Good evening to all the spiritual lovers gathered here.
May all beings live happily! Tiruchirambalam !!
Today, let’s enjoy the next lines of Vinayagar Akaval.
The next line is the strategy of controlling the five senses
The sweetness of compassion is my pleasure (28).
First of all, what are the five senses? What are their uses? Are they good? Are they bad? If they are bad, how can we turn them into good? What is the strategy of controlling the five senses? I would like to take all these into consideration.
Eye – light
Ear – sound
Nose – breath
Mouth – taste, speech
Truth – truth, body
Did you know that humans have seven senses, not five?
Article information by neuroscientist Nazareth Castellanos
Written by Alexandra Martins
Our body posture and facial expressions send important signals to the brain. The brain responds accordingly, says neuroscientist Nazareth Castellanos of the Complutense University of Madrid in Spain.
“If our face looks angry, we tend to be angry,” he says. Similarly, if our body posture and facial expressions look worried, the brain activates the neural structures associated with anxiety.
Research has shown that the brain is now more connected to other parts of our body than we previously knew.
“We have seven senses, not five,” says Nazareth. The five senses, including smell and taste, “are not that important to the brain,” he says.
How do we understand our bodies?
The first thing we need to do to understand our bodies is to pay attention to them. Studies show that most people are not aware of their bodies.
When we have a feeling, should we stop for a moment and notice where we feel it in our bodies? At that time, you need to know how to feel your body. This comes from observing your body.
Will this awareness help in difficult moments?
For example, when we are tense, we may feel something like a ball rolling in our stomach or throat. All these are perceived by the brain. When we are aware of those sensations, the information that comes to the brain becomes clear. Thus, the brain’s ability to distinguish one emotion from another increases.
Humans have five senses, namely the eyes, ears, nose, tongue, and skin, to experience all the objects in the universe. These are called the Pancha Indriyas. The eye perceives form. The ear perceives sound. The nose perceives smell (smell). The tongue perceives taste (taste). The skin perceives touch. These five senses do not create anything new. They perceive sound, touch, form, taste, and smell that are generated outside. Just as a radio set picks up sound waves, they somehow sense and capture what is outside and send it to the brain. These senses are called sensory organs because they do not do anything or create anything new, but simply perceive and inform us. The senses that perform actions, such as hands and feet, are called action organs. The tongue is a sensory organ because it not only senses taste but also creates new sounds through speech, making it an action organ.
The five senses, which are the five elements, are the cosmic energies of the sky, air, fire, water, and earth. There is only sound in the sky. The sound of Om, the sound of Om, is filled with the sky. Even if there is a lot of noise in a place where many people gather, only one sound of ‘O’ is heard. The ocean says ‘O’. If you put a conch shell to your ear, you will hear only the sound of ‘O’. We ask, “Why are you shouting ‘O’?” We ask. If we end ‘O’ with a dot, ‘Om’ is what is everywhere. Air has sound as well as touch. When wind blows on us, we understand that we are only feeling wind, right? Fire has form as well as touch. We can see fire with our eyes. Water also has a taste (taste). We leave it on our tongue and drink it. Soil also has a smell. Soil includes everything that grows in the soil. We experience all these things by seeing, hearing, tasting, touching, and smelling.
The five senses make all the joys of life possible for us. Good food, beautiful music, fragrance, cool breeze, and the sight of the full moon are experienced by us through the five senses. Swami is the one who gave these five senses to man and also maintains the beauty of taste, smell, and other things that emerge from the five elements as food for them. It is only by His grace that all pleasures are available. We cannot create a single grain of rice. Swami Himself created this universe and has created the five senses for us to experience its beauties. Therefore, it is our duty and dharma to experience the pleasures that we experience through our senses with the remembrance of Swami.
We should first offer these pleasures to Him and accept them as His Prasadam. If this habit is established, we will develop the maturity that we should not experience anything with our senses that is not meant to be offered to the Lord.
The five Upasaras called Panchopasaras are born from the attitude of offering the cosmic objects experienced by the five senses to the Supreme Lord. At least five Upasaras should be offered to the Lord in temple and home worship. Applying sandalwood to the idol of the Lord, offering flowers, offering incense, offering lamps, and making offerings are the Panchopasaras. Among these, applying sandalwood represents the soil of the Kantham-Prithvi principle. Flowers represent the sky. Incense represents the air. Lamp represents the fire. Naivedya means water which is nectar, hence the five elements are also contained in the five senses. All the consumable objects of the five senses are created from the five elements. Therefore, in the five senses, God, the universe, and life are all unified.
The wise say that fear is suppressed. The immortals are not there. They say that fear is indestructible in the state of fear.
I know that fear is not suppressed (Thirumanthiram – 2033)
Indestructible – unknowable. The immortals are the gods. The wise say that fear is suppressed, suppressed – the ignorant say that they suppress the five senses.
The immortals are not there in the state of fear – if all five are suppressed, the gods cannot live there.
Fear is harmless when suppressed – there is no way to gain knowledge by suppressing it. I have learned the knowledge that fear is not suppressed – I have gained the knowledge that it is not necessary to suppress it.
Thirumoolar criticizes those who want to control the five senses like this. Let us see what he said in his Tamil in our Tamil.
Those who say control the five senses are ignorant.
Those who control the five senses are not even in the heavenly world.
If you control the five senses, you will go crazy.
I have learned the knowledge to control them without controlling them.
The control of the five senses as mentioned in the Thirumantaram
Senses/tannamatras are the properties of the five elements.
They are 1. Sound, 2. Taste, 3. Light, 4. Taste, 5. Smell
The sense organs/gnanendriyams are the organs in the body. These use the senses to establish contact with the five elements.
They are 1. Hearing, 2. Hearing, 3. Mouth, 4. Eye, 5. Nose
The sense organs are the actions that result from the senses and the senses.
They are 1.Vaakku, 2.Padam, 3.Pani, 4.Payaru, 5.Upadham
Senses, traps, and the stone organs are dependent on each other.
Sense control to reach the feet of the Lord:
Of the five, becoming a place of separation
Of the five, becoming a place of separation
Of the five, becoming a place of separation
Of the five, becoming a place of separation – O one who has the grace of the Lord – (Thirumanthiram-2011)
Of the five, becoming a place of separation – To control the five senses is to conquer the world.
Of the five, becoming a place of separation – To control the five senses is a rare penance.
Of the five, becoming a place of separation – By controlling the five senses, one can reach the feet of the Lord.
Of the five, becoming a place of separation – O one who has controlled the five senses is worthy of the grace of the Lord. Even if you try to suppress it, it is gone:
The three religious traditions that rise up in a roar
I have built a fortress called the knowledge of restraint
The evil ones ran away and caused great harm
Just as the fat ones that are destroyed (D.M.733)
The five are the ones who become the akalidam of the five ones
The five are the ones who become the arundavam of the five ones
The five are the ones who become the aranpadam of the five ones
Who is the one who gives the grace of the five ones (D.M.734)
Cry – Sound
The three religious traditions that rise up in a roar – Like an elephant with three religions running around – the five senses were in a frenzy and were eager to experience things.
I have built a fortress called the knowledge of restraint – I have built a fortress called the knowledge of restraint – I have built a fortress called the knowledge of restraint – The five senses that run away and caused great harm – The five senses fled from that fortress and caused great harm.
Like a fattening vine – they have destroyed the well-grown sugarcane – they have spoiled the knowledge that I already had.
Seeking the Suzhumunai:
The branch that is growing, knowing, and giving life
One for the branch that is growing, praising the Lord,
The serpent with its head, suppresses the five movements of the body,
The hole is pierced, the sleeping bed is pierced (T.M.2013)
Weakening – loosening – birth and birth
Praise in harm – Yogi
Pediment – feminine – Nayaki
One for the branch – music for the devotees
Pursued – Suzhumunai
The branch that is growing, knowing, and giving life – The Yogi who is growing, knowing, and giving life, praising the Lord,
The serpent with its head, suppresses the five movements of the body,
The hole is pierced, the sleeping bed is pierced – Go through the Suzhumunai path, He will attain Shivananda and feel himself to be the heroine of Shiva.
Control your mind and see temples everywhere:
The mind that is moving is ahead of Nandi from place to place
The mind that is moving is suppressed
With the intention of the path of the path,
The mind that is moving is neither north nor south. (Dhima 2015)
By contemplating the Nandi that is moving day by day – By thinking of the Lord who is moving in all beings every day
By suppressing the wandering mind – By gradually suppressing the mind that is wandering everywhere
By focusing on a specific goal – By constantly thinking of some goal
Neither the north nor the south will be a temple of the mind – The whole world will be a temple.
If the Prana is subdued, the mind will also be subdued:
When the Prana is subdued, the mind will not be disturbed
If the Prana is there, there is no birth or death;
Prana is transformed and speech is cut off
May you attain Prana (D.M.560)
Beat it without moving – Beat it without moving
Praana is transformed and mind is cut off – The life force does not go in many ways with the breath and mind
If Prana is present, there is no birth and death – With Prana that is contained, there is no birth and death.
Prana is transformed and speech is cut off – By diverting the life force and directing it through the vortex, attaining the state of silence
May you attain Prana – May you attain Prana – Receive and enjoy the benefits that life should receive properly.
To overcome time (death):
Place a scapula on the root orifice
Keep your mind on the upper orifice
Keep your eyes open outwards
That is the idea that overcomes time (D.M.576)
Place a scapula – Reaching
The root orifice – The orifice of the root orifice
The upper orifice – The orifice on the top of the head – Brahmarandram – (anterior fontanelle)
The outer – The body of the soul – The outer space of the soul
Place a scapula on the root orifice – Block the passage through which the apana vayu comes out.
Keep your mind on the upper orifice – Think of the orifice on the top of the head
Keep your eyes open outwards – Focus your awareness on the inner space.
The idea that overcomes time – That is the idea that overcomes time – You can overcome time.
See the inner light – Automatically subdue the five senses:
Automatically subdue the five senses
By reducing the mind of the mind and lowering it,
And looking towards the exit through the veena stem,
And having eyes that do not see, ears that do not hear,
That is the way to attain eternal life. (D.M.581)
External – Siddhakaya – Soul consciousness By reducing the mind of the mind that is outside,
And constantly thinking of the mind that is spinning,
And stopping it at the turning point,
And looking towards the exit through the veena stem,
And looking towards the turning point,
And looking at the turning point,
And looking at the turning point,
And looking at the turning point,
And looking at the turning point,
And looking at the turning point,
And looking at the turning point,
And looking at the turning point,
And looking at the turning point,
And looking at the turning point,
And looking at the turning point,
And looking at the turning point,
And looking at the turning point,
And looking at the turning point,
And looking at the turning point,
And looking at the Kundalini energy that is rising to the eyebrow.
To have eyes that do not see, ears that do not hear – to have eyes that do not see, ears that do not hear – to automatically suppress the five senses
That is the way to save a lifetime – the way to save a lifetime without wasting it.
Perform Dharana to control the senses:
The five elements that have been put into the body, the (1. Iyama, 2. Niyama, 3. Adhana, 4. Pranayama, 5. Pratyakaram, 6. Dharana, 7. Dhyana, 8. Samadhi)
The body that has been destroyed by sensual desire is placed in the five elements and fixed – The body that has been destroyed by sensual desire is suppressed in the five elements
The five elements go into the state of being – The five elements are suppressed in their tablets
The mind that has been revealed is set to go into the state of being – The king, etc., is suppressed in the bliss of satchit and if he performs Dharana, the four elements etc. are suppressed in the bliss of satchit, he can experience the supreme object.
The senses automatically engage – the elixir is drunk and the pleasure arises:
The mind that does not let go of the wind,
The sound of the Shiva Sang is heard,
The five senses that do not let go of the wind are bound; Home
Unrequited pleasure, drink or ambrosia (D.M. 872)
Bavam – Wind
Mevi – To cause to stay
Koluvi – To join together
Nadavu – Plant – To cause to go
Home unrequited – Unrequited
Mind unrequited, the mind, with the breath,
Nadavu, the sound of the Shiva Sang, Kolvi – It should be performed with the sound of the sound produced by Pranayama
Kada vida ambulan kattunnum – When performed in this way, the senses will automatically cease
Home unrequited pleasure, drink or ambrosia – Then unrequited, the elixir that was not available until then will be drunk and the pleasure will be obtained.
Praise the Lord, the senses will cease:
O holy one who sings praises
Praise; Again the five senses and the intellect are;
Four – Direction, Back, River, Nathanai
Otrukai Inlathu Orungalum Aame (Thim.M.2017)
River – Cool
Otrukai – Soak – Wet – Spring
Potrisaittum Punithan Thirumeniye – If you praise anything,
Praise the Lord of Shiva – Praise him;
Again, the five senses and the intellect; – If you do so, the five senses will be included in the intellect
Four – Direction, Back, River, Nathanai – Then the Nathanai who gives a cool experience from the four directions
Otrukai Inlathu Orungalum Aame – The fountain should be stopped in the heart, and one with him should be stopped.
Stop Shiva in the mind:
There is no abandonment, in the mind
By nature, the one who has fallen;
The five senses that arise from the desires of the five are the five (Thu.M.2019)
I – subtlety
comes – suitable
There is no abandonment – There is nothing to suppress the five senses
The five senses that arise from the desires of the five are the five – The Since there are all these five senses, the subtle practice of transcendental knowledge that can control and stop these five senses, that is, stop them from functioning, should be bestowed upon me by the nectar of your mercy, O Lord Vinayaka, and you should grant me the grace of your mercy. You sang, melting my heart, “Give me the method of controlling the five senses, the sweetness of your mercy.” And you left, sowing the knowledge of transcendental knowledge in this world.
The next line is, “Declaring the idea of instruments suppressing
The duality itself is cut off and the darkness is cut off (30).”
We must first consciously realize what instruments are. Only then can we think about how to suppress them.
What are instruments? Where is it? What is the method of suppressing and suppressing it?
If we know the answers to these three questions, it is very easy to suppress it and enjoy it later.
Instruments are internal instruments. Internal instruments are the senses.
The Veda-Vedanta scriptures say that the sense that is invisible to the eyes, standing behind the organs of action and the organs of knowledge, unifying their actions and creating knowledge from within us, is the sense that is invisible to the eyes.
The sense that operates differently in four ways: mind, intellect, will and ego. The action of the sense that creates firm knowledge (jnana) about the object (vastu) saying, ‘This is like this, this is not like that’ is the intellect.
Mind is the nature of Sankalpa and Vikalpa. Sankalpa means thinking, contemplating, etc. Vikalpa means doubting, being doubtful. When the changes of the mind arise due to this nature regarding an object or an action, it is called Manam.
The mind and the intellect contain both of these.
The mind is contained in the intellect, and the ego is contained in the mind.
Anusandhanam means remembering previous events. Remembering a thing is an important function of the mind.
The ego is called ego, and the thought that it is `itself’ `its’ is called ego.
These Andhakarans are explained in detail in the Sivajnana Bodham.
“That cause is one of them
The ministry government is standing and fearing the avathait” (Sivagnana Bodham – Noorpa-4)
The body is different and the soul is different – both work together. There are many tools for the functioning of the body. Tools are divided into two categories: external tools and internal tools. The mouth, eyes, nose, hands, feet, etc. are external tools. The mind, intellect, ego, and mind are internal tools.
The internal tools are traditionally called the antakaranas in philosophical terms. Antar – internal body; karanam – tool, antar + karanam = that cause. (Antar + puram = anthapuram, antar + vaayil = thatvaayil).
The body, five organs, micro-organs, prana air, etc. are unintelligent material substances, they are not life. The antakaranas, namely the mind, intellect, ego, and mind, give special sensations. Therefore, the Antakarana Anamvadi said that the Karanas are the life.
The soul, the life, is one of the four Karanas, the mind, the intellect, the ego, and the will. The life is deprived of knowledge due to the sin of arrogance that is inherent in it by nature. That is, the king, lacking subtle knowledge, acts with the help of ministers for advice. The king governs with the help of their knowledge. Similarly, the soul, while remaining ignorant due to the cover of arrogance, acts together with the Karanas.
The status of the king varies according to the activities of the ministers. Similarly, the life reaches different states according to the activities of the Karanas. The state thus reached is called incarnation.
The life activates the Karanas. The Karanas perceive through the five senses of the mouth, eye, nose, and ear. The Karanas are knowledgeable in observing the five senses under them. But they are ignorant because they do not know themselves. The soul is aware of and knows the instruments under it. Therefore, the soul is not one of the four senses.
Among those senses activated by the soul, the mind – thinks and knows something, but does not know that I have thought. The mind – thinks and grasps something, but does not know about itself. The ego – rises and acts with determination, saying that it will be like this, but does not know itself that it has risen. The intellect – knows and determines that this is something, and does not know itself that it has risen. But the soul – thinks, grasps, rises and determines. While the soul is aware of itself and of others, it is certain that there is something else in those senses that are ignorant of itself.
The five senses of taste, light, taste, sound, and smell are experienced by the five senses. The senses experience this in the mouth. The mind and other senses, which are perceived by the five senses, are known as the perception of the five senses. The soul, the soul, experiences what has arisen in the mind. That experience is called its suffering experience. Pain – experience. Like a wave appearing in the ocean and reaching the shore, these scenes appear in life one after another. Life is like the ocean. Scenes are like waves.
Just as waves continuously reach the shore one after another, all three scenes appear in order one after another and are imprinted in the consciousness of life. Just as the mind and other senses are not different from the five senses, so the life is different from the mind and other senses.
Meikandar has explained with the example of Kalatattva that the life, which perceives in many ways, is different from the mind and other senses.
Among philosophies, Kalatattva has a unique specialty. Due to the sun, moon, stars, etc., day, night, month, etc. arise in the theory of time. The theory of time is different from the sun, moon, etc. Similarly, life, mind, etc. have various kinds of feelings depending on those factors. However, life is different from those factors.
The theory of time is an example of the soul, the sun, moon, stars are an example of those factors such as mind, intellect, ego, and will. The differences in time are an example of various kinds of feelings. If the sun, moon, and stars are different from the theory of time, the soul is an example of those factors such as mind, intellect, etc.
Those factors are unknowing bodies. There are mantras and gods to cast them. Om is the mantra of Pranava. Taking it as it is given without dividing it is called Samati Pranava. When it is divided into five parts, namely, Agaram, Ukaram, Makaram, Naatham, and Vindu, it is given as Pranavam.
The supreme deity for Agaram is Brahma. Through Agaram, ego is given. Immediately, one gets up and works together, thinking, “What is ego?”
The supreme deity for Ukaram is Thirumal. Through Ukaram, intellect is given. Immediately, one gets clear about what is intellect.
The supreme deity for Makaram is Rudra. Through Makaram, mind is given. Immediately, one goes and grasps it, thinking, “What is this?”
The supreme deity for Vindu is Maheswaran. In the Vindu, mind is given. Immediately, mind thinks.
When Naatham is given as the supreme deity and Puruda Tattva, the soul functions.
The question arises, why does the intelligent being act together with the unintelligent ones? The soul is the life, and the very day it is born, a sin is attached to it. Like wax on copper, like husk on rice, that sin is attached to the living being. Such a sin is the defilement of pride.
The word defilement means dirt. Just as dirt hides the whiteness of a garment, so that the knowledge of the living being is not revealed at all. Since it is natural in the living being, it is called the defilement of pride. In order to get rid of that defilement and gain knowledge, the living being had to unite with those senses. Since pride is the root cause of other defilements, there is a saying that pride is the root defilement.
Defilement means the defilement of pride. Pride is not one but many. Its forms are innumerable. Just as darkness at night hides the eyes of many, pride itself hides the knowledge of many beings with its many powers.
No one of the other religions believes that there is defilement of pride. Some people of other religions say that Maya and the stones are the cause of ignorance in the soul. The Shaiva ideology says that Maya and the stones were added to the souls to remove arrogance and to accept arrogance, and that arrogance is like darkness; illusion is like light, and that Maya stones give explanation to the souls.
Since the instruments of Maya are constantly shrinking and rising according to the actions of the soul, the knowledge of the soul also decreases and increases. Therefore, many states arise in the soul. A king who rules with ministers will have different states at different times. Similarly, the soul will reach different states due to the addition and removal of instruments.
The soul that has become ignorant due to arrogance reaches various states when it works with those instruments. The state that it reaches is called Avata.
Avata is of two types: 1. Causal Avata and 2. Karya Avata.
The karanavat is of three types: 1. The state of defilement, 2. The state of all, and 3. The state of purity.
Defilement – Solitude. The soul is alone because it is united with egoism. The soul, which is the object of knowledge, is without any knowledge and does not realize itself. The state of defilement is defilement because it is immersed in the defilement of egoism.
Taking pity on the soul immersed in the darkness of egoism and lying in a defilement state, God creates a body, tools, the world, and consumer goods from Maya. These are called Tanu, Karana, Bhuvana, and Bhogam. With the help of these, the veil of egoism is slightly removed, knowledge and action become clear to some extent, and the soul functions in the worldly life. According to the previous actions in the worldly life, the soul continues to rotate, experiencing pleasures and sufferings, doing good deeds and bad deeds, and alternately dying and being born. This state is called the state of all.
The state in which the soul is free from both defilements and all things and enjoys bliss in dependence on God is called purity. Defilement is darkness; it is like night. Everything is light; it is like day. Purity is the state of the night; it is called the state of daylessness.
“For those who have removed darkness and seen impurity, who are free from darkness and see In the states of consciousness, dreams, etc., where knowledge gradually decreases, the place where life stands best is the fifth. The functioning instruments also decrease.
In the state of consciousness (sakra), life is present between the eyebrows. 35 instruments are functional.
The senses of hearing, skin, eyes, tongue, and nose – 5.
The senses of sound, smell, light, taste, and smell – 5.
The instruments of work – mouth, foot, hand, mouth, and throat – 5.
The actions of the instruments of work – speech, walking, giving, movement, and pleasure – 5.
The breath, the breath, the breath, the sound, the breath The vayus are Dhananjaya (wind of breath), Devadatta (wind of the eyelids) 10.
Andhakarans 4. Brutan 1. Thus, these thirty-five instruments are active in the conscious state.
When the soul is in the throat in the dream state, 25 instruments are active.
In the conscious state, the ten instruments, namely the sense organs and the working instruments, are active, and the remaining 25 instruments are active.
When the soul is in the heart in the sleep state, all three, namely, citta, prana, and brutan, are active.
When the soul is in the pumping state in the perurakka (turiya) state, only prana and brutan are active.
In the state of jiyapatangal (turiyadheeta), only brutan remains in the root.
Thus, as the instruments from above decrease, the soul that has reached the root is immersed in ignorance. As the instruments come down from above, they decrease. This state is called kizhalavattha. Going up again from below is called melalavatha.
The karya avatas are expanded into 15, namely karya kevalam 5, karya sakalam 5, karya sutta 5. These activities are the general grammar of life.
The purpose of expanding the activities and avatas of those karanas is that life should act in the manner of pure thought, pure speech, and pure action. In accordance with the saying, ‘I have said for a long time that I should not spread abroad,’ the excitement will be removed and the life will try to go on a peaceful path.
“That cause is one of them
The ministry and the government are afraid of it and are afraid of it” (Sivagnana Bodham – Chapter 4)
If we want to control and suppress the internal instruments, which are the causes that can act in all these ways, by practicing Brahmanical penance wherever the soul and body are, in whatever void, in whatever place without day or night, and doing Brahmanical penance, those internal instruments, which are the causes, will start to be controlled and suppressed. For this, we need to cut off both the good and bad karmic actions that plague us every birth and eliminate the darkness of Maya, which may be present in them. “Declaring the concept of the suppression of instruments, cutting off the two actions and cutting off the darkness,” he sang with a melting heart and blessed them.
Good. We are giving many such wisdom talks and written forms on the website
@DrRudrashivadha & Vidhaikkul_Vidhai and on the website
www.bramagnanaporsabai.com. We cordially invite you to come and know all the activities of our Brahmanana Porsabai Gurukul.
Your Rudra Shivatha from Brahmanana Porsabai Gurukul, Salem.
May all beings live happily!
Tiruchirambalam!!
