Author Topic: Ozhival Odukkam - Kannudaiya Vallalar - Advent - 2004 of Mountain Path:  (Read 9006 times)

Subramanian.R

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What does Ozhivil Odukkam mean in English?  It is eternal Repose upon Annulment or Withdrawal as Eternal Being. The original
Tamizh verses have been written by one Kannudaiya Vallalar, whose manasika guru is Tiru Jnana Sambandhar.

The English translation in prose is by J. Jayaraman. the Chief Librarian of Centenary Library of Sri Ramanasramam.

*

Ozhivil Odukkam is an ancient Tamizh classic that focuses entirely on the practice of advaitic insight and was often referred to
Sri Bhagavan Ramana Maharshi. The title also accommodates the following meanings: 'Inherence upon removal of finitude.',
'Inherence in Deathless Being'.  The author, Kannudaiya Vallalar, a saint who was born anywhere between 14th and 17th century,
in Sirkazhi, the child Nayanmar and Saivite Saint Tiru Jnana Sambandhar was also born. Vallalar's parents were wealthy, and by his
own admission, is said to have attained enlightenment merely by contemplation and surrender to Jnana Sambandhar, whom he
regarded as his guru. Jnana Sambandhar who preceded the author by several centuries, was himself initiated into Jnana when barely
a child of three years old, by Siva and Parvati of the Sirkazhi temple.

This has been an editorial work as well as a translation. The original Tamizh work composed of 253 Verses in Venba meter, laid out in
10 chapters, is extremely terse and replete with similes. The only available commentary is by Tirupporur Chidambara Swamigal of 17th century and it is in archaic Tamizh and is tilted in favor of Saiva Siddhantic terminology.  The advaitic view is however, tenable throughout the text and is there for one to discern in the only available commentary.

(There is a commentary only for the first verse on Jnana Sambandhar by Chidambaram Vallalar Ramalingam Swamigal. In 2010, Sri
Mugavai Kannan Murugan Adimai, (K.Sri Ram of Ramana Bhakta Sangham, Chennai 17, has brought out a version in simpler Tamizh
with interlacing of Sri Bhagavan's teachings and His works)                               

The Saint advocates the direct path to Liberation, which is Self Knowledge. He is critical of pedantry and postures yogic or otherwise
and pokes much fun at false disciples and gurus, and their indulgent practices which are touted as aids, but which become the very
obstacles to Jnana. It is the ego-mind that sees bondage, nay is bondage, and it is the ego mind that seeks to transcend itself. The
point is subtle, and so the path is razor sharp, fraught with pitfalls. Kannudaiya Vallalar accords the highest value to guru's grace.

continued.....

Arunachala Siva.       

Subramanian.R

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Re: Ozhival Odukkam - Kannudaiya Vallalar - Advent - 2004 of Mountain Path:
« Reply #1 on: February 20, 2013, 07:22:05 PM »
continues......

Kannudaiya Vallalar stresses the need for sadhana by the seeker in the presence of the guru. He essentially lauds Being and ridicules
Becoming. He clearly intends that the subtlety regarding the nature of effort in transcending oneself be understood. The same effort
that initially aids the process becomes an obstacle as one progressed. The seeker whose way lay beyond the other bank of a river
must use a boat, Reaching the other shore, the wise ones leave the boat behind as burden. A person who had never been to the top
of a hill was advised to to keep climbing one step at a time, How does one know when the top has been reached? When the strategy
of taking a step forward becomes counter-productive, one knows ! One has 'reached', when any further effort, even the slightest move
in any directions takes one 'away'. That is the point of leaping into non action, the resting place. That is 'Sahaja Samadhi'  That is the
sleeping while awake, jagart suhsupti, of a Jivan Mukta.

The author often brings out  through vibrant similes, the pseudo verses true guru, the various levels of maturity of seekers according
to individual prarabdha, and the evolution of sadhana from its gross levels of action, to the subtle level of non action.

There is a method to the use of similes in Jnana Marga. The simile is a hologram, and when held in mind, provides energy for a mental
leap into a parallel situation relating to self and non self and their witnessing, A simile establishes through its snap shot of a familiar
life situation, the mutual involvement of the elements portrayed in it.  The relationships of he elements within each simile, adequately         
represent a situation during sadhana, relating seeker, guru, god and the Self.  The receiving of the simile from the guru is the sravana
of Upanishadic transmission.

contd.

Arunachala Siva.

Subramanian.R

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Re: Ozhival Odukkam - Kannudaiya Vallalar - Advent - 2004 of Mountain Path:
« Reply #2 on: February 21, 2013, 10:33:51 AM »
continues.....

When the dynamics of the scene within the simile is repeatedly held in view through practice, it generates a current of meditation.
This is the stage called manna in self enquiry. The seeker then transposes into this space of relationship the contextually 'parallel'
situation relating the seeker and the world, and then the two, wit the target pointed to as Self, God, Brahman or Siva. 
By dwelling in on a simile, one becomes a participant in the relationships within the simile. One becomes a node, as it were, in the
network of the situation painted by the simile. From this 'position' one learns to make that leap into the parallel 'network' of the Whole.
Manana is indeed intellectual, but it soon generates an abiding understanding, which begins to transform the seeker's life of sadhana.
In advaitic sadhana percolation of the practice into one's natural state, is  the assimilation called nididhyasana. The process could
be compared wit the way one learns to stay atop a bicycle. Initially 'fiding' balance is something that demands he learner's utmost
mental focus. Later, 'balance' is experienced as a state, in fits and starts, and with perseverance, becomes natural, becomes
one's nature, and no longer conflicts with any activity requiring mental effort.

Many of the similes are new to us, drawn as they are from rustic scenes of the ecological life of not a too distant past of south
India. There are some rustic similes, which have become vague through passage of times. Munagala's English manuscript,
paraphrasing Tamizh verses, is invaluable.m

contd.,

Arunachala Siva.       

Subramanian.R

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Re: Ozhival Odukkam - Kannudaiya Vallalar - Advent - 2004 of Mountain Path:
« Reply #3 on: February 21, 2013, 07:20:23 PM »

Continues......

(I have provided a comprehensive summary on the theme of author's focus using the context of the first few verses. The rest
of  the verses are merely paraphrased in a way that the simile is stated clearly.  This leaves of the seeker-reader to develop
the current of meditation by unraveling the simile. This is in keeping with the author's stated intention that the reader must
gain the prerequisite for the Supreme Experience by going each simile as a mediation. 

The Supreme is conventionally termed as Self, or I-I.  The term non Self would then refer to the Void of Maya, which is the false
division composed of the individual (self) and the world (non self). I have used the 'self' and 'non self' as general terms  to denote
various pairs of this false division, namely seer and seen, the 'I' and the world, the jiva and the jagat, the knower, knowable, enjoyer
and enjoyable, and so on.  The false  division of self and non self, is actually maintained by the self. As Sri Bhagavan points out, it is
the self, which says that the world exists. The non self (the world) never announces itself independently. Therefore, even though
the pair arises together, the root is  to be sought  in the self by the self.) - The author J. Jayaraman's note before proceeding to the
work proper.

contd.,

Arunachala Siva.     

Subramanian.R

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Re: Ozhival Odukkam - Kannudaiya Vallalar - Advent - 2004 of Mountain Path:
« Reply #4 on: February 22, 2013, 01:43:26 PM »

continues.....

Benedictory Verse:

The King of gurus, Jnana Sambandha, of abundant grace, vanquisher of debate and dichotomy (in the form of learned ignorance
externally, and greed internally), placed his lotus feet on my head and spoke (and this work issuing forth from here is the result).
(This is,) in order that all lovers (of the Truth of the Self) would, through the loss of the sense of reality ascribed to individual being
(which a reading of this work would occasion) drink as a result of that, all the ambrosia welling up of itself.

Text.

1.  The swirling dance of celebration called the Veda - Agama (ever falls short in its attempts to circumscribe the Self). This dance is the
abhishekam (worshipful consecration) over the Meru Hill (which is the basis of creation, visualized as the backbone of both, the body
and, of the world that is experienced through its various centers). May the Sun of direct Knowledge arising, like 'the hand raised pointing skywards' in this darkness of divided self occasion, upon the removal of (this) dark error, the repose into true Being. May it
be the rain of Grace solemnizing this (poetic) undertaking (of mine).   
     

continued.....

Arunachala Siva.

Subramanian.R

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Re: Ozhival Odukkam - Kannudaiya Vallalar - Advent - 2004 of Mountain Path:
« Reply #5 on: February 23, 2013, 12:57:03 PM »
continues....

Commentary on Text 1.

(i0 'the hand (formerly) raised pointing skyward':  a child of thee years Jnana Sambandha, whom the author of this work regards
as his guru, was left unattended on the banks of the temple tank at Sirkazhi, while his father went in for the holy dip. The child
cried out of hunger and also not seeing his father, who was immersed in the tank for Aghamarshana Stotram. From the skies
Siva and Parvati came down on he bull mount. Mother Parvati gave he child a gold cup with milk drawn from Her breasts. Then
they ascended to the skies. Returning from the dip, the father found the child smiling, with streaks of milk in the corners of the
moth and questioned him about it. Jnana Sambandha (called so he had received the milk of Jnana) simply pointed with his outstretched
hand to the divine vision in the sky and said:

The one with ear rings and mounted on a bull, crested with white crescent moon, and was Himself white with the holy ashes from
the cremation ground smeared over His body --- has stolen my heart !

(ii) 'The hand raised skyward': this is at the same time, imagery around villagers who gathered in boisterous festivity.  In the midst
of their loud revelry of a particular kind of circling dance, and song the chief guest arrives, and the headman 'produces' instantly stillness
in the assembled body, by mere upward wave of the cane on his hand.

The eternality of he Veda-Agamas derives from their relentless attempts in pointing to the Self. The Self, though lying beyond pointing
is nevertheless pointed out, in the way the finger is used to point out an object. This is the 'branch tip to crescent moon' - shaakhaa
chandra nyaya --  method of Rishis. The story is told of the seeker who is unable to see the faint crescent moon, one night, before new
moon. The teacher first determines whatever the student is able to see; in this case, a tree branch. He is led step by step to the tip
of a particular leaf. And then he is  told to look just a bit ' beyond that point'. It is a situation requiring a tiny shift of eye; and this is
something the seeker himself do. This tiny shift also calls for the change of focus. Focused on the leaf tip, one must become aware of the double image of the moon that lies in the background, and then shifting the eye ever so slightly, this background double image be
focused on to reveal the experience.

continued......

Arunachala Siva.                           

Subramanian.R

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Re: Ozhival Odukkam - Kannudaiya Vallalar - Advent - 2004 of Mountain Path:
« Reply #6 on: February 24, 2013, 10:20:36 AM »

continues...

Even so, this 'action show' of worldly toil relapses into mere appearance (the boisterous villagers freezing in action, as if the
whole scene collapsed into a painting), when Mauna is intuited.  We thought we saw a snake, and looking closer, fund to be
a superb painting.  The snake, is he self in this waking world, with fear and need as its currency, and action as its vehicle.
When the involved self feels the supreme need, and thus takes the supreme action of investigation into the 'quality' of its own
reality, the enquiring self (along with its non self) is witnessed, collapses into the Self, as the snake collapses into the painting.

The intuition of Self is the silencing of the 'assembly', the seeing of the 'snake' for what it is;  its reduction to a mere 'painting' .
The abidance as the Self is the natural state; the natural dropping away of the need of inquiry itself.

When self undertakes self enquiry, there is growing stability in realizing the falsity of the reality ascribed to its senses of existence
as a limited being. This is the abhishekam over the Linga, as Hill and Heart.  Then suddenly, revealing the waking as waking dream,
the Self abides as Jivanmukti.

Verse 2:

By what study can the seeker of real-self (i.e. lover of the Self) really hope to gain and repose in the conviction regarding the
falsity of the self experience which now limits him, if the gracious Sadguru, did not bring him to the absolute stillness by his 'look'
just as an elephant dreaming itself to be running wild in rut, is stopped in its stride and transfixed by an awe inspiring look from
the majestic lion?

Commentary:

A temple elephant reposing in sleep was dreaming that it was running about in rut, and was awakened when it was shocked into
stillness in its dream tracks by the look of a mighty dream lion.

The temple elephant is actually reposing in stillness. Yet, ignorantly it experiences itself as a rutting elephant facing a lion in a
strange forest.  This is is an illusory divide in mind as seer and seen.

The reposing elephant untouched by dream events, is the non dual Self beyond transient states of waking and dream and the in-
between.

The rutting elephant, is the non dual Self appearing as the self in this waking world., The forest is the non dual Self appearing as the
waking world of the self. The lion is the non dual Self appearing as guru before the seeker. Such is the nature of Maya!

The tyranny of ignorance of one's true self is pointed out. The supreme Self is not bound and hence does not seek. The self which
cries out 'I am bound', is the self that the must seek release.

Could the rutting dream elephant terminate the dream world by itself? No. Could an event within the dream cause awakening?
Yes. Such is the nature of Maya!

continued.....

Arunachala Siva.                     

Subramanian.R

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Re: Ozhival Odukkam - Kannudaiya Vallalar - Advent - 2004 of Mountain Path:
« Reply #7 on: February 25, 2013, 01:32:02 PM »

continues.....

The triad composed of the dream elephant, its dream actions, in the dream forest, is clearly seen to be false. It is ignorance of
the true self, which appears as the self pitted against the non self. Within the dream, the elephant in rut considers itself awake
and acting.   So also, the self assumes its sense of being awake as being really real, and by that token takes its waking world
as really real, The play of seeking and gaining knowledge within this ignorance,  cannot cause true awakening.

The simile indicates that the self can, by its own efforts only advance up to the point of realizing that its own reality as the Self,
lies beyond grasping in worldly terms.  Suppose the rutting elephant had been told, 'Your true self is the temple elephant. Search
for it!' It is certain that it could never truly find its Self as long as the the success of the search meant coming face to face with the
temple elephant!

The self cannot hope to make that leap of awakening to Self, solely by controlling body, breath, or thought. For these  tools
are only as real as the owner. However, such action no doubt purified one's focus.  But, like the carrying of he boat even after
crossing a river, these become worldly distractions, beyond a certain point. They begin to strengthen the self's role as the 'doer'
in the non self. And this only lends greater reality to the self, rather than exposing its falsity.

As motivated worldly action falls away, the self is left with a growing longing for the grace. For a glimpse while 'here' of the 'other
worldly' Truth.  The guru appears within the falsity !  This is the penetrating transcendental leap of awakening. The leap cannot be
caused through any worldly technique.  It requires a total suspension of worldly focus, as the prerequisite for its occurrence through
the guru's look of grace. During the suddenness of shock, or joy or during the moments of waking from sleep, or during samadhi state
born of reduction of thought, the self is suspended without the body or world, and lies between ignorance and awakening.

continued....

Arunachala Siva.                   

Subramanian.R

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Re: Ozhival Odukkam - Kannudaiya Vallalar - Advent - 2004 of Mountain Path:
« Reply #8 on: February 26, 2013, 03:16:23 PM »
continues.....

The Maharshi points out, explaining the subtlety concerning the traditional necessity for a guru when it comes to Liberation. It
is certain that no knowledge is possible without a guru. However, the Sadguru commands: the knowledge of one's real self,
the abidance as the natural Self, demands only unlearning whatever knowledge the self has acquired about itself!

The guru is necessary here too, just as the target is necessary for the hitting the target !  He is the Self that is automatically revealed
through the unlearning.

There is also a subtle point regarding the role of self effort. Fro the sudden waking to occur, the elephant's attention must meet
the lion's look. The necessity of meeting the Sadguru's Look is implied here. There has be to an 'engagement'.  The seeker's attention
must be away from the world for the guru's Look to accomplish the 'inner' work.

Can that Look, like that received by thousands from Ramana Maharshi during His life time, be met with now? The simile establishes
that the elephant as well as the lion are manifestations of one mind.  The guru's Look of Grace is not limited to a flowing from a physical
form in front of us. The act of self inquiry is in itself the engagement with the guru's Look. Indeed, it is the guru who looks out from within us!  The Self, appearing as guru as part of the non self, is said to push the seeker from without; and this means the disciple
abandons the obsession with the without, and increasingly seeks the truth within.  And the guru pulls one from within. This is the
elephant-lion look-engagement.  It is the harbinger of the awakening as the Heart.

Verse 3:

Keep off from the wage earners and barterers parading as gurus; impostors all ! The Supreme Guru is one who awaits the disciple
and establishes the disciple in his own state. He does so like Time (which, by overseeing the ever changing moments, provide rhythmic'
duration). There are no words adequate to sing his praise, as mind cannot grasp Him.

continued.....

Arunachala Siva.                 

Subramanian.R

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Re: Ozhival Odukkam - Kannudaiya Vallalar - Advent - 2004 of Mountain Path:
« Reply #9 on: February 27, 2013, 03:49:57 PM »

continues.....

'wage earner and barter gurus': 'gurus' who are only laborers who seek wages, and traders who seek profit. Those impostors
whose actions in this world cannot proceed with some petty personal motive or other.

'mind cannot grasp': this is best grasped through a simile. On a big white screen is projected the colorful scene of a vast
audience seated before a small white screen hung on the all of a hall. They await the start of the movie. The white cloth of the
small screen merely a patch of unobstructed light, and therefore that white potion is identical with the lighted white cloth of the
big screen under it. From the shadow audience, the shadow hero walks up to the white cloth of the small shadow screen and touches
it. The question that arises is: can it be that the hero, while touching the white of the big screen too?

Technically, the white is one. But within the conceived reality, the answer must be No. the small screen has the same level of
reality as the space within the shadow hall in which it is located. The white of the small screen is spatially experienced by the hero
as existing in front of the wall of the hall, and not as a piece of white of any big screen.

This simile indicates that as long as the worldly focus remains, one's being can never reach 'out' to grasp the Self, which is one's
true nature. It is as if the one space called the Self, appears as two, overlapping but divided spaces, called self and non self. and each
self experiences separation from its non self due to mere concept.   The nature of this concept concerns ignorance of the Self.

continued....

Arunachala Siva.               

Subramanian.R

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Re: Ozhival Odukkam - Kannudaiya Vallalar - Advent - 2004 of Mountain Path:
« Reply #10 on: February 28, 2013, 03:14:08 PM »

Continues.......

The 'personal spaces' individuals in this world, are ultimately a hindrance to one another. This is because all creatures seek more
of the 'shared space' for themselves.  Space is loved by all, being the passive universality accommodating friend. But then, the one
who begins to 'wake up' from the sleep of ignorance, begins to realize that what passes for waking reality is more a dream. This
witnessing, is a stand 'point' which lies beyond location. It is the Heart. It is itself the Self, the jnana space (chidakasa), which
accommodates the mirage like void called chittakasa, where anything and everything founded on ignorance of self exists. Just as
formless clay evolves into pot without changing its clay nature, so too ignorance of rope leads to wrong knowledge of snake, where
the ignorance of rope leads to wrong knowledge of snake, where the ignorance of rope persists. So too, the chittakasa, which is the
absence of inquiry into self, manifests the ignorant self and its waking world, The self experiences itself within the physical space
(bhutakasa) of the waking world.

Verse 4,

There are those whose spasmodic words of 'sagely' advice are really only the ravings born of their 'seniority' by virtue of their
ripeness in the three taints of ego !  Their teachings, lacking the authority of the natural state, are directed towards unfit students
who themselves babble inconsistently as if possessed by malefic spirits! 

Their fates are linked as a story of the shepherd who jumped into a spate which was bearing away a brood of bears. Both parties
perished through battling the relentless embrace.

contd.,

Arunachala Siva.       

Subramanian.R

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Re: Ozhival Odukkam - Kannudaiya Vallalar - Advent - 2004 of Mountain Path:
« Reply #11 on: March 01, 2013, 02:10:49 PM »
Verse 4:

Notes:

(i) 'shepherd and the brood of bears':  A river was in spate. A mother bear attempting to save her brood which had fallen into
it, was swept away by the currents, with the brood clinging to her.  A shepherd seated by the banks  of the river, took the
black flotsam to be sheep and jumped in to save them and for personal profit. Mother bear took him to be godsend of a
wooden plank!

The false teacher deluded by the worldly craving, regards unworthy students to be worthy of his self professed wisdom. The
unworthy student sees the 'guru' a comfortable plant for his own survival. The 'guru' trapped by his own actions, cannot forsake
the chosen group of students, for 'greener pastures'. And even if the 'guru' did try to break free, the students by then are motivated
enough not to let go of a rare opportunity to gain worldly satisfaction that came their way through the 'guru''s grace!

They perish together.

contd.,

Arunachala Siva.       
 

Subramanian.R

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Re: Ozhival Odukkam - Kannudaiya Vallalar - Advent - 2004 of Mountain Path:
« Reply #12 on: March 02, 2013, 04:47:30 PM »

continues.....

Explanatory Notes for Verse 4:

(ii) the three taints, the three shortcomings or malams.

namely

(a) Anava malam - the inability to see the mirage like nature of the sensed of separate self. The self ascribes to the waking world
the reality it ascribes to itself.  The snake is falsely experienced in a rope. The snake itself is false. But the eyes of the snake
surely survey the tail of the snake !  The 'head' of the 'snake' is the self. The tail that the 'head' sees, is the world, the non self.
The Self is falsely apprehended by the self as the triad. The triad consists of self, as knower, experiencing and world, as knowable
and knowledge linking he two.

(b) karma malam:    the inability to see that any action towards a portion of the non self in order to ease a craving, breeds
in due course, an avalanche of 'corrective' reactions. The division, as self and nonself is itself false. Going along with this falsity
it would have been 'ecologically' tolerable if the self regarded as non self in he same way it regards itself, namely as a whole
being. But, instead, the self, aggravating the error, regards the non self as a multiplicity, and relates with it in piece meal fashion.

(c) maya-malam:  (i) the inability to see that the satisfaction of one's craving for a sense object did not cause happiness that one
experienced  upon the gaining that object.  For the gaining of the sense object merely removed the intolerable 'itch' in one's
mind for that sense object. That was all !  When the itch vanished for a moment, the natural state of happiness Self 'manifested,'
in the way the sun 'shines forth' in between clouds; (b) the inability to see the trick of mind which seeks the cause of every
experience in order to package it as a 'cause / effect' connection (n other words memory).  When the formless Ananda of Self
shines forth in between the cravings, the self cannot find the cause for that experience, since it is formless. The self then connects
the ananda experience with the most recent form that was experienced, which happens to be the sense object experienced just
'a moment ego'.  Thus in every occurrence of ananda (which is one's natural state, as it is Self effulgent), the self as mind 'remembers'
that object-A gave object-A ananda; and the object B gave object B ananda....  and so on. And voila ! .... a world of of a variety
of 'different anandas.

notes completed for Verse 4.

Arunachala Siva.
                     

Subramanian.R

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Re: Ozhival Odukkam - Kannudaiya Vallalar - Advent - 2004 of Mountain Path:
« Reply #13 on: March 03, 2013, 03:18:05 PM »

Continues...

5. Can a blind wretch panning for gold in abandoned dirt heaps be Christened Kubera, the Lord of Wealth?  Can the mother sheep
lead her young ones to the delights of the sweetness hidden with the hard sugar cane?  Can those teachers who are themselves
within the ambit of the 36 tattvas, establish the seeker in the transcendence of mauna as the Sadguru who is the embodiment
of the grace of mauna itself?

Notes:

(i) Kubera: Treasurer of Indra, king of Gods.

Iii) Mother sheep: the mother sheep is herself incapable of chewing through the hard sugar cane to discover the sweet juice within.
Her knowledge about the use of sugar cane is limited to the pleasures of its salty leaves. Leading the baby novices to the higher
pleasures of the sweetness hidden in the sugar cane, is possible only for the  elephant mother, who has tasted it all in one wrench
and gulp!

The kriya guru is contrasted with the jnana guru. The former initiates the seeker into joy he himself finds in the field of mantra
and tantra. A utility has become a stagnation;  has become an end in itself. The Jnana Guru initiates the ripe seeker into the natural
state of mauna, which lies beyond all the tattvas.

(iii) 36 tattvas:  36 categories which blue print the evolution of the seer-seen duality. 

In the analysis according to schools of Saivism, the first 5 are suddha (pure)  tattvas, non dual dominance. The next 7 are the suddha-
asuddha (pure - impure) tattvas, comprising the cosmic aspect of the seer-seen phenomenon. The remaining 24 are the asuddha
(impure) tattvas, comprising the microcosmic aspect of seer-seen.

In the analysis according to Sanklhya/Vedanta, 4 tattvas represent the causal, 25 tattvas represent the subtle, and 7 reperesent
the gross aspect of creation.

Such an analysis serves as exercise in learning the process of discarding. Upon gathering the house dust by using a broom, one
ought to throw it all away.  It is wasteful to analyze the nature of waste!

continued.....

Arunachala Siva.             
       

Subramanian.R

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Re: Ozhival Odukkam - Kannudaiya Vallalar - Advent - 2004 of Mountain Path:
« Reply #14 on: March 04, 2013, 01:36:56 PM »

Verse 6:

Is it possible for anyone to escape the consequences of the error of instructing another in the way to Liberation, without oneself
abiding naturally as the witness?  One shudders even to think of it!  This is like the traveler who wished to reach a far off village
he had  never been to before.  He received instruction from a stranger who had never been there himself. He soon loses the
way, and finds himself in a wilderness, unable to retrace steps to his own village, or to find the road ahead.

The 'teacher' claiming mastery in the field he is a stranger to, must pay for his hypocrisy eventually and in full. The 'seeker' pays
for his ignorance soon enough. 

Verse 7:

The Jnana Guru is one who watches the ebbing away of ignorance in the disciple, and who, upon discerning the maturing of that
self in dissolving in the waves of bliss that arise, fixes him without tremor, with stillness of his Look.

continued....

Arunachala Siva.