Author Topic: Siva Jnana Bodham - 2  (Read 1678 times)

Subramanian.R

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Siva Jnana Bodham - 2
« on: May 17, 2009, 01:28:08 PM »
The aphorisms start with a small prayer to Ganesa:

*

I shall pray to Ganapati,
Who further improves the knowledge of
Four great disciples, who learnt
The Teaching under the banyan tree from the First Cause.

*

Then there is a brief prayer to the Guru:

I shall prostrate to Him, the Guru,
Whose real nature can be understood,
Only by those who have themselves realized.

*

Verse 1:-

Since the world grouped under the terms, He, She and It, is
subject to the three incidents of creation , sustentance and
destruction.  It is certainly created by someone.  The group,
(He, She and It) disbecomes and, by reason of malam [taint of
anavam, ego, darkness or ignorance] becomes.  The Transcendent Being who is responsible for the disbecoming is also the Primal Being, responsible for the becoming.  Thus
say the Sages.

[Here Saiva Siddhanta expounds Srishti-Drishti philosophy.
Adavaita Vedanta of Sankara, supports Drishti-Srishti philosophy.  Bhagavan Ramana has also said that His experience was the same as that of Sankara.]

*

Verse 2:-

When those creatures by reason of the twin deeds of good
and evil are born and die, the Primal Being mingles with them
and verily becomes them.  Yet it does not coalsece with them
but is only with them.  It stands quite apart and all by itself.
All these, It does by Its dynamica force, Sakti or Uma, from
which It is never separated and is ever concorporate.

[ Uma or Sakti is concorpoate with Siva as eternal and she
also plays the role of Maya, the illusion.  She is beginningless
as Sakti and Maya.]


(Source: Periya Puranam, Prof. G. Vanmika Nathan, in English
prose and poetry.)

Arunachala Siva.   

matthias

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Re: Siva Jnana Bodham - 2
« Reply #1 on: May 19, 2009, 07:56:04 PM »
Verse 2:-

When those creatures by reason of the twin deeds of good
and evil are born and die, the Primal Being mingles with them
and verily becomes them.  Yet it does not coalsece with them
but is only with them.  It stands quite apart and all by itself.
All these, It does by Its dynamica force, Sakti or Uma, from
which It is never separated and is ever concorporate.


I like this verse ,a sit shows that the self is both, stil, unique utterly beyond time and space, and at the same time it is moving, energy, vibration, the creative display of life...

siva//shakti

very important and a sign for genuine advaita.....

world is an illusion
brahman alone is real
brahman is the world

these three precepts of bhagawan are the quintessence of the "view" for me...

Subramanian.R

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Re: Siva Jnana Bodham - 2
« Reply #2 on: May 20, 2009, 12:13:07 PM »
Dear matthias,

Saiva Siddhantam considers both Siva and Sakti, as eternal,
and concorporate, two in one.  Sakta philosophy which
Kavyakanta Ganapati Muni was following through his mantras
also agreed with this.  But Advaita considers it as Maya,
the power that projects the world, which is unreal, at the
time of seeking and real as Brahman when realized.  Saiva
Siddhanta says that Maya which is indescribable, is two
fold, Suddha Maya and Asuddha Maya.  As the consort
of Siva, Maya is Pure like Brahman, and when the people
think that the world which appears is also real, then she
becomes Asuddha Maya, the impure.  Suddha Maya is
also called Visuddhi, which is within.

Bhagavan Ramana also says, that when you realize the
Brahman within, its power will take care of you, in all
your thoughts and deeds.

Arunachala Siva.