted. Though their sense faculties are in operation during the waking or jAgrat state, the manas or mind of the yOgin is unaffected by the stimuli and thus it does not flow outward to grasp the products of the phenomenal world. Not only that, the sage further clarifies that the yOgin remains immersed in the light of self or in the turiyAthItha avasthA where the self is seen reflected as all. As they perceive siva everywhere and in everything and as they are ever content and beyond the pull of the senses, the siva yOgIs remain without any actions for themselves. This however does not mean that they just sit doing nothing – it refers to the fact that they have dissolved the sense of individual identity in the state of supreme self. Thus all their actions are the actions of the supreme, not their own. Due to this, they also transcend the fruit of their actions – as their actions are not their own, so too the fruit is not theirs.

From the words of the sage we know that the true siva yOgin remains free of the taint and delusion of the body though they are possessed of the body just like everyone else.

thirucchitrambalam

He roasted the seeds of recurring births - mantrA 120

2010-10-19T13:27:00.003+01:00

srigurubhyO namahA

I hope all of you had a wonderful navarAtri. I did! Indeed, with the overflowing grace of my guru this navarAtri was an intensely blissful experience and I am now slowly 'coming down' from the heights of the mEru parvatA.

Coming now to the thirumandiram from where we left it before the navarAtri, we will continue with the next mantrA. This is the 120th in the series and in this mantrA the sage details the purificatory effects of the 'dance' of siva.

ஆமேவு பால்நீர் பிரிக்கின்ற அன்னம்போல்
தாமே தனிமன்றில் தன்னந் தனிநித்தம்
தீமேவு பல்கர ணங்களுள் உற்றன
தாமேழ் பிறப்பெரி சார்ந்தவித் தாமே. I. 1.8.120.

He Roasted the Seeds of Recurring Births

Like unto the swan that from milk the water parts,
So the Lord, Himself, alone, in this Sabha unique,
Grasped the senses many that scorch like fire,
And thus the Seven Births unto roasted seeds rendered. I.1.8.120.

Com - Like unto the swan that from milk the water parts, Like the swan which is able to separate the water that has been added to cows milk, So the Lord, Himself, alone, in this Sabha unique, the dance of siva, beyond compare, which happens in the stage known as the cidAkAshA is capable of separating the impurities / taints from the jIvA. Grasped the senses many that scorch like fire, (due to this supreme dance of the lord) the many virtues and vice (pApa punyA) that have become imprinted in the mind of the jIvA due to the effect of the actions performed in countless births, are burnt as if scorched by fire. And thus the Seven Births unto roasted seeds rendered. And the virtues and vice that have been accumulated through countless births become like burnt seeds – i.e. they do not produce fruit. They remain powerless to sprout into further effects.

# To set the context for us to understand this mantrA, we need to first understand that the effects of the actions we perform are divided into those that are known as punyA or merit and pApA or demerit. The merit and demerit pertain to the mind/ intellect spheres and it is here they reveal their effect by producing a virtuous mind or one that is full of vice. They are recorded as it were in the manas level and they are carried over from one life to the next. Moreover they are actually responsible for the direction and experiences during each lifetime. The 15th chapter of the bagawad gItA (purushOttama yOgA) discusses the effects of these taints in the life of the jIvA and in the region between lives etc in great detail. The interested reader is directed to pursue this in greater detail there.

The swan in Indian mythology is a symbol for discrimination. This is due to the fact that when a mixture of milk and water is presented to the swan, it is able to drink just the milk and leave the water in the bowl! It is this faculty of separating the wheat from the chaff or the pure from the impure which is implied when our scriptures portray saraswati the goddess of learning and wisdom atop a swan. It leads us to infer that those that are wise are firmly established in that wisdom by the virtue of discriminative analysis. This also implies the ability to discriminate between the sat (real) and the asat (unreal), between AtmA (Self) and anAtmA (non Self), between jIvA (individual embodied soul) and siva (supreme unmanifest absolute).

In this mantrA the sage compares this legendary capacity of the swan to discriminate between milk and water (even when thoroughly mixed), to the ability of the dance of the supreme lord which produces the separation of the vAsanAs / tendencies from the mind of the jIvA. The dance of the lord is a metaphor for the increased vibrations that are produced through the meditation and other allied practises. The cidAkAshA or mental ether is referred to by the word sabhai or stage where the ‘dance’ occurs.

The tamil word ‘vinai’ refers to karma and also implies the ability to ‘sprout’ like a seed. This is because karma is understood to be the cause for repeated births. Just like a seed or grain retains the power to actually sprout into a seedling when the conditions are suitable (even though the grain remained dry for long), the manas or mind is also affected at different times by the latent vAsanAs or tendencies (which are a result of the virtue and vice accumulated over many lives). This leaves the position of the spiritual aspirant quite vulnerable as these tendencies may raise their heads at any time during the spiritual awakening of the aspirant and may then render the sAdhanA useless by dragging him down to lesser states.

The only way to ever completely ensure that these seeds or grains do not sprout in the future is to parch the grain or seed through the action of fire. Like the seed that has been cast into the fire never sprouts, the virtue and vice (punyA and pApA) that are embedded in the buddhi tattvA of the jIvA will bear no fruit. Now, the fruit of punyA or virtue is heaven and good lives and the fruit of pApA or vice is hell and bad lives. Thus the state where these do not bear fruit anymore is the place known as liberation or nirvana or mukhtI. There is no longer the time spent in heaven and hell and being cast back into the earth when the fruits of actions performed has been exhausted. The jIvA is set free.

The condensed meaning of the above verse will thus be that through the dance of the supreme lord siva, the vinai or the cause of births and its effects namely that of virtue and vice are effectively destroyed. As a result the jIvA is freed from the trans migratory cycle known as samsArA.

thirucchitrambalam

He made sensory consciousness merge in god consciousness - mantrA 119

2010-10-07T14:19:00.004+01:00

srigurubhyO namahA

In the next mantrA, the sage reveals how the ordinary sense consciousness of the jIvA is transformed into the super consciousness upon receiving the upadEshA of a sat guru and acting on the instructions of the guru.

அறிவுஐம் புலனுட னேநான் றதாகி
நெறியறி யாதுற்ற நீர்ஆழம் போல
அறிவுஅறி வுள்ளே அழிந்தது போலக்
குறியறி விப்பான் குருபர னாமே. I.1. 7.119.

He Made Sensory Consciousness Merge in God Consciousness

Consciousness hanging on to the senses five,
Knowing not its course as on deep waters drifting,--
Consciousness sensory merging in the Consciousness deep,--
Thus He pointed the Way,--He, the Guru Supreme. I.1.7.119.

Com - Consciousness hanging on to the senses five, The jIvA's consciousness (normally) is merged to the five senses Knowing not its course as on deep waters drifting,-- and in this state, it remains confounded, akin to one who has been caught up in torrential flood waters being swept by the force of the current. Consciousness sensory merging in the consciousness deep, -- However, like when the lower knowledge is absorbed and dissolved into the higher knowledge, Thus He pointed the Way, -- He, the Guru Supreme. The competent guru reveals the way by producing clarity of vision and gradually he leads/ guides the disciple to his highest potential.

# The above mantrA is quite simple and easy to understand. The five senses refer to the five types of sensory knowledge – shabda (sound), sparsha (touch/feeling), rUpa (sight/form), rasa (taste) and gandha (smell). These are also known as the tanmAtrAs or the subtle elements. It does not refer to the actual indriyAs or the sense organs/ instruments.

The day to day consciousness of the jIvA is normally entirely composed of the knowledge gleaned through the five sense instruments and would thus be broadly possessed of the attributes specified above. We do not ‘know’ something that we are not able to ‘see’, ‘feel’, ‘hear’, ‘taste’ or ‘smell’ – if the products of this external/ phenomenal world do not possess one or more of the above attributes, there is no way for us to be ‘aware’ of those products. They will simply cease to be.

But in this normal condition, the consciousness of the jIvA is confused and confounded by the varied sensory stimuli and the jIvA is deluded into imagining a varied and graded world, where as there is but One. The underlying reality of the supreme, which is the beingness (sat) that manifests variously is misunderstood and the jIvA undergoes suffering and birth and death. When one’s consciousness is coupled with the above senses, it merely leads one into the endless cycle of birth and death – samsArA.

However in contrast to this is the state of consciousness that is produced as a result of the upadEshA of a competent guru. When the consciousness of the jIvA is coupled with the greater knowledge that has been transmitted through upadEshA by the guru, then it becomes the path out of this endless trans migratory cycle and becomes the root cause of freedom.

Thus we have that the upadEshA of a guru is capable of producing a greater knowledge (siva g~nyAnA) which absorbs unto itself the lesser knowledge (of external phenomenal reality) and as it waxes, this greater consciousness becomes the agency through which one attains to the destination or goal – namely the state of siva.

thirucchitrambalam

He broke into my soul's silent depths - mantrA 118

2010-10-04T15:47:00.002+01:00

srigurubhyO namahA
In the 118th mantrA the sage speaks of the five mandalAs and nandi who manifests variously in the different mandalAs and redeems the devotee at each of these spheres to bring him back to his self state by cutting the ties that bind.

மலங்கள்ஐந் தாமென மாற்றி அருளித்
தலங்கள்ஐந் தானற் சதாசிவ மான
புலங்களைந் தான்அப் பொதுவினுள் நந்தி
நலங்களைந் தான்உள் நயந்தான் அறிந்தே. I.1.6.118.

He Broke Into My Soul's Silent Depths

"All impurities we shall expell," said the Lord in Grace
And saying so, from Sadsiva of the Five Spheres came down,
In the sovereign Sabha through His Five Acts Divine,
He broke into my soul's silent depths, Knowing all. I.1.6.118.

Com - from Sadasiva of the Five spheres came down, Through the combined agency of the lords of the five mandalAs, from the pure sadAsiva, ‘’All impurities we shall expell’’, said the Lord in Grace the pAsA of the five malAs or impurities that (seemingly) bind the siva are destroyed thoroughly. In the sovereign Sabha through His Five Acts Divine, The supreme lord nandi who is the actor (playing the role of the jIvA) performing in the cidsabhA/ cidAkAshA, stopped and reversed the action of the mind which is ever flowing outward (through the medium of the five senses) and attaching itself to the products of the phenomenal world. He broke into my soul’s silent depths, Knowing all. Not only that, the beloved Lord who manifests within the heart of the devotee, also cuts asunder the vAsanAs or tendencies that lie within the deep recesses of the mind which serve to attach the mind of the devotee to a phenomenal reality, as He knows all.

# The five spheres or mandalAs are – sivasAdhAkyam, amUrthysAdhAkyam, mUrthy sAdhAkyam, karthru sAdhAkyam and karma sAdhAkyam. These can be understood as five states (of consciousness).

The five malAs or impurities are – Anava malA (taint of ego), karma malA (taint of karma), mAyika malA (taint of mAyA), mAyEyam and thirOdAyI.

The five mUrthys or lords are – sadAsiva, IshwarA, rudrA, vishnU and brahmA.

The word ‘nal sadAsivA’ means the ‘good’ sadAsivA and here stands for the sadAsiva who does good for the jIvA. That is, when the jIvA is sufficiently mature, sadAsiva gradually shifts and reverses the outward/ material inclination and provokes a more internal/ inward inclination and eventually helps in ridding the ties that bind the jIvA.

From the above mantra we can understand that the supreme Lord nandi, assuming the five fold forms (or five mUrthys) is engaged in uplifting the sentient soul in each of the five spheres of its existence by reversing the outward flow of the mind and the inclination towards the smaller and limited joys (that is a product of sensory stimuli), to provoke an inclination towards the siva consciousness and the greater bliss that is a product of knowing one’s Self nature.

The guru, who is verily the sadAsiva in a human form, guides the disciple in the process of turning or arresting the outward flow of the mind by initiating him into the mystic techniques that regulate the flow of energies in the body and mind to enable him to eventually remain unmoved in the face of much external stimuli. It is of note that the mind or the manas tattvA is able to engage with the external world only through the interface of the indriyAs or the sense instruments. By itself, the mind is the antaHkaranA or the internal instrument. In the hatha yOgA, this arresting and reversal of the outward flow of the mind and its attachment to the external products is known as pratyAhArA.

With the right guidance from the guru, the disciple begins to engage in earnest in the path of sAdhanA where he is ever aware of the changing states of mind and being. He notices the flow of the mind and its effects on his being. With careful observation and repeated practise, he is gradually able to affect this outward flow to first focus inward and then later to transcend the flow altogether so the state of being is not affected by the environment externally. Eventually, the yOgi is able to remain in a state of samAdhi or equipoise where there is total absorption in the Self.

thirucchitrambalam

At His glance, impurities vanish - mantrA 117

2010-10-01T11:00:00.008+01:00

srigurubhyO namahA

The next mantrA is the 117th in the series. Simple in the way it is constructed, this verse is deeply evocative and clearly conveys the message of the import of a guru in the spiritual progress of the jIvA.

சூரிய காந்தமும் சூழ்பஞ்சும் போலவே
சூரிய காந்தம் சூழ்பஞ்சைச் சுட்டிடா
சூரியன் சந்நிதி யிற்சுடு மாறுபோல்
சூரியன் தோற்றமுன் அற்ற மலங்களே. I.1.5.117.

At His Glance, Impurities Vanish

The sunstone sleeps in cotton enclosed,
The sunstone burns not the fragile stuff;
Let but the sun's rays fall! How it shrivels and flames!
Even so the impure wilts before the Lord's cathartic glance. I.1.5.117.

Com - The sunstone sleeps in cotton enclosed, The jIvA and the impurities / pAsA that cover or enclose the jIvA are akin to the sunstone (sUryakAnthA gem) and the pure fluffy cotton that is placed around the gem. The sunstone burns not the fragile stuff; (normally) the sUryakAnthA gem does not burn the cotton that surrounds it,(though it is quite proximate and flammable). Let but the sun’s rays fall! How it shrivels and flames! But, when the sun’s rays shine on the sUryakAntA gem and then through that on to the cotton, it is quite capable of setting the surrounding cotton on fire completely. Even so the impure wilts before the Lord’s cathartic glance. And in a similar fashion, the intellect of the jIvA is capable of burning through the enclosing pAsA/ bondage (to reveal the supreme Self state) while in the presence of the true siva guru.

# In this simple yet beautifully picturesque mantrA the sage reveals the glory of the competent guru and the transformative power of his grace in the life of the seeker. First of all, to appreciate this verse better, let me explain what the gem known as sUryakAnthA is. The sUryakAthA is a legendary/mythical gem that is supposed to be formed from the condensed rays of the sun. Though it is said to be cool to the touch, the gem has the power to produce great concentrated heat when in the presence of the sunshine. The example presented by the sage can also be understood by imagining a magnifying glass in place of the mystical sUryakAnthA gem.

The term 'sUryakAnthA' gem refers here to the jIvA. The term ‘panju’ or ‘cotton’ refers to the pAsA (ties) as elaborated before. Like the ties of attachment and delusion that surround us totally, the cotton is said to be enclosing the gem. The term ‘Ariyan’ or ‘sun’ refers to the guru.

So, if we consider the example of a magnifying glass (the jIvA) which is placed above some fluffy cotton (the pAsA or bondage); the glass does not have the capacity to burn the cotton by itself though the cotton is flammable and is proximate. However, if we allow the sun’s rays to shine on the glass and then focus it on the cotton, we will find that it is possible for the glass to now set the cotton on fire by harnessing and magnifying the heat of the sun. So too the jIvA when in the presence of the guru – through the grace of the guru, the sishyA or the disciple is able to harness the necessary spiritual heat to then focus it on the pAsA or ties that bind him to a limited and delusional reality. Following on from the previous mantrA, we can see that it is only through the upadEshA from a competent guru that one is able to free oneself from the bondage or avidyA and realise the Self state or shivOham state. The jIvA, though limited (due to the effect of the pAsA or bondage) is capable of burning the pAsA that bind it when in the presence of the true guru.

To sum, the sage states that it is only through the upadEshA from a siva guru that one is able to rid the ties that bind.

thirucchitrambalam

He shattered impurities three - egoity, illusion and karmA - mantrA 116

2010-09-28T12:13:00.004+01:00

srigurubhyO namahA

In the next mantrA of this section, the sage speaks of the electromagnetic fire / energy that is generated and used to transform the limited jIvA into the unlimited siva. The process of yoking the energy generated through different kinds of sAdhanA to rid the pAsA or the ties that bind the jIvA are discussed.

வேயின் எழுங்கனல் போலேஇம் மெய்யெனும்
கோயி லிருந்து குடிகொண்ட கோன்நந்தி
தாயினும் மும்மலம் மாற்றித் தயாஎன்னும்
தோயம தாய் எழுஞ் சூரிய னாமே. I.1.4.116.

He Shattered Impurities Three--Egoity, Illusion and Karma

Like the spark that within the bamboo indwells,
So, Nandi Lord, from this body-temple flamed;
With sweet compassion gentler than a mother's,
He shattered the Impurities Three
And like unto the sun on the ocean of mercy arose. I.1.4.116.

Com - Like the spark that within the bamboo indwells, Like the fire that emerges from within the bamboo spontaneously, So, Nandi Lord, from this body – temple flamed; the lord siva who resides within this precious temple known as the body (emerges). With sweet compassion gentler than a mother’s, He shattered the Impurities Three (and then) like the mother (cow) which cleans the external dirt off its calf by licking repeatedly and with great care, He removes the three kinds of impurities that taint the jivA through His compassion and grace And like unto the sun on the ocean of mercy arose. Thus, He our Lord Nandi is verily the supreme sun which arises from the ocean of mercy.

# This is a very important mantra and there are some esoteric layers of meaning to this which need to be learnt from a competent guru. A brief explanation of sorts below –

The words ‘ vEyin ezhunkanal pOlE’ / ‘Like the spark that within the bamboo indwells’, refers to the natural phenomena whereby, when the bamboo rub against one another the friction that is generated produces a spark/fire. When the spark occurs, it immediately ignites the dry bamboo and the entire forest is soon burnt to the ground. This here is a carefully constructed and poetic metaphor for the actual ritual of initiation or dIkshA. As the effulgence that occurs in the navel area of the initiate as a result of the upadEshA of the guru burns through the forest of tattvAs and destroys them.

The words ‘ vEyin ezhunkanal’ here is the upamAna. While the next line ‘ meiyenum kOyililirundu kudikonda Kon nandi’ is the upamEyA. For the benefit of those who are not familiar with the alankAra displayed here –

upamAnA roughly can be described as that with which something is compared (for the sake of establishing a relationship/ comparison between two things).
upamEyA on the other hand can be roughly described as that whose comparison is done (with the other). Thus a known and often experienced example (the case of the fire in the bamboo) is used to describe something that is not so thoroughly or commonly known (that siva is ever resident within the gross body of the disciple).

To further elaborate – even though the fire that resides within the bamboo is not obvious to the eye normally, the fact that the power to produce a spark and erupt into flames is present within the bamboo is understood by the physical observation of the phenomena when the bamboo catches fire. In a similar vein, the siva who is resident within this body though not obvious normally (when one is inclined materially), the truth that He is ever there becomes clear when after the upadEshA of a satguru one experiences the effulgence that arises from the navel centre and rids one of the taint of misapprehension.

Very artfully, the sage has revealed the upadEsha rahasyA or the secret truth (that the supreme lord siva is ever resident within each and every one of us and that when free from the taint of the impurities, the jIvA is siva) through comparing the upamEyA to the upamAnA. Through knowing this truth, knowledge or realisation of the Self is born.

The immense Atma shaktI or Self which is within each and every sentient being is known variously through many names as a result of its different/ varied functions or action. The AtmA or self is possessed of the AkAshA (ether) attribute of the supreme. It rules this physical body through the two nAdIs or energy channels known as idA and pingalA. These nAdIs are highly subtle and are not visible to the naked eye, though they operate both within this observable and manifest physical/gross body and the imperceptible subtle/ etheric body. These nAdIs are possessed of energy impulses which are differentiated into positive and negative charges.

When one is involved in thinking/imagination etc, this energy becomes the thought energy (icchA shaktI). When one is involved with the products of the phenomenal world and is engaged in activity it becomes the active energy (kriyA shaktI). Thus we can understand upadEshA to be the process through which one is able to obtain a method to increase ones capacity to both generate and conduct high currents of this raw energy that can then be yoked to develop the inner states of realisation.

Those who follow the path of kriyA (i.e karma yOgA) hold that a certain electromagnetic force/energy is generated when one performs specific actions that are ordained and that are of this phenomenal world. The hatha yOgIs hold that this type of electromagnetic energy can be produced by uniting the two kinds of currents in the body and practise pranayama through which they merge the prAnA and apAnA. Those following the path of g~nyAna yOgA or the path of knowledge hold that this state is attainable by uniting the vision of the two eyes at the centre point. Religions like Islam and Sikhism hold that the pranavA (all causative supreme sound) can be produced by merging the sound knowledge of the two ears. The various schools like shaiva, shaktA, kashmIra shaivA, Buddhism(mahAyAnA) etc hold that it is possible to transcend the body by the sexual union of the male and female when the kAmAgni or the fire of desire has been transformed into the yOgAgni.

The important aspect to note here in all the above examples is that the frictional energy is converted/ transformed into an electromagnetic fire/ energy that helps one to transcend the phenomenal to achieve a super conscious level.

The condensed meaning of the above mantra thus would be that at the right time when the jIvA has attained to the right level of maturity, siva Himself appears in the phenomenal world in the body of a guru and gradually with great compassion guides the devotee to the heights of Self realisation and enlightenment by ridding the jIvA of all his taints/ impurities.

Thirucchitrambalam

Pati, Pasu and Pasa are eternal - mantrA 115

2010-09-23T12:21:00.004+01:00

SrigurubhyO namahA

In this beautiful verse, the siddar speaks of the triad of the pati, pasu and pAsA - three very important concepts which the reader needs to get quite familiar with. The separate natures and description of each of these three as well as their interconnection are very essential principles for the devotee to recognise. This helps not only in the understanding of the temporality of the phenomenal world, but also serves to fully enable the understanding of reality or self state. These concepts are at the base of shaiva siddhAntA - so there will be plenty more description and sufficient fleshing out of these truths throughout the text. As we are currently in the upadEshA section of the text, the sage speaks of those very important truths that become as it were the foundation of wisdom in the mind of the devotee. Hence the stress on proper understanding.

பதிபசு பாசம் எனப்பகர் மூன்றில்
பதியினைப் போற்பசு பாசம் அனாதி
பதியினைச் சென்றணு காப்பசு பாசம்
பதியணு கிற்பசு பாசம் நில் லாவே. I.1.3.115.

Pati (God), Pasu (Soul) and Pasa (World) are Eternal

They speak of the Three--Pati, Pasu and Pasa;
Beginningless as Pati, Pasu and Pasa are:
But the Pasu-Pasa nears not the Pati supreme:
Let but Pati touch! the Pasu-Pasa is as naught. I.1.3.115.

Com - They speak of the Three – Pati, Pasu and Pasa; (When we consider) the three things that are known as the Pati (lit. Lord) or siva, pasu (lit. cattle) or jIvA and pAsA or bondage/tether Beginningless as Pati, Pasu and Pasa are: we will realise that, like the Pati (siva) the other two (i.e. the jIvA and the bondage) are also beginningless. But the Pasu – Pasa nears not the Pati supreme: (Though this is the case) the limitations of the jIvA hood and the limitations of the bondage do not ever accrue to the supreme pati or siva. Let but Pati touch! The Pasu – Pasa is as naught. (Thus) when the supreme pati siva becomes manifest in the jIvA, then its own pasu ness or limitations to consciousness and the bondage become removed.

# In this mantra we are introduced to the triad which is a very cardinal aspect in the kashmIra shaivam in particular and shaiva siddhAntA in general. First of all we will take a quick look at what these terms mean and what they refer to.

Pati – The word pati literally means Lord, Master, Husband etc. In the context of the siddhAntA this term is used to describe the supreme siva as He is the Lord of all. He is ever free and possessed of the various vibhUtIs or powers of omnipresence, omnipotence etc. The term also implies His supreme sovereignty on both the world and the jIvA or individual soul.

Pasu – The word literally means cattle. In the Hindu scriptures we find that this word has been used to describe people in general and in the tantrAs we can see that this term refers more accurately to a specific type or category of people. In the context of the siddhAntA this term is used to refer to the individual soul or jIvA. This is because the jIvA, unlike the supreme siva, is not free. The jIvA is tethered (much like the cow that is kept tethered to the stake) and can only move within the limits of the ‘rope’ that tethers it. The main implication of this term is that the nature of the jIvA is not free.

Pasa – This is the actual tether or bondage that limits the jIvA and keeps the jIvA from realising its true nature as siva. The scriptures variously describe the pAsA’s to be three, six, eight, etc depending on the school of thought. But keeping within the context of what we are now looking at, it is sufficient to understand the term pAsA as referring to the 3 malAs or impurities spoken of in the preceding two mantrAs (i.e. Anava malA, mAyika malA and kArmika malA). It is of note that it is this pAsA that ‘ties’ the individual soul and prevents the realisation that the jIvA without the taint of these impurities is in reality the supreme siva. To put it simply the root ignorance or avidyA (misapprehension) is what is termed pAsA.

With the above mantra we can understand that the difference between the siva (pati) and the jIvA (pasu) is that the latter is tied down to limited reality due to the effects of the pAsA (tether), while the former is ever free as the supreme lord.

Siva refers to the swarUpa avasthA (Self state) and it is unbroken/ eternal (akhandA) in nature. The word sadAsiva as the sage described in the previous section is that state (tat swarUpA). Thus we have that sadAsivA is who is known as pati or the Lord. Pasu is used to describe the jIvA as the word is indicative of being tied/ tethered by the various attachments which are collectively known as pAsA.

The words’ pasupAsam anugA ‘ means that both the state of limited perception (due to the effects of being tied) and the ties themselves do not attach to siva or the pati. He is forever in a state transcendent to them and is unbroken awareness in nature. The gathered meaning of the above verse suggests that when the akhandA or unbroken aspect of consciousness begins to manifest in the jIvA, then the pasu attitude and the pAsA or ties that bind one to such a limited reality are destroyed fully.

Thirucchitrambalam

He planted His feet on my heart - mantrA 114

2010-09-17T11:05:00.003+01:00

srigurubhyO namahA

In the 114th mantrA, the sage elaborates further on the topic of the inner awakening of the devotee. He describes the process whereby the Grace of siva descends through the transmission/dIkshA by the guru and cuts asunder the ties that bind the sAdhakA to this world cycle. It is evident from this mantrA that it is only when the 'eye of grace' or the 'inner eye' is open that one is really able to cultivate quietude and absorption.

களிம்பறுத் தான்எங்கள் கண்ணுதல் நந்தி
களிம்பறுத் தான்அருள் கண்விழிப் பித்துக்
களிம்பணு காத கதிரொளி காட்டிப்
பளிங்கிற் பவளம் பதித்தான் பதியே. I.1.2.114.

He Planted His Feet on My Heart

All impurity He shattered--our Nandi, Forehead-eyed,
Shattered to pieces before His opening Eye of Grace,
His Eye, at whose radiant light impurity quails;
So transfixed He His Coral Feet on heart of mine,
Crystal turned. I.1.2.114.

Com - our Nandi, Forehead –eyed, All impurity He shattered – Our Lord, the three eyed siva cut asunder the ties / pAsa (the three impurities Anava malA, kArmika malA and mAyika malA) that bind the jIvA to the endless trans migratory cycle. Shattered to pieces before His opening Eye of Grace, through the transmission of His supreme Grace He cut asunder the ties that bind. His Eye, at whose radiant light impurity quails; Not only that, through His Grace He brought forth the dawn of the sun of enlightenment (sivasUrya) to ensure that no further darkness (of the impurities) could ever attach itself to the devotee. So transfixed He His Coral Feet on heart of mine, Crystal turned. And He further imprinted the pure coral like deep red colour effulgence and transformed the crystal like jIvA.

# The opening of the Eye of Grace has the following meaning – The first step for the jIvA to attain to enlightenment is to be eligible for the same. This is what is also known as adikAri bhEdA – rather than be of the view that everyone is eligible for every kind of path or knowledge, the wise understand that the eligibility criteria differ based on the path and the bhAvA (disposition) or kind of individual. In order for one to be eligible, two things are necessary. First is the individuals own desire or liking to tread that particular path or reach that certain state. Second is what is termed ‘irai arul’ or the grace of God. It is only when these two things are achieved that one has the eligibility to attain knowledge.

Here it is good to note that the desire of the individual can come gradually (over a period of time) or it can just happen very suddenly and all at once. But regardless of whether it comes gradually or suddenly, it is always the merits (punyA) and the vAsanAs from one’s past lives that is the main reason for its manifestation. The mantrAs 1614, 1636 and 1638 of this same text will make this much clearer.

Sense knowledge (eg. Sound, sight, etc) reaches the mind through the medium of the sense instruments and the mind becomes engaged with the phenomenal world. As long as the mind remains absorbed in the external reality of the phenomenal world the inner eye or the eye of grace will not awaken/open. It is also true that when the inner eye or the eye of grace does awaken, then one is no longer absorbed in the external world phenomenon. These two opposites are states/ centres in the brain/mind of the sAdhakA.

With advanced practise a kind of heaviness (akin to the swelling of the udder of the cow prior to it being milked) ascends and develops in the front brain (the frontal lobe). When this heaviness becomes quite pronounced it arrests the five cognitive instruments (aim pulan) and their knowledge/ stimuli and a deep blue light becomes visible in the region of the forehead to the sAdhakA. And when the mind of the sAdhakA becomes immersed/ merged into that blue light, the imagination/delusion and the restlessness of the mind will cease to be.

It is this state of being that is known as the opening of the third eye or the eye of grace. And it is this eye in the forehead that is the centre for the subtle (sUkshma) vision and perception of the j~nyAni or enlightened being. Using this eye, the wise are able to ‘see’ even that most subtle state that can be termed as the kAranA or the causative state for this material and phenomenal world. It is only those who have attained to this state who are termed as ‘self-realised’ or ‘enlightened’ and it is only those who have attained to this state who can be said to have ‘known’ siva.

Thus from the above mantra we can understand that the supreme siva through the medium of His grace, first removes the cause of bondage of the sAdhakA and then will imprint the red coral like light which will pave way for the opening of the third eye or the eye of grace.

thirucchitrambalam

dIkshA

2010-09-14T12:41:00.002+01:00

srigurubhyO namahA

thirucchitrambalam

He descended from heaven and filled me with Grace - mantrA 113

2010-09-14T11:50:00.004+01:00

srigurubhyO namahA
May the regular reader excuse me the two week delay in getting this post out! As I mentioned in the last post, with the 112nd mantrA we came to the conclusion of the preface like pAyiram or introductory section of the thirumandiram and from this mantrA we begin the first tantrA.

Like with any other subject and like a good author, the sage set out in the first section to provide a summary of sorts of the subject material of the text and also to paint a picture that will entice the seeker into making up his or her mind that this a worthy path. With that done, the sage wastes no further time in preambles and proceeds straight into the core instructions of the shaivA school. This core wisdom of the AgamAs, he divides into nine sections titled tantrAs and gradually guides the reader to perfection. As we will be marking our entry into the first tantrA with the mantrA below, I had wanted to publish the first mantrA of this section either on the ganEsha chaturthy or following it. Obviously, I have not been able to publish it on the day! So, with the chaturthy vratAs being completed now and with the supreme mahAganapathy firmly established in my heart, I beseech Him on behalf of all of us to remove all the obstacles that stand in our way to attaining perfection. May He shower on us His wisdom and grace and fill our hearts with His radiance that we may be able to really grasp the teachings of the sage to attain to the shivOham state.

Now coming to the text - The first stage in the life of a spiritual seeker is approaching a master/ guru and being accepted by the guru as a disciple. After such acceptance, the guru then conducts the dIkshA or the initiation ceremony and renders the disciple pure and fit for the path of sAdhanA. This two fold activity of transmission of shakti and cleansing of the accumulated taint/sins in the disciple is acutely important and without it, the path becomes impossible to tread and perhaps even futile.

So here too, at the very start of the first tantrA, the sage proceeds to conduct the dIkshA of sorts by revealing the merits of a real guru who is ever established in the truth and by giving the upadEshA or divine instructions to the disciple/reader to enable them to be fit to make the journey to siva. From now onward till the very end of the text, there will be plenty of mantrAs which are possessed of multiple meanings where they are all simultaneously true. There are also plenty of mantrAs which discuss deeply subtle and highly esoteric topics and reveal the deep secret gems of the shaiva tantrAs. Let it be known that I will not be able to discuss some of those advanced topics or sampradAya rahasyAs (secrets of the lineage) on this public space as they are to be revealed to the initiates at different stages of their spiritual progress. I will however try my very best to explain the mantrAs so most of us can understand the intent of the sage. If at points, my commentary does not do a good job of explaining things properly, please feel free to email me regarding your doubts and I will try my best to explain them privately through mail to those who need to understand them better.

I also request you, the reader, to proceed now with great care and devotion; paying plenty of attention to what is actually being said as they are all great revelations. Once again, may ganapathy remove the obstacles that stand in the way of our perfection. May my guru, whose holy pAdukAs are my sole refuge guide me in this endeavour. OM.

முதல் தந்திரம்

.1.. உபதேசம்

விண்ணின்று இழிந்து வினைக்கீடாய் மெய்க்கொண்டு
தண்ணின்ற தாளைத் தலைக்காவல் முன்வைத்து
உண்ணின்று உருக்கியோர் ஒப்பிலா ஆனந்தக்
கண்ணின்று காட்டிக் களிம்பறுத் தானே. I.1.1.113.

TANTRA ONE

1 DIVINE INSTRUCTION
He Descended From Heaven and Filled Me With Grace

He come down from Heaven, clothed in body,
Karma to match, stretched forth His cool Feet of Grace, planting them firm
On my head; and lo! inside me He stood, melting my yielding heart;
And filled my eyes with peerless bliss, past all compare,
All impurity dispelled. I.1.1.113.

Com - He come down from heaven, lord siva descends from the paramAkAshA (subtle ether), clothed in body Karma to match, and manifests with a form (body) that is according to the fruit of one’s past lives (i.e. according to karma).stretched forth His cool Feet of Grace, planting them firm On my head; and He (siva) plants His holy feet, full of the sweetest grace, and cooling in nature, firmly on the crown of the head to provide sanctuary for the jIvA. And lo! Inside me He stood, melting my yielding heart; (then) abiding within the innermost cave of ones being, He melts the hearts (body) and minds of the jIvA. And filled my eyes with peerless bliss, past all compare, and standing within the eye (third eye) He reveals a state of bliss that is beyond compare. All impurity dispelled. And (thus) He tore asunder the pAsA (tie/tether/ attachment/bondage) that binds the jIvA to the endless cycle of birth and death.

# This mantra as we saw above is the first mantra of the first tantrA. The section that this opens is titled ‘ upadEshA’. This term ‘upadEshA’ can be understood as initiation or transmission of knowledge. The words that are spoken by the guru to the disciple are known as upadEshA. Through this section and the teachings contained within, the sage highlights the truth that the inner eye / spiritual eye of the disciple opens only as a result of the grace of a satguru. The first and most important stage in the life of a spiritual seeker is obtaining the grace of the guru.

The tantrAs speak volumes about the importance of a guru in the path of spiritual awakening and they declare unanimously the truth that the guru is at the core of any sAdhanA. The kaplasUtrA declares ‘ sri guru sarvakArana Shakti:’ – Ones guru is All competent power and is the root cause of everything. The words of the guru to the disciple that will enable him/her to walk the arduous path of sAdhanA and provide the disciple the faculty of discrimination is what is presented in this first section.

In this and the mantrAs to follow, the sage discusses the merits of a guru and deals with the detailed description of the shaiva siddhAntA (the shaiva philosophy) and the qualities of the jIvA, his weaknesses etc. These concepts will form the back bone of the teachings and hence it is necessary that we devote ample time to fully understand and absorb these truths. They will be of great value as we proceed further along the path to attain to shiva hood.

The words ‘ clothed in body, karma to match’ refer to the truth that it is the supreme siva who manifests in the physical plane as the guru to suit the tendencies of the individual. The tendencies of the individual are a product of his/her previous lives and the fruits of the actions performed therein. Thus, based on the karmic results/ fruits of the individuals previous lives, they are born with certain strengths and weaknesses. Thus they are eligible for different methods/paths based on their character (which again is based on karma). The sage here reveals that one’s guru is non different to siva, even though he/she may be walking this world in a physical body. That body is simply to be in the same level as the disciple so that it would be possible to transmit the Grace to the disciple.

The words ‘ planting His feet firmly on my head’ refer to the act known as dIkshA or initiation. It is through this process that the wisdom/knowledge is transmitted as energy from the master to the disciple. Here the words refer to the attainment of the Grace of siva.

The reference to ‘standing within and melting the heart and mind’ is to convey the truth that once the initiation has happened, the siva/guru energy abides within the inner core of the disciple where it slowly and gradually works on the emotional, mental and physical body of the disciple. Over time, when the disciple is following the words and teachings of his guru, the sAdhanA produces certain responses in the physical and mental spheres of the sAdhakA and melts away the avidyA (misapprehension/delusion), anger, greed etc and changes the state of being of the sAdhakA.
The word ‘kaLimbu’(translated here as impurity) in tamil refers to pAsam or the taints of attachment. This is variously called, bondage, tether, tie, bind etc. In classical texts, it is also known as malA or impurity. It is apt to note here that the malA or impurity that clings to the jIvA is classified into three kinds.

Anava malA or the taint of the ego principle.
kArmika malA or the taint of karma (action) and
mAyika malA or the taint due to mAyA (illusion).

The above three are all collectively known as pAsA and it is these that tie/tether the siva to thinking and feeling that he is jIvA (embodied). So, the combined meaning of the above mantra reveals that siva manifests in the physical plane as the guru in accordance to the fruits of the individuals karma and through his grace and compassion is able to transmit the Grace of the supreme. Moreover, guiding from within, He gently takes the individual on a path that gradually cleanses the impurities of countless births that have become lodged deeply in their psyche to elevate the individual to a state of everlasting bliss. The state of Self – which is beyond compare. This state of being, is the best antidote to the impurities that bind the jIvA to the trans migratory cycle. Eventually, being freed from the bondage of the impurities the jIvA realises his true state as sivA – which is really the very purpose of the path being shown by the guru.

thirucchitrambalam

Siva is jIvA - mantrA 112

2010-09-01T13:43:00.003+01:00

srigurubhyO namahA
We now have the 112st mantrA - which is the closing mantrA of the pAyiram or the introductory verses. In this section, the sage has dealt extensively with the idea of siva consciousness; the spiritual paramparA or lineage to which this text belongs; the reason behind the birth of this path; the virtue and spiritual merit of the AgamAs; the place and identity of the trimUrthy / trinity.

All of this sets the ground for what the sage has in mind - the true transmission of knowledge. The rest of the text is divided into nine tantrAs, each of them containing a vast treasure trove of Agamic wisdom. The sage slowly guides us like a true guru guides his disciples, compassionately and with great clarity. So, here we are, the last mantrA of the pAyiram.

தானொரு கூறு சதாசிவன் எம்மிறை
வானொரு கூறு மருவியும் அங்குளான்
கோனொரு கூறுஉடல் உள்நின்று உயிர்க்கின்ற
தானொரு கூறு சலமய னாமே. 10.9.112.

Siva Is Jeeva

In one Part, He, Sadasiva my Lord;
One heavenly Part in Heaven resides;
One Kingly Part, the spirit that the body heaves;
One His Part to all motion transformed.10.9.112.

Com -In one Part, He, Sadasiva my Lord; My Lord sadAsivA is one part of the supreme principle known as paramasiva (refer mantrA 111) One heavenly Part in Heaven resides; who abiding in the AkAshA (ether) principle pervades all tattvAs and remains also transcendent to the tattvAs at the same time. One Kingly Part, the spirit that the body heaves; The same siva resides in the body as prAnA (life current), the king (of the body). One His Part to all motion transformed. Yet another aspect/ part of this siva is in the form of spandA (vibration).

# In this mantra, which is the last of both this sub section and of the entire pAyiram or introduction section of the thirumandiram, the sage introduces us to the idea of spandA. First, the sage states that the manifestation known as sadAsiva is but a modification of the supreme paramasiva tattvA. This same principle, when pervading the AkAshA or ether principle (which is the first evolute among the bhUtAs or the elements) can be understood to be pervading all tattvAs – as the AkAshA aspect is evident in all other modifications as this is the first medium for the establishment of the worlds. This same lord of AkAshA, when within the confines of the body (sthUlA or elemental/gross/physical body) is manifest as the prAnA or life principle.

The term prAnA should be taken to mean the ten variants – the five main prAnAs : prAna, apAna, udAna, vyAna and samAna; and also the five subsidiary prAnAs : nAga, kUrma, kirukara, dEvadatta and dhananjaya. The life principle prAnA and its variants are responsible for the birth and continuity of life in the physical or gross body. Those readers who are interested to know more about the ten prAnAs and their activities, please refer to the hata yOga pradIpikA or similar texts. Thus, we have that the siva is manifest as prAnA in the body, enabling it to continue living.

The term ‘spandA’ which can be understood as vibration or motion is a very important one. It forms the core of the Kashmir shaivism or the trikA siddhAntA. The sage does not at this juncture dwell on the greater meanings of that vibration here, so I will also refrain from a detailed description of the same right now. In the main body of the text however, we will see much more of this and then in the appropriate context I will provide more details. Here, it will suffice to note that the sage mentions that another important aspect of siva is in the form of spandA or vibration/ motion (within the body). The birth of the spandA is in itself an indication of spiritual advancement in the seeker and an indicator that the sAdhakA is proceeding in the right direction.

From the above mantra it becomes clear that, the One supreme paramasiva is Himself sadAsiva and as sadAsiva He is the guide and friend to the jIvAs and is the only remedy for the disease of samsArA or entanglement in the cycle of birth and death.

This marks the end of the pAyiram or introduction phase of the text. From the next mantra, we proceed to the teachings. The First TantrA starts with the subsection titled ‘upadEshA’/ initiation.

thirucchitrambalam

One and many - mantrA 111

2010-08-27T14:30:00.004+01:00

srigurubhyO namahA

The 111st mantrA of the pAyiram where we find echoes of the advaita philosophy.

பரத்திலே ஒன்றாய் உள் ளாய்ப்புற மாகி
வரத்தினுள் மாயவ னாய்அய னாகித்தரத்
தினுள் தான்பல தன்மைய னாகிக்
கரத்தினுள் நின்று கழிவுசெய் தானே. 9.9.111.

One And Many

The Supreme is one, Absolute, without lapse,
In descent thereof, Mal and Aya becoming;
Thus He, the One into many ranked;
By conscious choice a Self-deduction made.9.9.111.

Com - The Supreme is one, Absolute, without lapse, In the supreme/ transcendental state known as ‘parA’, He is One, (as) siva. He pervades all life, being both within and without everything simultaneously. In descent thereof, Mal and Aya becoming; In being the cause for the birth of desire, He (manifests) as Vishnu, while He (manifests) as braHmA during creation (of the worlds). Thus He, the One into many ranked; The One siva Himself emanates as many different dEvAs depending on the necessary function and based according to the distinction of energy or mode of function. By conscious choice a Self – deduction made. The same siva functions also as rudrA, the annihilator, keeping His real nature (of being the supreme) hidden at all times.

# Through this mantra the sage establishes that the various names like braHmA, Vishnu etc are merely descriptions of the various functions of the same siva. The reader might begin to wonder why the sage speaks of the same thing (the underlying oneness) over and over again like one who is senile, but we must be aware however that he is not merely repeating the same words. The message is the same, though the different references in the above mantrAs in this section deal specifically with the philosophical stand points that are prevalent within the dharmA (both during the sages time and now in the current time) and seek to answer the doubts raised by those stand points.

Here the sage reveals that the various names like braHmA etc are all indicative of the same person/principle, albeit speaking of different aspects of it. Just as in the case of one who is known to his children as ‘father’, and to his wife as ‘husband’, is known to his mother as ‘son’ and to his subordinate at work as ‘master’ etc is all descriptive of the same individual (with reference to his various activities/positions) here too, the same siva is known variously depending on the function. Thus we have that siva while acting as the creator is known as braHmA, while the same siva is known as Vishnu when He is involved with the preservation of the worlds that were created. The same siva is known as rudrA when he is engaged in the act of annihilation of the world at the end of time to make way for the next creation cycle and so on.

By becoming aware of this truth, the sage hopes that the seeker will have cleared a lot of the confusion that is prevalent within the folds of the Hindu thought and philosophy. This is perfectly in tune with the advaitA stand point. In the transcendent/ supreme level, where there is no activity/action per se the principle is known as siva and at this level He is One – this is the parasiva or paramasiva. The same principle when within the field of activity manifests variously according to action and is known thus through different names.

thirucchitrambalam

Assign nor ranks to Trinity - mantrA 110

2010-08-26T10:48:00.004+01:00

srigurubhyO namahA
The month now being shravanA, one that is of particular merit for the devotee of siva, I have been a bit stumped for time lately. Add to that an Avani avittam and the next day's gAyatri japA and you have a perfect excuse for the delay in the next post!
Here below we see the 110th mantrA of the pAyiram where the sage laments the condition of the ignorant who, deluded by the apparent differences in form and functionality, perceive a grading/ hierarchy among the divinities when there is but One.

சோதித்த பேரொளி மூன்று ஐந்து எனநின்ற
ஆதிக்கண் ஆவது அறிகிலர் ஆதர்கள்
நீதிக்கண் ஈசன் நெடுமால் அயனென்று
பேதித் தவரைப் பிதற்றுகின் றாரே. 8.9.110.

Assign Not Ranks To Trinity

The ignorant know not, from the First did leap
The Light that flamed into Three and Five;
So blindly groping, lost in maze of words,
Isa, Mal and Aya, to graded ranks assign.8.9.110.

Com - The Light that flamed Siva, who is the great effulgence which radiates Light into Three and Five; manifests variously (according to the function at hand) as the Three – braHmA, Vishnu & rudrA, and as the Five – braHmA, Vishnu, rudrA, mahEswarA and sadAsivA. The ignorant know not, from the First did leap The many deluded people, who, without understanding this underlying reality (of siva manifesting variously) perceive these variously as braHmA, Vishnu etc. So blindly groping, lost in maze of words, Isa, Mal and Aya, to graded ranks assign And thinking them to be different (from each other and to the originating supreme), they speak of various gods. What a pitiable condition?

# In this mantra the sage points out (yet again) the non-difference between the trinity, of each of them separately to siva. The sage further speaks to highlight the transcendence of siva to the various manifestations.

The manifestations of siva as the Three (braHmA, Vishnu & rudrA) and as the Five (braHmA, Vishnu, rudrA, mahEswarA and sadAsivA) are for the fivefold activity – creation/ srushtI, preservation/ sthithI, dissolution/samhArA, veiling/tirOdhAnA and unveiling/anugrahA. These fivefold actions are necessary for the continuity of the world phenomenon and hence the One supreme siva manifests variously to fulfil the five functions.

The jyOthI or the effulgence spoken of here is descriptive of the pure ‘chit’ or consciousness aspect of the supreme. It is the light due to which all else shines. The sage finishes the mantra with an observation of the pitiable plight of the deluded common man (us, folks!). He observes that we do not know the uniting/underlying truth that it is the One siva who manifests variously. Instead, we are deluded by the apparent difference in form and functionality and consider them to be separate entities and observe a variety of names and rituals in support of this misapprehension. Thus the truth that there is but One siva continues to evade our understanding and we get stuck with a diffracted and divisive idea of this supreme principle.

thirucchitrambalam

All Gods are but the One siva - mantrA 109

2010-08-21T14:00:00.003+01:00

srigurubhyO namahA

In this the 109th mantrA the sage echoes the words of the vEdAs in declaring the supremacy of siva and describes the all pervading nature of the supreme.

வானவர் என்றும் மனிதர் இவர் என்றும்
தேனமர் கொன்றைச் சிவனருள் அல்லது
தானமர்ந்து ஓரும் தனித்தெய்வம் மற்றில்லை
ஊனமர்ந் தோரை உணர்வது தானே. 7.9.109.

All Gods Are But The One Siva

Devas here be none, nor humans that breathe,
Save for Siva's grace, Siva in honeyed-Konrai decked;
No other God could dwell in the silence of your soul,
Other Gods you worship, know they but mortals be.7.9.109.

Com - Devas here be none, nor humans that those that are known as the dEvAs (celestial beings) and those that are known as humans (us mortals) breathe, Save for Siva’s grace, Siva in honeyed – Konrai decked; cannot exist without the overwhelming grace of siva, the lord who is decorated with a bunch of beautiful konrai flowers overflowing with nectar. No other God could dwell in the silence of your soul, (Apart from siva) There is no other God who is present naturally within each and every one of us and who is self-aware as consciousness is aware of itself. Other Gods you worship, know they but mortals be. ( The truth is) It is the One siva who manifests as the Three (trinity), the Five (with mahEswarA and sadAsiva) and who exists as different and transcendent to all these (in the body). Know this to be the truth.

* Mentioning that the immortals (dEvAs) and the mortals (humans) are all existing in their respective bodies in their respective worlds only due to the grace and agency of siva, the sage reveals an important truth. He mentions that it is the One supreme principle siva, who exists as the Self in all, be they mortals or immortals.

In the mahAnArAyana anuvAkA of the purusha suktA, (antar bahishcha tat sarvam…..) we see the description of this supreme principle. Inside, outside, above, below, to the front and the back, pervading everything, the supreme is everywhere. A reflection as it were of this supreme is the jIvAtman, residing in the innermost cavity of the heart. This is siva. The sage here echoes the same truth and declares that it is the One siva who is present as the Self of all in the various worlds.

The Three as stated in a previous mantra exist in different locations within the body (manipUrA, swAdishtAnA and mUlAdhArA) and the Five occupy the same 3 seats plus the anAhatA (mahEswarA) and vishuddhi (sadAsivA). And as stated before these Three and Five are but manifestations of the One siva, who exists as all of these by pervading them and is also transcendent to the at the same time (residing in the sahasrArA or crown). It is the One siva who is known variously as Atman, Self, braHman etc. And He should be known and realised through His own grace.

thirucchitrambalam

Trinity are co equals - mantrA 108

2010-08-19T11:06:00.004+01:00

srigurubhyO namahA

In this the 108th mantrA, the sage speaks of an incident that occured while he was still resident in the holy kailAsA. It is an interesting revelation to note as it gives us an insight into the level of the sage in terms of his spiritual calibre.

ஓலக்கம் சூழ்ந்த உலப்பிலி தேவர்கள்
பாலொத்த மேனி பணிந்தடி யேன் தொழ
மாலுக்கும் ஆதிப் பிரமற்கும் ஒப்புநீ
ஞாலத்து நம்மடி நல்கிடுஎன் றானே. 6.9.108.

Trinity Are Co-Equals

Lying prostrate I adored the Milk-hued One,
While countless Devas stood around in melting prayers lost;
Then spoke the Lord to me:
"To Vishnu and Brahma are I equal;
Be it Yours to give the world
The Grace of My Feet." 6.9.108.

Com - While countless Devas stood around in melting prayers lost; (Once) in the beautiful sabhai/ court in kailAsA, the hall was filled with a great many dEvAs who are immortal. Lying prostrate I adored the Milk- hued One, (while) I went and paid my respects and offered my prostrations to the holy feet of the milk hued Lord. Then spoke the Lord to me : ‘’To Vishnu and Brahma are I equal; The Lord then declared to me that I (the sage) am equal to the creator (braHmA) and Vishnu. Be it Yours to give the world The Grace of My Feet (And hence) go you to the world (earth) to become an AchArya / guru and guide the people there so they too may obtain the grace of my feet.

* What we get here is a glimpse into the life of a true siddha. The sage speaks of a time before he arrived down to earth from the lofty kailAsA and entered the body of the illiterate mUlan. To venture into that story here would be to digress from the topic at hand – so may I please refer the interested reader to an older post where this is described in detail? So, while still in kailAsA the sage speaks of an occasion when he went to the Lords court to pay his respects. The hall was filled with the dEvAs and various other denizens of the heavens, they were the immortals – who had risen to a state beyond birth and death and rebirth.

The words ‘milk hued’ are used to describe siva here as the sage speaks of the highest principle, like the dakshinAmUrthy aspect with shuddha sattvA (pure sattvA). While there in the presence of siva, the Lord declared to the sage that he was a perfected being and that the state he had reached was supreme and akin to the state of the trinity. Thus, like He had commanded the trinity to take on their respective stations (creation & c), the Lord instructed thirumUlar to also take up a divine task.

The Lord instructed thirumUlar to grace the human world (earth) with his presence and his wisdom. Please also note the earlier instances where the sage speaks of coming to the earth and composing the thirumandiram on the instruction of siva. Here he describes the incident while being on the topic of the trinity and their attributes. Thus instructed by siva, thirumUlar arrived into our world to serve as a siddha guru and guide those qualifying seekers and the rest of us through his grace into the kingdom of knowledge. The words ‘grace of my feet’ also suggest the instruction to spread the spiritual lineage, the kailAsa paramparA through the method of dIkshA or initiation.

(Such is the stature of the sage that it is no wonder that he speaks of the trinity like they are his school mates!)
thirucchitrambalam

Trinity are Kin - mantrA 107

2010-08-14T14:13:00.006+01:00

srigurubhyO namahA
The 107th mantrA speaks of the similarity among the trinity and their benevolence in terms of being protective of their devotees.

பயன் அறிந்து அவ்வழி எண்ணும் அளவில்
அயனொடு மால்நமககு அன்னியம் இல்லை
நயனங்கள் மூன்றுடை நந்தி தமராம்
வயனம் பெறுவீர் அவ் வானவ ராலே. 5.9.107.

Trinity Are Kin

But if we thus the soul of truth probe and bare,
Aya nor Mal to us no alien Beings are
But Indissolubly Kin to Nandi, the Three Eyed
Blessed be ye all by the Heavenly Three. 5.9.107.

Com - But if we thus the soul of truth probe and bare, If we evaluate (the trinity) using the yard stick/ measure of the merit earned by the jIvAs (through these deities) Aya nor Mal to us no alien Beings are braHmA or Vishnu are not of a different nature to siva. But Indissolubly Kin to Nandi, the Three Eyed They (the trinity) are ever engaged in their respective duties (viz. creation & c) as divinely willed by lord of the Three Eyes, siva. Blessed be ye all by the Heavenly Three Hence, O people of the world, attain to greater states through the worship and subsequent grace of the holy trinity – the three fold aspects of siva : braHmA, Vishnu and rudrA.

* This mantrA clarifies the position of the sage, just in case the ignorant reader assume that the sage is biased and partisan when it comes to the celestial hierarchy! To first set forth the differences in the states indicated by the names braHmA & c when compared with the supreme siva, the sage spoke of the limitedness of the glories of the trinity. But here to stop the reader from getting any wrong notions, he uses a different measure (in the place of glories).

The limitations of the trinity notwithstanding, when it comes to the granting of merit and spiritual upliftment, the trinity are definitely capable of delivering. In this aspect, that of benevolence and spiritual merit, they are non-different to siva. This is because they are manifestations of the same supreme principle and are ever engaged in their duties as assigned by siva.

With this mantra the sage confirms that there is nothing wrong with the position of those mathAs or schools of thought which hold one among the trinity to be the highest. This is because the worship of the trinity is also quite capable of producing the spiritual and material advancement of the devotee. Hence their non-difference.

thirucchitrambalam

Nine aspects of One Being - mantrA106

2010-08-13T17:01:00.005+01:00

srigurubhyO namahA
In the 106th mantrA we see more on the nature of the trinity and the sage sheds light on the divinities resident in the chakrAs.

சிவன்முதல் மூவரோடு ஐவர் சிறந்த
அவைமுதல் ஆறிரண்டு ஒன்றோடு ஒன் றாகும்
அவைமுதல் விந்துவும் நாதமும் ஓங்கச்
சவைமுதற் சங்கரன் தன்பெயர் தானே. 4.9.106.

Nine Aspects Of One Being
Siva the First, then the Three, and the Five following,
With whom flourished Bindu and Nada,
Nine are they all, yet one and the same--
All these but names of Sankara First. 4.9.106.

Com - – Siva the First, then the Three, and the Five following, siva the supreme first principle, appears as the Three and as the Five in the sabhai (court) / plane known as thirucchitrambalam. Nine are they all, yet one and the same – the above mentioned plane is composed of the six psychic centres known as the AdhArAs (the 6 chakrAs from mUlAdhArA to ag~nyA), the downward pointing sahasradaLA padmA (thousand petalled lotus) and the upward pointing sahasradaLa padmA (thousand petalled lotus) with mahEshwarA and sadAsivA respectively. With whom flourished Bindu and Nada, when the bindu and the nAdA begin to grow and wax in these centres, All these but names of Sankara First. the lord of the sabhai/ plane at that stage is known as sankarA, the One.

* This mantra has to be understood with some background knowledge of the various chakrAs and the divinities therein. The sage has used ample metaphors and the famous ‘twilight’ language technique in this mantrA to keep the more esoteric meanings secret. I will try to explain this mantrA as much as possible here, but please note that the full essence of what is said here needs to be learnt from a competent guru directly by the interested disciple.

The Three refers to the holy trinity – namely, braHmA, Vishnu and rudrA.

The Five refers to the above mentioned three together with mahEshwarA and sadAsivA.

The six AdhArAs or psychic centres are mUlAdhArA, swAdishtAnA, manipUrA, anAhatA, vishuddi and ag~nyA.

The two refers to the downward pointing thousand petal lotus and the upward pointing thousand petal lotus. sahasradaLA means the thousand petal lotus situated at the crown of the head. The yOgis state that this lotus on the crown is angled/pointing downwards when the jIvA is involved in the worldly dimension (i.e. involved with the everyday activities of the phenomenal world) and the same lotus is angled/pointing upwards when the jIvA is focused on siva or the spiritual dimension.

The bindu or vindhu refers to the Light principle.

The nAdA refers to the Sound principle.

Thus the mahEshwara mandala refers to the orb of Light while the sadAsiva mandala refers to the orb of Sound. The growth of these two mandalAs within the etheric body of the individual (due to specific practices) to finally saturate the energy body of the jIvA is indicated by the words ‘ ArirandondrOdOndru’ or the ‘six and two with one and one’.

The sage states that when the individual has perfected his energy body by the cultivation of bindu and nAdA (refer above) and the associated mandalAs/ orbs, then the supreme siva manifests as the Five and the Three and gives rise to joy and happiness. Hence He is known as sankarA – the auspicious. Note that the joy described here is sivAnandA or Bliss – a state beyond happiness and unhappiness.

thirucchitrambalam

God is One - mantrA 105

2010-08-11T11:12:00.004+01:00

srigurubhyO namahA

In the 105th mantrA of the pAyiram, the sage details the transcendence of the supreme IsA and throws light on the twin fold effects of karmA and the misapprehensions regarding the supreme that arise as a result of the effects of karmA.

ஈசன் இருக்கும் இருவினைககு அப்புறம்
பீசம் உலகல் பெருந்தெய்வம் ஆனது
ஈசன் அதுஇது என்பார் நினைப்பிலார்
தூசு பிடித்தவர் தூரறிந் தார்களே. 3.9.105.

God Is One

Beyond the Two Karmas is Isa seated,
The seed of this world, the mighty God become;
"This" and "That" is Isa--so the thoughtless contend,
The dross but know the basest sediment low. 3.9.105.

Com - Beyond the Two Karmas is Isa seated, the lord IsA (siva) is situated beyond the rule of the trinity- who create, sustain and destroy the bodies of the jIvAs based on the two fold nature of karmA. The seed of this world, the mighty God become; this supreme siva, who is verily the seed/cause for the birth of the trinity (and thus the world), is the only supreme God in this world. ‘’This’’ and ‘’That’’ is Isa – so the thoughtless contend, the ignorant due to the taint of their avidyA speak variously about the supreme IsA, as this and that without any clear knowledge. The dross but know the basest sediment low But those who are free from any misapprehension, they know clearly that siva is the supreme and that the IsA is the cause of all causes. Knowing this well, they remain firmly established in the service of this supreme.

* The two karmAs mentioned here refers to the two fold result of our actions – the merit and the demerit. In the first line, the sage makes clear that the supreme siva is transcendent to the dual parameters of the virtue and the vice, the merit and the demerit, the heaven and the hell. It is also possible to infer from the first two lines that the trinity who are responsible for the creation, etc are able to perform their functions (for the jIvA) only so long as the jIvA’s karmA allows for it. As being born, to live and then to die etc are all decided by ones actions in this and other lives. According to the merit and demerit in the ‘kArmic account’ of the jIvAs they whirl through endless births and deaths. The supreme however is beyond all this and is attainable only when the effects of the two fold karmA is nullified through the birth of real knowledge.

The sage here mentions that the people of the world have various ideas about God. This is due to the taint of ignorance which again is a result of karmA. In their delusion they follow many deities and perform various rites and rituals. On the other hand, the awakened beings who are free from the fault of misapprehension can clearly see that the supreme siva is the seed cause for all creation. They realise that the IsA is beyond all temporal limitations and being possessed of this knowledge they remain firmly devoted to the supreme – without being distracted by wrong notions about what is supreme and ultimate.

thirucchitrambalam

Trinity -- One Continuity - mantrA 104

2010-08-10T11:20:00.007+01:00

srigurubhyO namahA

The next mantrA in this section speaks of the functions of the trimUrthi's (trinity) and highlights the fact that they are ever engaged in the performance of their duties as instructed by siva. Though on the very obvious front this mantrA speaks of the deities per se, it is also descriptive of the inner chakrA system as the deities themselves represent energetic principles in one level.

ஆதிப் பிரானும் அணிமணி வண்ணனும்
ஆதிக் கமலத்து அலர்மிசை யானும்
சோதிக்கில் மூன்றும் தொடர்ச்சியில் ஒன்றெனார்
பேதித் துலகம் பிணங்குகின் றார்களே. 2.9.104.

Trinity--One Continuity

He, the Being First, and He, the Emerald-hued,
And He of the glowing, original Lotus-seat--
Are these three separate or one continuous whole?
Thus the world in divisions many wrangle! 2.9.104.

Com - He, the Being First, rudrA the divinity in the first seat known as the mUlAdhArA (root chakra), and He, the Emerald-hued, Vishnu the one who is possessed of the hue of pure sapphire {the tamil word ‘animani vannan’ means the colour of the blue gem, which I translate in the commentary as sapphire. However the English verse describes this as the Emerald hued}And He of the glowing, original Lotus – seat – and braHma, who is seated in the swAdishtAna (sacral chakra) lotus which is responsible for creation. Are these three separate or one continuous whole? Thus the world in divisions many wrangle! The people of the world in their ignorance do not understand the connection between the three as stages on the same scale, and thinking (without proper discrimination) that they are separate/ different they remain deluded and argue amongst themselves.

braHmA is He, who seated in the swAdishtAna chakrA, performs the function of creation/ srushtI. Vishnu is He, who seated in the manipUraka chakrA (solar plexus), performs the function of preservation/ sthithI. rudrA is He, who seated in the mUlAdhAra chakrA, performs the function of destruction/ samhArA.

Due to the fact that the above mentioned trinity is engaged in the actions of creating, preserving and destroying the bodies and faculties of beings in the world(s), they are but the same. It is only in terms of their functionality they differ. There is no difference of quality in terms of one being birthless while the others are not etc among them – the difference is in their different functions. As the functions are tied to the common element of the phenomenal world the trinity too is connected to that commonality.

The trinity are operating under the command and the authority of the One. The supreme siva. In this too, there is no difference among them. Here the sage comments on the different sectarian traditions, who depending on their orientation think that their deity is superior to the others and wage wars and debates based on this misapprehension. Without understanding that the trinity is under the one commander (siva), they remain lost.

thirucchitrambalam

Hari, Hara and Aya - mantrA 103

2010-08-07T10:36:00.004+01:00

srigurubhyO namahA

With the 103rd mantrA we begin a new sub section which in the text I have is titled 'thiru mummUrthigalin sEtta ganitta murai' and is titled 'thiru mummUrthigalin muraimai' in other publications. This subsection containing ten mantrAs deals with the nature, the powers and the limits of the trinity – brahma the creator, Vishnu the preserver and rudrA the destroyer.

These three manifestations are together known as the trinity / trimUrthy. They are responsible for the creation, preservation and the dissolution of the world system. They are also very important deities in the Hindu pantheon and command huge followers who consider them (each separately) to be the highest god. In the shaivA view however, they are seen to be manifestations of the absolute siva principle which modifies variously as the trinity and the five fold manifestation (please wait for the mantrAs to follow) where the difference is in function/ action.

With the ten mantrAs of this section, the sage reveals the real cause of the manifestations (siva), the essential oneness among them and finally the transcendence of the siva principle above all. Though at the first sight some of the mantrAs might appear to be partisan in nature, it is my request to the reader to penetrate the outer layer and meditate on the intent of the sage here. Clearly, the sage is an enlightened master and is beyond the sectarian/ partisan divide. His real intent therefore is to awaken us, the readers to the truth of the absolute siva principle that is both the cause for all the rest and is also always beyond everything else. The verses in this sub section are beautifully resonant with the advaitA philosophy which speaks of the One.

At the end of the following ten mantrAs, we will reach the end of the pAyiram or the introduction section of the text and proceed to the higher teachings of the nine tantrAs. We will also (hopefully) reach a plane where many of our misconceptions (that we may, due to misapprehension, have already) regarding the trinity will be cleared to make way for higher knowledge.

திரு மும்மூர்த்திகளின் முறைமை

அளவில் இளமையும் அந்தமும் ஈறும்
அளவியல் காலமும் நாலும் உணா஢ல்
தளர்விலன் சங்கரன் தன்னடி யார்சொல்
அளவில் பெருமை அரியயற் காமே. 1.9.103.

Hara, Hari And Aya
Limitless youth, the beginning, and end
And measuring out the Time, these four considered
Sankara stands supreme and of His devotees
To Hari and Aya infinite Grace goes. 1.9.103.

Com - Limitless youth, the beginning, and end If we consider the qualities of limitless youth, of beauty beyond compare and of limitless existence, And measuring out the Time, these four considered, and Time, which is the measure of everything – i.e. when we consider the above mentioned four qualities, Sankara stands supreme the sankarA who is ever engaged in bringing joy to the hearts of the jIvAs is beyond compare and stands supreme among the gods. And of His devotees To Hari and Aya infinite Grace goes of all His limitless glories, His devotees sing in praise always. But all those limitless and superlative glories could never belong to ayan (brahma) and hari (Vishnu).

* The word 'சங்கரன்'/ sankarA used to refer to siva in sanskrit means ‘ sam karOthIthi’ , i.e. as it brings forth untold auspiciousness and good, it is known as sankarA. Thus the sage uses the epithet sankarA to describe the siva who is different to the trimUrthy or the trinity (viz. braHma, Vishnu, rudrA) and illustrates how He is superior in every way to the trinity.

The word 'தளர்விலன்' / ‘thaLarvilan’ in the original refers to the birthless (and thus deathless) nature of the supreme siva. The reason the sage brings this eternal aspect of siva to our attention is to clearly differentiate Him from braHma and Vishnu, who are possessed of birth and death. The braHma and Vishnu etc are products of name and form (nAma & rUpA) and are thus affected by the phenomena of worlds being born and dying. Though when seen in the context of human life span it can appear as if these gods have never ending lives, in reality they too are somewhere within this cycle of birth and death. When during the pralayA or cosmic dissolution, everything merges into its preceding and subtler state, the braHmAs and the vishnus will also disappear. New braHmAs and vishnus will arise in the next cycle of creation and so on.

The sage mAnikkavAsagar says of braHmA, Vishnu and rudrA as ‘’ nammavarE’’ ( that they are like us – meaning that they too have birth and death and are not eternal).

Through the above mantra the sage questions if it will be apt to say that all the limitless glories that are attributed to the supreme siva (by His devotees) can also be true for the other gods in the trinity. He answers that question himself by saying that it surely cannot be said so. To further clarify his position, the author mentions the four qualities (limitless youth, beauty, infinite nature and being beyond Time) which clearly show us how siva is different in every way to the trinity. It will be wise for us to remember that the sage is not trying to create any partisan party in the Hindu fold! He is merely trying to establish the nature of what he terms siva throughout this text by clearly differentiating this principle from the other manifestations (of which the trinity is an important one).

thirucchitrambalam

Mortality.

2010-08-06T13:00:00.002+01:00

srigurubhyO namahA

Mortality.

'' Suspended. Somewhere
between present and future,
Death. Waiting vulture. ''
- mooligaisidhan

Heads of Seven Orders - mantrA 102

2010-08-06T11:36:00.003+01:00

srigurubhyO namahA

The 102nd mantrA of the pAyiram section is the closing verse in the sub section dealing with the guru lineage of the author. Here, the sage lists the names of the seven masters who head the seven orders that come from the kailAsa paramparA.

கலந்தருள் காலாங்கர் தம்பால்அ கோரர்
நலந்தரு மாளிகைத் தேவர்நா தாந்தர்
புலங்கொள் பரமானந் தர்போக தேவர்
நிலந்திகழ் மூவர் நிராமயத் தோரே. 2.8.102.

Heads Of Seven Orders
Kalanga immanent-living, Agora his very next,
Maligai Deva the goodly and the holy Nadhanta,
Paramananta, who the senses conquered and Bhogadeva,
And Mula here breathing--of the Eternal are they all. 2.8.102.

Com - Kalanga immanent-living, Agora his very next, The siddha kALAngar and the siddha agOrar who are ever immersed in the state of ecstasy of sivAnandA.Maligain Deva the goodly and the holy Nadhanta, The siddha thirumAligai dEvar, who is ever striving to do good, and the siddha nAdAntar.Paramananta, who the senses conquered and Bhogadeva, The siddar paramAnandar and the siddar bhOgadEvar , who having won over the indriyAs (senses) remain as pure intelligence. And Mula here breathing -- of the Eternal are they all. And thirumUlar (the author), who is currently living and present in the world. All these seven masters are the greatest siddhAs. Perfected beings who have conquered the disease of birth and death and are thus eternal.

* In this mantra the sage names the seven masters who belong to the seven orders mentioned in the previous mantra. All these seven masters are siddhAs of great stature. They are perfected beings.

The sage uses the word ‘ nirAmayatthOrE’ in the tamil original. The word ‘nirAmayam’ means faultless. The ‘fault’ / ‘taint’ here refers to the disease of birth (and death). The cycle of birth and death is a result of avidyA (ignorance/misapprehension). Due to this, the jIvA feels different to siva and perceives duality or multiplicity. This results in actions which produce subsequent fruits in the form of re births. As long as this taint of avidyA continues to exist, the jIvA is not free from the clutches of birth and death.

So, when the sage speaks of the above named seven masters as eternal beings, it is to confirm that these masters have reached the plane of supreme enlightenment. They are established in the Self and are ever immersed in sivAnandA. Their compassion for the people and their desire for the well being and spiritual upliftment of the masses is the reason for the spread and continuity of their lineages.

The seven above named masters and their respective orders are all established in the siddha tradition. Being beyond birth and death, these eternal masters continue to guide the people through the strength of their tapas and spiritual merit.

The words 'Mula here breathing' allude to the fact that some of these above named seven masters are denizens of other worlds and planes of existence. The sage thirumUlar too as we have seen elsewhere (and will see more of in the following mantrAs) was originally a resident of kailAsA, the abode of siva. Due to the instructions of his guru nandi and in order that the sentient people of this world of ours may benefit from the esoteric teachings, the sage travelled down to earth and settled in the southern Indian Tamil land. Thus the words 'here breathing' refer to the fact that the sage lived for some time among us in the world we know as earth, in a physical (elemental) body that breathed like the rest of us. The state of being achieved by the siddhas make the act of breathing more or less redundant as they have established kumbhakA or breath suspension. They are no longer subject to birth, decay and death like the rest of us.

thirucchitrambalam

Seven Holy Orders - mantrA 101

2010-08-05T11:45:00.003+01:00

srigurubhyO namahA

With the 101st mantrA of the pAyiram section, the author begins the next sub section - the one titled 'guru mada varalAru' or ' tracing the spiritual lineage'. This is a very short section and contains only two mantrAs and serves to 'authenticate' as it were the teachings contained in this text by bringing to our attention the lineage or spiritual paramparA that is the very source of these teachings. The kailAsa paramparA, to which the sage belongs, is a very well known and accepted lineage and has been the traditional lineage from which many great masters have arisen to grace this world or ours. Here the sage mentions them very briefly.

குரு மட வரலாறு

வந்த மடம்ஏழும் மன்னும்சன் மார்க்கத்தின்
முந்தி உதிக்கின்ற மூலன் மடம்வரை
தந்திரம் ஒன்பது சார்வுமூ வாயிரம்
சுந்தர ஆகமச் சொல்மொழிந் தானே. 1.8.101.

THE SPIRITUAL HIERARCHY
Seven Holy Orders
Seven are the Holy Order, spiritual and true;
Mula, of the first, from the Himalayas sprung,
In the Tantras Nine and Hymns Three thousand
Propounds the Word of Agama in beauty light. 1.8.101.

Com - Seven are the Holy Order, spiritual and true;from the Himalayas sprung The seven spiritual orders or matA’s that stem from the holy kailAsa paramparA are all engaged in the sanmArgA (i.e. they are all valid spiritual lineages under the sanAtana dharma) or the true path.Mula, of the first, Of these seven orders, the order of mUlA to which the sage belongs, is one among the oldest orders. (In that path)Propounds the Word of Agama in beauty light The words of the AgamAs (tantric spiritual scriptures) in their entirety have been expounded beautifully (by the author) and most lucidly In the Tantras Nine and Hymns Three Thousand in the form of the nine tantrAs and the three thousand mantrAs contained therein. (so that the people of the world might be able to follow the instructions of the AgamAs.)

* This mantra sets the context to reveal the validity of the content of the thirumandiram and goes on to establish its position in the spiritual hierarchy of the paramparA or lineage starting from nandhinAthA. If we look back to the fourth sub section (mantrAs 67 – 72) dealing with the sage’s guru paramparA, we can recollect that he belongs to the hallowed kailAsa paramparA. Here he details the seven matAs or orders that stem from the kailAsa paramparA and also establishes that the mutt of mUlA to which the sage belongs is one among the oldest in that lineage.

We are also told that the teachings and practises of this order are elucidated here in clear detail in the form of nine tantrAs composed totally of three thousand mantrAs in the form of the thirumandiram. The words of the AgamAs and their various teachings and the esoteric transmissions that enable the seeker to proceed on the path to siva are all concentrated here in the thirumandiram – like the nectar of a million different blooms contained within the honey.

The grace of thirumUlar and his compassion for the regular human being along with the far reaching wisdom and compassion of nandI has resulted in this divinely inspired text, where the diverse teachings of the shaiva tradition have been condensed to become one smooth path to the supreme.

General and specialised knowledge - mantrA 100

2010-08-01T11:11:00.003+01:00

srigurubhyO namahA

This is the 100th mantrA of the pAyiram or the invocation division of the thirumandiram.

வைத்த பரிசே வகைவகை நன்னூலின்

முத்தி முடிவிது மூவா யிரத்திலே

புத்திசெய் பூர்வத்து மூவா யிரம்பொது

வைத்த சிறப்புத் தருமிவை தானே. 2.7.100.

General And Specialised Knowledge

In the Holy Three Thousand is the Salvation Finale

Of the diverse works, true and good;

In the Divine Three Thousand, original and wise,

All knowledge is, special and general.2.7.100.

Com - Of the diverse works, true and good; In this holy and pure text known as the thirumandiram, a variety of prizes (fruits) are contained. In the Holy three thousand is the Salvation Finale All the 3000 mantrAs in this text are descriptive in one way or another of the final state, known as mukthI or liberation/ salvation. In the Divine Three Thousand original and wise, These 3000 mantrAs are uttered as a result of tremendous deliberation, contemplation and immersion in divine wisdom. All knowledge is, special and general. And these 3000 mantrAs, which can be divided into two parts; the general and the specific, produce untold merit for the devotee (who chants these daily as instructed by the sage) and help him attain the supreme state of liberation.

* The sage notes that all the 3000 mantrAs contained within the body of the thirumandiram are esoteric teachings which reveal the path to salvation in all its glory. The mantrAs are descriptive of both the state of supreme knowledge and the means to attain that state. These mantrAs and the teachings they embody are designed to be a full fledged path to salvation.

The reference to the many many kinds of prizes that are contained within the thirumandiram is a reference to the nine different tantrAs that form the body of this text. The reader should take note that the first five tantrAs collectively are known as ‘general’ and the last four tantrAs collectively are known as ‘specific’/ ‘special’.

It is this division of the ‘level’ of the teachings that the sage speaks of in the next line of this mantra where he mentions that all this knowledge is divided in to the general and the specific. Thus we can understand that the thirumandiram and its 3000 mantrAs are a veritable source of divine knowledge which is a perfect means to attain to the supreme.

Please note here that the first five tantrAs which are considered ‘general’ illustrate methods to live the rest of this life (in this phenomenal world with the elemental body) in a harmonious and conducive fashion. While the last four tantrAs which are considered ‘special’/ ‘specific’ illustrate methods to attain to salvation. In other words, the first few tantrAs provide the methods to attain the chitta and bhUta shuddIs that are necessary to pave way for the higher states of dhyAnA and finally the samAdhI experience. And according to the division, the mantrAs produce the relevant results/ merit.

With this mantra the subsection dealing with the unique attributes of the 3000 mantrAs in the thirumandiram comes to an end. The sage opens the next subsection with the 101st mantra of the text, in which he proceeds to describe the guru paramparA or the spiritual lineage to which he belongs and describes the spiritual lineage that ensues from him (i.e. disciples of thirumUlar).

thirucchitrambalam

Path to God - mantrA 99

2010-07-31T11:44:00.010+01:00

srigurubhyO namahA
The sage discusses the total number of mantrAs in the thirumandiram and describes the divisions and the merits thereof in the following two mantrAs. These two mantrAs form a very short sub section titled -

7.. திருமந்திரத் தொகைச் சிறப்பு

மூலன் உரைசெய்த மூவா யிரந்தமிழ்
ஞாலம் அறியவே நந்தி அருளது
காலை எழுந்து கருத்தறிந் தோதிடின்
ஞாலத் தலைவனை நண்ணுவர் அன்றே. 1.7.99.

7 THE HOLY HYMNS THREE THOUSAND

Three Thousand Holy Hymns, Mula in Tamil composed,
Did He, Nandi, reveal for all the world to know,
Wake early at dawn and pour forth the strains
Surely you'll win the splendid soft repose
Of the Bosom of the Lord. 1.7.99.
Com -Three Thousand Holy Hymns, Mula in Tamil composed, I, who am known by the name mUlan, have composed this garland of mantrAs known as the thirumandiram with three thousand mantrAs in tamil.Did, He, Nandi, reveal for all the world to know, These three thousand mantrAs, I have uttered due to the grace and inspiration of my guru, nandI, who instructed me to reveal this knowledge for the betterment and well being of the peoples of this world. Wake early at dawn and pour forth the strains If the people of this world, chant these mantrAs while fully comprehending the meaning of the mantrAs, in the early mornings on waking Surely you'll win the splendid soft repose of the Bosom of the Lord. will definitely reach the supreme lord, the enchanter of the universe(s) and thus reach the highest goal.

* This is a very well known and oft sung mantra and here the sage reveals his name and the fact that this text known as the thirumandiram has three thousand tamil mantrAs. The mantrAs are constructed in a specific order, like the flowers strung together to make a full garland. Legend has it that the siddar thirumUlar (the author of this text) would remain immersed in a state of samAdhI (absorptive meditation) in the hollow of a tree trunk. Once every year, he supposedly came out of the samAdhI state and uttered/composed one mantra. He then re entered the samAdhi! Thus the 3000 mantrAs were composed over 3000 years.

The sage mentions that it was the grace of nandI, his guru, which paved the way for him to reach such heights of understanding. He also mentions that it was due to the command of the same nandI that he began composing the thirumandiram. It was the will of the supreme siva that the sentient peoples of the world had some guidance to help them achieve the highest potential of the human birth and thus become liberated from the cycle of birth and death. And to fulfil this end, he commanded the sage to reach the southern Tamil land and reveal the sacred scripture of the thirumandiram.

After commenting on the number of mantrAs in this text and the reason for its revelation, the sage proceeds to instruct us in the manner in which he intends us to use this text. He mentions that the people of the world, who desire to reach siva and attain to liberation, should take to chanting the mantrAs in this text as a form of sAdhanA in itself. He instructs the seeker to rise from sleep early in the morning and upon completion of the morning observances and oblations and commence chanting the 3000 mantrAs herein. The sage uses the words ‘karutharindhu OdhuvAr’ to highlight that it is not enough to merely chant the mantrAs but one must thoroughly understand the meaning of the mantrAs they chant. It goes without saying that ‘understanding’ the mantrAs refers not just to the meaning of the verses, but it also includes the ‘living’ of the teachings contained in those verses. That is, the seeker must try to align his or her lifestyle to what is taught in the text.

The sage mAnikkavAsagar sings ‘’ solliya pAttin poruLunarndhu solluvAr, selvar sivapurathilullAr sivanaddikIzh ‘’ to illustrate the same - It is extremely important that the intoner understands the intrinsic wisdom behind the words he intones, otherwise they remain just powerless words. Incapable of producing transformation.

Here the sage’s words’ mUvAyiram tamizh’ conveys his intention that each of the 3000 verses must be understood as 3000 mantrAs – i.e each verse is a mantra, and the entire set of 3000 is constructed in the form of a mAlA mantra or unbroken garland of mantrAs. Thus we have the meaning that those who take to the practise of chanting the 3000 mantrAs (with full understanding of the meaning,both linguistic and practical) with devotion will definitely reach the supreme siva.
Thirucchitrambalam

God's deep Mystery - mantrA 98

2010-07-30T11:25:00.004+01:00

srigurubhyO namahA
The current sub section of the thirumandiram ends with the 98th mantrA - and here the sage reflects on the teaching of the supreme siva and asserts the finality of the advaitA (non dual) perspective in being the liberating knowledge.

தத்துவ ஞானம் உரைத்தது தாழ்வரை
முத்திக்கு இருந்த முனிவரும் தேவரும்
இத்துடன் வேறா இருந்து துதிசெயும்
பத்திமை யால் இப் பயனறி யாரே. 4.6.98.

God's Deep Mystery
At the foot of the Sacred Hills, the Rishis and Devas sat,
Seeking Liberation's endless Bliss,
Devoutly praising, yet knowing not,
So this deep Mystery I here expound.4.6.98.

Com - this deep Mystery I here expound the supreme lord siva out of His boundless compassion appeared in the form of the guru to reveal the secrets of the tattvAs At the foot of the Sacred Hills, in the foot hills of the great and lofty kailAsA peak. Seeking Liberation's endless Bliss, the Rishis and Devas sat, and the sacred heights of the holy kailAsA are populated with an array of sages and demi gods and celestial's, intent on the goal of mukthi or liberation Devoutly praising, they remain forever engaged in the various rites and rituals, devoutly worshipping the supreme siva as seperate and different to themselves yet knowing not (this deep Mystery) and as a result they are unable to obtain the highest merit of this secret knowledge of the tattvAs.

* Here the sage clearly points out the fruitlessness of upAsanA or sAdhanA of any kind performed with an attitude of difference/ duality. The sage echoes the words of the scriptures in revealing the truth that when the attitude of difference between the worshipper and the worshipped exists the highest peak of self state is as yet unattainable. It would be apt here for us to note that it is more or less common that we normally proceed from one to the other.

We start on the process of the sAdhanA (spiritual discipline/practise) with an attitude of utmost devotion to the object of our upAsanA. This chosen deity/god/goddess/principle is here described as siva. In the early stages, the devotee is aware of the many differences between himself and the deity and thus this whole worship of his is tainted by the perception of this difference. With the help of the various nyAsAs (ritual placements) and mantra japA (chanting of mantrAs as initiated) and other practises over time the devotee attempts (or rather, should attempt) to seek and understand the unity or oneness of the deity and his own self or Atman. This is a higher state of being and here the devotee perceives no difference between his self and siva - a state of shivOham (I am siva). This is an unbroken state of bliss, of pure awareness without modifications as specific objective 'knowledge'. This is the ultimate prize of the tattva j~nyAnA or the knowledge of the tattvAs.

The traditional style of the siddars where multiple layers of meaning are cloaked in apparently normal words is used here. The place which the sage reveals as the place where siva as the guru revealed the sacred knowledge of the tattvAs is the foot hills of the holy kailAsA. This could be interpreted as the physical region of kailAsA, the legendary abode of siva in the HimAlayAs. On the hand, it could be understood as the sahasrArA (the thousand petaled chakrA on the crown) for which kailAsA is a traditional metaphor. If we understand kailAsA to be the sahasrArA, the foot hills is obviously the region just beneath it. To those who are aware of the placements of the chakrAs along the sushumnA nAdI (central channel) the place will be known as the spot where the guru sthAnA (seat of the guru) is situated. Thus the fact that this supreme knowledge is one that is received only from a competent guru is conveyed through the use of the metaphor.

In the original the sage mentions 'இத்துடன் வேறா இருந்து துதிசெயும்' which refers to the attitude of difference between the worshipper and the worshipped. Due to the fact that the various sages (rishis) and celestial's (dEvAs) offer all manner of worship to siva with a feeling that He is different to themselves, they are unable to attain to the highest state of liberation. It goes without saying that due to the merits earned by such dualistic worship, the grace of the lord eventually will deliver them to a state where the above described duality is totally removed due to the dawn of real knowledge of the self.

So in the last two lines of this mantrA the sage reveals the truth in advaita bhAvanA or the attitude of non duality in the ultimate stages. He makes clear that unless one reaches the state where this perception of difference is dissolved in the knowledge of self, there is no liberation. Those readers who perform regular pUjA can bring to their mind the ''.......sO(a)ham bhAvEna pUjayEt' mantrA to highlight the same truth.

Here we reach the conclusion of the sub section titled 'avai adakkam' with its four mantrAs all spoken in tones of humility. The next post will bring us to the next sub section which serves to highlight some unique aspects of the text to come and provides accurate count details for the mantrAs.

Thirucchitrambalam

Power of prayer - mantrA 97

2010-07-29T11:37:00.004+01:00

SrigurubhyO namahA

After a wonderful guru pUrnimA, here I am. With the next mantrA in the thirumandiram. We were at the subsection where the sage speaks in humility with respect to the limits of knowledge in understanding the supreme.
So, here we are at mantrA 97.

மன்னிய வாய்மொழி யாலும் மதித்தவர்
இன்னிசை உள்ளே எழுகின்ற ஈசனைப்
பின்னை உலகம் படைத்த பிரமனும்
உன்னும் அவனை உணரலு மாமே. 3.6.97.

Power Of Prayer
By words spoken in Truth's luminous accents,
Rising on sweetest music's pious heights
Even Brahma who after Him created this our world,
All, all, seek His imperishable Light. 3.6.97.

Com - By words spoken in Truth's luminous accents, through the words of the vEdAs of everlasting fame Rising on sweetest music's pious heights the supreme IshA (lord) becomes manifest as nAdA in the sweet swarA (tone(s)) of the intoner. Even Brahma who after Him created this our world, even braHmA, the four faced creator who in the very distant past 'created' this phenomenal and gross (sthUla) world from the subtle (sUkshmA) principle, is ever meditating on the supreme siva All, all, seek His imperishable Light when such is the case, how then ;could it be possible that we as mere human beings (with all our limitations) can ever imagine comprehending this supreme? (Surely we never can).

* Here the words 'இன்னிசை உள்ளே எழுகின்ற' (translated as, Rising on sweetest music's pious heights) in the original refer to the fact that the supreme siva/IshA is manifest as the arising nAdA in the vEdic riks (the metered verses). That the vEdic mantrAs are resonant with precisely constructed sounds to produce specific energy patterns for specific ends is an accepted siddhAntA. Hence the import of the correct method for pronounciation and intonation for getting the swarA right with respect to the vEdic body.

The reference to braHmA ever meditating on this supreme is to highlight the fact that siva is ever existant as the supreme principle because of which everything else is. And it is due to the authority/instruction given by siva that the four faced braHmA (who only comes much later) is able to 'create' from the subtle essence this vast and varied phenomenal world.

Through the above verse the sage highlights the truth that though the supreme siva is manifest as nAdA in the vEdic corpus and can be 'felt' / 'experienced' through the various intonations, even the gods like braHmA who possess much higher intelligence and sattvic disposition than the average human being in our world, are still unable to fully understand the supreme and continue meditating on it ceaselessly (in a bid to finally reach Him). He finishes the verse by asking us a rhetorical question - If even the great gods are still unable to understand Him, then how would it be possible for a mere human to claim to understand the supreme?

Thus the sage sets out his position in humility by declaring right at the onset that it is not possible for us to ever completely understand this supreme as it is beyond All, while being verily the fabric of everything.

Thirucchitrambalam

Poor qualifications - mantrA 96

2010-07-22T12:31:00.003+01:00

SrigurubhyO namahA
The second mantrA of this section is the 96th mantrA of the invocation. Here the sage expresses his lack of qualifications with regard to attaining liberation.

பாடவல் லார்நெறி பாட அறிகிலேன்
ஆடவல் லார்நெறி ஆட அறிகிலேன்
நாடவல் லார்நெறி நாட அறிகிலேன்
தேடவல் லார்நெறி தேடகில் லேனே. 2.6.96.

Poor Qualifications
I know not the way singers sing,
I know not the way dancers dance,
I know not the way seekers seek,
I know not the way searchers search. 2.6.96.

Com – I know not the way singers sing, I do not know to sing praises of siva as do those who follow the path of devotional singing, I know not the way dancers dance, neither do I know to dance in ecstasy(due to excessive devotion) as do those in the path of bhakti. I know not the way seekers seek, I do not know to seek after things as do those in the path of bhOga, I know not the way searchers search. And I do not know the way to enquire relentlessly as do those who due to g~nyAnA tread the path of tattva vichAranA.

* Here the sage speaks sadly of his inability to engage in any of the four methods/ paths to reach the supreme state of salvation. The first line refers to the path of japA (chanting) of mantrAs. The second speaks of the path of bhakti (bhakti yOgA) or devotion to the supreme. The third refers to the path of the karma yOgi who performs ordained actions desirous of fruit (karma phala) to finally reach salvation. And the fourth speaks of g~nyAna yOgA or the path of knowledge. All these are paths to the great goal of liberation or mukti and here the author laments his lack of qualifications to successfully engage in any of these paths and wonders how he will ever attain to liberation.

If such be the story for a perfected being like thirumUlar, I dread to even think of my own inabilities!

Here ends the 96th mantrA.
thirucchitrambalam

Thoughts on guru purnima 2010.

2010-07-20T16:38:00.003+01:00

srigurubhyO namahA

The guru pUrnimA this year is fast approaching (it falls on the 25th of this month) and I seem to be getting at least 20 hits to my blog daily with the search string '' thoughts on guru purnima''! So, I am regurgitating an old post of mine from 2007 here pertaining to the topic. The images that accompanied the original post have not been included here - those who want to see the full post please click here . Those who want just the text, please read on.

Within the context of hinduism, the word/term Guru is a very special one, one pregnant with innumerable layers of meaning. It means both the Jnana (knowledge) and the imparter of such knowledge. In todays world almost all of us are aware of the word guru, we are exposed to some or other interpretation of the term. More often than not, the word guru is used to describe a persons mastery of any particular subject. However, the term has traditionally been used in a different sense.

As much as it is a noun, the word Guru is also an adjective and as such it means, 'heavy' - the opposite of laghu or light/weightless. The 'heavy' here does not describe the physical characteristic, rather the fact that the guru is 'heavy with knowledge' or 'heavy with spiritual knowledge' to be precise.

A more esoteric interpretation of the term Guru can be understood when we observe the root syllables that make up the word. The syllable 'gu' corresponds to darkness (the darkness of avidya or ignorance) and the syllable 'ru' corresponds to the one who takes away(that darkness of avidya). This beautifully shows us the interplay of darkness and light and conveys the meaning that because of his capacity to dispel the darkness and reveal the light, the guru is called guru.

Traditionally so much has been said about the guru in the various branches of Hindu thought. Much emphasis has been laid on the guru in all the systems, even to the extent that it is generally agreed that a guru is indispensable in the path to enlightenment or self realisation. And, believe me, not an ounce of exaggeration is there in such a statement. The guru is the embodiment of the supreme Brahman himself. As the subject (guru) is mightier than the mightiest, the ramblings of someone like me means nothing. Still, I would like to mention a few things in connection to the guru here (with Guru Purnima only around the corner). In a dialogue between Shiva and Parvathi, we can see a very deep and thorough description of the various qualities, attributes etc of a guru. From that text we find another interpretation of the term guru - the syllable 'gu' is the root representing the gunas (inherent qualities) of rajas, sattva and tamas and in this context means one who is beyond the action of the three gunas. The syllable 'ru' is the root of rupa (form) and in this context is to be understood as beyond all form. Thus Guru is someone who is capable of giving the wisdom that takes one beyond the gunas; to that transcendental place devoid of all form.

An interesting thing to note is the attitude of Hinduism towards one without a guru. In fact the word 'anaatha'/'anadhai' which is used today to mean an orphan or one without any family, actually means ''one without a guru''!! That is how important the guru is to the Hindu: that one without a guru is perceived to be very unfortunate indeed. However, a cursory reading of the text will make it exceedingly clear that it is but the highest of fortunes to have found a guru. It is not everybody's fate or destiny to obtain the grace of a guru. As the grace of the guru marks the beginning of the journey towards oneness and perfection.

The guru is capable of transmitting knowledge to the sishya (disciple) through siksha (teaching) or through diksha (initiation). The process of diksha transmits some of the gurus own spiritual powers to the disciple which will then enable the sishya to progress further on the path of realisation. In some traditions like the Srividya tradition, the guru is both the beginning and the end of the path. The guru is himself the path and the result of the path. The devata or deity and the mantra and the other methods and the guru and non different from each other. The sishya is also non different from the guru - as the sishya is but a sesha (part) of the guru and as such is non different from him. Thus the guru reveals the underlying oneness of the mantra,yantra the process (tantra), the devata (divinity) and the guru and the essential non difference of the sishya to the above mentioned.

One need not be taught what is the knowledge within, because each one is his own Guru. The sharira (body) and manas (mind), of the unit, which is known as a human being, do not realize that they have all these powers. To make him understand this, a Guru is required. That is why the Supreme Power does not teach you, only a Guru teaches you. The Supreme Power makes you feel that He is within you, but the Guru shows it to you and proves to you that He dwells within. Only when the Guru makes you realize this, you can feel it. This realization can be brought to you only by the Guru, not by God. Guru is the manifested God, Guru demonstrates the path, HE illuminates the darkness, and thereby becomes the purest reflection of one's highest aspirations. He is not the aspiration; he is the reflector of the aspiration.

The highest form of Guru is Lord Shiva Himself (Adi Dakshinamurthy), the ultimate knowledge, and the Guru is the manifestation of that knowledge. From that original guru a whole unbroken lineage of gurus have ensured the continuity and the transmission of the knowledge of the supreme Brahman. That unbroken lineage of gurus is called the guru parampara or the guru mandala. The mantras Gurumurthih, Gurumandala rupini, Dakshinamurthyswarupini, etc from the Lalitha sahsranama also illustrate that Amba Herself is in the form of the guru and the entire mandala or lineage of the gurus.

A teacher has a student whereas a Guru has a disciple, or a sishya. A sishya differs from the vidyaarthi (student), who goes to a teacher to attain the artha of the vidya. A sishya's place is in the heart of the Guru whereas the vidyaarthi's place is in front of the Guru. A sishya is not different from the Guru. A student is one who studies. He does not study other than what is taught, he does not know himself, he does not study his own self, he studies something else. Who would want to study? Only one who does not know. Who is that who does not know? The manas and sharira, which do not know anything, keep studying. The aathma need not be a student, because it knows everything.

There is also a difference between a teacher and a Guru. A teacher is not a Guru. The one who teaches what is taught is called a teacher. His knowledge of the taught is teaching, he has not attained it as shruthi (noble words echoed by the Supreme), he has acquired it from some book or some person. A Guru is one who leads you from darkness to light and one who transmits shruthi.

I could carry on endlessly in this vein and quote from many more texts the exalted state of the Guru. But I would rather not - instead it would be my greatest pleasure if you, the reader, could be inspired by the few things in this post to ponder on the merits of the guru in your own inner being. Though, before finishing I would like to leave you with another interpretation of the famous sloka Gurur brahma.......

gurur brahma

Guru is Brahma, the creator, He creates the disciple. If there were no Guru, there would be no disciple. Gods were there and Gods will remain, but unless there is a Guru, disciples cannot be created and no one can reach God. We look at Guru only as a creator, who can give pleasures, blessings and identify him as Brahma. Most people are stuck with Guru as Brahma. They only want the Guru to create new things, they look for materialistic and spiritual benefits, they find only the glitter, and as a result only their moha (delusion) increases. Guru creates awareness of knowledge in a disciple and leads him towards it. This is Gurur Brahma.

gurur vishnu

Guru creates a disciple, gives certain intimation, warnings, tests in some ways and then vanishes. The disciple keeps on searching for the Guru, he presumes that the Guru has disappeared, as he is not physically visible. The Guru is aware that since he has created you, he also has to protect you. The disciple looks for the Guru or the knowledge, which will liberate him from the cycle of births and deaths. He looks for the Supreme Divinity, which is by no means an easy task: going through the karma yoga, the dhyaana marga, the bhakthi and the jnaana marga. The Guru has created this thought within you and in order to search for him, he makes you walk the path, clears the path, makes you experience the life and throughout the experience, he protects you. You realize that he is not merely a giver, but when you are in trouble, when you are faced with diseases and difficulties, he protects you even at the cost of his life! When all doors are closed, when there is no way out, when even God does not listen to your call, Guru Vishnu protects you! Through all the struggles, the Guru is always with you. This is Gurur Vishnu.

gurur devo Maheshwara

Ultimately you come to Lord Shiva! Guru has all the three virtues within Him. The knowledge is implanted in your mind, you are asked to contemplate, made to struggle, made to work hard, made to realize and ultimately reach the transcendental. Once you reach there, he enables your transcendence totally, he removes the veil of ignorance from you. In order to make you see your own Divinity, in order to make you understand that you yourself are the Supreme, he destroys what is not required for you. He is a destroyer because he destroys the darkness, the ignorance, the avidya from within you.Shiva is called the destroyer, but not in a negative sense. Without destruction, there cannot be construction. Unless the dirty water is thrown out, clean water cannot be filled in that place. New is neither an extension of old nor is it an addition; old has to be destroyed so that new can be created. If he did not transcend things, Brahma would not be able to create, Vishnu would not be able to protect. At the right time, transcendence has to take place. He does not destroy, He changes the bad to good, He balances. Knowledge alone can understand when a person finishes his karmas, and needs to be relieved. The place has to be vacated so that a new creation can take place. This is what Lord Shiva does! He has been entrusted with the responsibility of transcendence. He removes the obstacles in order to create and maintain dharma. This is Gurur Devo Maheswara.

Guru saakshaat Parabrahma

Who is the Parabrahma? The one who has created the universe, who has created the Brahma, Vishnu, and Mahesha, is Parabrahma. After passing through all the stages, after unconditional surrender, when he reaches the stage of HE AM I, the disciple suddenly finds saakshaat Parabrahma standing there! He immediately prostrates before the Parabrahma -- Guru saakshaat Parabrahma tasmai Sri Guruve Namaha!Then you realize that the Guru is the saakshaat Parabrahma! When you reach the Brahma, then the Parabrahma is visible. Parabrahma is the Supreme Divinity. Brahma cannot create the Guru, Vishnu cannot create the Guru, Maheswara cannot create the Guru, it is only the Parabrahma who can create the Guru. All the three are merged in the Guru, enabling the powers of the Parabrahma to be transmitted to him and through him.

Guru is beyond gender, beyond form, and is the Supreme Divinity. Guru is in your heart, in the heart of all living beings.

This offering brings the radiance of illumination to a greater enhancement. We knock on many doors in search of a Guru and return disappointed, we search for eternal love but it eludes us, we hunt for money and fame but it is only a temporary quest and even after attaining it, we are still dissatisfied and discontented. All these create the fear of losing; association with the Guru removes all illusions and thereby the fear of losing. A quote from the Baja Govindam- '' Satsangatve Nissangatvam - Sat sangatve - through the company of the good (the guru), Nissangatvam - (there arises) non-attachment.Nissangatve Nirmohatvam- Nissangatve - through non-attachment, Nirmohatvam - (there arises) freedom from delusion.Nirmohatve Nischalatattvam - Nirmohatve - through the freedom from delusion, Nischala - Immutable, Tattvam - Reality. Nischalatattve Jeevanmuktih - Nischalatattve - through the Immutable Reality, Jeevanmuktih - (comes) the state of 'liberated-in-life'.'' We attain peace and moksha when we do not have desires, when we do not have the fear of losing.

Meditate on all that the Guru has given you, on all that he has revealed, on all that he has removed and on all that he lived for; this Guru Purnima. Give thanks (a hundred million of them!) for his immeasurable compassion and his boundless wisdom. Revere the entire lineage, the guru mandala, going up from your own guru through to his guru and then to the gurus gurus guru and so on till the original Guru Dakshinamurthy. It is only as a result of the unbroken tradition of these self realised masters that we the people of todays world have any connection at all to the 'reality' of the spirit. May the grace of the Guru and the great gurus of the past flow like a mountain river to you and through you to the world around you.

Shree guru padhukam dhyayami pujayami namaha.

In humility - mantrA 95

2010-07-20T13:23:00.003+01:00

SrigurubhyO namahA

With the next mantrA in the series, the sage begins a new sub section titled 'avai adakkam' - which in effect is a small section where the sage speaks of siva's powers while remaining in an attitude of humility.

6.அவையடக்கம்

ஆரறி வார் எங்கள் அண்ணல் பெருமையை
யாரறி வார்இந்த அகலமும் நீளமும்
பேரறி யாத பெருஞ்சுடர் ஒன்றதின்
வேரறி யாமை விளம்புகின் றேனே. 1. 6.95.

6 .IN HUMILITY

Infinite Greatness!
Who can know the greatness of our Lord!
Who can measure His length and breadth!
He is the mighty nameless Flame;
Whose unknown beginnings I venture to speak. 1.6.95.

Com – Who can know the greatness of our Lord! Who can ever understand the glory and the greatness of my Lord siva? Who can measure His length and breadth! And who can there be who could encompass by mind or deed the vast expanse that is the body of siva? He is the mighty nameless Flame; He (siva) is like a mighty pillar of light that possesses no attributes (of name and form) for Himself Whose unknown beginnings I venture to speak. (And yet) without even knowing the root of this supreme I still venture to speak (i.e. reveal the rest of the body of the thirumandiram).

* This mantrA is the first of four in this subsection where the sage speaks of the supreme with humility. Though the sage is an enlightened siddhA who abides in the highest state of self realisation, he acknowledges in these four mantrAs the limits of his abilities while singing the glory of the supreme siva.

So when the sage raises the question of there being someone who understands the glory of siva, he is alluding to the idea of the supreme tattvA. The vEdAs speak of this principle as ‘braHmam’ or ‘parambraHmam’. The siva who is spoken as ‘Ekam’, ‘sat’, ‘chit’ ‘AnandA’, the one who is the medium where the world(s) seemingly arise, rest and dissolve in. This supreme is akin to the ocean in whose waters the waves are born, stay for a period and disappear back into. Thus the sage here rightly asserts that there is none who can understand the greatness of this supreme principle.And again in the next line where he declares that there could be none who can understand the length and breadth of siva, he is alluding to the same idea of braHmam. The Sanskrit word has its root in the dhAtu ‘br’ which connotes an incredible vastness. The ‘sarvavyApaka shaktI’ or the All pervading nature of this supreme tattvA means that it is impossible for one to understand its limits as there are none. Thus we see here, the essence of the advaita system of philosophy revealed. The sage speaks of the One, the undivided, the eternal - the parabraHmam. In the final line of this mantrA the sage uses the words ‘vErariyAmai’ in a superbly effective fashion. The Tamil word vEr means root (of plants, trees etc) and suggestively implies lower/under the ground regions.

According to Hindu thought there are 14 worlds/planes of existence within what is known as smasArA. Of these 14, seven are known as ‘lOkA’s’ or worlds and seven are known as ‘talA’s’ or planes. The 7 lOkA’s are worlds of higher sattvic composition (as they ascended from the earth plane to the satya lOkA) and the seven talA’s are descending deeper and deeper into tamas as they go down. These are the pAtAla’s/ under worlds. So when the sage declares that he is about to speak of this supreme principle through the thirumandiram, even though he does not understand Him perfectly (due to his not being aware of the root), he achieves two things at the same time –Firstly, he brings across the message of humility by acknowledging the limits of his knowledge with regard to siva and secondly he beautifully suggests that he is beyond the taint of any tamas! As the lower talA’s (which are what are implied by the word ‘vEr’) are realms of tamas and the sage, as has been revealed before, is a denizen of the highest realm of consciousness, his lack of familiarity with this region is only natural!

Night and day yearn for Him - mantrA 94

2010-07-17T13:32:00.006+01:00

srigurubhyO namahA
The 94th mantrA is the last one in this section titled 'thirumUlar varalAru', where the sage reveals further about his state of being.

பிதற்றுகின் றேனென்றும் பேர்நந்தி தன்னை
இயற்றுவன் நெஞ்சத்து இரவும் பகலும்
முயற்றுவன் ஓங்கொளி வண்ணன்எம் மானை
இயற்றிகழ் சோதி இறைவனு மாமே. 22.5.94.

Night And Day Yearn For Him
Unceasing, I prattle daily Nandi's name,
By day praise Him in thought and ;by night as well,
Daily I yearn for my Master, the Light-Hued,
The Lord of the uncreated Radiant Flame. 22.5.94.

Com - Unceasing, I prattle daily Nandi's name I am ever involved in singing the praises of the One who goes by the name Nandi By day praise Him in thought and; by night as well, daily I remain in meditation, day and night keeping Him (nandi) in my heart. Daily I yearn for my Master, the Light - Hued, I strive constantly to reach/merge my Lord and master, the One who is self luminous (swayam prakAsha) The Lord of the uncreated Radiant Flame He is ever existent, naturally in the form of pure light.

* The word 'pidhatrudhal' in the tamil original translated as prattle signifies a state of Ecstasy born of deep devotion and communion with the supreme. In this state the experiencer speaks of things that are contextual and those that are totally out of context. A kind of a divine madness akin to the experiences described by the sufi mystics in wonderful poetry.

The above mantrA is fairly simple in that the words are not used with an intention to convey multiple layers of meaning. The simple message of the mantrA is that the sage remained always engaged in the thoughts of sivA, he spoke always (both when in context and when outside the context) of sivA, and remained ever immersed in the meditation of sivA as the supreme effulgence -i.e. jyOthi swarUpA .

This mantrA forms the close of the fifth sub division of the first tantrA of the thirumandiram. The next sub division is (the sixth) titled ' avai adakkam' which is a traditional style which speaks highly of all the virtues of the Lord while at all times bearing in mind one's own limitedness. It is an expression of humility.
Here ends the 94th mantrA of the invocation of the thirumandiram and with it the fifth sub division termed ' thirumUlar varalAru'.
Thirucchitrambalam

nAdAntA - mantra 93

2010-07-17T11:24:00.012+01:00

srigurubhyO namahA

The 21st mantrA in this section is the 93rd mantrA of the invocation. In this mantrA the sage reveals the nature of the state of consciousness that he is established in and in the process he awakens the reader to certain esoteric concepts pertaining to nAdA or sound/harmonics.

இருக்கில் இருக்கும் எண்ணிலி கோடி

அருக்கின்ற மூலத்துள் அங்கே இருக்கும்

அருக்கனும் சோமனும் ஆரழல் வீச

உருக்கிய ரோமம் ஒளிவிடுந் தானே. 21.5.93.

God Within Vedic Hymns

In the countless measures that are in Veda Rig,

He indwells with His radiant locks;

The Sun and Moon with their splendid argent rays,

In vain they melt the waxing lustre of His glowing locks.21.5.93.

Com - In the countless measures that are in Veda Rig, there exist countless mantrAs in the Rig vEdA In vain they melt waxing lustre of His glowing locks. and all of those countless mantrAs are dissolved (finally) into the subtle (sUkshma) essence known as the pranavA (om). The Sun and Moon with their splendid argent rays, and at the peak of the above said pranavA the Sun and the Moon reveal their respective lustre and light in the form of the Atma jyOthi (self light) He indwells with His radiant locks and in that highly subtle state, there exudes an effulgence of golden light rays.

* This mantrA has to be understood in light of sAdhanA involving the ascent of kundalini and gradually lifting the individual into ascending states of intelligence/consciousness. When the sivashaktI normally resident in the mUlAdhArA is focused upwards it will finally culminate in the experience of pranavA (om) and its peak state. The countless mantrAs that are mentioned here as being in the Rig vEdA have to be understood as metaphors for all mantrAs. When looked at separately, these mantrAs are set in various measures (chandas), they are dedicated to various dEvatAs (divinities), have different uses and applications, are articulated differently - there are many differences in them.

But in reality all the countless mantrAs that exist in this world are all nAdamayA - i.e. they are finally understandable as nAdA (I dont know whether to use the word sound or harmonic to describe nAdA). The final limit of the realm of nAdA is also the final limit of the pranavA (om). This is because the om is the seed nAdA for all else and all other sound/harmonic is finally absorbed into the pranavA. It is apt to note that the scriptures have unanimously declared that the essence of the vEdAs is the gAyatrI (mantrA) and the essence of gAyatrI is the pranavA (om) and thus the pranavA is the essence of all mantrAs.

The stage where the pranava nAdA ends is known as nAdAntA (the end or final limit of nAdA). The seers who have reached this height describe that at this stage, amidst the effulgence of the sOmA (moon) sUryA (sun) and agni (fire) mandalAs, the supreme Atma jyOthI (self effulgence) becomes manifest at the peak of the pranavA.

The pranavA (om) is itself composed of 5 separate entities / stages - a, u , ma, bindu (depicted as the dot on the crescent) and nAdA (depicted as the crescent). The tantrAs relate these five aspects to five different states of consciousness -

'a' - is connected to the jAgrat avasthA or the waking state of consciousness.

'u' - is connected to the swapna avasthA or the dream state of consciousness.

'ma' - is connected to the sushupti avasthA or the deep sleep state of consciousness.

'nAdA' - is connected to the turiyA avasthA or the transcendental fourth state of consciousness.

'bindu' - is the turiyAthItha avasthA or the state beyond even the fourth state.

I must also note here that the 'a' represents the agni mandalA or the orb of fire, the 'u' represents the sUrya mandalA or the solar orb and the 'ma' represents the sOma mandalA or the lunar orb. The exact location of these spheres in the human etheric body and their bIjAs and constituents need to be learnt from a competent guru.

Thus with the above information it becomes clear that the state known as nAdAntA is one which is effectively beyond/transcendent to all the above mentioned five aspects. At this state there is a lack of modulation, or flux in consciousness - there is simply a seamless state of being.

Through the above mantrA the sage reveals that he was ever established in this transcendental state of awareness (of nAdAntA) and he sort of describes the 'topography' of such a realm by indicating the atmic effulgence and the state where its perception becomes possible. So we know that the sage is well capable of fulfilling his role in bringing this tamizh marai (the thirumandiram) to the peoples of the world. It is also clear that prior to his descent from kailAs to the southern land, he was established in the abode of sivA as atma jyOthi in the supreme realm beyond the pranavA.

Here ends the 93rd mantrA of the invocation in the thirumandiram.

thirucchitrambalam

sadAsivA state - mantrA 92

2010-07-16T15:16:00.006+01:00

srigurubhyO namahA
Continuing the series, we will now see the next mantrA which is the 20th in this section and is the 92nd mantrA since the start.

நந்தி அருளாலே மூலனை நாடிப்பின்
நந்தி அருளாலே சதாசிவன் ஆயினேன்
நந்தி அருளால்மெய்ஞானத்துள் நண்ணினேன்
நந்தி அருளாலே நானிருந் தேனே. 20.5.92.

Form-Formless: Sadasiva State
With Nandi's Grace I sought the Primal Cause,
With Nandi's Grace I Sadashiv became,
With Nandi's Grace Truth Divine attained,
With Nandi's Grace I so remained.20.5.92.

Com - With Nandi's Grace I sought the Primal Cause with the compassionate grace of nandi (the sage's guru) the siva guru I was able to seek and reach the rudran in the mUlAdhArA (root chakrA) With Nandi's Grace I Sadashiv became Then again with the grace of the guru I became the sadAshiva mUrthy With Nandi's Grace Truth Divine attained due to the supreme grace of the siva guru I attained the true knowledge (enlightenment) With Nandi's Grace I so remained and through the grace of the siva guru I remained so in the state of supreme attainment.

* Here the tamil word 'mUlan' refers to the form of sivA in the mUlAdhArA (root chakrA) known as rudran. This manifestation resides in the mUlAdhArA. The term 'sadAshivan' refers to the form of sivA in the ag~nyA chakrA or the third eye centre.

So, from the above mantrA it becomes clear that due to the grace and guidance of the sage's guru (nandI), he was able to attain the darshanA of the mUrthy (manifestation) in the mUlAdhArA and gradually through the steady path and the ever present guidance of the guru he was able to unite with the sadAshiva mUrthy, the manifestation in the third eye centre. The third eye centre is the realm of the real knowledge, that which is beyond duality and is thus unlimited by space or time.

Thus the sage makes clear that he remains established in the true centre of being, ever united to the higher self in the unwavering realm of intuitive awareness. The two reference points (the root and the third eye) given here are the bottom and the top of the scale thus clearly suggesting the gradual awakening due to the grace of the guru.

Here ends the 92nd mantrA of the invocation section of the thirumandiram.
thirucchitrambalam

From Kailas to Earth - Mantra 91.

2010-07-16T14:22:00.005+01:00

sri gurubhyO namahA

The next mantrA in the thirumandiram series is the 91st mantrA.
Since it has been a while since the other mantrAs of this section were published on this blog, it might be of use to revisit the basics! The last 18 mantrAs, this and the few to follow are all from the initial invocation and belong to the section known as 'thirumoolar varalAru' (the history of thirumoolar, the sage who is the author of this text). Thus aptly this section deals with the history of thirumoolar, the reasons behind his composing this text, his spiritual lineage/ paramparA, the virtues of this text etc. In the last couple of mantrAs the sage reveals that he was initiated in the shaivA tradition through his guru (nandhI) and in mantrA 88 he clearly describes this in detail. In this mantrA the sage reveals that it is on the instruction of his guru that he undertook the task of composing this text.

விளக்கிப் பரமாகும் மெய்ஞ்ஞானச் சோதி
அளப்பில் பெருமையன் ஆனந்த நந்தி
துளக்கறும் ஆனந்தக் கூத்தன்சொற் போந்து
வளப்பில் கயிலை வழியில்வந் தேனே. 19.5.91

From Siva's Seat To Earth
Thus expounding I bore His Word
Down Kailas's unchanging path,
The Word of Him, the Eternal, the Truth Effulgence,
The Limitless Great, Nandi, the Joyous One,
He of the Blissful Dance that all impurity dispels. 19.5.91

Com - The Word of Him, the Eternal, the Truth Effulgence, if one were to begin describing the state of the unmanifest core ''agOchara vindhu'' then it has to be said that it is a state which is supreme (param) and one which is effulgent consciousness or chaitanyA The Limitless Great, Nandi, the Joyous One, such a supremely blissful nandi (state of consciousness) is possesed of limitless glory. He of the Blissful Dance that all impurity dispels. Thus expounding I bore His word due to the command of Him (sivA) who is the blissful dancer (natarAja mUrthy) remaining ever without motion Down Kailas's unchanging path I have come down from the glorious realm of Kailas to this earth.

* The word 'thulakkarudhal' in the original tamil refers to being without any motion/ activity. Thus the juxtaposition of the 'blissful dancer' next to 'remaining without activity' is to describe the state of unmanifest absolute (refer the previous mantrA). This is because the swarUpa shivA or shivA in self state is pure consciousness without any activity.
Here the sage makes clear that he used to live in the lofty realms of Kailas before his advent to the tamil land. And he also mentions that it was due to the command of shivA that the sage left his abode in Kailas to visit the southern land (in order that he may bequeath the world with the gem that is the thirumandiram).

Here ends the 91st mantrA of the invocation.

Basic spiritual categories - Thirumandiram mantra 90

2010-07-14T14:10:00.016+01:00

srigurubhyO namahA

Here we are! As prompted by a rush of pure spiritual inspiration, I return to the project started a long time back. The english commentary to the wonderful text called Thirumandiram. A bit more than a year back (april 2009 to be exact), for reasons too numerous to explain here I had to discontinue work on the english commentary of the text. I am afraid I might have lost the interest of quite a few regular readers in the meantime due to lack of activity in this blog. There were a good few readers who visited the blog frequently in the hope that there would be more of the mantrAs translated, but their hopes were in vain. A general lack of creativity and more particularly a taste for silence in the interim are to blame, if you must point the finger at something.

I begin from where I left off so abruptly - Just in case the passage of time has clogged your memory, we were on the 89th mantrA of the invocation (17.5.89) - as if it was only yesterday! Here below is the next mantrA in the series.

நேயத்தை ஞானத்தை ஞாதுரு வத்தினை
மாயத்தை மாமாயை தன்னில் வரும்பரை
ஆயத்தை யச்சிவன் தன்னை யாகோசர
வீயத்தை முற்றும் விளக்கியிட் டேனே. 18.5.90

Basic Spiritual Categories
So impelled, streamed out of me in measures full
The Jneya, the Jnana, and the Jnathuru,
The Maya, and the Parayaya that in Mamaya arise,
The Siva and the Agochara Veeya. 18.5.90

Com - The Jneya that which is known, the Jnana that intelligence which knows (i.e. the knowledge), and the Jnathuru the knower, The Maya the true nature of the power known as mAyA and the Parayaya that in Mamaya arise, and the multitude of the different shaktIs/powers that arise out of the shuddha (pure)mAyA mAmAyA The Siva and the sivA who is manifest in the above mentioned collective of shaktIs and the Agochara Veeya and the unmanifest sivA in His own self nature who is as a seed to all the later manifestations So impelled, streamed out of me in measures full have all been thoroughly detailed and explained by me in this book.

* mAyA here refers to that which is known as ashuddha mAyA or impure mAyA. To those who are familiar with the tattvAs as ennumerated in the sankhyA system or as followed by the srividyA traditions, this is the level of mAyA as kanchukA (cage bars) which due to its powers of veiling and distorting etc results in the delusion of multiplicity/duality etc when there is but one. Hence it is termed as ashuddha or impure mAyA.

The word agOchara vIyA refers to the unmanifest and untangible energy that is at the very root of all manifestation, like a tiny seed. This is otherwise known as swarUpa sivA - i.e. sivA in His own self state.

From the above mantrA it becomes clear that the sage intends to reveal to us the very essence of all knowledge - the tattvAs. These are the basic categories/ units and understanding and working through these is a must for spiritual progress. The knowledge of these tattvAs will eventually enable the distinction between the knower and the known to dissolve making knowledge free from any limitations. It can also be inferred from the context of this mantrA that the sage has himself recieved this knowledge in the appropriate manner (i.e. through dIkshA) and is thus capable of transmitting the same to his disciples through the medium of dIkshA and further instruction through this book.

Here ends the 90th mantrA of the invocation of the thirumandiram.

thiruchitrambalam

TuriyA state with rasamani gutikA

2010-07-14T11:33:00.005+01:00

SrigurubhyO namahA

pArad/pAradA, also known in the south as rasamani is often spoken of as the 'seed of ShivA' in the alchemical writings and in the works of the tamil siddhAs. This rasamani is a strange substance - in as much as it is something from which its own intrinsic nature is taken away, and in its place a quality that is quite opposite to it is revealed. Rasamani is solidified mercury - yes, solidified mercury. As most of us know from our school lab level of chemistry, mercury is a liquid metal and by its nature flows wantonly. If the solidified mercury is the seed of shivA, then the plain elemental mercury is like the 'seed of men' - it flows incessantly, breaking itself into a million beads and corroding everything it comes in contact with along the way. pArad or rasamani on the other hand, is a mercury that has been first purified of its highly toxic nature through a series of samskArAs (ritual/alchemical steps) and finally 'gathered' together as a solid ball by the addition of some magical herbs or in some cases silver.

In the age of the internet, one would be forgiven in thinking that this pArad is a highly available substance as there are many websites that claim to sell 'real' solidified mercury in a multitude of forms - balls,bells,cups,lingams,statues, and even srichakrAs! Every astrologer in India has jumped on the pArad bandwagon and list off an array of pArad items to placate planets, gods and evil spirits. And dont even get me started on the many New age gurus who have supposedly made and installed huge 200 kilo lingams in solid mercury! I digress, so let me come back to the point. Anyway, if we go by the writings of the early alchemists themselves and observe texts such as the rasa siddhAntA, and that of the siddars of the bOgar lineage etc, it becomes evident that it is a herculean task to transform elemental mercury into pArad or rasamani.

The process involves many smaller process that are both chemical and metaphysical. The adept who is trying to accomplish this task must be one who is of the yOgic disposition and be blessed by the rasEshwarI vidyA to achieve the end result. Moreover he should be one who knows patience as the outer transformation of elemental mercury into rasamani is nothing more than an indicator of the inner transformation of the alchemist himself. Like the transformation of base metal/lead into gold is often times a metaphor for the inner transformation of the embodied soul into its higher self, the gathering together of mercury is a sign of the gathering together of the latent energies of the siddhA. Few are those who can really achieve this goal in the traditional way and they are perfected beings or siddhAs. With the advances we have made in the current age in the area of metallurgy it is now a commercially viable prospect to make crude amalgams of mercury with silver (this is much easier than solidifying mercury through the use of sacred herbs) which is what most of the marketed quality of pArad today is.

I have been lucky enough to have in my possession a siddha gutikA of rasamani - it is a small ball of solidified mercury that has been produced by the traditional siddha methods of yore by a devotee of rasEshwarI vidyA in Rajasthan. The rasamani is saturated with super natural powers and as a result there is much that it can accomplish. It is not my purpose here to list the various properties and virtues of rasamani, so I refrain from doing so. What I intend to tell you now though is about a curious incident that occur ed last night.

The said rasamani has been lying without use for nearly a year now in my pUja altar. Prompted by some unknown agency, I took it out of the box yesterday in the morning and after bathing the gutikA in some fresh water I proceeded to rub it with some vibUthy. After my morning pUja, I wore the gutikA as I have done before around my neck and went about my daily business. Nothing of note there and nothing else of note transpired through the day. But what happened in the night was different. Try as I might, I was unable to sleep when in bed. As usual I continued my japA mentally in bed and after a while realised I was still awake! The mind was still, fresh and wonderfully focused on the japA. There was no sense of fatigue or the need to sleep. It was a straight projection to a state of turiyA or transcendental awareness throughout the night for me. I was in a state where I was definitely not asleep and was fully aware of myself lying down and my immediate environment, yet I was aware of them only as an awareness and had no 'identification' with any of it. It was as if I was watching myself lying there but this watching had no effect on me. Thus I lay for a few hours until about 2am, mentally repeating the japA all the while. The sense of 'awakeness' heightened further and a feeling of lightness and what I can only describe as 'extreme awakeness' flooded me totally.

I got out of bed and went downstairs into the pUja room to try and make use of this sudden window into a state of deep mindfullness. Once there I remained seated on my AsanA for the rest of the night immersed in the same state of mind. I was fully aware of myself sitting and my body remained seated without any conscious effort on my part to keep it propped up. Even though the mind was awake, it was as if all the extensions (i.e. the senses and the cognitive faculties)were suspended. A mildly euphoric state. And one where the main noticeable feature was the lack of anything to notice. I remained so till about half five in the morning.

This morning I am inspired to start work on the thirumandiram commentary again! The last post on the text was more than a year ago, and it feels like the right time to start on that again now. Hopefully, I will continue for a bit this time!

Jupiter's transit into Pisces

2010-04-28T13:22:00.001+01:00

sadgurupAdukA jayathI

Of the navagrahAs (9 planets/celestial bodies) that are taken into consideration in the vedic astrology (jyOthisha shAstrA), only four are considered to be benovalent or beneficial (shuba grahA). They are Jupiter (guru), Venus (shukra), Moon (chandrA) and Mercury (budhan). Out of the above four, the moon is split in its benefic effects - the waxing moon is beneficial and the waning moon is ashuba. Mercury too is varied in its benefic effects - when in conjunction/aspects with a beneficial or positive planet its effects are positive and when in conjunction/aspect with a malefic or negative planet its effects are negative. Thus we find that Jupiter and Venus are the only two totally beneficial (shuba grahAs) influences and the other five (i.e. sun,mars,Saturn, rAhu & kEtu) are considered to be entirely malefic (pApagrahAs).

Our Purana's mention Jupiter as the dEva guru (celestial preceptor) and Venus as the asura guru (preceptor of the demons). With this in mind, we can understand the saying '' குரு பார்க்க கோடி நன்மை '' (Infinite blessings accrue as a result of Jupiter's aspects), as guru or Jupiter is the most beneficial and spiritually brilliant influence on our lives.

It takes Jupiter nearly one year to move from one sign to the next. The sun moves this distance in one month,Saturn travels this distance in 2 and a half years and the moon in 2 and a half days. But as mentioned above it takes Jupiter about one year to move from one sign (travel through completely) to the next. The transit of Jupiter (benefic) and the transit of Saturn (malefic) are of great import in analysing the effects of the planets in a persons life and we traditionally see the phalam (fruits/effects) of these two transits in regular astrological publications as they are capable of being the agents of much change.

This years transit of Jupiter occurs on the 2nd of May (02 - 05 -10), Sunday at around 10:40pm IST, and during this transit he moves from kumbhA into meena rAsI (Pisces). Pisces is one of Jupiter's own houses (Sagittarius being the other own house of Jupiter). After entering Pisces on the 2nd of may, Jupiter will remain there until his next transit in may 2011, when he will enter mEsha rAsI (Aries). Jupiter is a very beneficial planet and his transits usually produce good results. The fact that this transit takes Jupiter into his own house (Pisces) is an added advantage - like a great double whammy or two for the price of one!! Planets usually produce dramatic results during transits and they are in a highly exalted state in their own abode.

Jupiter's presence in the 2, 5, 7,9 and 11th rAsi/house from ones own janma rAsI (natal moon sign) usually produces good results and his presence in the 3,6,8, and 12th house from the janma rAsi produces not so good results and when present in 1 (own janma rAsI),4 and 10th house produces results that are neither overly good or overly bad. This is a generic statement and due consideration has to be given for other planets and their aspects etc before full predictions of the results are offered.

As this transit brings Jupiter to a watery sign (Pisces) which is also his own sign, we can expect a considerable increase in our ability (both as individuals and as a collective society) to be empathic towards the pain and suffering of others. There will be an increase in tolerance and compassion towards others generally and an upsurge in spiritual activity and worship. Just as well - as this year 'vikruthI' in general is not so promising as there are trends suggesting jagatbhIthI (general fear and unrest in the world). At least with the celestial guru (Jupiter) fixed firmly in a great sign and aspecting the 5th, 7th and 9th signs from Pisces, we have plenty of good energy thrown in to the mix!

With prayers to the lotus like feet of the supreme guru dakshinAmUrthy, who is adidEvathA (god) of Jupiter, and with a million namaskArAs (prostrations) to the lotus feet of my own guru, I wish all of you all the very best of everything life has to offer. May this transit produce all the conditions necessary for each one of us to raise ourselves from our soul destroying negative patterns, and may all the obstacles to our personal spiritual and material growth over the coming year be removed through the overflowing compassion of the guru (Jupiter).

'' guravE sarva lOkAnAm bhIshajE bhava rOginAm

nidhayE sarva vidyAnAm dakshinAmUrthayE namaha ''

Walk with my wife.

2010-04-20T13:34:00.004+01:00

srigurubhyO namahA

'' Still April morning.

Playing tag with the heron -

silently, fish swim. ''

Hindu time calculations.

2010-04-17T14:51:00.003+01:00

sadgurupAdukA jayathI
With the arrival of the new (vikruthi) year, it seems as if people are contemplating the indications that lie for the year ahead! It seems to be a popular topic as I have been asked about the upcoming year and its charecteristics, predictions, more context of the year cycles etc by different members of this group during different conversations over the last 2 or 3 days. In this post I will mention a little bit about the qualities and the features of this year and also shed a bit of light on the hindu idea of time and creation. Be warned that the topic is vast and technical, and I am only shedding minor light on this here as it is beyond my abilities to go into greater detail.

First things first! Prior to looking at the year at hand it is apt to see the context. So we will start (like with everything) at the begenning.
According to our dharmA (the vEdic cosmology), creation is cyclic in nature. ''srishti: sthUlikaranam'' - i.e. creation is merely grossification (of something that already 'exists', albeit in a subtle and imperceptible, formless form). With this concept in mind we will need to see the idea of creation. Thus we have a creation for which there is no begenning (anAdhI) and to which there is no end (anantaH). One which 'appears' and 'disappears', one which is 'revealed' and 'veiled' periodically in a cyclic manner. As we all know, the hindu creator is known as Brahma. This Brahma is the one tasked with srishtI or the act of making tangible and manifest the universe(s). The exact method of bringing forth this phenomenal world is another tangent and one beyond the scope of this discussion and for fear of moving away from the main topic at hand and of elaborating this post to a great degree, I will refrain from digression.

This Brahma is, though the creator, still bound by the limits of time. The allocated life span of Brahma is 100 BrahmA years. To understand the immense nature of the time scale of BrahmA, we need to go from the ground up - i.e. from our own human perspective!

The full life span allotted to the human (in kali yugA) is 100 years. Some ancient texts of AyurvEdA and certain schools hold this to be 120 years and this is known as pUrnAyu or full/whole life span. The older systems of calculating time were based on the lunar progressions and thus one human year (samvatsarA) can be understood as 12 lunar months (mAsAs). A lunar month consists of approximately 29.5 days and is divided into 2 pakshAs or segments - the shukla pakshA (waxing/bright half) and the krishna pakshA (waning/dark half). Each pakshA consists of 15 thithIs (prathipad or prathamI to amAvasyA or pUrnimA). A thithI or lunar day can be defined as the time taken for the longitudinal angle between the moon and the sun to increase by 12 degrees. Thus there are roughly 360 days in a lunar year.

The solar measurements as elucidated to stunning detail in the sUrya siddhAntA, is slightly different. Around the time of its publication (some say around 2 century AD), the Romans and the Babylonians were already using a Julian or sun based calendar. The day is composed of 24 hours and each hour is further divided into 60 equal parts called minutes. The minute itself is further divided into 60 equal parts called seconds. The second, thus was the smallest division of time. In the sUrya siddhAntA however, an even more minute division of time is shown.
Counting from a respriration (prAnA), we have the following. 6 respirations make a vinAdi and 60 vinAdIs make one nAdi. In tamil this is known as nAzhigai. 60 such nAdis make one sidereal day(i.e day and night = 24hrs). There are also other systems of calculation of time -
One paramAnus (the interval of blinking) = 4 seconds (approx).
One vighatI = 6 paramAnus (i.e. 24 seconds approx)
One ghatI = 60 vighatIs (i.e. 24 minutes approx)
One muhUrtA = 2 ghatIs (i.e. 48 minutes approx)
One nakshatra ahOratram (one sidereal day) = 30 muhUrtAs (i.e. 1440 minutes or 24 hrs)

30 days = 1 month
6 months = 1 ayanA (there are 2 ayanAs in the year - uttarAyanA (northerly) and dakshinAyanA (southerly))
2 ayanAs = 1 year.

The purAnAs and the vEdA offer an even more minute understanding of time. Though we do not use such miniscule measures on a daily basis, they are revealed in the scriptures. Starting from a trasarEnu (extremely subtle) which is said to be the combination of 6 celestial atoms! The time that is needed to integrate 6 such trasarEnus is known as truti ( 1/1687.5th of a second!!) These measures are way smaller than even a nimEshA or the time taken for a blink of an eye. As 100 trutis make one vEdhA. 3 vEdhAs make one lavA. 3 lavAs make one nimEshA or the blink of an eye!And so on to make the full period of a day. Anyway, I digress.....

One human year that is made of 2 ayanAs is equal to one day(incl night) of the dEvAs or the celestial beings. That is, one ayanA is the day and the second ayanA is the night. The time of the dEvAs(celestials) and the asurAs (their 'darker' cousins) is mutually oppossed - i.e. day for dEvAs is night for asurAs and night for dEvAs is day for asurAs.
30 such dEvA days make one dEvA month (much like our own!). So we have now on this time scale - 30 human years = one dEvA month. 12 such dEvA months make one dEvA year or divine year. Which if we calculate, is equal to (30X12 = 360 human years). The life span of the dEvAs is 100 dEvA years. Which in human time is 360 X 100 or 36,000 human years.

Next in order, we can see the description of yugAs (roughly translated as epochs?). The hindu system reveals that there are 4 yugAs, which proceed in a cyclic fashion. They are
satya yugA or krita yugA
trEtA yugA
dwApara yugA
kali yugA
These four yugAs are not equal - i.e. their duration is varied. The first yugA known as satya yugA is the longest period and as it proceeds the time span of each yugA gets lesser and lesser. We will next see how many years these yugAs are composed of -
satya yugA = 4800 dEvA varshAs or dEvA years = 17,28,000 human years.
trEtA yugA = 3600 dEvA years = 12,96,000 human years.
dwApara yugA = 2400 dEvA years = 8,64,000 human years.
kali yugA = 1200 dEvA years = 4,32,000 human years.
One cycle of these four yugAs is known as one chaturyugA or mahAyugA. Thus, we see that
one chaturyugA = 12,000 divine years = 43,20,000 human years!

In the bagawad gItA, we see the statement ''"sahasra-yuga paryantam ahar-yad brahmano viduh", - which reveals that 1000 mahAyugAs/ chaturyugAs is one day of brahmA. In more simpler (if such a thing is possible!) terms - we have seen above that 4.32 million human years makes one chaturyugA. So with 1000 such chaturyugAs we will have 4.32 billion human years (432 thousand crore) to be one day of brahmA. This period is known as kalpA. brahmA's night is also of the same duration as his day. So we can see that 2 kalpAs (i.e. 864 thousand crore human years) is one sidereal day of brahmA.
2 kalpAs = 1 day (and night) of brahmA = 2,40,00,000 dEvA years = 2,40,00,000 X 360 human years
30 brahmA days = 1 brahmA month = 259.2 billion human years.
12 brahmA months = 1 brahmA year = 3.1104 trillion human years.
brahmAs full life span is 100 brahmA years. This period of 100 brahmA years is divided into 2 parArdhAs of 50 brahmA years each.
100 brahmA years (the life span of brahmA) = 311.04 trillion human years!!

Now coming back to the time called kalpA, which is one day of brahmA - the creation/manifestation of the universe begins at the dawn of brahmAs day and culminates at the start of brahmAs night. The universe is veiled or dissolved during the period of his night. So for one kalpA the world is manifest and for the same period (1 kalpA) the universe lies dissolved. The next morning of brahmA He goes about the business of creating/revealing the universes again.....and so on for 100 brahmA years.

1 kalpA = 1 day of brahmA = 1000 chaturyugAs = 1,20,00,000 dEvA years = 4.32 billion human years.
This day of brahmA is divided into 10,000 parts known as charanAs and we can see that satya yugA has 4 charanAs, trEtA has 3, dwAparA has 2 and kali has 1 charanA.
71 chaturyugAs (or cycles of the above mentioned 4 yugAs) = 1 manvantarA .
Each manvantrA is ruled by a manU. During his 1 day brahmA creates 14 such manUs, who rule the 14 manvantrAs in each kalpA.
At the end of each manvantrA (71 chaturyugAs) we have something known as sandhi kAlA. This period of time known as sandhi kAlA is of the same duration as on satya yugA (4800 dEvA varshAs or dEvA years = 17,28,000 human years). During this period of time, the earth lies submerged in water and is brought forth yet again at the end of the sandhi kAlA. There is also something else known as Adi sandhi which is also equal to 17,28,000 human years which occurs at the begenning of the kalpA.

So we now have the kalpA which consists of - 1X Adi sandhi + 14 manvantrAs + 14 sandhIs
kalpA = 14 manvantarAs + 15 sandhIs (each composed of 4 charanAs)
kalpA = 994 chaturyugAs + 60 charanAs = 994 chaturyugAs + 6 X 10 charanAs (note each chaturyugA has 10 charanAs)
kalpA = 994 chaturyugAs + 6 chaturyugAs = 1000 chaturyugAs.

Now that the vast context of time is set, we can proceed to see our present position in this frame. Those of you who have paid some attention to the mantrA in the samkalpA (shubhE shObanE.....) will be able to realise what those terms like shwEtavarAha kalpE etc mean!!
Our current brahmA is 50 years old (50 brahmA years) already. Meaning 50 brahmA years out of his allotted 100 have already elapsed. We are currently in the first day of his 51st year. (refer - dwitIya parArdhE, meaning 2nd parArdhA where we have already seen 1 parArdha = 50 brahmA years). The current day of brahmA (i.e. current kalpA) is known as shwEtavarAha kalpA (refer - shwEtavarAha kalpE). Within this one day of brahmA, the rule of 6 manUs has already elapsed (we saw before that each kalpA has 14 manUs, who each rule for a period known as manvantrA), and we are now in the period of rule of the 7th manU who is known as vaivasvathA. So this seventh manvantrA is known as vaivasvatha manvantrA (refer . vaivasvatha manvantrE) . Within this particular manvantrA the period equal to 27 chaturyugAs (i.e. full cycles of all 4 yugAs) has already elapsed and in the 28th chaturyugA the satya, trEtA and dwApara yugAs have also elapsed. Thus we are currently in the kali yugA period of the 28th chaturyugA (refer. ashtAvimshadadimE kaliyugE). According to the experts in such calculations this current kali yugA began in the year 3012 BC (in the julian system of numbering), on the midnight of the 18th of febraury.

Thus we have that 5112 years have already passed in the current kali yugA and the 5113 rd year in kali has just been born. And if we were to do the sums to calculate the age of the current brahmA in human years :
3.1104 trillion human years = 1 brahmA year
155.52 trillion human years = 50 brahmA years (which have elapsed)
1.973 billion human years = 6 manvantrAs already past including the relevant sandhi kAlAs of this current kalpA/day.
116.640000 million human years = 27 chaturyugAs that have also elapsed in the current manvantrA.
3.888 million human years = the 3 yugAs that have already elapsed in the current chaturyugA (the 28th).
5112 human years = the time elapsed since the birth of the current kali yugA.
So the current age of the present brahmA = 155.52 trillion human years!!

In case your head is reeling from all this complicated math, I leave you with something to cheer you up.
According to our sAstrAs, there is simply no end to the worlds. We are in effect immortal - really! And as we saw before 1 kali yugA has 4,32,000 human years and we are only a mere 5112 years gone into it. So there are 4,26,888 human years before even a temporary end of the world while we switch to the next yugA in the current manvantrA. Even our current manU (the 7th one of 14 such manUs), has only exhausted 27 and with the end of this current yugA, will have exhausted 28 chaturyugAs out of his allotted 71 - so that leaves us 43 more chaturyugAs under the same manU vaivasvathA, before a long sandhI period where the earth will stay submerged in water until the birth of the next manvantrA. Then we have 7 more manUs to go only within this day (kalpA) of brahmA!! After a similarly long night of brahmA, we will proceed to the 2nd day of our current brahmAs 51st year.....and then the 3rd day and so on. Finally,after almost another 155.52 trillion human years this present brahmAs time of 100 years will be up. That means nothing to you and me, as after this brahmA there will simply be another brahmA who will also live 100 brahmA years and we'll be back again to enjoy the fruits of our accumulated karmA!!
The next time you wish for eternity - please think! It really is a long long time!

Haiku

2010-04-01T11:17:00.004+01:00

Srigurubhyo namaha.

Apparently, a Haiku must have a word (or more) in it to specify the season it was written in! It could be the obvious words like spring,summer etc or it could be something that is a clear reference to the season like snow, golden leaves, etc. There are examples of even more oblique references to seasons with the use of specific moods etc. I never knew that. I have always fancied myself a Haiku poet! I often find myself thinking of my everyday activities and the numerous moods that life brings in the metre of Haiku's. Five, Seven, Five. Five, Seven, Five.

The familiar rhythm. The Haiku is like a lovers heartbeat. Odd yet strangely symmetrical. Unlike the ballads and epic poems which wax lyrical for eons on end, the Haiku is like a stolen kiss. Discreet and quick. It is as if the brevity of a Haiku is inversely proportional to the depth of its message. They manage to set the scene, introduce the characters, and get to the climax (or anticlimax, as the case may be) all within the allocated 17 syllable quota. Like short films or short stories that strangely manage to deliver a better resonance when compared to a novel or feature length film, the Haiku is a potent medium of communicating thought. It is no surprise that there exists a voluminous collection of Zen teachings and observations immortalised and passed on through Haiku's.

Another thing that I recently learnt about the Haiku is that it has to be clearly divided into two parts. Though there must also be a clear connection between the two distinct parts, as if the two parts are entwined in an embrace that lasts an eternity.

Keeping in mind these newly learned concepts that are fundamental to a 'proper' Haiku, a humble attempt by yours truly -

'' Cherry blossoms bloom.

Though the discontent and gloom-

leave for love, no room. ''

Marriage.

2010-02-26T11:31:00.004Z

Sri gurubhyo namaha.

' If I had just shoved a knife into her heart the day I met her, I would be a free man by now!' He said, as he introduced his wife with nothing more than the above few words. Accumulated wisdom, born from the toil of a marriage that spanned decades, was at once evident. His wife didn't seem to mind the introduction too much and had an expression on her face that suggested that this was not the first time she had heard him say this.

' Marriage', he began again, ' is not a word. It is a sentence'. Ha ha ha. He seemed to be enjoying himself thoroughly. The two empty and one half full pint glasses of Guinness on the table, perhaps the reason for his state of elation. But the real reason for his jovial mood lay in the fact that I had approached him for some advice - being the wise, old neighbourhood know it all, he was at his best when he was trying to offer advice on just about anything to anybody within earshot. And, it didn't bother him in the slightest if nobody paid even the slightest bit of attention to his ministrations. Truly, he was wise!

I was about to get married to the woman who was the love of my life. Just so you don't get a wrong idea about me - she was the only woman in my life. Like most of you out there, I too was smitten by the fragrant arrows of Cupid (once)! And like most who are so smitten, I was busy planning my whole life ahead with this woman. Naturally, getting married to her was high on the agenda. The powerful hand of Fate had brought me face to face with the woman who until then was only the woman of my dreams. She ticked all the right boxes! I was surely not going to miss the boat with this one. So, we decided that we will get married and we had chosen the date for the wedding. And here I was, in a pub, listening to sagely advice on being married from a highly inebriated yet very affable ould sod.

'Listen to me carefully, young chap', he continued earnestly, ' look at me. I have been married to her over there for over fifty years now. And not a day goes by when I don't wake up in the morning and think, oh God, what have I done!' Even this Guinness inspired confession from the old man did not attract any notice from his wife - obviously, they were a couple who knew each other quite well. ' Don't waste your life in the search of suburban bliss', said he, ' remain till the end of your days a single man. Live your life as a free man.'

Thankfully for me, I didn't listen to his advice. Nor did I pay any attention to the words of many a great Hindu sage. Selfishly, I listened only to the thud thud of my heart. And the words of the prophet Khalil Gibran -

You were born together, and together you shall be forevermore.

You shall be together when the white wings of death scatter your days.

Aye, you shall be together even in the silent memory of God.

But let there be spaces in your togetherness, And let the winds of the heavens dance between you.

Love one another, but make not a bond of love. Let it rather be a moving sea between the shores of your souls.

Fill each other's cup but drink not from one cup.

Give one another of your bread but eat not from the same loaf.

Sing and dance together and be joyous, but let each of you be alone, Even as the strings of a lute are alone though they quiver with the same music.

Give your hearts, but not into each other's keeping.

For only the hand of Life can contain your hearts.

And stand together, yet not too near together.

For the pillars of the temple stand apart, And the oak tree and the cypress grow not in each other's shadow.

And now, I am a happily (well, almost) married man and the proud father of three fine children! Eleven years to this exact day have I been married. We have walked through life, hand in hand, through thick and thin and I have to admit it has been the best thing I ever did in my life!

PS. To my lovely wife of eleven years,

If you are reading this - I love you.

Snow! (and Christmas)

2009-12-24T21:31:00.003Z

Sri gurubhyo namaha.

Hello there readers! It's been a while...quite a while, really. I know.

Snow is so magical. Its not pompous, like the rain, arriving with much fanfare...loud claps of thunder, the dark ominous and over bearing clouds. A light display with a psychedelic flash here and a dazzle there. No. Snow is more cultured. A lady.

She arrives so silently. Not only not making any noise herself, but even going so far as to soften the clamour of every day life. Snowflakes, snow flakes - lighter than the feathers in a new born angels wing. Each flake, a structure so perfect and echoing the Crystal, reveal worlds inside worlds. Each of them perfect.

The familiar suddenly becomes filled with mystery. A sense of deep calm and a stilling of time. A back garden here becomes a winter wonderland, and the way to the bus becomes Alice's pipe dream! The light gets peculiar and the nights feel whiter. And there is twinkle, twinkle everywhere. Ah, snow. Wonderful Snow.

Without any further meandering..............

Here's wishing you and yours a very Happy Christmas and a peaceful New Year!! May it bring you ever closer to your Self.

May I be Many.

2009-10-28T11:13:00.007Z

Srigurubhyo namaha

Deep within the dark womb

of a galaxy far beyond -

Existence.

Neither awake nor asleep,

Being, suspended before the advent of Time.

Existed.

The raging fires burnt it not.

Eventual rays from a distant moon,

Excite. Rhythm rising to a hissing swoon.

Throbbing, fast building to the Boon.

Germ of Desire -

Born of Fire.

" May I be Many "!

Power, veils the wielder -

And energy appears as matter.

Ether, Breath, transforming Fire,

with Water and Earth, appear.

Worlds are born

like oak from acorn.

Golden Egg of universes vast

Resting place of worlds past.

'Father', some say, 'Mother', say some -

Some, they see deeper.

Seek! You will grow wiser.

Power veils the Wielder -

Energy appears as Matter.

Story of Prahlada - part 7

2009-09-12T15:32:00.006+01:00

Srigurubhyo namaha.
The seventh installment of the story of prahlAdA as it appears in the srimadbagawatam.

Narada Muni continued: All the sons of the demons appreciated the transcendental instructions of Prahlada Maharaja and took them very seriously. They rejected the materialistic instructions given by their teachers, Shanda and Amarka.
When Shanda and Amarka, the sons of Sukracarya, observed that all the students, the sons of the demons, were becoming advanced in Krishna consciousness because of the association of Prahlada Maharaja, they were afraid. They approached the King of the demons and described the situation as it was.
When Hiranyakasipu understood the entire situation, he was extremely angry, so much so that his body trembled. Thus he finally decided to kill his son Prahlada. Hiranyakasipu was by nature very cruel, and feeling insulted, he began hissing like a snake trampled upon by someone's foot. His son Prahlada was peaceful, mild and gentle, his senses were under control, and he stood before Hiranyakasipu with folded hands. According to Prahlada's age and behavior, he was not to be chastised. Yet with staring, crooked eyes, Hiranyakasipu rebuked him with the following harsh words.

Hiranyakasipu said: O most impudent, most unintelligent disruptor of the family, O lowest of mankind, you have violated my power to rule you, and therefore you are an obstinate fool. Today I shall send you to the place of Yamaraja.
My son Prahlada, you rascal, you know that when I am angry all the planets of the three worlds tremble, along with their chief rulers. By whose power has a rascal like you become so impudent that you appear fearless and overstep my power to rule you?
Prahlada Maharaja said: My dear King, the source of my strength, of which you are asking, is also the source of yours. Indeed, the original source of all kinds of strength is one. He is not only your strength or mine, but the only strength for everyone. Without Him, no one can get any strength. Whether moving or not moving, superior or inferior, everyone, including Lord Brahma, is controlled by the strength of the Supreme Personality of Godhead.
The Supreme Personality of Godhead, who is the supreme controller and time factor, is the power of the senses, the power of the mind, the power of the body, and the vital force of the senses. His influence is unlimited. He is the best of all living entities, the controller of the three modes of material nature. By His own power, He creates this cosmic manifestation, maintains it and annihilates it also.

Prahlada Maharaja continued: My dear father, please give up your demoniac mentality. Do not discriminate in your heart between enemies and friends; make your mind equipoised toward everyone. Except for the uncontrolled and misguided mind, there is no enemy within this world. When one sees everyone on the platform of equality, one then comes to the position of worshiping the Lord perfectly.
In former times there were many fools like you who did not conquer the six enemies that steal away the wealth of the body. These fools were very proud, thinking, "I have conquered all enemies in all the ten directions." But if a person is victorious over the six enemies and is equipoised toward all living entities, for him there are no enemies. Enemies are merely imagined by one in ignorance.
Hiranyakasipu replied: You rascal, you are trying to minimize my value, as if you were better than me at controlling the senses. This is over-intelligent. I can therefore understand that you desire to die at my hands, for this kind of nonsensical talk is indulged in by those about to die.
O most unfortunate Prahlada, you have always described a supreme being other than me, a supreme being who is above everything, who is the controller of everyone, and who is all-pervading. But where is He? If He is everywhere, then why is He not present before me in this pillar?

Because you are speaking so much nonsense, I shall now sever your head from your body. Now let me see your most worshipable God come to protect you. I want to see it.
Being obsessed with anger, Hiranyakasipu, who was very great in bodily strength, thus chastised his exalted devotee-son Prahlada with harsh words. Cursing him again and again, Hiranyakasipu took up his sword, got up from his royal throne, and with great anger struck his fist against the column.
Then from within the pillar came a fearful sound, which appeared to crack the covering of the universe. O my dear Yudhishthira, this sound reached even the abodes of the demigods like Lord Brahma, and when the demigods heard it, they thought, "Oh, now our planets are being destroyed!"
While showing his extraordinary prowess, Hiranyakasipu, who desired to kill his own son, heard that wonderful, tumultuous sound, which had never before been heard. Upon hearing the sound, the other leaders of the demons were afraid. None of them could find the origin of that sound in the assembly.
To prove that the statement of His servant Prahlada Maharaja was substantial -- in other words, to prove that the Supreme Lord is present everywhere, even within the pillar of an assembly hall -- the Supreme Personality of Godhead, Hari, exhibited a wonderful form never before seen. The form was neither that of a man nor that of a lion. Thus the Lord appeared in His wonderful form in the assembly hall.

While Hiranyakasipu looked all around to find the source of the sound, that wonderful form of the Lord, which could not be ascertained to be either a man or a lion, emerged from the pillar. In amazement, Hiranyakasipu wondered, "What is this creature that is half man and half lion?"
Hiranyakasipu studied the form of the Lord, trying to decide who the form of Nrisimhadeva standing before him was. The Lord's form was extremely fearsome because of His angry eyes, which resembled molten gold; His shining mane, which expanded the dimensions of His fearful face; His deadly teeth; and His razor-sharp tongue, which moved about like a dueling sword. His ears were erect and motionless, and His nostrils and gaping mouth appeared like caves of a mountain. His jaws parted fearfully, and His entire body touched the sky. His neck was very short and thick, His chest broad, His waist thin, and the hairs on His body as white as the rays of the moon. His arms, which resembled flanks of soldiers, spread in all directions as He killed the demons, rogues and atheists with His conchshell, disc, club, lotus and other natural weapons.
Hiranyakasipu murmured to himself, "Lord Vishnu, who possesses great mystic power, has made this plan to kill me, but what is the use of such an attempt? Who can fight with me?" Thinking like this and taking up his club, Hiranyakasipu attacked the Lord like an elephant.
Just as a small insect falls forcefully into a fire and the insignificant creature becomes invisible, when Hiranyakasipu attacked the Lord, who was full of effulgence, Hiranyakasipu became invisible. This is not at all astonishing, for the Lord is always situated in pure goodness. Formerly, during creation, He entered the dark universe and illuminated it by His spiritual effulgence.

Thereafter, the great demon Hiranyakasipu, who was extremely angry, swiftly attacked Nrisimhadeva with his club and began to beat Him. Lord Nrisimhadeva, however, captured the great demon, along with his club, just as Garuda might capture a great snake.
O Yudhishthira, O great son of Bharata, when Lord Nrisimhadeva gave Hiranyakasipu a chance to slip from His hand, just as Garuda sometimes plays with a snake and lets it slip from his mouth, the demigods, who had lost their abodes and who were hiding behind the clouds for fear of the demon, did not consider that incident very good. Indeed, they were perturbed.
When Hiranyakasipu was freed from the hands of Nrisimhadeva, he falsely thought that the Lord was afraid of his prowess. Therefore, after taking a little rest from the fight, he took up his sword and shield and again attacked the Lord with great force.
Making a loud, shrill sound of laughter, the Supreme Personality of Godhead, Narayana, who is extremely strong and powerful, captured Hiranyakasipu, who was protecting himself with his sword and shield, leaving no gaps open. With the speed of a hawk, Hiranyakasipu moved sometimes in the sky and sometimes on the earth, his eyes closed because of fear of Nrisimhadeva's laughter.
As a snake captures a mouse or Garuda captures a very venomous snake, Lord Nrisimhadeva captured Hiranyakasipu, who could not be pierced even by the thunderbolt of King Indra. As Hiranyakasipu moved his limbs here, there and all around, very much afflicted at being captured, Lord Nrisimhadeva placed the demon on His lap, supporting him with His thighs, and in the doorway of the assembly hall the Lord very easily tore the demon to pieces with the nails of His hand.

Lord Nrisimhadeva's mouth and mane were sprinkled with drops of blood, and His fierce eyes, full of anger, were impossible to look at. Licking the edge of His mouth with His tongue, the Supreme Personality of Godhead, Nrisimhadeva, decorated with a garland of intestines taken from Hiranyakasipu's abdomen, resembled a lion that has just killed an elephant.
The Supreme Personality of Godhead, who had many, many arms, first uprooted Hiranyakasipu's heart and then threw him aside and turned toward the demon's soldiers. These soldiers had come in thousands to fight with Him with raised weapons and were very faithful followers of Hiranyakasipu, but Lord Nrisimhadeva killed all of them merely with the ends of His nails.
The hair on Nrisimhadeva's head shook the clouds and scattered them here and there, His glaring eyes stole the effulgence of the luminaries in the sky, and His breathing agitated the seas and oceans. Because of His roaring, all the elephants in the world began to cry in fear.
Airplanes were thrown into outer space and the upper planetary system by the hair on Nrisimhadeva's head. Because of the pressure of the Lord's lotus feet, the earth appeared to slip from its position, and all the hills and mountains sprang up due to His intolerable force. Because of the Lord's bodily effulgence, both the sky and all directions diminished in their natural illumination.
Manifesting a full effulgence and a fearsome countenance, Lord Nrisimha, being very angry and finding no contestant to face His power and opulence, then sat down in the assembly hall on the excellent throne of the king. Because of fear and obedience, no one could come forward to serve the Lord directly.
Hiranyakasipu had been exactly like a fever of meningitis in the head of the three worlds. Thus when the wives of the demigods in the heavenly planets saw that the great demon had been killed by the personal hands of the Supreme Personality of Godhead, their faces blossomed in great joy. The wives of the demigods again and again showered flowers from heaven upon Lord Nrisimhadeva like rain.

At that time, the airplanes of the demigods, who desired to see the activities of the Supreme Lord, Narayana, crowded the sky. The demigods began beating drums and kettledrums, and upon hearing them the angelic women began to dance, while the chiefs of the Gandharvas sang sweetly.
My dear King Yudhishthira, the demigods then approached the Lord. They were headed by Lord Brahma, King Indra and Lord Siva and included great saintly persons and the residents of Pitriloka, Siddhaloka, Vidyadhara-loka and the planet of the snakes. The Manus approached, and so did the chiefs of various other planets. The angelic dancers approached, as did the Gandharvas, the Caranas, the Yakshas, the inhabitants of Kinnaraloka, the Vetalas, the inhabitants of Kimpurusha-loka, and the personal servants of Vishnu like Sunanda and Kumuda. All of them came near the Lord, who glowed with intense light. They individually offered their obeisances and prayers, their hands folded at their heads.
Lord Brahma prayed: My Lord, You are unlimited, and You possess unending potencies. No one can estimate or calculate Your prowess and wonderful influence, for Your actions are never polluted by the material energy. Through the material qualities, You very easily create the universe, maintain it and again annihilate it, yet You remain the same, without deterioration. I therefore offer my respectful obeisances unto You.

Lord Siva said: The end of the millennium is the time for Your anger. Now that this insignificant demon Hiranyakasipu has been killed, O my Lord, who are naturally affectionate to Your devotee, kindly protect his son Prahlada Maharaja, who is standing nearby as Your fully surrendered devotee.
King Indra said: O Supreme Lord, You are our deliverer and protector. Our shares of sacrifices, which are actually Yours, have been recovered from the demon by You. Because the demoniac king Hiranyakasipu was most fearsome, our hearts, which are Your permanent abode, were all overtaken by him. Now, by Your presence, the gloom and darkness in our hearts have been dissipated. O Lord, for those who always engage in Your service, which is more exalted than liberation, all material opulence is insignificant. They do not even care for liberation, not to speak of the benefits of kama, artha and dharma.
All the saintly persons present offered their prayers in this way: O Lord, O supreme maintainer of those sheltered at Your lotus feet, O original Personality of Godhead, the process of austerity and penance, in which You instructed us before, is the spiritual power of Your very self. It is by austerity that You create the material world, which lies dormant within You. This austerity was almost stopped by the activities of this demon, but now, by Yourself appearing in the form of Nrisimhadeva, which is meant just to give us protection, and by killing this demon, You have again approved the process of austerity.

The inhabitants of Pitriloka prayed: Let us offer our respectful obeisances unto Lord Nrisimhadeva, the maintainer of the religious principles of the universe. He has killed Hiranyakasipu, the demon who by force enjoyed all the offerings of the sraddha ceremonies performed by our sons and grandsons on the anniversaries of our death and who drank the water with sesame seeds offered in holy places of pilgrimage. By killing this demon, O Lord, You have taken back all this stolen property from his abdomen by piercing it with Your nails. We therefore wish to offer our respectful obeisances unto You.
The inhabitants of Siddhaloka prayed: O Lord Nrisimhadeva, because we belong to Siddhaloka, we automatically achieve perfection in all eight kinds of mystic power. Yet Hiranyakasipu was so dishonest that by the strength of his power and austerity, he took away our powers. Thus he became very proud of his mystic strength. Now, because this rogue has been killed by Your nails, we offer our respectful obeisances unto You.
The inhabitants of Vidyadhara-loka prayed: Our acquired power to appear and disappear in various ways according to varieties of meditation was banned by that foolish Hiranyakasipu because of his pride in his superior bodily strength and his ability to conquer others. Now the Supreme Personality of Godhead has killed him just as if the demon were an animal. Unto that supreme pastime form of Lord Nrisimhadeva, we eternally offer our respectful obeisances.
The inhabitants of Nagaloka said: The most sinful Hiranyakasipu took away all the jewels on our hoods and all our beautiful wives. Now, since his chest has been pierced by Your nails, You are the source of all pleasure to our wives. Thus we together offer our respectful obeisances unto You.

All the Manus offered their prayers as follows: As Your order carriers, O Lord, we, the Manus, are the law-givers for human society, but because of the temporary supremacy of this great demon, Hiranyakasipu, our laws for maintaining varnasrama-dharma were destroyed. O Lord, now that You have killed this great demon, we are in our normal condition. Kindly order us, Your eternal servants, what to do now.
The prajapatis offered their prayers as follows: O Supreme Lord, Lord of even Brahma and Siva, we, the prajapatis, were created by You to execute Your orders, but we were forbidden by Hiranyakasipu to create any more good progeny. Now the demon is lying dead before us, his chest pierced by You. Let us therefore offer our respectful obeisances unto You, whose incarnation in this form of pure goodness is meant for the welfare of the entire universe.
The inhabitants of Gandharvaloka prayed: Your Lordship, we ever engage in Your service by dancing and singing in dramatic performances, but this Hiranyakasipu, by the influence of his bodily strength and valor, brought us under his subjugation. Now he has been brought to this low condition by Your Lordship. What benefit can result from the activities of such an upstart as Hiranyakasipu?
The inhabitants of the Carana planet said: O Lord, because You have destroyed the demon Hiranyakasipu, who was always a stake in the hearts of all honest men, we are now relieved, and we eternally take shelter of Your lotus feet, which award the conditioned soul liberation from materialistic contamination.

The inhabitants of Yakshaloka prayed: O controller of the twenty-four elements, we are considered the best servants of Your Lordship because of rendering services pleasing to You, yet we engaged as palanquin carriers by the order of Hiranyakasipu, the son of Diti. O Lord in the form of Nrisimhadeva, You know how this demon gave trouble to everyone, but now You have killed him, and his body is mixing with the five material elements.
The inhabitants of Kimpurusha-loka said: We are insignificant living entities, and You are the Supreme Personality of Godhead, the supreme controller. Therefore how can we offer suitable prayers unto You? When this demon was condemned by devotees because they were disgusted with him, he was then killed by You.
The inhabitants of Vaitalika-loka said: Dear Lord, because of chanting Your spotless glories in great assemblies and arenas of sacrifice, we were accustomed to great respect from everyone. This demon, however, usurped that position. Now, to our great fortune, You have killed this great demon, exactly as one cures a chronic disease.
The Kinnaras said: O supreme controller, we are ever-existing servants of Your Lordship, but instead of rendering service to You, we were engaged by this demon in his service, constantly and without remuneration. This sinful man has now been killed by You. Therefore, O Lord Nrisimhadeva, our master, we offer our respectful obeisances unto You. Please continue to be our patron.
The associates of Lord Vishnu in Vaikuntha offered this prayer: O Lord, our supreme giver of shelter, today we have seen Your wonderful form as Lord Nrisimhadeva, meant for the good fortune of all the world. O Lord, we can understand that Hiranyakasipu was the same Jaya who engaged in Your service but was cursed by brahmanas and who thus received the body of a demon. We understand that his having now been killed is Your special mercy upon him.

...................to be contd.....................

Story of Prahlada - part 6

2009-09-12T15:16:00.003+01:00

Srigurubhyo namaha.

The sixth installment of the story of prahlAdA as it appears in the srimadbAgawatam.

Narada Muni said: Although Prahlada Maharaja was born in a family of asuras, he was the greatest of all devotees. Having thus been questioned by his class friends, the sons of the asuras, he remembered the words spoken to him by me and replied to his friends as follows.
Prahlada Maharaja said: When our father, Hiranyakasipu, went to Mandaracala Mountain to execute severe austerities, in his absence the demigods, headed by King Indra, made a severe attempt to subdue all the demons in warfare.
"Alas, as a serpent is eaten by small ants, so the troublesome Hiranyakasipu, who always inflicted miseries upon all types of people, has now been defeated by the reactions of his own sinful activities." Saying this, the demigods, headed by King Indra, arranged to fight the demons.
When the great leaders of the demons, who were being killed one after another, saw the unprecedented exertion of the demigods in fighting, they began to flee, scattering themselves in all directions. Simply to protect their lives, they hastily fled from their homes, wives, children, animals and household paraphernalia. Paying no heed to all these, the demons simply fled.
The victorious demigods plundered the palace of Hiranyakasipu, the King of the demons, and destroyed everything within it. Then Indra, King of heaven, arrested my mother, the Queen.

As she was being led away, crying in fear like a kurari captured by a vulture, the great sage Narada, who at that time had no engagement, appeared on the scene and saw her in that condition.
Narada Muni said: O Indra, King of the demigods, this woman is certainly sinless. You should not drag her off in this merciless way. O greatly fortunate one, this chaste woman is the wife of another. You must immediately release her.
King Indra said: In the womb of this woman, the wife of the demon Hiranyakasipu, is the seed of that great demon. Therefore, let her remain in our custody until her child is delivered, and then we shall release her.
Narada Muni replied: The child within this woman's womb is faultless and sinless. Indeed, he is a great devotee, a powerful servant of the Supreme Personality of Godhead. Therefore you will not be able to kill him.

When the great saint Narada Muni had thus spoken, King Indra, being respectful to Narada's words, immediately released my mother. Because of my being a devotee of the Lord, all the demigods circumambulated her. Then they returned to their celestial kingdom.
Prahlada Maharaja continued: The great saint Narada Muni brought my mother to his asrama and assured her of all protection, saying, "My dear child, please remain at my asrama until the arrival of your husband."
After accepting the instructions of Devarshi Narada, my mother stayed in his care, without fear from any direction, as long as my father, the King of the Daityas, had not become free from his severe austerities.
My mother, being pregnant, desired the safety of her embryo and desired to give birth after her husband's arrival. Thus she stayed at Narada Muni's asrama, where she rendered service unto Narada Muni with great devotion.
Narada Muni delivered his instructions both to me, who was within the womb, and to my mother, who was engaged in rendering him service. Because he is naturally extremely kind to the fallen souls, being in a transcendental position, he gave instructions on religion and transcendental knowledge. These instructions were free from all material contamination.

Because of the long duration of time that has passed and because of her being a woman and therefore less intelligent, my mother has forgotten all those instructions; but the great sage Narada blessed me, and therefore I could not forget them.
Prahlada Maharaja continued: My dear friends, if you can place your faith in my words, simply by that faith you can also understand transcendental knowledge, just like me, although you are small children. Similarly, a woman can also understand transcendental knowledge and know what is spirit and what is matter.
Just as the fruits and flowers of a tree in due course of time undergo six changes -- birth, existence, growth, transformation, dwindling and then death -- the material body, which is obtained by the spirit soul under different circumstances, undergoes similar changes. However, there are no such changes for the spirit soul.
"Atma" refers to the Supreme Lord or the living entities. Both of them are spiritual, free from birth and death, free from deterioration and free from material contamination. They are individual, they are the knowers of the external body, and they are the foundation or shelter of everything. They are free from material change, they are self-illuminated, they are the cause of all causes, and they are all-pervading. They have nothing to do with the material body, and therefore they are always uncovered. With these transcendental qualities, one who is actually learned must give up the illusory conception of life, in which one thinks, "I am this material body, and everything in relationship with this body is mine."

An expert geologist can understand where there is gold and by various processes can extract it from the gold ore. Similarly, a spiritually advanced person can understand how the spiritual particle exists within the body, and thus by cultivating spiritual knowledge he can attain perfection in spiritual life. However, as one who is not expert cannot understand where there is gold, a foolish person who has not cultivated spiritual knowledge cannot understand how the spirit exists within the body.
The Lord's eight separated material energies, the three modes of material nature and the sixteen transformations [the eleven senses and the five gross material elements like earth and water] -- within all these, the one spiritual soul exists as the observer. Therefore all the great acaryas have concluded that the individual soul is conditioned by these material elements.There are two kinds of bodies for every individual soul -- a gross body made of five gross elements and a subtle body made of three subtle elements. Within these bodies, however, is the spirit soul. One must find the soul by analysis, saying, "This is not it. This is not it." Thus one must separate spirit from matter.
Sober and expert persons should search for the spirit soul with minds purified through analytical study in terms of the soul's connection with and distinction from all things that undergo creation, maintenance and destruction.

Intelligence can be perceived in three states of activity -- wakefulness, dreaming and deep sleep. The person who perceives these three is to be considered the original master, the ruler, the Supreme Personality of Godhead.
As one can understand the presence of the air by the aromas it carries, so, under the guidance of the Supreme Personality of Godhead, one can understand the living soul by these three divisions of intelligence. These three divisions, however, are not the soul; they are constituted of the three modes and are born of activities.
Through polluted intelligence one is subjected to the modes of nature, and thus one is conditioned by material existence. Like a dreaming state in which one falsely suffers, material existence, which is due to ignorance, must be considered unwanted and temporary.
Therefore, my dear friends, O sons of the demons, your duty is to take to Krishna consciousness, which can burn the seed of fruitive activities artificially created by the modes of material nature and stop the flow of the intelligence in wakefulness, dreaming and deep sleep. In other words, when one takes to Krishna consciousness, his ignorance is immediately dissipated.
Of the different processes recommended for disentanglement from material life, the one personally explained and accepted by the Supreme Personality of Godhead should be considered all-perfect. That process is the performance of duties by which love for the Supreme Lord develops.

One must accept the bona fide spiritual master and render service unto him with great devotion and faith. Whatever one has in one's possession should be offered to the spiritual master, and in the association of saintly persons and devotees one should worship the Lord, hear the glories of the Lord with faith, glorify the transcendental qualities and activities of the Lord, always meditate on the Lord's lotus feet, and worship the Deity of the Lord strictly according to the injunctions of the sastra and guru.
One should always remember the Supreme Personality of Godhead in His localized representation as the Paramatma, who is situated in the core of every living entity's heart. Thus one should offer respect to every living entity according to that living entity's position or manifestation.
By these activities [as mentioned above] one is able to cut down the influence of the enemies, namely lust, anger, greed, illusion, madness and jealousy, and when thus situated, one can render service to the Lord. In this way one surely attains the platform of loving service to the Supreme Personality of Godhead.
One who is situated in devotional service is certainly the controller of his senses, and thus he is a liberated person. When such a liberated person, the pure devotee, hears of the transcendental qualities and activities of the Lord's incarnations for the performance of various pastimes, his hair stands on end on his body, tears fall from his eyes, and in his spiritual realization his voice falters. Sometimes he very openly dances, sometimes he sings loudly, and sometimes he cries. Thus he expresses his transcendental jubilation.
When a devotee becomes like a person haunted by a ghost, he laughs and very loudly chants about the qualities of the Lord. Sometimes he sits to perform meditation, and he offers respects to every living entity, considering him a devotee of the Lord. Constantly breathing very heavily, he becomes careless of social etiquette and loudly chants like a madman, "Hare Krishna, Hare Krishna! O my Lord, O master of the universe!"

The devotee is then freed from all material contamination because he constantly thinks of the Lord's pastimes and because his mind and body have been converted to spiritual qualities. Because of his intense devotional service, his ignorance, material consciousness and all kinds of material desires are completely burnt to ashes. This is the stage at which one can achieve the shelter of the Lord's lotus feet.
The real problem of life is the repetition of birth and death, which is like a wheel rolling repeatedly up and down. This wheel, however, completely stops when one is in touch with the Supreme Personality of Godhead. In other words, by the transcendental bliss realized from constant engagement in devotional service, one is completely liberated from material existence. All learned men know this. Therefore, my dear friends, O sons of the asuras, immediately begin meditating upon and worshiping the Supersoul within everyone's heart.
O my friends, sons of the asuras, the Supreme Personality of Godhead in His Supersoul feature always exists within the cores of the hearts of all living entities. Indeed, He is the well-wisher and friend of all living entities, and there is no difficulty in worshiping the Lord. Why, then, should people not engage in His devotional service? Why are they so addicted to unnecessarily producing artificial paraphernalia for sense gratification? One's riches, beautiful wife and female friends, one's sons and daughters, one's residence, one's domestic animals like cows, elephants and horses, one's treasury, economic development and sense gratification -- indeed, even the lifetime in which one can enjoy all these material opulences -- are certainly temporary and flickering. Since the opportunity of human life is temporary, what benefit can these material opulences give to a sensible man who has understood himself to be eternal?

It is learned from Vedic literature that by performing great sacrifices one may elevate himself to the heavenly planets. However, although life on the heavenly planets is hundreds and thousands of times more comfortable than life on earth, the heavenly planets are not pure [nirmalam], or free from the taint of material existence. The heavenly planets are also temporary, and therefore they are not the goal of life. The Supreme Personality of Godhead, however, has never been seen or heard to possess inebriety. Consequently, for your own benefit and self-realization, you must worship the Lord with great devotion, as described in the revealed scriptures.
A materialistic person, thinking himself very advanced in intelligence, continually acts for economic development. But again and again, as enunciated in the Vedas, he is frustrated by material activities, either in this life or in the next. Indeed, the results one obtains are inevitably the opposite of those one desires.
In this material world, every materialist desires to achieve happiness and diminish his distress, and therefore he acts accordingly. Actually, however, one is happy as long as one does not endeavor for happiness; as soon as one begins his activities for happiness, his conditions of distress begin.

A living entity desires comfort for his body and makes many plans for this purpose, but actually the body is the property of others. Indeed, the perishable body embraces the living entity and then leaves him aside.
Since the body itself is ultimately meant to become stool or earth, what is the meaning of the paraphernalia related to the body, such as wives, residences, wealth, children, relatives, servants, friends, kingdoms, treasuries, animals and ministers? They are also temporary. What more can be said about this?
All this paraphernalia is very near and dear as long as the body exists, but as soon as the body is destroyed, all things related to the body are also finished. Therefore, actually one has nothing to do with them, but because of ignorance one accepts them as valuable. Compared to the ocean of eternal happiness, they are most insignificant. What is the use of such insignificant relationships for the eternal living being?
My dear friends, O sons of the asuras, the living entity receives different types of bodies according to his previous fruitive activities. Thus he is seen to suffer with reference to his particular body in all conditions of life, beginning with his infusion into the womb. Please tell me, therefore, after full consideration, what is the living entity's actual interest in fruitive activities, which result in hardship and misery?

The living entity, who has received his present body because of his past fruitive activity, may end the results of his actions in this life, but this does not mean that he is liberated from bondage to material bodies. The living entity receives one type of body, and by performing actions with that body he creates another. Thus he transmigrates from one body to another, through repeated birth and death, because of his gross ignorance.
The four principles of advancement in spiritual life -- dharma, artha, kama and moksha -- all depend on the disposition of the Supreme Personality of Godhead. Therefore, my dear friends, follow in the footsteps of devotees. Without desire, fully depend upon the disposition of the Supreme Lord, worship Him, the Supersoul, in devotional service.
The Supreme Personality of Godhead, Hari, is the soul and the Supersoul of all living entities. Every living entity is a manifestation of His energy in terms of the living soul and the material body. Therefore the Lord is the most dear, and He is the supreme controller.
If a demigod, demon, human being, Yaksha, Gandharva or anyone within this universe renders service to the lotus feet of Mukunda, who can deliver liberation, he is actually situated in the most auspicious condition of life, exactly like us [the mahajanas, headed by Prahlada Maharaja].

My dear friends, O sons of the demons, you cannot please the Supreme Personality of Godhead by becoming perfect brahmanas, demigods or great saints or by becoming perfectly good in etiquette or vast learning. None of these qualifications can awaken the pleasure of the Lord. Nor by charity, austerity, sacrifice, cleanliness or vows can one satisfy the Lord. The Lord is pleased only if one has unflinching, unalloyed devotion to Him. Without sincere devotional service, everything is simply a show.
My dear friends, O sons of the demons, in the same favorable way that one sees himself and takes care of himself, take to devotional service to satisfy the Supreme Personality of Godhead, who is present everywhere as the Supersoul of all living entities.
O my friends, O sons of demons, everyone, including you (the Yakshas and Rakshasas), the unintelligent women, sudras and cowherd men, the birds, the lower animals and the sinful living entities, can revive his original, eternal spiritual life and exist forever simply by accepting the principles of bhakti-yoga.
In this material world, to render service to the lotus feet of Govinda, the cause of all causes, and to see Him everywhere, is the only goal of life. This much alone is the ultimate goal of human life, as explained by all the revealed scriptures.

..........to be cotd...........

Story of Prahlada - part 5

2009-09-12T15:09:00.003+01:00

Srigurubhyo namaha.

The fifth installment of the story of prahlAdA as it appears in the srimadbAgawatam.

Prahlada Maharaja said: One who is sufficiently intelligent should use the human form of body from the very beginning of life -- in other words, from the tender age of childhood -- to practice the activities of devotional service, giving up all other engagements. The human body is most rarely achieved, and although temporary like other bodies, it is meaningful because in human life one can perform devotional service. Even a slight amount of sincere devotional service can give one complete perfection.
The human form of life affords one a chance to return home, back to Godhead. Therefore every living entity, especially in the human form of life, must engage in devotional service to the lotus feet of Lord Vishnu. This devotional service is natural because Lord Vishnu, the Supreme Personality of Godhead, is the most beloved, the master of the soul, and the well-wisher of all other living beings.

Prahlada Maharaja continued: My dear friends born of demoniac families, the happiness perceived with reference to the sense objects by contact with the body can be obtained in any form of life, according to one's past fruitive activities. Such happiness is automatically obtained without endeavor, just as we obtain distress.
Endeavors merely for sense gratification or material happiness through economic development are not to be performed, for they result only in a loss of time and energy, with no actual profit. If one's endeavors are directed toward Krishna consciousness, one can surely attain the spiritual platform of self-realization. There is no such benefit from engaging oneself in economic development.
Therefore, while in material existence [bhavam asritah], a person fully competent to distinguish wrong from right must endeavor to achieve the highest goal of life as long as the body is stout and strong and is not embarrassed by dwindling.
Every human being has a maximum duration of life of one hundred years, but for one who cannot control his senses, half of those years are completely lost because at night he sleeps twelve hours, being covered by ignorance. Therefore such a person has a lifetime of only fifty years.
In the tender age of childhood, when everyone is bewildered, one passes ten years. Similarly, in boyhood, engaged in sporting and playing, one passes another ten years. In this way, twenty years are wasted. Similarly, in old age, when one is an invalid, unable to perform even material activities, one passes another twenty years wastefully.
One whose mind and senses are uncontrolled becomes increasingly attached to family life because of insatiable lusty desires and very strong illusion. In such a madman's life, the remaining years are also wasted because even during those years he cannot engage himself in devotional service.
What person too attached to household life due to being unable to control his senses can liberate himself? An attached householder is bound very strongly by ropes of affection for his family [wife, children and other relatives].

Money is so dear that one conceives of money as being sweeter than honey. Therefore, who can give up the desire to accumulate money, especially in household life? Thieves, professional servants [soldiers] and merchants try to acquire money even by risking their very dear lives.
How can a person who is most affectionate to his family, the core of his heart being always filled with their pictures, give up their association? Specifically, a wife is always very kind and sympathetic and always pleases her husband in a solitary place. Who could give up the association of such a dear and affectionate wife? Small children talk in broken language, very pleasing to hear, and their affectionate father always thinks of their sweet words. How could he give up their association? One's elderly parents and one's sons and daughters are also very dear. A daughter is especially dear to her father, and while living at her husband's house she is always in his mind. Who could give up that association? Aside from this, in household affairs there are many decorated items of household furniture, and there are also animals and servants. Who could give up such comforts? The attached householder is like a silkworm, which weaves a cocoon in which it becomes imprisoned, unable to get out. Simply for the satisfaction of two important senses -- the genitals and the tongue -- one is bound by material conditions. How can one escape?
One who is too attached cannot understand that he is wasting his valuable life for the maintenance of his family. He also fails to understand that the purpose of human life, a life suitable for realization of the Absolute Truth, is being imperceptibly spoiled. However, he is very cleverly attentive to seeing that not a single farthing is lost by mismanagement. Thus although an attached person in material existence always suffers from threefold miseries, he does not develop a distaste for the way of material existence.
If a person too attached to the duties of family maintenance is unable to control his senses, the core of his heart is immersed in how to accumulate money. Although he knows that one who takes the wealth of others will be punished by the law of the government, and by the laws of Yamaraja after death, he continues cheating others to acquire money.
O my friends, sons of demons! In this material world, even those who are apparently advanced in education have the propensity to consider, "This is mine, and that is for others." Thus they are always engaged in providing the necessities of life to their families in a limited conception of family life, just like uneducated cats and dogs. They are unable to take to spiritual knowledge; instead, they are bewildered and overcome by ignorance.

My dear friends, O sons of the demons, it is certain that no one bereft of knowledge of the Supreme Personality of Godhead has been able to liberate himself from material bondage at any time or in any country. Rather, those bereft of knowledge of the Lord are bound by the material laws. They are factually addicted to sense gratification, and their target is woman. Indeed, they are actually playthings in the hands of attractive women. Victimized by such a conception of life, they become surrounded by children, grandchildren and great-grandchildren, and thus they are shackled to material bondage. Those who are very much addicted to this conception of life are called demons. Therefore, although you are sons of demons, keep aloof from such persons and take shelter of the Supreme Personality of Godhead, Narayana, the origin of all the demigods, because the ultimate goal for the devotees of Narayana is liberation from the bondage of material existence.
My dear sons of demons, the Supreme Personality of Godhead, Narayana, is the original Supersoul, the father of all living entities. Consequently there are no impediments to pleasing Him or worshiping Him under any conditions, whether one be a child or an old man. The relationship between the living entities and the Supreme Personality of Godhead is always a fact, and therefore there is no difficulty in pleasing the Lord.

The Supreme Personality of Godhead, the supreme controller, who is infallible and indefatigable, is present in different forms of life, from the inert living beings [sthavara], such as the plants, to Brahma, the foremost created living being. He is also present in the varieties of material creations and in the material elements, the total material energy and the modes of material nature [sattva-guna, rajo-guna and tamo-guna], as well as the unmanifested material nature and the false ego. Although He is one, He is present everywhere, and He is also the transcendental Supersoul, the cause of all causes, who is present as the observer in the cores of the hearts of all living entities. He is indicated as that which is pervaded and as the all-pervading Supersoul, but actually He cannot be indicated. He is changeless and undivided. He is simply perceived as the supreme sac-cid-ananda [eternity, knowledge and bliss]. Being covered by the curtain of the external energy, to the atheist He appears nonexistent.
Therefore, my dear young friends born of demons, please act in such a way that the Supreme Lord, who is beyond the conception of material knowledge, will be satisfied. Give up your demoniac nature and act without enmity or duality. Show mercy to all living entities by enlightening them in devotional service, thus becoming their well-wishers.

Nothing is unobtainable for devotees who have satisfied the Supreme Personality of Godhead, who is the cause of all causes, the original source of everything. The Lord is the reservoir of unlimited spiritual qualities. For devotees, therefore, who are transcendental to the modes of material nature, what is the use of following the principles of religion, economic development, sense gratification and liberation, which are all automatically obtainable under the influence of the modes of nature? We devotees always glorify the lotus feet of the Lord, and therefore we need not ask for anything in terms of dharma, kama, artha and moksha.
Religion, economic development and sense gratification -- these are described in the Vedas as tri-varga, or three ways to salvation. Within these three categories are education and self-realization; ritualistic ceremonies performed according to Vedic injunction; logic; the science of law and order; and the various means of earning one's livelihood. These are the external subject matters of study in the Vedas, and therefore I consider them material. However, I consider surrender to the lotus feet of Lord Vishnu to be transcendental.
Narayana, the Supreme Personality of Godhead, the well-wisher and friend of all living entities, formerly explained this transcendental knowledge to the great saint Narada. Such knowledge is extremely difficult to understand without the mercy of a saintly person like Narada, but everyone who has taken shelter of Narada's disciplic succession can understand this confidential knowledge.

Prahlada Maharaja continued: I received this knowledge from the great saint Narada Muni, who is always engaged in devotional service. This knowledge, which is called bhagavata-dharma, is fully scientific. It is based on logic and philosophy and is free from all material contamination.
The sons of the demons replied: Dear Prahlada, neither you nor we know any teacher or spiritual master other than Shanda and Amarka, the sons of Sukracarya. After all, we are children and they our controllers. For you especially, who always remain within the palace, it is very difficult to associate with a great personality. Dear friend, most gentle one, would you kindly explain how it was possible for you to hear Narada? Kindly dispel our doubts in this regard.

................to be cotd.....................