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Contents - this page
2. Inner Visions 3. Science: Parallels with Magic 4. The Way of the Average Person - Manickavasagar 5. The End: Religious Perspectives 6. The World is the Genuine Scripture - Tayumanavar 7. The End: Scientific Perspective 8. How to Praise BEING when He Manages All? - Manickavasagar 9. Se x in in Religion 10. The Religion is Embedded in the Culture 11. Sumerian is Archaic Tamil 12. On Need of a Sat Guru 13. Worshipping BEING for Moksa and Nothing Else - Manickavasagar 14. Sadhana 15. The Metaphysical Interrogations - Tayumanavar 16. The Eight Great Acts of Siva 17. The Ninth Great Act 18. Creator of the Gods 19. Namazvar Worships Siva 20. On Authentic Existence - Manickavasagar 21. On Globodium and its Roots 22. Revelation in Science 23. Saivism Integrates and Understands All Religions - Vallalar 24. Vedic Shaivism 25. Devaram and the Moksa Experience - Tayumanavar 26. The Climbs in Metaphysical Space - Vallalar 27. The Lord is Narayana - by Pattinathu Pillaiyar 28. Precognition - On Knowing the future 29. Agastya, Tamilakam and the Three Worlds 30. The Hindu Diet 31. Merging With Siva - Sivaya Subramuniyaswami 32. BEING and the Metaphysical Indeterminacy - Manickavasagar 33. What Does God Look Like? - Saint Sundaramoorthy Nayanar 34. I Hear, I See! 35. Prayers and Worship 36. Names of Gods in Tamil Sangam Literature 37. Finally it is BEING who Teaches - Vallalar 38. Yoga and Sacred Tamil - Tayumanavar 39. Nature and Supernature [This message has been edited by Webmaster (edited December 28, 2006).] IP: Logged |
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Sleep Knowing or Metaphysical Dream Knowing Realisations during the sleep state or inactive sleep, is also known as 'ari thuyil' meaning sleep knowing.
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Inner Visions
Round about this time a person begins to have spiritual experiences; hearing When the third eye opens, there is a flow of inner sight (awareness/chit)), Also there is nothing we can do or achieve with these newfound faculties. We In the beginning one sees with the third eye but the physical eyes closed. Later Pathma IP: Logged |
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Science: Parallels with Magic
To begin with, both magic and science accept the existence of fundamental In science, as in magic, one tries to put our knowledge of the fundamental To accomplish this, one must adopt well-defined procedures: a condition which When it turns out that even when one carefully follows well established steps, We may also see a strong parallel between science and magic in the attitude of Finally, both magic and science arise from the capacity of humans to think in V. V. Raman IP: Logged |
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Tiruvasakam- Tiruccatakam : aRivuRuttal 2-4 The Way of the Average Person We have always a choice between the ordinary physical way of life and that of the metaphysical which brings along with it, the life of Bakti where the whole range of personal and social actions are guided by the intention to be with BEING. Under normal circumstances BEING is invisible and quite difficult to believe in the reality and truth of BEING. However as the person develops by doing actions that are purifying there comes a point where BEING discloses Himself as already there in the depths of the soul and which the soul grasps intuitively and begins to lead a religious kind of life. BEING becomes someone very real as if a Great Person who deserves to be garlanded praised profusely with songs of praise of so forth. Most importantly the heart must be filled with love and kindness to be in close proximity with Him. Furthermore the temple is no more simply architecturally a different kind of monument, a work of art and so forth. It becomes the very place where God resides in some iconic form and hence a Koo-il, the house of God and which is a term also exists in SumeroTamil as ‘e-ku (Ta, il koo). Then begins various religious activities - the sariya kiriyai type where the sariyai types are those where a person cleans and polishes the floor of the temple so that they always remain pure and clean. Then we have the cultivation of arts - music dance and so forth. Once a person even vaguely feel that BEING is there then these activities take a new meaning - that of bringing the presence of BEING more and more pronounced in the soul so that the personality itself gets transmuted and the person becomes a genuine Bakta and so forth. This is the approach towards the WAY, the way of Moksa but which the ordinary folks in their ignorance don’t follow at all and over which Manikkar laments in this verse projecting himself into such a person. 2.4. Meaning: Loga IP: Logged |
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The End: Religious Perspectives
Two principles are common to most religions which articulate belief in Some scriptures give descriptions of the final day. One says that on Judgment Confucianism and Shinto don't mention post-mortem penalties. Certain non-major Some religions affirm there will be a Messiah before the real End, some that the The Revelation of St. John the Divine says that at the End of Time there will be The common theme is that God will ultimately become very unhappy with the evil Religions, breaking away from evidentiary constraints in the acquisition of V. V. Raman IP: Logged |
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Tayumanavar- The Secrets of Sitambaram-26 The World is the Genuine Scripture Human beings become religiously divided only because of different scriptures and which along with illuminating people in some ways also makes them slaves. They provide an identity that makes them religious - a Muslim a Christian a Buddhist a Jain and so forth and which brings along with it religious conflicts,. The typical religious mind is a highly prejudiced mind and would seek to destroy other religions and propagate their own as the religion of mankind. Now the Tamil Saivism differs from all such religions in that it does not have a scripture as THE scripture of Saivism. Or it can be said that it has a scripture but it is the whole of COSMOS itself. BEING as the Deep Structure of the cosmos makes Himself VISIBLE through the various features of the cosmos so that is the study of the cosmos that would disclose not only the presence of BEING but also His essence, The burden of this verse of Tayumanavar is to underline this central feature of Tamil Saivism. It takes the World as the Scripture and hence does not create a religion like Islam Christianity Vedism and so forth. The translation of the verse makes the immediate meaning quite clear and hence further comments are quite unnecessary. However we must draw out the implication of this NO SCRIPTURE metaphysics of Saivism and why it is indeed universal and why while religions like Islam Christianity and so forth will become obsolete in time Saivism will not. It will emerge the religion of mankind as a whole where the people will not fall into sect emotions and fiercely combative religions For the Cosmos-as-the Scripture is ALREADY given to us only that we remain FALLEN and cling to some wordy scriptures of prophets and messiahs The scientific temper of the world now will blow up this fallen irrationality of mankind and pull back the souls to the cosmos and its genune appreciation. This was in fact how the ancient civilizations of the Sumerians and so forth began. Now no matter what culture or language or nationality of a person is, the COSMOS is already a common thing. Different people do not have different cosmos as they have scriptures. This the COMMONNESS of the cosmos as a Scripture will certainly make people come together in a common understanding and where there is no ground at all for combats as in the ordinary religions. The historical religions will soon belong to the inherent barbarism of mankind. In the next phase of development of human culture, this barbarism will fall off. At that point a metaphysics like that of Saivism will come to rule the world ushering in a m***ive advance in human culture and civilization. 26. Meaning: IP: Logged |
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The End: Scientific Perspectives
Since the last quarter of the 20th century, our hopes were raised again. Freeman This new field of immortality-physics has brought in technical terms like aleph: Planetary catastrophes spelling the extinction of Homo sapiens are not An asteroid might land in the midst of our concerts, prayers, politics, wars, V. V. Raman IP: Logged |
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Tiruvasakam- Tiruccatakam : aRivuRuttal 2-5 How to Praise BEING when He Manages All? This is certainly one of the most celebrated verses of Tiruvaasakam that is very frequently quoted for the excellence of metaphysical insights it communicates over and above the beautiful melody that runs across the whole verses. There is an immensely pleasing cadence that comes along with metaphysical insights that makes man really humble. Manikkar, having noted certain things, exclaims that it is impossible to praise by way of thanking BEING for even that act will not be possible without the Grace of BEING. The most important understanding that emerges here is that it is BEING who plays in such a way that the souls function as ego-s and go about acting in the world as if they are the agents of the actions. They do not understand that behind it all there is BEING who makes them think in terms of “I am doing this” “this is mine’ and so forth and which are immensely egoistic. Each person is led to think that he is an isolated self, an ego who has been from the beginning as such and who will continue to exist even after death as such, Here we have the concept of immortality (and not Moksa) which is in fact fed by BEING by some games He plays whereby He conceals Himself in order to make the souls think that they are the agents of their actions and so forth. However as they progress BRING slowly discloses Himself and shows that he is the King, the one who rules all and therefore all the souls are in fact indebted to him for all they enjoy. This includes the biological body they enjoy and the capacity to LIVE with a body in certain environment in a manner that can sustain existence as such. There is a marvelous co-ordination between the body provided and ecological conditions in which they are thrown to exist. But even here it is the Grace of BEING that is the ground For it is BEING who becomes the vast container Space and the various concrete earth and so forth that fill this empty space with things. BEING is also the WIND that creates the agitations and movements in the cosmos as well as the biological body so that activities of various kinds are possible, an insight as old as the Sumerian Enlil the Lord of the Winds. Then comes BEING becoming the LIGHT that illuminates not only the ecological regions but also the mental. When LEARNING becomes possible for creatures then BEING plays various games where the souls are led to distinguish the truths from falsities and where they get gravitated towards truths as opposed to the falsities. It is only after BEING has done all these by remaining hidden and concealed that now decides to REVEAL himself and at which point the soul loses all its pompous egoism and realizes that it is in fact NOTHING if not for the GRACE of BEING. This realization also makes it dumbfounded even towards praising BEING out of infinite gratitude for even this act becomes an act of BEING but done in the name of the soul and hence not really that of the soul. 5. Meaning; O my Lord! You stand as the vast contaner Space of all, the Earths that gill this space, the Wind that cause various kinds of agitations and movements and the Light that dispels the physical and mental darkness. To make it possible for the souls that are already there to exist as living creatures, You become their biological bodies and enable them to live with breathing and so forth making it also possible effect various kinds of activities and hence learn. You also stand as truths and falsities so that they can discriminate and learn what is right and so forth, Then You disclose Yourself making sure the creatures understand that You are indeed the Lord and that it is You who plays them so that they function with ego with I-ness and Mine-ness and so forth. As such it becomes impossible to praise You (as even this will be in fact Your own act). Loga IP: Logged |
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_***_ in Religion
Begetting children was very important in ancient cultures. The Judaic god In several Suras of the Koran there are references to beautiful houris in In the Hindu world apsaras are heavenly damsels of ravishing beauty who can In Buddhism, ***ual abstention is very important for monks and nuns: celibacy All the rules, injunctions, heaven with seductive women and the like were In the early phases of religions *** was regarded in positive terms within the V. V. Raman [This message has been edited by Webmaster (edited October 29, 2006).] IP: Logged |
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The Religion is Embedded in the Culture Indeed we can liken Vivekananda to Peter, as he opened the Hindu world for In the past too Indic religions spread to Sri Lanka and south east asia, and Today with m*** communication and connectivity, I doubt that international To us the religion is already built into the culture and there is no real need A picture speaks a thousand words. We implant our 'texts' wherever we go! We have 15,000 such 'texts' in Another example of religion embedded in culture. Take your regular south Same thing for meditation. Instead of cracking one's mind and body in trying Take language. The tamil words 'naam ariyom' means 'we know not'. So this is where we differ from other religions, as ours is built into the The culture gives us the identity, and of all our identity marks its our name Vedanta philosophies are great but the subconscious minds need something This explains why reading a novel is interesting but seeing a piece of art or Now the Liberal Hindus are marked conspicuously by the absence of We spoke to Muktananda and Satchitananda (both since have p***ed on) So I dont think the Liberal Hindus would break away as christianity had from Now that the Gospel of Judas has emerged, I think there is a chance that Pathmarajah IP: Logged |
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Sumerian is Archaic Tamil EXCERPTS 1. Sumerian is Archaic Tamil and the culture it portrays is Agamic Hinduism and which is temple centred and this is what Dravidian Hinduism is. The Yajna ritual based Hinduism is the application of the Cosmology of Fire as expressed in Suruppak's NeRi and hence a branch 2. The language of Rig Veda i.e. Rigkrit is another variant of SumeroTamil. So is Sk as that in Bagavath Gita. These facts show that Rk and Sk are Dravidian languages and we have been fooled by some European scholars into thinking that Sk is IndoAryan etc. The Brahmins and many Indians have fallen into this trap and think that they are Aryans and with that have alienated themselves from the Dravidians. The VarNarsrama Dharma has indirectly supported this alienation. 3. VarNarsama Dharma is NOT genuine Hinduism. It is NOT FOUND in SumeroTamil literature even though some of them like Suruppak's NeRi , En Hund Anna's Sirbiyam etc are metaphysically profound. So is the case with Cl***ical Tamil literature. Loga [This message has been edited by Webmaster (edited October 29, 2006).] IP: Logged |
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On Need of a Sat Guru
This is where we need a true guru or sat guru, an enlightened person who truly can propel a person towards not just a ethical, moral and religious life but a spiritual life. A guru is a dispeller of darkness. What is meant is not the darkness due to lack of information but the darkess that clouds our mind and agitates the emotions. Just close your eyes and if you see darkness or blackness, then THAT is the darkness that is to be removed. No books can do that. The enlightened person does not see darkness when the eyes are closed, rather he sees brightness or at least some light. This is what is meant 'en-Light-ened'. His head is lit up in the inside. Unfortunately most of our leaders in any sphere - spiritual and political, are not enlightened. In other words there is darkness in their minds. Just ask them what they see with eyes closed! Or if you find that too obtrusive see if they mostly teach by reading and quoting from shastras, regurgitating opinionated information from books or just singing bhajans in a satsang with accompanying musical instruments. Those still engulfed in darkness do that. Those acts creates odic forces as opposed to actinic forces. Odic forces are subtle astral 'attaching' flows of energy that are emotive. It creates attachments and raises the emotions but eases daily concerns temporarily, and which most mistake it for religious upliftment, but actually it further reinforces the mind in darkness. Its a dead end path. Those acharyas who teach that are the blind leading the blind, the darkness itself showing by the torch of darkness an endless path to those in darkness. It is for this reason that Hinduism has always stressed observing the pujas in a temple or homas as a mode of worship, a solitude affair, as the rituals including mantras, mudras as well as the elements of water, flowers and fire burn away the odic forces and paves the way for the actinic forces to flow freely and engulf the worshippers, soaking them in it, so that their own binding odic forces are shattered and their own soulborn actinic forces or satchitananda can itself burst open and flow out freely and reestablish their soul nature! What is stopping our soul qualities from emanating from ourself is these odic forces, this darkness entraped in the mind which we see as blackness in our inner vision. There are also many acharyas who are enlightened but not quite sufficiently adept yet or are unable or not authorised by their destiny, to lead or uplift people spiritually and hence they too encourage the same things of reading, singing or ecstasic chanting and dancing as above. The trick is to find a true sat guru who can dispel darkness. Here is one way. When one approaches a satguru with a sincere intent on finding spiritual unfoldment, just being in his presence would lead to hearing of the inner sounds (nada) in moments of solitude, and/or, on going to sleep or on rising, seeing the inner light (bindu). It happens automatically. When this happens know that he is a satguru. When this does not happen even after two or three encounters with an acharya, know that he is not a satguru or enlightened, or that perhaps your motives for meeting him were not really for spiritual unfoldment but worldly concerns. It is that simple! These things cannot be hidden or disguised. The knowledge is opened to a knower and closed to the rest. Once the nada is unleashed it is quite permament and when one comes into contact with ANY another realised soul, the nada is temporarily enhanced. Such an experience can also happen when pilgrimaging to certain ancient temples (paadal petra saalai - temples glorified by saints), although admittedly these are rare events. It is in this sense that we say that a true satguru is a living and walking Diety, performing the same functions, and this is fully corraborated in our shastras. Hearing the nada (sounds) and seeing the bindu (lights) is the first stage in spiritual unfoldment. Here is where religious life ends and spiritual life begins and all religions, sects and castes cease to have meanings. The satguru awakens the nada and bindu by his very presence but for the true seekers only. Others and I surmise that his own blossamed chakras reach out and awaken ours without any touch. Imagine a person with all his seven chakras opened and the light and sound rays and vibrations from this inner nerve chakra ganglia reaching out like spider web waves to a distance of fifty or hundred metres and touching everyone and invigorating them spiritually. How will one know if one has heard the nada sounds and seen the inner light? You will just know it! It is like nothing before. But it will remind you of your childhood when you first heard these sounds while going to sleep. In fact many of us would remember that as a child of six or seven we played plugging our ears with our fingers and hearing these sounds while in bed. We just didn't know what to make of it then. It sounded like waves, it sounded like crickets at night, it sounder like chugging trains, it sounded like bells, all orchestrated into a one sound, sometimes diverging and sometimes converging! And we would recall that at that age being put to bed we saw colors and swirling lights, and we played with it by depressing our eyeballs before falling asleep. In the mornings we awoke to questions like 'who am I' and 'where did I come from' and 'what am I doing here'. A true satguru would not accept anyone as his shishya or devotee unless one has attained the nada and bindu. All the rest have to continue with temple worship and home pujas, or simply leading moral and ethical lives. There are very few living satgurus today, probably a dozen or so. There are tens of thousands of other enlightened souls living quite anonymously in the forests, wandering in the mountains or in the cities as just another citizen, guarding their privacy. The Hindu world will elevate itself out of the darkness it is in, which indeed does appear to the mystic like a greyish black cloud streaked with rays of ominous reds and bloody maroons blanketting a subcontinent making almost everyone totally blind. When sufficient number of courageous people are enlightened and can step out of the box, break free of old shackles and old mindsets moulded and shaped by darkness, then Hindu society can elevate itself. When just one person becomes enlightened he changes the entire m*** mind and it acts as a force multiplier. For this to happen striving for our own personal spiritual unfoldment must become a primary cause of living and one of three things in our daily 'to do' list. Pathmarajah IP: Logged |
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Tiruvasakam- Tiruccatakam : aRivuRuttal 2-6 Worshipping BEING for Moksa and Nothing Else People worship in various ways BEING and mostly for gaining various kinds of blessings. Existence is full of problems miseries difficulties and so forth. Quite often even though people try on their own to solve the problems, but there are some where when the human efforts fail they seek divine help. This is quite evident in terminal diseases where even great advances in medical science do not seem to bring about the necessary cure. Here Manikkar projects the powerful human beings onto the celestial beings and shows that even though he prays like them but the purposes are quite different. There are individuals who pray unto Siva the BEING not only for living well but also to gain power in some ways so that they become the individuals who are worshipped by people. The gods or the celestial beings are worshipped by many bit not the human beings, However there are human beings who seek the grace of BEING so that they can become worship worthy. And for this purpose they surround BEING like the honey bees that surround the KonRai garland of Siva where they intend only to extract nectar. This is an apt metaphor to describe the forms of prayers that are not only instrumental but also for self glorification. This, according to Manikkar is not genuine worship though in the world this is what largely available. The genuine prayer must be for Moksa, the final liberation from the endless cycle of births and deaths. There comes a point in metaphysical life where the whole of embodied existence becomes painful and one wants to seek the liberation from such a way of being and which is called Moksa in Agamism, a concept of Moksa that has come from at least Sumerian times. While many religions, including those that prospered in India have lost sight of this, Saivism keeps it alive and gave a new currency during the Bakti epoch where this ancient understanding of the ultimate MEANING of existence was recovered. This survives to this day as an integral part of Sacred Tamil. Here you can see that I have translated ‘vaanavar’ as celestial beings also as you have noted. However I find it difficult to accept MaNikkar in his immense humility would compare himself with the gods, the heavenly beings and ***ert that while they worship Siva for power joys and so forth he worships for Moksa. For he does this it would be quite arrogant and I am sure we cannot say this of MaNikkar. Now it is only because of this I took the alternative meaning to ‘celestial beings” where it is the human beings possessed by the gods who are also metaphorically called gods. Right from Sumerian times at least great kings have called themselves as gods. Even some priest have done this. As I have said these gods overpower human beings and change their identity whereby they loose their natural one and ***ume the one of the gods. There are many Siddhas who go by the name of Adastya but who actually are different individuals but possessed by the icon of Agastya which is actually a mantra figure. The celestial beings in themselves as mantra figures are simply tools created by Siva for His various divine games. They do not in themselves seek to gain power so that the ordinary people worship them and so forth. It is some human beings like kings political leaders priests and so forth who would do this. It appears to me that Manikkar was comparing himself with such human beings rather than with the celestial beings.
Meaning: O my Lord! The celestial beings putting their mind on You pray into You for leading a life of joys. They also worship You so that they can become great and lofty and because of that also get to be worshipped by all. They surround You like the honey bees that surround the Garland of konRai flowers that You wear. Let me tell You that I in servitude to You like a humble and faithful dog, also worship You like them but only for the purpose of enjoying Moksa, liberation from being born embodied again and again. Loga Dear Dr. Loga, And that Manicker is not worshipping Siva for this purpose, unlike the Pathma Now the devas or icons or archetypes pr murties are not anything like the souls for they are simply various kinds of mantra-figures created by BEING for playing the games and managing the world. They are like ghosts - possess the human beings (and animals) and give them a certain living character most often unconsciously. Only when the Third Eye is open such possessions by the icons are known to the human beings. They are call themselves Muruka KaNNan and so forth. Now one of the most important differences is that these devas are amarar- do not suffer death and hence also births. While the souls suffer births and deaths and all because infected with Malam, the devas do not. They are in fact the same as BEING and it is BEING who presents Himself as a deva for the purpose of spiritual pedagogy. A soul possessed by say Muruka becomes Muruka himself and behaves thus and during the course of which he understands the meaning of Muruka and through that BEING. We can say that all icons have double structures - the Surface Structure and Deep Structure and where while they may DIFFER in SS but not in DS where there is BEING and nothing else. Thus the devas do not have an existence independent of BEING and which does not apply to the souls who are anati just like BEING Himself. When we worship a deva say Muruka KaNNa Rama KrishNa Durga and so forth we are in fact worshipping BEING who is there as the DS. Loga II'd like to share this with you which some have seen. As sivanodu okkum deivam thaydinum illai, Tirumular Pathma [This message has been edited by Webmaster (edited November 02, 2006).] IP: Logged |
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Sadhana
Sivaya Subramuniyaswami
When we sit in front of our altar to do our daily pujas, we are surrendering ourselves to the gods and allowing them to untangle us. Performing this sadhana again and again repetitiously, we allow the gods to untangle us until one day it is sufficiently cleared and the inner doors opens to us and we begin to have visions. Pathma [This message has been edited by Pathmarajah (edited November 02, 2006).] IP: Logged |
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Tayumanavar- The Secrets of Sitambaram-27. The Metaphysical Interrogations One of the chief features of Tamil Saivism is the continuous battle with the possible fixation of the mind and hence the dangers of becoming closed and in that dead. A new metaphysical insight is wrested by a gifted individual and after which a school or a darsana is fabricated and with that a cult is born where the whole intial insight is frozen into something like a dogma. The so-called followers do not venture into new grounds but become parrot-like and enjoy tireless repetitions with self enslavement and excessive adoration of the initial hero. In India we can find this in practically all schools, the Saiva Siddhanta being no exception. But fortunately for Tamil Saivism periodically there have been great Saivites who dared to question the earlier achievements and with that break new grounds. Tayumanavar was one such an individual and who also recognized the great importance of metaphysical questioning to keep the mind fluid and always on the move refusing itself gallantly to become frozen and hence dead. Thus here Tayumanvar, projecting himself onto a genuine metaphysical mind, enunciates the grammar of such a mind, that it will interrogate fearlessly and seek to fresh and deeper metaphysical insights. Here again we notice that NOTHING is left outside the scope on being interrogated - a notion that became entrenched as part of Tamil Culture from at least the days of TirukkuRaL if not earlier - in the interest of seeking out truth, all persons and all books and so forth must be questioned without any fear. Now in this verse too Tayumnavar recovers the Saiva view that it is the cosmos as a whole that is the Primary Scripture where BEING embodies Himself and the interrogation of which will disclose not only His presence but also His essence. He notes here that there is Shruti, metaphysically iiluminating scriptures and which are held by some as infallible and so forth and with that freeze their mind and become fixated like so many Vedists in India. However he notes that the Shruti is only a Mun Urai a preface a forwatd a preliminary description and hence not the final. No scripture of any words can ever embody BEING, the forever transcendent. But a preface towards what? It is towards The interrogation of Nature and in this verse he interrogates the Vast Contianer Space and the Earth, the solod m*** that fills the Space. It is interesting that Tayumanavar sees the Aticedam the huge snake at the roots of everything solid like earth. Noting that Aticedan is the symbol of the largest foundation of Energy itself, it follows that Tayymanavar hints that the solid m***es that fills the Space and the vast container space itself are transforms of Pure Energy
Meaning Loga IP: Logged |
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The Eight Great Acts of Siva
God Siva pulled two hairs from His locks and created two powers out of Himself; Virabhadra and Kali and commanded them to destroy the sacrifice. The two beings decapitated the heads of the devas attending the ceremony and destroyed the sacrifice. Lord Vishnu came for a fight but in vain. Virabhadra then decapitated the head of Dahska. The gods and devas then surrendered themselves to God Siva, and as the Giver of Refuge, forgave them, and replaced the head of Daksha with that of a goat and revived him. Daksha then repented. The moral of the story here is that prayers, worship and sacrifice is useless and fatal too if devadeva, god of the gods, the divine of the divines, the essence of the essence, the core of the core, the Ultimate who is God Siva is not worshipped. No worship is complete without worship to God Siva. By this act, gods such as Brahma, Vishnu and Goddess Shakti too are shown to be powerless and were humbled. Lord Siva established His primacy through this act, as well as create Goddess Kali. God Siva creates Gods and Goddesses and gives them powers to rule. He creates, He destroys and He establishes peace and order.
Then a huge towering pillar of fire appeared before them, a linga of flame. As a solution to their debate as to who was greater, Brahma and Vishnu decided to seek the ends of the pillar of fire. Taking the form of a swan Brahma went down to seek the origins of the pillar of fire. Vishnu took the form of a wild boar and went up seeking to find the top end of the flame. It was a futile and useless search. Vishnu realised his folly of trying to understand the Unknown, Limitless and Unending Lord who is beyond all form. Thinking that the top end of the pillar of flame cannot be reached, Brahma returned and lied that he witnessed the bottom end of the pillar of fire. The lie was exposed. In order to teach both the gods a lesson, God Siva then appeared and plucked one of the heads of the four headed Brahma, and using the skull, drained Vishnu's blood in it. He further punished Brahma for the lie and commanded that Brahma is not to be worshipped anymore. Hence Brahma is not worshipped by Hindus anymore. The moral of this story is that God Siva is limitless, unending and cannot be known even by the gods. He is beyond mind and form. He punishes them for their arrogance and takes away their power. One cannot strive and search for God or self realisation. One must just surrender and worship Him till He reveals. This is what Brahma and Vishnu did. As the towering flame cannot be known but can be worshipped as a symbol or form of the Lord, which is what Brahma and Vishnu did. As Lingodbhava, God Siva blessed them both. Today the pillar of Fire is worshipped as the Lingam, an amorphous formless form, and the foremost object of worship by devotees of God Siva. Vibhuti, the sacred ash adorned on the forehead of Hindus is a reminder of the ash from this great fire.
The moral of this story is that nobody can fight God Siva, powers will corrupt and the others gods are indefensible even to a mere king. The disc that Lord Siva created with His toe later came to be called the Sudharsana Chakra and was given to Lord Vishnu, bestowing power on him to rule in the bhuloka. God Siva gives and takes powers away from men and gods.
The earth became the chariot for the Lord, the sun and moon the wheels, Mount Meru the bow, Vasuki the Serpent the bowstring and Vishnu the arrow. The gods and devas were happy that with their help the Lord will destroy the three cities. But Lord Siva did not use them. The Lord just smiled and the three cities were burnt by his third eye! Upon repenting, the three asuras were graced by Lord Siva; one to fan the Lord with the chamaram and the other two as guards in Kailasa. Tirumular takes the burning of the triple cities metaphorically as the burning of the three malas; anava, karma and maya so as to release the souls from bondage and obtain His Bliss. No matter how large, robust and powerful the cities (malas) were, the Lord will destroy it. The malas (world of maya, greed and materialism) corrupts souls and takes them away from God. The moral of the story is that a worshipper of God Siva cannot be destroyed, and He alone grants release from bondage, removes evil and that all the other gods are not required. As the destroyer of the three cities, God Siva is known as 'tripurantaka' and in tamil as 'mutpuram eriseitha Sivan'.
The moral is that God Siva protects all his devotees and time and again when there is wickedness He will reestablish peace and order. Powers, including spiritual powers, corrupts.
This is again an instance of God Siva protecting His devotees even if it means destroying a god, or delaying death or putting time on hold.
Meanwhile the devas were troubled by an asura by the name of Soorapadman. Knowing that only a son of God Siva and Shakti can kill that asura, the devas approached Lord Siva who was in meditation. The devas approached Kama and against his will asked him to tempt Siva by shooting a flowery cupid arrow at Him to induce love and lust so that He may have a son. Kama did so eventually but the Lord burnt his arrow and Kama to ashes. The devas immediately realised their folly that the Lord cannot be presurred or fall victim to lust. The begged and worshipped Him. Pleased, God Siva restored Kama back to life. He then created Lord Subramanya out of His Third Eye to vanquish Soorapadman. The moral here is that God is beyond human qualities of lust and cannot be coerced. One must wait for Him to grant a wish, which He does immediately upon worshipping Him. Here again a god is destroyed, then resurrected, and another god is created to fulfill a mission. Truly God Siva creates gods and empowers them! [This message has been edited by Pathmarajah (edited November 06, 2006).] IP: Logged |
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Pathmarajah Member Posts: 289 |
The Ninth Great Act
I like to describe the next act as the Ninth Great Act of God Siva. Rishi bRingi is one of the ardent devotees of Lord shiva. He used to worship only Lord Shiva and not Shakti. Goddess Shakti, being the power as the name indicates, pulled out the energy from bRingi mahaRishi's body. Now he was even unable to stand. He pleaded to God. God Shiva provided him with a stick. On its support he stood and still worshipped Lord Shiva alone. Goddess Shakti wanted to become an inseparable part of Lord Shiva's form. She oberved the kEdhAra mahA vrata austerity, which is now known as deepAvaLi. Pleased with her austerity, Lord Shiva granted her the boon of being part of His form. So the Lord now appeared male on the right side and female on the left side and hence became ardhanArIshvara. God Siva and Shakti are now One, fused together and inseparable. The Worshipper (Shakti) and The Worshipped (Siva) are now One in full-fusion. This indicates the destiny for all souls. By this act of Siva, Hinduism becomes fully a monotheistic religion in the puranas and epics in the western sense of the word.
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Creator of the Gods
In the beginning God Siva created Hiranyagarbha who then became many things and many forms, many divines as Visvarupa. Visvarupa then gave rise to Prajapati. As Soma He created the heaven and the earth, generated Agni, Surya, Indra and Vishnu. For Indra was born from Manyu, the anger of Siva. He created the Maruts to a*ssist Indra and Vishnu to rule the world. God Siva created Brahma and gave him the vedas who then proceeds to create the bhuloka and antarloka as well as the devas and humans who inhabit these worlds. He plucked his hair and created Lord Virabhadra who destroys Daksha's sacrifice. He created Goddess Kali from his hair to rule the world. He grants a boon to Vishnu and thereby created Manmatha the god of love and lust. He created Lord Subrahmanya from His Third Eye and commands Him to rule during the Kali yuga as the God of all the religions in the world. He destroyed the asura Anthaka and established peace, He beheads Daksha, He beheads Ganesha who was created by Goddess Shakti, He beheads one of Brahma's four heads and commands that Brahma is not to be worshipped anymore. Today Brahma worship has ceased to exist. He drains the blood of Vishnu in the skull of Brahma thereby disempowering him. He destroys the Asuras of the Triple Cities, He destroys the asura Gajasura and skins him, He kicks Yama to death, He burns Manmatha the God of Love and Lust, He beheads Jalandhara with the Sudharshan Chakra that He created with His toe. Siva manifested as Sarabha, part eagle, part lion and part man, and with his sharp claws tore Vishnu who took the form of Narasimha who was destroying the world. He restored Daksha to life with the head of a goat, He restored Ganesha to life with the head of an elephant and ruled that Ganesha shall be the first god to be worshipped; that commandment being followed to this day by all Hindus. He restored Yama to life, He restored Manmatha to life, He restores Vishnu and gives him the power to rule making him worthy of worship. He breaks the Sudharshan Chakra into two pieces and gives one to Lord Vishnu and one to Goddess Shakti. He empowers Goddess Shakti to rule with this Sudharshan Chakra. Today, God Siva, God Vishnu and Goddess Shakti are worshipped by Hindus as their primary gods in the three great sectarian traditions. Yet Siva remains the god of gods or devadevah - the One worshipped by gods, devas and humans. Pathma [This message has been edited by Pathmarajah (edited November 07, 2006).] [This message has been edited by Pathmarajah (edited May 01, 2007).] IP: Logged |
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Namazvar’s Tiruvaymozi 1- 10:9 Namazvar Worships Siva BEING in many of his presentational forms, the icons - presents Himself in various colors and which all have definite metaphysical meanings. A rough division of Tamil Saivism and VaishNavism is actually based upon the specific meaning of these colors - VaishNavism focusing on the meanings of Black and Blue while Saivism focusing on Red Gold and so forth. But the best of mystics go well beyond fixation to these colored deities and worship BEING as beyond all colors and hence shapes and hence beyond the cultic differentiation of Saivism VaishNavism and so forth. This profound sense of common origins of all deities is actually the stuff of the understanding of the ordinary people all over India spoilt only by the icon fixated theologians. Here in this verse Namazvar shows clearly this universalism and openness the transcendence of cultic religions where he also sees BEING as Siva the gold colored, sung by Appar and so many other Saivites as Ponaar Meenian - the one on whose form only GOLD exists. This same meaning is expressed by Namazvar as Cem ponee tikazum tiru muurttt - the iconic form where only pure gold prevails. We must recall here that Namazvar uses among many other terms also karu maaNikam, the Black Jewel as the color of Tirumaal where the name itself means that. The term maal as also in Sumerian Se-ir-ma-also means black, dark etc as Ta, maalai: dusk, and Malay malam: night time. Here the Gold also goes with the description of BEING as Sooti** also a term for Siva current from even Sumerian times as we have already pointed out. The very root of Siva (Su, sipa siba, sib) the world ‘si’ a variant of ‘su’ means Pure Light. Now we also know that Namazvar loves to call BEING Tirumaal, the One with the color of Dark Amutu. He clearly is very emotionally attached to this form of BEING where he injects all gods into this shape and hence as an alternative term for BEING. However it appears that he questions himself of his own prejudice and predilection and against it he says he can never DENY that BEING also discloses Himself as Siva the Gold hued. Thus we have here again the Samyaatiitam, the transcendence of cults and religions, the best kind of metaphysical understanding of Sacred Tamil that makes it so valuable.
nambiyai ten kuRuGkudi ninRa ax Meaning: Loga
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Tiruvasakam- Tiruccatakam : aRivuRuttal 2.10 On Authentic Existence All creatures including the human beings live somehow without worrying too much about the kind of life they lead. However among some human beings, they interrogate their own forms of existence in view of some intuitive grasp that there is a Fundamental Meaning which is not ordinarily available to human beings. Thus the serious metaphysical question arises here: Am I leading the most authentic life or simply a false life? This is the question Manikkar poses himself here and comes out with a definite solution to it. The most authentic life is a life of self-purification, of freeing the soul from the fiendish hold of the three types of Malam, the binding fetters and which are the source of all the miseries in life. These are called Val Vinai - very strong binding chains that continuously pull the soul more and more into its grips. The Malam and related forms enjoy, so to speak, torturing the soul and slowly eating up the flesh and other powers there may be and bring about DEATH and all the miseries ***ociated with a painful and premature death. This is how Manikkar sees the INAUTHENTIC life - a life where the soul FALLS continuously into clutches of the Malam in that delving deeper and deeper into the sea of all kinds of miseries. But what then is the authentic life? While Manikkar simply says that it is a life of worship and praise of BEING, what he means a a kind of life where the metaphysical ignorance is continuously destroyed. For this ignorance is there only because of a BLINDNESS, the inability to SEE the depths and with that LEARN the various games BEING plays and because of which the various events of life happen as they do. Keeping BEING in mind and praising Him will earn His GRACE and which will serve to OPEN up the visions and with that SEE more and more. This will then flood the soul with a flow of lumens and which will drive away the Malam already there. This is the most authentic life - a life of deep metaphysical learning which enlightens the soul and frees it from devilish Malam.
vaazkinRaay vaazaata nenjcamee! Valvinaip paddu Meaning: O my heart! You feel you are living well but as a matter of fact not. You are already engulfed in the strong fetters of Malam and so forth and because of which you never seek to be with BEING by worshipping Him, the only One who can prevent this disastrous fall. Now you keep on falling more and more into this and with that accumulate more and more of disasters and evils, I keep on telling you but indifferent to all my words, you insist of plunging into the sea of endless troubles. Loga IP: Logged |
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On Globodium and its Roots
Thus, some people like everything about a group. Thus, some love whatever is Sometimes people also hate a whole group. We may coin a term to signify hatred Though it is often looked upon as an evil characteristic, globodium is in fact a As with other diseases it will be useful to identify the causes of globodium. Severe sense of personal and/or group insecurity is one. As a character in Some other causes include a mindless dislike of the appearance or skin color of Many of these are perfectly normal states and reactions. That is why globodium V. V. Raman IP: Logged |
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Webmaster Administrator Posts: 1060 |
Revelation in Science
But there is a difference. We can count on the fingers of a hand or two the Indeed, the recognition of every new law or principle or phenomenon or entity in Many may recall the story of Archimedes of Syracuse (3rd century BCE): He had to The philosopher Descartes is said to have conceived of an important mathematical |