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#1455 - August 28, 2011 11:21 AM Re: Hindu Gems [Re: webmaster]
webmaster Offline

Registered: February 07, 2010
Posts: 1030
Loc: KL
Selections from the TiruKural

11.4 tinauttuNai.nanDRi cheyinum panaittuNaiyk
koLvar payan terivár.

Word meanings
of the measure of a millet
nanDRi help
cheyinum if done only
panaittuNaiyái of the measure of a Palmyra
koLvar they will regard
payan results
terivár. Those who know.

Help which may as millet seem
Who know its effect, as Palmyra deem.

Core idea
The intrinsic worth of a help does not depend on its outward dimensions. A slice
of bread may seem pretty small to some, but to a man in starvation its effect
could be to save his life. Therefore, says this Kural, even if an assistance
seems to be as small as a millet, its value could be as grand as a Palmyra tree.
But it is only those who understand the full impact of the help will be able to
adequately measure its worth.

11.3 payantúkkár cheida udavi nayantúkkin
nanmai kaDalin peridu.

Word meanings
payan resuly
túkkár who don’t weigh
cheida what is done
udavi help
nayan benefit
túkkin if weighed
nanmai good
kaDalin more than the ocean
peridu bigger.

Naught-expecting help, if measured it be
Is great in worth than even the sea.

Core idea
When one renders some help, the tendency is to expect something in return, if
not from the person to whom the help is given in some other way, in the near or
distant future: in this or in another birth. But when help is given without the
slightest thought of a recompense, then it is truly great. In magnitude its
greatness is even that of the sea, says this Kiral. The poet Henry Wadswoth
Longfellow echoed a similar idea when he wrote, “The greatest grace of a gift …
is that it anticipates and admits of no return.

11.4 tinauttuNai.nanDRi cheyinum panaittuNaiyk
koLvar payan terivár.

Word meanings
of the measure of a millet
nanDRi help
cheyinum if done only
panaittuNaiyái of the measure of a Palmyra
koLvar they will regard
payan results
terivár. Those who know.

Help which may as millet seem
Who know its effect, as Palmyra deem.

Core idea
The intrinsic worth of a help does not depend on its outward dimensions. A slice
of bread may seem pretty small to some, but to a man in starvation its effect
could be to save his life. Therefore, says this Kural, even if an assistance
seems to be as small as a millet, its value could be as grand as a Palmyra tree.
But it is only those who understand the full impact of the help will be able to
adequately measure its worth.

Dr. V. V. Raman

#1456 - September 06, 2011 11:03 AM Re: Hindu Gems [Re: webmaster]
webmaster Offline

Registered: February 07, 2010
Posts: 1030
Loc: KL

When it comes to Indological Studies specially that of the Europeans there is an obvious bias towards Sanskrit and all because of the AIT fantasies. In this they overlook that Tamil is also Indian and there are great many achievements of the Tamils where in Linguistics we have Tolkaappiyam, the greatest work in descriptive grammar the world has ever seen, still highly relevant despite being more than 2500 years old.

I have written an essay outlining its philosophy and where my essays on Evolutionary Linguistics are inspired by this philosophy

You can read the full essay at:

Below an excerpt from that essay/

Tolkaappiyam is perhaps the greatest treatise not only for Dravidian philosophy but also for Indian philosophy as a whole overlooked only because the persistent projection of Vedanta tradition as that which is Indian and the best. It is hardly noticed that Nyaya Sutras of Gautama is essentially a summary of Tolkaappiyam where the Hermeneutic Logic is distorted into Epistemological Logic and which in turn led to the various kinds of logical traditions of the Buddhists and Jains. This story has to be recalled and the important insights Tol brings into the analysis of Human Behavior must be retold. The purpose of this series in precisely that up to a point

The Text as a Whole

The TEXT is massive running into more than 1630 sutras and divided into THREE books, the Ezuttatikaaram, Collatikaaram and PoruLatikaaram. While the final book Marabiyal is normally taken as part of the third but I believe that it is more ancient than Tol proper going back perhaps to the period of Second Academy consistent with the traditional account that Tol belongs to the Second Academy. I have written a separate paper on this and will post in the near future a revised version of it. While Tol proper is ascribed to a period around the 3rd Cent BC, there are also those who believe that some parts of it, especially that of Ezuttatikaaram had been revised consistent with the changes in Brahmi script that was current at that time. We may note here that it is only in Marabiyal that we find mention of jaties, communal groupings that are profession based - trade agriculture priesthood, political leadership and so forth. But this marabu - historically derived traditional groupings is NOT VarNasrama Dharma. For it is said that the Mutalvan - the most authoritative person is a Munivan, one who has freed himself from the prejudices and shines forth in TRUE understanding that clarifies all. (Vinaiyin niiGki viLaGkiya aRivin munaivan). In order to become the metaphysically LUMINOUS, one does not need any smrities and sruties (texts) but only that of becoming FREE of prejudices of all kinds. Anyone who studies the History of Dravidian Philosophical Developments and how while deconstructing Buddhism, Jainism and Vedanta, there were also furtherance of its own by deepening and broadening of the nuclear ideas, can see the continuous impact of Tol in all these.

Tolkaappiyam has constituted the MODEL and take off point for the numerous grammatical treatises that have been written since that time: IRaiyanaar AkapporuL (fully available), Cempuut Cey’s KuuRRiyal (lost), Panniru Padalam (CaGkam work but lost), puRapporuL VeNba Maalai (later work fully available), Mayeeccuram (only a few sutras available), Kaakkaip Paadiniyam (fully reconstructed from various secondary references and quotations), the massive Avinayam (only partly existent), Viiracooziyam (13th cent, fully available with commentary), Nannul (fully available with several commentaries), YapparuGkalam (an encyclopedic work on Tamil Prosody), the IlakkaNa viLakkam (17th cent AD), the Muttuviiriyam (19th cent) and numerous others.

We should also mention that though PaNini was known from ancient times, it is only with Viracozilyam, Pirayoka Viveekam and IlakaNNak Kottu that we see the impact of it in Tamil grammarians. Fortunately these studies also deal with similarities and differences between Tamil and Sanskrit and where as in Pirayoka Viveekam, they note that the similarities outnumber differences and all these before the European Indologists entered the scene and Aryanized Sanskrit etc and with that also introduced a racial split among the Indian folks.


#1457 - September 20, 2011 08:31 AM Re: Hindu Gems [Re: webmaster]
Pathmarajah Offline

Registered: July 22, 2004
Posts: 375
Loc: Penang

I have redacted the article Transgessive Sacrality by Sunthar Visvalingam, and with some of my own inputs (underlined), so that it is easy for readers to understand.

His original is here:



Transgressive Sacrality

A religion is defined by its imposition of a specific system of observances and interdictions, binding on all its adherent. Heresy (or heterodoxy) challenges some of these doctrines, observances and interdictions and seeks to substitute new ones in their place.

"Transgressive sacrality" within a religious tradition is something completely different for, though violating the interdictions and observances of the tradition in question, it does not seek to replace the latter. Instead it lays claim to a superior degree and second order of spirituality derived precisely from the violation of socio-religious interdictions whose general validity and binding force is not at all questioned by the transgressor.

Unlike heterodoxy, which publicly questions and challenges the authority of the mother-religion, the adepts of transgressive sacrality often paradoxically play the role of champions of orthodox religion in the public life of their respective communities.

Worship of Bhairava, who is a form of Siva, is the finest example of Transgressive Sacrality. Bhairava decapitates a head of Brahma - the god of the brahmins, hence the brahminicide.

There are ascetics like the KÃpÃlikas, PÃshupatas, Aghoris, having their Vedic predecessors in figures like the VrÃtya, who indulge in various forms of ritualized anti-social behavior, spilling into the criminal domain tend to be written off as "marginal" sects. They were all renouncers seeking spiritual liberation through truly penitential and ascetic practices inextricably combined with radically transgressive elements to form integral spiritual disciplines.

The KÃpÃlika's terrible ritual penance corresponds exactly to the punishment prescribed in the Brahmanical law-books for brahmanicide. The PÃshupata, though obliged to perform lewd obscene gestures in the proximity of women, must however avoid all contact with them.

Then there are left-hand Tantrics like the Kaulas, many of them Brahmins, who live within society as householders and publicly participate in its values, and yet break fundamental taboos like the incest barrier secretly under special ritual conditions.

These are some of the Transgressors.

The Agamists, temple worshippers, may also be considered a form of Transgressive Sacrality, but have managed to win over almost the entire Hindu society, and today temple worship is considered foundational. There is not a single Hindu home where there is no altar or an icon on the wall.

The pious Hindu householder who, with his family, regularly visits the temples and occasionally undertakes an arduous pilgrimage to a distant shrine, could have nothing further from his thoughts than transgression. He may visit the KÃla-Bhairava temple of VÃrÃnasi on the occasion of the important festival of BhairavÃshtami to pay obeisance to the protector of the sacred city just as he would worship some other god like Ganesha. Yet this festival finds justification only in the same origin-myth that defines Bhairava as a transgressive, even criminal, divinity, and the temple-walls retain all the symbolism of his bearing BrahmÃ's skull and accompanied by his (black) dog, the most impure of animals. And the dog is worshiped too.

Every other temple the Hindu visits has Bhairava as the guardian door-keeper, and converting to Jainism does not help much when even the Jainas have adopted him, sometimes under the name of Mânabhadra, as door-keeper. The point to be made here is that the symbolism of transgression is omnipresent and inescapable in the Hindu tradition, even when the fact is denied or absent.

The transgressive aspects of the cult of the Mother-Goddess in her terrible forms like KÃlÃ, CÃmundi, ChinnamastÃ, etc., are too well-known. The socially inferior Hindu woman is not only educated in all the arts but also granted unlimited erotic satisfaction and liberation within the sacred precincts of the temple-walls which, adorned with ascetic-and-courtesan motifs and soaring to the pinnacles of orgiastic ecstasy, project her heavenward as voluptuous apsaras.

Then, there are festivals of transgression like Holi, corresponding to the New Year saturnalia of most archaic societies, carefully delimited in time, during which the entire populace is expected to transgress socio-religious norms and established hierarchies are reversed.

Does this mean that traditions other than one's own are invalid for their respective adherents simply because their practices and beliefs contradict our own? Should we not then attempt to wholly convert them to our views, if necessary by force? Indian traditions have in this respect been marked by a deep de facto tolerance, even when they condemn certain opponents as anthema. It is this attitude of compartmentalization and separation that has permitted the survival in India, as separate castes, of Parsis, Jews, and sects of Christianity and Islam, who were persecuted and even exterminated in their own far more "egalitarian" societies.

Hindu "ethnocentrism" is tempered and counterbalanced, in its foremost representative(s), by a resolute relativism that grants validity to every tradition but only for its own adherents. This can best be understood in the light of Abhinava's definition of the term 'tradition'(Ãgama). Abhinava comes to the conclusion: "All traditions are indeed of the nature of (a set of) injunctions, prohibitions, etc., that take into consideration specific conditions of person, place, time, state, contributory factors, etc."

#1458 - September 22, 2011 02:11 PM Re: Hindu Gems [Re: webmaster]
webmaster Offline

Registered: February 07, 2010
Posts: 1030
Loc: KL
Thiruvasagam, by Saint Manickavasagar

Saint Manikkavasagar, the author of Thiruvasagam and Thirukkovaiyar; the 8th Thirumurai is the 4th Samayacharya. Thiruvasagam is the compilation of 656 devotional verses of a very high order for soul’s realization. This part contains 51 separate poems, the first is called the Sivapuranam.


The Siva PuráNam of the sage-poet MáNikkavásakar is devotional poetry, and is
not to be confused with the Siva Purána of Sanskrit literature.

1. namacivaya valgha nathan tAl valgha

May Siva's name endure!
May the feet of the Lord (who guides me)endure!

nama - respectful bowing, veneration. Here, name.
sivaya - Siva
valgha - May (it) live for ever in auspiciousness!
nathan (of) the Lord
tAL - feet
valgha May (they) live for ever in auspiciousness!

Explanatory reflections
In the Saiva tradition, the combination of these five (Tamil) letters
na-ma-si-vá-ya forms the most sacred mantra: a chant that has esoteric
significance. So it is known as tiruvaindezuttu: (titu aindu ezhuttu) sacred
five-letter. It is believed that if this mantra is appropriately received from a
guru of the tradition, and one repeats it on a regular basis, that would be a
means of attaining spiritual fulfillment.

Indeed, it is said that each of the constituent letters has a hidden meaning.
The letter na represents the occult power of nádan (nat[f): the Lord; ma
represents malam or impurity; si is for sivam; vá is that which welcomes us; ya
is said to stand for the embodied soul (yákkai means body). In the Saiva
framework, all the truths of the entire SivapuráNam are enshrined in this
pañcákshara (pentasyllabic) mantra.

Volumes have been written on the esoteric significance of the pañcákshara. The
five syllables represent Siva's five faces, the five elements, etc.
Though it simply means, I bow down to Lord Siva, in this context, it is more
appropriate to interpret the mantra as námasivAya: name of Civa, because the
poet prays for its enduring persistence. None of us can fathom Divine Wholeness.
So we refer to it by a name. It is through that name that we connect with
infinity. When we pray for the enduring of that name, we are praying that our
own connection with the eternal principle may endure.
We are known by our names. But the names we bear are associated with our bodies
in the present birth. In another incarnation, we will have a different name. But
the Lord's name lives for ever. It says in the Ecclesiastics: "A good name
endureth for ever." So we speak of the immortal permanence of the name of Siva,
the enduring Cosmic Principle.

The importance of attaching sanctity to God's name is not unique to the Saiva
tradition. VaishNavas have their twelve-syllabic mantra, aum namo bhagavate
vásudeváya. In Buddhism one has, oM maNi padme huM. The name of God is sacred
in all religious traditions. Whether as Yaweh or as Allah, it should not be
taken in vain. As it says in the Old Testament, "The name of the Lord is a
strong power."
Likewise, the Lord's prayer in the Christian tradition begins with the lines:
Pater noster quia in coelis
Sanctificatur nomen tuum.
Our Father Who art in Heaven
Hallowed by Thy Name.

The word vázka! means: May (someone, something) live for ever in auspiciousness.
It will be used several times. It is more than the French Vive! or the Italian
Viva! which simply mean May (something or someone) live long ! The word vázhka!
in this context is also said to reflect the bliss of the one who chants the
In the first part of the first line of SivapuráNam, the word vázhka (vazfk) has
been split into two syllables: vá ázhka, in order to maintain the prosodic

We do not know by what mystery we were brought to the recognition of the Divine.
That which guided us to this cosmic consciousness is the Lord's grace. In the
poetic vision of Hindu spirituality, and from this, in Indic tradition, one
attains spiritual fulfillment by expressing one's reverence to the feet of God
(or of parents, teachers, elders). So it says that we pay homage to the feet of
nádan (the Lord).

We may note that the mantra namah siváya is in the Vedas, ia also found in the
Rudra Prasana of the TaittirIya Samhita where it says, namo rudráya. Thus this
mantra of the Tamil Saiva siddhántam tradition has Vedic links.
The name Siva has many meanings. Commonly it is taken to signify auspiciousness.
In the Tamil tradition, aside from being an appellation for Lord Siva, some of
the other meanings of the word sivam are bliss, heaven, and supreme deity.

V. V. Raman
September 8, 2011

The rest of the Sivapuranam (in the Thiruvasagam) is in a separate thread at:


Edited by webmaster (October 06, 2011 09:50 AM)

#1467 - October 01, 2011 10:02 AM Re: Hindu Gems [Re: webmaster]
webmaster Offline

Registered: February 07, 2010
Posts: 1030
Loc: KL
Inter-dimensional travel station (temple)

All these ideas of hollow earth, aliens, gods born on earth, Nostradamus' prophecies, tarot cards, etc., all are the beliefs of lunatics, not Hindus.

Anyone with a basic knowledge of geo-physics would know that it is not possible to live 200 feet below earth level as it is too hot, and nothing grows, and there is no sunlight which our bodies need.

No god was ever born on earth, much less marry an earthling. These are oxymorons. Gods do not have physical bodies! There are these medieval fantasy ideas in Hindu comics that goes by the name of puranas and itihasas though.

Gods do exist, but in a different dimension, way outside our time-space continuum. Inter-dimensional travel physically is not possible!

Worship and meditation is the only way for this inter-dimensional 'travel' and communication. And we have the tools for that; temples and sat gurus.

Yet, only they (gods) can open the inter-dimensional doors. The knob is on the other side, not on our side. We can only arrive and wait at the door. It is for Them to open the door.

In the same way, we wait outside the mulastaanam in the temple and wait for Them (gods) to open the door, as there is no knob on our side. The temple is where inter-dimensional travel and communication takes place, when They choose to open the door.

In most instances, on a daily basis, they merely communicate by leaving messages embedded in our subconscious, of all those present, which unfurls over a period of time. The message is like an auto-installed timed application program that self initiates when the conditions are right, much like a computer virus.

We are unconscious of this transplant of an embedded message, although we may feel a little uplifted after a temple visit.

That is all Hindus have to do - wait outside the mulastaanam and observe the temple kaala puja, waiting for a while, ten to thirty minutes for the embedding process to complete.

Nobody asked you to memorise and chant sanskrit slokas. Nobody asked you to sacrifice animals. Or pierce your cheeks, or ears, or whatever. Nobody asked you to fantasize about any incredulous stories either.

You were simply asked to visit the inter-dimensional travel station (temple), and WAIT!


#1470 - October 11, 2011 10:50 AM Re: Hindu Gems [Re: webmaster]
webmaster Offline

Registered: February 07, 2010
Posts: 1030
Loc: KL

Ethics: Bhartrihari's Nitishatakam

Why should he need to wear an armour, if he himself is compassionate and forgiving?

What more harm can his enemies do to him, if he is being consumed by his own anger?

Is there any need for jewellery when a man treasures modesty in his heart?

If his relatives pester him, then a fire is not needed to burn his wealth.

A fool can be pleased easily, and it is even easier to please the wise. However, even Brahma (the creator) cannot satisfy a conceited person with a bit of knowledge.

The creator has provided only one means for hiding one’s ignorance, which is always under his own control. It is to keep silent, particularly, in the company of the learned.

Bracelets do not adorn a person. Nor do pearl necklaces, or cleansing, nor anointment of the body, nor flowers nor decoration for the hair. It is cultured speech alone which embellishes a man. All other ornament lose their glitter, only the jewel of speech ever remains the jewel of jewels.


#1472 - October 12, 2011 10:56 AM Re: Hindu Gems [Re: webmaster]
webmaster Offline

Registered: February 07, 2010
Posts: 1030
Loc: KL
Visual Interaction in Hinduism

In Hinduism great emphasis is given to visual interaction between deity and worshippers. Devotees wish to see and be seen by the gods, and believe that they will be benefited by doing so. Underlying this belief is a conception of "seeing" as an extrusive flow-of-seeing that brings seer and seen into actual contact. Under the right circumstances devotees are thereby enabled to take into themselves, by means of vision, something of the inner virtue or power of the deity, including the deity's own power of seeing. Evidence in support of this thesis is drawn from three sources: two modern religious movements and a popular religious film.

Let me start by establishing the context of my problem. A fact that is obvious to anyone familiar with Hindu life is that Hindus wish to see their deities. This is, indeed, a fundamental part of what the worship of a deity's image (murti) is all about. At a minimum one goes to a temple to see, to have the darshan (sight) of, the deity housed within. Deities sometimes emerge from their temples in procession, as kings and queens might come forth from their palaces, so that they may see and be seen by their worshipper-subjects. Moreover, short of temple visits, there are always pictures. Even though colored prints of deities may be relatively new on the Indian scene (Basham 1977:ix), there is hardly a more ubiquitous feature of Hindu life today. Virtually everywhere Hindus live or work there are pictures of the gods.

Nor are deities found only on altars or in pictures. They can also live among their devotees in the form of deity-gurus, religious preceptors who are commonly regarded as divine incarnations. Followers of a guru ardently desire his darshan, which he grants to his devotees as a sign of his favor and grace. Around this has grown a vigorous tradition of "photo-iconography," in which photographs of gurus are kept and venerated by their devotees. The visages of these living gods are everywhere around their followers: in lockets, wallets, rings; on walls, both at home and at places of work. Sathya Sai Baba, probably the most famous of the living gurus, materializes (among other things) pictures of himself for his favored devotees, and his photographs are said sometimes to exude honey or vibhūti (cowdung ash), signs of his grace, and media through which his power is transmitted.

But if it is clear that Hindus want to see their deities, there is another important point that may be less obvious; Hindus want to be seen by their deities as well. Perhaps nothing indicates this more clearly than the iconographic importance given to eyes. Even the crudest lithic representations of deities are likely to have eyes, if nothing else in the way of facial features. Eyes, moreover, are associated with the life of the image, so that the consecration of images is, in part, accomplished by the creation or opening of its eyes (cf. Eck 1981:5-6, 40). The implication is that if the deity is present, the image sees. Great emphasis is likewise given to the eyes of the living deities, the gurus. Devotees long for their guru's gaze to single out and light on them, and the photo-iconography of the gurus frequently emphasizes and accentuates face and eyes.

Hindu devotees, then, wish to see the gods; and the gods evidently see their devotees in turn. My question is, what does this mean?
What is actually believed to be going on in these visual exchanges between deities and their human worshippers? What I shall try to establish is that in the Hindu milieu seeing is believed to have good and bad effects on that which is seen, and that one of the purposes of worship is to attract to the devotee a deity's benevolent gaze. I shall further suggest that visual interaction between deity and worshipper establishes a special sort of intimacy between them, which confers benefits by allowing worshippers to "drink" divine power with their eyes, a power that carries with it ”at least potentially” an extraordinary and revelatory "point of view." The evidence on which my analysis is based comes from three sources: two modem Hindu sects and a popular religious film. Each of these gives heightened emphasis to a different aspect of visual interaction. […]

RÄj yog is obviously more than one thing, but to the degree that it emphasizes seeing and being seen, it is a form of darshan. And if what the poet-devotees of the Radhasoami tradition say is any guide, similar principles are involved in gaze interaction between deities and worshippers in other settings. When devotee and guru "unite" gazes, a revelation is supposed to occur. The devotee, of course, must be "surrendered"; "egoism," the foundation of the older and to-be-discarded view of the self, must be banished. But if all is well, the devotee will embark upon an inward journey of the spirit, in which visual insight (among others) changes and deepens. Through the aperture of the third eye, an organ of transcendent inner sight, the devotee sees and is seen by the guru, and is "drawn up" to a higher plane, where he sees the guru, the world, and himself in, as we would say, a "new light."

My point is that, given the cultural context of visual interaction between deities and worshippers in India, there is an inner logic in the situation that makes intelligible the belief that the darshan of a deity or superior being is beneficial. This logic is usually implicit and unstated, but in the case of Radhasoami and Brahma Kumārī teachings, it acquires an unusual, and I believe clarifying, explicitness. It depends on the idea that seeing itself is extrusive, a medium through which seer and seen come into contact, and, in a sense, blend and mix. Therefore, inner powers of the deity become available to the devotee, including, it seems, special powers of sight. The efficacy of darshan also depends, of course, on the worshipper/seer's own belief that there is indeed a powerful other whose visual awareness the worshipper has entered; a conviction that is probably powerfully buttressed by the worshipper's own awareness of himself as surrenderer, each gesture of homage being a further confirmation of the reality, superiority, and power of the deity.

Moreover, I think this interpretation is consistent with the common assertion by Hindus that the image of the deity is, finally, only an "aid." [Webmaster: this is incorrect. The Hindu and agamic view is that the murthi is the body of the Deity, and the Deity is occupying it at the moment of pujas.] In tantric theory, in any case, it is held that objects perceived are actually in the possession of the perceiving mind (Woodroffe 1978:87-88); and within the framework of such a theory, it is quite possible for a beneficial "other" to be generated by the self as a modification of itself. It may be, too, that in this instance indigenous and nonindigenous theories converge. That is, it may be that darshan finally and essentially is a way of utilizing the internal deposit of social experience as a way of changing and confining certain special kinds of self-identity. In treating an "image" of a deity or guru as a superior being to be "taken from," the devotee may be simply realizing possibilities for self-transformation that are, whatever their origins in social experience, already internalized as part of his personality structure; creating for himself, and from him- self, a frame of reference that is superior to” and for the moment perhaps "realer than" (Geertz 1966)” all normal frames of reference. The deity would then be a point of focus for an internalized version of Mead's "generalized other," and darshan would be a powerful mirror with the potential to transform the viewer.

Lawrence Babb, "Glancing: Visual Interaction in Hinduism," Journal of Anthropological Research, Vol. 37, No. 4, Winter, 1981), pp. 387–401.

#1473 - October 20, 2011 11:42 AM Re: Hindu Gems [Re: webmaster]
webmaster Offline

Registered: February 07, 2010
Posts: 1030
Loc: KL
Philosophical Appar 6:95-1

The Existentialism of Appar

If existentialism means a philosophy that accords an important place for feelings and emotions along with or over and above conceptual knowledge then the Philosophy of Appar in this Patikam is Existentialism of an important kind.

[webmaster note: this existentialism is different from the athiestic one promulgated by Kierkegaard and Nietzsche - a philosophical theory that emphasizes the existence of the individual person as a free and responsible agent determining their own development through acts of the will, to disparage scientific knowledge, and to deny the existence of objective values, stressing instead the reality and significance of human freedom and experience. The approach was developed chiefly in 20th-century Europe, notably by Martin Heidegger, Jean-Paul Sartre, Albert Camus, and Simone de Beauvoir.]

It is not an accident that BEING is captured not in terms of attributes or guNas or structural forms and so forth but rather in terms of LOVE - Father, Mother and so forth. What is described is BEING, no doubt about it but not simply the Brahman, Pure Radiance of a kind, SaguNa, NirguNa and so forth. Such Vedantic descriptions are overlooked and BEING maintained as the emotionally appropriated Father, Mother and so forth and this obviously to give prominence to LOVE that exists between people as such.

Appar wants to SEE the whole universe in terms of LOVE and therefore something existentially MEANINGFUL just as the Family is the most meaningful social nexus for anybody. In fact we can see Appar begins with Family Man and then universalizing it, articulates the notion of World Family Man and where he SEES BEING as Father, Mother and so forth.

What this way of progressing in individual development is that of culturing FEELINGS so that LOVE comes to dominate existence and because of which there is no alienating, discriminating people on the basis of birth profession sex nationality and so forth. All such man made barriers break down - the whole world becomes one's little city, the whole of humanity becomes one community and all people become brethren, the cuRRam.

It can be seen that this is a frontal attack on VarNasrama Dharma which took a firm hold in the Tamil country at that time where we gather, from MaNimekalai, that even cemeteries were divided along caste lines.


appan nii ammai nii aiyanum nii
anbudaiya maamanum maamiyum nii
oppudaiya maatarum oNporuLum nii
orukulamum cuRRamum oor uurum nii
tuyppanavum uyppanavum tooRuvaay nii
tunaiyaay en nenjcanj tuRappippaay nii
ippon nii immaNi nii immuttu nii
iRaivan nii eeRuurnta celvan niiyee!


O BEING who is above any definite shape of your own! It is for my sake that you have assumed the shape of a Father who controls sternly, a Mother who pours love no matter how evil I am and the great Guru who illuminates me on metaphysical truths! You also become the in-laws who allow me to have a spouse to enable me to enjoy sexual bliss and domestic happiness. You also become the women of agreeable temper and the economic wealth that allows a happy domestic life. Above all these you become the divine power that makes me see the whole of mankind as One with all the people as kiths and kin and with that the whole wide world as my own city. Now you also become the Power that configures the experiences of higher tastes that serve to lift up myself in spiritual development. And when the time comes you assume all these forms and saturating my heart to the full, also enable me to disengage myself from the mundane. You are really all the precious stones gold pearls and so forth. Thus you are the Great God and also really the one who rides the Bull of all virility.


The most important phrase here is “oru kulamum cuRRamum oor uuRum nii' and which echoes 'Yaatum uuree yaavarunG keeLir' (the whole world is my city and all people are my brethren) of KaNiyan puuGkunRanar (c. 2nd cent. BC) and that of Tirumular 'OnRee kulamum Oruvaneeet teevanum' (all people are of one community and Being is the same for all) and which expresses the SOCIAL UNIVERSALISM of Saivism proper that cuts across the VarNasrama Dharma and such other caste sentiments that is fostered even by modern Saivites.

It is interesting that Appar extols this philosophy as part of EXISTENTIALISM and not simply the arid intellectual and logical epistemological philosophies. Such a philosophy in which one relates to others in society in loving terms is a matter of FEEINGS and hence something that belongs to aesthetics and ethics. Unless a person develops in feelings and emotions such a way of relating oneself with others will not be realized.

But how does one get cultured along these lines and what is the role of BEING in such a culture?

First of all Appar notes that a person must be caught in filial relationships of various kinds so that he respects and honors a father so that there is an inner check against going the wrong way. And further there must be Mother figure to love and cherish no matter what heinous a crime one commits. And following these there must a Guru figure, a sympathetic philosopher so that counseling in the form of illuminating the individual with respect to basic truths is always at hand. BEING becomes all these existential figures to cultivate the bestial mind and which is NATURALLY so because of being infected with the Dark Killing Force and its various phenomenal forms.

But these kinds of relationships are in a way secondary compared to the sexual needs of all and which incorporates within itself the instinct to self propagate. A person must be given a sexual partner to gratify such needs and in connection with this BEING becomes the loving in-laws who allow marriage either with their son or daughter and with that enjoy the expression of these instinctual pressures deep within. But here too there can be problems if the spouse is disagreeable and there is economic poverty. So BEING becomes, at least for the deserving one, an agreeable spouse and sufficient wealth to cater for the practical needs.

It is only with such blessings that a person can grow in that a mental framework where the model of loving family gets transported to the whole world and hence appropriating it as one's own FAMILY. If the right sort of FAMILY LIFE is not enjoyed such a culturing will fail and with that there will NOT also be such a social philosophy of universal brotherhood and so forth.

But as an intermediate culturing element there must be the tasting of the higher aesthetical - uyppikkum tuyppu - the aesthetic experiences that are UPLIFTING, the divine arts and so forth which dulls the ego and with that catapult the self into higher metaphysical grounds. It is the wealth of metaphysical insights gained by such spiritual sojourn that become the gold, pearls, precious stones and so forth.

Only now there comes to be TuRRappu and which means here not asceticism or sannyasam but freeing oneself from the phenomenal but only because BEING fills fully all these existential needs. When the self is fully possessed by BEING, there is natural saturation of the spirit and because of which INTEREST in phenomenal matters cease to be powerful motivating forces. The various instinctual pressures are redirected into the self relating itself to BEING and with that towards a severance towards the physical but indulgence with the metaphysical.

Such a person is the Bakta, the one who LOVES BEING and maintains himself in various kinds of loving relationships with BEING and with that lead a spiritual life wholly dominated by LOVE unto all.


Edited by webmaster (October 20, 2011 02:18 PM)

#1480 - November 22, 2011 03:40 PM Re: Hindu Gems [Re: webmaster]
Pathmarajah Offline

Registered: July 22, 2004
Posts: 375
Loc: Penang
Ramayana as it is

Valmiki did not originate the ramayana, rather the story was already there as an oral tradition. He merely wrote down in poem form an already existing story. In the beginning we had the vedas, agamas and myths passed down in an oral tradition, and then at some point in time, these vedas and stories were written down for posterity. Valmiki did that for the ramayana. At the same time there were another jain and buddhist versions of the ramayana also being written down. We do not know which was first.

Valmiki's ramayana was 4,000, a short simple story, but over time people expanded and added more and new themes, especially their vested interests, on to the story making it today at 20,000 verses. 80% of the ramayana today is inauthentic. It is almost impossible to sift and get the original story.

Here I capsulised this story 5 years ago, trying to maintain only the main there.

Ramayana as it is
Hindu myths are a metaphorical explanation of truths. In this sense all myths are valid as a
communicative media. The ramayana is the finest example and I shall use this as
everyone knows it. It tells us how to live, and how to realise God.

Rama (and Ravana) both worshipped God Siva. A situation befell Rama whereby he
was banished from society, then his wife was kidnapped. We cannot explain why
things happen the way they do in life. Many theories abound though.

Rama accepted his vithi (fate) without blaming anyone and set out to free his
wife and punish the wrongdoers. He wanted to 'uphold his commitments'.
Tiruvalluvar said, "when a man declares he will advance his family, God Himself will
wrap His robes and lead the way." Sure enough, even the elements and animal
kingdom bowed, cooperated with him and led the way.

When he set out on his path he had nothing, except for his brother for
company, but by the time he reached the Lanka he had an army of 500,000 men,
animals and allies.

Eventually after many agonising circumstances and battles, he fought injustice,
freed his wife and punished the wrongdoers. Those were his commitments.

Once he had accomplished that, that is, once he had accepted his fate
cheerfully, upheld his commitments and fought injustice, while all along
worshipping God, then in the end he came to realise that he is God, he is
Shiva, the very same god he worshipped previously. Self realisation took place.

This is what we are asked to do, rather than incessantly worshipping,
meditating, doing tapas, argueing on philosophy, etc. For success in life and
our own enlightened we are taught in the ramayana to;

1. worship God Siva,
2. accept whatever the situation or station we are in without blaming anyone,
3. deal with the situations as they arise, always upholding our commitments and
fighting injustice,

Once the above is satisfactorily accomplished, rest assured that self
realisation will dawn automatically, that we are God, the same One we worshipped
previously. Rama realised that *eventually* and so will we realise the same thing

There is no need for us to be a sannyasi, chant mantras, etc. There is no need
to change the world, but accept everything as it is without blame, but always
stand for justice and uphold our commitments to our family and immediate
surroundings. With this, self realisation is assured.

This is the way to read and understand the ramayana. We all are waiting to
realise God like Rama did 'The Easy Way', just by living our life justly and
fulfilling our obligations.

Notice I have not used the words dharma, karma, reincarnation, varnashrama,
avatar, Vishnu, etc. Or worship of Rama! All this is not necessary. All those
were additions.The ramayana is unequivocally clear to all who wish to plainly
read and see, the path of worship, how to live, and to achieve moksha. Is there
anyone who wishes to read?


#1483 - December 05, 2011 02:48 PM Re: Hindu Gems [Re: webmaster]
webmaster Offline

Registered: February 07, 2010
Posts: 1030
Loc: KL
Kundalini Sakti and Astrology

This note is to point out that there is great need to study Indian thoughts by comparing them with the Western where over and above the differences we also note similarities. Such comparisons also serve to correct the various kinds of degeneration that have set in only because the Indians on the way lost their rational capacities and became quite irrational.

This is evidenced by the birth of Astrology, specially Vedic Astrology where as a matter of fact what the ancient Indians developed is a kind of Depth Psychology that the Tamil Siddhas called Akak kiraka Maarkam, the Way of the Inner Planets.

The Navagrahas are not the planets in the sky but rather various transformations of the Kundalini Sakti and under the impact of the various kinds of Mantras.

Each Graha that remains dominant in the soul determines the Psychological dispositions of the individual and sometimes determines also the FUTURE of the person.

These are now analyzed in the West as parts of Dream Analysis of the Jungian type. It has also been recovered as Agamic Psychology by the use of Access Tests such as New Baum Test and so forth.

Depth Psychology and Astrology

This verse makes it clear that the Siddhas did not develop Astrology and the worship of Navagrahas that includes the Snakes, Ragu and Ketu. This practice appears to be a degenerate version of Depth Psychology of a kind that is quite intelligible now in relation to the Western Depth Psychological traditions.

Tirumantiram 863

Paambu matiyait tinal uRum, paampatu
tiiGkatirayum ceerat tinal uRum
paambum matiyum pakatiirntu udan koLin
niiGka; koodaan em neduntakai yaanee


The KuNdalini Satti assumes over and above the shapes of the Inner Moon, Sun and so forth also the shape of the Snake where it is sexual libido that serves to install strong sexual desires. This when excess will swallow the energy in the shape of Inner Moon that secretes ambrosia and the Inner Sun that installs desires for metaphysical illuminations. However when the Snake, the sexual libido co-exists with the ambrosiac Moon, there will be a continuous supply of Psychic Energy and BEING will not depart from the body ensuring longevity.


The Sun and the Moon are the inner light that we see in our meditations, or upon waking. It is always there in everyone. It is described as the Sun and the Moon because it looks like a sun and a moon and their glows.

Our ancient sages encrypted this knowledge in these terms, and those not properly guided are led astray into astrology and other pseudo arts. Over time these strayers become con artists or false gurus laden with books.

The kundalini sakti fuels the sexual energies (lower chakras) and other energies so as to maintain the physical body and mind. This sakti also clouds the Sun and the Moon, because of which most people do not experience seeing the Sun and Moon upon waking or in their meditations.

It is nearly impossible for a young ambitious man or women, intent upon procreation and to conquer the world with their innovations, to see the Sun and the Moon. They have to wait till their sexual energies subside in old age to have a glimmer of the light of the Sun and the Moon.

30 years ago I saw no Sun or Moon upon waking. 30 years ago, upon waking, it was my sexual energies that I saw working without my summoning! The same kundalini sakti is still there today, but the physical body has deteriorated as it should, and cannot utilise and express the energies fully. You have the petrol but the engine does not rev.

For these reasons the ancients developed various yogas, tantras, mantras and temple worship so as to control the kundalini sakti and channel it. You would have noticed that after each temple visit you are temporarily calmer and less inclined to be involved in worldly pursuits. There is less inclination for sex for the next 12 hours. This is because the kundalini is subdued and channeled elsewhere. Physical hard work, some artistic pursuits or hobbies are other ways of channeling this sakti. Wherever one directs his attention, that is where the kundalini sakti will flow.

Still these methods are difficult for those bend on procreation and living in the world.

External stimuli too can unleash the kundalini sakti in various ways. For these reasons the aspirant is cloistered, kept away from the world. Since the end of the Eelam War in 2009, there has been a burst of kundalini sakti in Tamils - into anger, hatred, revenge, sex too. You have witnessed this. This is the kundalini sakti responding to external stimuli so that the species is protected and saved. It also brings along creative ways to resolve the issues. You would see a burst of energy, creativity and innovation by the Tamils in the next coming decades.

With age, the lower chakras close quite naturally, and the kundalini is channeled to the higher chakras. It seems best to wait out these lower chakras to close. IOW, 'summa eru' - be still and do nothing.

There is no other magic wand.


#1486 - December 14, 2011 10:43 AM Re: Hindu Gems [Re: webmaster]
Pathmarajah Offline

Registered: July 22, 2004
Posts: 375
Loc: Penang
Tirumantiram: topics and benchmarks of a great shastra

What are the benchmarks of a great shastra? We can set the benchmarks and standards on the coverage, extensively, or intensively on;

1. dharma, artha, kama and moksha,
2. chariya, kriya, yoga and jnana,
3. god, soul and world,
4. tantras, mantras, and yantras,
5. sastras, saints and temples

The vedas covers much of the above areas. The agamas cover most of these areas. However they are not a single treatise but rather they are many texts written over a long period of time by many rishis.

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The areas covered in the Tirumantiram are:

1. hymns in praise of god 1-50
2. greatness of vedas 51-56
3. greatness of agamas 57-66
4. the guru hierarchy 67-72
5. history of Tirumular 73-94
6. humility 95-98
7. Tirumantiram 99-100
8. spiritual hierarchy 101-112

Tantra 1
9. divine instruction 113-142
10. transitoriness of body 143-167
11. transitoriness of wealth 168-176
12. transitoriness of youth 177-186
13. transitoriness of life 187-196
14. not killing 197-198
15. eating mean forbidden 199-200
16. not committing adultery 201-203
17. evil womens' ignominy 204-208
18. in vain pursuit of accumulation 209-213
19. sacrificial fire (yagna) 214-
20. dharma of brahmins 224-237
21. death fairer than the tyrant king 238-247
22. glory of rains 248-249
23. glory of giving 250
24. in praise of the charitable 251-259
25. way of the uncharitable 260-269
26. love and Siva 270-279
27. Siva knows those who love Him 280-289
28. learning 290-299
29. listening to words of Siva's glory 300-309
30. non-learning 310-319
31. in the midst of grace - 310-323
32. abstention from alcohol drinks 324-336

Tantra 2
33. Agastya 337-338
34. eight great acts of the Lord 339-346
35. Linga Purana 347-352
36. Daksha's sacrifice 353-361
37. the Deluge 362-366
38. gift of Sudarshan Chakra to Vishnu 367-370
39. skeleton and skull 371
40. Brahma and Vishnu's search of Lord 372-380
41. creation 381-400
42. sustenance 411-420
43. destruction 421-430
44. obscuration 431-440
45. arulal (bestowing Grace) 441-450
46. karu urpatti (microscopic creation) 451-491
47. three categories of jivas 492-500
48. worthy souls 501-504
49. unworthy souls 505-508
50. holy waters 509-514
51. desecration of temple 515-519
52. darshan of downward looking face of Siva 520-525
53. abuse of Siva 526-529
54. abuse of guru 530-536
55. abuse of siva-jnani (Mahesvara) 537-538
56. patience 539-542
57. seeking the company of the holy 543-548

Tantra 3
58. ashtanga yoga 549-552
59. yama (absentions) 553-554
60. niyama (observances) 555-557
61. asanas 558-563
62. pranayama 564-577
63. pratyahara 578-587
64. dharana 588-597
65. dhyana 598-617
66. samadhi 618-631
67. benefits of ashtanga yoga 632-639
68. eight great siddhis 640-711
69. state of Kalaas 712-723
70. kayasiddhi (keeping the body intact) 724-739
71. kala chakra (wheel of time) 740-769
72. measurement of life-span 770-788
73. daily breath rhythms 790-796
74. hostile week days 797-798
75. kechari yoga 799-824
76. pariyanga yoga 825-844
77. amuri dharana (urine therapy) 845-850
78. chandra yoga 851-883

Tantra 4

79. ajapa 884-913
80. tiru ambala chakra 914-1002
81. archana 1003-1014
82. navagundam (nine sacrificial pits) 1015-1044
83. skati-bheda (tiripurai chakra) 1045-1074
84. Bhairavi mantra 1075-1124
85. purna sakti (absolute sakti) 1125-1154
86. the support and the supported (sakti) 1155-125
87. eroli chakra (chakra of radiant light) 1255-1290
88. Bhairava chakra 1291-1296
89. sambhavi mandala chakra 1297-1306
90. bhuvanapati chakra 1307-1318
91. navakkari chakra (srim to klim) 1319-1419

Tantra 5
92. suddha saivam 1419-1422
93. four paths of saivam 1423-1426
94. san marga saivam 1427-1437
95. kadum suddha (extreme pure) saivam 1438-1442

96. chariya 1443-1450
97. kriya 1451-1456
98. yoga 1457-1466
99. jnana 1467-1476
100. san marga 1477-1487
101. sahamarga 1488-1494
102. satputra marga 1495-1501
103. dasa marga (devotion) 1502-1506
104. salokam 1507-1508
105. samipam 1509
106. sarupam 1510-1511
107. sayujyam 1512-1513
108. sathinipadam (descent of Grace) 1514-1517
109. mandataram (slow descend of Grace) 1518-1522
110. tiviram (rapid descend of Grace) 1523-1526
111. tivirataram (speedy descend of Grace) 1527-1529
112. arusamaya pinakkam (critique of formal religions) 1530-1549
113. nirakaram (dissensions refuted) 1550-1556
114. inner faiths 1557-1572

continued below

Edited by Pathmarajah (December 14, 2011 10:45 AM)

#1487 - December 14, 2011 10:47 AM Re: Hindu Gems [Re: webmaster]
Pathmarajah Offline

Registered: July 22, 2004
Posts: 375
Loc: Penang
Tirumantiram: topics and benchmarks of a great shastra

continued from above

Tantra 6
115. darshan of siva guru 1573-1589
116. grace of guru's feet 1590-1604
117. jnathru, jnana, jneya 1605-1613
118. renunciation 1614-1623
119. tavam (tapas) 1624-1632
120. abuse of tavam 1633-1644
121. jnana flows from Grace 1645-1654
122. false robes 1655-1660
123. robes of tavam (tapas) 1661-1664
124. holy ashes 1665-1667
125. robes of jnana 1668-1675
126. robes of Siva 1676-1679
127. the Unfit 1680-1689
128. the Fit disciple 1690-1703

Tantra 7
129. six adharas 1704-1711
130. cosmic lingam 1712-1725
131. pinda (body as) lingam 1726-1729
132. sadasiva lingam 1730-1752
133. atma lingam 1753-1762
134. jnana lingam 1763-1772
135. siva lingam 1773-1777
136. sampradaya (holy ordination) 1778-1791
137. bestowal of Grace 1792-1813
138. light of Grace 1814-1822
139. siva puja 1823-1846
140. guru puja 1847-1856
141. mahesvara puja (worship of devotees) 1857-1867
142. greatness of holy men 1868-1883
143. feeding holy men 1884-1885
144. code of receiving alms 1886-1891
145. mudras 1892-1901
146. sepulchre of samadhi 1902-1909
147. samadhi rituals 1910-1922
148. origin of bindu 1923-1936
149. control of bindu 1937-1974
150. the macrocosmic sun 1975-1894
151. the microcosmic sun 1985-1987
152. the mind's sun 1988-1992
153. jnana-sun 1993-2000
154. sun of Siva 2001-2004
155. jiva prana 2005-2010
156. jiva 2011-2014
157. jiva (pasu, bonded soul) 2015-2016
158. Bodhan (Lord as giver of light) 2017-2022
159. controlling the indriyas (senses) 2023-2030
160. ways of controlling indriyas 2031-2043
161. ways of unholy guru 2044-2048
162. ways of holy guru 2049-2066
163. unethical conduct 2067-2083
164. lost souls' misery 2084-2101
165. salutary instructions 2102-2121

Tantra 8
166. five sarira (bodies) 2122-2138
167. giving up the physical body 2139-2141
168. states of experiences - lower avasta 2142-2166
169. mid-jagrat avasta 2167-2183
170. advas (higher steps) 2184-2186
171. suddha jagra and other states 2187-2226
172. kevala, sakala, suddha - triple states of soul 2227-2268
173. para-avasta (supreme state) 2269-2295
174. triple gunas and nirguna 2296
175. different andas (worlds) 2297-2298
176. eleventh kalaa (avasta) 2299-2301
177. mingling and departing 2302-2303
178. pure avasta (devoid of malas) 2304-2354
179. dawn of jnana 2355-2369
180. six antam (ends) 2370-2404
181. non difference of pati, pasu, pasam - 2405-2424

182. realising the head and feet 2425-2434
183. three blemishes 2435-2436
184. tat-tvam-asi (three states) 2437-2444
185. three fold paras 2445-2451
186. attributes of para 2452-2465
187. three turiyas 2466-2473
188. three muktis 2474-2477
189. triple svarupa 2478-2484
190. mukkaranam (jiva, para, siva are one in three places) 2485-2487
191. three voids and tvam-tat-asi 2488-2494
192. beyond three voids (maya, bodha, upasanta) 2495-2500

193. adjuncts of jiva and para 2501-2505
194. upsantam (state of tranquility) 2506-2511
195. avoidance of vain speech 2512-2526
196. eight petalled lotus in the sahasra 2527-2536
197. nine avastas and nine presiding dieties 2537- 2545
198. suddha-asuddha 2546-2557
199. denial of liberation (god) 2558-2565
200. laksanatriyam (three implied meanings) 2566-2567
201. tat-tvam-asi vakyam 2568-2586
202. visva-krasam (total absorption) 2587-2594
203. vaymai (truth: I am god) 2595-2609

204. ways of jnani 2610-2612
205. conquering desires 2613-2622
206. bakti 2623-2632
207. being in mukti 2633-2634
208. adhva sodana (experimentation of six adhvas) 2635-2648

Tantra 9
209. darshan of monastery of guru 2649-2655
210. darshan of jnana guru 2656-2674
211. pranava samadhi 2675-2680
212. light 2681-2697
213. sthula (gross) panchakshara 2698-2708
214. sukshma (subtle) panchakshara 2709-2717
215. ati-sukshma (super-subtle) panchaksara 2718-2721
216. darshan of holy dance of Siva 2722-2723
217. sivananda dance 2724-2731
218. sundara dance 2732-2738
219. golden hall dance 2739-2748
220. golden tillai dance 2749-2761
221. atbudha (wondrous) dance 2762-2803
222. attainment of akasa (space) within 2804-2812
223. jnanodayam (dawn of jnana) 2813-2824
224. sat-chit-ananda 2825-2834
225. svarupa udayam (real nature of Siva) 2835-2846
226. fate (karma) 2847-2852
227. darshan of Siva 2853-2855
228. darshan of siva-svarupa (manifestness) 2856-2863
229. mukti bheda (gradations of liberation) 2864-2865
230. sunya sambhasana (dialogue of symbolism) 2866-2935
231. mauna samadhi 2936-2953
232. greatness of the unlimitedness 2954-2956
233. greatness of the realised ones 2957-2981
234. laudation 2982-3025
235. the all pervasive 3025-3046
236. benediction 3047

In 236 sub-chapters Tirumular has expounded on the widest variety of Hindu religion, rituals and philosophy.

This listing may be useful to those who wish to know whether saiva siddhanta is advaitic. Some of those sections have been bolded for easy reference. Tirumantiram is a tamil text and sanskrit words like advaita, dvaita, etc are not used. He uses tamil words, and one should have some understanding of tamil, or rely on translators, or dictionary. Some words are aakume, paraparan aame, sivam-aaki, iraiyenal aame, avan-ivan aagume, sivan-avan aame, nan enrum taan enrum irandu illai (2820), avane arum pala ciivanum aagum (He becomes the jivas, 3039), etc. Tirumular uses the word sajuyjam (merger of jiva into siva) many times and visva-krasam (total absorption) and so on. The concepts have been repeated so many times that no one can miss it.


#1492 - January 17, 2012 10:24 AM Re: Hindu Gems [Re: webmaster]
webmaster Offline

Registered: February 07, 2010
Posts: 1030
Loc: KL
Nandikeshvara Kashika

Rishi Nandinatha or simply Nandi had eight disciples; Tirumular, Patanjali, Vyaghrapada, Sivayogamuni, and Sanatkumara, Sanakar, Sanadanar, Sananthanar - the last four depicted as the rishis sitting at the feet of Lord Dhakshinamurthi under the banyan tree. Nandi was from the Himalayas in Kashmir. Of his writings, only the Nandinatha Kashika survives.

Tirumular, Patanjali, Vyaghrapada came south and resided in Chidambaram. Their buriel site is there in the temple.

A Selection of Sutras from Maharishi Nandinatha’s Philosophical Text
(ignore the odd numbering due to paragraphing)

1. Compassionately willing to elevate the siddhas such as Sanaka
and others and to install them in the highest plane of consciousness
related to the transcendental sound, Lord Nataraja, the absolute and
unparalleled Lord of cosmic dance, sounded the drum (held in His
raised right hand) fourteen times at the ending phase of the dance.
The transcendental sounds emanating from the drum assumed the
form of fourteen aphorisms and came to be known as the collection
of Siva Sutras. Now I proceed to explain the core meaning of those
fourteen sutras.

3. The Supreme Lord, who is eternally free from the association
of three qualities, having entered the cosmic flux known as maya,
through His Conscious Energy becomes all-pervasive, assumes the
form of the worlds and governs them.

4. The letter a (A) is the fi rst and foremost of all the 51 letters; it
is self-luminous in nature. Because of its total identity with the
Supreme Lord, it shines forth as the Supreme Ishvara Himself. Upon
the union of the first letter, a (A), and the final letter, ha (h), the word
aham gets formed.

9. The letter a (A) is of the nature of cogitability alone, being the
unmanifest. The letter i (w) denotes chitkala. Because of its pervasive
nature, the letter u (o) denotes Vishnu. That which is in the state of
cogitability alone, having associated with chitkala, assuming a form
for the sake of cosmic function, creates the worlds and enters into
them by means of pervasive nature (Vishnu) and becomes cogitable
as the Great Lord (Maheshvara).

10. The Supreme Lord of all, denoted by the letter ®i (`), being in
union with Sivashakti, denoted by the letter l®i ( ), whose form is of
the nature of pure consciousness, enters maya, activates it slightly,
creates the world of movables and immovables and makes them
expand. He does all this solely and absolutely, being One.

11. Not even a slight difference can be seen between the moon and
the moonlight and between a word and its meaning. So also, not
even the slightest difference can be seen between the modifications
and the One which sustains those modifications.

12. Through His own energy, known as Chit-Shakti, and through
His own will, the Supreme Lord makes the entire range of worlds to
unfold from the causal source known as maya. The knowers of the
scriptures realize that the letter ®i (`), which denotes the Supreme
Lord, and the letter l®i ( ), which denotes Shakti, are the specific letters
belonging to the category of neuter.

13. The letters e (/), o (AaE) and ˆa (X) indicate the unified state of
maya and Ishvara. This kind of unification is seen in all the existents.
Since He is the witness-consciousness for all the manifested
things, it is ascertained that the Supreme Lord is solely One only,
having nothing apart from His own existence.

16. What is known as space evolves from ha (h). Air evolves from ya
(ya). Fire evolves from ra (r). Water evolves from va (va). Thus declares
the exalted King of Sivayoga through His Agamas.

18. The five subtle elements from which the gross elements arise&#65533;"
namely, sound, touch, form, taste and smell&#65533;"evolve from the five
letters ña (Va), ma (ma), ˆa (X), &#8747;a (Na) and na (na). Sound, touch, form,
taste and smell are respectively the qualities of space, air, fire, water
and earth. The presence of these five elements is to be realized in all
the existents.

21. It has been declared that for all embodied beings, the five organs
of knowledge&#65533;"namely ear, skin, eye, nose and tongue&#65533;"evolve from
the five letters ja (ja), ba (ba), ga (ga), &#8706;a (z) and da (d) respectively.

25. The Great Ishvara, the Absolute Lord of the universe, having
well associated Himself with the three qualities&#65533;"sattva, rajas and
tamas&#65533;"which evolve prior to the creation of the worlds, constantly
plays, presenting Himself in each embodied being. The three qualities&#65533;"
sattva, rajas and tamas&#65533;"evolve from the three letters ßa (xa),
sha (Sa) and sa (sa).

27. Lord Siva is beyond all these tattvas whose evolution has been
told so far. He is the Supreme One. He is the sole witness of all
beings and their actions. He assumes a form fit enough to bestow
His abounding grace on all beings. “I am the Self of all, and I am one
with the supreme letter ha (h).” Having imparted this final message,
Lord Nataraja concealed Himself from the vision of the sages. Thus
ends the Nandikeshvara Kashika.

#1493 - January 17, 2012 01:51 PM Re: Hindu Gems [Re: webmaster]
webmaster Offline

Registered: February 07, 2010
Posts: 1030
Loc: KL
The Icons Disclose Truths even Beyond Scriptures

Image Worship, so ill understood by the world at large is central to Agamic Hinduism only because it promotes Icon Thinking as explained by the Verse below by Sambantar.

The Metatheism of Sambantar-2

Tevarat TirumuRai 3:25 Tiruntu Tevan Kudi

&#2980;&#3015;&#2997;&#2992;&#2980;&#3021; &#2980;&#3007;&#2992;&#3009;&#2990;&#3009;&#2993;&#3016; 3:25 : &#2980;&#3007;&#2992;&#3009;&#2984;&#3021;&#2980;&#3009; &#2980;&#3015;&#2997;&#2985;&#3021; &#2965;&#3009;&#2975;&#3007;

The Icons Disclose Truths even Beyond Scriptures

The icons [Hindus] worship so ardently install themselves in the deepest layers of the mind, and remaining there slowly unfold deep metaphysical TRUTHS through modifying not only thinking as such but also more fundamentally the SEEING itself. The eyes are OPENED up further and with that what were beyond the vision before now come into the vision. The BLINDNESS is destroyed with more illuminations of the most meaningful sort and which is curative in their effect. The karmas and such other defilers within are destroyed just like sunlight destroys the prevailing darkness.

The curative effect of the metaphysical illuminations is certainly one of the reasons why temple culture continues as the earliest and the most enduring aspect of religious life.

viiti pookkaavana vinaiyai viidduvana
ooti oorkkappadaap poruLai oorvippana
tiitil teevankudit teevar teeveytiya
aati antamilaa AdikaL veedaGkaLee


BEING has no beginnings and end but a POWER unto Himself as He can withdraw His presence and re-issue it i.e. cause His death and rebirth. Such a BEING wears many guises to illuminate the mind of the ignorant creatures and sits in the pure temple of Tiru Teevan Kudi in various Icon Forms. Those who meditate upon them and wrest out the MEANINGS hidden there will not be driven to the streets to beg for metaphysical wisdom. In addition to that they will be CURED by being freed of the karmas that are the sources of all ailments. But most importantly this semiotic exercises will disclose TRUTHS that are beyond the ardent and deep studies of the scriptures.


The most important phrase in this verse is “ ooti oorkkappadaa poruLai oorvippana” and which means that Icon Thinking discloses truths that are impossible to gain by deep studies of scriptures. Sambantar was born a Vedic Brahmin and so this is very significant in pointing out he departed from Vedism for it is Vedism in India that claimed that only the studies of the Vedas and performing the rituals recommended there, are efficacious in purifying the souls of the karmas, the source of all evils.

Sambantar destroys this believe that indirectly sought to displace temple worship and along with it the metaphysical disciplines of Icon Thinking, Hermeneutic Semiotics and so forth with Yajnas and recital of Vedic Slokas. It is NOT an accident that Vedic and Vedantic traditions do not promote Icon thinking and so forth. BEING is BEYOND language for anything linguistic is ephemeral - they will die out unless maintained by a tradition of chanters and which is NOT true of Njanam, the Supreme Illumination that readies the soul for the final redemption of Moksa.

While in a way this also applies to ICON THINKING as well but it evolves into Mantra Thinking that is FREE of any figural thinking including the iconic. Within the IMAGE of these icons there are TRUTHS which unfold within the contemplative mind and which are BEYOND words and hence scriptures i.e Icon Thinking leads to its own death and rebirth into Mantra Thinking.

The IMAGES of the icon sorts, the Muurtis are not only prelinguistic but also post-linguistic - they contain within themselves TRUTHS that are beyond words. While scriptures trap the mind into words and seek to keep the mind arrested thus, the ICONS promote a further EVOLUTION into non-iconic mantra thinking. Thus it is not an accident that it is within Hermeneutic Semiotics that Mantra Thinking also developed and baktas like Sambantar, Appar and so forth also sang many beautiful Mantra Hymns.


#1503 - May 05, 2012 12:14 PM Re: Hindu Gems [Re: webmaster]
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Registered: February 07, 2010
Posts: 1030
Loc: KL
Dasa and Dasyu are Iranians

“In the Rg-Veda, the terms ‘Dasa’ and ‘Dasyu’, which are also known in ethnic meanings in Iranian languages, refer without any doubt to Iranians, i.e. fellow Indo-Europeans, whiter than or at least as white as the Vedic people. Not to Mundas or Dravidians.

The Rg-Vedic Battle of the Ten Kings and Varshagira Battle (the first on the Ravi banks in West Panjab, the second beyond the Bolan Pass in southern Afghanistan, after the westward expansion rendered possible by Vedic kind Sudas's victory in the first battle), were very definitely between Iranians and Vedic Indo-Aryans. The second of these battles is also alluded to in the younger Avesta, where the same battle leaders are mentioned: Rjashva/Arjasp and Somaka/Humayaka on the Indian side, Vishtaspa/Ishtashva on the Iranian side. RV 1:122:13 mentions Ishtâshva, the Sanskrit form of Iranian "Vishtâspa", well-known as Zarathustra's royal patron: "What can Ishtâshva, Ishtarashmi or any other princes do against those who enjoy the protection (of Mitra and Varuna)?"

Thus the interpretation of Sayana and SK Hodiwala, as reported by Shrikant Talageri, The Rigveda, a Historical Analysis, p.215-221, and also followed, at least in the names given, by HH Wilson and KF Geldner in their RV translations. It is a rare treat in studies of ancient literature when a single event is reported in two independent sources, which moreover represent the two opposing parties in the event.

Koenraad Elst


#1512 - December 25, 2012 03:34 PM Re: Hindu Gems [Re: webmaster]
webmaster Offline

Registered: February 07, 2010
Posts: 1030
Loc: KL
Woman – Hallmark of true valor

As per Vedas, a powerful prosperous society demands woman to be full of valor because that is her natural trait. Her valor is not brutal but that inspired by emotional and spiritual intelligence.

Let us review a few mantras from Vedas on woman:

Yajurveda 10.26: O woman, you are source of happiness. You are source of firmness and stability. You are source of valor. Stay glorious in our society.

Rigveda 8.18.5: O woman, you are unbreakable, brave and impoverished. Hence your children are also brave and eager to take greatest challenges for noble goals. They dare to fight the toughest enemies. They never even dream of sins. How can they indulge in any sinful act! All this is because you are the mother!

Yajurveda 17.45: O brave woman, obtain training in martial arts and warfare. Unleash your potential and destroy the enemies. Capture them and do not have mercy on those who spread hatred and vices in society. Imprison them.

Rigveda 6.75.15: O brave woman, for the criminals, you are an arrow full of poison. For defense of the society, you have donned an armor. You have tremendous valor. We humbly bow to your selfless glory!

Rigveda 10.86.9: This criminal is assuming me to be a coward. But I am brave. My husband is also brave. I am in company of brave people.

Rigveda 10.159.2: I am the flag of the nation. I am the head of the society. I am brilliant. My voice has impact. I am loved by my husband but in battle-field I demonstrate exemplary bravery that destroys the enemies.

Rigveda 10.159.3: My son has destroyed all enemies. My daughter is full of brilliance. My husband is famed. And I am a winner.

Rigveda 10.159.4: My husband has performed exemplary acts of selflessness. I have also conducted similar selfless acts of bravery. Since I am completely selfless and powerful, I have no enemies.

#1514 - January 14, 2013 12:32 PM Re: Hindu Gems [Re: webmaster]
Pathmarajah Offline

Registered: July 22, 2004
Posts: 375
Loc: Penang
Indian Ethics

Indian ethics would include non violence (ahimsa) which is the golden rule, dharma (duty), wealth (porul/artha), love (inbam/kama), yamas (do not), niyamas (do), reincarnation, karma, worship, jaati, varna, endogamy, observing holy days and festivals, pilgrimage, stage marker sacraments, a form of non-speciesism (animals rights and reverence), vegetarianism, reverence of mother, father, guru and god, service (karma yoga), charity (dharmam/tarumam), the theoretical inequality between stratified ethnic groups, the inequality of sexes, the inequality of outcastes and foreigners.

The theoretical formulation of ahimsa is part of classical Hindu ethics. However, the marginalization of people in the caste framework does not qualify to be called ahimsa. The practice of ahimsa (especially as vegetarianism) is part of Jain and South-Indian/Gujarati ethics, not Hindu ethics, a careful distinction of theory and practice. Ahimsa is not a pan-Indian ethic.

The Tamil concept of Aram is justice (but which is casually and erroneously translated as virtue and dharma). Aram co-existed with another concept of Maram; ara is used with reference to virtue, justice, equity, actions taken with due consideration of context and custom; maram, on the other hand, is used to denote valour, courage, wrath, hatred, killing and strength. Hence, it is quite different from the concept of dharma. Aram may be compared with Dancy's Particularism where there are no hard and fast principles but stress is on context sensitiveness.

The cardinal principle of law in that divine work is righteousness or aram. Persons who administered justice during the Sangam period were governed by the principles of equity embodied in the word, aram.

The Tirukural and Aati Chudi of Auvaiyar would represent universal ethics applicable to all mankind in all ages.

I would not like to do a comparative study of western and eastern ethics as the latter fails on the first count of equality of all without which no justice is possible (Rawls Original Position).



Edited by Pathmarajah (January 14, 2013 12:32 PM)

#1520 - April 15, 2013 11:31 AM Re: Hindu Gems [Re: webmaster]
Pathmarajah Offline

Registered: July 22, 2004
Posts: 375
Loc: Penang

Hindu System of Logic - Four Types of Logical Statements

In western Aristotalian logic there is the two-fold system of logic, either true or false, a yes or no exclusivist logic with no middle ground. This kind of thinking leads to mysteries, things that cannot be explained, things that are neither true nor false.

In Nagarjuna's Logic there are four kinds of statements:

1. true statement
2. false statement
3. true and false
4. neither true nor false.

With respect to god and the soul, any description would be [3] and true and false, and, [4] neither true nor false.



#1521 - April 26, 2013 09:07 AM Re: Hindu Gems [Re: webmaster]
Pathmarajah Offline

Registered: July 22, 2004
Posts: 375
Loc: Penang

What is the Hindu Philosophy of Mind?

The Theory of the Soul and its Five Bodies

Hindu philosophy posits the existence of god, souls, and the world, and this is the fundamental ontology of all Hindu philosophies. In western (non biblical) philosophy, the ontology consists of world and mind, or matter and mind - dualism, but no god and no souls.

In siddhanta the three entities are defined as sat, sat-asat, and asat respectively. Sat means real, and asat is nonreal. The soul has two components, sat and asat - part real, part non real. When the components detach (moksha, mukti, veedu), the sat component of the soul merges with the Greater Sat (God), a process called sayujyam. The merger is irrevocable, like water into water* and there is no more separate identity.

By definition, there can be no two realities. Reality is always one. This is a fundamental Hindu principle. Ekam Sat. One Reality, the wise call it by many names, including siva and jiva.

The soul is a body of light, it is siva sheathed in a body, the anandamaya kosa, and now called a jiva, and which is identical to Siva, or sarupam. The sheathing gives it an appearance of individuality, and has consciousness. This soul then acquires a cognition body, vijnanamaya kosa. With this body it is able to know. The soul then acquires an astral body, manomaya kosa which is similar to the physical body, and is able to inhabit the astral world, antarloka, to see and be seen. The root word of mano is mana, meaning mind. Finally the soul acquires a pranic body (pranamaya kosa) and a physical body (annamaya kosa) when it takes birth in the physical world, bhuloka. Now it is able to function in this world, to see and to be seen. Just like we need a spacesuit to live in space, we need an astral body to live in the antarloka, and a physical body in the bhuloka.

Without the physical body, this physical world would be seemingly non-existent to the soul. Without the astral body, the antarloka would be seemingly non-existent to the soul. With the physical body, the antarloka and sivaloka would be seemingly non-existent to the soul. Each of these bodies, opens one dimension of experience for the soul while at the same time closing other dimensions of existence. So no living person can know of heaven or hell, likewise for the deceased this world and all its past sojourn on earth cannot be known.

On death, the pranic body and physical is sloughed off and immediately the soul functions in its astral body in the antarloka. The transition is immediate, described as going from one room to another. Here it still retains its mind, perhaps more clearly than ever as described in some Near Death Experiences, and meets and is able to communicate with deceased relatives as well as inhabitants of the antarloka (devas).

In Hindu philosophy the mind is not the brain. It is a dualist position. The brain processes sensory input from the sense organs and relays to the mind a picture of the environment. The mind, consisting of antahkarana (mental faculties) and indriyas (organs of perceptions) are located in the astral body (manomaya kosa). It receives the input from the brain processes, and forms beliefs about the environment. The physical brain and neural processes are a duplicate of the mind and mental processes in the astral body.

Just like upon returning to earth we no longer need the spacesuit and all it's information feeding gadgets, in that same way, once in the astral world the soul no longer needs the physical brain to think and to know. It can think more clearly unhindered by the physical body.

Cognition is located in the vijnanamaya kosa. This is the knowing aspect of mind. It knows, decides, judges, and discriminates between this and that, and gives rise to intentions. All the bodies work so closely together that there is seeming overlap. Therefore we think the brain is the mind. We think the mind is cognition. We think cognition is consciousness. And we think we are the body and the mind.

Consciousness is located in the soul body (anandamaya kosa) It is sat (real), it is chit (consciousness or awareness), and it is ananda (a state of bliss).

In science and philosophy, apart from evidence, there are three criteria to be met before theories can be accepted. They are, that the theory has explanatory powers (Carnap), the theory offers stunning predictions (Lakatos) and the theory is falsifiable (Popper). This is because we are now exploring the world of unobservable entities - particles, dark energy, dark matter, black holes, etc.

Where there is underdetermination - insufficient data to make a precise explanation, we rely on the explanatory powers of a theory. The ability to account and explain is important for a theory to be accepted and not necessarily there has to be strict empiricism. According to scientific realism, one need not believe in the existence of the unobservables posited in order to accept those theories for use. As long as there is adequate explanation of theory structure (Worral) it only requires agnosticism.

But here we are dealing not just with unobservable entities, but we are dealing with the mind, a non physical entity. The Hindu theory of the soul and its five bodies does not offer bridge laws. It does not explain how the astral body connects and interacts with the physical body, and whether this connection and interaction is subject to laws, whether there is causality, or is the relationship anomalous with no mental-physical laws! Granted there are no bridge laws since we are dealing with non physical entities, does the Hindu theory offer explanations? It does.

It explains that consciousness, cognition, mind and body are located in four different bodies, which functions in different planes of existence, that each of these are separate but interactive, that the mind can continue to function without the body as in anencephaly, brain death, phantom limbs, phantom pain, and the recorded cases of near death experiences where the soul and mind is seemingly separate from the body, and in deep meditation where there is consciousness and an experience of detachment from the mind and body. It offers that memory is located not just in the brain and neural firings but in the mental body, which it carries with it as imprints to future lives, whether able to recall it or not. And as such it explains the recalling of past lives as in the many recorded cases. It offers an explanation of a group mind that operates in a flock of birds, shoal of fish, elemental beings that occupy forests, fields, a clump of trees, mountain tops and whole species of creatures. It provides room for explanation of morphic fields a particular specie tunes into and becomes part of an extended group mind, where the group transmits information and receives feedback from, explaining how many creatures immediately on birth seem to know how to receive nurture, hunt and kill in packs.

Whether we believe in the soul and its five bodies, the question is, does this theory structure have explanatory powers? I think it does. No other theory has such explanatory powers as discussed in this article.

This is the Hindu theory of soul, mind and body. This is our offer of an alternative theory in view of the failure of western monism and dualism to explain mind and body.

I welcome criticisms as this is an important matter and there may be errors. And this may be our definitive Hindu answer to the mind-body problem, as well as the other Hard Problem - whether there is consciousness or not.


existence - what we perceive.
real, reality - what is actually there.
* SivaJnanaBodham Karutturai by Meykandar, Sutra 7.
bodies of the soul - referred to in many shastras, most notably in the Tirumantiram.

anencephaly - Baby born without a brain


#1531 - May 09, 2013 10:31 AM Re: Hindu Gems [Re: webmaster]
Pathmarajah Offline

Registered: July 22, 2004
Posts: 375
Loc: Penang

Sacred thread

You have earlier seen pictures of pattars (goldsmiths) wearing the sacred thread. (scroll down).

Here is a picture of Parvati Devi wearing the thread.

Here are some testimonies in forums the last few days:

The notion that only Brahmins wear sacred thread is simply not true. At least in
Tamil Nadu. My earliest impression of a non brahmin wearing a thread is that of
our carpenter who came to make a gate 50 years ago at our house. He wore it and
in my opinion quite proudly too. Even today my washerwoman's husband who does
the pressing of clothes sports a sacred thread! With Vaishnavite namam to boot!

In AP, all specialized castes wear sacred thread (Jandhyamu) after children are
initiated into their profession. BC castes do this. Sali castes such as
Carpenter (Kamsali or Vishwa Brahmana) caste do wear it in AP too. Barbar caste
(Mangali or Nayi Brahmana) do to as they learn music instruments. Other upper
castes do too depending on rites they perform. But as for wearing continuously
only priest caste definitely and other skilled professional castes do.

Nilesh Oak
Kshatriya and Vaishya in Maharashtra (not all subcasts may do it) also perform
Upanayana cermony. Going back to ancient least in Ramayana time,
Ladies used to perform 'pristley duties'. There are also references to Kausalya,
Sita doing Sandhya (a ceremony/ritual performed by those who have gone through
upanayan ceremony). That covers Kshatriya (royalty but non-Brahmin in
contemporary sense) women (not just men) going through Upanayana ceremony.

Vysya Shettys and Lingayats of Karnataka also wear the thread. Vysya Shettys
also have an upanayana ceremony.


Edited by Pathmarajah (May 09, 2013 11:58 AM)

#1550 - March 03, 2014 09:55 AM Re: Hindu Gems [Re: webmaster]
Pathmarajah Offline

Registered: July 22, 2004
Posts: 375
Loc: Penang
New Classification of Shastras

Many Hindus seem to have a great deal of difficulty in separating fact from fiction, truth from untruth, history from prehistory, gods from men, real from unreal, light from darkness, shastra from non shastra, myth from legend.

They do not seem to understand the meaning of the word 'myth', therefore we should stop using that word and use 'fiction' instead. Myth means exaggerated stories about gods, imaginary beings, fantasy characters and events, woven with real personages from the past, sometimes real places, whereas legends are exaggerated stories about men. Myths and legends are educational tools to communicate, dramatise and emphasise some concepts, capture the imagination and entertain the people. Both falls within fiction.

So I have a new classification for shastras.

Vedas, Thirumurai, Prabandham

Agamas, Yoga Sutras,

Philosophical Treatises
Upanishads, Brahma Sutras, Tirumantiram, SivaJnanaBodham,

Ethical Treatises
Tirukural, Aathichoodi, Kondrai Vaenthan

Puranas, Itihasas, Panchatantra, kathas,.

Of course there is a great deal of overlap. There is a bit of everything in each class of text. Anywhere we hear of centaurs, pegasus and talking animals, we immediately know it is fiction.

Where there is talk of many gods such as Indra, Brahma, Vishnu, Siva, we immediately know it is myth, a fiction. There is only a One Reality but in myth we use many names to demonstrate a truth. The entire myth is symbolism and only the teaching can be taken as a kernel of truth.

Where we hear of gods having wives and children, we know it is entirely fiction. Gods are bodyless anthropomorphic light-souls, and they do not have to eat, sleep or have sex, experience no pleasure or pain. Those activities belongs to animal bodies. Can a light source, always shining within you, have gender, have sex, have children? Is the light source within me and within you different?

The puranas and itihasas are full of tales of many gods, and with many wives and children. Maybe the ancient Hindus should have talked of light-source rather than gods with human like personalities.

Nevertheless, this does not undermine gods who are worshipped in Hinduism like Ganesha, Hanuman and vahanas. These light sources can take any shape or form. Please know how to make the distinction.



Edited by Pathmarajah (March 04, 2014 10:13 AM)

#1553 - July 15, 2014 06:15 AM Re: Hindu Gems [Re: webmaster]
Pathmarajah Offline

Registered: July 22, 2004
Posts: 375
Loc: Penang
Living and Dying

Where exactly is God? Surely something that exists must be located somewhere. Existing things must have a spatio-temporal location, located somewhere in space and in time.

It is the light within us, the blazing sun seen in the cranium when the eyes are closed, which some call it the soul, jiva, but the wise call it Siva. This is the only One Reality, the Sat. It has awareness, Chit. And when identifying with it, one experiences Bliss, Ananda!

I have seen this light, first thing in the mornings, before I open my eyes and jump out of bed. That light is within all of us and it is one and the same light. But I could progress no further than this. The gods did not open the doors for me any further. Unless they open the doors, spiritual unfoldment is impossible. After a lifetime of spiritual pursuit I can confidently say that no amount of will or human effort can produce any progress unless the gods will it! Why this is so is inexplicable.

Seeing the light is one thing, everybody can do it with some guidance and effort. But identifying with it, with the Chit and Ananda, is another difficult thing. Because there is no formula, no mantras, no roadmap to it. The gods must shown it to us, and that is called grace. Transcending yet the Sat-Chit-Ananda we reach the Parasivam, or The Nothing! Which is the source of everything.

Most of humanity do not understand what this all is. Ignorant Hindus think god is someone who sits in padmasana on a remote mountaintop with a snake coiled around his neck. Other equally foolish Hindus think He is a young man playing the flute and tantalising the girls. Yet others think she is a bloodthirsty and ferocious tongue drawn lady in black. And that these gods favours humans by granting their petty requests?! This is the sorry state of Hinduism today. Mythology taken to be truths and not allegories.

We know where this fantasy comes from. It comes from a heap whose destiny to the flames is overdue! An accumulated jumble that keeps a billion people in mental bondage and in backwardness, and keeps them from knowing that too. Rather has convinced them that backwardness is actually high culture!

Why am I sharing this?

Because this is the way to live and to pursue our spiritual destinies relentlessly. Or else, move along in life and prepare for death. I've already made clear my instructions on disposal of my corpse - no mourning, no rituals, cremation within hours, the ashes strewn nowhere in particular; in the garbage can or on the wayside grass, whichever is convenient to the living. And certainly no anniversary rituals. It is but old worn out clothes that I used while on sojourn on this planet. Why would anyone want to care for or remember old clothes, or the time of discarding! There must be no evidence that I ever lived on the planet, no trace at all.



Edited by Pathmarajah (July 15, 2014 10:27 AM)

#1554 - July 23, 2014 02:13 PM Re: Hindu Gems [Re: webmaster]
Pathmarajah Offline

Registered: July 22, 2004
Posts: 375
Loc: Penang


We see bouncing light. Light bounces off objects and hits our eyes, and that translates as shapes and colour in our mind. But we never actually see the objects. We are merely seeing light. That is the only thing that we actually see.

The mind is the effervescence, incandescence, or emanation of brain neural activity. This is standard Neuroscience. Brain neural activity is reflected in the mind as an after effect. By itself the mind does not exist, it is an illusion, like shadows have no real existence. Take away the object and its shadow disappears. Likewise, take away the brain and the mind disappears! The brain is the object and the mind is the shadow.

Therefore, we have no control over the mind. Nor the brain. No one can catch a shadow. We have no way of influencing neural firings in our brain. The brain operates by itself, following the laws of Determinism.



#1565 - June 27, 2015 09:20 PM Re: Hindu Gems [Re: webmaster]
Pathmarajah Offline

Registered: July 22, 2004
Posts: 375
Loc: Penang

What is Aryan

I would like to add that the word 'aryan", which is so politically motivated in India, simply means 'a settled people' as compared to nomadic pastoral tribes'. Settlement took place along rive banks about 10-12,000 years ago, and who engaged in agricultural, fishing and pastoral farming. While others, tribals, continued their nomadic ways. The settled beople were referred to as aryan! It is not a racial term. So no big deal here!


Secondly, there has been no major migration into India in the last 8-10,000 years.



#1567 - May 22, 2016 05:08 PM Re: Hindu Gems [Re: webmaster]
webmaster Offline

Registered: February 07, 2010
Posts: 1030
Loc: KL

The Great Pretender

He let the gods Agni, Varuna, Vayu, etc think they have their own power independent of him, and let them exercise it and take credit for it. He taught yoga to Patanjali yet let Patanjali take the credit for it. He taught Natya to Bharata yet let Bharata take credit for it. Pretending not to know He let his son Subrahmanya teach mantras to Him and graciously called him Sivaguru. Through Ganesha He taught Kumara that the Primordial Universal Parents is also the world, thus bestowing Ganesha with the name Kumara Guru. He pretended to be disturbed by Manmatha and burnt him. He pretended to be enamoured by the beauty of Vishnu as a Mohini. He pretended to fear Bhasma Asura, and Shani by hiding in a tree.

Most of all he let souls think they are alone and have their own will. He let the souls and gods think he does not love them nor guides' them and that everyone is acting on their own and lets them take the credit.

He is the great pretender. He is Siva.


#1570 - July 23, 2016 02:36 AM Re: Hindu Gems [Re: webmaster]
webmaster Offline

Registered: February 07, 2010
Posts: 1030
Loc: KL
SUPERB Open Letter By MARIA WIRTH To Zakir Naik

Hindus generally don’t criticise other religions in spite of the fact that Christianity and Islam not only criticise, but demean Hinduism badly. Zakir Naik is only one example. Do Hindus know what is preached in the innumerable churches and mosques across India? I know for sure that Hindu gods are called devils by Christian missionaries. Yet Hindus neither defend their gods nor challenge the Abrahamic dogmas in spite of having a solid philosophical basis for their beliefs, which is lacking in Christianity and Islam.

Some years ago, Zakir Naik had ridiculed Ganapati and thrown a challenge to prove that Ganapati is God. I assume he means by God the Supreme Being that Muslims call Allah.

Now what do we know about Allah?

Foremost, Allah is great and merciful, and the faithful as well as the unfaithful are loudly reminded of it five times a day. He also knows what all human beings are doing, but is separate from them. It is claimed that Allah has communicated his final words to Prophet Mohamed. Those words are in the Quran. Allah declared that Islam alone is true. So, all human beings must follow Islam because other paths are wrong. And they must hurry up, because every human being has only one life.

Those, who do not accept Islam during their lifetime, will be thrown into eternal hellfire where “boiling water will be poured over their heads that not only melts their skin but also the inner parts of their bellies…” (Q22.19-22)

Clearly, here is where Allah’s mercy ends. He does not brook any dissent. And the Azan, which started compassionately, ends with: “Oh Allah, guide us to the Right Way. The Way of those whom You have favoured, not of those who have earned Your wrath…” Al-Fatiha 1

This means, Allah is merciful only to his followers who are called Muslims and he is wrathful to those who are not Muslims.

Dr. Zakir Naik, I am confident that I got the concept of ‘God’ in Islam right because Christianity has a similar concept. And I dare to claim that it is not true. Can you prove (and this challenge goes also to Christian clerics) that Allah/ God is indeed so unfair and divisive? Can you prove there will be this huge cauldron of fire where billions of people will burn for ever after Judgment Day? Do these claims of “eternal hellfire for unbelievers” not rather have the purpose to keep the flock in check? To divide and rule?

There are about 2 billion Christians, who are told they have to remain Christians, otherwise they can’t go to heaven. And then there are about 2 billion Muslims who are told that they have to remain Muslims, otherwise they can’t go to paradise. Both religions had plenty of time to sort out which one is true, but they did not do it. Why? Because they cannot prove it. They can only make claims and counterclaims and fight among themselves, between Muslims and Christians and with heathens or infidels. They do this for the last 2000 years.

Under these circumstances, can anyone claim that Islam or Christianity is beneficial for humanity? Is it not time to have a thorough check of what REALLY is the truth?

In regard to the absolute Truth, Dr. Zakir Naik, your ancestors, the Indian Rishis, made valuable contributions and you can be proud of them. In ancient times, long, long before Christianity or Islam appeared on the scene, the Rishis had a very mature understanding of Brahman which would be ‘Truth’ or ‘Supreme Being’ or ‘God’ in English. Brahman is not personal, not a superhuman entity somewhere in heaven, not male or female, not jealous of other gods, not revengeful if ignored, but it is Sat-Chit-Ananda, the conscious, one essence in all names and forms – like the one ocean is the essence of all the waves.

The Rishis realised that this universe is a wrong perception of Brahman. They called it Maya, not really true, only apparently true.

For anything to qualify as absolute Truth, it has to be always – past, present and future – and it has to be self-evident.

The Rishis came to the conclusion that nothing fulfils these criteria except pure (= thought free) consciousness. This consciousness is here and now, always, everywhere. Yet we miss it because we focus only on things or thoughts, emotions, etc. – like, when we focus a torchlight in a room only on the furniture and miss the empty space. Infinite space, which throbs with life and love is actually a good metaphor for Sat-Chit-Ananda – the highest truth that underlies names and forms (nama-rupa).

Science has meanwhile discovered the Sat-aspect of the truth. Oneness is there. To discover that this Oneness is also aware (Chit) and blissful (Ananda) scientists would need to turn to their own consciousness to research further instead of looking outside. Let us see whether the scientists will support also the claim of the Rishis that this whole manifestation is alive and full of bliss.

In one point, however, you are right, Dr. Zakir Naik: There is only one Truth, one God, which the wise call by different names. But the nature of it you got wrong. It does not send non-Muslims or non-Christians eternally into hellfire. The Supreme Being is indeed merciful and great.

But you wanted to know whether Ganapati is a deity.

May I explain a bit of your ancestors’ tradition which struck me as most profound when I came to know of it?

Sanatana Dharma is not only about intellectually knowing Sat-Chit-Ananda, but about realising it. Since Brahman is all pervading, it must be also in us (Ayam Atma Brahman). So we can tap and feel it. For this, however, we need to follow certain rules. We need to purify ourselves, lead a moral life, speak the truth, etc. To eat plenty of meat and have plenty of sex is not conducive for this purification. Yet one factor is very conducive: Bhakti – love for God.

Here Hindu Dharma brings in Ishwara.

The concept of Ishwara is close to the Abrahamic notion of a personal God but more benevolent. There is of course no eternal hell for unbelievers. Everyone gets chance after chance in life after life till he realises that he is not a separate wave, but one with the ocean.

Ishwara is God with attributes and has innumerable aspects, as this universe has innumerable aspects or human nature has innumerable aspects. These aspects are personified in different deities and the devotee can choose the one who is dearest to him. It helps to develop love for the invisible Truth – for example through Ganapati.

Those Devas are mistakenly much maligned by Christianity and Islam. They are not separate entities but kind of access points to the one Brahman, which is otherwise unimaginable. It is possible to feel familiar with them, to love them, to talk with them. And the scriptures leave no doubt that devas are ultimately Brahman.

And here, Dr. Naik, you may get an answer to your question whether Ganapati is ultimately the Supreme Being.

The Ganapati Atharvashirsa Upanishad, which is part of the Atharva Veda, states: “Tvameva kevalam karta si, tvameva kevalam dharta si, tvameva kevalam harta si.

Tvameva sarvam khalvidam brahmasi, tvam saksadatma si nityam.”

It means: You alone are the creator, you alone are the sustainer, you alone are the annihilator. All this is Brahman and you are that Brahman. You are indeed the Atman eternally.

This declaration, however, is not unique for Ganapati. It is said for other deities, too.

Yet the fact that this is written in a sacred text, is not proof enough. There are plenty of sacred texts in this world and if everything in them is blindly accepted as true, we end up with all kind of proclaimed truths which are not true. We need to verify what is declared as truth on the touchstone of reason, intuition and experience. If it contradicts all of these, it is not worth believing it and certainly not dying for it.

The proof that all deities are Brahman is because only Brahman really exists. Brahman is like the ocean. The waves are not separate from it. The name with which one worships the Divine, does not matter. What matters is how much devotion one feels. The greater the devotion, the more miracles can happen. Ganapati is loved by millions of Hindus worldwide. He is the door through which they try to access Sat-Chit-Ananda.

Sanatana Dharma is very ancient. And yet the Rishis had such deep insights, for example that the world is a wrong perception of what is really true, like seeing a snake at dusk when in fact there is only a rope. Westerners who ridiculed Hindus because they believe that the world is an illusion keep now quiet as science supports the Hindu view.

Meanwhile NASA scientists have detected the building blocks of DNA in meteorites. The Max Planck Institute in Germany published the first picture of the whole universe. It had an oval shape. Could it be possible that those who ridicule Hindus for worshipping a Shiva lingam might soon rethink their attitude, as well, lest they embarrass themselves?

Great men have come and gone in India’s ancient civilisation. Some have been made into gods. There is nothing wrong with it. The Divine is in all.

It should make you reflect, Dr. Naik that science keeps validating the insights of the Rishis, for example the mindboggling age of the universe, or the ultimate Oneness of all.

Attempts to vilify Indian tradition by you and others are successful because the British weaned Indians away from their tradition and most people know little about it. Yet if you are sincere, you will realise that the wisdom of your ancestors scores high over the worldview and the mind set of Abrahamic religions. The attitude of “We alone are right and you go to hell if you don’t accept our religion” is doing great harm to humanity. It may be helpful for world dominion, but do you want to live in a world where everyone has to wear a straight-jacket?

If I were you, Dr. Naik, I would be worried especially about one thing: what if you wake up after death and there is NO paradise waiting for you? What if all those Jihadis, who were inspired by you, cursed you after realising there was no paradise for them? What if you are taking birth again in another form and reap the fruits of your actions of this life where you consciously or unconsciously distorted the truth? Rebirth is not only mentioned in the Indian texts. There is also plenty of evidence for it – over 3000 cases are documented in the archive of Virginia University.

Dr. Naik, I don’t know how deeply you believe what you preach. I know from personal experience how effective brainwashing in childhood can be. But I also know that it is possible to get out of it, and it seems the older one is, the easier.

For me, it was a great relief to come out of the Christian religious straight jacket and I would encourage you to also genuinely enquire into the truth. Your concept of God is not Truth. You quote a book as support. Truth does not fit into a book. Truth is THAT WHAT TRULY IS.

Your ancestors, the Indian Rishis, spoke from experience, not from book knowledge.

Yours Sincerely

Maria Wirth


#1571 - August 30, 2016 10:01 PM Re: Hindu Gems [Re: webmaster]
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The Story of Gnana Sambandar’s Enlightenment

Sadhguru tells us the story of Sambandar, one of the Nayanmars, who created a situation at his wedding where all the guests attained to the ultimate!

Sadhguru: Sambandar was an enlightened being, a bala yogi who lived over a thousand years ago. At the age of six he began to express his spiritual dimension in a very beautiful way. He couldn’t teach since he was a child, so he sang wonderfully to express his enlightenment. Most of it has gone unrecorded, but what little was recorded is of such immense beauty.
Sambandar had this idea for the wedding – he wanted this to become an ultimate union, not just for him and his bride, but for all the guests who would come.

He came from a royal lineage so when he became a young man, he was obligated to get married because his family and kingdom were compelling him in that direction though he himself had no such longing. Then, he recognized a particular girl and said if it is this one girl, maybe… It wasn’t that he thought this girl was the prettiest or whatever, it was just that he saw her as a tool to do something else.

This girl happened to be of royal lineage too, but her kingdom and Sambandar’s kingdom didn’t get along. When she was just five or six years of age, she had turned so intensely spiritual that her parents were unable to contain her in the house. So, when she was just eight, she somehow compelled her parents to send her to Varanasi in North India. This was quite an impossible thing in India that time – even now it is difficult! But she managed this, and spent time with her guru till she was fourteen years old.

Then, her guru saw that destiny was moving in a certain direction, and realizing that her parents would anyway be looking to get her married at this age, told her to move towards Sambandar. The guru revealed Sambandar’s plan to the girl – something he would not have done under usual circumstances – and she willingly agreed to it. She too had not been thinking of marriage in her life, but now that she knew this was a special person and he had different ideas for the wedding, she accepted. The two families somehow reconciled with each other because these two people were such extraordinary beings. Everyone could see that, and Sambandar already had a large following by this time. So the marriage fixed.

Many of the important people in southern India were invited. Over 3000 people assembled for the wedding. Usually, in the Indian wedding ceremony, the priest is uttering certain things that most people don’t pay any attention to. What he is saying is that something has drawn these two people together – maybe just hormones – but may this union lead to ultimate union. That’s what the whole ceremony is about – may this simple attraction of male and female become a longing and a method for you to reach enlightenment.

That’s how the wedding ceremony in the Hindu way of life is. Most people don’t get beyond hormones or emotions. If they have reasonably pleasant emotions, it is considered a successful marriage. But the very wedding process is looking forward to an ultimate union, not just for emotional union or hormonal satisfaction.

Sambandar had this idea for the wedding – he wanted this to become an ultimate union, not just for him and his bride, but for all the guests who would come. He was a generous man! He created an atmosphere where the wedding guests were no longer guests, they had become intense spiritual seekers in those few hours there. When the moment came, all of them found their ultimate and shed their bodies right there. He and his bride left too. Over 3000 people shed their bodies in full consciousness.

Many centuries later, another poet saint came, and we hear more about Sambandar from him. Vallalar lamented very poetically, “Oh, why didn’t I get the opportunity to be at that wedding? Why was I not an invitee? Now I have to slog for my spirituality like this!”


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