Featured post

யோகவாசிஷ்டம் என்ற மஹாராமாயணம் 104

யோகவாசிஷ்டம் என்ற மஹாராமாயணம் 104
தினமொரு சுலோகம்
நாள் 104
தேவேந்திரனின் கவலை

ஸதி தர்மிணீ தர்மா ஹி ஸம்பவந்தீஹ நாஸதி

சரீரம் வித்தியதே யஸ்ய தஸ்ய தத்கில த்ரிப்தந்தி!
सति धर्मिणी धर्मा हि सम्भवन्तिह नासति
शरीरम् विद्ध्यते यस्य तस्य तत्किल त्रिप्तअति!

” இருப்பு (அஸ்தித்வம்)உள்ளவர்களுக்கும் மட்டும். தான்,அனுபவங்கள் உண்டாகும்.சரீரமே இல்லாத அசத்துக்கு எப்படி திருப்தியுண்டாகும்?”

தேவேந்திரன் கேட்டுக்கொண்டதிற்கிணங்க நாரதர் கார்கடியின் கதையை விவரமாகச் சொன்னார்:
“இந்த வெறுக்கத்தக்க ஜன்மம் அரக்கி கார்கடி உயிருள்ள ஊசியாக மாறியிருந்தாள்.பாபிகளின் உடலை ஊசி போல் குத் தி துளைத்து அவர்களது நாடி நரம்புகளையும், இரத்தத்தையும் மாசுள்ளதாக்கிக் கொண்டிருந்தாள். அவள் காற்றினால் மனிதர்களின உடல்களில் நுழைந்து தாங்கமுடியாத வேதனையை உள்வாங்கிக்கொண்ட கொண்டிருந்தாள். தூய்மையற்ற உடல்களில்த் தான் அவள் இவ்வாறு நுழைந்து வேதனை உளவாக்கி வந்தாள். கழுகு போன்ற ஈன ஜன்மங்களின உடல்களில்க் கூட நுழைந்து அவற்றின் மாமிசத்தை உண்டு மகிழ்நதாள். மிகுந்த தவ வலிமையின் காரணமாக அவளால் இரையாக தேர்ந்தெடுக்கப்பட்ட ஜீவிகளின் உடலிலும் உள்ளத்திலும் நுழைந்து அவர்களை தாக்கினாள். அவ்வாறு நுழைவது மூலம் அவர்களது செயல்களிலும் அவள் பங்காளியானாள். காற்றுப் போல் ஸூக்‌ஷமமான சரீரமுடையவளும் கண்ணுக்குத்் தென்படாதவளாகவும் இருக்கிறவளுக்கு என்ன தான் செய்ய இயலாது? ஆனால் அவளது மாசு படிந்து வாசனைகளின் காரணம் அவளுக்கு சிலரிடம் அதிக பிரியமும்,மற்று சிலரை பிடிக்காமலும் போனது.
காலப் போக்கில் அவளின் மனதிலும் மாற்றம் உண்டாயிற்று. அவளுக்கு தனது வாழ்வின் அர்தத்தமின்மை புரிய ஆரம்பித்தது.
அவள் ஒரு கழுகின் மேல் ஏறி இமயமலையின் உச்சியை அடைந்தாள். முதலில் கூறியது போல் கடும். தவம் அனுஷ்டித்தாள்.அந்த தவம் தொடர்கிறது. அல்லையோ , தேவ ராஜன்,அவள் தவத்தை முடக்கவில்லையென்றால் உலகம் அழிந்து விடும் தாங்கள் தான் ஏதாவது செய்ய வேண்டும்.” இவ்வாறு நாரதன் கேட்டுக்கொள்ளும் கொண்டார்.
வஸிஷ்டர் தொடர்நதார்;’இதைக் கேட்ட இந்திரன் கார்கடி தவம் செய்யும் இடத்தை துல்லியமாக கண்டுபிடிப்பதற்காக வாயு தேவனை அனுப்பினான். அங்கும் இங்கும் அலைந்து திரிந்து விட்டு கடைசியாக வாயு தேவன் இமய மலைக்கு வந்து சேர்ந்தான்

Advertisements

Ramanjothi 25

Story of Shri Dakshinamurthy

Bhagavan Ramanar has written the Dakshina murthy strotras in Tamil . This is based on the original written by Adi Sankara.Bhagavan has categorized the nine slokas in this composition into ‘Universe’, ‘ The seer’, ‘ The light shown’.

Dakshinamurthy strotras contains the basic philosophy of Advaida”

Sloka1

विश्वम् तर्पणत्रिचियमाऩनकरीतुल्य निजान्तर्कतम

प्रस्ऩयऩ्ऩात्मऩि मायया पहिरिपोतपूतम् यता नित्रया

Visvam tarpaṇatriciyamāṉanakarītulya nijāntarkatam

Prasṉayaṉṉātmaṉi māyayā pahiripōtapūtam yatā nitrayā

Bhagavan’s composition

உலகுகண்ணாடி யூர் நே ருறத்தனு ளக்னானத்தால்
வெளியினிற் றுயிற்கனாப் போல் விளங்கிடக் கண்டு ஞான

நிலையுறு நேரந் தன்னை யொருவனா யெவனேர் காண்பன்

றலையுறு குருவா மந்தத் தக்ஷிணாமூர்த்தி போற்றி.

This opening sloka says that the Universe is like a mirror.Whatever we see in that are creations of our own mind. In other words they are illusions only.Nothing is real except the ‘ Self’ ( Athma). Dakshinamurthy is the top most Guru who facilitates such a realization.
The Dakshina Strotras end as under:
ஸர்வாத்மத்வமிதி ஸ்புடீக்ருதமிதம் யஸ்மாதமுஷ்மின் ஸ்தவே

தேனாஸ்ய ஸ்ரவாத்ததர்த்தமனனாத்த்யானாச்ச ஸ்ங்கீர்தனாத்

ஸ்ர்வாத்மத்வமஹாவிபூதிஸஹிதம் ஸ்வாதீஸ்வரத்வம் ஸ்வத

:ஸித்தயேத்த்த்புனரஷ்டதா பரிணிதம் சைஸ்வர்ய ம்வ்யாஹதம்.

सर्वात्मत्वमिति स्पुटीक्रुतमितम् यस्मातमुष्मिऩ् स्तव

तेऩास्य स्रवात्ततर्त्तमऩऩात्त्याऩाच्च स्ङ्कीर्तऩात्

स्र्वात्मत्वमहाविपूतिसहितम् स्वातीस्वरत्वम् स्वत

:सित्तयेत्त्त्पुऩरष्टता परिणितम् चैस्वर्य म्व्याहतम्

sarvātmatvamiti spuṭīkrutamitam yasmātamuṣmiṉ stavē

tēṉāsya sravāttatarttamaṉaṉāttyāṉācca sṅkīrtaṉāt

srvātmatvamahāvipūtisahitam svātīsvaratvam svata

:sittayētttpuṉaraṣṭatā pariṇitam caisvarya mvyāhatam

Ramanar

மண்புன லனல்கால் வான் மதிகதி ரோன்பு மானு

மென்றொளிர் சராச ரஞ்சே ரிதுவெவ நெட்டு மூர்த்த

மெண்ணுவார்க் கிறைனி றைந்தோ நெவனின் நியஞ்சற் றின்றாந்

தண்ணருட் குருவா மந்தத் தக்ஷிணா மூர்த்தி போற்றி

      In this concluding sloka Bhagavan explains the all- pervasiveness and the real nature of  the Athma .

While writing these slokas , Bhagavan gives in brief the story of Dakshina murthy.

Once the devotees prayed to the Bhagavan to tell the story in detail. Accepting the prayer Bhagavan told the story.      

‘ Brahma,  when commenced his activity of creation, asked his Manasa Puthras  ( Sons by mind)Sanaka, Sanath kumar a and otter two to start creating the Universe.

But they refused to act accordingly as they were not interested in such an activity.They enquired with many Devas, Rishis, as to who could give them Jnanopadesa.Rishi Narada suggested that there cannot be a better person than Brahma to give such Upadesa.He advised them to go back to Brahma and get the Jnana  Upadesa.

They also in all humility accepted the advice and went along with all Devas  to Sathya Loka where Lord Brahma was residing.But they were in for a disappointment when they reached Sathyaloka.

There they saw that Devi Saraswathi was playing veena( musical instrument) sitting in front of Lord Brahma and he was applauding the recital and enjoying the music.’A person who is immersed in a lady’ s music cannot give Jnana Upadesa and so let us go to Vishnu Loka’ suggested Rishi Narada.Sanka kumaras reached Vaikuntam.There they met with greater disappointment.As all are not permitted to enter Vaikunta  Nathan’ residence , Rish Narada alone went inside.He returned in the  same speed as he went inside and told that nothing is feasible here also. In Sathya Loka atleast the Devi was sitting in front of Brahma and playing the Veena.Here Mother of Universe Mahalakshmi was massaging Lord’s feet. How he would give us Jnanopadesa?’

All of them went to Kailasam where Lord Parameswara was residing.

There Lord was dancing in front of the full house as Artha Nareeswara.Vishnu was playing on Maththalam ( a percussion instrument) and Brahma was supporting by clapping.Coming to conclusion that here also their purpose would not be served , they started going.

Having seen the happenings by his Jnana dhrishti , lord Siva leaving Devi Parvathi in Kailas, went after the santha kumaras  who were suffering from thirst for Jnana.Lord Siva sat at the foot of a peepul tree on the way in which the kumaras were going, . The tree was on the northern side of Manasarovar lake.He sat there in the form of a young man  showing ‘chin’ mudra and facing south. (Dakshin means south. He is therefore called Dakshina murthy.)

When the sons of Brahma reached that spot, the silence of the Dakshinamurthy attracted them like a magnet.They stood before the Lord with folded hands.In the silent posture itself Lord Siva blessed them with Athma Sakshathkaram.”

‘ chin mudra’ . means a ring formed by joining the thumb and the index finger.Shri Dharma Sastha sits in Sabarimala hills showing chin mudra..The index finger should touch the Centre point of the thumb.The index finger represents Ahamkara (‘ I ‘ feeling or ego) and thumb represents Athma and the space between the two is maya or illusion.When ego is eliminated and Athma dissolves into Paramathma  there occurs Athma Sakshathkaram.Chin mudra also indicates the principle of ‘ Tat Tvam Asi’ 
This story is told in the scripture titled ‘ Siva Rahasyam’ ( The Secrets of Siva).Tenth section, second chapter .The story is titled ‘ Dakshinamurthy Brathurbhavam’ 

The language of Dakshinamurthy was silence. Same was that of Bhagavan Ramana.

Bhagavan Ramanar used to tell a story about this language of silence.

Saint Thathvaraya  composed a poem on his Guru Saint Swarupananda. It was in the form of a meter called ‘ Bharani’.Thathvaraya sang the poem before his deciples and a few learned men and requested them to assess the poem. They replied , ‘Bharani is a meter in which songs are composed to praise brilliant soldiers;That too praising a soldier who could kill thousands of elephants. .It may not be appropriate to compose a song in this meter praising saints and sanyasis.” 

Finally they all went to Saint Swarupananda himself to adjudicate the dispute.Thathvaraya explained to his Guru the purpose of their visit.Guru purveyed the audience before him and fell into silence.The deciples also sat in silence.Day passed; night came. Night passed; next day dawned. Many days passed in silence.No thought rose in the minds of any one there.In fact all of them forgot for what purpose they had gone there.After a few days Guru moved his mind a little.Immediately all of them got back their mental faculties.

They realized at that moment how difficult it is to control the mind and it is much more difficult than conquering thousand elephants. Eradication of Aham ( ego) is very difficult.They all accepted that  it is appropriate to compose a song in the meter of Bharani on saints..

Bhagavan Ramanar used to say often,’ Language is only one of the ways to communicate our thoughts to others. The use of language arises only after germination of thoughts in our minds. But before any thought germinates in one’ s mind the ‘ I’ rises.Therefore the ‘ I’ is the root cause for all thoughts and subsequent conversations.If we could sit without any thoughts, others would understand us through the universal language of silence.’

Bhagavan would again say that oral words are stumbling blocks in communication of thoughts.’

Once Sri Narayana Guru from Kerala visited Ramanasramam in Tiruvannamalai.Ramanar did not speak a single word to Sri Narayana Guru. At meal time Bhagavan would invite Narayana Guru to go along with him.Sri Narayana Guru returned to Kerala after staying in the Asramam for three – four days.Guru Dev said , ‘ I have not seen till date such a living  Saint who had attained Nirvikalpa samadhi.’

One of the devotees of Guru Dev asked,’ We hear that you both did not exchange even a word? ‘

Guru Dev replied,’  Communication is not only exchange oral words.We did exchange a lot through our language of silence’.

Bhagavan used to narrate the background of  Ashtavakra – Janaka Samvadam  to substantiate the  contention that sat-chit- ananda could be realized in a moment . We will see that story in the next blog.

.

Ramanajyothi 24

Who is Sad Guru?

कुऱ्ऱमुऱ् ऱऱुत्तॆऩैक् कुणमाय्प् पणित्ताळ्

कुरुवुरु वायॊळि ररुणाचला

kuṟṟamuṟ ṟaṟutteṉaik kuṇamāyp paṇittāḷ

kuruvuru vāyoḷi raruṇācalā

குற்றமுற் றறுத்தெனைக் குணமாய்ப் பணித்தாள்

குருவுரு வாயொளி ரருணாசலா

In the last blog we have seen the deficiencies in ordinary mortals which are to be eradicated if one requires mukti.We also saw that only with the grace of a  Guru this could be possible.In the second line of the couplet Bhagavan Ramanar prays to his Guru Arunachala to  eliminate his deficiencies  in toto.

In fact Bhagavan Ramannar had no formal Guru. He attained liberation on his own and he was guided by his inner conscience to reach Tiruannamalai, the abode of Arunachala.Having reached the feet Arunachala he never left Tiru Arunai till he relinquished his physical body.

Many have enquired Bhagavan whether it is possible to attain Athma Sakshathkara without the grace of a Guru.Bhagavan has categorically replied that it is not possible.

Bhagavan once said,’  Oh! Why this doubt? Guru’s grace is essential. That is why Saint Thayumanavar has praised the role of Guru in nearly ten songs.

Continuing Bhagavan told that one may accept the one in whom one’s mind get absorbed as Guru. To another question as to how to decide who is the Guru, Bhagavan replied,’ A Sadguru is a Jnani who is always at peace,who have maximum self control, who like a magnet attracts those who approach him  with his eyes themselves, who has a balanced approach to everyone’

Bhagavan continued, ‘ If one desires to know the swarupa of a Sadguru, he should first know his swarupa.If one does not know one’s own swarupa , how could he see the swarupa of a Sadguru? In fact to know the swarupa   of Sad Guru one should perceive the whole world as Sad Guru.’

This philosophy is expounded in Srimad Bhagavatham also.

In Srimad Bhagavatham, eleventh section( Skantha), chapter 33 to 35 deals with this subject..

Once Yadu, the king  met Saint Dattathreya in jungles. He enquired the Saint,’ Oh, Saint, you are intelligent and appears to be pleasant always.You  always appears to be quite capable.Still you keeps a distance from the relatives and friends and lives without any desire and roams in jungles.Yet you appears to be contented, and blessed. Kindly enlighten us as to how this is being possible.’
Saint replied:” My contentment   originates from Athma Sakshathkaram.Athma Sakshathkaram is the benefit I got from the living and non- living things in the Universe.”

” For example, I shall induce you to my twenty four Gurus and the lessons I learned from them.

  1. Mother Earth
  2. Air
  3. Space
  4. Fire
  5. Sun
  6. Pigeon
  7. Ocean
  8. Python
  9. Flies
  10. Elephant 
  11. Ant
  12. Fish
  13. Pin gala- a prostitue
  14. Black smith
  15. Playing children
  16. Moon
  17. Bee
  18. Deer
  19. Eagle
  20. Virgin Girl
  21. Snake
  22. Spider
  23. Kuzavi 
  24. Water

The knowledge gained from the above living and non living things have been elaborately explained in Bhagavatham.

The qualities of a Sad Guru have been explained Guru Githa which is part of Skanda Purana.

Guru Gita has been given in the form of a conversation between the Universal mother Goddess Parvathi and  Lord Parameswara.Once Goddess Parvathi saw that Lord Siva was prostrating before Brahman  the Guru.

अछिन्थ्याव्यक्थरूपाय निर्गुणाय गुणाथ्मने

शमस्थ जगथाधार्मूर्थिये ब्र्म्हणे नम: !!

achinthyāvyaktharūpāya nirguṇāya guṇāthmanē

śamastha jagathādhārmūrthiyē brmhaṇē nama: !!

அசிந்த்யாவ்ய்க்தரூபாய நிர்குணாய குணாத்மனே !

ஸமஸ்த ஜக்தாதாரமூர்தயே ப்ரஹ்மணே நம்: !!

‘ Oh Brahman! You are above all the three indecipherable Gunas- Rajas, Thamas, and Satwa- and you are the basis for the whole universe which is formed by the same three Gunas. I bow before you Brahman!”

Devi Parvathi was surprised to see her Lord who is the Lord of the whole universe bows before another Lord.Guru Gita begins with Devi Parvathy’s surprise.

Lord Siva explains the importance of a SadGuru to Devi. That is called Guru Gita.

Lord Mahadevan says,” Guru, Brahman and Athma are one and the same.’

 Mahadevan adds ,’ If you become subject to Lord Siva’s anger Guru will save you . But if you become subject to Guru’s anger, no one can save you.’

He then explains the different type s of Gurus.

They are:

  1. Such aka
  2. Vachaka
  3. Bhodhaka  
  4. Nishitta Guru
  5. Visitha Guru
  6. Karnakya  Guru
  7. ParamaGuru

Parama Guru is Sad Guru. Once one reaches the SadGuru or Parama Guru he is blessed. Parama Guru is one who treats his body as lifeless and realizes that Athma and Paramathma are one and the same. He is a true Jnani.

Bhagavan Ramana once explained to his deciples the importance of SadGuru by narrating the story of the Lord Dakshina Murthy. We shall see the same in the next blog.
.

Ramanajothi 23

Kouras and Pandavas are in us

कुऱ्ऱमुऱ् ऱऱुत्तॆऩैक् कुणमाय्प् पणित्ताळ्
कुरुवुरु वायॊळि ररुणाचला

kuṟṟamuṟ ṟaṟutteṉaik kuṇamāyp paṇittāḷ

kuruvuru vāyoḷi raruṇācalā

குற்றமுற் றறுத்தெனைக் குணமாய்ப் பணித்தாள்

குருவுரு வாயொளி ரருணாசலா     

Word Meaning

குற்றம்——–Kutram——Deficiency

முற்றும் ——-Mutrum——Completely

அறுத்து——-Aruthu——-Eradicate

எனை———-Enai———Me

குணமாய்——-Kunamai——-Kindly

பணித்து——–Paniththu—–Bestow

ஆள்———-Al———–Rule

குருவுருவாய்——Gururuvai—-in the form of Guru

Meaning in Brief

Oh Arunachala! Kindly bestow your grace on me and completely eradicate my deficiencies and rule over me as My Guru.

Explanation

In the last episode it was mentioned that there are Kurukshetra and Dharmakshetra within ourselves. Unless the Kouravas and Pandavas are destroyed in the Kurukshetra war , no one can get the mukthi.

Why Pandavas? 

Both Kouravas and Pandavas represent different faces of desires in us. Unless all kinds of desires are destroyed , mukti is not possible.

Lord Krishna explains these deficiencies in  Chapter 13 of Bhagavat Gita.

மஹாபூதான்யஹங்காரோ புத்திரவ்யக்தமேவ ச

இந்திரியாணி தசைகம் ச பஞ்ச சேந்திரிய கோசரா

O
இச்சா: த்வேஷ சுகம் துக்கம் ஸங்காதஷ்சேதனா த்ருதி:

ஏகத்க்ஷேத்ரம் ஸமாசேன ஸவிகாரமுதாஹ்ருதம்

महापूताऩ्यहङ्कारो पुत्तिरव्यक्तमेव च

इन्तिरियाणि तचैकम् च पञ्च चेन्तिरिय कोचरा

इच्चा: त्वेष चुकम् तुक्कम् सङ्कातष्चेतऩा त्रुति:

एकत्क्षेत्रम् समाचेऩ सविकारमुताह्रुतम्

mahāpūtāṉyahaṅkārō puttiravyaktamēva ca

intiriyāṇi tacaikam ca pañca cēntiriya kōcarā

iccā: tvēṣa cukam tukkam saṅkātaṣcētaṉā truti:

ēkatkṣētram samācēṉa savikāramutāhrutam

The five base elements ( Earth, Water,Space,Fire,And Air), Ahangaram ( Ego), Bhudhi ( Intellect), unintelligible para prakruthi( Nature), ( Chith), the ten sensual organs ( Eyes, Ears, Nose, Skin,Tongue,Mouth, Hands, Legs, reproductive organs, Anus ( These are known as karmenthriyangal – Organs of action), Mind, smelling, feeling, tasting, seeing, hearing senses( five jnanenthriyangal) – these are root cause for all our lowly actions.

The matters of sensual feelings like form,taste, smell,sound,touch( rupa, Gandha, rasa, Sabda,sparsa) bind us to the world.

Together with these, likes and dislikes, pleasures and pains,forming the physical mass and emotions  sow the seeds of good and evil deeds in us.They generate Devine or sensual pleasure desires.They make the bondage with the material world much more strong.So long as those bondages exist one can not realize the Paramathma.

AdiSankara in his treatise called Tatva bhodham prescribes a way to snap these ties. It four step method called Sadhana chathushtayam..

ஸாதனா சதுஷ்டய ஸம்பன்னாதிகாரம்

மோக்ஷதானபூதம் தத்வவிவேக ப்ரகாரம் வக்ஷ்யம:

सातऩा चतुष्टय सम्पऩ्ऩातिकारम्

मोक्षताऩपूतम् तत्वविवेक प्रकारम् वक्ष्यम:

sātaṉā catuṣṭaya sampaṉṉātikāram

mōkṣatāṉapūtam tatvavivēka prakāram vakṣyama

Step 1.Discrimination

One should be able to discriminate between permanent and temporary objects.Permanent objects are those which are indestructible- which does not decay or die. They have no end.As they have no end they have no beginning also. They do not grow nor subject to any change.Opposite to these are decayable, destroyable, which have beginning and end.They are born, grow, decay and die.Former ones are called ‘ Nithya’ and latter ones are called ‘ Anithya’. One should develop the ability to discriminate between these categories of objects.This ablity is called ‘ Nithya- Anithya viveka’.This ability comes with everyone at birth itself. But it is very difficult to direct the ‘ viveka’ in apurposeful way.

Sankara says a Nithya vasthu is:

नित्य वस्त्वेकम् ब्रह्म तत् व्यतिरिक्तम्

सर्वम् अऩित्यम् अयमेव नित्याऩि

nitya vastvēkam brahma tat vyatiriktam

sarvam aṉityam ayamēva nityāṉi

நித்ய வஸ்த்வேகம் ப்ரஹ்ம தத் வ்யதிரிக்தம்

ஸர்வம் அனித்யம் அயமேவ நித்யானி

Adi Sankara says that only Brahmam is ‘nithyam’ and all other objects are ‘ anithyam’.

Therefore one should first identify oneself if he wants to know the ‘ Nithya vasthu’.One 

should realize that ‘ I’ is not destructible and ‘ I’ am the Brahmam.

Step 2 Renunciation ( Ihamuthra pala bhoga viraga)

Viraga means without desire or attachment. It does not mean renouncing every worldly

things and running away to jungle.That is irresponsibility ; it is cowardice.Once viveka is 

achieved, automatically viraga would come to one. Not desiring for pleasures is viraga. One 

should not aspire for results; not even heaven.
Step 3  Required six qualities( samadhi shad sampathi)

One should develop six qualities if one  has to attain viraga. 

सामो ताम उपरमस्तितिक्ष ष्रत्ताच इति

sāmō tāma uparamastitikṣa ṣrattāca iti
ஸாமோ தாம உபரமஸ்திதிக்ஷ ஷ்ரத்தாச இதி:

Sama, Dhama, Uparama,Thithiksha,Shradha,Samadhana are the six qualities

What is ‘ Sama’? ‘ Sama’ means destruction of mind ( Mano nigraha). Mind is the origin of 

all the desires caused by senses. Once these desires are extinguished, mind will also 

disappear.

What is ‘ Dhama’?.

cakṣurāti bāhyēntiriya nigraha

चक्षुराति बाह्येन्तिरिय निग्रह

சக்ஷுராதி பாஹ்யேந்திரிய நிக்ரஹ:

Mano Nigraha or Destruction of mind would be feasible only if by persistent efforts  one is 

able to control the Jnanenthryas( eyes, ears, nose,tongue, skin).If Jnanenthriyas are not 

controlled, the Karmenthriyas would act recklessly and cause tremendous pain.Mind will 

become restless.It is therefore a precondition to control Jnanenthriyas and Karmenthryas 

if want to control the mind. 

Uparamam or Uparathi

Once mind is brought under control it cannot be  left to idle.Otherwise again it would begin 

wandering. One has to divert the mind to vichara marga or self enquiry which would lead 

to mukthi.This is called Uparamam or Uparathi. 

Thithiksha

.शीतोष्ण सुखदुखादि सहिष्णुत्तुवम्
.śītōṣṇa sukhadukhādi sahiṣṇuttuvam

சீதோஷ்ண ஸுகதுக்காதி ஸஹிஷ்ணுத்துவம்

Treating everything with equanimity is Thithiksha. Hot and cold should be seen as same..

Every action has an equal and opposite reaction  .If there is winter ther would come 

summer.If one day one experiences pleasure, it would be followed by pain also.

Which may prompt one to like those giving pleasant experience and dislike those which 

causes pain.Likes and dislikes leads to success and failure also.Success invites praise and 

failure brings accusations. Bouquets and Brickbats two sides of the same coin. To treat 

both pleasure and pain, sucess and failure and to avoid likes and dislikes one should have 

an equanimity of mind. This state of mind is Thithiksha

 Shraddha

गुरु वेदान्त वाक्क्यातिषु विस्वाष ष्रधा

guru vēdānta vākkyātiṣu visvāṣa ṣradhā

குரு வேதாந்த வாக்க்யாதிஷு விஸ்வாஷ ஷ்ரத்தா

Shradha means unshakeable faith in the words of Guru and what the scriptures stateside a 

precondition for mukti.

நம்பிக்கை வேதாந்த வாக்க்யங்களின் மீது, குரு வசனங்களின் மீது அசையாத நம்பிக்கை வேண்டும்.
 Samadhanam( sithaikagram)

Undeterred concentration – taking the no of worldly matters and focusing on Brahmam is 

final requirement for attaining Athma Sakshatkaram. Adi Sankara calls this ‘ Samyak 

Asthapsnam’

.
Step 4.Mumuksthvam

 Intense desire to get liberated from the worldly bondages. Evenif the earlier three 

conditions are satisfied unless one has the desire he would not attain moksha.

Bhagavan Ramanar emphasis the blessings of Sadguru for succeeding in one’s 

efforts.Bhagavan has adopted Arunachala himself as his Guru. He was guided by 

Arunachala from the early days.He therefore prays to Arunachala to bestow his Jnana oli 

( the light of knowledge ) on us to again Sathya Sakshathkaram 

The Tamil Saint Pattinaththar has also sung in the same manne right: :
மூலமறியேன்,முடிவுமறியேன்

ஞாலத்துள் பட்ட துயர் நாட நடக்குதடா

தனுவாதி நான்கும் தானாய் மயங்கினடா

மனுவாதி சத்தி வலையி லகபட்டனடா

மாமாயை யெனும் வனத்தில் அலைகிறண்டா

தாமாய் உலகனைத்தும் தாது கலங்கிறண்டா

ஐந்து புலனு மடங்கேனே யென்குதே

சிந்தை தவிக்கிறதுன் தேறேனே யென்குதே

கன்னிவன நாதா! கன்னிவன நாதா!

அச்ச மாங்கார மடங்கேனே யென்குதே

கைச் மின்னுமான் கழலேனே

मूलमऱियेऩ्,मुटिवुमऱियेऩ्

ञालत्तुळ् पट्ट तुयर् नाट नटक्कुतटा

तऩुवाति नाऩ्कुम् ताऩाय् मयङ्किऩटा

मऩुवाति चत्ति वलैयि लकपट्टऩटा

मामायै यॆऩुम् वऩत्तिल् अलैकिऱण्टा

तामाय् उलकऩैत्तुम् तातु कलङ्किऱण्टा

ऐन्तु पुलऩु मटङ्केऩे यॆऩ्कुते

चिन्तै तविक्किऱतुऩ् तेऱेऩे यॆऩ्कुते

कऩ्ऩिवऩ नाता! कऩ्ऩिवऩ नाता!

अच्च माङ्कार मटङ्केऩे यॆऩ्कुते

कैच् मिऩ्ऩुमाऩ् कऴलेऩे

mūlamaṟiyēṉ,muṭivumaṟiyēṉ

ñālattuḷ paṭṭa tuyar nāṭa naṭakkutaṭā

taṉuvāti nāṉkum tāṉāy mayaṅkiṉaṭā

maṉuvāti catti valaiyi lakapaṭṭaṉaṭā

māmāyai yeṉum vaṉattil alaikiṟaṇṭā

tāmāy ulakaṉaittum tātu kalaṅkiṟaṇṭā

aintu pulaṉu maṭaṅkēṉē yeṉkutē

cintai tavikkiṟatuṉ tēṟēṉē yeṉkutē

kaṉṉivaṉa nātā! kaṉṉivaṉa nātā!

acca māṅkāra maṭaṅkēṉē yeṉkutē

kaic miṉṉumāṉ kaḻalēṉē

Ramanajothi 22

Kurukshetra and Dhanasekhara

कीऴ्मेलॆङ्कुङ् किळरॊळि मणियॆऩ्

कीऴ्मैयैप् पाऴ्चॆय् यरुणाचला

kīḻmēleṅkuṅ kiḷaroḷi maṇiyeṉ

kīḻmaiyaip pāḻcey yaruṇācalā

கீழ்மேலெங்குங் கிளரொளி மணியென்

கீழ்மையைப் பாழ்செய் யருணாசலா

Word meaning

கீழ்———Kiz—–Lower

மேல்——-Mel——upper

எங்கு——-Engu—–Everywhere

கிளர்——-Kilar——-Emanate

ஒளி———Oli——-Light

மணி——–Mani—Diamond

கீழ்மை—–Kizmai——Lowly thoughts

பாழ்——-Paz————–Destroy

Meaning in brief

‘ Oh Arunachala, let your grace fall on low, upper and all sections without discrimination as a Diomond spells its light on all sides. Once your grace falls on me, let my lowly thoughts be destroyed.’

Explanation

‘Men at birth itself, comes with a false thinking ( Avdya) that the body is ‘I’ .This ignorance if destroyed we realize that the whole universe spread before our eyes,is only our illusion and nothing else.In fact the Jivathma and omnipotent  Paramathma  are one and the same On realization of this truth, we merge with Paramathma . This is the message given by Bhagavan Ramanar. 

Bhagavan has told time and again that there is nothing lower or higher.Everything is Brahmam only.Bhagavan used to quote Ribu Gita to substantiate this point.

Ribu Gita is a treatise of advice given by Rishi Ribu to his decsciple Nidhakar..

The Rishi had a number of decsciples abut Nidhakar was the closest among them..Nidhakar was quite learned and thoroughly mastered the Vedas and scriptures.He was also most clever among all.He was totally devoted to the Guru.The Rishi therefore wanted Nidhakar to learn Advitha philosophy in all its aspects.But Nidhakar could not come out of Karmas so easily ; may be because of ‘ purva  Janma ‘ prarabtha.Nidhakar could not master Jnana marga.

Rishi, to test him, many a time went incognito 

Once The Rishi in the disguise of a villager  Nidhakar was standing among a crowd. Watching the King coming in procession.Rishi went to Nidhakar and started the conversation.

‘ What is the occasion ? Why have  people  assembled here in large number? ‘ he asked Nidhakar.
Nidhakar replied:’ The King comes in Royal procession’.

Rishi Ribu asked, ‘ Where is the King?’

Nidhakar, ‘ See the one who comes on the the elephant. He is the King.’

Ribu,’ Oh! You say that The king is sitting on the elephant.Ofcourse I see two things: but who is the King and who is the elephant?’

Nidhakar,’ Don’t you have eyes? The one below is elephant.and the one on the top of it is the King.’

Ribu continued: ‘ Sir, I am a villager.I have no great knowledge.Can you please explain in more detail? I now know that there is something ‘ below’ , and ‘ above’ the ‘King and elephant’. You say king is sitting above the elephant. Now what is above? What is below?’

Nidhakar lost his cool and shouted, ” Ok! Ok! You are seeing that the king is sitting above the elephant.Still you say that you do not understand what is above and what is below. You can not be made to understand by explaining in words. Let me demonstrate. You may then understand. You bend .I will show.’

Guru bent and stood as such.Nidhakar suddenly jumped on the back of Guru and asked, ‘ Now do you understand? As I sit a on you, the king is sitting on the elephant.You are in the position of elephant and I am in the position of the King.Understood?’ 

Ribu persisted:’ You say that you are above me and I am below you. But I do not understand whom you refer to as ‘I’ and ‘ you’?’

Suddenly wisdom dawned on Nidhakar.He realized that It is none other than his Guru and how he had been affected by the beliefs of ‘ I’ , ‘ Mine’ 

Nidhakar admitted that we should not be fooled by the external appearance but look for the inner Athma.

Bhagavan Ramanar has hinted the example of Diomond. Similar one has been sung by Abhirami Bhattar in Abhrami Anthathi, a devotional  composition.

“மணியே, மணியின் ஒளியே, ஒளிரும் மணி புனைந்த

அணியே , அணியும் அணிக்கு அழகே அணுகாதவர்க்குப் பிணியே, 

பிணிக்கு மருந்தே, அமரர் பெரு விருந்தே,

பணியேன் ,ஒருவரை, நின் பத்ம பாதம் பணிந்தபின்.

“मणिये, मणियिऩ् ऒळिये, ऒळिरुम् मणि पुऩैन्त

अणिये , अणियुम् अणिक्कु अऴके अणुकातवर्क्कुप् पिणिये, 

पिणिक्कु मरुन्ते, अमरर् पॆरु विरुन्ते,

पणियेऩ् ,ऒरुवरै, निऩ् पत्म पातम् पणिन्तपिऩ् !

“maṇiyē, maṇiyiṉ oḷiyē, oḷirum maṇi puṉainta

aṇiyē , aṇiyum aṇikku aḻakē aṇukātavarkkup piṇiyē, 

piṇikku maruntē, amarar peru viruntē,

paṇiyēṉ ,oruvarai, niṉ patma pātam paṇintapiṉ !

Abhirami Bhattar praises the Goddess as diamond, the light of diamond, diamond studded ornament, ornament to ornament, unhappiness to one who does not reach you,the medicine for the disease, Amritavarshini to immortals, and says that once we have reached you will not remember anyone else.

If such a light falls on a person all his faults will disappear.

‘Bha’ in Sanskrit means light. That is why Sun is called ‘Bhanu’, ‘Bhaskaran’.

Bhagavan Ramanar therefore prays  that let  His light fall on us so that all the dirt in us disappear. 

Adi Sankarar in his treatise called Tatva bhotham has explained further. ‘Tat’ means ‘that’ which refers to Brahmam.’Tvam’means You. ‘ that’ is the basis of you. ‘ that’ is the basis of the Universe. ‘ bhodham’ means knowledge. Tatvabhodham means knowledge about Brahmam. 

Brahmam shines by itself. It requires no help from anything else. in fact there is nothing other than Brahmam.All knowledge originates from Brahmam.Brahmam is omnipresent; omnipotent; it has no form; no name ; nor any attributes.

‘That’ is the ultimate truth.Sathyam.All others are illusions ( Mithya) only.Adhi Sankara says, ‘ Brahmam Sathyam, Jagath Mithya’.
One which does not change. All those under goes  change are illusions.

When we begin identifying the physical body , mind, intellect, with ‘ I’ , we become bound by  illusions.

When we realize that the mind, intellect, and body are illusory, we are liberated. We gain viveka – discrimination.

If we do not gain viveka we are slaves of aviveka. Bhagavan prays to Arunacala to destroy the aviveka.

The same is explained by Lord KRISHNA in a different way.

“इतम् चरीरम् कौन्तेय,क्षेत्र मित्यपीतियते

एतत् यो वेत्ति तम् प्राहू: क्षेत्रज्ञ इति तत्वित:

भ गी  13 chapter

“itam carīram kauntēya,kṣētra mityapītiyatē

ētat yō vētti tam prāhū: kṣētrajña iti tatvita

BhagavatxGita 13 chapter

“இதம் சரீரம் கௌந்தேய,க்ஷேத்ர மித்யபீதியதே

ஏதத் யோ வேத்தி தம் ப்ராஹூ: க்ஷேத்ரஜ்ஞ இதி தத்வித:

ப.கீ 13 chapter

This body is a temple( Kshetra).The one who understands it properly is known as the presiding deity ( Kshetranjan). He is not caught in the body but he is who directs it.

We have both Kurukshetra ( the war field) and Dharma Kshetra ( the holy land ) with in us.There are the two conflicting thought streams are working with in us.One of these two thought streams makes you to merge with the Paramathma  and to realize Athma Sakshatkaram. They are called Devine attributes.The other stream is satanic attributes.These satanic attributes always prompt one to run after worldly sensual  temporary pleasures.

Whenever theses satanic attributes attain supremacy, mind becomes the kurukshetra..When the Devine attributes conquer the satanic attributes , our mind becomes the Dharma Kshetram. We get mukthi or liberation.

This victory is described   by Bhagavan Ramanar in this Sloka  as destruction of faults or lowly attributes. He calls upon Arunachala to succeed in this effort.

Ramanajothi 21

Ananya Bhakti or total surrender

கிரியுருவாகிய கிருபாக் கடலே

கிருபை கூர்ந்தருள்வாய ருணாசலா

किरियुरुवाकिय किरुपाक् कटले

किरुपै कूर्न्तरुळ्वाय रुणाचला

kiriyuruvākiya kirupāk kaṭalē

kirupai kūrntaruḷvāya ruṇācalā

Word meaning

கிரி——Giri——Mountain

உருவாகிய—-Uruvakiya——-In the form of

கிருபா கடலே—Kirupa Kadale–Ocean of kindness

கிருபை கூர்ந்து—-Kirupai Kurnt–Kindly

அருள்வாய்——–Arulvai——–Bless

Meaning in brief

Oh Arunachala,You in the form of a mountain, are the ocean of  kindness! Kindly bless me Arunachala!

Explanation 

Bhagavan Ramanar has compared the Lord Arunachala to the mountain and ocean simultaneously. He- the Paramathaman is higher in status to anyone else and his kindness has bottomless depth. Arunachalam is the mountain of fire. It has no beginning and no end.’ Oh, Arunachala, You being bottomless and of immeasurable height, bless us’.

Ramana Maharshi by comparing the Paramathma to mountain and ocean indicates to us for Paramathma height and  depth are one ad the same. He is omnipresent. He is sarva vyapi. Whether it is mountain or ocean it is only   different form of Brahmam.

Ordinary mortals pray to God for health, wealth and other material benefits.But Bhagavan asks for nothing but only Paramathman’s blessings.

Prince Dhruv after a severe penance when Lord appeared before him forgot the purpose of his penance and asked for only his grace.That is pure devotion.

This message has also been emphasized in sloka 2 in the twelfth chapter of Bagavat Gita :

:”मय्यावेच्य मऩो ये माम् नित्ययुक्ता उपाचते !

स्रत्तया परयोपेतास्ते मे युक्ततमा मता:!!

:”mayyāvēcya maṉō yē mām nityayuktā upācatē !

srattayā parayōpētāstē mē yuktatamā matā:!!

:”மய்யாவேச்ய மனோ யே மாம் நித்யயுக்தா உபாசதே !

ஸ்ரத்தயா பரயோபேதாஸ்தே மே யுக்ததமா மதா: !!

‘One who with single- minded pursuit, without any like or dislike worships me, is the true yogi.’

Whether it is ‘ nirgunopasana’ ( worship of formless Paramathma )or ‘ sagunopasana'( worship of God in one form or other),one should not give room for likes or dislikes.We should not think that only our path is correct and paths of all others are wrong. To prove this the Lord KRISHNA explains all the three paths namely Karma yoga, Bhakti yoga and Jnana yoga in  Gita.

Once true Bhakti blossoms, desire for all worldly things as well as even the desires for non- worldly matters would disappear.

The word Bhakti has originated from the root word  ‘ Baj’. Bhajan, Anurag, Prem, Priti all indicate Bhakti.

A true devotee prays to the God only for God’s sake.There is no room for any selfish objective.Similarly there cannot be any room for fear also.

No son is afraid of his father  whatever position the father occupies..There cannot be any scope for selfish requirement. Even the desire to see the God, or  Mukthi has no place in the mind of true devotee.

Prahladha was tortured by his father when he was a child.Still Prahalada did not blame the God nor sought the support of the God to escape from the torture of his father .Every time he was tortured he felt that he has gone one step nearer to God.His only desire was to become one with the  god.

Once a devotee wrote a question on a piece of paper and showed to Bhagavan Ramana Maharshi.

” It is told that if one surrenders to Bhagavan fully- Ananya Saranagathi-, he can obtain everything. Is it correct? What is ‘Ananya Saanagathi’?Is it sitting at the same place, without any thought other than that of God,even renouncing the necessary food, ?

Even if he is afflicted by decease  leaving everything to the God, surrender to Bhagavan?”

In Bagavat Gita a Stitha Pranjai has been described as under:

“विहायकामाऩ् यस्सार्वाऩ् पुमाम् स्चरति निस्प्रुह्ःʼ

निर्ममो निरहङ्कारःʼ सचान्तिम् अतिकच्चति

2-71

“vihāyakāmāṉ yassārvāṉ pumām scarati nispruhḵ

nirmamō nirahaṅkāraḵ sacāntim atikaccati

2-71

“விஹாயகாமான் யஸ்ஸார்வான் புமாம் ஸ்சரதி நிஸ்ப்ருஹ்ஃ

நிர்மமோ நிரஹங்காரஃ ஸசாந்திம் அதிகச்சதி

அத்தியாயம் 2-71

Renounce all desires, leave out ahangara and abhimana( The I feeling- ego and the feeling of ‘ I did’ )and get perfect peace; he is sthitha prajnan

These kind of doubts crop up in every one’ s mind. Let us see what reply Bhagavan Ramanar gave.

After reading the questions, Bhagavan with a smile on his face said:” Ananya Saranagathi ( total Surrender) means that one should not have attachment to anything except Paramathman. But I’d does not mean that one need not have food or water.If something comes to one of Its own you eat otherwise go hungry?Even if something comes to such a person without any effort, who will eat them or drink it? Even if someone places the food in your mouth , who will swallow it?That is also an effort!If one is affected by some illness , should we take treatment or leave it to Paramathma to cure it?

Adi Sankarar says in his composition titled Sadhana panchakam as under:

क्षूत्व्यातिस्च्च चिकित्स्यताम्

पिरतितिऩम् पिक्षऔषतम् पुज्यताम्

Kṣūtvyātiscca cikitsyatām

Piratitiṉam pikṣaauṣatam pujyatām

க்ஷூத்வ்யாதிஸ்ச்ச சிகித்ஸ்யதாம்

பிரதிதினம் பிக்ஷஔஷதம் புஜ்யதாம்

Hunger is also a disease. The medicine is food.If one sits at one place without taking any effort how things will move? That is not the meaning of ‘ Ananya Bhakti’.You carry on with your daily chores and accept what comes to you. Do not have the feeling that ‘ I’ am doing it and it is’ mine’. If one renounce this Karthruthva feeling and carry out his normal functions it would not affect adversely Ananya Bhakti.

If one start asking such questions there is no end to it. If one experiences pain shall he moan? Breathing is also an effort. Can you be without breathing? Ananya Bhakti means renounce all other thoughts and devote your wholehearted devotion to Paramathma.”

Therefore Bhagavan prays to Arunachala to bless him with his grace so that one can attain such a state of mind.!

Ramanajothi 20

The Innate quality of Athma.
காந்த மிரும்புபோற் கவர்ந்தெனை விடாமற்

 கலந்தெனோ டிருப்பா யருணாசலா

कान्त मिरुम्पुपोऱ् कवर्न्तॆऩै विटामऱ्

कलन्तॆऩो टिरुप्पा यरुणाचला

kānta mirumpupōṟ kavarnteṉai viṭāmaṟ

kalanteṉō ṭiruppā yaruṇācalā

Word Meaning

காந்தம்—–Kantham—–Magnet

இரும்பு——-Irumbu—-Iron

போற்——Por———Like

கவர்ந்து—–Kavarnthu——-Attracting

எனை—–Enai————Me

விடாமல் —–Vitamar——-Without leaving

கலந்து——-Kalanthu——-Merging

என்னோடு —-Enotu——-With me

இருப்பாய்—Iruppai———-Be

Meaning in Brief

As a magnet once attract the pieces of iron and keeps with it, you , Arunachala ,allow me to merge with you and keep me one with you.

Explanation 

Magnet remains in one place but it attracts bits of iron evenif they are little away. Once they get attached to the magnet, the iron bits never gets separated evenif it rains or storm occurs.This is the innate quality of magnet and iron.

Adi Sankaracharyar has stated the same message in his work ‘ Sivananda Lahari’ as under:

“aṅkōlama nija pīja santatir- ayaskāntōpalam sūcikā

sātvī naija vipum lata kiti-ruham sintuh-sarit-vallapam

prāpṉōtīha yatā tatā pūpatēḵ pātāravinta- tvayam

cētōvṟūttir-upatya ti ṭati satā sā paktir-iti ucyatē”

“अङ्कोलम निज पीज सन्ततिर्- अयस्कान्तोपलम् सूचिका

सात्वी नैज विपुम् लत किति-रुहम् सिन्तुह्-सरित्-वल्लपम्

प्राप्ऩोतीह यता तता पूपतेः पातारविन्त- त्वयम्

चेतोव्ऱूत्तिर्-उपत्य ति टति सता सा पक्तिर्-इति उच्यते”

“அங்கோலம நிஜ பீஜ ஸந்ததிர்- அயஸ்காந்தோபலம் ஸூசிகா

ஸாத்வீ நைஜ விபும் லத கிதி-ருஹம் ஸிந்துஹ்-ஸரித்-வல்லபம்

ப்ராப்னோதீஹ யதா ததா பூபதேஃ பாதாரவிந்த- த்வயம்

சேதோவ்றூத்திர்-உபத்ய தி டதி ஸதா ஸா பக்திர்-இதி உச்யதே”

Seeds of Ankola tree when falls down stick to its own trunk and roots. The seeds again germinates therefrom.It is just like a needle being attracted by the magnet  sticks to it.It is like a devout wife being wedded to her husband always  remembers about his welfare only.River water evenif travels a lot of distance and territories finally reaches sea .Similarly Jivathma dissolves with Paramathma at the end.Once the river merges with the sea it never returns. Similarly a Jivathma dissolved with the Paramathma is never born again. 

Seawater may evaporate and form clouds and again in the form of rain water reaches Mother Earth and becomes a river. But again the river merges with the sea. This is the innate quality of Athma.

This is the message Bhagavan Ramana Maharshi gives in this Sloka.

.

யோகவாஸிஷ்டம் என்ற மஹாராமாயணம் 354

தினமொரு சுலோகம்

நாள் 354

ஹரனிற்கு ஏற்பட்ட சோதனை

अथेयमाययौ तासां कथावसरत: कथा

अस्मानुमापतिर्देव: किं पश्यत्यवहेलया (6/18/27)

அதே²யமாயயௌ தாஸாம்ʼ கதா²வஸரத: கதா²

அஸ்மானுமாபதிர்தே³வ: கிம்ʼ பஶ்யத்யவஹேலயா (6/18/27)

athēyamāyayau tāsāṁ kathāvasarata: kathā

asmānumāpatirdēva: kiṁ paśyatyavahēlayā (6/18/27)

புஶுண்டன் சொன்னார்:” இந்த விசுவத்தில் ஹரன் என்ற பெயருடைய ஒரு தேவதி தேவன் இருக்கிறார்.சுவர்க்க உலகத்திலிருக்கும் தேவர்களுக்குக் கூட அவர் கடவுளாக வாழ்கிறார்.அவரின் ஒரு பாதி அவர் மனைவி உமா தேவி.அவரது ஜடாமகுடத்திலிருந்து கங்கை ஒழுகி வருகிறாள்.அவரது உச்சியில் பிறை ஒளிர்ந்து கொண்டேயிருக்கிறது.ஒரு கொடும் நாகம் அவரது கழுத்தைச் சுற்றிக் கொண்டிருக்கிறது.ஆனால் பிறையிலிருந்து சொட்டிக்கொண்டிருந்த அமுது அந்த நாகத்தின் விஷத்தின் வீரியத்தை இல்லாமலாக்கிக் கொண்டிருக்கிறது.அவர் உடல் முழுவதும்  புனிதமான திருநீறு அலங்கரித்துக் கொண்டிருக்கிறது.அது மட்டும் தான் அவரின் ஆபரணமாக இருந்தது.அவர் வசித்து வருவது சுடுதல் காட்டில்.

அவர் மண்டையோடுகளலான மலையை அணிந்திருக்கிறார்.ஒரே ஒரு பார்வையில் அவர் அசுரர்களை சாம்பலாக்கும் சக்தி கொண்டவராயிருக்கிறார்.உலகின் நன்மை தான் அவரது ஒரே ஒரு இலட்சியம்.எப்பொழுதும் தியானத்திலிருப்பதையும் போல் காட்சியளிக்கும் மலைகளும், குன்றுகளும் அவரை பிரதிபலிக்கின்றன.கரடி, ஒட்டகம், எலி முதலிய உயிரினங்களின் முகத்தோடுகூடிய பூதகணங்கள் அவரது சேவகர்களாயிருநக்கிறார்கள்.அவருடைய கைகள் வாட்முனைகள் போல் கூர்மையானவையாக இருக்கின்றது.அவருக்கு கூர்மையான மூன்று கண்கள்  உள்ளன.பூதங்களும் பிசாசுகளும் வரை நமஸ்கரிக்கின்றனர்..

பதினான்கு உலகிலுள்ள உயிரினங்களை உணவாய் உண்ணுகின்ற பிசாசினிகளும் தேவதைகளும் ஹரனின் முன்னால் நடனமாடிக்கொண்டிருக்கிறார்கள்..அவர்களுக்கு பலதரப்பட்ட விலங்கினங்களின் முகங்கள் காணப்பட்டன.மலையுச்சியிலும், ஆகாயத்திலும்,வெவ்வேறு உலகங்களிலும், சுடுகாட்டிலும். உருவமுடைய உயிரினங்களிலும்,அவர்கள் வாழுகிறார்கள்.அவர்களில் எட்டு பேர் முக்கியமானவர்கள்.ஜய, விஜய, ஜயந்தி, அபராஜிதா,ஸித்த,ரக்த, ஆலம்புஷ, உத்பல, என்பன அவர்கள் பெயர்கள்.மற்றவர்கள் இந்த எட்டு பேரின் பின்னால் போகிறார்கள்.இவர்களில் ஆலம்புஷ,மிகவும் பிரபலமானவள்.அவளது வாகனம் மிகவும் சக்தி வாய்ந்த,நீலநிறத்தில் காணப்படும் ஒரு காகம்.அந்த காகத்தின் பெயர் ‘சண்ட’! 

ஒரு நாள் இவர்கள் எல்லோரும் ஆகாயத்தில் கூட்டம் கூடினார்கள்.முதலில் அவர்கள் ருத்திரனின் அம்சமான தம்புரு என்ற தேவனை  பூசித்தார்கள்.பிறகு, பரம சத்தியத்தை வெளிக்கொண்டு வருவதற்கு உதவக்கூடிய ஒரு இடது பக்கமுள்ள ஒரு சடங்கில் ஈடுபட்டார்கள்.மது அருந்தி மயங்கியவர்களைப்போல் அவர்கள் நடனமாடிக்கொண்டே தம்புருவையும், பைரவனையும் பூசித்தார்கள். 

” சிறிது நேரத்தில் அவர்கள் இவ்வாறு சர்ச்சை செய்ய ஆரம்பித்தார்கள்:’ ஏன் உமாபதியான ஹரன் நம்மை மிகவும் கேவலமாக நடத்துகிறார்? ‘ பிறகு அவர்கள் இப்படியொரு முடிவிற்கு வந்தார்கள்.’ நாம் நமது சக்தி என்ன என்பதை ஹரனிற்கு காட்டிக் கொடுக்க வேண்டும்.அப்படி செய்தால் அவர் நம்மிடம் மோசமாக நடந்து கொள்ள மாட்டார்.’

அவர்கள் மாயா ஜாலத்தால் உமாவை மனக்குழப்பத்திலாழ்த்தி,ஹரனிடமிருந்து பிரித்தார்கள்.பிறகு ஆனந்தத்தில் உந்தப்பட்டு நடனமாடினார்கள்.மது அருந்தினார்கள்.சிலர் சத்தமாக பாடினார்கள்.உச்சஸ்தாயியில் சிரித்தார்கள்.சிலர் அங்குமிங்கும் ஓடி கீழே விழுந்து உருண்டார்கள்.சிலர் புலால் உண்டார்கள்.அவர்கள் மது மயக்கத்தில் செய்த செய்கைகள் பிரபஞ்சமெங்கும் ஒழுங்கின்மையையும், அமைதியின்மையையும் உண்டு பண்ணிற்று.