Author Topic: Ozhival Odukkam - Kannudaiya Vallalar - Advent - 2004 of Mountain Path:  (Read 3631 times)

Subramanian.R

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Re: Ozhival Odukkam - Kannudaiya Vallalar - Advent - 2004 of Mountain Path:
« Reply #15 on: March 05, 2013, 10:54:47 AM »

continues.....

The Nature of the Transmission:

8. Just as a bee drinks the honey from far-away flowers and when full, returns to disgorge it into the cell of the honey comb,
so too, in due course, the Supreme Bliss of the master will surely well up and overflow in a sacred transference towards the
disciple.

As the seasons of the year follow one another, each silently biding its time, the devotee should serve his master, without
demanding this or that, and await the master's initiation. The demand that seeks no object other than oneself, is itself tapas.
The communication manifesting from the guru's mauna, is the Sruti (Vedas) proceeding from the Self.

Notes:  'initiation': the guru, as the plenum of non duality, destroys the trace of duality in the disciple through a sacred communication.
The grace could flow through his look, a thought, a touch or, through words of instruction.  Sri Ramana Maharshi explaining the Jnani's
preferred mode of initiation through look, said that the other modes required additional effort of manifesting traces of mind and body.

9. As lighted lamp, or the moon, or the Sun is to darkness, the word of the master, transcends even grace (in destroying the disciple's
ignorance).  Know that there is no trace of egoism.

It is (permanent in effect) like a rain of ambrosia. It is (free from personality) like a voice from the sky, and is well intentioned (like
a good omen as seen from the effect on the disciple).

contd.,

Arunachala Siva.                 

Subramanian.R

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Re: Ozhival Odukkam - Kannudaiya Vallalar - Advent - 2004 of Mountain Path:
« Reply #16 on: March 06, 2013, 09:34:36 AM »
continues...

Notes for verse 9:

(i) 'transcends even grace':  when something really valuable is lost and is regained or replaced due to another's personal toil,
then the help received from that person has substance.  But when a person wrongly concludes that a valuable is lost, while it
is all the while on his own person, the the loss is only notional.  To regain that lost object, it is enough if the wrong notion be
removed.  The indebtedness to another towards 'regaining' that valuable is also only notional The notional nature of 'gaining'
of Self through the guru's grace is indicated.

Verse 10:

To the compassionate One, the enemy called ego is as dead as an illusion devoid of reality. He is the very Bliss of Self congealed
into form, which looms in front of the disciple, like the shadow-person in the clear sky.  The words that pour forth from such a one,
are like,

a. those of a man possessed,
b. the cries of a warrior,
c. words of an emperor,
d. the public declaration of a love sick youth, or
e. the self destructive obsession of a suicidal maniac.

Notes:

(i) 'shadow person': there is a traditional recourse to prophecy through the 'shadow person' which consists  in intensely watching
one's reflection in oil, and then looking up to find one's form outlined against the blue skies, and then receiving instructions from that.
The guru is one's own true Self, and appears before the disciple, in order to give initiation.

(ii) (a) 'words of a man possessed': there is no resident ego in the shadow-like guru.

(b) 'the cries of a warrior': the guru is resolved on killing everything, opposed to jnana.

(c) 'the words of an emperor': the guru's words carry authority.

(d) 'public declaration of a love sick youth': In the Sangam culture of ancient south India, a love torn youth could claim his woman
by mounting a dummy horse, and declaring his love, for all to notice night or day.  His words would focus on his lady and nothing
else. So too, in the case of a ripe disciple, the guru's words steer clear of advocating gross sadhanas, all of which strengthen
doership and instead, focus only on Atma Vichara.  (the Sangam culture example is called madal ERuthal.)

(e) 'the self destructive obsession of a suicidal maniac': the guru is intent on the gain of bliss, solely through destroying the ego
self.

contd.,

Arunachala Siva.                         

     

Subramanian.R

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Re: Ozhival Odukkam - Kannudaiya Vallalar - Advent - 2004 of Mountain Path:
« Reply #17 on: March 07, 2013, 12:55:15 PM »
Part II  - Deepam 2004:

The 63 verses of the first chapter of the Ozhivil Odukkam encapsulate the entire transmission through this convergence of
Vedanta and Saiva Siddhanta.  The Eternal Tradition (sanatana dharma), requires that any work  must begin with at least one of
the benedictions to Guru or God or Self.  And that this is to be followed by providing the purport of the work and its context.
This calls for highlighting three points. (a) the Subject Matter - vishayam which is proposed to be laid out; (b) the nature of the
Relationship (sambandham) that the hearer of this work is expected to have with the subject matter, in order that the transmission
can occur; and (c) the End Result - prayojanam - of the  treatment that one, who receives or learns from this work, gains.

This unusual work has all the three forms of bendiction.  The first verse of this work was the benediction seeking the Guru's blessing.
The other two forms of benediction to God and Self, are dealt with in an epigrammatic verse 17.

Verse 2 defines the dynamics of the omni present Sadguru's palpable appearance external to the seeker. Verses 2 to 6 paint
the false guru.  Verses 7 to 10 describe the nature of the guru's transmission (krupa, grace).  Verses 11 is a reminder to the reader,
that the author ha not yet moved out of the benedictory beginnings of the text!

Verses 12 to 14 describe the Matter, vishayam.  Verses 15 and 16 the Relationship, sambandham. One naturally expected the verses
immediately following, to deal with the Result, prayojanam. But this is not to be for a very good reason, as we shall see at Verse 17.

Verse 11:

Through the deflation that Truth brings about over the reality (erroneously) ascribed to the objective experience, and fixing me
therein, Sambandha of Sirkazhi, the pure being, the scholar in Tamizh, the knower of the Vedas, showed me the way, in his grace,
as pointed out in this work.

continued.....

Arunachala Siva.   
             

Subramanian.R

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Re: Ozhival Odukkam - Kannudaiya Vallalar - Advent - 2004 of Mountain Path:
« Reply #18 on: March 08, 2013, 11:31:10 AM »
Verse 11:

Notes:

'deflation that Truth brings about'; saya nirvaanattaal, in Tamizh original;   by he deflation that truth alone has the authority
to actualize. Truth alone can overcome ignorance. It does so by deflating all of the wrong knowledge due to ignorance of
the Self that arose as a seer-seen reality. What a million swords cannot do to the darkness in a deep cave, a lighted lamp
would accomplish instantaneously.  The inflated all pervasive darkness does not have to 'go' elsewhere in order to make room.
The light merely deflates the substantiality attributed  to this false impression.

A seeker asked Bhagavan Ramana whether the relationship between the Self and Creation, is like that between the substance
and shadow.  Maharshi replied there is no relationship at all, and that one falsely experiences a shadow as 'substance' and then
see the latter's shadow. The Sun (the Self) knows no darkness (creation). 

The rope knows no snake. You only see the snake in rope.

Verse 12:

The Self ever inheres as the unopposed, non dual plenum. And many are the means courted by those who are eager to be rid
of the misery of the limitation called the ego, which obstructs undifferentiated merger in the Self. Without any reservations we
spread (our ware) bare, as IT IS, in order that you shall repose beyond impermanence , as Pure Being.

contd.

Arunachala Siva.   
   

Subramanian.R

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Re: Ozhival Odukkam - Kannudaiya Vallalar - Advent - 2004 of Mountain Path:
« Reply #19 on: March 09, 2013, 01:19:37 PM »
Verse 12:

continues....

Notes:  'beyond impermenance':  Maharshi points out that the Self plus waking is called the waking state of the self; the Self
plus dreaming is called the dream state of the self; and the Self plus deep sleep is called the causal state of the self. The self,
from the standpoint of a waking state, which it regards as real, swears tat the other two are transient phenomena dependent
upon the former. This is wrong knowledge and arises because the self is oblivious during its transition between waking and dream.
The absence of he correct focus in be-ing, in other words absence of 'inquiry into one's true self', is itself ignorance. This condition
of ignorance objectifies the sleep as 'another' state, naming it the 'state of blissful sleep.'

Sleep is the only state of ego. And during that sleep, the false phenomena of waking and dreaming appear and disappear, without
any real damage to that sleep of ignorance. Self Inquiry shifts the focus of abiding be-ing away from the impermanent.  True being
is that which abides unaffected by the presence or absence of transience.

Verse 13:

This work "to Repose as Pure Being", is the work which truly reveals the Knowledge which is agreeable to all the three, namely,
the Scriptures, the Master's word, and one's own experience.  This Scripture is the seed (the root and stock) of all other works.

contd.,

Arunachala Siva.     

Subramanian.R

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Re: Ozhival Odukkam - Kannudaiya Vallalar - Advent - 2004 of Mountain Path:
« Reply #20 on: March 10, 2013, 10:43:10 AM »

Verse 13:

Notes: 

Received, Reasoned, Revealed.

It is most remarkable to accept the Sruti, Yukti (inference) and anubhava (one's own experience) are the triune criteria for
removing the dross and validating ultimate Reality.

(i) Sruti points out that that perspective alone, which is unchanged even amidst change, can be accepted as truly real. Sruti
declares the presence here and now. Bhagavan calls this perspective the 'eternal Eye'. (Ulladu Narpadu, verse 4). The acquisition
of this perspective alone is worth striving for. Sruti denotes it as aware Being, prajnaana, and advises the seeker to search for it
as the basis of experience. Sruti asserts the primary locus of the Eye as one's inmost being, the ever present Heart. The Heart is
described as 'containing' the individual, the world, and the Lord, in the way water 'contains' froth born of the waves.

(ii) Yukti (inference): The sense of reality regarding the waking world, and the regarding of oneself as being awake during the
state of waking, are both negated in dream; the dream world, and dream-self regarding itself as being awake, are negated
upon waking. The spiritual quest is for one who is willing to accept that both states are therefore false. This is a daily round
of experience and inference that is available to all.

The sense of self (that is, the ever current sense of I AM,) and in the secondary sense of its recollection from memory, (I readily
recall that my attention was suddenly drawn into my Being a week ago, while waiting in a queue; or I now recall a similar noticing
of Being during the last night's dream.) is present in both waking and dream states, but appears to be absent in sushupti.

contd.,

Arunachala Siva.                     

Subramanian.R

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Re: Ozhival Odukkam - Kannudaiya Vallalar - Advent - 2004 of Mountain Path:
« Reply #21 on: March 11, 2013, 10:24:52 AM »
contd.,

An inquiry conducted into the sense of self by the self, must necessarily be deprived of the luxury of 'clear' separation of the
studied object from the studying subject. In ignoring the guide-posts from the sages, and proceeding solely on one's experience,
one often operates upon the incomplete data at one's command. This is because the ignorance, which one seeks to remove, itself
predisposes one to overlook the larger picture.  Thus even the best among modern scientific minds routinely reach wrong conclusions;
namely, that (i) the ultimate reality is a powerful but inert, cosmic being devoid of Intelligence; and (ii) one's sense of being is entirely
dependent on the body-processes;  there is no direct, objective proof in sushupti of this sense of being; it is the 'noise' of molecular
traffic in waking and in dream;  there is no abiding substratum as conscious Self in all this.

A Magic Pot Smile:

We can say that the sense of 'being here' (whether in waking or dream) is a necessity for manifesting as real a world 'out there'.
Just as clay, the basic ingredient, is necessary for manifesting every  kind of clay-pot. The surface of a lamp of clay is the energetic-
boundary where the 'self' of the clay -- let us assume sentience in clay for the sake of this illustration ! ---  has to 'engage with' a
larger non self all around it, and which it must learn to co exist. Thus two pots from the same clay only differ due to the form of their
respective surfaces.

So too, the dream and waking selves are mutually different only due to the difference in their relationships with their worlds, It is
as if a pot failing to inquire into its reality as clay-substance, falsely took itself to be mere surface quality, and this 'surface-self'
then begins to magically switch into other states, It first finds itself a 'coarse being' (the waking experience), then abandons that
way of experiencing itself and starts to experience itself as 'smooth being' (the dream state) in an endless cycle.

continued.....

Arunachala Siva.             

Subramanian.R

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Re: Ozhival Odukkam - Kannudaiya Vallalar - Advent - 2004 of Mountain Path:
« Reply #22 on: March 12, 2013, 12:49:45 PM »

continues.....

A cross-check with roots:

As its ultimate statement, Sruti declares:  The Self, alone is ever realized, ever present. Ignorance of the Self, is false.

We would do well to follow the sage's advice to regard anything that lacks FIXITY, as false.  Thus the false, should it be falsely
experienced as true, MUST undergo change in order to falsify its posture as Truth.  This then, is the key given to the seeker whose
problem is the utter inability to stop experiencing the false as real and to be the effortlessly blissful reality of the Self that sees the
false as false.

The key:

The question arises: 'If the ignorance of Self is false, it must undergo change.  In that case, it is clear that ignorance of Self can
be certified as having changed ONLY when it becomes some kind of knowledge-of-self.  And so, is not this so called NEW state
of self knowledge also false?'

Precisely.  The knowledge of self, that alternates with ignorance (the absence of any knowledge of Self; as in sushupti) must itself
be false, owing to its built in transience.  The self in the waking or the dream, experiences itself as 'I am so and so.'  The 'I am a poor
man" identity in waking, which differs from an 'I am a power man' in dream, is due to the different psycho-somatic environment
with which the self identifies itself. The seed behind the sprouting of differing identify, is the sense  of location, felt as 'I am HERE.'

continued.....

Arunachala Siva.                       

Subramanian.R

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Re: Ozhival Odukkam - Kannudaiya Vallalar - Advent - 2004 of Mountain Path:
« Reply #23 on: March 13, 2013, 10:46:04 AM »

Notes on Verse 13 - continues.....

The nature of ignorance has not changed when it articulates itself as so called knowledge.  It is false because there is invariably
the element of change involved. False knowledge is ignorance by whatever name we call it. This is what Bhagavan Ramana points
out in Ulladu Narpadu, Verse 12:  True Knowledge is beyond both (wrong)  knowledge  and ignorance.

Wrong knowledge is a projection (vikshepa) of ignorance (ajnana).  Unless the ignorance 'surrounding' the self is investigated, this
rudiment of wrong knowledge mysteriously secures a validity for itself by projecting 'part' of itself as real and the 'remainder' as false.
This is how wrong knowledge projects the waking world as real, by rejecting the dream as false.

Though waking and dream are both false owing to their transience it would seem transience if of two kinds. The former kind carries the
impression of a recurrence (and it is therefore wrongly regarded, as a reality independent of the seer, as in the case of the waking world), and the latter kind is non recurring, (as correctly regarded, as an experience dependent on the seer, as in the case of the dream world). So isn't there a difference after all, between the waking and dream states?

No Difference:

As long as one is awake one regards the state as real, and the other mental states as false. The same bias is observed in the dream
state too. We can infer from this observation that there is no difference between the waking and dream.

This is explained below:

It is obvious that while awake, one differentiates the waking state from the dream state. We also differentiate different states of mind
within the waking state. It is possible one has a sub dream in the midst of a dream. That is to say, the person 'waking up' from the sub dream will look upon the parent dream world as waking and self existent. That is, the dream world existed even while the sub dream briefly 'took over'.  Also, one 'returned' to it and so it is recurrent and independent of oneself. The same dreamer would regard the sub dream, which one 'woke up' from, as non recurring and dependent on oneself, that is personal to oneself.

The inability to accept that the waking is ABSOLUTELY NON DIFFERENT from the dream state, is crucial and arises out of incomplete
mediation on the point clarified here. The great guru Gaudapada, in a terse couplet, disposes of this point in his MAndukya Karika.
The point is extremely subtle, and sacred, and it is no wonder that this 'precise' 'laser treatment' given to the attentive intellect, weakens craving and egoistic life and promotes mauna and the samadhis of witnessing.

continues.....

Arunachala Siva.           
   

Subramanian.R

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Re: Ozhival Odukkam - Kannudaiya Vallalar - Advent - 2004 of Mountain Path:
« Reply #24 on: March 14, 2013, 10:59:55 AM »

Notes for Verse 13 continues.....

Magic Pot Reappears:

Did a sense of self continue in sushupti, sound sleep?  The Rishis inspire us to see that the sense of self as the dimensionless
'I am' continues in the space between thoughts, between dreams and dream and waking.  If this insight is maintained it is the
gateway to the natural abidance in the Self.

Similarly, if the pot is merely seen as a 'rough pot', and not seen as the 'rough clay pot', then it follows, that the same error will
continue with the 'smooth pot' not being seen as the 'smooth clay pot'. 

The transition from waking-self to dream-self, or the reverse, is really like the pot giving up the idea 'I am a rough-surfaced pot',
and then holding on to the idea, 'I am the smooth surfaced pot'.  The interim, after the 'roughness' is forgotten and before the
'smoothness' is assumed, is a state lacking definition of 'pot surface'.  The CLAY however continues without break.

The sense of self as 'I am' must necessarily, 'clay like', continues in sushupti, in relinquishment of 'being THIS self' and prior
to its assumption of 'being THAT self'.  This is as far as inference, aided by the Sruti, can guide us.

contd.,

Arunachala Siva.                     

Subramanian.R

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Re: Ozhival Odukkam - Kannudaiya Vallalar - Advent - 2004 of Mountain Path:
« Reply #25 on: March 15, 2013, 10:23:53 AM »

Notes on Verse 13 - continues....

(iii) anubhava - Unless the inferential conclusion is firmly internalized, by the waking-self, the demands of the waking world
will continue to dictate outward attention, and this ensures one's blind assumption of the role as the waking-self. Thought is
always apprehended post facto and never while one was being led by one's thought nose. When thus 'waking up' from a thought,
the practice of self inquiring 'who was just now involved in thought', always produces an instant answer in form of a focus felt as
'I'.  The query then consists of taking advantage of the momentary separation between the waking self and its just receded thought.
The waking self must itself be 'something'  clothed in thought (we infer this, from the transient nature it shares with the dream-self.).
The object of focus at the point of the answer 'I', is on the self as self. Whereas, when the self was involved with its thought, the self's
object of focus was on the (self as) seen.

Self Inquiry in itself dissolves this casual ignorance.

Verse 14:

Other methods like chanting or rituals, create new attachments.  For those who, by previous merit, are already unattached,
this teaches how to get rid of limitations.

Commentary:

A higher vantage point can only be communicated to a seeker by leading him beyond his current stand point. A person at  Tiruchuzhi
who seeks the route to Tiruvannamalai, will experience bewilderment if shown the route from Tirukkoilur to Arunachala. He must
first be enthusiastically led  from whee he is, that is from Tiruchuzhi onto Madurai, and then be led further on to Tirukkoilur until he
reaches his primary goal, namely Arunachala.       

Adhyaaropa and Apavaada:

When a sublime communication or instruction actually involves the removal of wrong knowledge rather than a transmission of knowledge, there is invariably a sequence which calibrates of the student.  And  this is in turn must be sublated (apavaada) through
reasoning, onto the higher truth when the seeker expresses dissatisfaction over the previous limited truth.

The surrender of an earlier standpoint to a higher truth even if this too be temporary truth, eventually inspires that 'leap' behind
the finger pointing to the moon.  This is the time honored process of adhayaropa-apavaada.  Whenever the seeker is ready to
consider a higher truth the rishi would exercise a ruse whereby superficial attributions are resorted to, and the same are later retracted
to lead to ever higher revelations.

This is the eternal way of learning:  whether it is 'blind' nature reluctantly re-veiling Her self through the ever evolving theories of
the modern scientist, or the Rishi actively revealing ever present Self Knowledge to the worthy seeker.

contd.,

Arunachala Siva.         

Subramanian.R

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Re: Ozhival Odukkam - Kannudaiya Vallalar - Advent - 2004 of Mountain Path:
« Reply #26 on: March 16, 2013, 10:51:19 AM »
Verse 14 - Notes continue.....

Evolution from Matter to Spirit (Srshti Drshti)

Bhagavan Ramana points out that for those who are not ripe enough to see the role of mind in projecting the world, the guru
talks of evolution as a real process.  Each guru might even list a different sequence of manifestation, one preceding from the elements,
one from prana, or even the Void.  These differences are all consequences of the ruse referred  above. For various reasons,  the
seekers may not be able to readily distance himself from the involvement in the external world. For such a one the guru describes
external aids such as ritual, chanting, prayer, the offering of the fruits of worldly action to the guru or God, all of which temporarily
steady his mind.

Projection in Spirit (Drshti Srshti)

It is possible a seeker is ripe enough to consider his dream experience, and discover that the dream world simultaneously arises with
all evidences of its dream past 'embedded' at the moment of conception.  He is then sufficiently mature to start questioning the
absolute reality, ascribed by the guru, to the slow and successive evolution in the seeker's waking world. The guru at this stage,
rejects his own earlier emphasis on the standpoint of waking as being one of srshti-drshti. (The idea that matter evolves into mind
and seer, and that the seen exists independent of the seer).   The guru now encourages the seeker to accept the waking state as being every bit a dream, from the standpoint of drshti-srshti.  (It means that Mind appears as in a flash, and does so, fully 'embedded'
with evidences presented to the observer which serve as proof of the validity of evolving ages). The seer and seen arise and set
simultaneously in mind, and whatever, is not seen by the seer does not exist in his world till sees it.

Sruti, Sage and Modern Science:

Quantum Theory now says that an object can be teleported instantaneously from one particle to the other an ERP particle-pair.
It also requires that all information swallowed by a Black Hole, must be returned as radiation back to the universe (and perhaps be
imaged  automatically in other mirror like universe ALSO), while the collapsing Hole vanishes.  This essentially points to Creation being
a re-Projection rather than being a chancy one time hit and go from the initial information conditions (In the circles of modern technology's science, it would soon quite 'proper' to allow that:  The consistency of a Grand Unified Theory must still submit to the
Incompleteness Principles governing sets in maths. A system is said to be consistent when a statement, proved to be true, cannot also be proved to be untrue, within the system.  This will necessarily demand that for a dream state to be internally consistent (and the
same must also hold true for waking). (i) there must necessarily exist at least one statement within state, that declares that the state,
considered AS A WHOLE, is false; (ii) and that the statement itself must be true; (iii) and that the truth of the statement cannot be proved solely from within the state.  The Sruti and the rishi's jivanmukti i.e transcendence while seemingly involved in the state, serve
as this embedded 'statement'.

This is something the 'finger' of instruction in Yoga Vasishta never tires to point out when it actually points to the 'moon' of non-
creation.

contd.,

Arunachala Siva.                       

Subramanian.R

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Re: Ozhival Odukkam - Kannudaiya Vallalar - Advent - 2004 of Mountain Path:
« Reply #27 on: March 17, 2013, 10:17:57 AM »

Verse 14:

Notes continue....

Non Creation:  Ajaata:

To the seeker who is ripe enough to question the basis for such a maya-play of self ignorance, there emerges the question,
'why should there be at all, a self needing to inquire and wake from the effects of a self ignorance?'  The guru delivers the final
retraction, by rejecting even the idea of such a 'waking up' as being a dream.  That is, the idea of an entity waking up from the
dream of a kernel called self ignorance, is itself a dream. There was no bondage and therefore no liberation from this phantom
bondage.  By analogy, the sun knows no darkness. If there was darkness, which contained 'a beam of sunlight' or ray of supposed knowledge,  the sun can only entertain it as falsity. Light and darkness are mutually exclusive and there are in principle, no degrees
of relationship or co existence.

This verse is in anticipation of the dropping of the process of adhyaaropa-apavaada itself, which is the final bursting of the bubble.
The seeker exists in a subject-object relationship with the teacher and the teaching, and in his quest to 'become' the Truth, this dual
relationship forms the basis of the transmission of any instruction.  The falsity of this understanding is revealed to the ripest seekers
in whom the guru has detected strong disillusionment with the structural defect of dual means exercised in developing understanding.
This action of self inquiry alone minimizes this duality directly.  All other methods need to maintain duality, as these methods are
really outward oriented; though they do serve as necessary intermediate steps.

The seeker who develops unshakable conviction regarding the defect inherent in seeking relief from sense objects, is sure to gain
Vairaagya (the text says: 'Who by previous merit are unattached').  His attention is now released from outward compulsions, he gains
the facility to turn within to the source of origination and then practice of self inquiry is unfaltering and efficient.

contd.,

Arunachala Siva.                 

Subramanian.R

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Re: Ozhival Odukkam - Kannudaiya Vallalar - Advent - 2004 of Mountain Path:
« Reply #28 on: March 18, 2013, 10:22:16 AM »

Verse 15:

This teaching is for those who serve the master absolutely, as breath serves the body (by providing Life to it), as eyelids
protect the eyes (by winking without thought of injury to themselves), and as thread follows (unquestioningly) the direction
of the needle,.  The disciple hesitates not, when directed (by the guru) to enter fire, take on a tiger,or engage a snake.
This teaching will not serve those who lack the wealth of ardor for liberation, just as fire cannot burn the (watery stem of the)
banana tree, nor the philosopher's stone turn an earthen into gold.


Notes: 'as breath serves the body': The Mind as the seer, through its denser state as prana, manifests the seen. Prana manifests
as gross pranic process that links the fields outside and inside of the body by exchange of breath. The inner pranic intelligence
manifests as the physical body's homeostasis or equilibrium. And in its subtler aspect prana manifests the ingrained habits of mind as
the play of emotions, vasanas.  There is a connection therefore between prana and the vasanas, which is of immense value to the
seeker. It facilitates the individual's search for the higher states of awareness, and ultimately jnana.

In Yoga Vasishta, he sage tells Rama that Self Knowledge is impossible without mano-nasa (negation of mind) and the mano-nasa
is not obtained without voiding of vasanas, and that this in turn is not gained in the absence of Self Knowledge.  Rama befuddled by
this vicious circle begs the sage, 'What is one to practice then?' Vasishta replies: 'do all the three'. Rama persists asking him if there is an additional way to weaken the negative vasanas.  The sage replies that the practice of restraint of prana directly helps weaken vasanas.  He emphasizes more than once in his great work, that this pranayama is not of the conventional hatha yoga, implying that
this is intelligent restraining of prana, according to the way of Jnana.

In spite of the abuse of one's body through deleterious physical and emotional habits, prana continues to do its utmost to enable
the body to throw out the accumulating burden of the side effects born of individual confusion within and social confusion without.

The Sruti declares the body to be the primary instrument for practice of dharma. sareeram aadyam khalu dharma saadhanam.  The
highest dharma is attainment of the natural repose of sahaja svarupa stithi.  The seeker must serve the guru selflessly, just as prana
serves the body through all trials and tribulations.

contd.,

Arunachala Siva.           
       
     

Subramanian.R

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Re: Ozhival Odukkam - Kannudaiya Vallalar - Advent - 2004 of Mountain Path:
« Reply #29 on: March 19, 2013, 09:57:26 AM »

Verse 16:

The study of this work will occasion the Bliss (of Self) only in those whose heart-longing can transmute (my words into experience),
in the same way as the sensual man would himself become (the five shades of) the waves of thrill which arise the five kinds of
physical embrace embodied in the sensual song of an adept. (The adept's direct experience empowers the investing of such
ecstasies, in song, and makes the song capable of a transmission). (And, in the same way) as a lotus blossoms (effortlessly) at
sunrise and as a music-lover listens (surrendering body and mind, head and heart) to a divine music.

A Two in One Benediction completes Tradition's Trio:

Verse 17.

A work, which does not bow (to an 'others' since Ozhivil Odukkam is really concerned with non dual Self), cannot have (a benedictory
verse in the mood of) an obeisance (to God). In being so, where is the merit in offering (textual) obeisance to the evil (of imagined
separation)?  Even if one were to (compromise), by bowing to literary tradition, and) incorporate the obeisance (into this work),
not all (of the literati person in the audience) would be pleased (with that). (So it is clear) neither would receive universal condemnation.     
             

Notes:

(i) This is the meaning according to the Tamizh commentator:  "There can be no benediction for an egoistic work. There is no merit in
offering benediction and singing praise for a work full of defects. Even if that were done, it would not be agreeable to all, as some,
overcome by jealousy, would reject the work.  Again, there can be no meritorious work that is unacceptable to all."

contd.,

Arunachala Siva.