Sri gurubhyo namaha.
After the long pause, we begin with the Thirumandiram from where we left off. This is the 89th mantra of the first part of the Thirumandiram and here the sage reveals more about the nature of the supreme shiva.
பெற்றமும் மானும் மழுவும் பிரிவற்ற
தற்பரன் கற்பனை யாகும் சராசரத்து
அற்றமும் நல்கி அடியேன் சிரத்தினில்
நற்பத முமளித் தானெங்கள் நந்தியே. 17.5.89.
Lord Blessed Tirumular
Nandi, by bull, deer and axe ever attended,
Nandi, my Lord, the Cause without Cause,
Creation's limit in His Thought conceived to me revealed,
And on my lowly head He planted His Holy Feet. 17.5.89.
Com - Nandi, by bull, deer and axe ever attended Siva has the bull (nandhi), deer and the mazhu ( a type of an axe) and is ever served by these, Nandi, my Lord, the Cause without Cause, in this world that is as illusory as thought, my guru and Lord Nandi who is the causeless cause for the appearance of the universe in the nature of a mirage, Creation's limit in His Thought conceived to me revealed, Creation's limit in His Thought conceived to me revealed, removing fear He revealed Himself. And on my lowly head He planted His Holy Feet Dissolving all impurities He graced me by planting His holy feet on my head.
* The bull here represents that Siva is truthful and in the nature of Dharma, the deer represents His compassionate nature, the axe (mazhu) symbolises His courage and valour. The term (chara charam – in the tamil original) creation/ universe here represents all that is and is not (moving and fixed, i.e. sentient and insentient beings). Through the above mantra the sage reveals that the lord revealed His true form (to Thirumoolar) by removing (dissolving) the illusory nature of this world appearance by firmly establishing His feet (granting the grace) and revealing the ‘true’ nature of the self.
An adventure set in the lofty heights (and dangerous depths)of Hindu thought. Insider tips? Relax, dissolve your preconcieved notions & get chanting.And by the way, dont believe all that you hear! A rudimentary knowledge of Sanskrit, Tamil and a fleeting accquaintance with the puranas and other such texts might come in handy. Wisdom takes courage.
Thursday, April 09, 2009
Las Alpujarras - Paradise regained.
Sri gurubhyo namaha.
A hazy view of the mountains right to Morocco.
Hadn't realised that I haven't posted anything here since the middle of December last year. Time flows curiously. There was the nagging 'sense of duty' every time I was near a laptop with an internet connection (which is nearly everyday) to broadcast some word bytes of wisdom to the wide world. The annoying realisation that I had not worked on the Thirumandiram commentary for a while was not as annoying as the realisation that nothing seemed to flow. There seemed to be no need for words. No need to think. The deepening internal silence did a great job to successfully gag any notions of the need to communicate. Time continued to flow as curiously as ever.
When it was time for the much awaited trip to India - the land of spiritual sunshine, the land where the cows (half starved) roam free, the land of the auto rickshaw, the land where even the hand cart wallah spouts vedanta, the land of hibiscus flowers redder than blood, the land where my shiva sports eternally with His beloved - earlier this year, I envisaged a spurt of creativity soon after. Invigorated and inspired as I was after the trip, the silence seemed only to grow. It grew and grew and would have blossomed into a mournful flower, had not the ever curious flow of time taken me to a place of sublime inspiration!
Yes. I have spent the last week basking in the sunshine and the incomparable glory of the incredible Las Alpujarras in southern Spain. That is one place that will have you waxing lyrical, if ever there was one. Apparently when the Moors (muslims) wandered over from Africa into this part of Spain, they were as taken aback with delight as I was. Seeing the snow capped lofty mountains of the Sierra Nevada all around, the deep, stunning valleys and gorges, the crystal clear waters of the innumerable snow fed springs and rivers, the lush green vegetation, and the abundant sunshine, they thought for a second that they must be dreaming. When the beautiful land around them didn't disappear with a 'pop' as does a soap bubble, they wondered if visions of such splendor were the result of the many hookahs smoked on the way over! The more they looked around, the more appealing and superlative it seemed. They realised (in a moment of collective revelation) that they were indeed in Allah's paradise. The glorious land around them in all its splendor and abundance resembled the description of jannat or paradise in the Koran. This indeed was the place promised for the devout in after life and now they were there in the present life, devout or not! In perfect synchronicity and without skipping a beat they named this land Al pujarra ( the Paradise) and began the task of adding the finishing touches to God's masterpiece.
A hazy view of the mountains right to Morocco.This they did by creating terraces, hundreds upon hundreds, along the innumerable slopes and steep drops of the mountains. Then they began cultivating the terraces with Oranges, olives, almonds, apricots, lemons and a lot of other delightful things. They built their houses, palaces and forts on cliff tops and mountain gorges. They utilised the superbly textured landscape to its full potential by harnessing the available water by way of a thorough and intricately planned irrigation network. The legacy of their hard work and brilliant planning can be seen even today, hundreds of years after the Catholic monarchs drove them away from the paradise they carved with their skill and hard work. The terraces laden with olives and many exotic fruit, a smattering of the Berber style chimneys (dead people with hats on according to my son!), an Alcazaba here and there, one Alhambra, and the brilliant network of irrigation channels are all of whats left of the memory of the Moorish settlers. Strangely, they don't seem to have left any impression on the local cuisine - no spices or exotic beans and lentils. Variations of Tortillas and an endless list of different types of pig meat (what they call jamones locally) seem to dominate the local menu. It seems as though the Catholic monarchs introduced the eating of pigs with a vengeance as a final insult to the Moorish sentiment!
Some of the dead people with hats on!
Anyway, I digress from the matter at hand. As I was just saying, I have had the best week in a long long time in the glorious Alpujarras. Living the life in a rustic cortijo (farm house) complete with crumbling white washed walls, at the end of a small track on the heights of one of the many many mountains that dot the landscape here. The cortijo set in a finca (land) cultivated with groves of olive, almonds and oranges - the uncultivated and wild red poppies swaying in the gentle breeze like miniature Soviet flags - is like a mini paradise in itself. The dawn chorus of the birds extends far beyond dawn and continues till siesta time! The ochres and deep reds of the exposed earth all around blend beautifully with the olives and greens of the foliage to provide a perfectly composed and aesthetically pleasing colour palette. The sheer heights and deep drops to the valleys nestled below add the required dramatic effect. The almost 360 degree panoramic views from almost everywhere (from the high mountains one can have uninterrupted views stretching as far as Morocco) in the mountains is exhilarating and liberating to the soul, tethered as it was by years of the conditioning from limited views boxed in by boundaries of concrete. Small, quaint mountain villages, built on ledges commanding stunning views hug the steep gradient. The plastered walls with a uniform white washed finish enhance the glare of the sharp and clear sunshine. With their tiny Hobbit house like entrances, these village houses are decorated with flowers of bright hue spilling out of the hanging flower pots. The ever present 'se vende' (for sale) sign on a lot of these properties is perhaps the sign of the economy of today, spilling its toxic debt tentacles into even Paradise. But to me, they offer a sign of hope - of hope that maybe it will be possible to buy a small cortijo somewhere in the heights of paradise, with its own olive and orange grove!
Never has anywhere appealed to me as much as the land in the Alpujarras. The constant and plentiful sunshine (it was around 30 degrees one day, and its only April), an hours drive up to the ski slopes if you felt like snow and half an hours drive down if you felt like soaking up the sun in the beaches of the Costa tropical! The prospect of big breakfasts sitting out in the morning sunshine, the endless coffees (coffee is so cheap there), fresh oranges straight from the tree, the slow pace of life that gives one plenty of time to focus on the more important aspects of 'being', and a long list of other things make this the perfect idyll. I will move there in a flash (just have to work out a way to convince my wife that picking olives in the season is a good enough job to sustain the family!) if there is a way. All I need now is a rich donor (they are probably scarce in these testing times) who will donate generously for the cortijo and the land around. Perhaps I could beg the local council there to give me a small piece of land to set up my camp?
I have seen my paradise and all I want now is my share of it!
Please, O please, O please, Can I ??
Friday, December 12, 2008
Happy Karthigai!
Sri gurubhyo namaha.
Here's wishing readers of this blog the world over a very happy Karthigai!! May the lights transform darkness into Light.
NamaHshivaya.
Here's a picture of the Mahadeepam in Thiruvannamalai taken from their website. Its from the festival in 2005.
Here's wishing readers of this blog the world over a very happy Karthigai!! May the lights transform darkness into Light.
NamaHshivaya.
Here's a picture of the Mahadeepam in Thiruvannamalai taken from their website. Its from the festival in 2005.
Thursday, December 11, 2008
Some siddha poetry.
Sri gurubhyo namaha.
A couple of verses from the Siddha masters. The first one is from the writings of the siddha called Azhukuni siddar and the second one from the great master ThAyumAnavar.
The first verse speaks about the endless cycle of samsara and the method to overcome the disease of repeated birth and death.
The second verse speaks of the way one's mind is drawn tight by the lust and desire for union with women (spoken from the view of man) and how that creates and maintains bondage. I refrain from translating these verses into English (for the benefit of our non Tamil speaking readers) at this point and also encourage the native Tamil speakers to try and provide their own translation for these verses in the comments section.
This is part of a small experiment I wish to conduct here. I would love to see if the verses of the siddhas come across with their full meaning to all who read it. Or perhaps the verses will mean different things to different people depending on where they are at in terms of their spiritual and emotional maturity. Indulge me!
''பையூரிலே இருந்து பாமூரிலே பிறந்து
மெய்யூரில் போவதற்கு வேதாந்த விதி அரியேன்,
மெய்யூரில் போவதற்கு வேதாந்த வழியறிந்தால்
பையூரும் மையூரும் என் கண்ணம்மா பாழாய் முதியாதோ? ''
- அழுகுணிச் சித்தர்.
''தெட்டிலே வலியமட மாதர்வாய் வெட்டிலே
சிற்றிடையிலே நடையிலே
சேல்ஒத்த விழியிலே! பால்ஒத்த மொழியில்
சிறுபிறை நுதல்கீற்றிலே
பொட்டிலே அவர்கட்டு பட்டிலே புனைகந்த
பொடியொலே அடியிலே ! மேல்
பூரித்த முலையிலே நிற்கின்ற நிலையிலே
புந்தி தனை நுழயவிட்டூ. ''
- தாயுமானவர் .
PS. Small typo on line 6 of the second verse (these online Tamil typing things are confusing to use) . It should be punaigandha - podiyilE - and not podiyOle.
A couple of verses from the Siddha masters. The first one is from the writings of the siddha called Azhukuni siddar and the second one from the great master ThAyumAnavar.
The first verse speaks about the endless cycle of samsara and the method to overcome the disease of repeated birth and death.
The second verse speaks of the way one's mind is drawn tight by the lust and desire for union with women (spoken from the view of man) and how that creates and maintains bondage. I refrain from translating these verses into English (for the benefit of our non Tamil speaking readers) at this point and also encourage the native Tamil speakers to try and provide their own translation for these verses in the comments section.
This is part of a small experiment I wish to conduct here. I would love to see if the verses of the siddhas come across with their full meaning to all who read it. Or perhaps the verses will mean different things to different people depending on where they are at in terms of their spiritual and emotional maturity. Indulge me!
''பையூரிலே இருந்து பாமூரிலே பிறந்து
மெய்யூரில் போவதற்கு வேதாந்த விதி அரியேன்,
மெய்யூரில் போவதற்கு வேதாந்த வழியறிந்தால்
பையூரும் மையூரும் என் கண்ணம்மா பாழாய் முதியாதோ? ''
- அழுகுணிச் சித்தர்.
''தெட்டிலே வலியமட மாதர்வாய் வெட்டிலே
சிற்றிடையிலே நடையிலே
சேல்ஒத்த விழியிலே! பால்ஒத்த மொழியில்
சிறுபிறை நுதல்கீற்றிலே
பொட்டிலே அவர்கட்டு பட்டிலே புனைகந்த
பொடியொலே அடியிலே ! மேல்
பூரித்த முலையிலே நிற்கின்ற நிலையிலே
புந்தி தனை நுழயவிட்டூ. ''
- தாயுமானவர் .
PS. Small typo on line 6 of the second verse (these online Tamil typing things are confusing to use) . It should be punaigandha - podiyilE - and not podiyOle.
Wednesday, December 10, 2008
The quest of Brahma and Vishnu - mantra 88
Sri gurubhyo namaha.
In the eighty eighth mantra of the Tirumandiram, the sage sings of the unfathomable glory of the supreme Siva by reminding us of an incident mentioned in the puranas. This 'incident' is one involving the trinity - Brahma,Vishnu and Siva. And is an oft repeated story in India. Though I refrain from going into the entire story in this post, I have tried to give as best an account of it as possible for the benefit of those who have not heard of this legend before.
Baffling Quest Of Brahma And Vishnu
Com – Ayan and Mal, His Head and Foot toiling sought The two Gods, namely, Vishnu and Brahma, decided amongst themselves to set out in search of the head and foot of Siva (and thus they sought for years on end), Baffled in their quest, again on earth they met; and after a long and hard quest they had to return to the Earth in vain, without having seen the head or foot (the limits) of Shiva. "I saw not the Foot," Achuth plained, (and, when back on the Earth) Vishnu spoke plainly and truthfully and revealed that he had not seen the foot even after his long and thorough search. "The Head I saw," Ayan falsely claimed. But Brahma made a false claim of having seen the head of Shiva.
* Through the above mantra (and the story that it brings to mind) the sage reveals to us the glory of the Supreme Shiva who is unfathomable by even the gods like Brahma and Vishnu.
The above story is mentioned in the Shiva Puranam (the purana dealing with and extolling the virtues and glory of Shiva) and for those of you unfamiliar with the legend, I will make a brief attempt to portray it here. It is worthy of note that like many many other mythological/religious legends, many versions of the same theme exist in India and a lot depends on 'who' tells the story!
Once the creator Brahma and the preserver Vishnu were caught up in a war of words, each of them was of the view that he was superior to the other. Brahma felt that being the creator he had the more important brief and was thus more powerful to Vishnu. Vishnu on the other hand felt that being the preserver was a more difficult job and thus made him more powerful than the creator. Their battle of words soon turned into a full blown war and before long they were at each other’s neck fighting with a vigour and rage that only those blinded by their own arrogance and ego possess. Soon, all the other gods noticed this and knew that it will not be good for the world if this fight between the two gods continued any further. So (as always) they went to Shiva and sought his help in settling this dispute.
Shiva then assumed the form of a great pillar of fire (light linga) and appeared between the two fighting gods. Seeing this immense shaft of light stunned Brahma and Vishnu and they were quiet for a moment, wondering what such an unknown and mighty force might be. They then heard an asariri ( a disembodied voice) from the sky commanding them to listen. The voice then continued to say that the dispute of which of the two gods were superior to the other, would be settled if one of them was able to ‘see’ the top or the bottom of the pillar of light before them.
At once, it was decided that Brahma would go up (towards the sky) and try to find the head of this pillar of Light (Shiva) and Vishnu would go down (under the earth) to find the foot of Shiva. It was agreed that whoever was able to find the limit (the head or the foot) would be superior to the other. Brahma then assumed the form of a swan and began his journey into the sky. Vishnu on the other hand, assumed the form of Varaha (wild boar) and bored through the earth to descend into the very depths of the world. The two of them went thus on their quest for thousands of years and even still could find no end to the pillar of light (as light has no limit). After proceeding in their quest for so long, the two of them began to tire and realise that the supreme Shiva was indeed greater than either of them. This realisation began to humble their ego and their arrogance.
Vishnu decided to end his search (becoming humbled) and proceed back to the earth. At the same time, Brahma saw a Ketaki (fragrant screw pine – Pandanus Sativa, kewra in hindi and thAzhampu in tamil) flower slowly wafting downwards from the sky. He stopped the flower on its way down and asked it where it was coming from. On being questioned by the creator, the flower replied that it had been placed at the top of the pillar of fire as an offering by a devotee and had fallen from there. Unable to find the head of the pillar, Brahma decided to end his search and instead use the ketaki flower as evidence of him having reached the head.
Both Brahma and Vishnu came back to the earth in the end and when asked, Vishnu replied truthfully that he had been unable to find the feet of the fiery pillar even after a very long search going to the very ends of the universe. Brahma on the other hand (to prove his superiority over Vishnu) lied by saying that he had in fact reached the head of the pillar of fire and that he had brought the ketaki flower from the top as proof of having reached there. This false claim angered Shiva and he revealed his true form and then cursed Brahma that he would have no temple dedicated to his worship as he was undeserving (as a result of his falsity) and he also cursed the ketaki flower that henceforth she shall not be used in the worship of Shiva (as she had given false testimony when questioned). Thus through his manifestation as a fiery pillar of endless light, Shiva quelled the arrogance of Brahma and Vishnu and revealed to them (and us) their place in the pecking order!
In the eighty eighth mantra of the Tirumandiram, the sage sings of the unfathomable glory of the supreme Siva by reminding us of an incident mentioned in the puranas. This 'incident' is one involving the trinity - Brahma,Vishnu and Siva. And is an oft repeated story in India. Though I refrain from going into the entire story in this post, I have tried to give as best an account of it as possible for the benefit of those who have not heard of this legend before.
அடிமுடி காண்பார் அயன்மால் இருவர்
படிகண் டிலர்மீண்டும் பார்மிசைக் கூடி
அடிகண் டிலேன் என்று அச்சுதன் சொல்ல
முடிகண்டேன் என்று அயன் பொய்மொழிந் தானே. 16.5.88.
Baffling Quest Of Brahma And Vishnu
Ayan and Mal, His Head and Foot toiling sought,
Baffled in their quest, again on earth they met;
"I saw not the Foot," Achuth plained,
"The Head I saw," Ayan falsely claimed. 16.5.88.
Com – Ayan and Mal, His Head and Foot toiling sought The two Gods, namely, Vishnu and Brahma, decided amongst themselves to set out in search of the head and foot of Siva (and thus they sought for years on end), Baffled in their quest, again on earth they met; and after a long and hard quest they had to return to the Earth in vain, without having seen the head or foot (the limits) of Shiva. "I saw not the Foot," Achuth plained, (and, when back on the Earth) Vishnu spoke plainly and truthfully and revealed that he had not seen the foot even after his long and thorough search. "The Head I saw," Ayan falsely claimed. But Brahma made a false claim of having seen the head of Shiva.
* Through the above mantra (and the story that it brings to mind) the sage reveals to us the glory of the Supreme Shiva who is unfathomable by even the gods like Brahma and Vishnu.
The above story is mentioned in the Shiva Puranam (the purana dealing with and extolling the virtues and glory of Shiva) and for those of you unfamiliar with the legend, I will make a brief attempt to portray it here. It is worthy of note that like many many other mythological/religious legends, many versions of the same theme exist in India and a lot depends on 'who' tells the story!
Once the creator Brahma and the preserver Vishnu were caught up in a war of words, each of them was of the view that he was superior to the other. Brahma felt that being the creator he had the more important brief and was thus more powerful to Vishnu. Vishnu on the other hand felt that being the preserver was a more difficult job and thus made him more powerful than the creator. Their battle of words soon turned into a full blown war and before long they were at each other’s neck fighting with a vigour and rage that only those blinded by their own arrogance and ego possess. Soon, all the other gods noticed this and knew that it will not be good for the world if this fight between the two gods continued any further. So (as always) they went to Shiva and sought his help in settling this dispute.
Shiva then assumed the form of a great pillar of fire (light linga) and appeared between the two fighting gods. Seeing this immense shaft of light stunned Brahma and Vishnu and they were quiet for a moment, wondering what such an unknown and mighty force might be. They then heard an asariri ( a disembodied voice) from the sky commanding them to listen. The voice then continued to say that the dispute of which of the two gods were superior to the other, would be settled if one of them was able to ‘see’ the top or the bottom of the pillar of light before them.
At once, it was decided that Brahma would go up (towards the sky) and try to find the head of this pillar of Light (Shiva) and Vishnu would go down (under the earth) to find the foot of Shiva. It was agreed that whoever was able to find the limit (the head or the foot) would be superior to the other. Brahma then assumed the form of a swan and began his journey into the sky. Vishnu on the other hand, assumed the form of Varaha (wild boar) and bored through the earth to descend into the very depths of the world. The two of them went thus on their quest for thousands of years and even still could find no end to the pillar of light (as light has no limit). After proceeding in their quest for so long, the two of them began to tire and realise that the supreme Shiva was indeed greater than either of them. This realisation began to humble their ego and their arrogance.
Vishnu decided to end his search (becoming humbled) and proceed back to the earth. At the same time, Brahma saw a Ketaki (fragrant screw pine – Pandanus Sativa, kewra in hindi and thAzhampu in tamil) flower slowly wafting downwards from the sky. He stopped the flower on its way down and asked it where it was coming from. On being questioned by the creator, the flower replied that it had been placed at the top of the pillar of fire as an offering by a devotee and had fallen from there. Unable to find the head of the pillar, Brahma decided to end his search and instead use the ketaki flower as evidence of him having reached the head.
Both Brahma and Vishnu came back to the earth in the end and when asked, Vishnu replied truthfully that he had been unable to find the feet of the fiery pillar even after a very long search going to the very ends of the universe. Brahma on the other hand (to prove his superiority over Vishnu) lied by saying that he had in fact reached the head of the pillar of fire and that he had brought the ketaki flower from the top as proof of having reached there. This false claim angered Shiva and he revealed his true form and then cursed Brahma that he would have no temple dedicated to his worship as he was undeserving (as a result of his falsity) and he also cursed the ketaki flower that henceforth she shall not be used in the worship of Shiva (as she had given false testimony when questioned). Thus through his manifestation as a fiery pillar of endless light, Shiva quelled the arrogance of Brahma and Vishnu and revealed to them (and us) their place in the pecking order!
Splendour of the Tamil agama - mantra 87
Sri gurubhyo namaha.
In this the eighty seventh mantra of the Thirumandiram, the sage impresses on us the readers the deep significance of the Thirumandiram to the peoples of the world. He also makes evident the truth that the Tirumandiram was a work ordained by the supreme Siva to ensure the continuity of the human race by revealing high truths and the workings of the body, mind, soul, universes etc.
Splendour Of Tamil Agamas
Com – In Himself He contained the glowing Fire The Lord who created this body, kept the (Agni) Fire in the body in a contained state (that is, in a regulated state rather than an excessive fire). In Himself the Seven Worlds, and yet all space not filling He also placed the (Agni) Fire in the world in a regulated state to ensure the undisturbed continuity of the seven worlds (Bhuloka &c). He contained too the Tamil Sastra, in lone splendour set He created (in a regulated and contained manner) the Tamil Agama called Thirumandiram, in order to avoid confusion. Pregnant of import, deep yet recondite He ensured that all knowledge would be contained in the Thirumandiram.
* The fire in the body refers to the Shadaraagni which strengthens the intestines and ensures the continuity of the body. The fire in the world refers to the Vadavamugagni, which is set in the midst of the oceans to ensure that the water does not overwhelm the earth and the other worlds. Through the above mantra the author conveys that Siva ensured the composition of the Thirumandiram with a view to protect and preserve life and the world – by comparing the composition of Thirumandiram with the two great acts (of placing the two fires) of Siva in order to protect and preserve the world and the jivas in it.
In this the eighty seventh mantra of the Thirumandiram, the sage impresses on us the readers the deep significance of the Thirumandiram to the peoples of the world. He also makes evident the truth that the Tirumandiram was a work ordained by the supreme Siva to ensure the continuity of the human race by revealing high truths and the workings of the body, mind, soul, universes etc.
அங்கிமி காமைவைத் தானுடல் வைத்தான்
எங்குமி காமைவைத் தான்உலகு ஏழையும்
தங்குமி காமைவைத் தான் தமிழ்ச் சாத்திரம்
பொங்கிமி காமைவைத் தான்பொருள் தானுமே. 15.5.87.
Splendour Of Tamil Agamas
In Himself He contained the glowing Fire,
In Himself the Seven Worlds, and yet all space not filling
He contained too the Tamil Sastra, in lone splendour set,
Pregnant of import, deep yet recondite. 15.5.87
Com – In Himself He contained the glowing Fire The Lord who created this body, kept the (Agni) Fire in the body in a contained state (that is, in a regulated state rather than an excessive fire). In Himself the Seven Worlds, and yet all space not filling He also placed the (Agni) Fire in the world in a regulated state to ensure the undisturbed continuity of the seven worlds (Bhuloka &c). He contained too the Tamil Sastra, in lone splendour set He created (in a regulated and contained manner) the Tamil Agama called Thirumandiram, in order to avoid confusion. Pregnant of import, deep yet recondite He ensured that all knowledge would be contained in the Thirumandiram.
* The fire in the body refers to the Shadaraagni which strengthens the intestines and ensures the continuity of the body. The fire in the world refers to the Vadavamugagni, which is set in the midst of the oceans to ensure that the water does not overwhelm the earth and the other worlds. Through the above mantra the author conveys that Siva ensured the composition of the Thirumandiram with a view to protect and preserve life and the world – by comparing the composition of Thirumandiram with the two great acts (of placing the two fires) of Siva in order to protect and preserve the world and the jivas in it.
Friday, November 28, 2008
The siege of Mumbai.
Sri gurubhyo namaha.
Shocking. Scary. Unbelievable.
The inhuman siege of Mumbai, the drama which began on Wednesday and still rages on as I type this post, brings tears to one's eyes. The audacious nature of the attack, its synchronicity, the complete abandon with which the jihadis have executed this attack, the utter and complete breach of security in a city that normally has police crawling the streets, I could go on.....
The notion of a safe India, of a democratic and stable India, of a spiritual and tolerant India, is disappearing fast. Replaced as it were by visions of Iraq or Afghanistan or perhaps Indonesia superimposed on the streets of Mumbai and Delhi.
As the NSG and the army join the Mumbai police in attempting to curb this most overwhelming of situations, and as millions of Indians the world over wait with bated breath and heavy hearts for the close of this drama, I realise that there is the power of prayer in each of our hands. Let millions of japa of the Gayatri mantra done the world over become astras as powerful as the BrahmastrA - destroying as it were the anger and the hatred that is at the very root of this unending struggle. Let the prayer of every AstikA (believer/theistic) be heard by the Gods in heaven. Let there be a shower of peace. May my prayers and silent tears join the floods of tears from people the world over to be a blanket of comfort for those who have lost their loved ones. May those who have lost their lives in this bloody siege find everlasting peace in the heavens, or may their next lives be at least in better and more humane times.
The sage and siddha, Thirumular questions -
'' pUsai enbadhu pUvOdu pAniyO ?
Asai kObam agandhai agatriyE
nIsa vaimpori nenjul niruthiyE
Isanai tham idhayathut kAndalE . ''
- Is pUjA (worship) defined as holding flowers in one's hand? (i.e. is it only the ritual/external?)
(Nay) When desire/lust, anger and selfish ego are removed
When the impure and lowly five senses are arrested (by pratyAhArA) within the heart
And when one sees the Lord in the abode of the Heart (etheric cave of the heart) - that is pUjA.
In the name of religion, for the sake of defending one's faith, if one had to believe in violence and spreading fear and panic, when will the time come to transcend the base demons of anger and selfish ego? When will the time come where we will know what really is prayer? Or when will we come to know what or who really is God?
Shocking. Scary. Unbelievable.
The inhuman siege of Mumbai, the drama which began on Wednesday and still rages on as I type this post, brings tears to one's eyes. The audacious nature of the attack, its synchronicity, the complete abandon with which the jihadis have executed this attack, the utter and complete breach of security in a city that normally has police crawling the streets, I could go on.....
The notion of a safe India, of a democratic and stable India, of a spiritual and tolerant India, is disappearing fast. Replaced as it were by visions of Iraq or Afghanistan or perhaps Indonesia superimposed on the streets of Mumbai and Delhi.
As the NSG and the army join the Mumbai police in attempting to curb this most overwhelming of situations, and as millions of Indians the world over wait with bated breath and heavy hearts for the close of this drama, I realise that there is the power of prayer in each of our hands. Let millions of japa of the Gayatri mantra done the world over become astras as powerful as the BrahmastrA - destroying as it were the anger and the hatred that is at the very root of this unending struggle. Let the prayer of every AstikA (believer/theistic) be heard by the Gods in heaven. Let there be a shower of peace. May my prayers and silent tears join the floods of tears from people the world over to be a blanket of comfort for those who have lost their loved ones. May those who have lost their lives in this bloody siege find everlasting peace in the heavens, or may their next lives be at least in better and more humane times.
The sage and siddha, Thirumular questions -
'' pUsai enbadhu pUvOdu pAniyO ?
Asai kObam agandhai agatriyE
nIsa vaimpori nenjul niruthiyE
Isanai tham idhayathut kAndalE . ''
- Is pUjA (worship) defined as holding flowers in one's hand? (i.e. is it only the ritual/external?)
(Nay) When desire/lust, anger and selfish ego are removed
When the impure and lowly five senses are arrested (by pratyAhArA) within the heart
And when one sees the Lord in the abode of the Heart (etheric cave of the heart) - that is pUjA.
In the name of religion, for the sake of defending one's faith, if one had to believe in violence and spreading fear and panic, when will the time come to transcend the base demons of anger and selfish ego? When will the time come where we will know what really is prayer? Or when will we come to know what or who really is God?
Wednesday, October 22, 2008
Garland of mantras - mantra 86
Sri gurubhyo namaha.
Here we are at the eighty sixth mantra of the first tantra of the Thirumandiram. In this mantra the sage speaks about the mantras and the Thirumandiram also referred to as the garland of mantras.
Garland Of Mantras
Com – Nandi the Lord above and free of the bonds of Birth The supreme Lord who is beyond the cycle of birth and death, who is known by His name, Nandi, The Heavenly Beings with folded hands approach is approached with folded hands (humbly) by the heavenly beings endowed with superior virtues. Deep in their hearts the Holy Hymns revolve Keeping Him firmly fixed in their hearts (without pause) worship Him with this garland of mantras, And, devoutly fixed, chant the immortal strains chanting it by being deeply devoted.
* Through the above mantra the author reveals the nature of those who are fit to learn this text – Those who have received initiation (Upadesam) from their guru and who have realised the Siva who is manifest in the Sushumna nadi (as a result of the initiation and their practise), are the people who are fit to learn this text called Thirumandiram. (The above mantra does not however mean that those who have not been initiated are not eligible to study this text. It merely conveys that those who are initiated would be able to make the best use of this text – as this is a text that concerns itself with many of the practical applications of spirituality and the spiritual path, it helps to know the subject thoroughly and to have the guidance of a competent teacher/guide). Here the term 'garland of mantras' refers to many things simultaneously - first to the 3000 mantras of the Thirumandiram that are as it were 3000 beads strung in a peculiar sequence, next it alludes to the core tantric concept of mAtrukA mAlA or the garland of the (Sanskrit) alphabet which in itself forms the matrix from whence all the other 72 billion mantras originate from.
Here again, the definition of the suitable candidate for the study of this text is evidence of the fact that the Thirumandiram is a text with practise in mind. It is like most other works under the umbrella of tantra, of a very practical nature. So the upadesham or initiation by the guru which confers on the student the authority to pursue with the study of the ideas/concepts mentioned herein will have the capacity to transform the individual inside out. This is the main aim of the classical texts - to transform the knower by the deep rooted changes to the consciousness by the assimilation of the knowledge. Otherwise (as mentioned earlier) it fails to achieve its purpose and remains merely intellectual knowledge - which just sits like a lump of clay and as such is non different to the delusional knowledge of the world phenomena.
Here we are at the eighty sixth mantra of the first tantra of the Thirumandiram. In this mantra the sage speaks about the mantras and the Thirumandiram also referred to as the garland of mantras.
பிறப்பிலி நாதனைப் பேர்நந்தி தன்னைச்
சிறப்பொடு வானவர் சென்றுகை கூப்பி
மறப்பிலர் நெஞ்சினுள் மந்திர மாலை
உறைப்பொடுங் கூடிநின்று ஓதலு மாமே. 14 .5.86.
Garland Of Mantras
The Heavenly Beings with folded hands approach
Nandi the Lord above and free of the bonds of Birth;
Deep in their hearts the Holy Hymns revolve
And, devoutly fixed, chant the immortal strains. 14.5.86.
Com – Nandi the Lord above and free of the bonds of Birth The supreme Lord who is beyond the cycle of birth and death, who is known by His name, Nandi, The Heavenly Beings with folded hands approach is approached with folded hands (humbly) by the heavenly beings endowed with superior virtues. Deep in their hearts the Holy Hymns revolve Keeping Him firmly fixed in their hearts (without pause) worship Him with this garland of mantras, And, devoutly fixed, chant the immortal strains chanting it by being deeply devoted.
* Through the above mantra the author reveals the nature of those who are fit to learn this text – Those who have received initiation (Upadesam) from their guru and who have realised the Siva who is manifest in the Sushumna nadi (as a result of the initiation and their practise), are the people who are fit to learn this text called Thirumandiram. (The above mantra does not however mean that those who have not been initiated are not eligible to study this text. It merely conveys that those who are initiated would be able to make the best use of this text – as this is a text that concerns itself with many of the practical applications of spirituality and the spiritual path, it helps to know the subject thoroughly and to have the guidance of a competent teacher/guide). Here the term 'garland of mantras' refers to many things simultaneously - first to the 3000 mantras of the Thirumandiram that are as it were 3000 beads strung in a peculiar sequence, next it alludes to the core tantric concept of mAtrukA mAlA or the garland of the (Sanskrit) alphabet which in itself forms the matrix from whence all the other 72 billion mantras originate from.
Here again, the definition of the suitable candidate for the study of this text is evidence of the fact that the Thirumandiram is a text with practise in mind. It is like most other works under the umbrella of tantra, of a very practical nature. So the upadesham or initiation by the guru which confers on the student the authority to pursue with the study of the ideas/concepts mentioned herein will have the capacity to transform the individual inside out. This is the main aim of the classical texts - to transform the knower by the deep rooted changes to the consciousness by the assimilation of the knowledge. Otherwise (as mentioned earlier) it fails to achieve its purpose and remains merely intellectual knowledge - which just sits like a lump of clay and as such is non different to the delusional knowledge of the world phenomena.
On the pointlessness of these posts?
Sri gurubhyo namaha.
Firstly - I render my due apologies to the regular readers for the disappointment at your visits only to see no updates on the blog. As you may know, the incredibly introverted period also known as navaratri has just passed. And I was attempting to use this natural inward flow of tides to achieve just that - an inward flow. The anti social that I have been over the last month is due in part to the attempt to flow inward and to another fact - that I couldn't be bothered! Vocalising or intellectualising the teachings of the sages is all fine when one is involved in the 'play', but outside of the 'playing field' I am often unable to see any merit in the process of either hoarding or the dissemination of such knowledge. Time and again I come to the understanding that in as far as knowledge (any knowledge) does not produce a profound and holistic behavioural and attitudinal change (in the knower) there is simply no point in being in possession of such knowledge. One might be better off reading the Daily Mirror cover to cover than wasting time reading through the innumerable self help / new age /ready to go advaita / books that repeatedly rehash the same concepts in ever more marketable and glorified fonts and formats.
Knowledge that is 'known' through the faculties that are held in thrall by the attitude 'of being the body' is of no value and is by nature diffracted. Though the unifying truth at the ultimate Brahman level (if you will) is an exceptionally homogeneous and indistinguishable state, its expressions or manifestations (again, if you will) are as innumerable as the grains of sand in this earth. This is because the 'expressions' are something that is 'expressed' after filtering through the state or medium of the body mind complex of the individual in question. Though this is not my excuse for my laziness, I think that the idea of not wanting to contribute more to the clutter that already exists in the knowledge super market is a huge factor influencing the on - off nature of this blog (and my mind!). So please excuse me the inconsistencies - and know that such is the nature of things.
Preamble done with, lets get to the matter at hand. I hope that all of you had a wonderful Navaratri or at least a great September - October season. I had a great one - thank you very much!
There is much that I feel like saying now. So much in fact, that my tongue (and fingers) are preempting fatigue syndrome. The ideas, nay the visions, of di 'stilling' the erratic life force through the introduced boundaries of fasting and silence and sitting, is one that produces a distillate packing a mighty punch! But I am no drunk with a loose tongue and the distill in question does not bear any similarity to the Scottish variety (or Irish or Russian or whatever). This is the juice called Soma we are on about here - and no, it has nothing to do with a red mushroom or green leaves or what have you! This is the rasa or fluid that swells from within as the inner moon begins to wax and exert a steady and strong influence on the internal waters. Quaffing that Soma, draught after draught is a highly rewarding experience - though it slurrs the speech. Who cares when speech is the prime accused here in this case? Silence seems to contain within it all sounds, every sound, and even the soundless sound. There, my brother, my sister, retreat to the cave within and enjoy the experience of this silence. The secret of secrets it is and paradoxically it needs no words to express or experience. It is a secret mainly because it transcends all vocabulary. All attempts to 'define' this experience end only in limiting or dissecting this beyond imagination Whole.
I have tried. Again and again. And yet again. I have tried to define it, to explain it, to expand on it. And each time I have come to see that the 'experience' is beyond the scope of expression. Like a mad man trying to catch the flowing water with his bare hands, I fail in each attempt to succinctly express the experience. It may be that the muddy waters of my mind have not cleared sufficiently or it may be that the VagdevatAs (the goddesses of speech) and the effects of multiple kissing the Blarney Stone have failed to confer on me the power of clear speech. I reserve the right to change my mind on this one at a later stage if the need arises!
'Enough already! Give us the bite.' I hear you think. OK. Here you are then. In the very beginning stages of one's quest for what has always been in one's hand (The Self, I mean) a precise and carefully controlled path (a.k.a. SAdhanA) is extremely important. The repetitions of the different nAmAs or names of various gods and goddesses, the constant and continuous practise of japa (repetition) of mantras (I wont translate this as sacred/mystic formulae) until they take one eventually to a place of steady silence beyond the nAmAs or sounds themselves is crucial. This can and will produce holistic transformation in the individual. And until such time the wise individual will persist against all odds. This is power in your hands. This is expression of free will. This is a way.
The ever compassionate and all seeing siddha, the sage Thirumular, expertly defines and expresses the importance of mantra(s) in one's path. We will see what he has to say on that in the next post with the mantra 86 of the series we are slowly moving through in this blog.
Firstly - I render my due apologies to the regular readers for the disappointment at your visits only to see no updates on the blog. As you may know, the incredibly introverted period also known as navaratri has just passed. And I was attempting to use this natural inward flow of tides to achieve just that - an inward flow. The anti social that I have been over the last month is due in part to the attempt to flow inward and to another fact - that I couldn't be bothered! Vocalising or intellectualising the teachings of the sages is all fine when one is involved in the 'play', but outside of the 'playing field' I am often unable to see any merit in the process of either hoarding or the dissemination of such knowledge. Time and again I come to the understanding that in as far as knowledge (any knowledge) does not produce a profound and holistic behavioural and attitudinal change (in the knower) there is simply no point in being in possession of such knowledge. One might be better off reading the Daily Mirror cover to cover than wasting time reading through the innumerable self help / new age /ready to go advaita / books that repeatedly rehash the same concepts in ever more marketable and glorified fonts and formats.
Knowledge that is 'known' through the faculties that are held in thrall by the attitude 'of being the body' is of no value and is by nature diffracted. Though the unifying truth at the ultimate Brahman level (if you will) is an exceptionally homogeneous and indistinguishable state, its expressions or manifestations (again, if you will) are as innumerable as the grains of sand in this earth. This is because the 'expressions' are something that is 'expressed' after filtering through the state or medium of the body mind complex of the individual in question. Though this is not my excuse for my laziness, I think that the idea of not wanting to contribute more to the clutter that already exists in the knowledge super market is a huge factor influencing the on - off nature of this blog (and my mind!). So please excuse me the inconsistencies - and know that such is the nature of things.
Preamble done with, lets get to the matter at hand. I hope that all of you had a wonderful Navaratri or at least a great September - October season. I had a great one - thank you very much!
There is much that I feel like saying now. So much in fact, that my tongue (and fingers) are preempting fatigue syndrome. The ideas, nay the visions, of di 'stilling' the erratic life force through the introduced boundaries of fasting and silence and sitting, is one that produces a distillate packing a mighty punch! But I am no drunk with a loose tongue and the distill in question does not bear any similarity to the Scottish variety (or Irish or Russian or whatever). This is the juice called Soma we are on about here - and no, it has nothing to do with a red mushroom or green leaves or what have you! This is the rasa or fluid that swells from within as the inner moon begins to wax and exert a steady and strong influence on the internal waters. Quaffing that Soma, draught after draught is a highly rewarding experience - though it slurrs the speech. Who cares when speech is the prime accused here in this case? Silence seems to contain within it all sounds, every sound, and even the soundless sound. There, my brother, my sister, retreat to the cave within and enjoy the experience of this silence. The secret of secrets it is and paradoxically it needs no words to express or experience. It is a secret mainly because it transcends all vocabulary. All attempts to 'define' this experience end only in limiting or dissecting this beyond imagination Whole.
I have tried. Again and again. And yet again. I have tried to define it, to explain it, to expand on it. And each time I have come to see that the 'experience' is beyond the scope of expression. Like a mad man trying to catch the flowing water with his bare hands, I fail in each attempt to succinctly express the experience. It may be that the muddy waters of my mind have not cleared sufficiently or it may be that the VagdevatAs (the goddesses of speech) and the effects of multiple kissing the Blarney Stone have failed to confer on me the power of clear speech. I reserve the right to change my mind on this one at a later stage if the need arises!
'Enough already! Give us the bite.' I hear you think. OK. Here you are then. In the very beginning stages of one's quest for what has always been in one's hand (The Self, I mean) a precise and carefully controlled path (a.k.a. SAdhanA) is extremely important. The repetitions of the different nAmAs or names of various gods and goddesses, the constant and continuous practise of japa (repetition) of mantras (I wont translate this as sacred/mystic formulae) until they take one eventually to a place of steady silence beyond the nAmAs or sounds themselves is crucial. This can and will produce holistic transformation in the individual. And until such time the wise individual will persist against all odds. This is power in your hands. This is expression of free will. This is a way.
The ever compassionate and all seeing siddha, the sage Thirumular, expertly defines and expresses the importance of mantra(s) in one's path. We will see what he has to say on that in the next post with the mantra 86 of the series we are slowly moving through in this blog.
Friday, October 10, 2008
Ayudha Puja - Changing trends.
Sri gurubhyo namaha.
Gone are the good old days of worshipping machines, spanners, spades, axes and office storage units on the holy day. The folk of today celebrate Ayudha Puja (part of the celebrations during Navaratri/Dussera) in a much more literal fashion.
Saw this in the Hindu today -
AYUDHA PUJA
Saturday, September 20, 2008
Gossamer Dreams - Threads of Illusion
Sri gurubhyo namaha.
Standing beyond, the Triad laid bare
The prize, for those only who dare.
With vision -
Of a kingdom beyond Delusion.
Expansive states of shining Mind -
Fruits of untying the threads that bind.
Ye, luminous dancing Dragon flies -
Now Red, now White, then shining bright
Until the torrential descent of Light.
Spirit to Matter and Matter to Spirit
The fools cry 'Fate', while the wise say 'Merit'.
The wheel keeps on turning, day and night
Churned by the yearning, there is no end in sight.
Yesterdays deeds make Tomorrows seeds
Consumer now but later the Feed.
An eternal past and immortal future -
Compassion of God or is this my torture ?
All is clear when I kindle the flame,
There is nothing to see and no one to blame.
O Butterfly wings
And gypsy rings -
Hark, the birth of the King of Kings.
THAT I AM - There is no other any
The One is Two and the Two become Many.''
'' Searching through the fabric of Eternity
In vain.
Countless wombs of endless diversity
And pain.
The One is Two and the Two become Many
Yet again.
Nothing to lose and nothing here to gain,
Joy is a dream and so is the pain.
Standing beyond, the Triad laid bare
The prize, for those only who dare.
With vision -
Of a kingdom beyond Delusion.
Expansive states of shining Mind -
Fruits of untying the threads that bind.
Ye, luminous dancing Dragon flies -
Now Red, now White, then shining bright
Until the torrential descent of Light.
Spirit to Matter and Matter to Spirit
The fools cry 'Fate', while the wise say 'Merit'.
The wheel keeps on turning, day and night
Churned by the yearning, there is no end in sight.
Yesterdays deeds make Tomorrows seeds
Consumer now but later the Feed.
An eternal past and immortal future -
Compassion of God or is this my torture ?
All is clear when I kindle the flame,
There is nothing to see and no one to blame.
O Butterfly wings
And gypsy rings -
Hark, the birth of the King of Kings.
THAT I AM - There is no other any
The One is Two and the Two become Many.''
Monday, September 15, 2008
Bliss to Humanity - Mantra 85
Sri gurubhyo namaha.
The eighty fifth mantra of the Thirumandiram proclaims the philosophy of the siddha masters. Their compassion for mankind and their un reverential attitude towards the (then) established 'spiritual politics' makes them stand out.
Com – All the world may well attain the Bliss I have In order to help the people of the world to attain the state of Bliss that I have attained as a result of my meditation (thinking) of Siva, Who hold firm to the Heavenly secret the Books impart when I begin to speak of the secret of the supreme Siva who resides in the Akaashaa (ether) in the form of pure consciousness, Who chant the hymns that thrill the flesh And swell the heart, it is found that it is the mantra that causes sensations in the body. They, sure, take their place in foremost rank And when one attempts to identify with those sensations (in the body) through constant practise, Siva comes and unites with them.
* Hymns that thrill the flesh refers to the mantra that causes sensations in the body. That is, when one thinks and meditates on the hidden Siva, it causes certain sensations to be felt and sensed in the head region. When we seek (desire) and attain the many sense objects that are external (worldly) we experience a sensation of joy/happiness. Similarly, when we meditate on the all pervading Lord, constantly by saturating the mind with His thoughts, there arise certain vibrations (Spandam) as a result of the union of the object of meditation (namely, Siva) and the one who meditates. These vibrations are the signs through which the Siva announces His arrival and His fixing of Himself in the mind of the devotee. [This will be explained in greater clarity when commenting on the mantra 1542 ]. Through the above mantra the sage instructs all the people of the world to constantly meditate on Siva and revel in the Bliss that is born as a result.
The philosophy ''All the world may well attain the Bliss I have'' (Yaan petra inbam peruga ivvvayagam) is perhaps the best indicator of the universal and the unbiased attitude of the siddars. They were (as mentioned in the introduction to this commentary) and still are one of the most compassionate wise men/women who at all times strived to reach out and pass on the hard earned wisdom and its miraculous siddhis or powers to all people of this world without reservations. Unlike the modern guru, they sought nothing in return for this compassion. Unlike the Brahmin hierarchy of yore, they had no bias based on one's birth and place in the caste system. Unlike their contemporaries in spiritual heights from other parts of the world, they had no elitist attitudes when it came to the crunch. Though the siddars spent most of their time away from human habituation and company (being to the most part invisible even if they walked about towns and villages) and did not subscribe entirely to the clear cut varnA or caste system, they attempted to 'reach out' to the common man plenty. The clearly visible urge and the ever present urgency to freely distribute the glories of their meditative and absorptive heights is seen from even the most cursory of glances at the siddha texts. They were also pioneers in 'de mystifying' the complex Hindu thought and practises by detailing them in a very down to earth language (as against the highly terse and aphoristic nature of the Sanskrit texts) and often using crude or 'unrefined' language in the process. This apparent disregard for the established 'norm' in such systems coupled with the kind of 'target audience' for these words became very important reasons for the Brahmin elite and other scholars to disregard the siddha thought and system (even though it was as valid and as detailed as other schools of thought).
Here the sage uses this as a first line for this mantra and highlights the concept of universal brotherhood and egalitarianism.
The eighty fifth mantra of the Thirumandiram proclaims the philosophy of the siddha masters. Their compassion for mankind and their un reverential attitude towards the (then) established 'spiritual politics' makes them stand out.
யான்பெற்ற இன்பம் பெறுக இவ் வையகம்
வான்பற்றி நின்ற மறைப்பொருள் சொல்லிடின்
ஊன்பற்றி நின்ற உணர்வுறு மந்திரம்
தான்பற்றப் பற்றத் தலைப்படுந் தானே. 13.5.85.
Bliss To Humanity
All the world may well attain the Bliss I have;
Who hold firm to the Heavenly secret the Books impart,
Who chant the hymns that thrill the flesh
And swell the heart,
They, sure, take their place in foremost rank. 13.5.85
Com – All the world may well attain the Bliss I have In order to help the people of the world to attain the state of Bliss that I have attained as a result of my meditation (thinking) of Siva, Who hold firm to the Heavenly secret the Books impart when I begin to speak of the secret of the supreme Siva who resides in the Akaashaa (ether) in the form of pure consciousness, Who chant the hymns that thrill the flesh And swell the heart, it is found that it is the mantra that causes sensations in the body. They, sure, take their place in foremost rank And when one attempts to identify with those sensations (in the body) through constant practise, Siva comes and unites with them.
* Hymns that thrill the flesh refers to the mantra that causes sensations in the body. That is, when one thinks and meditates on the hidden Siva, it causes certain sensations to be felt and sensed in the head region. When we seek (desire) and attain the many sense objects that are external (worldly) we experience a sensation of joy/happiness. Similarly, when we meditate on the all pervading Lord, constantly by saturating the mind with His thoughts, there arise certain vibrations (Spandam) as a result of the union of the object of meditation (namely, Siva) and the one who meditates. These vibrations are the signs through which the Siva announces His arrival and His fixing of Himself in the mind of the devotee. [This will be explained in greater clarity when commenting on the mantra 1542 ]. Through the above mantra the sage instructs all the people of the world to constantly meditate on Siva and revel in the Bliss that is born as a result.
The philosophy ''All the world may well attain the Bliss I have'' (Yaan petra inbam peruga ivvvayagam) is perhaps the best indicator of the universal and the unbiased attitude of the siddars. They were (as mentioned in the introduction to this commentary) and still are one of the most compassionate wise men/women who at all times strived to reach out and pass on the hard earned wisdom and its miraculous siddhis or powers to all people of this world without reservations. Unlike the modern guru, they sought nothing in return for this compassion. Unlike the Brahmin hierarchy of yore, they had no bias based on one's birth and place in the caste system. Unlike their contemporaries in spiritual heights from other parts of the world, they had no elitist attitudes when it came to the crunch. Though the siddars spent most of their time away from human habituation and company (being to the most part invisible even if they walked about towns and villages) and did not subscribe entirely to the clear cut varnA or caste system, they attempted to 'reach out' to the common man plenty. The clearly visible urge and the ever present urgency to freely distribute the glories of their meditative and absorptive heights is seen from even the most cursory of glances at the siddha texts. They were also pioneers in 'de mystifying' the complex Hindu thought and practises by detailing them in a very down to earth language (as against the highly terse and aphoristic nature of the Sanskrit texts) and often using crude or 'unrefined' language in the process. This apparent disregard for the established 'norm' in such systems coupled with the kind of 'target audience' for these words became very important reasons for the Brahmin elite and other scholars to disregard the siddha thought and system (even though it was as valid and as detailed as other schools of thought).
Here the sage uses this as a first line for this mantra and highlights the concept of universal brotherhood and egalitarianism.
Immortal Vedas - mantra 84
Sri Gurubhyo namaha.
This is the eighty fourth mantra of the Thirumandiram where the sage reveals that the words which make up the body of scripture known as the Vedas and the meanings of those words are ever revealed by the grace of the supreme Siva.
Com – The Vedas stand in truth unsurpassed, Of the Vedas that have been held as the best of Of Books that glow and thrill the heart,all the books that delight the soul and bestow incomparable wisdom Likewise in His Grace to me gave this body-temple to hold the Lord out of His grace towards me (in this body) Bodied forth the Vedic chants revealed the body (of the Vedas) namely the word/sound The Lord who, the center holding and the meaning (of the word) that is born out of the body of the Vedas.
* The term ‘body of the Vedas’ refers to the words/sound that the Veda is composed of and the term ‘which is born from within the body’ refers to the meaning of the words. That is to say that the Lord out His grace, revealed the words and the meaning of the words that make up the Vedas. In this mantra the concept that shabdha (word/sound) and its artha (meaning) are in a state of constant union or sAmarasya is detailed. In the tantra sastras it is explained in much clearer detail as to how the shiva (shabdha or sound) and shakti (artha or meaning) are forever united in a state of co equality.
This is the eighty fourth mantra of the Thirumandiram where the sage reveals that the words which make up the body of scripture known as the Vedas and the meanings of those words are ever revealed by the grace of the supreme Siva.
சித்தத்தின் உள்ளே சிறக்கின்ற நூல்களில்
உத்தம மாகவே ஓதிய வேதத்தின்
ஒத்த உடலையும் உள்நின்ற உற்பத்தி
அத்தன் எனக்குஇங்கு அருளால் அளித்ததே. 12.5.84.
Immortal Body
Of Books that glow and thrill the heart,
The Vedas stand in truth unsurpassed,
The Lord who, the center holding,
Bodied forth the Vedic chants;
Likewise in His Grace to me gave this body-temple to hold.
Com – The Vedas stand in truth unsurpassed, Of the Vedas that have been held as the best of Of Books that glow and thrill the heart,all the books that delight the soul and bestow incomparable wisdom Likewise in His Grace to me gave this body-temple to hold the Lord out of His grace towards me (in this body) Bodied forth the Vedic chants revealed the body (of the Vedas) namely the word/sound The Lord who, the center holding and the meaning (of the word) that is born out of the body of the Vedas.
* The term ‘body of the Vedas’ refers to the words/sound that the Veda is composed of and the term ‘which is born from within the body’ refers to the meaning of the words. That is to say that the Lord out His grace, revealed the words and the meaning of the words that make up the Vedas. In this mantra the concept that shabdha (word/sound) and its artha (meaning) are in a state of constant union or sAmarasya is detailed. In the tantra sastras it is explained in much clearer detail as to how the shiva (shabdha or sound) and shakti (artha or meaning) are forever united in a state of co equality.
Tuesday, September 09, 2008
From Kailash to Earth - mantra 83
Sri gurubhyo namaha.
A beautiful mantra occurs as the eighty third mantra and it describes the astral journey undertaken by Thirumular to reach this our earth from the lofty heights of Kailash in the Himalayas. One of my personal favourites!
Com – To scale the heights, Came down here On my way down from the great Kailash (the Himalayan abode of Siva) a Shiv Muni I grew I came thinking and meditating on Siva. all wisdom conquered Siddha true I was a great muni (sage) versed in the knowledge of conquering the Siddha named Manmatha (God of Desire). through the cerulean blue I came down here (to earth) through the astral pathway in the sky, I sought the way countless Devas, Asuras, humans take similar to the sky that resides in its subtle aspect in the (thirty three crore) Devas, Asuras and humans.
* Sivan Muni means one who meditates and thinks of Siva constantly. Conquering the Sidhasan (line one) means the knowledge capable of winning/ conquering Kama or Desire. Through the above mantra, the author tells us that he came down to earth from the abode of Siva by travelling through the astral pathway in the sky.
A beautiful mantra occurs as the eighty third mantra and it describes the astral journey undertaken by Thirumular to reach this our earth from the lofty heights of Kailash in the Himalayas. One of my personal favourites!
செல்கின்ற வாறறி சிவமுனி சித்தசன்
வெல்கின்ற ஞானத்து மிக்கேள் முனிவராய்ப்
பல்கின்ற தேவர் அசுரர்நரர் தம்பால்
ஒல்கின்ற வான்வழி யூடுவந் தானே. 11.5.83.
From Kailas To Earth
I sought the way countless Devas, Asuras, humans take
To scale the heights; all wisdom conquered;
Thus a Shiv Muni I grew and Siddha true,
Came down here through the cerulean blue. 11.5.83
Com – To scale the heights, Came down here On my way down from the great Kailash (the Himalayan abode of Siva) a Shiv Muni I grew I came thinking and meditating on Siva. all wisdom conquered Siddha true I was a great muni (sage) versed in the knowledge of conquering the Siddha named Manmatha (God of Desire). through the cerulean blue I came down here (to earth) through the astral pathway in the sky, I sought the way countless Devas, Asuras, humans take similar to the sky that resides in its subtle aspect in the (thirty three crore) Devas, Asuras and humans.
* Sivan Muni means one who meditates and thinks of Siva constantly. Conquering the Sidhasan (line one) means the knowledge capable of winning/ conquering Kama or Desire. Through the above mantra, the author tells us that he came down to earth from the abode of Siva by travelling through the astral pathway in the sky.
Ninenty million yugas - mantra 82
Sri gurubhyo namaha.
The eighty second mantra uses a word with multiple meanings to suggest transcendence of body as well as extreme longevity.
Com – Wisdom's Mistress into Nandi's City passed I entered the city of Siva, where He is together with Parashakti, the Mistress of knowledge/wisdom While Time's unbroken chain trailed its nine Yuga's length transcending the junction where the nine terminations (kodi) meet. And bathed His Feet in Wisdom's loving stream There, I worshiped the Lord by performing the Abishekam (bathing) using the milk of wisdom And I sat and watched, under the sacred Bodhi tree and I remained there absorbed in the supreme wisdom of Siva.
* The Tamil word Kodi (crore) also means termination/knot/end. Thus, the term nine crore Yuga refers to the nine terminations in the body – namely, the seven chakras along with Vindhu (sperm/ light) and Nada (sound). The term unbroken (i.e. without defects) refers to the transcending of the above mentioned nine terminations. Note – Abishekam is the ritual process where the idol/yantra of the deity is bathed using different liquids (like milk, water, oil, honey, curd, etc). Here the author compares the physical ritual to the bathing of Siva (in consciousness) with pure wisdom, compared here to milk to illustrate its purity. The above mantra shows that the author has transcended the body (which is the junction where the nine terminations meet) and remains fixed in the highest Siva.
The eighty second mantra uses a word with multiple meanings to suggest transcendence of body as well as extreme longevity.
ஞானத் தலைவிதன் நந்தி நகர்புக்கு
ஊனமில் ஒன்பது கோடி யுகந்தனுள்
ஞானப்பா லாட்டி நாதனை அர்ச்சித்து
நானும் இருந்தேன்நற் போதியின் கீழே. 10.5.82.
Through Ninety Million Yugas
While Time's unbroken chain trailed its nine Yuga's length,
Wisdom's Mistress into Nandi's City passed,
And bathed His Feet in Wisdom's loving stream;
And I sat and watched, under the sacred Bodhi tree. 10.5.82
Com – Wisdom's Mistress into Nandi's City passed I entered the city of Siva, where He is together with Parashakti, the Mistress of knowledge/wisdom While Time's unbroken chain trailed its nine Yuga's length transcending the junction where the nine terminations (kodi) meet. And bathed His Feet in Wisdom's loving stream There, I worshiped the Lord by performing the Abishekam (bathing) using the milk of wisdom And I sat and watched, under the sacred Bodhi tree and I remained there absorbed in the supreme wisdom of Siva.
* The Tamil word Kodi (crore) also means termination/knot/end. Thus, the term nine crore Yuga refers to the nine terminations in the body – namely, the seven chakras along with Vindhu (sperm/ light) and Nada (sound). The term unbroken (i.e. without defects) refers to the transcending of the above mentioned nine terminations. Note – Abishekam is the ritual process where the idol/yantra of the deity is bathed using different liquids (like milk, water, oil, honey, curd, etc). Here the author compares the physical ritual to the bathing of Siva (in consciousness) with pure wisdom, compared here to milk to illustrate its purity. The above mantra shows that the author has transcended the body (which is the junction where the nine terminations meet) and remains fixed in the highest Siva.
Monday, September 01, 2008
Agamic truths in Tamil - mantra 81
Sri gurubhyo namaha.
The eighty first mantra of the Thirumandiram asks a very important question - what besiges people to take on many and repeated births?
Com – What availeth thee now to be born,What is the reason for many to hesitatingly suffer future births? If to the Lord, the mead of penance you deny? It is because they did not attempt their best to perform pure penance and worship in their past lives. (Because I performed pure and true penance) The Lord made me, my task assigned, the Lord bestowed me with true wisdom and graced me with this birth, In sweetest Tamil His Glory to expound so that I may compose this Agama in praise of Siva in the sweet language called Tamil.
* It is to be noted here that the Tamil language was already flourishing before the arrival of Thirumoolar to the Tamil country. But there were no texts in Tamil script that revealed and explained the great Agamic truths – they were available only in the Sanskrit script. It is to be understood that Thirumandiram is the first text that explained the Agamas and their essence in the Tamil language. (Refer 87 and 90). Through the above mantra the author tells us that his birth, through which he expounded the agamas in Tamil, was a result of penance performed in his previous lives.
The eighty first mantra of the Thirumandiram asks a very important question - what besiges people to take on many and repeated births?
பின்னைநின்று என்னே பிறவி பெறுவது
முன்னைநன் றாக முயல்தவம் செய்கிலர்
என்னைநன் றாக இறைவன் படைத்தனன்
தன்னைநன் றாகத் தமிழ்செய்யு மாறே. 9.5.81.
Agamic Truths In Tamil
What availeth thee now to be born,
If to the Lord, the mead of penance you deny?
The Lord made me, my task assigned,
In sweetest Tamil His Glory to expound. 9.5.81.
Com – What availeth thee now to be born,What is the reason for many to hesitatingly suffer future births? If to the Lord, the mead of penance you deny? It is because they did not attempt their best to perform pure penance and worship in their past lives. (Because I performed pure and true penance) The Lord made me, my task assigned, the Lord bestowed me with true wisdom and graced me with this birth, In sweetest Tamil His Glory to expound so that I may compose this Agama in praise of Siva in the sweet language called Tamil.
* It is to be noted here that the Tamil language was already flourishing before the arrival of Thirumoolar to the Tamil country. But there were no texts in Tamil script that revealed and explained the great Agamic truths – they were available only in the Sanskrit script. It is to be understood that Thirumandiram is the first text that explained the Agamas and their essence in the Tamil language. (Refer 87 and 90). Through the above mantra the author tells us that his birth, through which he expounded the agamas in Tamil, was a result of penance performed in his previous lives.
Kayakalpa - Mantra 80
Sri Gurubhyo namaha.
The next mantra of the Thirumandiram talks about the years Thirumular spent in the physical body through Kayakalpa siddhi.
Com – Remained thus prisoned in mortal coil for ages beyond count I lived for an extraordinary (very long) period of time in this same physical body. Remained in space where day nor darkness is I remained in a state where there is neither day nor night, namely the state of Self illumination. Remained in places where Devas offered praise I remained fixed in a place which is worthy of the praise of even the Devas. Remained immutably fix't at Nandi's holy Feet and true I remained firmly seated (under) the holy feet of my Guru, Nandi (Siva).
* The comment that the author lived for a very long period in his physical body, hints at his achieving the Kayakalpa Siddhi – i.e. the absolute state of the physical body, where it is imperishable. The space where there is neither day nor darkness refers to the state where the solar and lunar nadis are powerless to operate. Here it is to be understood that the sun represents intellect and the moon represents feelings/sensation. Thus, it is the state of self illumination where the intellect and the feelings of the self are no longer operational. [For more details refer to mantra 1528]. Hence it is clear from the above mantra that the author remained fixed for countless years in his body, in the state of self illumination, seated under the feet of his Guru Nandi.
The next mantra of the Thirumandiram talks about the years Thirumular spent in the physical body through Kayakalpa siddhi.
இருந்தேன் இக்காயத்தே எண்ணிலி கோடி
இருந்தேன் இராப்பகல் அற்ற இடத்தே
இருந்தேன் இமையவர் ஏத்தும் பதத்தே
இருந்தேன் என்நந்தி இணையடிக் கீழே. 8.5.80.
Countless Years In Mortal Body
Remained thus prisoned in mortal coil for ages beyond count;
Remained in space where day nor darkness is;
Remained in places where Devas offered praise,
Remained immutably fix't at Nandi's holy Feet and true. 8.5.80.
Com – Remained thus prisoned in mortal coil for ages beyond count I lived for an extraordinary (very long) period of time in this same physical body. Remained in space where day nor darkness is I remained in a state where there is neither day nor night, namely the state of Self illumination. Remained in places where Devas offered praise I remained fixed in a place which is worthy of the praise of even the Devas. Remained immutably fix't at Nandi's holy Feet and true I remained firmly seated (under) the holy feet of my Guru, Nandi (Siva).
* The comment that the author lived for a very long period in his physical body, hints at his achieving the Kayakalpa Siddhi – i.e. the absolute state of the physical body, where it is imperishable. The space where there is neither day nor darkness refers to the state where the solar and lunar nadis are powerless to operate. Here it is to be understood that the sun represents intellect and the moon represents feelings/sensation. Thus, it is the state of self illumination where the intellect and the feelings of the self are no longer operational. [For more details refer to mantra 1528]. Hence it is clear from the above mantra that the author remained fixed for countless years in his body, in the state of self illumination, seated under the feet of his Guru Nandi.
Saturday, August 23, 2008
Under the sacred Bodhi tree - Mantra 79
Sri gurubhyo namaha.
The seventy ninth mantra of the Thirumandiram describes the glory of Shivas sacred wisdom.
சேர்ந்திருந் தேன்சிவ மங்கைதன்
சேர்ந்திருந் தேன்சிவன் ஆவடு தண்டுறை
சேர்ந்திருந் தேன்சிவ போதியின் நீழலில்
சேர்ந்திருந் தேன்சிவன் நாமங்கள் ஓதியே. 7.5.79.
Under The Sacred Bodhi Tree
Fixed in devotion fast I clung to Her Lord-elect,
Rooted firm to Siva who in Avaduthurai smiled;
In devotion fast sought repose under Siva Bodhi's shade,
In devotion fast I chanted
The lyric spell of His countless names. 7.5.79.
Com – Fixed in devotion fast I clung to Her Lord-elect I remained fixed in the worship of the Lord in the form of Ardhanarishwara (half male and half female – the united state of Siva and Shakti). Rooted firm to Siva who in Avaduthurai smiled I remained fixed in the Sahasrara lotus which is present at the (top) end of the spinal chord through which Siva guides the Self into spiritual maturity. In devotion fast sought repose under Siva Bodhi's shade I remained (merged) in the shade of the consciousness/ wisdom of Siva. In devotion fast I chanted The lyric spell of His countless names And during then, I remained, lost in the meditation of Siva’s many names.
* The term Siva Bodhi refers to the wisdom of Siva. Being under the shade of Siva Bodhi refers to the state of being absorbed in the overwhelming wisdom of Siva – a state similar to being in a trance, all but a holy trance. The author reveals that he remained in a trance like state, merged in Siva consciousness, brought about through meditating on and chanting the many names of Siva.
The word Bodhi is a compound and refers to a tree. The legendary tree under which (in Gaya) the Buddha attained to enlightenment. Here the word shiva bodhi refers to the shade of the shiva tree. The concept of ArdhanArishwara (half shiva half shakti) is a very unique vision that is central to the tantra thought of the co equal nature of the shiva and shakti. There is no difference between shakti (power) and shiva (the wielder of the power).
Devotion to Shakti - Mantra 78.
Sri gurubhyo namaha.
The seventy eighth mantra of the Thirumandiram describes the Bliss or Ananda that arises when the self remains united with the shakti in the sushumna channel.
Com – Bright jewelled, the Eternal Bliss named The Devi (Shakti) who is adorned with the purest jewels is known by the name of SivAnandavalli (She who is saturated in the supreme Bliss of Siva). She my Saviour, sundering all bonds of birth She cut asunder all the bonds, which were the root cause of my physical birth. treasure She possesses limitless glory. Siva's Mistress of Avaduthurai cool She is manifest in the (stem of the veena) spinal chord where Siva is present for the sake of ripening (maturing) the jiva. Her Feet I reached and in devotion fast remained I attained to Her feet and there remained in steadfast devotion.
* The term ‘Avaduthandurai’ in line three of the above mantra refers to the path through which the Self is matured (through wisdom) – namely the spinal chord. Through the above mantra it is obvious that the author remained in the state of bliss that arises as a result of being united with the Shakti in the Sushumna Nadi or central channel. The cutting away of the bonds refers to the vaasanaas or latencies that lie in the karana sharira or the causative body. This causal/causative body precedes the manifest physical (sthula sharira) or gross body. The latencies or vaasanaas 'sprout' like seeds producing the need to take on a physical body or bodies. A central theme running through kundalini yoga, kriya yoga (not karma yoga) and other such methods is the 'burning' of these latent seeds through knowledge produced/realised as a result of sadhana, ascension of kundalini through the sushumna, etc. The vaasanaas thus 'burnt' do not possess the power to 'sprout' any more and thus the need for future repeated births is exhausted and the state of moksha or liberation is achieved.
The seventy eighth mantra of the Thirumandiram describes the Bliss or Ananda that arises when the self remains united with the shakti in the sushumna channel.
நோழை யாவாள் நிரதிச யானந்தப்
பேருடை யாளென் பிறப்பறுத்து ஆண்டவள்
சீருடை யாள்சிவன் ஆவடு தண்டுறை
சீருடை யாள்பதம் சேர்ந்திருந் தேனே. 6.5.78.
Devotion To Sakti
Bright jewelled, the Eternal Bliss named,
She my Saviour, sundering all bonds of birth;
Siva's treasure, Mistress of Avaduthurai cool,
Her Feet I reached and in devotion fast remained. 6.5.78.
Com – Bright jewelled, the Eternal Bliss named The Devi (Shakti) who is adorned with the purest jewels is known by the name of SivAnandavalli (She who is saturated in the supreme Bliss of Siva). She my Saviour, sundering all bonds of birth She cut asunder all the bonds, which were the root cause of my physical birth. treasure She possesses limitless glory. Siva's Mistress of Avaduthurai cool She is manifest in the (stem of the veena) spinal chord where Siva is present for the sake of ripening (maturing) the jiva. Her Feet I reached and in devotion fast remained I attained to Her feet and there remained in steadfast devotion.
* The term ‘Avaduthandurai’ in line three of the above mantra refers to the path through which the Self is matured (through wisdom) – namely the spinal chord. Through the above mantra it is obvious that the author remained in the state of bliss that arises as a result of being united with the Shakti in the Sushumna Nadi or central channel. The cutting away of the bonds refers to the vaasanaas or latencies that lie in the karana sharira or the causative body. This causal/causative body precedes the manifest physical (sthula sharira) or gross body. The latencies or vaasanaas 'sprout' like seeds producing the need to take on a physical body or bodies. A central theme running through kundalini yoga, kriya yoga (not karma yoga) and other such methods is the 'burning' of these latent seeds through knowledge produced/realised as a result of sadhana, ascension of kundalini through the sushumna, etc. The vaasanaas thus 'burnt' do not possess the power to 'sprout' any more and thus the need for future repeated births is exhausted and the state of moksha or liberation is achieved.
Friday, August 15, 2008
Defilement?
Sri gurubhyo namaha.
Here is a beautiful poem. The author is a woman and housewife of the Mahar (untouchable) community. Truth as clear and sweet as crystal.
''The flesh is defiled—so they all declare,
But the spirit is pure…
Without defilement is no flesh created
Anywhere in all the world.
The defilement of flesh is in the flesh itself, of surety,
So says the wife of Choka, the Mahar. ''
This poem was part of an article on the position of women in the Hindu society in the days of yore and their fall from that high seat in todays India. For the full article see here.
Here is a beautiful poem. The author is a woman and housewife of the Mahar (untouchable) community. Truth as clear and sweet as crystal.
''The flesh is defiled—so they all declare,
But the spirit is pure…
Without defilement is no flesh created
Anywhere in all the world.
The defilement of flesh is in the flesh itself, of surety,
So says the wife of Choka, the Mahar. ''
This poem was part of an article on the position of women in the Hindu society in the days of yore and their fall from that high seat in todays India. For the full article see here.
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