Guest guest Posted April 18, 2008 Report Share Posted April 18, 2008 Bhakta: How did life arise? Aya: Life comes from life only. Bhakta: How is that? Aya: Will a brick give birth to a child? Bhakta: No. Aya: So it is a human which gives birth. Hence consciousness comes from consciousness alone. Bhakta: But they have said humans have randomly evolved. Initially we must have come from lifeless minerals only. Aya: How is that so? Listen. There are two manifestations of Iraivan. One is jadam. These we call the physical atoms. These behave mechanistically. Hence they appear lifeless. The other manifestation is the atmas. These exhibit power of will. Even amongst the jivatmas the plants, microbes and bacterias exhibit the least consciousness. The animals and especially the mammmals exhibit the most. Even the dog has intelligence. It understands pain, it is loyal, it remembers its master and is able to distinguish strangers. It even learns some tricks and is able to understand human's command by language. But this ability in it is limited only. It is in humans that the power of atma (spirit consciousness) shine the most. Hence it should be known that by Mayai which thereafter causes Kalam (time) and asaivu (movement in space- time), is how Iraivan masks its creations. Hence the jadam exhibits the least of consciousness whilst humans the most. Bhakta: Who created the Iraivan? Aya: It is not created. It is unborn nor undying. It is not made nor can be destroyed. Bhakta: What does Iraivan use to create this universe and the multitude of beings (atmas)? Aya: It uses its own Self. Bhakta: You have said that Iraivan is non destructible. All things are said to come out of Iraivan. So how is it that the things which come out from Iraivan and therefore part of Iraivan exhibit destructibly? If you say that you cannot be mutilated, then any part of yourself cannot be mutilated also. Is not Iraivan's creation part of itself? Aya: True. Rather than saying Iraivan has created the universe and the beings, it is more accurate to say Iraivan has projected the universe. Bhakta: I don't quite understand. Aya: Okay look. Let us take the physical jadam. Ultimately what is it made of? Bhakta: It is made of energy only. Aya: Okay. Is this energy destructible? Bhakta: No, energy cannot be destroyed. It can only change form. Aya: Yes, nothing in this material world actually gets destroyed in the actual sense. Which means nothing becomes totally non existent. It only changes form. For example when you burn the oil. The oil becomes energy of heat and light. This energy thereafter becomes something else. Nothing is lost and becomes zero. It just changes into something else. But since Iraivan has tied certain qualities to certain types of form, hence with the change of the form its quality changes. For example before you burn the camphor it existed in a solid form. After it got burnt, it dissipated into vapor, light and heat. Yet this vapor might fall into some where else and condense there. Energy is never destroyed. It can only change form. In truth it is never created also. It exists in a potential form. For example let us take petrol. If you burn it, it will produce explosion whereby the energy thereof is cleverly used by man's ingenuity as the engine to drive your car. Bhakta: But the petrol is no more. Aya: It exists as the carbon monoxide and other gasses emitted in the burning and let out through your exhaust pipe. Look even if you break down matter, it exists as pure energy. Bhakta: Yes, the equation is E = mc2. Aya: So understand that in truth no material atoms are totally destroyed. They merely change form. All the qualities and possibilities are in Iraivan. Iraivan merely decides this particular form to exhibit this particular quality and so on. Hence we get a multitude of things. That is all. Bhakta: Does Iraivan have a personality, some say it is an impersonal force? Aya: The power of consciousness is revealed the most in humans. And humans exhibit the uniqueness of personality, willpower and ability to think. Hence humans could make a conscious choice. That is the meaning of will. If not we will be like robots only. As such for sure the source of consciousness itself (Iraivan) must have a supreme will. Hence only it has created the universe with such and such form. Bhakta: How about the atmas, do they get dissipated like the jadam? Aya: Unlike the jadam, they do not dissipate. They remain whole. They only inhabit jadam body which decays and dies (dissipates). But that which affects them is Mayai. Mayai is in the Iraivan, yet Iraivan is not affected by it. The jivatmas however are affected by it. Bhakta: How could this be so? Aya: It is because Iraivan gives rise to Time (Kalam). Bhakta: So is there a region where there is no time? Aya: Yes, there is, its known as Kali (Akalam - beyond time)? In order to experience one's relationship with the Iraivan, one must cross to this Akalam only. If not one will not be able to realize the Iraivan, one can merely postulate or deduce about the Iraivan and so on. The Iraivan cannot be proved to exist. Bhakta: How to reach this Akalam? Aya: By merging into OM. Bhakta: Where is this OM? Aya: It is in one's body only. Bhakta: How to reach it? Aya: It is by dhyanam only. Bhakta: You have said time and time again that Iraivan is Kali. How is this so? Is it the symbolization pregnant in the form of Kali? Aya: Yes. Bhakta: How is that? Aya: Where is Kali depicted to reside? Bhakta: Usually She is shown to reside in the graveyard. Aya: What is symbolized by the graveyard? Bhakta: Death? Aya: As such understand that one must die while alive to reach Iraivan. Bhakta: How is that possible? I don't get what you mean. Aya: Look at this brick here. If I were to come after it with an axe, will it run away? Bhakta: No. How can it run? Ha,ha. Aya: Why? Bhakta: Because it is not conscious. It is not aware. Aya: So it is called jadam. But if I were to come after you with an axe for sure you will run. Is that not so? The reason is due to awareness proper. However so can it be said that you are not made of jadam? Your body is made of jadam, just like this brick here. As such when one dies they will throw away the body to the pyre. So from here it is known that it is the presence of the atma in the body which made one aware. If the atma leaves the body, there will be no difference between you and the brick. Yet can the atma function without the gross physical body? Bhakta: Maybe it could. Aya: No, it can't. Now close your ears. (Bhakta closes ears). Can you hear me? (Bhakta shakes his head) Aya: What happened? Bhakta: I couldn't hear you clearly. Aya: If you close your eyes can you see me? Bhakta: No. Aya: Hence it should be known that the atma can't perceive the surroundings without the help of the gross fleshy body. Now, let us do another simple demonstration. Stop your attention on me. Throw it on your surroundings. Can you hear the birds chirping? Bhakta: Yes, I could hear it. I could also hear the ruffling of the leaves. Aya: Were they non-existent when I was talking to you just now, then why weren't you able to listen? Bhakta: My attention was on you. Aya: Look. The eardrums vibrate with all sound from the surroundings. This is a mechanical process. The eardrums don't vibrate selectively. They vibrate when sound is around. Yet when the mind is not there, one ceases to hear any surrounding sound even when it is registered by the eardrum. Whenever the eardrum vibrates, it will send impulses to the brain. This is also a mechanical process for it involves chemical neurotransmitters alone. Now focus on another thing. Focus on your leg. Can you feel the sensation now? Bhakta: Yes. Aya: Was it not there before? Let us say that as we were talking something bit your leg, will not you know of it? Bhakta: I will. Aya: As such it shows the impulses to be ever travelling to your brain. That is why you could react when something bit you even while talking to me. These are all mechanical processes. They are all jadam in nature, are they not so? Yet due to the mind being diverted one is not aware of the impulses. This shows that it is the mind (consciousness) which is paramount. Bhakta: Yes, I guess. Aya: Now listen to another thing. When you get sick what do you take? Bhakta: Medication. Aya: Is this medication dead or alive? Bhakta: How could it be alive, it is an inanimate thing. Aya: Yet this inanimate thing works on your body and cures you. So understand that your body is jadam alone. But we know that jadam is an inanimate thing. It is the presence of the atma which gives rise to consciousness to it. When the consciousness is diverted or focussed with attention on one thing it doesn't even hear or is aware of the surroundings, even when impulses are present. Let me ask one more thing. How does one gain pleasure? Bhakta: By the sense objects. Aya: If one were to imagine eating a cake, will one get the taste or is it the real act of eating gives the taste? Bhakta: It is the real act. Aya: Just as one tastes sweetness from the tongue one needs the gross fleshy organs to derive pleasure. Is this not so? Bhakta: Yes. Aya: However so can enjoyment be had without the presence of the mind? Bhakta: How is that? Aya: If one is in deep sorrow will one relish tasty food? Bhakta: No. Aya: If one is asleep or absent minded will one be able to enjoy anything? Bhakta: No. Aya: Why? Bhakta: The mind is missing. Aya: So in truth the perceivance of pleasure and pain is in the mind proper. And mind is attracted to pleasure while it rejects pain. So understand that it is consciousness which is paramount. Yet at the same time the jivatmas need jadam to exhibit its quality of consciousness. It can't be aware of its surroundings without the body. You asked me the meaning of dying while alive. Now listen to its meaning. The jivatmas who have not attained mukthi cannot perceive, think and enjoy nor exhibit any qualities of consciousness without the help of the gross fleshy body. This is the Mayai. But for one who has merged into OM, one is able to experience one's capacity of being able to think, remember, perceive and so on with the help of the gross fleshy body. This is done by disassociating the atma from the gross fleshy body and merging into the OM. This disassociation is the death. It is separating the atma from the body willfully. Ordinary beings cannot do this. It only happens for them in death whereby they cannot return to the world with their previous memories. Their old memories die with them and they learn everything from scratch when they reincarnate. It is not this death which is meant. The death that the siddhars meant is the Samadhi death. It is where one merges into OM and realizes the quality of one's atma independent of the gross fleshy body. And one also experiences the great joy which is inherent in the atma. But for the bonded jivatmas, these derive pleasure from sensual objects alone. Hence with death, they will again be embodied in the gross physical body to again pursue pleasure. But as we have demonstrated, pleasure is in one's mind proper. Though this could be deduced, it is by realizing one's atmic nature it could be achieved. As such beings who have not reached mukthi will be reincarnated again and again, even after death. Only those who have died consciously (by entering OM) will escape this great cycle. Bhakta: Okay, why then does Kali has a garland of arms in her hips? Aya: What does the hands signify, what does the man do with his hands? Bhakta: He does work? Aya: Look around the world men have built, would this have been possible without the hands? Bhakta: No. Aya: Hence of all creatures it is man who uses the hands nimbly and produce much work. The other creatures can't do anything due to non deft use of hand. It is by treating one's work (job) as one's responsibility done in a sense of duty and sacrifice, without expecting any selfish returns, one inches towards Iraivan. As such we have the saying, " Seiyum tolile deivam " (treat one's work as one's god). It shows that one should work in the spirit of sacrifice, goodwill and honesty. Yet one should not be attached to the fruits thereof. This detachment is showed as the severed hands. Not only one's job, even one's duty to one's parents, spouse, children, country etc should be done likewise. One should surrender the fruits (good or bad) of one's work to the Iraivan. The way to do this is not to tithe to some temple. It is by maintaining the attitude of sacrifice, duty, sincerity, honesty and accountability (in one's work) is such achieved. A man who works without this spirit is he who doesn't learn how to serve others. This man will be a egomaniac alone. He does not know responsibility, accountability nor honor. He doesn't know sacrifice either. His is a tit for tat mentality. Can such a person inch towards Iraivan? He will remain a moron proper. He who works for self profit alone can be a good businessman. But he who works for the upliftment of others (and sees his job as a means to it) uplifts others, becomes a true inventor and thereafter uplifts his own self. For this he must learn sacrifice (severed hand), for it is the hand which is symbolized as work. Bhakta: Why is Kali depicted in black? Aya: Now close your eyes. (Bhakta closes eyes) What do you see? Bhakta: I see darkness only. Aya: Where are you? Bhakta: I am in this darkness. Aya: Hence understand that jivatma who is still in Mayai is in darkness alone. This is the outer veil of Maya. One who is here will see darkness closing one's eyes. Only when you have merged into OM you will see brightness as a million lightnings. This is the Akaya Gangai. This outer veil is Kali's skin. Hence her skin is depicted as dark. Bhakta: Why does she hold severed heads? Aya: Close your eyes again. Imagine some form. Imagine a red ball. Or imagine your close friend. Can you see the same? Bhakta: Yes. Aya: Now likewise close your ears. But now try to remember your favorite song? Can you recall it? Bhakta: Yes. Aya: How was this possible? Bhakta: By my mind? Aya: When you imagined the ball and your friend, did you receive any impulses from your eyes? Bhakta: No. Aya: Likewise when you recalled the song, did your ears receive any such sound? Bhakta: No. Aya: Where did these images and sound appear to come from? Bhakta: They appear to be in my head. Aya: It is likewise in dreams. Hence understand that one is able to think via namam (sound) and rupam (form) by the aid of one's mind. But this is achieved with the help of one's brain only. Thus only did this images and sound appear to be from your head. If there is injury to your brain, or if I were to give some drugs which jeapordize the activity of your brain, say sleeping tablets, what will happen? Bhakta: I will not be able to think in the manner you have described. Aya: So understand that one's essence is in one's head. Only one who has attained mukthi overcomes the need to use the head (brain) for achieving the capacity of his mind. Hence the severed heads. There is also another meaning. Anavam or selfish pride is symbolized in one's head only. Hence only they call selfish, egoistic and proud people as 'big headed' (as in English) or 'tale ganam' (as in Tamil). This is a common metaphor. As such to sever one's anavam also is the severed head. None can achieve the Iraivan by being bigoted, being selfish and manipulative. Bhakta: Why does the Kali stick out the tongue? Aya: If I cut your tongue what will happen? Bhakta: I can't talk thereafter. Aya: So words or sound is actually symbolized by the tongue. In dhyanam one dwells on Iraivan by using the mantram which is sound only. It is with the help of the mantram that the mind is quietened and focus achieved. Thereafter one feels a sensation in the forehead. By focussing one this forehead one experiences kumbhakam. Thereafter one's mind detaches from the jadam and merges into OM from base of spine. Only after that it scales the OM and reaches to the top of OM. This is also in one's head. It is called Sindhu. One achieves this feat with the help of prana shakti. This prana shakti is from the air and is mixed with blood. Hence Kali holds the severed head to symbolize Sindhu and catches the blood dripping from this head in a plate. This symbolizes the help of prana shakti being concentrated to help one scale OM. Initially one is not able to do this. The prana shakti dissipates and one just experiences tremor and shaking. Bhakta: But one experiences mudras also. Aya: These are the reflection of the spiritual forms in OM. Unlike the worldly forms, these do not dissipate. However so since the buddhi has not merged into OM one does not have spontaneous knowledge of what the mudras mean. One's hands, fingers and body takes this graceful forms called as muthirai but one doesn't understand it. Only when the buddhi has merged one will understand the inner meaning inherent in this forms. Bhakta: Why does one move and tremble initially? Aya: It is because the mind is still attached to the physical body. It is halfway into the OM and halfway in the physical body. Hence when it moves upwards it reacts with the corresponding locus in one's physical body. So the body does all this movements like the bharata natyam. Sometimes one also gets belching, pain and so on due to overeaction of these organs. It is because of concentration of shakti along these alone. Only when one has detached the manam fully from the physical body one will sit stock still. And in order for all these processes to occur what was the preliminary way the mind was concentrated? Bhakta: By using the sound as mantram. Aya: Hence the sound symbolized as the tongue. There is also one more thing. One gains atma jnanam in full only after the manam has crossed the region of neck. Initially the mind just reaches halfway and falls down again. Only by crossing this neck region, one realizes the atmic nature in full. To be precise this region is right above the palate of the tongue. The manam comes out from the nape of the neck, enters the back of the head (known as pidarikan) and comes till the palate of the mouth above the tongue. Only then it jumps to Brahmarundram (in the middle of head). It is here where one tastes in full the bliss of satchtanandam. It is only after one crosses the palate that the bliss of Iraivan starts to flow. This region is as corresponding to the physical body. Hence only is this tongue jutted out to symbolize this fact. In fact the bell they have in front of the temple symbolizes one's uvulva. It also signifies the importance of mantram (by the sound of the bell). Man thinks deeply using sound alone. The temple is symbolization of one's head proper. Even for those who are just starting to experience partial merger into OM, they experience this thing by their head falling backwards (as the manam pulls the head from the neck), and the tongue coming out involuntarily. Bhakta: Why is Kali stepping on Shivan? Aya: In what position is Shivan lying? Bhakta: Like one who is sleeping. Aya: If I stand on you what will happen? Bhakta: I will groan in pain. Aya: Is the Shivan doing such? Bhakta: No. Aya: That shows him to be sleeping alone. Only one who is asleep is unaware of pain. Likewise the jivatmas are asleep to their true nature. They do not know the Iraivan nor the fact that the bliss is inside them and that they are indestructible. Due to this they are much attached to money, name, fame, pride and false religion. Hence they fight and compete with each other for this. They also cling on to the temporary pleasures and finally die without knowing anything. Moreover if I were to stand on top of you with all my weight, what will happen? Bhakta: I will get crushed. Aya: Not only that..what you ate will come out through your mouth and anus too. Likewise the worldly is obsessed with skin deep beauty only. Is there any one who loves a skeleton, a heart or intestines? Yet right beneath one there is only blood, bile, urine and faeceas. Only this is covered up by skin. Yet man is much attached to this body and loses his pranam through all his orifices. Finally when the prana shakti leaves him altogether he will die only. Yet man again and again incarnates into this world and enjoys this world which in truth is mere straw. It is not lasting. In one's old age all will abandon one. The world has no time for the old people. These sit alone and reminiscence their past glory. None has time for these. Finally they will get diseased and senile alone. Such is the state of man. Hence in truth the final outcome of the world in Mayai is pain (of death) alone. It is symbolized as the pain one will get if another stands on top of one. Yet the worldly let the Mayai step on them and are blissfully ignorant of the pain of the world. The tigress of time will finally seize their head and crush it with death. All are moving towards death alone. Remember this well. Though we have said much are the worldly going to search for jnanam? They are rooted in the world proper. None moves in search of jnanam. Many mistaken learned erudition as jnanam also. So these are the stagnant fools. Bhakta: Just as one becomes immovable if a heavy thing were to stand upon one. Aya: Yes. The Mayai stands on one's head. Hence one doesn't seek liberation and comes again and again to this transitory world. One can't move from this plane. One remains stagnant. One can choose to be in the world of Mayai or Vidyai. One can choose to act as the lord or be with the lord. Bhakta: How is that? Aya: This world only has time for winners. It has got no time for losers. It is survival of the fittest. So if one wants to become like the lord (the winner), one will have to remain in the world of Mayai. But remember, Mayai means duality. There can't be success without failure. There can't be happiness without pain. When one desires pleasure it is because the mind knows what it doesn't like only. This is the pain. And for one to succeed another must fail. Men are made of different skills. If all were of equal capacity will there be any winners? And does one recognize a menial labor (like sweeping) just as one recognizes the capacity to do surgery (as a doctor)? Hence can a factory operator expect to be paid as much as a surgeon? Look, the world is competition alone. It is competing for resources. Resources as oil, land, produce and extractible of land and raw materials are limited. As the population grows more will compete for the limited resource. Thereafter man's darker side will get the better of him. If not nature itself will devise a way to annihilate population. Understand the limitation of Mayai. For many births one has enjoyed this transitory life. Unlimited are the atmas. Let these enjoy the world. Rare itself is a human birth. Rare still is passion towards spirituality. Rarer still is upadesam from a brahmajnani. Even after getting all these if one doesn't make use of it, only oneself should be blamed. Bigot: I have a question? Aya: Ah...I thought you will never ask. You were silent throughout the conversation. Bigot: I read in some scriptures that Kali juts out her tongue out of shame for stepping on her husband. Aya: Where is my stick ?@#! --------- THE END -------- For more please visit ayannar/ Quote Link to comment Share on other sites More sharing options...
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