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Ramana Maharshi => The teachings of Bhagavan Sri Ramana Maharshi => Topic started by: Subramanian.R on June 23, 2015, 01:45:13 PM

Title: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on June 23, 2015, 01:45:13 PM
I have given the translation of Ozhivil Odukkam (Repose in the Remainder) of KaNNiudaiya VaLLalar, 
by Robert Butler with commentary of S. Ram Mohan and Robert Butler - up to Verse 77 in my serial
post titled, 'Ozhivil Odukkam - A Second Serial Post', from 2013 onward, under the 'Teachings of
Bhagavan Ramana Maharshi.'  I am giving in this the translation and commentary from Verse 78 onward,
from the issues of Mountain Path, Jan. 2015 onward.

***

Verse 78:

The  way in which the disciple is killed (by the word of the master),yet still lives, may be compared to a wife
dying on merely hearing the death of her husband; to milk (which boils over in an instant); to a deeply devoted
wife, immolating herself on her husband's funeral pyre; to a loving widow (who remains faithful to her husband
even after he dies), or to the generosity of Karna at the time of his death.

In this verse, the woman who has lost her husband is used three times as a term of comparison.  In the first
two instances, the widow stands for the ego, the personal self, which is annihilated immediately on the mature
disciple hearing the words of the guru. In the third, the widow stands for the disciple himself, who on hearing
the word of the guru abandons all ideas of 'I' and 'mine', just as the faithful widow gives up her previous worldly
existence on the death of her husband.

In the reference to milk, it is not clear which property of milk is being referred to.  One possibility is that it is a
reference to the way in which a tiny amount of curd is sufficient to 'seed' a whole dish of milk, leaving nothing
of the original milk, just as a word from the guru is sufficient to entirely transform the consciousness of the ripe
disciple in an absolute and and irreversible fashion.

The reference to Karna at the end of the verse requires some explanation.  Karna is a major character in the
Mahabharata who fought on the side of Dhritarstra against the sons of Pandu.  Karna had been born to Kunti
by the sun god Soorya, before her marriage to Pandu. Abandoned at birth, he had been adopted by Adhirata,
a great comrade of Dhritarastra, and thus came to fight against his own half brothers,the sons of Pandu, in the
Kurukshetra battle.                           

Different accounts of Karna's act of generosity at the time of his death, are given in the Sanskrit Mahabharata of
Vyasa and in the Tamizh Villibharatam of Villiputturar.  In the latter, Krishna approaches Karna in the guise of
a brahmin, asking for alms. Being on the battlefield Karna has nothing to offer.  The brahmin reminds him that
he can give him the mountain-like Punya which he has accumulated throughout his life with his matchless
generosity. Karna agrees. Krishna then reveals his true identity and leaves, having rendered Karna capable
of being killed by Arjuna  through the loss of merit which had previously protected him. In the Sanskrit
Mahabharata, in which Karna's vulnerability to Arjuna is established very early in his life, a much lesser degree
of generosity is involved. In order to resolve a dispute over whose son is greater, Karna's father, Soorya and
Arjuna's father Indra appear as brahmins on the battlefield.  Karna, having nothing to offer, breaks of his gold
teeth and gives them to the brahmins, thus establishing his superiority. 

Chidambara Swamigal assumes that the former account is being referred to here, as he glosses; "like the
generosity of Karna, through which, at the time of death, being mindful of his next birth, he gave up to a
brahmin all the merit he had accumulated.         

contd.

Arunachala Siva.
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on June 24, 2015, 02:42:06 PM
Verse 79:-

Just as the gold which goldsmith melts down in his crucible is of various degrees of purity, the results of the
Master's teaching, though taken from the Siva Agamas and clearly conveyed, will vary, depending upon the
degree of ripeness of the disciple.  Know that all do not share the same degree of maturity.

The Tamizh word used in this verse is MaaRRu, which is the technical term for the degree of fineness of gold,
which was determined by the touchstone.  (See also Verse 68).  To refine gold, the goldsmith would place the
gold of various degrees of purity in a crucible and melt it down, skimming off the impurities that rose to the
surface.  If the gold contained a lot of impurities it would take longer to refine and might need to be smelted
by a number of times, getting gradually purer. However, whatever the degree of purity, there was only one
process of refining it. In the same way, the Master's teachings, though derived from the Saiva Agamas and
same for all, will take more or less time to bear fruit, depending upon the  maturity of the disciple.

contd.,

Arunachala Siva.             
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on June 25, 2015, 08:03:17 AM
Verse 80:-

The true reality of the life of the householder will become clear (to those of low spiritual maturity) only
very slowly. It can be compared to a carving a statue by gradually chipping away the stone, or to the
process of purifying muddy water with clearing nut.  In the end this ancient world will be as repulsive
to him as rice vomited up. Like the stem of a plantain tree placed on the fire, (very slow to burn), true
knowledge (Jnana) will arise in him only very slowly.

The subjects of this verse are the aspirants who possess the lowest grade of spiritual maturity, those
who are mantaram - exceedingly slow to respond to the teachings of the guru. The clearing-nut tree,
Strychnos potatorum, is a decidous tree which grows up to forty feet in height. Its Tamizh name is
chillam and its Hindi name is nirmali. The seeds of the tree are commonly used in traditional medicine
as well as purifying water in India and Myanmar. The state of being in which one is involved in worldly
attachments is compared to murky water; just as the clearing nut slowly causes the clear water to separate
out from the muddy sediment, the teaching of the guru will gradually purify the consciousness of the
disciple, eliminating those attachments.

contd.,

Arunachala Siva.         
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on June 25, 2015, 04:15:21 PM
Verse 81:-

For those whose nature can be molded as one would forge an image in iron, true knowledge will be won (more
swiftly), as fire will burn green firewood. Then, like a drop of rain sliding from the leaf of a lotus, their wordly
life will fall away.  Divorced from them, the entire world will appear like a mirage. 

The devotees of the next to lowest degree of attainment will gain Jnana in the manner of green wood, which
will burn will enough along with a few pieces of dry wood. Chidambara Swamigal sums up the meaning of the
verse as follows: Just as green wood will burn with the help of a few pieces of firewood, Jnana will arise in them
through a few words of instruction.

The lotus leaf possesses a complex composition which repels water from its surface, reducing it to tiny droplets
and causing it to run off the leaf if it is tilted.  Not only that, any dirt particles on the leaf adhere to the droplets
of water which thus cleanse the leaf.  Hence those who are able to live in the world without being contaminated
by it are compared to the lotus leaf, which remains dry and clean, even while living in a wet, muddy environment.

contd.,

Arunachala Siva.     
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on June 26, 2015, 10:14:51 AM
Verse 82:-

(For the next highest class), to remove the body's inherited dispositions (and bestow Jnana) will be like
(carving) a wooden doll.  (Jnana will arise in them swiftly), as fire consumes charcoal. They will be
indifferent to the household they had previously cherished.  It will be like a palace of general assembly
to them, (with the people coming and going). Even the life of the gods will seem like an insubstantial
dream.

This first part of this verse is extremely elliptical, but the intended meaning is reasonably clear from what
precedes it.  Since the two preceding verses dealt with the two lowest grades of seeker, it an be assumed
that the next to the highest grade, "theevira pakkuvar" in Tamizh, are being described here. Since the
first two verses referred, respectively, to the shaping of stone and iron, this phrase may be assumed to
be referring to the carving or shaping of wood, and that what is being compared to the fire burning charcoal
is the action of Jnana in swiftly consuming the conditional awareness of the disciple.

The significance of the phrase the body's inherited dispositions is that aspirants of this degree of maturity
will no longer have any need to remove their bodha vadhanai  - inherited dispositions related to sensual
desire, since these will already have been transcended.

The idea expressed in the final line seems to be that, although we cannot experience the life of the gods,
we feel assured that it vastly more pleasurable than this earthly life. However, even such pleasures,
as we might imagine them, will seem ephemeral and insubstantial to the theevira pakkuvar.

contd.,

Arunachala Siva,.               
 
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on June 26, 2015, 02:16:27 PM
Verse 83:-

For (those whose nature is easily molded, like) dolls made out of butter, the acquisition of Jnana will be swift,
like squirrel fur or cotton falling into the flame of a lamp. For them there are no desires. Tears will pour down
from their eyes. Oblivious to time, sobbing and melting inwardly, they will laugh and cry by turns, and the
hair of their bodies will stand on end.

Verse 84:-

(In those of the highest degree of maturity) the in dwelling anavam, ego and the outer kanmam and mayai (Karma
and Maya) have become separated (from their true self),  just as the fruit of the tamarind becomes separate
from its shell when ripe, and the seeds of future kanmam, (Karmas) have been thus annihilated, just an eye less
needle cannot be threaded.  For such as these, this freedom from desire is the bliss of the Self.

The text simply says that which sprouts within along with that which is exterior.  Chidambara Swamigal identifies
that which sprouts within as anavam (the principle of egoism) that is intimately associated with the jiva in an
inward sense, yet eternally separate from it, and that which is outside as the other two malams (impurities),
mayai and kanmam (Maya and Karma), the world illusion and the self perpetuating deeds and their fruits,
which affect the jiva in an outward sense, and must be eradicated before the inwardly dwelling anavam can
be tackled. For those preferring an interpretation more in line with Advaita Vedanta we might say that which
sprouts within is the mind, and that which is exterior is the senses and their activity.

The fruit of the puLi - tamarind tree is a long green pod.  When it ripens, the outer shell becomes brown and
brittle, at which point the brown pulp containing the seeds becomes detached from the shell and is quite easy
to extract.  Just as the brittle shell of the ripe tamarind  fruit will fall away easily, the conditional awareness
of the ripe disciple will be easily eradicated by the word of the guru.  At this point the ego, the sense of a
personal self, has died, and the disciple cannot create any further kanmam or experience its effects.  The
actions of the physical body are now those of the Self, Sivam.

Towards the end of the verse, there is a play on the word Pasam (attachments) which means the thread
as well as having the familiar meaning worldly bondage. Just as thread (Pasam) cannot follow a needle
without an eye -- kanmam - actions and their fruits cannot be become associated with those who have
abandoned worldly attachments (pasam).

contd.,

Arunachala Siva.           
     
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on June 27, 2015, 12:34:08 PM
Verse 85:-

(The attainment of Jnana), will be like the rising of the sun, like the overwhelming desire of the lover for
his beloved; like a ship sighting shore after surviving the perils of the ocean; it will be like being freed
from prison or being cured of an incurable disease;  it will be like witnessing a miracle.

The sun is referred to as Arunan, from Sanskrit Aruna meaning reddish brown, tawny, red, ruddy, (the color of
the morning opposed to the darkness of night).  It is therefore a word well suited to symbolize the coming of
the dawn of realization, before which the darkness of Anava malam (the ego, an impurity), the ego and the
false world of duality, which is founded upon it, fades and ceases to be.  The all consuming bliss of the Self is
then compared to the desire of the lover for the beloved, which grows ever greater, eclipsing any other thoughts
and desires.

contd.,

Arunachala Siva. 
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on June 27, 2015, 12:47:08 PM
Verse 86:-

As the body, senses, mental faculties, the three gunas (principles of nature), and the ten vital airs fall away
one after another,(mature disciples will attain) the liberation which lies beyond nada, the highest of tattvas;
then the personal self, which stands at the middle ground, (between the world and the Self), will be eradicated,
and they will enter the ocean of supreme bliss.  Finally, becoming free of all divisions, how will they not be
amazed, knowing how now that which they have never never known?

In this verse, the thirty six tattvas are referred to once more, with the addition of the three universal principles
-- rajas, ramas and sattva, and the ten vital airs, vayu, the principal one of which is prana.  The thirty six
tattvas are subject to a total of ninety six, which include, in addition to the thirty six which are the main focus
of Siddhanta, the gunas, the vital airs, the bodily sheaths, the nerves, and so on.  Four stages, leading to the
disciple's realization of his unity with the Self, are described.

First, he grasps the nature of the world around him, (described in Siddhanta terms as consisting of the thirty
six tattvas), and realizing that it is none other than the Self, becomes free of it, resulting in Veedu (liberation)
(from the tattvas); next the 'I' which stands between the Self and the world of the tattvas, subsides, a process
here described as "tan ozhivu" - the loss of oneself, the duality which it had previously mediated having now
ceased; at that point the disciple is enveloped in the ocean of supreme bliss. Finally even this state is transcended
and the disciples attain the state of oneness with the Self becoming 'chanthu azhivar' -- those who are free of
all divisions. See also Verse 41 which expresses the same four fold progression.

contd.,

Arunachala Siva.               
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on June 28, 2015, 03:25:34 PM
Verse 87:-

What obstacle remains for those who have realized the nature of knowledge, the knower and ignorance?
Will they be parted (from the Self)?  It is impossible, just as it would be impossible for the heavens,
fearing they might be robbed, to go and hide in the kitchen!

Chidambara Swamigal equates these three entities, knowledge, the knower, and ignorance with the Siddhanta
triad, pati, pasu, and pasam -- the Lord, the soul, and worldly bondage. In terms of Advaita Vedanta,
we could call them as the Self, the ego and the world or Maya.

Since the disciple has become one with Sivam, the Self, it is impossible for him even to entertain the idea that
he might become separated from it, and to take measures to prevent that happening.  In the same it is impossible
for the heavens, since they provide the space in which all things subsist, to be robbed of anything, or even
to entertain that fear, since all things, wherever they are, are always contained within it.

contd.,

Arunachala Siva.     
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on June 29, 2015, 09:45:02 AM
Verse 88:-

For those experiencing blissful union (with the Self), having come to know the true reality as surely as they
had once known the false, there is no longer any connection with anything whatsoever.  What a wonder is
the destruction of oneself, like the spreading rays of the sun, rising in the vision of a clear sighted eye
(and blotting it out completely)

Before he sets out on his spiritual quest, the disciple identifies himself with the body, senses etc., but it is
not a conscious identification. Rather is it an underlying assumption regarding his being in the world,
one that most people instinctively make,and which is never called into question. Even such a great Jnani
as Sri Ramana Maharshi,ripe for liberation though He was, had never questioned His bodily identity
until He underwent a death like experience at the age of sixteen. Later one disciple is told that he is not
the body and begins to investigate his true nature. Finally, usually after many struggles, he realizes his
true nature and becomes established in the Self.  The point being made here is that the enlightened Jnani
will not, cannot, question his identity as the Self. It is as natural to him as identification with the body
to those in the unenlightened state.

The rise of the Self eradicates all distinctions, such as the triad of knower, knowledge and the thing known,
just as the triad of seer, sight, and the thing seen is obliterated in a vision overpowered by the brilliance of
the sun.

contd.,

Arunachala Siva.     
   
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on June 30, 2015, 12:28:05 PM
Verse 89:-

For those whose personal consciousness has been annihilated, what association with anything whatsoever
remains?  For them, the whole universe has been destroyed. Where might they go and hide?  Like the tale
of a man who once went in search of a tiger, (was mauled by it and devoured), the Self will hold them in its
unblinking gaze, and bring them to complete stillness.

Since the Jnani is one without the non dual Self, the reality beyond being and non being which transcends
all limitation, nothing 'other' exists with which he might have some form of relationship, connection or attachment.
Upon the loss of the ego, the personal self, the universe is seen by the Jnani to be unreal in itself, existing only
as an appearance within the Self. Thus it is effectively destroyed. Moreover, since he is no longer part of that
illusion, and dwells beyond time and space, being and non being, as the Self, there will be no personal self to
fear that it too will be annihilated, and to attempt to preserve itself by seeking a hiding place. Hence it is said,
'engu oLittu irukkalaam?'- where might he go and hide?

Sadhu Om, in his commentary on Sri Ramana Maharshi's ULLadu NaRpadu, verse 19, records that
Bhagavan was known to tell the story of the man who set out to look for a tiger, to illustrate the point
that, for the seeker to realize the Self, the seeker that initiated the search must himself be annihilated,
offered up as a prey to the Self.  The story is as follows:

A man who has never seen a tiger becomes obsessed with the idea of seeing one. Wandering in the forest
he hears that there is a tiger in a cave at the foot of the mountain and goes there. The cave is dark and he is
not able to see the tiger, so he crawls inside, whereupon the tiger takes him in its jaws, kills and eats him.
(Paraphrased from Sri Ramanopadesa Noon Malai.) The fact that the story is alluded to only briefly here
suggests that evn at the time of KaNNudaiya VaLLalar the illustration was already widely known.

contd.,

Arunachala Siva.                 
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on July 01, 2015, 11:24:51 AM
Verse 90:-

Having realized the Self, they abide as That; for them, having perceived the nature of ignorance, there is
neither knowing nor absence of knowledge.  If one were to attempt to describe the bliss which flourishes in
the pure emptiness of the Self, where they live without living, it would be like trying to calculate the
volumes of the heavens with a pint pot.

The Tamizh words translated as pure emptiness are 'verum paazh' which mean an empty void, but this
should not be taken literally.  The words refer to the nature of the Self, as transcending both being and
non being, and possessing an infinite potential for creation and manifestation.  Envisaged from the point of
objectifying consciousness, it appears as void.  The verse as a whole is reminiscent of ULLadu Narpadu,
Verse 12, each standing as kind of commentary to, or gloss on the other.

'That in which knowledge and ignorance do not exist is (true) knowledge. That which knows (the world) is
not true knowledge. Since it shines without anything other which it knows, or makes known, the Self
is (true) knowledge.  It is not a void.'

The words pint pot at the end of the verse translated in Tamizh word 'padi', which is a small measure of
volume for liquid or grain. The translation uses the words   'pint pot' as a rough equivalent. The mind
and all other faculties, which exist only in the bliss of the Self, could not more measure it than the pot
could measure the space within which it is always filled.

contd.,

Arunachala Siva.                 
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on July 02, 2015, 04:19:44 PM
Verse 91:-

The Agamas speak of Sivam as 'the consciousness',  while Vedanta speak of 'pure consciousness'.  Both
statements are appropriate when referring to the state in which there is no separation (from Sivam or Brahman.
Those who claim 'You are That' or 'I am Brahman' will try the patience even of Hari and Brahma.

Once the personal consciousness is lost, the paths of Vedanta and Siddhanta, which appear opposed and
contradictory to those of lesser attainment, will be seen to be equally valid means of achieving the same goal.
Chidambara Swamial glosses: the declaratioins made by those Vedas and Agamas will apply equally to the state
of union with Sivam upon the loss of the ego consciousness, and the state of union with Brahman upon the loss
of personal self.

The two best known of the Mahavakyas -- great sayings of the Upanishads are referred to here, tat tvam asi - You
are That, and aham Brahmasmi - I am Brahman.  According to Chidambara Swamigal the first is associated with
the Agamas and the latter, with Vedanta.  The sentiment expressed here is similar to that of Verse 32 of Sri
Ramana Maharshi's ULLadu Narpadu:

The Vedas may proclaim in thunderous tones, 'You are That' but to think 'I am That, I am not this', -- is due to
lack of strength of mind, since That ever abides as oneself.

Bhagavan Himself was was always eager to point out that all disagreements as the ultimate of nature of reality
as based on the ego-mind only, and cease when it ceases.  This verse is one of the few that Bhagavan actually
referred to directly to in His conversations.  See Day by Day with Bhagavan, 27.3.1946 Afternoon, in which He
paraphrases the verse, which is then read out before the assembled group.

In the next chapter VaLLalar devotes an entire separate chapter to each of the subsidiary spiritual paths,
Chariyai, Kiriyai, and Yogam, explaining how in the final analysis they are unsuitable for the gaining of true
realization, Jnanam. The paths are dealt with in reverse order, beginning with the highest of the three, Yogam.

Further verses will be posted as and when the next issues of Mountain Path are available.

contd.,

Arunachala Siva.                   
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on July 03, 2015, 11:48:42 AM
 Fortunately, with Sri Bhagavan's grace,  Mountain Path, July Sept issue has come last evening!

I shall continue the Ozhivil Odukkam serial post, the translation of Robert Butler and others.

Chapter 3. Transcending the path of Yoga, Yogak KazhaRRi.

Verse 92:

Dismissing chariyai and kiriyai as worthless, the Yogis perform kiriya yoga to ward off physical death. It is
difficult indeed to dissuade them from it. They do not realize that what appears to them as real while they
are experiencing it is actually false. Will they ever escape from this fixed mindset?

Although the text speaks of Karma Yogam, Sanskrit Karma Yoga, which is the discipline of acting in the world
without attachment, it is clearly Kriya Yoga that the author is referring to, as evinced by the commentary of
Chidambara Swamigal.  The practice of yoga are many and varied, both in principle and detail. However, to
give the reader some idea of what kind of practices are at issue in this chapter, we can quote a brief summary
of Kriya Yoga, as described by Paramahansa Yogananda in Chapter 26 of his book, Autobiography of a Yogi:

"The kriya yogi mentally directs his life energy to revolve, upward and downward, around the six spinal centers
(medullary, cervical, dorsal, lumbar, sacral, and coccygeal plexus) which correspond to the twelve astral signs
of the zodiac, the symbolic Cosmic Man. One half minute of revolution of energy, around the sensitive spinal
cord of man effects one year of natural spiritual unfoldment."                   

The directing of the life energy is achieved by a number of means including meditation and concentration
exercises, breath control, yogic exercises, mantras and so forth.

The point being made in this and the following verse is that the yogi, as he meditates upon each chakra -
energy center and its resident deity, -- takes them to be real at that point, yet when he proceeds to the
next center and its deity, he also takes that to be real, without realizing that the previous object of his
meditation must necessarily now be deemed unreal.  Thus each new level of 'reality' is actually as unreal
as the one which preceded it.  All his attempts at transcending a given level and passing on to the next
higher one are based on the personal, discriminating consciousness, and can give him only the temporary
illusion of liberation as he explores these various levels of 'truth'!

contd.   ,

Arunachala Siva.
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on July 04, 2015, 10:31:36 AM
Verse 93:-

They may gain the eight siddhis, and have the gods of the six paths manifest before them (in the six energy
centers of the  body), but in achieving that, a great sin will be committed, as they move up and down from
one center to another, going on and on, suffering and dying.

The eight siddhis are the powers ascribed to Lord Siva, which the ascetic is supposed to be able to acquire
through his austerities.  They are, anima, the ability to shrink oneself, or anything else, to the size of an atom;
mahima - the ability to increase one's bulk without limit; ilahima - the power to make oneself or other things
light, overcoming gravity; karima - the faculty of increasing the weight, solidity; prapti - the power of attaining
everything desired; prakamiyam - the power to overcome natural obstacles and go anywhere; isatvam or ishtatva
- supreme domination over animate or inanimate nature; vachitvam or vashitva - the power of enchanting,
changing the course of nature or assuming any form.

The six paths of to liberation were mentioned earlier (Verse 43). Each of the paths has its own presiding
deity, in one of the chakras - energy centers of the body - upon whom the disciple meditates. When
he has practiced one path to the Guru's satisfaction, he is initiated into the next path and so on.

The true jnani understands that in the unenlightened individual the ego dies and is reborn from moment
to moment, and that the true death is the death of the ego, not the physical body.  The failure to understand
this continual process of dying and being reborn is seen by the jnani as the cause of all suffering, and his
goal is to eradicate the mechanism of the discriminating consciousness which is at the root of it. By
contrast the Kriya Yoga, by deliberately engaging with the mind, and even expanding its illusory powers
to the utmost through the development of the supernatural abilities, condemns himself to this continuous
round of suffering, as the ego continually dies and is reborn in a new guise, each as unsatisfactory,
incomplete and unreal as the last.  In sharp contrast the approach to spiritual practice, sadhana, described
in this book is that pointed to by Nisargadatta Maharaj in I am That, Talk 33.

'Both mind and body are intermittent states.  The sum total of these flashes creates the illusion of existence.
Inquire what is permanent in the transient, real in the unreal.  This is sadhana.

Conversely, the sadhana of the yogi, being principally focused on the body mind complex, does not afford
the aspirant the opportunity to focus on the unity,, underlying background of Sivam, the Self, which
underlies his entire being.

contd.,

Arunachala Siva.                                   
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on July 05, 2015, 02:51:24 PM
Verse 94:-

To attain the state of Samadhi, remaining motionless like a wooden post through control of the breath, which
is not (naturally) under conscious control, is comparable to the fate of a dumb blind man who has consumed
poison, and who, in walking to a certain place, stumbles into a deep pit in a desolate area.

The word Samadhi here is to be understood as the state in which the Sadhaka becomes one with the object
of meditation, as all mental activity is repressed.  It does n not refer to the final state of non dual realization.
The first state is known as Manolaya - the subsiding of the mind, and the second as Manonasam - destruction
of the mind.  Sri Ramana Maharshi describes the difference between the two states in Verse 13 of Upadesa Undiyhar.

'Cessation of the mind is of two kinds: in manolaya the mind is in abeyance, but in manonasam the mind has died.
A mind that is in abeyance, but still exists, can spring forth again, but if its form has been annihilated, it cannot
arise again.'

The phrase "arivu adanga" - which should not or does not subside through conscious control may also be taken
to refer to the Yogi himself rather to his breath, in which case, it would mean not subsiding consciously, i.e
the Yogi is not consciously entering the Heart, rather is he subsiding into the temporary state of laya. Thus
he is undergoing a diminution in consciousness, not the ultimate expansion of it, as in realization.

In the latter part of the verse, the yogic aspirant is called blind and dumb because he cannot see or communicate
the real truth.  He wanders into a desolate area, far from his true home in the Self, having consumed the poison,
which are his yogic techniques, and falls into a pit, which represents the state of manolaya, subsidence of the
mind, which is the fruit of those yogic practices. Since he entered into the course of action voluntarily, his
plight is even more to be deplored than that of the dumb, blind man, which is not of his choosing.     

contd.,

Arunachala Siva.               
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on July 06, 2015, 11:45:47 AM
Verse 95:

With your spiritual jargon, yogic postures and staring gaze, you act out a ludicrous pantomime of spiritual
practice. Give up these worthless habits and remain motionless, as the pure consciousness which is all-
embracing like the heavens, and in which there is neither knowing nor absence of knowing.

Chidambara Swamigal says in his commentary that the staring gaze refers to the yogi fixing his gaze
firmly on the tip of his nose or between his eyebrows. To do all this, the author says,  is to act out a
ludicrous travesty of spiritual austerities.

contd.,

Arunachala Siva.     
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on July 07, 2015, 09:20:56 AM
Verse 96:

The yogi practices Samadhi, burying himself beneath the tattvas. Could we blame anyone for calling him an
ego based fool?  Devoid of all common sense he is like someone who proposes to strip of the bark off a stone
to tie up an elephant, which even a tethering post cannot restrin, or someone who runs about trying to grasp
the ether.

The kriya yogi employs breathing techniques devised by the mind to control the breath, a process which in
turn causes the mind to subside. It is this state of mano laya - subsiding the mind, referred to previously in
the Verse 94, that he mistakes for realization. Thus in using the tattvas to create this illusion of realization,
he is using them as a mattangu - cloak to mask his real, underlying state, which is one of ignorance, thus
perpetuating that ignorance.

The yogi is termed char potha piththan - a madman who relies on objective consciousness. The discriminating,
objectivising consciousness is synonymous with the ego, the jiva, since in the Self there is no 'self' and 'other'.
The division of 'knower' and 'thing known' can only exist in this limited and illusory form of awareness.
The verb 'char' means to depend on, repose on, adhere to, therefore, char potham is the objective, discriminating
awareness that is characteristic of the ego, and which exists only by grasping onto that which it perceives as
exterior to itself. The yogi is called a madman because not only does he employ this form of consciousness,
but in taking it to be real, he develops it to the point where he convinces himself that this illusion is in fact the
reality of the Self, just as the madman has no idea that he is mad.

To attempt to realize the Self using the mind is doubly ridiculous; in the first place it is impossible, like trying
to strip the bark of a stone, which does not have bark, and secondly, even if it were possible, it would be totally
inadequate for the purpose, just as a strip of bark would be useless to restrain a full grown elephant.

contd.,

Arunachala Siva.                     
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on July 08, 2015, 09:51:36 AM
Verse 97:

To undergo modifications of consciousness in the false world, which is like seeing one's reflection in ghee,
or like seeing a person in the sky in the form of that reflection; to become one with lights or sounds and
then to withdraw from those states -- these are the activities of those who do not know their true Self.

The world of the tattvas is compared to ghee. The image one sees in it is simply a distorted reflection of
one's own personal consciousness, just as the face one sees in ghee is a distorted reflection of one's own
face.

The technique of meditation on the shadow person is described in the Verse 10.  Having seen his own
reflection in the ghee of the tattvas, the yogi then projects that reflection in the form of the deity
on which he is meditating, just the person performing the 'shadow person' meditation projects his
own image to the heavens.

Light is associated with Shakti tattva, also known as 'vindhu', Sanskrit 'bindu', and sound with Siva
tattva, also known as 'nada', Sanskrit 'nada'. These are the highest of the five pure tattvas, the source
of all the other tattvas.  The yogi is here described as reaching these lofty regions of consciousness
through his concentration and meditation practices, only fall back again into the lower states of
consciousness.             

contd.,

Arunachala Siva.
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on July 09, 2015, 10:34:47 AM
Verse 98:-

The Jnani rejects and eradicates the tattvas in order to merge into the absolute even in the waking state;
the kriya yogi attempts to emulate him by enveloping himself in the tattvas, taking his perceptions to be
real, just as the monkey who looks into a mirror sees his reflection as another real life monkey.  Since he
has eliminated the tattvas and knows the true state, the Jnani will reject the kriya yogi's practices as worthless.

The idea that the kriya yogi is like the jnani in what he is attempting to do, which is to transcend the tattvas and
attain the state of liberation, but quite unlike him in his methodology, which leads him to get ever more entangled
in the tattvas his very attempts to transcend them.

Like the monkey who, when he looks into the mirror, thinks he is seeing another real monkey rather than his
own reflection, the kriya  yogi takes the results of his mind based practices to be real, whilst they are in truth
mere reflections of his own discriminating consciousness.

contd.,

Arunachala Siva.

       
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on July 10, 2015, 09:32:28 AM
Verse 99:-

You so called tapasvin!  You are a fool whose thinking is like that of someone who seeks a cover to mask the
heavens,  rather than just closing his eyes! In this madness, due to the way you have been taught, or to
illustrations drawn from the Sastras, or to your own perversity of mind, or to your habitual mode of thinking,
or to something else altogether? What kind of yoga is this?

In the simile employed in this verse the eye is the discriminating consciousness, the cover is the mind based 
yogic practices, and the sky is the objective world of tattvas.  Not realizing that this discriminating mind, the ego
self, is itself a part of that perceived external world, he attempts to use it to blot out that world, expecting thus
to merger with the Real, whilst all he needs to do is to close the eye, by turning his attention away from the world
and dwelling upon the Self. In attempting to blot out the world he is merely trying to mask one unreality with
another.

contd.,

Arunachala Siva.
       
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on July 10, 2015, 05:39:06 PM
Verse 100:-

Like someone who mounts an elephant facing its tail in order to travel to his destination, will your ego consciousness
ever be able to reach the Self?  This (your attempt to know the Self as separate from yourself) is an occasion for
much hilarity, like someone who attempts to seek out the demon which possesses and animates him, even though
it is already clearly known to him.

Someone who mounts an elephant facing its tail will never reach the desired destination, just as someone who tries
to reach the Self using his personal, ego awareness will never reach it, since he will be traveling in the opposite
direction, towards the world of the mind and the senses.

Building on the sentiment of the first part of the verse, in the last part of the verse the very idea of 'reaching'
the Self is dismissed as ridiculous.  We are always the Self, whether we realize it or not, so it is ludicrous to
attempt to communicate with it objectively, just as it would be ludicrous for a man possessed by a demon to
attempt to seek out that demon, possessing him and controlling his actions, is necessarily already clearly
known to him.

contd.,

Arunachala Siva.           
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on July 11, 2015, 09:36:18 AM
Verse 101:

Will sleep come to you if you summon it, rubbing your thighs, making snoring noises, and pretending to be
unaware of your body?  You compete good for nothings, if you try to mentally grasp the being consciousness
bliss, that manifests only after destroying your ego consciousness, will it not conceal itself from you?

If one actively attempts to induce sleep, by thinking about it, it will not come. In order for sleep to come, one needs
to be in a relaxed state in which thoughts can subside and the state of sleep can supervene.  Similarly, the state of
the Self can only supervene when all objective thought ceases and one subsides into that Self.

contd.,

Arunachala Siva. 
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on July 12, 2015, 11:02:29 AM
Verse 102:

Since oneself is not alone as a primal entity in one's own right, and since the Absolute is the all embracing
perfection, which is not different from oneself, then what good does it do to torment oneself in mind, word
and deed, loudly proclaiming, 'The Self is is beyond all measure!'

Individual consciousness is not some primal entity, possessing an inherent reality of its own.  Therefore reality
must be sought by looking within, to discover the real primal entity, the Self, from which one can never be
separate, described here as 'neekkam aRRa puranam - all embracing perfection which is not separate from oneself.
The words 'loudly proclaiming' translate, albeit rather weakly the Tamizh words 'vaay paraiyarayil (en aam)' --   
what good is there, in proclaiming with the drum of the mouth.  Literally, the verb 'paraiyarai' means to publish
by beat of drum. The 'parai' is a drum beaten to gain the attention of the populace in preparation for a public
proclamation. The verb is prefaced with the word 'vaay - mouth, in order to suggest the self important and
portentous utterances of those who falsely ascribe to themselves the most lofty spiritual attainments,
having merely deluded themselves through their yogic practices. Since the Self is beyond the mind and senses,
it is idle to pontificate about it in a way which subtly implies that one can convey the very knowledge of the
Self, which one has just said, is impossible to communicate verbally.

contd.,

Arunachala Siva.
     
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on July 13, 2015, 10:08:31 AM
Verse 103:

Can it be reasonable that, having controlled your breath, mind, and sight, so that they are entirely still, and
buried yourself in that state so that you are entirely submerged in it, you should expect to be able to merge
with That, which exists both within and without your body as your very Self, as being and non being, and
that which is beyond both of these?

All categories known or imagined by the mind, even being and non being, are entirely transcended by the
Self.  Mere suppression of the activity of the mind and senses is worse than useless for the task of seeing
the Self that lies beyond them. See also verse 894.where this point is forcefully expressed.  In the latter
part of the verse, we are reminded of the line from the Kandhar Anubhuti of Arunagiri Nathar, describing
the nature of Lord Muruga:  "uruvaay aruvaay; uLathay ilathaay..." - as that which has form, as that which
is without form; as that which is, as that which is not. In the state of realization all things have no existence
in themselves but they do have an existence in the Self;  therefore, they partake, in a sense, of the nature
of both being and non being appearing within the Self, which is beyond both.

The following is the original Tamizh verse of Arunagiri Nathar, from his Kandhar Anubhuti: (Verse 51).

உருவா யருவா யுளதா யிலதாய்
மருவாய் மலராய் மணியா யொளியாய்
க்கருவா யுயிராய்க் கதியாய்
விதியாய்க்குருவாய் வருவா யருள்வாய் குகனே.

contd.,

Arunachala Siva.           
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on July 14, 2015, 03:23:41 PM
Verse 104:

Should you propose to remain free (of all the mental faculties), you will find that it is not possible, and that a
sleep like state supervenes; and should you attempt to remain(aware but) without any objective perception,
you will experience (such phenomena as) flashing lights. Your aim is to establish the vital breath along with
the errant mind in the brahmarandhra chakra within the skull! What kind of state is this!

If the mind is suppressed completely the result is manolaya -- the subsiding of the mind. See Verse 94 here.
This state is here called 'uRakkam, - sleep because in essence it is no different from dreamless sleep. Once it
ends the mind springs forth again as before.  Alternatively, if one allows the mind to remain active but free of
any object, it will simply create its own phenomena, such as flashing lights, sounds, bodily sensations, and so on.
The word 'maNtai' - skull is here used o refer to the brahmarandhra center, which is said to be located in the
hollow space between the two hemispheres of the brain; 'brahma rnadhiram', Sanskrit 'brahma randhra' means
fontanelle, the aperture in the crown of the head; it is closely associated with the highest of the Chakras, the
Sahasrara, the thousand petaled lotus. It is a major goal of yogic practice to raise the energy of the physical
and subtle bodies through the lowers Chakras and concentrate it in this region. KaNNudaiya VaLLalar ends with
a contemptuous dismissal of such practices, with the words, 'itu enna nilai' - what kind of state is this! In other
words such a state is anything but liberation.

(The further verses of Ozhivil Odukkam will be posted along with the meanings in English, as and when the
future issues of Mountain Path are received.

contd.,

Arunachala Siva..   
       
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on October 13, 2015, 06:03:41 PM
Ozhivil  Odukkam - contd.,  From October - December 2015 issue of Mountain Path:


Verse 105:

The mind is like a caged monkey or the grotesque dance of a shadow puppet. Who could hope to subdue
it, grasping it and bringing it under control? Even if one remains still, free of any objective perception,
it will keep moving by itself, like a whirling rocket that moves under its own impulsion, the balls in a game
of ammanai, or a spinning top.      (105)

The nature of the monkey is extremely active and restless.   However, much more so when it is restrained
in a cage from which it wants to escape?  The image of a monkey kept in a cage is therefore a fitting
image for the attempt to control the mind by restraining it bodily means, such as breath control, and so on,
whose principal effect is to spur the mind into a ever greater activity.  The movements of the mind are
next compared to images in a puppet show consisting of solely of shadows cast against a screen, which
can be observed, but cannot be held or restrained in any way.  A whirling rocket, (the balls in a game of)
ammanai, and a (spinning) top are all given as things which, having been set in motion, continue with a
momentum of their own.  In contrast to the monthly and the shadow puppet, which represent the gross,
outer activity of the mind, these three items represent the mind in its subtle aspect, acting without any
outside stimulus, as and when it is not consciously directed outwards, yet still continues to generate its
own inner activity.  TCS. glosses, like a rocket that whirls round on its own, without anyone holding it
and causing it to move.  The game of ammanai is a girl's game, described in Tamizh Lexicon, as follows:

'Girls' game of keeping a number of balls in the air, some rising while others are falling.'


contd.,

Arunachala Siva.            .         
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on October 14, 2015, 03:24:50 PM
Ozhivil Odukkam -

Verse 106:

It is the habitual nature of the mind to be active even when it is not directed towards any object.
If you try to understand this nature, how will you not be confused?  At the slightest contact with it,
there will be birth and death for you, but if dies,  you will become Sivam.  (106)


The nature of the mind is activity, and it will do anything to prolong and preserve its own existence.
The moment it begins to subside, and we begin to get a sense of the peace. which this might bring,
it springs back into existence, generating numerous thoughts about how, using this very mind, we
might determine the nature of this peace, and make it our permanent state, and so on.  Therefore, the
wise course is to ignore the mind and put one's attention wholly on the Self, Sivam, by dwelling on the
'I' sense.

contd.,

Arunachala Siva.   
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on October 16, 2015, 06:39:16 PM
Ozhivil Odukkam:

Verse 107:

Abide simply as pure consciousness.  Then delusion will not arise.  If there is the slightest movement in
consciousness, will not the world of diversity shoot forth like a sky rocket? This state of Samadhi can be
compared to the perfect alignment of the pointers on a pair of scales.  If that state arises, you will be
a king of Jnana. Who will be your equal?

T.C.S. explains the image as follows:  our consciousness is like a pair of scales with stones in one pan
and gold in the others in the other;   the stones are the state of kevalam - unconsciousness and the gold
is chakalam -- the waking state.   The scale has two pointers: the lower pointer is the anma - jiva
or soul, which moves as the arm of the scales moves, and the upper pointer is arul -- Grace which
does not move.  When the two pans are in perfect balance, and the two pointers are therefore perfectly
aligned, this denotes the state of Samadhi, when the consciousness is perfectly aligned with grace, and
in which therefore the delusion of the world and its modifications does not appear.  The word arul is
simply another way of referring to the Self, especially when thought of in its dynamic aspect, as conferring
or facilitating realization. The term chakalam denotes the state in which the Jiva is active, under the influence of tattvas,and kevalam, the state of unconsciousness, as in deep sleep. The state which is being described her is a state of vigilant awareness, in which awareness is neither wandering lost amidst sense objects under
the influence of the mind and senses, nor is it sunk in the blankness of the unconscious state.

"That is the state of a Jnani.  It is neither sleep nor waking but intermediate between the two.  There is the awareness of the waking state and the stillness of sleep.  It is called Jagrat Sushupti.. Go to the root of
thoughts and you reach the stillness of sleep.   But you reach it in the full vigor of search, that is, with perfect
awareness."  (Talks with Sri Ramana Maharshi Talk No. 609)

Arunachala Siva.                                 
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on October 18, 2015, 04:50:04 PM
Verse 108 of Ozhuil Odukkam - continues....

Who taught water to be cool,  fire to burn and the air to stir and be agitated? Whoever you are, the mind
and other faculties will not simply go away.  To attempt to remove them is like trying to bury a shadow.
You should see as the heaven see.   Only then they will be eliminated.  (108)

If one heaps earth upon a shadow, the shadow will of course not be buried but will reappear on the top
of the pile.   In a similar way, if we try to use the mind to eliminate the mind, that mental process will
continue to propagate itself ad infinitum.  The heavens, as pure space, possess an infinite capacity for
penetrating all things, yet are not in contact with, or affected by, any of them. In the same way,
we cease to be affected by it, just as the cinema screen is not affected by the images that appear upon it.
Therefore, in the final part of the verse KaNNudaiya VaLLalar enjoins us to 'see as the heavens see.'

continued...     

Arunachala Siva.         
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on October 18, 2015, 05:02:46 PM
Verse  109 of Ozhivil Odukkam:

When you think of it, is it feasible to measure  and know the extent of earth and the heavens,
the weight of the mountains and the volume of the surging ocean? Similarly, when you say that
you are the Real, these are only words, (since it cannot be measured or known), without encompassing
the destruction of your own ego self. If you try to know it otherwise,. it will remain quite alien from you.
(109).

There are a number pf ways of interpreting the latter part of the verse, but the overall sense is as follows:
the discriminating consciousness cam affirm, 'I am the Real', but it cannot know that the reality
objectively, since the Real is only revealed upon the destruction of the discriminating consciousness,
that is attempting to know it.  Should on make that attempt, the Real will seem alien and unobtainable.

contd.,

Arunachala Siva.       
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on October 20, 2015, 06:44:37 PM
Ozhivl Odukkam:

Verse 110:


The world of Maya, arising and subsiding by turns,is unreal like the clouds in the sky. If we do not realize
this, and attempt to suppress the world that rises up using the mind that rises with it, will this not be
like a ball, bouncing back again each time we hit it to the ground?  Therefore, observe it as the witness
only.  It will be like a tree dug up by the root, yielding neither flowers nor fruits. (110).

The literal meaning in the second sentence here is, 'If (one) suppresses that which rises up with that
which rises up.  Uthippu is a noun from which the verb 'uti', which means to spring up, arise,come into
existence. Since the world and the mind arise together in consciousness, the word is suited to conveying
both meanings.  The repetition of the word prefigures the idea of bouncing back and forth,as of the ball
in the metaphor which follows, and also lends weight to the idea being presented here that the world and
the mind are not in essence different, that they are the two sides of the same coin, as it were.

Thus an attempt on the part of the mind to suppress the world will cause the world to 'bounce back'
as it were, prompting further mental activity in never ending vicious circle.  The alternative to engaging
in the fruitless activity described in the first part of the verse is simply to remain as witness.  If the mind,
the discriminating consciousness,  is eliminated, there will be no world of the mind and senses, just as,
if the root of a tree is ripped out, it will produce neither flowers nor fruits.

contd.,

Arunachala Siva.   


 
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on October 22, 2015, 05:08:55 PM
Verse 111:

Should you succeed even for a split second in reaching the state of absorption in the Self, (nishta),
which is as the pure state (Chuttam), in which the discriminating consciousness has fallen away,
is free of all limitation, ah! I am at a loss to describe it!  Is the bliss that rises up then a thing of little
account?   It would be as if one accessed  the vast ocean of milk through the tiny hole in a tear!  (111)

Chuttam is the pure state is the state of Jagrat Sushupti  - waking sleep, a state which is neither waking
but one of total freedom which transcends both of these states. See the notes to Verse 106.

The bliss of the Self is compared to the ocean of milk, churned by the gods and asuras, to obtain divine
ambrosia;   the experience of the infinite bliss of the Self whilst still in the body upon the loss of the
discriminating consciousness is compared to gaining access to the Puranic ocean of milk through the
tiny hole of a teat.

contd.,

Arunachala Siva.             
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on October 23, 2015, 10:41:59 AM
Verse 112 of Ozhivil Odukkam:

Being totally identified with the body, you torment yourself saying, 'When will the time come to this body
is no more, and divine grace will be mine?'  What is the use of this?  Do not the myriad phenomena that
appear in ether eventually subside again?  Similarly, in the absolute fullness of Reality, which is beyond
duality, there is nothing other than yourself?    (112)

Puranam - the absolute fullness of Reality, is said here to be 'ethir arra', which means literally without
that which is opposite to, in front of, over against it.  In other words, in that Puranam, there exists no
'other', which could take as its object.  'Ethir arra' has therefore been translated as beyond duality.

contd.,

Arunachala Siva.     

Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on October 24, 2015, 05:26:34 PM
Verse 113 of Ozhivil Odukkam:


Know that the habit is pernicious.  A fowl will scratch even at a bare rock, and dig around even in a heap
of paddy.  The blind man who  recovers his sight will feel threatened by the light, recoil from it and refuse
to give up his walking stick.  Similarly the Jiva will persist in perceiving distinction in the grace of the Self
(even after realizing its non dual nature).    - 113.

Verses 113-116 demonstrate how, due to ingrained habit, the discriminating ego-consciousness will have
the tendency to reassert itself at the first opportunity until it is finally eradicated.

The phrase 'amma arulai pakkuvam' means literally the Jiva will divide grace.  The verb 'paku' in its
transitive form means to divide, distribute, apportion, allot.   The Jiva will not be able to hold onto the
Self if it attempts to divide it, i.e. analyze it with the discriminating mind. The expression 'pakuttarivu'
is commonly used in the sense of discriminating knowledge, rationality.  In this verse, 'arul' -grace
is equated with the Self or Sivam.  As mentioned previously, in Siddhanta 'arul'  is nothing other than the
Sakti of Sivam itself, in its active role of removing the three malams and conferring enlightenment.

Unless you slap it and drive it outside, a young calf will not leave its tethering post, even if you untie the rope.
Likewise, even if you tell the Jiva to abode as Sivam, so that it remains free of attachment like Sivam, itself,
thus removing its separate identity and bringing it to a state of oneness, it will  revert to its dualistic mode of
thought.

contd.,

Arunachala Siva.           
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on October 25, 2015, 12:18:36 PM
Verse No. 114 of Ozhivil Odukkam:

A young calf may be so used to bring tied up that it does not know what to do when its tether is removed.
The farmer has to slap it to drive outside,  where it will find its mother and be able to enjoy her milk.  Similarly
the unripe disciple, having been guided toward the state of the Self  by the guru, will, out of sheer habit,
return to his habitual dualistic state of mind, trying to analyze the state he is in, and will therefore be unable
to enjoy the bliss of the Self.  TCS glosses: 'Although it has been made one with Siva, the jiva, which  became one with it through the cessation of the ego-consciousness, will become two (again) through the movement of that ego-consciousness.'

contd.,

Arunachala Siva.           
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on October 26, 2015, 04:03:11 PM
Verse 115 of Ozhivil Odukkam:

If someone tells you to abide as Sivam, you torment yourself thinking, 'I am that Siva', thus falling
from that very state. This is like the story of the man who, on being told not to think of a monkey,
was unable to stop thinking about it.  Is this not the work of the ego, anava malam? (115)'


Sri Ramana Maharshi also alludes to the story of the man who is told not to think of a monkey, supposedly
saying that it is mentioned by Tayumanavar.

Devotee:  When we attempt to cease from activity the very attempt is action.  So activity seems to be inevitable.

Maharshi:  True. Tayumanavar has also alluded to it.  A doctor advises a patient to take the prescribed medicine with only one condition.  That  condition is not think of a monkey with only one condition.  That condition is not to think of a monkey when he takes the medicine.  Can the patient ever take the medicine?
Will he not think of the monkey whenever he tries not to do so?  So also, when people try to give up thoughts their object is frustrated  by their very attempt. (Talks.No. 601)

Translator's   Note: The attribution by Sri Ramana of this anecdote to Tayumanavar is probably due to an
error on the part of the recorder, as no such anecdote appears in the known works of Tayumanavar and
Sri Ramana Himself  is not likely to have made such a misattribution.

contd.,

Arunachala Siva.         
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on October 27, 2015, 03:21:25 PM
Verse 116:  Ozhivil Odukkam:

Although the nature of the ego consciousness has been pointed out to them, they still seek Sivam,
just as the serpent with a jewel on its head continues to seek out darkness, even when it is already
enveloped by it. Such behavior is akin to someone digging a well in a lake to find water, for fighting
with his own shadow to be free of it.   Who are they that have the power remove this ego consiousness
and abide as Sivam?   (116)


In this comparison it is assumed that the jewel on the head of the serpent emits its own light. Therefore
however deep it burrows, the darkness in which it would otherwise be enveloped (the undifferentiated
Self) will always be dissipated by the light of that jewel (the discriminating consciousness).  Similarly,
Sivam will always evade who seek it through their own ego consciousness.  If the serpent follows the
jewel, the natural darkness will re-assert itself, and there will be no need to seek it,just as, when the ego
consciousness is turned inward and subsides, there is no need to seek Sivam.

***

Contd.,

Arunachala Siva.           

Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on October 27, 2015, 04:26:19 PM
Verse 117 of Ozhivil Odukkam:

Abandoning formal worship, both inner and outer, yogic samadhis and those sleep like states,
in which the kriya yogis mimic the true Jnanis who are free of the discriminating consciousness,
the the true Jnani who are free of the discriminating consciousness , the true Jnanis abide in the Self,
so that the worldly bondage disappears, like the flame of a lighted lamp in day light or the rays of
from a crystal at midday.  Who can compare them? (117)

The verse begins with another reference to meditation on the six energy centers of the body,
each with its radiant deity, the aaru athaaram.  The yogi becomes identified with each of these in turn,
using intensive concentration and visualization techniques. See also Verse 94 and notes.

The aim of such practices is to raise up the energies of the gross and subtle bodies along the spinal
column, and to concentrate them in the Brahmarandhra center, located in the brain, at which point
the mind becomes totally dormant as in deep sleep.  This state is condemned by the Jnani as worse
than useless because the mind and mental faculties resume their former activities once it is ended,
but and because the individual, in such a state, is deprived of any further opportunity to seek the true
goal of merging definitely with the Self or Sivam.  He may give up tat search,  mistakenly regarding this
state as ultimate goal.

In the state of realization the individual ego, which was so prominent in its former state of ignorance,
is subsumed in the Self losing its individual activity.  Similarly the flame of a lighted lamp, although
shining brightly in the darkness of night, becomes invisible during the day, being entirely subsumed
in the bright light of the sun.  Also, in the state of realization, all the mental faculties (here referred to as
'pasam' - the worldly bond)  subside into the Self and become inactive. In a similar way, a crystal or
prism will emit colored rays in all directions when the light strikes it at various angles during the morning
and evening, but still will remain  clear when the rays of the sun fall from directly overhead at midday.

***

Arunachala Siva.         
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on October 28, 2015, 03:56:01 PM
Verse 118 of Ozhivil Odukkam:

The Self now awakens the Jiva from darkness of absolute nescience, (unites it with the mind and senses),
and (finally) abolishes the objective delusion of waking, and sleep, gradually consuming the ego consciousness as the flame consumes the wick of a lamp.  Therefore the only recourse is to give oneself up as a prey to the Self,
the one who devours one's ego consciousness.  The very act of thinking about it will drive it away from you.
(118).

In Saiva Siddhanta the soul is pictured as being initially sunk in a state of total nescience.  It is only Sivam
that, bringing in contact with the thirty six tattvas, causing it to experience the three malams, and finally
eradicating those defilement through the power of its grace, can lead to the state of oneness with itself. Once
it becomes united with the tattvas, the Jiva alienates between Sakalam (waking, dreaming, in which a manifold objective world appears, in gross and subtle form respectively, and Kevalam (deep sleep), which
although a state of non differentiation in which no world appears, is not the state of absolute nesceince,
referred to previously.               

Since it is impossible for the mind to seek the Self, it can only present itself in a condition of submission,
where it can easily be subsumed in the Self.  It therefore must offer itself up a prey, as it were, to be
devoured by the Self.

contd.,

Arunachala  Siva.
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on October 29, 2015, 03:12:11 PM
Verse 119 of Ozhvil Odukkam:


Even the Advaitins, who assert that all that they know objectively is false, cannot escape being trapped
in an empty Void.  Like them you will be destined to repeated births and deaths.  However, having experienced the loss of your ego-consciousness, and the Bliss that arises thereafter, if you transcend even these, birth and death will end for you.   (119)   

The danger, even for the Advaitin, is that, having realized the essential emptiness of all phenomena,
if he does not then eradicate the consciousness, the formerly perceived the world and now perceives an
empty void, he will remain trapped in that empty void, unable to grasp the dynamic reality of the non dual
Self. Bhagavan said: 

'In all books of Vedanta you will find this question of a void or of nothing being left, raised by the disciple
and answered by the Guru.  It is the mind that sees objects and has experiences and that finds a void
when it ceases to see and experience, but that is not 'you'.  You are the constant illumination that lights up
both  the experiences and the void. It is like a theater light that enables you to see the theater, the actors
and the play while play is going on but also remains alight and enables you to say that there is no play
when it is all finished.' (Day by Day with Bhagavan, 21st July 1946.) 

The falling away of the individual consciousness is succeeded by one of deep bliss.  However, since there is
still some trace of consciousness experiencing these states, they too cannot be the final state, and they
too are transcended in the final state of  union with the Self.


contd.,

Arunachala Siva. 
             
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on October 30, 2015, 05:48:23 PM
Verse 120 of Ozhivil Odukkam:


Sivam is the fullness of perfection which abides as the consciousness of consciousness itself;
as that which is entirely without divisions. For those who presume to create and destroy Sivam
in their minds, meditating on it sporadically, and in such a way that it is limited by their own
imperfection, how can birth be avoided?     (118)

The text 'arivikku arivu', literally the consciousness of consciousness itself.  This is pure consciousness,
pure being, that remains as the sustaining core of the relative or discriminating consciousness,
'chuttarvu' in Tamizh.

Having gained some intuitive sense the greater reality that is the background to their existence,
people will try to grasp that intuitive knowledge mentally; having failed in one approach, they
will abandon it and adopt other strategies, also based on the mind.  And also they will carry on,
creating and destroying their false conception of Sivam.  The latter part of the verses describes the
manner in which the creation and destruction of Sivam takes place.  It is done in a manner which does
no justice at all to its all embracing, absolute nature and Sivam is thus limited, restricted (or rather
to be so), by the very attempt to think about it.  However elevated the concept, the mind is unable
to maintain it without straying and forgetting what it was thinking about previously.  Thus it is done
'maravaiyumay' --with forgetfulness, punctuated by periods of forgetfulness, here translated as
sporadically.

contd.,

Arunachala Siva.                     
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on October 31, 2015, 05:18:22 PM
Verse 121 of Ozhivil Odukkam:


Even as I reveled ceaselessly in the alternating states of remembering (Waking and Dream) and
forgetting (Deep sleep), the mind's delusion, the appearance of a world of diversity and the
consequent desire and aversion.  Jnana Sambandhar transformed me through his gaze and
through his touch into his own likeness, as the sun dispels the darkness, and the philosopher's
stone transforms base metal into gold.        (121)         

Forgetting and remembering are glossed by TCS as equivalent to 'kevalam' -deep sleep,
and 'chakalam' - waking and dream. In the states of relative consciousness, 'marappum
ninaippum ' - forgetting (deep sleep), and remembering (waking), the jiva suffers from
'mayakku'- delusion as to its true nature, and becomes identified with the body. From this
identification arises 'vikarpu', 'vikaarpam' - the world of diversity, which in turn engenders
attachment in the form of 'veruppu' and 'viruppu' -aversion and desire, which are the source of
the deeds whose fruits give rise to the cycle of births.

Saivite initiation, 'diksha', is performed by the threefold agency of sight, touch and thought.
TCS points out that the latter is to be understood as includes here, as the first two could not take
place without the third.

contd., 


The further verses and commentary will be taken up, once the next issue of Mountain Path, is received.

Arunachala Siva.         
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on January 15, 2016, 01:39:31 PM
Chapter 4- Transcending the Path of Kiriyai:


In this chapter the author explains how addiction to the path of ritual activity, performed without
true insight, constitutes in the end, a barrier to realization, in a similar way that yoga was shown to do
in the previous chapter.

Verse 122:

Instead of remaining still, realizing that the world of tattvas is inert, and remaining free of all contact
with it (seeing nothing) like the eye of the dead ram, they invoke (the presence of Gods), perform worship
to them call upon them as 'The Absolute Perfection', seek them out in (in holy sthalas), and when they
cannot find them, roll on the ground in despair and weep.  Their actions are akin to the grotesque dance
of a band of demons.       

In the first part of the verse, the Tamizh says literally 'placing and raising up', referring to the setting
up of images of the gods, and the invoking of their presence in those images.  This is glossed by TCS
as follows:  Using the personal consciousness to invoke in an image the presence of the absolute
perfection of Sivam, which remains on the destruction of that very personal consciousness, to meditate
upon it repeatedly, and in this manner perform puja to it.

In other words, since Sivam, the Real, is revealed only upon the destruction of the personal consciousness,
it is entirely self defeating to employ that personal consciousness in an attempt to invoke that Reality,
through ritual practices.

The Jnani is entirely free of the discriminating consciousness, and is therefore not aware of the world
of the people and objects, that the others see:  'the eyes of the Jnani are likened to the eyes of a dead
goat; they are always open, never closed.  They glitter but they see nothing, though it seems to others
that they see everything.'  (Ramana Maharshi quoted by Suri Nagamma in Letters from Sri Ramanasramam,
26th October 1947.)

contd.,

Arunachala Siva.
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on January 16, 2016, 01:26:39 PM
Verse 123:

In those who, wearied by ritual activities, come to him asking for instruction, the illustrious One fosters
the bliss of the Self, so that they dwell in silence. He is the true guru.  As for the rest, know that,
in so far as they cause the slightest movement in the minds of their disciples, they will be like Brahma,
the creator of worlds, and the Lord of Death.     

'The Illustrious One' is a translation of the Seeman, which is a Tamizh form, based on the nominative
Shriman of the Sanskrit word Shrimat, meaning (one who is) possessed of fortunate, fortunate, auspicious,
wealthy, prosperous, eminent, illustrious, venerable.  Here the Guru is meant, as possessing the greatest
wealth of all, the knowledge of Sivam.

When the mind arises, the world arises with it, and when the mind subsides, the world is no more.
Therefore the false teacher will be like Brahma, the creator of the worlds, in so far as his instruction
causes movement in the minds of his disciples, and he will be like the Death, in that he condemns them to the repeated death and birth of the illusory mind-body complex, as the mind continually arises and subsides
by turns at the prompting of the false guru's instruction.


contd.,

Arunachala Siva.         
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on January 17, 2016, 09:34:07 AM
Verse 124:

Imagine the devotees of the god of Fire, grinding up ginger to ease the god's indigestion, covering him
with straw (to keep him warm), and agonizing (over their previous neglect) a if buried under a mountain
of sorrow.  To whom might we compare such people?  To those who would try to wash water, bury their
own shadow, or measure it (using their own foot)? 

In the medical systems such as Ayurveda, the element fire, personified in the god Agni, is seen as the force
at work in the process of digestion, causing the food to be broken and digested.  Ginger has been recognized
as a cure for indigestion in many cultures since ancient times.

These actions and their fanciful motives -- trying to keep him warm with straw -- are given to emphasize the
ironic nature of ritual acts, in which the Supreme Reality is imagined to be suffering from some kind of need
or lack, to which the person performing the ritual or puja arrogates himself the role of providing the remedy.
Since, as far as we know, the motives ascribed to these actions here are not the actual motives of the persons
who perform those rituals and pujas, the first sentence has been prefaced by the words, 'Imagine that....'


contd.,

Arunachala Siva.           
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on January 18, 2016, 12:32:49 PM
Verse 125:

Those stupid teachers (of ritual worship) do not realize that when we have to cross a river in spate
or make a long journey on foot, there is no suffering for the water, nor for the road, but only for
those who swim that water and walk that road.  They might as well tell you to stop up the mouth of
a river in spate, raise a ladder to reach the heavens or grab the feet of the wind.

The teachers who purport to offer salvation by means of ritual worship are called Murkar, a Tamizh
word meaning the foolish, the ignorant.  Just as a river in spate cannot be stopped up with earth,
Sivam, the infinite all embracing reality, cannot be contained in any form, such as an idol or statue;
to try to reach it through form based meditation and so on is pointless because it exists already within
and without as the very ground of our being, just as it is futile to try to use a ladder to reach the ether,
which already contains all things within itself.  Since it transcends all forms, there is no use trying to
grasp it by performing rituals of various kinds, just as it would be no use ascribing form to the wind
and then trying to grasp a part of that form.

contd.,

Arunachala Siva.   
     
 
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on January 19, 2016, 10:53:57 AM
Verse 126:

Will even those who travel the heavens as will require a support?  Are the heavens like the deep ocean
to them, that they need to navigate it like a helmsman on a ship?  What work do time and space perform?
Similarly, can there be deeds performed by a perfected Siva Yogi?


One has mastered the eight siddhis can travel to wherever he wishes in space through the power of his mind.
He would have no need of any support to aid him.  Similarly the Siva Yogi who has attained oneness with
the Self has no need for aids such as rituals and puja to attain that which is already his.

Expanding the previous analogy, unlike the captain of a ship upon the ocean, the siddha yogi would have
no need to plot a course through the heavens and use a set of instruments to get his destination.  Similarly
the Siva Yogi has no need to form some concept of Sivam and then set about trying to attain That which
he already is.  In any case, he no longer requires, nor possesses, the instruments furnished by the tattvas
in the relative world, the senses, and the organs of thought, and action, which are the attributes of the ego
consciousness.

Just as time and space provide the unmoving ground for all the phenomena that unfold in the manifest world,
the Jnani, as the Self, provides the unmoving ground for the whole of the apparent creation, including time
and space.  TCS glosses:  The faculties operate in the mere presence of that Siva Yogi, who is united with
the fullness of reality. He himself does not engage with any of the faculties to perform any kind of work.

contd.,

Arunachala Siva.     
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on January 20, 2016, 09:55:45 AM
Verse 127:

In fire itself there is nothing of the firewood, and in ghee there is no longer any milk. Similarly, Jnana
abolishes delusion as surely as the sun dispels darkness.  Therefore it is given the name 'Destroyer of
Actions'.  This being so, can there be any performing of degrading actions by Jnanis?

In this verse Jnana is called 'Destroyer of kriya'.  The word kiriyai, Sanskrit kriya, has the meaning of
act, action, in a general sense, in addition to the specific sense of religious practices and rituals, which
are the subject of this chapter.  The word is intended to be understood in both senses here. Just as
firewood is annihilated in the process of burning and milk is annihilated in the making of ghee, all actions
are annihilated in the arising of Jnana.  The sense of doership is an illusion of the ego-consciousness upon
the attainment of Jnana, is no longer affected by this delusion, and remains as one with the unmoving
screen of he Self upon which the world appearance unfolds.

contd.,

Arunachala Siva.       
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on January 21, 2016, 10:14:29 AM
Verse 128:

Even if Jnana is attained through actions, it will not endure, just as all things that are born from a womb
are destined to destruction.  Your thoughts of grasping the Cause of all things (through your actions) is
like trying to roll up ten million suns in a blanket of darkness.

Here it is stated that, even if a degree of Jnana is obtained through ritual actions, it will not be permanent
and will disappear again in time.  Thus it is suggested that, though the paths of Chariyai, Kiriyai, and
Yogam are necessary for the disciple to attain sufficient maturity to be able to find a teacher who can
bestow Jnana, they cannot by themselves bestow that Jnana.  The Jnana that arises through actions
must necessarily pass away, just as all creatures born from the womb are destined to die.

contd.,

Arunachala Siva.   
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on January 22, 2016, 10:16:36 AM
Verse 129:


If, desiring the state beyond even bliss, you say you will engage in actions to attain it, will the true Jnanis
not ridicule you?  Will anyone choose walking as a means of getting to sleep?  Your holy scriptures,
pujas, and samadhis are an aberration to true Jnanis;  they are no more than a collection of conditioned
mental states, Maya's cohorts.

The expression 'state beyond bliss' is a translation of the word, Chukathitham, which is the Tamizh form
of Sanskrit sukhatita (sukha - bliss +  atita = beyond).  The bliss experienced on the loss of ego consciousness
is transcended in the final state of liberation, which is therefore the state beyond bliss.

The words 'a collection of conditioned mental states'  translated the expression chaar potha kottiram.
Kottiram, Sanskrit gotra has as its root meaning 'a protection or shelter for cows, a cowshed, cowpen
(go = cow + tra).  This meaning is expanded to mean family, race, lineage, and, among other things,
genus, class, species.  The verb chaar means to lean upon, rest in or on, be attached to, be connected to,
and potham, Sanskrit bodha, means knowledge, understanding, intelligence;  therefore chaar botham
is knowledge that is attached to, dependent on, something else, in this case, the mental faculties and the
organs of sense and action.  There is only one consciousness, which when pure, merges with the Self,
but when contaminated by Maya, flaunts itself as a separate ego consciousness.

contd.,

Arunachala Siva.             
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on January 23, 2016, 10:18:37 AM
Verse 130:

If it be said that bliss is in the ending of all actions, then we shall hardly need to assert that suffering
is in the arising of actions. Whatever actions we do perform, we should perform, we should perform
them according to the example of those whose only concern is to feed and clothe the body, taking no
pleasure in them, like a barren woman  (with no prospect of bearing children).

The great ones, the realized sages, see the world as false and therefore seek nothing from it
other than the bare essentials required for their physical survival in the world, namely food, clothing
and shelter. They have no attachments in the present, and therefore create no karma to bind them
in the future. In this sense they are like barren woman who, deprived of the ability to have children
(the main reason for her existence), has no offspring to care for in the present, nor any expectation
of having any care for in the future.

***
(will be continued when the next issue of Mountain Path is received.)   

Arunachala Siva.
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on March 30, 2016, 04:15:37 PM
Verse 131:

To proclaim amidst tears and sobs the holy scriptures, which are the means expressly designed to make
us still; to perform religious rituals; to sit in meditation with the body stretched and contorted postures
designed by the mind--all these things are a comedy show designed for entertaining of Jnanis.

Verse 132:

Who has attained liberation by studying and learning the holy texts, which themselves are insufficient
to contain all the religious systems with their commentaries and interpretations?  To do so is like going
to the lengths of covering the sky with a canopy and the earth with leather when setting out on a journey,
instead of simply wearing sandals and taking an umbrella.  (132)

The words 'holy texts,  which themselves are insufficient to contain all the religious systems, with their
commentaries and interpretations ' translate the Tamizh, chamaya vatham mananam pothata chattiram.
The word Chamayam means religion, and chattriam, Sanskrit Sastra, means, in this text, sacred book or
composition of divine authority.  Each religion, be it Buddhist, Jaina, Saivite or whatever, has its own
set of sacred books, which contain Vatham, Sanskrit Vada - thesis, propositions, arguments, doctrine.
These in turn become the subject of commentaries and discussions as to their true meaning by learned
scholars and holy men, often over many centuries.  These exegeses are known as Yutti, Sanskrit Yukti -
reasoning, argument, proof, inference, induction.  Here the word Manam - mind is used to signify the
latter, a case of metonymy. (Akupeyar in Tamizh), figurative use of a word, with the source of the reasoning
(the mind) being used for the reasoning itself.

The task of someone who tries to fathom all the arguments of all the different religions in the hope that such
a process will finally lead him to liberation is as hopeless as that of someone who, instead of carrying an
umbrella on his journey, tries to mask the entire sky with a canopy, and instead of wearing sandals,
tries to cover his entire path with leather.  The wise disciple adheres strictly to his Guru's teaching, using it
in the same way the traveler employs sandals to protect himself from thorns and stones, and an umbrella
to shield himself from the heat of the sun.

contd.,

Arunachala Siva.                       
 
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on March 31, 2016, 12:11:36 PM
Verse 133:

The supreme reality is not known (objectively), since, when you become pure consciousness, and then
become the One that makes this consciousness known, both of these come to an end.  Wicked wretches!
How then can you hope to experience that reality through the false understanding in which you grasp it
for a while with ego consciousness, then let it go again?

When the disciple comes to realize  that his nature is pure consciousness, the realization arises within
him that he is also the source of that consciousness, that the two are not different.  At this point the
house cards which is the triad of knower, known, and knowledge collapses, discriminating knowledge
ends and he remains as the non dual Self.  How then can the concept of the Self or Sivam remain?
Therefore, if even those who have realized the Self are themselves quite incapable of experiencing that
state as something separate from themselves, how ludicrous is it that those who have not known
the Self should claim it to be able to do so?

In the latter part of the verse, what is being referred to are the phenomena experienced sometimes
as a result of prolonged spiritual practices, and sometimes spontaneously, in the form of vision of gods
and saints, heightened visual, mental and emotional experiences and so on.  Such experiences are
never permanent, in spite of attempts to prolong them and regain them after they are lost. On these
grounds alone they are therefore known not to be the experience of reality which is being sought.

contd.,

Arunachala Siva.             
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on April 01, 2016, 10:07:09 AM
Verse 134:

Since the destruction of your ego consciousness is His wish, you should consider its loss to be your
own goal also.  Know that Ajnana, ignorance, consists in not knowing how to achieve this loss.
False one, hear then the means of destruction of your ego consciousness.!

The 'He' in the first line is of course Sivam, the Self, the Supreme Reality. Although one cannot talk of
the Self as possessing desire in a literal sense, it is a way of expressing the innate sense that it is in the
nature of the Self to manifest itself in the individual consciousness, overcoming whatever barriers it finds
in its way, transcending it and annihilating it.  It is this innate sense that inspires  the spiritual quest
in the first place.  The problem for the individual is that, having sensed that the loss of ego consciousness
is the desired end, he is at a loss as to how to achieve this goal, since the only tool at his disposal is the very
ego consciousness he is trying to destroy.

contd.,

Arunachala Siva.         
 
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on April 02, 2016, 12:28:04 PM
Verse 135:

When a stick of firewood is burnt up completely there is no more smoke or flame, and when a disease
is cured, the medicine that was taken to cure it disappears with it.  Similarly your ever ramifying
actions are at the level of the mind (and will end when the mind ends).  Why then do you attempt to unite
(with the Self by means of those actions)?  Simply remain as a pure subject, without a second, just as a
smaller shadow is subsumed in a greater one.

In the first comparison the log of wood is compared to the actions of the individual, and the smoke of fire
to the mental faculties and ego consciousness of the individual. When actions cease, there will be no mental
activity and ego, just when the log is consumed there will be no more smoke and fire.  In the second
comparison, the disease is compared to the ego, and the actions of the individual to the medicine.  When
the ego subsides into the Self there will be no further actions, just as when a disease is cured, there will
be no further need for the medicine that cured it.  In Siddhanta actions with their fruits are the
consequence of succumbing to the illusion of the ego, and they are also ultimately a means for the removal
of that illusion.

Translated literally, the last sentence means, 'Remain (nil) with that which is opposite (ethir) having gone
(poy), as shadow is hidden.'  In other words, remain without the duality of the knower and thing known,
which is the habitual mode of the mind.  Since the mind arises out of the Self, and is fundamentally no
different from it, all it needs to do to realize its unity with the Self is to cease its discriminating activity,
at which point it will be no different from the Self, so long as it does not resume its discriminating activity,
just as a smaller shadow is subsumed in a larger one until such time as it moves beyond the boundary
of the greater shadow.

contd.,

Arunachala Siva.                 
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on April 03, 2016, 10:39:29 AM
Verse  136:


You are the consciousness that perceives, and I, the Real, am the consciousness through which you
perceive.  Once you begin to investigate these, they will begin to loosen their hold.  When they finally
fall away, you should feel a degree of shame and not attempt to look back at me, thinking 'I'.  Rather
should you remain still, like a pot sunk in the ocean.

In the state of ignorance the ego, though possessing no reality of its own, attempts to usurp all the
powers of the Self, ascribing them to itself, saying, I did this, I did that, and so on.  When the individual
Jiva begins finally to gain  some insight into its own nature, it is revealed as an impostor and disappears.
It is often therefore described figuratively as 'feeling shame' and 'hanging its head'  when its duplicitous
game is revealed. See Verse 30 of Sri Ramana Maharshi's Ulladu Narpadu, for example:

As the mind, seeking inwardly through inquiry 'Who am I?', reaches the Heart, and as one knows as
'I' bows its head in shame, the One appears spontaneously as 'I - I'.

When the disciple begins to sense the illusory nature of the ego and the world view it generates, and these
begin to fade in the light of the Self, the remnant of the ego-self feels a natural temptation to move its attention
to the Self instead, attempting as it were, to bring it into focus, as though it were a mental creation like itself,
and to grasp it as formerly it had grasped the false.  In this verse, the ego is being advised to know its place,
show some humility and allow itself to be subsumed in the Self, 'amizhttu karakam pol' - like a pot sunk
in the ocean.  A pot on the bottom of the ocean no longer has any function;  it can no longer be used to hold,
dispose, or divide up water or any other liquid.  Similarly the mind, when subsumed in the Self, can no longer
function other than as the Self.  The Jnani is like the pot in the ocean.  His body and mind, if they can still be
called that, function  as the Self only, and have no reality or function apart from the Self.

Contd.,

(The remaining verses will be covered from the Mountain Path issues that come in future.)

Arunachala Siva.                       
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on July 10, 2016, 01:09:27 PM
(From Mountain Path. July-Sept. 2016.):

Verse  137:

(To think that the performance of rituals) will pass for the bliss of Sivam is very strange, like a new
bride mistaking the wedding rites for sexual intercourse!  Just as, unmoving, the oil in a lamp spreads
(through the wick and is consumed) by the flame, the true state is to give yourself up to be consumed
(by the Self). 

Just as a naive girl might be imagined to mistake the marriage rites for the act of physical union,
the immature disciple mistakes the outward forms of religion, which lead up to union with Sivam,
for the union itself.

Chapter 5:

Transcending the path of Chariyai.

According to its title, in this short chapter the author explains how a preoccupation with Chariyai,
the lower of the four paths, that of service to the deity, is antagonistic to the goal of realization of
Sivam, the Self.  However, in fact most the verses are of a general nature, whilst three pillory the
bogus jnani, who feigns enlightenment in his conduct and appearance. (Verses 141-143).

Verse  138:

When will there be happiness for those who do not subside inwardly, but instead, thinking these activities
to be the means of liberation, torment their bodies with pilgrimages, bathing in holy tanks and observing
fasts on days which they deem auspicious?  Their present lot is suffering only.  When will their
objective consciousness be lost and bliss arise in them?               

Verse 139:

You lost souls, it seems you never asked if, the personal consciousness having died, you should not go
about in the world as if your body were a walking corpse!  Where have you heard that the body can be got
rid of through the efforts of the body itself?

Verse 140:

If you ask us what place we have come from just now, and if we have forgotten what place it is, when
you ask us the way to that place, all roads will seem the same, as if the seven worlds have merged
into one.


contd.,

Arunachala Siva.   

Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on July 10, 2016, 04:01:26 PM
If someone, who does not remember the place from which he has come, gives directions to that place
to someone who asks for them, the information given will be entirely useless. Since the person giving
the directions does not know them himself, the person following those directions will have no hope of
finding the correct path.  In a similar way, enlightenment cannot be gained  by someone who receives
instruction from a guru who has not experienced that state himself.

The meaning is not entirely clear but as the next three verses, (141-143) lampoon the false teacher,
this is probably the correct interpretation. Though the exact meaning is not clear, it seems to be that all
roads taken by one following the wrong directions will be the same, in that they are not the right road
and will not lead to the correct destination.  In the same way, all courses of action taken by one acting
on the instructions of a false guru will be the same, in that all will be fruitless, and will not lead to union
with Sivam.

Verse 141:

Displays of ochre robes, long strings of rudraksha beads, white ash, and white teeth (from abstaining
from chewing betel) constitute the counterfeiting of Jnana.  To those who know the nature of the all-
pervading Sivam, the One who is free of all desire (pathi), the jiva the one of limited, worldly knowledge
(pasu), and the worldly bond (pasam), which is unreal, will there be such things as word or form?             

The Saiva sannyasi traditionally wears robes dyed with Kaavi - red ochre, and long strings of rudraksha
beads, here referred to simply as taazh vadam - necklace which hangs low.  The exposed parts of the
body are usually liberally smeared with Tiru Neeru - holy ash, which is made from cow dung rendered
to a powder in a kiln.  The ascetic is forbidden to chew betel, therefore his teeth are white, unlike those
of a house holder, which are strained reddish color from its juices. 

The wearing of the insignia of a Jnani by one who is not qualified by his spiritual attainment to do so
is called Jnana KaLavu, literally the stealing of Jnana.  These insignia belong to Jnana, true knowledge,
only;  the wearing of them by anyone else, therefore, constitutes robbing Jnana of what rightfully
belongs to it.  In the translation, the idea has been turned around somewhat to say the counterfeiting
of jnana, the idea of false jnani faking jnana being more understandable in English than that of him ,
as it were, stealing its intellectual property.

The reference in the latter part of the verse is to the Siddhanta triad of Pathi - God, pasu - the soul,
and pasam - the worldly bond.  Here God is referred to as Puranan as the one who constitutes the
fullness of Realtiy, other than which nothing is or can be.  The jiva is referred to as Chitrarivan, as
possessing imperfect, limited, (Siru), i.e. worldly, knowledge (Arivu).

contd.,

Arunachala Siva.,                 
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on July 11, 2016, 11:22:00 AM
Verse  142:

They flash their white teeth, which are all well suited to the dispensation of limited, worldly knowledge;
they display their erudition, flourishing weighty tomes;  they wear ochre robes and ear rings.  They wear
a rudraksha bead, in a golden locket around their necks; they sit in meditation with the eyeballs rolled
upwards, as if they have transcended the thirty six tattvas.  Yet all this is but the work of a great maya,
that whirls (like a toy windmill).

The inferior teachers, though they try to impress by their clothing and demeanor, are not capable
of conveying higher truths relating to Jnana.  Therefore their teaching is restricted to matters of ritual,
yoga postures, meditation techniques and so on.  Because these concern only the limited ego consciousness,
they are called Pasu Margam -- the path of Jiva, rendered in the translation as 'the dispensation of worldly   
knowledge.'

The text does not specifically mention a golden locket, but says simply 'kattu', which means 'tie', 'fastening',
'knot', 'ligature', in this case, something tied around the neck, specifically a 'kevadu', or 'kevadam',
which the Tamizh lexicon glosses as, 'rudraksha' bead enclosed in a gold or silver case and tied on the arm
or neck, as a badge, amulet or charm.'

The words (as if) in the penultimate clause are not in the text, but are added to make it clear that the
teachers in question are not actually in the transcendent state they claim to be.  This is clear from the
context of the verse; it is also clear from many of the preceding verses, which point out that the state
of manolaya -- total subsidence of the mind induced by meditational practices, is not the true transcendent
state of realization.  The Tamizh word employed here, 'kanchimittu', which has been translated as
'with their eye balls rolled upwards'  usually means blinking or winking.  The translation here follows
Tiruporur Chidambara Swamigal (TCS) who glosses, adopting yoga postures with the eyes rolled upwards.
The idea is to present a picture of the false teacher as both ludicrous in his deluded self importance and
unscrupulous in his deliberate attempt to deceive his disciples.

contd.,

Arunachala Siva.                 
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on July 12, 2016, 11:49:15 AM
Verse  143.

For those who merely act the part of the realized sage what enjoyment will there be, other than that of
the daily offerings of food they receive?  Can they know the bliss which is not known even to those whose
consciousness is pure, who have cut away desire, renouncing both inwardly and outwardly?

The text says 'nana kiriyai nadippavar' which means literally 'those who act out the conduct of Jnana.'
Here the word 'kiriyai' is used in the general sense of action, conduct.  TCS glosses it as nanacharam
- the practices related to jnana, the final stage on the Siddhanta spiritual path.

As described in a number of previous verses, bliss is a state which precedes the final state of liberation,
and in which there is a still a trace of discriminating consciousness.  In the final state itself there is no
longer any distinction between the bliss and the knower of it.  In that state, the Jnani is both the
Self, and the bliss of the Self;  he knows it by being it, since there is no other to know it objectively,'
hence it is called 'ariya inbam' - the bliss which is not known.  Sri Ramana has spoken of  bliss in the
following terms:

...ananda (bliss), is also called an obstacle, because in that state a feeling of separation from the source
of ananda, enabling the enjoyer to say, 'I am enjoying ananda' is present.  Even this has to be surmounted.
The final stage of samadhana or samadhi has to be reached in which one becomes Ananda or one with Reality,
and the duality of enjoyer and enjoyment ceases in the ocean of Sat Chit Ananda or the Self.
(Day by day with Bhagavan, 25.4.1946 morning.)

At the end of the verse the Tamizh text says 'avaa arutttu turavu aay' - cutting away desire and practicing
renunciation.  TCS glosses, 'turavu' is the ending of outward attachment.  'avaa aruttal' is the ending
of inner attachment. When both these forms of attachment fall away, the states of Chakalam and
Kevalam fall away. When these fall away, true realization appears.  The verse is an indirect reference to
Tirukkural in which Chapter 36, entitled Mey unarthal -Knowledge of the True is located  between
Chapter 35, Turavu - Renunciation and Chapter 37, Ava Aruttal - The Extirpation of Desire.

contd.,

Arunachala Siva.               
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on July 13, 2016, 11:42:45 AM
Verse 144:

Bliss is indeed the dwelling place of true knowledge. You are like the Achunam bird, in that an atom of
suffering in this world appears as great as a mountain, and through this virtuous quality a longing for
supreme bliss has arisen in you.  Listen now, and seeking supreme bliss in the following manner, you
shall obtain it.

The word 'puL' employed in the verse a bird in general.  Here the Asunam bird is meant.  It is described
by the Tamizh Lexicon as follows, 'A creature believed to be susceptible to harmony that when it is
fascinated by notes of music, a sudden loud beat of the drum causes its instantaneous death.'  Similarly
the mature disciple, in whom the desire for liberation has grown exceedingly strong, will suffer greatly
from the least contact with the things in the world, if he allows himself to become identified with them.

contd.,

Arunachala Siva.     
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on July 14, 2016, 10:02:54 AM
Verse  145:

Supreme  Bliss is not separate from you.  It is your true Being.  That which arises with the sense objects
is bliss also, but it is not the pure consciousness in which bliss itself is annihilated.  In that state both
kinds of bliss are annihilated.

Since our true nature is bliss only, a degree of bliss is experienced through contact with the objects of sense,
but this bliss is not to be mistaken for the bliss which is experienced through transcending the senses
entirely, and which precedes its own annihilation in the state of realization.  The meaning is not entirely
clear.  In this translation it has been taken to mean that the Jnani, having freed himself from the bliss
of the world of the senses, then experiences supreme bliss at the point of merging with the Self.  However,
for this merger to take place, even this supreme bliss,  which still contains a trace of duality, must be lost.
It could also mean that the first kind of bliss is lost because it is only temporary, and when it passes away,'
the experiencer is returned once more to  the sufferings of the phenomenal world, whilst the second kind
of bliss, supreme bliss, is lost because the duality of experiencer and the thing experienced cease on merging
permanently with the Self.

contd.,

Arunachala Siva.       
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on July 15, 2016, 12:37:30 PM
Verse  146:


The inferior bliss that arises with the objects of sense, lasts for some time, then disappears is of little
worth;  the superior bliss is that which is all consuming and endures without intermission.  Can it
be gained by the discriminating mind? The bliss which appears and is subsequently lost is synonymous
with the alternating states of pleasure and pain.  Your true state is that of the bliss which neither
appears nor subsides.


The state referred to in the first part of the verse is that of those who try to experience bliss with
the discriminating mind, it being understood that no such attempt on the part of the Jnani would,
or could, be made.   

The state of being merged in the Self is one of pure bliss, yet it is not perceived as such, since there
is no discriminating intelligence to perceive it.  Being of the very nature of the Self, it neither appears
nor disappears.  This is rather like the state of deep sleep, which we recognize to have been blissful
only on waking up from it. If we imagine therefore a state which is like deep sleep, but filled with
undifferentiated awareness, then we have some idea of the state being alluded to here.

(to be continued when the next issue of Mountain Path is received.)

contd.,

Arunachala Siva.     
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on October 04, 2016, 11:55:10 AM
The scriptures declare that the all embracing supreme reality is everywhere.  When you say that it is to
be found, not in one holy place, but in this or that other place, are you saying that it does not exist
where you are?  Witless fool, know that supreme bliss will only arise when you reach the firmament
of true knowledge, upon the destruction of your defective, discriminating awareness.  (147).

As long as there is identification with the body, the objects of senses will not subside.  If they do subside
(through control of the mind and senses), unconsciousness will result  (Therefore you should cultivate
the awareness that the world does not exist apart from the Self.)  Is the space of the heavens disturbed
when a bird flies through it?  When one realizes the true nature of the worldly bond, (it will lose its hold
on you), just as the heat of fire is annulled by the power of the Mantra. (148)

Certain Mantras are supposed to possess the power of annulling the heat of fire.  See also Verse 30,
where the same simile is employed in the opposite sense, the power of Mantras being compared to the
veiling power of anava malam. Just as the Mantra supposedly protects us from the heat of fire,
the firm realization that the world does not exist apart from the Self will enable us to remain unaffected
by it.  If we know ourselves as the underlying 'screen'  of the Self, we will not be affected by anything
that appears to occur on it, just as the sky is not affected by the bird that flies across it.

contd.,

Arunachala Siva..           
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on October 04, 2016, 12:20:54 PM
What does it matter if the body remains or if it goes?  Endless are the workings of those divine beings,'
who dwell with form, without form and both with and without form.  Is it necessary to break up a clay
pot to prove that it is made of earth?  Your course is to abide in that state of pure Maya, fully aware
of your nature as the Self.    (149)


The Self, Sivam, is traditionally conceived in three aspects, that of formlessness, the undifierentiated
supreme reality, that of form, the manifestation of that reality in the form of a living Guru, and that
which is both with and without form, which is the reality manifesting in the form of Siva Lingam.

The general idea seems to be that it is futile for disciples to try to second guess the working out of
their spiritual destiny, regarding the body to be an obstacle to enlighten and so on. 

It is not necessary to crumble a clay pot into dust to prove that it is made of clay.  We are not so confused
by its pot like form that we cease to realize that its basic essence is just common earth.  In the same way,
in order to realize that the body is but an empty form whose only true essence is the Self, we do not need
to attempt to destroy and disaggregate that body.  Indeed, any attempt to do so would be futile.

The words pure Maya in the final sentence are a translation of the Tamizh Maya Vayinathavam,
Sanskrit Maya baindava.  Baindava is derived from the word Bindu, which is synonymous with Sakti
tattva .  It is Sakti which, as Maya, veils consciousness and creates the world experience.  What seems
to be meant here is a state in which, though still embodied, and therefore subject to some extent to
Suddha (Pure) Maya, the aspirant has perceived the world experience to be other than his true self and
is therefore no longer subject to ego illusion, the effect of Anava Malam, the world illusion of Asuddha
(impure) Maya and the consequent cycle of deeds which lead to continued rebirth, Kanma Malam.
Such being the case, it is of no interest to him whatsoever whether or for how long his bodily existence
is prolonged.

contd.,

Arunachala Siva.                                 
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on October 04, 2016, 12:46:38 PM
The aim of Vedanta is to be free from the delusion of Maya, (in which the world appears to be real),
like the snake seen in rope, and the thief seen in the wooden post, whilst the aim of Siddhanta is to dwell
effortlessly in the state of transcendent bliss, just as those bound by the ego (dwell in the state of bondage).
To those who are free of the individual consciousness these two are one and the same.  (150)

Just as a coil of rope or a wooden post can be perceived momentarily as a snake or a thief, due to light
conditions or the mental and physical state if the observer, the world, which is just a momentary appearance
in the substratum of the Self, is taken to be real by those under the sway of Maya.

In the supreme state there is no longer a personal self which struggles to make sense of a world which it
sees as alien to itself.  Therefore, the life of a Jnani is literally Muyarchi Ketta - effort less, which we might
also translate as free of the sense of doership. 

The idea in comparing the state of transcendent bliss to the state of bondage appears to be that, just as
those who are subject to the full force of the ego, Anava Malam, never for a moment question it, believing
it to be their natural state, so do those who have transcended the ego equally without questioning it. 
Hence their state is called Muyarchi Ketta Anandaditam - the effortless state of transcendental bliss.

Those who are free of the individual consciousness is a translation of the Tamizh Taan Nandinaarku.
This is glossed by Tiruporur Chidambara Swamigal (TCS) "as those who are free from of the defective
knowledge, which arises objectively as 'oneself."             

The teaching of Vedanta, whose key texts are the Upanishads, emphasizes the eradication of illusion,
the negative aspect of realization, whilst Siddhanta, whose key texts are Agamas, emphasizes the
positive aspect of realization, that of uniting with Sivam, the true substratum of the illusory world appearance.
For those who have attained the final state of realization, when the individual consciousness merges inseparably with the Self and that individual consciousness is annihilated, there is no difference between the two.

Tiru Janana Sambandhar, he of the land of Sirkazhi, he rules us through his grace, he whose divine sport
is Jnana, spoke saying 'Not speaking of One or Two, just be.  Thrice do I swear that this the truth!
(151).

contd.,

Arunachala Siva.                   
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on October 05, 2016, 11:17:27 AM
Chapter 6:

An explanation of non attachment.

The word 'vritti', Sanskrit 'virakti', which is translated as non attachment in the title of this verse means
freedom from attachment.  TCS explains that it refers to inner renunciation, not outer renunciation,
which is the subject of the next chapter, entitled 'turavu', which is the native Tamizh word for renunciation.
The two words are not essentially different in meaning, although the latter, being derived from the verb
'tura' - to leave, relinquish, reject, discard has a more active sense, and is therefore probably more suited
to express outward renunciation.

The sage who drank the ambrosial milk of non dual bliss, from the breast of Parvati (in a cup of gold),
said, 'In a state of true knowledge there is neither suffering nor happiness, and in the state in which the
true knowledge is lost, suffering and happiness manifest, causing delusion.  You are the knowledge
which embraces both of these.    (152).

That the milk from Parvati's breast was served to the young Jnana Sambandhar in a golden cup is attested
by the saint himself in Teveram 3.24.2:  'My father grew angry saying that the food (milk) served to me
in a flower like gold cup was bad.

You are the knowledge which embraces both of these -  The Tamizh text says 'ali arivu nee', which means         
literally You are the androgynous knowledge. The word 'ali' can be used in the sense of neither male nor
female, neuter, or possessing both male and female characteristics, hermaphordite, androgyne.  The Tamizh
lexicon says, 'Hermaphrordite, being which is neither man nor woman wholly.'  TCS glosses as follows:
'He the author, calls jiva (pasu) knowledge 'androgynous knowledge, and the knowledge of the bond
(pasam) - female knowledge, it exists as god knowledge when it unites with god knowledge, and as bond
knowledge when it unites with bond knowledge, in the same way that the hermaphrodite embraces both
the male and female forms.'

Thus the jiva, the individual soul, possesses no inherent consciousness, and therefore no reality, in its own
right.  It comes into existence simply through its identification with the world, and since it has no existence
in itself, it ceases to exist once that identification has ended, in not other than Sivam itself.

It should be pointed out here that the 'bond knowledge' spoken of above should not be taken to mean an
entity existing in its own right, but only an appearance within the Self, Sivam, projected by the jiva out of
its false understanding.

contd.,

Arunachala Siva.                           
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on October 05, 2016, 11:29:59 AM
All six religions agree that the final goal is the pure state which results from renunciation and the cutting away
of desire.  Know that this is the state of liberation, free of thirty six 'tattvas', in which there is no more birth.
It is the final state in which all effort comes to an end upon the annihilation of karma.  (153).

The six religious systems which are considered to be Vedic, each being based on a deity of the Hindu
pantheon are: Saivam (Siva), Vaishnavam (Vishnu), Saktam (Sakti), Sauram (Sun), Ganapatyam
(Ganesa) and Kaumaram (Murugan).

TCS says that the author is again (see verse 143) quoting the names of two chapters from the Tiruk Kural
of Tiruvalluvar, chapter 35, 'turvau' - renunciation, and chapter 37, 'avaa aruttal' - The Extirpation of Desire.
He further states that, given the above, Chapter 36, 'mey unartal' - Knowledge of the True is also included
by implication.  The word 'kuudal' --agreement can also mean Madurai, the home of legendary Tamizh
Sanghams.  His commentary therefore indicates that the author is inviting us to imagine that these three
chapters are being read out in Madurai from the Sanga Palakai, which according to the Tamizh Lexicon is
a 'Miraculous Seat capable of accommodating only deserving scholars, believed to have been granted by
Siva at Madurai to the Sangam poets.'

contd.,

Arunachala Siva.                     
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on October 05, 2016, 11:45:14 AM
This book is for those who are free from desire, and could not even bear to be accused of it, just as a
warrior who is willing to die for a cause cannot bear to be accused of cowardice.  It is for those who are like
camel, which will eat anything with relish as if it were well cooked food.  To those who are full of desires,
and are accustomed to good food which bloats the body, it will seem flawed and unacceptable.  (154).

If the worldly bond falls away, the Jiva will automatically come to rest in the Lord, just someone swinging
on a swing will come to rest on the ground if the rope breaks.  Verse (349 of the Tiru Kural) speaks of the ending of births upon the cutting off of the attachments created by desire.  It is just your own understanding?
It is not also the understanding of all other religions everywhere?   (155).

In this comparison the individual self, Jiva, Pasu, is compared to someone swinging on a swing; the ropes
supporting it are the worldly bonds, Pasam, consisting of the mind and senses, and the solid earth
is Pati, Sivam, the Self.  As long as these ropes are in place, the Jiva will swing endlessly forwards and
backwards, oscillating between desire and fear, attraction and revulsion.  However, if the ropes
are cut away, it will come to rest on the solid ground of the Self.

The words 'pattru atra kanne pirappu arukkam - births will end upon the ending of attachments -are
a direct quotation from Verse 349 of Tiruk Kural:  'When attachments are ended, rebirth will be cut off.
Otherwise the impermanent state of birth and death, will manifest over and over again.'

(will be continued from the next issue of Mountain Path).

Arunachala Siva.
                           
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on February 05, 2017, 01:12:42 PM
Verse 156:

The world appears to you as real, but annihilates you when it subsides.  Even
when you are told that it is inert, a mere consequence of actions, it still whirls you
about in delusion, like someone who has taken poison.  However, the real impediment
to true knowledge is your own defective understanding, the failure to know your true
Self.

When the individual self regards the world it perceives as real, and predicates its entire being upon that reality, as, for example, when it believes that its consciousness resides in the physical brain, it is entirely at the mercy of that fickle pseudo reality, which can do away with it at any moment through its myriad forms of transformation, decay and death. Until it is established in the Self, the jiva will view the absence of the world illusion as a terrifying void.       

Verse  157: 

It is your state of limited, conditional awareness, your nature is veiled by the obscuration of the ego.  However, like a bright, clear crystal, which holds the reflection of the objects but is not affected by them, your essential nature is not affected.  We have now explained to you your nature as the jiva, the form of that the jiva takes,
and your nature as the Self. Reflect carefully upon these matters.

contd.,

Arunachala Siva.       
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on February 05, 2017, 02:03:59 PM
Tirupporur Chidambara Swamigal (TCS) explains the three terms mentioned at the end of the verse ((Verse 157) along the following lines: Supavam, Sanskrit Swabhava - own condition or state of being, refers to the nature of the individual soul or jiva, as being inherently subject to the principle of egoism, Aanava Malam, just as the inherent natujre of the crystal is to take on the colors of the things placed next to it.  Uruvam, Sanskrit Rupa - form, outward appearance, refers to the form or appearance of the jiva, as being
affected by the mind, senses, etc., whilst under the influence of Aanava Malam, just as the crystal is colored in various ways when under the influence of the objects placed next to it. Swarupam, Sanskrit Svarupa - nature, self nature refers to the Self or Sivam, the reality that underlies the individual self, but which cannot be known until veiling of Aanava Malam, is removed, just as the crystal, although intrinsically bright and clear, will not be known as such as long as it is colored by the objects standing next to it.

When the veiling is removed, the jiva is no more, and its substratum, the Self, remains, shining alone in its immaculate, non dual self nature, just as when the objects are removed, the crystal remains, shining clear and bright, unaffected by anything.

contd.,

Arunachala Siva.             
           
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on February 05, 2017, 02:14:22 PM
Verse  158:

It (your Self) is free of the states of awareness and forgetting, abiding as all embracing
pure consciousness. Like the ether, it contains all things (yet is not touched by them).
Granting its grace to the jiva, it is like sugar, feeding it with the sweetness of its own
bliss.  To such a one do these three, (i.e. nature as the jiva, form as the jiva, and the form as the Self , mentioned in the previous verse) belong.

The Self is compared to sugar, because the nature of sugar is itself sweetness. Just
as all things made out of sugar taste sweet, all experiences are founded upon the bliss of the Self, whose nature is bliss.  Thus the Self imparts its bliss to itself, in the form of the jiva.

You make all kinds of sweets with various ingredients and in various shapes and they 
all taste sweet because there is sugar in all of them and sweetness is the nature of the sugar. In the same way all experiences and the absence of them contain the illumination which is the nature of the Self.  Without the Self they cannot be experienced, just as without sugar not one of the articles you make can taste sweet.

contd.,

Arunachala Siva.       
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on February 06, 2017, 11:28:54 AM
Verse  159:


Having perceived and grasped (the world through the mind and senses), remaining
entirely submerged in them, and having come to realize the nature of this defective,'
discriminating awareness, to then remain in unattached purity as pure consciousness,
untouched by the five divine operations, the first of which is creation, just as Sivam
remains unattached by these, is true renunciation.

The five divine operations creation, maintenance, destruction, or involution, veiling and the granting of grace, corresponding to the operations of the individual consciousness.  Creation is the arising of the world in conjunction with the mind and senses, and so on. See the notes to Verse 33.

In the same way that Sivam provides the ground for all manifestation, but is totally
unaffected by, and un-involved in it, the task of Jiva is to realize that the appearance of the world that comes and goes in its consciousness ism totally other than itself, and to remain untouched by it.  In doing so, it will transcend that Jiva nature and realize its
true nature as Sivam.

contd.,

Arunachala Siva.           
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on February 06, 2017, 04:04:40 PM
Verse  160:

Who (among Jnanis) will be cognizant of the world in which Jivas live like a swarm
of fireflies in the darkness? Know that to them the dawn of true knowledge is like(the rising of) the sun. (The great ones) have taught the five pure avasthas so that your defilement may be destroyed, just as the sun annihilates your shadow as it reaches the zenith of the heavens.         

The darkness is the darkness of ignorance, Anava Malam, the principle of egoity, and them fireflies are the activities of the Jiva in the world of Maya.  Both this darkness and the feeble, flickering illumination of the Jiva consciousness will be invisible to the consciousness of the Jnani, which bathes in the full light of the sun of it with the feeble
illumination of the intellect, simply does not exist for the Jnani.  It exists only from the
point of view of those who labor under the delusion that they are subject to it.             

contd.,

Arunachala Siva.
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on February 06, 2017, 04:29:25 PM
Explanation for Verse 160 continues...

TCS describes in detail how, in the realized sage, each of the five avasthas - statesof the soul -- has been purified and transcended, being performed into what he calls Sutta Avasthai - Sanskrit Shuddha Avasthai - pure Avasthas.  The five avasthas - states of the soul are Chakkiram, Sanskrit Jagrat, - the waking state; Swapnam, Sanskrit Svapna, - the dreaming state; Sushupti, Sanskrit, Sushupti - the state of deep sleep, complete unconsciousness; Turiyam, Sanskrit Turiya - the fourth state, and Turiyatitam, Sanskrit Turiyatitia - the state beyond the fourth state.  (See also note to Verse 33 for information on the latter two states.)

In the purified soul these are called Chutha Avasthai, Sanskrit Shuddha Avastha,
and are termed Ninmala Sagram - pure waking state, Ninmala Swapnam - pure
dreaming state, and so on.  The individual soul, or the Jiva, acquires this purity by freeing itself from the Tattvas which limit it in each of the these states of being, at which point it merges with Sivam, the Self the universal consciousness.

Just as no shadow is cast when the sun is directly overhead, the consciousness of the Jiva which is established in the heart center, fully illuminated by the light of the Self,'
does not become caught up in the illusory nature of the 'shadow' states of consciousness, waking, dream and deep sleep.

Verse  161:

The false appears to be real, but if one inquires into it, it will disappear, as when what
appears to be a snake turns out to be just an image painted on a wall.  Otherwise,
Sir, if you perform rituals and austerities (to discover the real) it will be as if you
mistook a post for a thief, and beat a drum to scare it away.  (161)         

Verse  162.

On being informed that the world and the body, which are of the nature of Maya, are
unreal like a mirage, you should try to comprehend their true nature.  Rather than that, do you expect to be able to eliminate them, shaking them off and obliterating
them completely?  Similarly the way to escape from a fire that surrounds you in a dream, is simply to wake up.               

Verse 163:

You say that it is the incontrovertible truth that the world is false.  (If you fully
realize the truth of your words), is it necessary still to go for looking for 'the real'?
Why do you cast doubt upon this, repeatedly looking at the sun (of true knowledge)
that banished the black darkness (of ignorance), then blinking and turning away?

contd.,

Arunachala Siva.     
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on February 07, 2017, 01:24:38 PM
Explanation for verses 162 and 163:

Here it is being stated that the aspirant must validate the fact that the world is unreal
in itself from his own experience. TCS notes in his summary of the verses' meaning:
Jnana is the true realization that all the faculties (of body and mind) are unreal.

The image evoked in the latter part of the verses is that of the someone who is not satisfied that the absence of darkness and the full illumination of his surroundings is sufficient proof of the existence of the sun, but insists on trying to look directly at it,
to make sure that it is there.  Unable to see it by looking directly at it, he nevertheless perseveres in his attempts to do so, repeatedly turning his head to look at it, then blinking and turning away, and so forth.  In the same way the ignorant person is unable to seek assurance of the existence of the Self in the blissful serenity of his own being, but is driven to continually seek objective proof of its existence through the mind and senses.

contd.,

Arunachala Siva.                 
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on February 08, 2017, 12:38:23 PM
Verse 164:

(True Jnanis and false Jnanis alike) proclaim that birth is to be abhorred.  However
will you not recognize those who subside inwardly as their external attachments subside, knowing that the body is an unnecessary affliction, and the true penance is the absence of all attachment, by the simple fact that they demonstrate their lack of attachment to the body (and senses) in their actual conduct? This is the trait by which you will know them.   

Many go about preaching that attachment to the body is the source of suffering, and that they possess the means to remove it, but those ma be only words.  The author
therefore advises us to scrutinize the conduct of those who profess to be teachers of the truth, to ascertain that the words are borne out by their actual behavior.  To clarify the point made, TCS adds the words true Jnanis and false Jnanis in his gloss.

Those who subside inwardly as their external attachments subside - the less one identifies with external things, thinking in terms of 'I' and 'mine', the more one can subside into the inner peace of the Self, and the more one subsides into that peace, the less one is tempted to identify with those external things.

The word mikai, here translated as affliction, means abundance, excess, that which is unnecessary, superfluous and hence arrogance, evil, fault, affliction, error, defect and so on.In the non dual continuous  of the Self there is no body, therefore it is superfluous and unnecessary, and since it causes suffering to those who identify with its illusory existence, it is also an affliction.  Compare Tiruk Kural 345:  To those who have taken up severing of the ties of birth, the body itself is an afflcition. What then of the other attachments?

The phrase onru illamaiye nonpu - true penance is the absence of all attachment is an echo of Tiruk Kural 344:  The nature of penance is to be free of possessions.  Possessions bring back delusion once more.

TCS notes that since the body and the senses are united as one, the word mey - body,
is used figuratively to signify the senses, a figure of speech which is called aakupeyar
in Tamizh, metonymy in English.  The use of word body also reinforces the overall meaning of the verse, in emphasizing the fact that we should pay attention to what the body (mey) does, as well as the words (vaartai) it speaks. This verse forms a link to the following chapter as, having dealt with the topic of non attachment, the author now moves onto the topic of practical physical renunciation.

concluded.

(Further verses will be written when the future issues of MP are received.

Arunachala Siva.
                     
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on April 08, 2017, 11:33:57 AM
Chapter 7:

Renunciation:

The subject of this chapter is Turavu - renunciation, in the sense of giving up the world entirely, including marriage and social life, to wander as a homeless ascetic, depending entirely on the charity of others.  In contrast, the subject of the previous chapter was Viratti (Sanskrit Virakti) - indifference to worldly objects, in the sense of being free of attachment to the things of the world, whether they are abandoned entirely in the physical sense, or not.     

Verse 165:

Those who are caught up in delusion, thriftily hiding away their accumulated wealth,
vainly waste the days of a life which cannot be extended by a single minute, even if they expand ten million gold coins in the attempt.  Those who are free of delusion will renounce those things, knowing them to be unreal.

Verse 166:

Having observed (the way in which the friendship of) a brood of sparrows and a litter of kittens, reared in the same house, (soon turns to enmity), it is a wonder that we remain so attached (to our wife, children, family, and so on).  What fools we are!  Will those who reflect that even the lives of Vishnu, Brahma, and Indra do not last forever,
and question whether their own existence amounts to anything at all, fail (to renounce the world)? 

Verse 167:

Even though they praise Pattinattu Pillaiyar and Bhadragiri, those poor fools will not renounce (their family and possessions).  Need we cite the case the dog who was gnawing on an old dry bone, growled at the king on seeing him pass by?

Pattinattu Pillaiyar was a famous Tamizh saint and poet of Kavirippum Pattinam whose poems are well known and much loved in Tamizh Nadu.  He gave up great riches to renounce the world.  At one time, he was falsely accused of stealing a necklace belonging to King Patrakiri (Sanskrit Bhatragiri) and was sentenced to be impaled.  However, as the sentence was about to be carried out, the stake burst into flames, whereupon the king became the saint's devotee and eventually renounced the world also to follow him.  These laudable devotees are contrasted with those who, whilst paying lip service to them, are unwilling to follow them and renounce the world, even though they have much less to give up than these two, who were formerly a rich merchant and a king respectively.

contd.,

Arunachala Siva.                           
     
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on April 08, 2017, 11:51:38 AM
Verse  168:

For those who here and now contrive to be free of their entanglement with the nest and nooses which bind them -- country, town, home, wife, mother, friends and relatives, cattle, caste, wealth and the attachments of the body -- what birth can there be henceforth?

Verse 169:

If someone consume poison whilst in an altered state of mind, the effects will take hold of him, run their course and eventually subside. But the mere thought of gold will not admit of any cure. It is a great evil which, (if one succumbs to it) cannot thereafter be dispelled by medicines or the recitations of mantras.  It is a greater evil, than the desire for women.

Tirupporur Chidambara Swamigal (TCS) prefaces this verse, with a note at the end of Verse 168, in which he says that the current verse is in answer to the question of what would happen if someone renounced his household and everything else apart from gold and money.  The answer of course is that the need to take care of the gold would inevitably lead to the ruin of his austerities and he would end up losing the benefits both of renunciation and of leading the life of the householder which he had previously enjoyed.

The words 'unbalanced state of mind' translate the Tamizh word 'timir'. The basic meaning of 'timir' is numbness, stiffness, paralysis, palsy.  In Sanskrit it means darkness.  According to Winslow's dictionary, it has the sense of 'partial suspension of the bodily and mental powers from consternation, taking sweets to excess, etc.,'  It therefore indicates, in this context, a state in which the balance of the mind is disturbed through intense emotions, such as anger and grief.

If one takes poison, assuming one survives it, it will run its course and eventually subside with or without the aid of medicines or other aids.  The desire for gold, however, is a much more dangerous poison, which does not need to be touched or swallowed, but will take effect merely upon the subject thinking about it, and cannot be easily cured once it takes hold.

contd.,

Arunachala Siva.                         

                   
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on April 09, 2017, 12:52:41 PM
Verse  170:

What need is there to point out that wealth, youth, the body itself, are a mere mirage?
It is plain for all to see (that they are impermanent).  Those who are swift to renounce the world, as their discriminating awareness falls away, will not return to the round of birth and death.  Or if they do return, will (those attachments) affect (those who are as) Siva?  No, they will not affect them.

The last sentence, literally translated, says, if they return will (those attachments) touch Siva?  No, They will not touch Him. TCS explains, if they do return to some defect of Jnana, they will remain in a state of transcendence over those attachments on account of the pure Vasana resulting from the past renunciation and austerities.  Will they (those attachments) take hold of and affect them?  No.  They will not....Since, like Siva, they are free from attachment to anything at all, since they will not be affected.

Arunachala Siva.
         
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on April 09, 2017, 01:01:14 PM
Verse  171:

Do we not know, from the way in which the trifling pleasures arise, and then just as quickly fade away, the supreme bliss is simply the eradication of desire?  If we inquire
into it and clearly understand that it is like the bamboo container into which insects enter, get struck and die, desire for the pleasures of the five senses will end.

According to TCS, the word 'nalikai' is a 'ticai-c-cool - provincial word, in other words,
a word peculiar to one of the Tamizh provinces, a dialect word.  The 'naikai' is a bamboo tube, used for dispensing liquids like oil, ghee or honey.  It is blocked up at both ends, leaving just a small hole through which insects, such as the maravattai -- millipede, might enter.  Stuck in this sticky substance and unable to find the way out,
the insects are unable to escape.

contd.,

Arunachala Siva.       
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on April 10, 2017, 02:31:40 PM
Verse  172:

For those who perform worship to the rising sun, the sun's light shines, effacing all that is within and all that is without.  Similarly, is not renunciation to remain free of all association, as when one sees a devoted wife offer herself up on the funeral pyre?

Verse 173:

(The most ripe devotees) are like a bell without a clapper, which makes no sound even when you shake it.  It will be hard indeed (for those of lesser attainment) to remain in that state.  (For them) it will be like measuring with a grain measure, and throwing out, so that they are destroyed, all those unreal movements of consciousness that have (in the past) manifested and grown up (within them).

The commentary by TCS makes it clear that two grades of seekers are being referred to in this verse.  In the first part, those who possess the highest level of ripeness, Tivirataram, are compared to a bell without a clapper.  Their practice is effortless, since discriminating awareness cannot arise in a consciousness that is entirely still,
there being no trace of desire to cause movement in it, just as no sound can come from a bell without a clapper.  The consciousness of a renunciant who is unaffected by
desire will not be disturbed, however much it is assailed by the mind and senses.  It is therefore compared to an 'umai mani' - a dumb bell, a bell which can make no noise even when it is shaken because it does not have a clapper inside it.

The other grades of seeker, in whom the discriminating state, but they may on occasion do so, employing various forms of spiritual practice, in which they recognize the false with the aid of the divine grace, earned through the practice and reject it each time it arises. A 'marakkal' is a grain measure equivalent to eight 'padi' 400 cubic inches.  The point being made seems to be that, whilst, for advanced seeker, no effort
will be required to abide as the Self, those of lesser attainment will need to be extremely vigilant, rejecting the onslaught of the world on the mind and sense repeatedly as it arises, just as, when measuring a heap of grain, the same measure is filled emptied out, then filled again many, many times.

Contd.,

Arunachala Siva.                                 
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on April 22, 2017, 01:22:09 PM
Verse  174:

Can there be any attachment to house and home if one remains at rest with no thoughts
whatsoever arising, free of attachment to the body and all the rest (sensory pleasures, the external world, and the physical, sensory and mental faculties?  (This state is (one of stillness), like an iron needle placed inside a magnetized pot, or a lighted lamp in a windless place.  All the tattvas will be alien to such a one.

According to the commentary what is meant by 'all the rest' are, in addition to the body itself, Bhogam - enjoyment, pleasure, Bhuvanam - the world and Karanam - the organs of sense and action and the mental faculties, which are all to be rejected as Nan andru - It is not 'I'.

In the magnetic pot, metaphor, a needle made out of a magnetic metal such as iron or steel is clearly meant.  It is not clear what is meant by a magnetized or magnetic pot.
However the main idea is clear: a metal needle on the outside of such a pot would be attracted towards it just as consciousness, when it is outward turned, is drawn to the world of the mind and senses.  Placed inside such a pot, however, it would not be subject to attraction by any outer object at all, just as the inward turned consciousness is not attracted by the objects of sense.

Once the impure tattvas, the organs of sense and action, the mental faculties etc., cease to function, their cause, the pure-impure tattvas will cease to operate, along with their own cause, the pure tattvas.

contd.,

Arunachala Siva.
                       
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on April 22, 2017, 01:30:57 PM
Verse  175:

To enjoy the body of a woman is akin to a dog greedily licking ghee smeared on a sharp blade, or someone drinking sweet Payasam mixed with poison.  It is like trying to quench a thirst with water of an entirely unreal mirage. Who would not renounce the world, having seen the evidence provided by the Asuna  bird, elephant, moth, fish and flying insect, (each being lured to death by one or other senses)?

The author gives five examples of creatures, each of which is undone by one of the five senses: the Asunam bird by sound, the elephant by touch, being lured into the hunters' pit by desire for union with a female elephant which has been set up as a lure; the moth by sight, being lured into a flame by its bright form; the fish by taste,
being unable to resist the bait on the fisherman's hook, and the flying insect by smell,
being eaten by a predator after alighting on a flower, attracted by its scent.

contd.,

Arunachala Siva.     
 
           
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on April 22, 2017, 01:52:49 PM
Verse  176:

The life of the family is a boat laden with misery, which as its reward transports its occupants, who are blinded by the defect of the ego, to the seven hells. Will the wise not tremble with fear at the sight of it?  When the one source of the five senses performs the six kinds of labor, reality itself is transformed into unreality.

Through attachment to wife and family not only will all kinds of mental and physical   
sufferings be incurred, but also, through the actions performed with attachment in that birth, a never ending cycle of births will follow, leading the householder into the seven hells.  Ironically the Kalam - ship to which he entrusted his salvation will be undoing.

In order to maintain his household, the house holder will need to exert himself from in some form of work, an endeavor which will keep him from the practice of Siva Yoga, which alone can lead him to the Real.  The six forms of labor appropriate to the land of India are given as Uzhavu - agriculture, Tozhil - manufacture, Vanigam - trade, Varaivu - marriage, Vicchai, Vittai -arts and sciences, literature, and sciences, literature, and Chirpam, sculpture, architecture.

Verse 177:

Will the wise find family life acceptable?  To them it will be like a bear coupling with its mate on a great heap of dirt, surrounded by a tribe of quarrelsome monkeys.  Like
the Lord of death (trapping him in a noose, like fire (surrounding him on all sides),
like the ocean (to shipwrecked sailor) or like a great mountain (heaped on his shoulders), it will consign him to the hell of future births.

TCS says that Kalan - Lord of Death is like the family because just as Death snare his victims with his Pasam - rope or noose, the family of a would - be renunciant will follow him, grabbing onto his hands and feet and weeping and wailing until he gives in and returns to them. 

contd.,

Arunachala Siva.
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on April 24, 2017, 12:06:30 PM
Verse  178:


The renunciant will leave (his home and family) without any warning, just as cuckoo,
which has been reared with crows, will suddenly fly off.  Like Karna (who was unaware
of his true parentage), will he have any awareness of his social identity?  Know that such a one will also be the teacher for others who strive to cut off birth.

The Tamizh word for cuckoo here is kuyil, the Indian cuckoo, Cuculus Micropterus.
Like the other members of the cuckoo family it is a broad parasite, laying its single egg mostly in the nests of drongos and crows.  The sense here is that the fledgling cuckoo will leave the host nest before other crows or dongos hear its distinctive call and attack it, just as the earnest renunciant will leave the family home without speaking to anyone, for fear of his family members may attempt to prevent him from leaving.

Karna is an important character in the Mahabharata.  He was the divinely born son of the solar deity Surya and Kunti, before her marriage to Pandu. She abandoned him, setting him afloat in a basket on a tributary of the river Ganga, and he was found and raised by Adiratha, the chief charioteer of King Dhritasasthra, and he was thus came to fight against the Pandavas in the battle of Kurukshetra.  The key point here is that he was raised not knowing his true parentage, just as the renunciant, on realizing the illusory nature of the world and renouncing it, loses all attachment to parents, family,
caste etc.,  See also verse 78, where the disciples's willingness to abandon the ego is compared to Karna's legendary generosity.

contd.,

Arunachala Siva.                     
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on April 24, 2017, 12:12:54 PM
Verse  179:

Were someone to wake up in the night, find himself surrounded by fire, or under attack from a great army, and make a dash for the courtyard of his house, would he hesitate for a second, even if someone shouted 'stop'?  That would be the action of a madman. The nature of those who do not renounce household life is not other than this.

One who sees the world as it truly is will not give up on his decision to renounce, even if members of his household and others beg him to do so, just as no one in his right mind would stop in the act if fleeing a burning house, simply because someone told him to do so,.     

contd.,

Arunachala Siva.
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on April 24, 2017, 12:21:22 PM
Verse 180:

Those who renounce will leave swiftly, like a thief whom someone has released from his bonds and set free, like people who run away in fear from a ghost in the dark, or from a battlefield, or like those who escape with their lives from a pursuing army which is trying to kill them.

Verse 181:

Will those who are not even aware of what they are wearing know the difference between the town and the forest?  Possessed by the demon of the Self, will they know
anyone, whether relatives and friends, or complete strangers?  For those who have let go of everything, just as people will immediately drop anything red hot placed in their hands, is there any point in their continuing to live where they lived formerly?

To someone living in society and conforming to its rules, the outlandish appearance and behavior of the renunciant may make him seem like a demon.  In other words,
he will seem mad, or possessed, but this only the misconception of those who fail to realize that the 'madness' which possess him is only his true realization of the illusory nature of the world.

contd.,

Arunachala Siva.     
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on April 24, 2017, 03:36:24 PM
Verse 182:

For those who are free of discriminating awareness, in which pain ever alternates with pleasure, is any place different from any other?  Everywhere is the temple of Lord Siva.
To appease their hunger, there are alms.  (To provide shelter and quench their thirst),
there are public places and water sources. It will not even occur to them to speak of such things.  Their only desire is to dwell in total solitude.   

tikku unto means literally - are there any directions?  tikku means region, quarter; point of compass, direction.  Here it is used in the general sense of any one place, as opposed to any other, as reflected in the translation. 

The word akkini, Sanskrit agni - fire used to mean hunger.  As noted previously, in relation to Verse 124, in Indian medicinal systems such as Ayurveda, the element fire,
personified in the god Agni, is seen as the force at work in the process of digestion,
causing food to be broken down and consumed.  Here akkini - fire is used as a synonym for hunger.

Contd.,

Arunachala Siva.
             
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on April 24, 2017, 03:53:09 PM
Verse  183:

The behavior of worldly society is like the antics of an actor in a masquerade; they are like people who consume poison and find it tasty, or like the prisoners who enjoy being in chains. Those who have renounced will have nothing do with this mentality, avoiding it like the plague.  They have died whilst still in the body.  Thus do they conduct themselves.

Verse 184:

To invite those who have gone beyond the nada tattva to one's house and so forth is to be like a hari (frog) who calls out to Hari (Vishnu), who dwells in the Ocean of Milk
saying 'come and join me!' To the jnani, the ajnani will appear as do the people of earth to those who traverse the heavens about the summit of golden Meru.

As mentioned previously nada tattva is synonymous with Siva tattva. It is the highest of the tattvas, and the one from which all the other 35 originate.  See also verses
32,39, 48 and elsewhere. 

There is a play on the word ari, Sanskrit hari, which is a name of Lord Vishnu and can also mean a frog.  In the text, the author uses another Sanskrit word, manduka, for frog, assuming presumably that his Sanskrit word, manduka, for frog, assuming presumably that in Sanskrit educated readership will make the connection.  Just as the frog erroneously assumes that Vishnu is a frog like itself on account of his name, the ajnani falsely assumes a kinship with the jnani since they are both men and ostensibly the same as each other.

Mount Meru is a fabulous mountain said to be situated in the center of the earth. It is also used in Yoga as a metaphor for the six chakras - energy centers of the body. See verse 1, note 6.  To someone flying high above a mountain, the people of the earth will be indiscernible, just as, in the enlightened perspective of someone who has transcended the thirty six tattvas, there will be no longer any individual Jivas for him to interact with.               

contd.,

Arunachala Siva.                 
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on April 25, 2017, 12:32:28 PM
Verse 185:

Will the Jnanis expect anything from the path of devotion, upon which they are worshipped, praised and ensnared in the net of endless bizarre ritual acts of homage?
(If you were to suggest that they could at least accept food and other essentials from devotees we would reply that) their very greatness, in which they have cut off all desire for food and all the rest, which are only the source of troubles, will cause these things to come to them automatically, even if they do not want them.     

The true Jnani has no desire to be escorted to the home of a devotee and treated like a god. In fact such things are nothing but a Valai - net to trap him, and draw him back to into the worldly existence from which they have now escaped.  The word Upacharam is used to refer to the external honors done to deity or holy person, such a burning incense, lighting lamps, offering betel and nut, strewing flowers etc.,

The words in square brackets are a rough paraphrase of those inserted by TCS in his commentary, to complete the thought implied by this verse, but not explicitly stated.  In the first part of the verse, it is said, that the Jnani will not accept the elaborate honors that the devotees would pay to him under the guise of bhakti, devotion. This raises the thought, unexpressed in the verse, that perhaps the Jnani, even though rejecting all these external honors, might at least go to a devotee's house to accept whatever essentials, such as food and clothing, that he might require for his daily existence.  The second part of the verse rejects this implied suggestion, saying that the exalted nature of the Jnani's desire free existence will of itself draw to him all manner of goods such as food, clothing etc., which he does not even need or want.
Why then would he go to a devotee's house to receive such things?

contd.,

Arunachala Siva.                 
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on April 25, 2017, 12:40:42 PM
Verse  186:

When the fetters of karma (anavam, and maya) fall away through the three fold agency of the Guru, his body will seem like a snake, and he frog dipped in its jaws, or like a firebrand, burning at both ends, and he an ant trapped upon it.  It will be as death itself to him. This being so, what (will he think of) those who propose (to pay homage to that body), and of the places (that give shelter)?

According to TCS, reference to a threefold agency is to initiation by the guru through his look, touch and word. These are three of the six means of initiation, three inner and three outer, mentioned in Verses 75 and 76 and notes.

contd.,

Arunachala Siva.   

     
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on April 25, 2017, 12:58:51 PM
Verse 187:

Having taken birth in so many forms, first non human and later human, and then, having come to know the knowledge which transcends knowledge itself, through the
inquiry, 'Who is the 'I' who knows everything?' they have now taken birth in the manner of a young hawk hatching from the egg of a fish!  Will such as these see the world (that others see)?

The words ariya arivai arintu meaning literally knowing the knowledge that is not known have been translated as having come to know the knowledge which transcends knowledge itself.  This is the pure consciousness of the Absolute , which cannot be known because there is no 'other to know it.' Through the inquiry, 'Who am I?' the inquirer destroys the would be 'other' the ego, by steadfastly turning it inwards towards the Self. Its final destruction signals the loss of ignorance, now some new and improved 'knowledge'. All that remains is pure knowing, with no knower and nothing known.  Hence it is the knowledge which cannot be known. 

The image of a fish's egg hatching into a hawk, and, as one would imagine, leaving the water and flying through the skies is a metaphor for the Jiva that has spend eons in the ocean of birth, until, transformed by the realization of the true reality, it takes one final birth in which it merges as one with the open skies of the Self.

Just as, for a king, greatness consists in the amassing of possessions without limit,
for these Jnanis greatness now consists in reducing to an atom and eliminating completely all attachment to any existence, even one which surpassed that enjoyed by
Vishnu and Brahma.

contd.,

Arunachala Siva.                   
Title: Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
Post by: Subramanian.R on April 25, 2017, 01:29:20 PM
Verse  188:

The state beyond the tattvas is one of bliss, exceeding even that enjoyed by the gods themselves.  However, in the final stage of realization , the Jnani must abandon even this, the last vestige of his personal consciousness.

Verse 189:

Chariyai is to feel revulsion for the body; kiriyai is the discipline of knowing oneself;
yoga is non attachment (to the mind and senses);  divine Jnana is that which cannot be conveyed in in words;  it is the state of being nothing other than the Self, the state
in which there is no enjoyment even of the lofty state in which supreme bliss neither arises nor departs. 

At the start of this verse, Vallalar gives alternative, esoteric meanings to the first there stages on the spiritual journey. In the exoteric sense Chariyai is understood as service to the deity, cleaning the temple precincts, lighting lamps and so on.  Here it is stated
that for the Jnani the greatest service he can do is to reject the body as the source of all suffering.  Kiriyai in the outer sense is understood as the performance of rituals in according with rules laid down in the scriptures.  Here it is stated that for the Jnani, the highest ritual is to know himself through inquiry into the nature of then 'I'.  Yogam is generally understood as the act of controlling and suppressing the mind and senses through breath control, meditation and so forth.  Here it is stated that for the Jnani,
Yogam is the practice of non attachment to the world of mind and senses.

When the Jnani discovers the illusory nature of the mind and senses, their existence ends; he ceases to know objectively , and becomes simply knowledge which has no other to know.  This is the veru inmai - nothing other than the Self. It is described as the lofty state in which the supreme bliss neither departs nor arises.  Even unalloyed
bliss must have a knower to know it, but the Jnani transcends even this, entering the state which is Peru Inmai - without the enjoyment of the state of bliss which preceded it.  This Jnana is not a state as such; it is all that is, and hence is not described in words.

continued from the next issue of Mountain Path .

Arunachala Siva.