Dear. Mr. Ram Chandran

[Guest guest]

Dear Smt. Kamakshiji:

In addition to Shri. Ramachandranji's post # 38350, I request you to

refer to the article:

*** Advaita Saadhanaa

(Kanchi MahaSwamigal's Discourses -- A Digest)

Kanchi Mahaswamigal, the JIvan-mukta

in the following site of profvkji:

 

http://www.geocities.com/profvk/

 

Profvkji is a scholar, vedantin, advaitin and a bhakta. Dive deep in.

You will find several pearls in that divine ocean. Regards. Jan

Nagraj

 

advaitin , Kamakshi Subramaniam

<skamakshi_st wrote:

>

>

> Dear Mr. Ram Chandran,

>

> I have a small request.

>

> Could you please guide me towards some essential websites / any

other form of resources such as book stores from where I could obtain

(or purchase) a copy of 'Daivatin Kural " narrated by 'Periya

Periyaval'?

[Guest guest]

Namaste Kamakshiji,

 

The deivathin kural volumes have been translated into English by the

Sri Kanchi Mahaswami Peetarohana (mumbai) recently. It comes in 7

volumes. You can order the books online at the publisher's website at:

www.srikanchimahaswami100.org . The volumes have also been translated

into other Indian languages. More info at the website.

 

Hope this helped. I just received the 7 volumes a week ago and I must

say that the volumes are encyclopedic.

 

Om,

Kathirasan

 

On Dec 3, 2007 8:21 AM, Kamakshi Subramaniam <skamakshi_st wrote:

>

> Dear Mr. Ram Chandran,

>

> I have a small request.

>

> Could you please guide me towards some essential websites / any other form of

resources such as book stores from where I could obtain (or purchase) a copy of

'Daivatin Kural " narrated by 'Periya Periyaval'?

>

> I am very embarrassed to let you that I am not a fluent writer/ reader in

Tamil and therefore I need to get hold of the copy of the same in English. I

have desperately tried to look for online resources as well as possible book

stores that would sell a copy of the translation of Daivathin Kural in English

but in vain (if it even exists!). Please let me know if you are aware of any

such translated versions- or even an audio CD in Tamil narrated directly by

Periya periyaval will be a blessing for us.

>

> Thank you

>

> Kamakshi Subramaniam

>

>

> advaitin: ramvchandran: Sun, 2 Dec 2007

21:19:41 +0000 Gita Satsangh Chapter 11 Verses 27 to 28

>

>

>

>

> Gita Satsangh Chapter 11 Verses 27 to 28(Verse Translation by Swami

Gambirananda, Gita Bhasya and commentary by Swami Chinmayanandaji)Vaktraani te

twaramaanaa vishanti Damshtraakaraalaani bhayaanakaani; Kechidwilagnaa

dashanaantareshu Sandrishyante choornitairuttamaangaih. Verse 2727. They rapidly

enter into Your terrible mouths with cruel teeths! Some are seen sticking in the

gaps between the teeth, with their heads crushed!Visanti, they entertvarmanah,

rapidly, in great hasteinto te, Yourvaktrani, mouths;-what kind of

mouths?-bhayanakani, terribledamstra-karalani, with cruel teeth. Besides, among

these who have entered the mouths, kecit, somesamdrsyante, are seevilagna,

sticking, like meat eatendasanantaresu, in the gaps between the

teethuttamangaih, with their headscurnitaih, crushed.A philosophy that

comprehends the totality without fear or favor and is even true to its mission

of seeking Truth, cannot afford to ignore the DESTRUCTIVE-aspect in nature. No

creation is possible without being preceded by the process of destruction of its

own existence as the raw material from which the created is produced. On the

face of the Universe also, wherever there is " existence " it is nothing but a

repetition of constant change and change can be interpreted either in terms of

constant-creation with regard to the MADE-PRODUCTS, or as a process of

constant-destruction with regard to the RAW-MATERIAL that changed. Thus, we see

that in Hinduism, the daring Masters of the Aryan fold, while extolling the

beauty of the Reality, indulged themselves in viewing It not only as the

Omniscient-Creator, or as the Omnipotent-Sustainer, but also as the

All-powerful-Devourer of all names and forms. This may look dreadful to those

creeds that have not yet come to watch and analyze Life in its totality.

Arjuna's words are significant. He does not see the Universal-Form itself

devouring the names and forms. On the other hand, he observed that all names and

forms " ENTER IN HASTE INTO THY MOUTH. " When we watch an ocean, we do not find

the ocean ever rising up to absorb the waves, but the waves which have risen

from the ocean, after a momentary play upon the surface, rush back to disappear

into the very ocean. The multiplicity that has risen from the Totality, after

its play upon the surface of Truth, must necessarily rush back in all hurry into

the very Whole from which they had arisen. Arjuna watches " ALL THE SONS OF

DHRITARASHTRA, THE HOSTS OF KINGS, BHISHMA, DRONA, KARNA, THE SON OF A

CHARIOTEER, ALONG WITH THE WARRIOR CHIEFTAINS OF OURS " entering precipitately

into the yawning mouth of the Principle of Destruction in nature. This not only

frightens Arjuna and unnerves him, but also gives him a confidence to look ahead

--- in spite of the fact that in numerical strength, in supplies, and in

technicians, his own army was much inferior to the mighty forces of the Kurus.

The Vision which he saw was in fact a peep into the future. In the Vishwaroopa,

when the Lord expresses Himself as the entire world of phenomena, a conception

of oneness arises in which not only space shrinks, but even Time becomes an

object-of-observation. It is no wonder, therefore, that Arjuna saw in that

picture THE PAST MERGING WITH THE PRESENT AND MOVING FORWARD TO MINGLE WITH THE

ENTIRE FUTURE. When I have the entire Geeta-book before me, I can read either

the preceding two pages or can skip over them and read the third page ahead or,

according to my will and desire, continue reading this very same page.

Similarly, when the whole Universe is brought at once within the compass of

Arjuna's vision, he could see herein at one gaze " ALL THE HERE AND THE THERE,

AND THE EVERYWHERE " --- so too THE PAST, THE PRESENT AND THE FUTURE. The modern

scientists also have now come to realize and accept that Time and Space are one

and the same, and they are each expressed in terms of the other.* The seekers of

Truth, themselves truthful, were not all afraid if their enquiry took them to

the aspect of the terrible in the Truth. The world is a combination of the

beautiful and the ugly, the good and the bad, the soft and the hard, the sweet

and the bitter. God, the Lord, has Himself become all these, and therefore, no

adoration of the Lord, or estimate of the Reality, will be complete, if,

according to our taste, we recognize only the beautiful, the good, the soft, and

the sweet aspects of Him. An unprejudiced and detached mind will have to

recognize Him as the ugly and the bad, the hard and the bitter also. That

philosophy alone is complete which points out that the Supreme is, in fact, in

Its Absolute Nature, beyond all these qualities. In a purely scientific

approach, therefore, Arjuna is made to express all the details, even if they be

blood-curdling and gruesome. No doubt, the Geeta has its own sense of realism.

The mouth of death is described here with all faithfulness as " TERRIBLE WITH

TUSKS, " " FEARFUL TO BEHOLD. " HOW DO THEY ENTER THY MOUTH? ARJUNA SAYS: Yathaa

nadeenaam bahavo'mbuvegaah Samudramevaabhimukhaah dravanti; Tathaa tavaamee

naralokaveeraah Vishanti vaktraanyabhivijwalanti. Verse 2828. As the numerous

currents of the waters of rivers rush towards the sea alone so also do those

heroes of the human world enter into Your blazing mouths.Yatha, asthe bahavah,

numerousambu-vegah, currents of the waters, particularly the swift onesnadinam,

of flowing riversdravanti abhimukhah, rush towards, enter intothe samudram,

seaeva, alonetatha, so alsodo ami, thosenara-loka-virah, heroes of the human

world-Bhisma and othersvisanti, enter intotava, Yourabhi-vijvalanti, blazing,

glowingvaktrani, mouths.In this stanza, the analogy of the torrential rivers,

gushing ahead to reach the ocean and become one with it, is used. Each river

has, no doubt, its own distinct personality, gathered from the nature and

condition of the very terrain through which it has flowed. At no point does any

river pause or hesitate to gush forward. An observer of limited powers of

understanding may say that each drop of water in its flow in the river is moving

towards a known point down on its way; but, to a true observer, all rivers flow

towards the ocean and they cannot, and will not, stop until they reach the

ocean, having reached which, all distinctions end. Each drop of water in the

river came from the ocean --- in the form of a cloud it reached the mountains,

and there in the form of rain it manifested; watering the lands on the banks and

supplying life and nourishment to the fields, they gushed down in their

torrential haste to the very basin from which they took off on this " MERCY

FLIGHT. " Similarly, from the Totality, the individuals have come to serve the

race, to nourish the culture, to contribute to the beauty of the world...and

yet, on their pilgrimage none of them can pause even for a moment en route. All

must rush towards the Source from which they arose. The river loses nothing by

reaching the ocean. Even though it gathers enrooted certain special qualities,

and therefore, a special name, and has, for itself, a separate tangible form, it

is all a temporary phase, a convenience taken up by " the waters of the ocean " to

make the dry land smile in plenty. The more thought is given to it, the more can

this stanza yields its secret joys and expose its innate beauty.

_______________

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[Guest guest]

Thank you very much - I will proceed to order this publication asap

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