Author Topic: Ozhivil Odukkam - A third serial post. - 2015 onwards.  (Read 9905 times)

Subramanian.R

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Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
« Reply #90 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.                 

Subramanian.R

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Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
« Reply #91 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.                 

Subramanian.R

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Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
« Reply #92 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.   

     

Subramanian.R

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Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
« Reply #93 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.                   

Subramanian.R

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Re: Ozhivil Odukkam - A third serial post. - 2015 onwards.
« Reply #94 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.