Good evening to all the spiritual lovers gathered here.
May all beings live happily! Tiruchirambalam !!
Om…………………….. Om …………………….. Om …………………..
Today, let us enjoy the next lines of the Vinayagar Akaval.
The next lines of the Akaval are: A mind without speech and mind
Thekkiye ennan sindhi shalavitu (58).
After knowing who he is, the next thing he asks the Akaval is to grant him a mental state where speech and mind do not function – mental maturity. Speech and mind – that is, a stance without speech and thought.
The message that Lord Muruga bestowed on Arunagirinathar to attain enlightenment is: Be still, be silent. This is the stance that the Akaval asks of Vinayagar. Think for a moment about what it would be like if our minds were devoid of speech and the mind that is thinking about anything. As long as the mind exists, there will definitely be thoughts and speech. If you first eliminate thoughts, there will be no room for speech. Think about this a little and try to implement it.
Similarly, if you do not think about anything with your body, mind, mouth or thoughts, that is, if you maintain complete silence in all three – speech, thought and action, the platform called mind will begin to break. Think about where the mind functions. It has established its habitat and is functioning where our Maya is. The place where Maya is located is the place where Maha Vishnu is worshipped at our feet. We call Krishna the Supreme Soul as the eye of Maya, the eye of Maya, the magician. It is there that the mind has established its platforms, Maya and Kanmas, and is preventing us from attaining knowledge like curtains. We all keep taking birth in every birth without being able to overcome this illusion and the stones by any other means and tricks. In this way, when our speech and mind do not function and we go into silence, we will reach a clear state of knowledge. All you have to do to reach this state is to perform the penance of Brahman.
This is what Auvaitai said to Lord Vinayaka, “I have a mind without a mind that is not moving, so I have clarified my mind.”
The next lines of the akval are: “What is the darkness of two to one
and the bliss that gives is pressing in my ear (60).”
The words of wisdom used by Auvaitai in this Vinayaka akval are creating a great alchemy within me. Here Auvai asks: “Lord Vinayaka, you must do one thing for me. All the great sages say that one should stay in a place where there is no night and day and do penance. So that I may always remain in your memory in that place where there is no night and no day, please grant me permission to listen to that place and be deeply immersed in bliss.”
All the great Siddhas and great sages say that there is a place where there is no night or day. That place is the place where there is no night and day. If we decide to stay in that place, the Lord will always give us the bliss of eternal grace. We can swim in that flood of bliss and reach the feet of the Lord. Let us ask from their own mouths how many wise men say what this nightless place is, come.
First, the Manickavasaka Peruman says this in the Thiruvembavai Pathikam.
When we talk about love, when will we not be able to do it? When will we She said. The other women said, “Our friends like Kanpavai! We should not be confused in our sleep like this. Tell us, how should our love be for Lord Shiva, the Lord of Shiva, who has a council of knowledge in Chitrampalam, the Guru of Shiva, who has come to worship the celestials and has given us the feet of the gods that they did not see? Who are we all? Aren’t we his slaves? Think carefully, listen to what I say and wake up from sleep,” and invite us to come to Shivaloka.
Gnana’s real meaning: When Manickavasaka says that when he speaks in the night and day, it should not be understood as speaking during the night and day. It is not night and day; it is a place without night and day. One can speak with God only in a place without night and day. Only if one knows where the place without night is, one can speak from that place. Your Satguru will show it to you. Here, we reveal that secret of Brahman knowledge for the sake of the worldly beings’ quest for knowledge. Understand it well, my brothers and sisters, and wise ones.
In the Gandharalangaram, Arunagirinathar sings like this. Listen to it.
If you want to be a virtuous person, you must be a virtuous person.
If you want to be a virtuous person, you must be a virtuous person.
If you want to be a virtuous person, you must be a virtuous person.
It is not easy to stay in a place where there is no night and day. (Gandharalangaram, p. 74)
This is the experience of Arunagirinathar. Thus, we can understand very well that there is a place where there is no night and day, and that it is necessary to reach it. Only when we reach it can we receive the grace of God and attain Brahman, and can we worship the feet of the Lord. The five senses, which are not in a state of completeness, will stand in a state of completeness, without a completeness, and the mind will also cease from its movement and attain peace.
When the love within me has melted and matured, when it has merged with grace and become complete, that is the time when the voice of God speaks. Listening to the voice of God is worshipping the feet of the Lord. When we reach the place of refuge, which is a place without night and day, when we have attained the Vimala Tanu, there will be a time when the voice of God speaks. The sound of the gong, the sound of the gong that sounds in this place, keeps resonating without ceasing. Listening to this sound is worshipping the feet of the Lord, which is the “element of the supreme akkaya”. The time when these three, the gong, the cymbal, the veera kandamani, are all in motion is the time when the voice of God is heard; it is the day when it is spoken. All other days are non-speaking days. This is the meaning of the saying “The day that does not speak is the day of rebirth” (Appar Thevaram).
For those who follow the practice of Brahmanical penance, there is no day when the voice of God does not speak; since they are not born after death, the voice of God keeps speaking to them.
The place without night and day is said to be darkness and light. These can be called forgetfulness, memory, ignorance, knowledge, filth, and everything. We should know here that the only great knowledge that is known through the knowledge of Shiva, without the forgetfulness of ignorance and the knowledge of Shiva’s action, without the effort, is the knowledge of Shiva, and that great knowledge will be in the place without night and day. This great knowledge will always be there for the Brahmanists. There is no light without darkness; there is no darkness without light. Darkness is non-being; light is knowledge. When these two become equal, they do not appear separately but stand together. This is the place without night and day. This is what our ancestors called the form of mind. Not night and not day. This is the place where the mind and mind are united; the place where the movements of the body, which are the form of duality, become equal; know that the duality is the place where the two are equally distributed.
When the new moon is full, he sees the life of the living being (Auvai Gnana Kural – Duriyadarishanam-7)
When the new moon is full, it is called the new moon. This Kural indicates that darkness and light are equal. The place where darkness and light; cold and heat; body and life are equal is the place where there is no night and day.
This is the place where the two sevadis are placed; the place where we should have the darshan of the Guru within us; the place where the eye of wisdom is revealed. When we reach this place, the downward-facing Kundoli will naturally stand upwards. This happens when the mind and the intellect are one. It is the experience tantra that is achieved through the experience of wisdom.
The devotees of the Supreme Knowledge who have reached this place without night and day, the arrogant and impure form in their bodies becomes complete and becomes a standing grace, attains the state of creation atom by atom, bestows bliss, and swallows the body and soul of the seekers of the Supreme Knowledge and stands complete. This is the state of liberation from life.
Coming and going, night and day, external and internal, speech and form, and the end of life, nothing comes and goes
The six-faced gate that gives me will be given by itself
This is the bliss itself (Kandaralangaram, p. 73)
The place without night and day is called a refuge. This is the first step of the Immortals – the pearl gate. This is the body of the protector who is the Vimala-Danuvai. This is the place where grace can be obtained. This is the place where the Guru’s grace is obtained. This place should be obtained from the Guru as a fire offering. Whatever you ask for from this place, it will be done. This is the truth. Experience is true.
This is a wonderful hymn that will steal our hearts. If a devotee knows and realizes the meaning of this Gurumukhandir, even God himself cannot stop him from becoming a Brahman, says our Satguru.
Standing in a place where there is no night and day,
Drinking the nectar of bliss
Enjoying the feet of God without night and day
I have two places where the illusion of night and day is (D.M.1856)
Standing in a place where there is no difference between night and day, I have drunk the nectar of Shivananda, immersed in the pleasure of the feet of God without night and day, and I have removed the impure illusion and the pure illusion that exist in night and day.
In this world in which we live, night and day keep coming in turn.
Therefore, pleasure and sorrow. Birth and death keep coming continuously. Furthermore, there is the concealment of thought, the sleep of wakefulness, the lack of attachment, the enmity in kinship. The unity in the difference such as relationship in enmity. The souls are trapped and suffering in a state of unconsciousness, blinded by the lifestyles of difference in unity and also by caste, religion and religion.
In this world, ignorance, superstition, and all these have combined to hide the grace of the soul from being known by the veils of Maya.
The goal of the soul is to receive grace.
The soul takes a living body and lives, communicates with the Lord of the Blessed Light, receives grace, does not destroy the living body, returns it to Maya and goes to the great space of grace where there is no day and night.
Vennilave, in a place where there is no day and night
I too am dying to be there, Vennilave!
Vallalar prays to the Lord that I should come to a place where there is no day and night.
The word “Vennila” does not refer to the moon here!
The word “Vennila” means a place that is white in color, and the name “whiteness” means a place that is clean. The name “Arutperuveli” means the place where the Lord Arutperunjyothi operates.
The name “Arutperuveli” means grace that is free from mixture.
The arudperuveli is a vast space full of grace, where there are no material principles such as the five elements, and there is no night or day.
If we want to go there, we must know that we can go there only if we transform ourselves into a body of grace mixed with gold and white.
Vallalar’s song for this:
Think about the way darkness and light came,
Night and day you enchant me, sweeten me,
By giving grace and substance, you remove my enchantment,
You nurture me with love, you feed me with good food!
Also
O Lord, who guards me day and night,
O Lord, who bestows praise on me,
O Friend who does not think of hardship, who shows me the truth,
O Friend who rejoices and leads me on the right path,
For me and you,
The arudperuveli, the place without night and day, is the place where souls should go. The place without night and day is the fortress of the grace of our Father, the Lord of the Sacred Light.
If souls want to go there, they must know the subtlety that does not sleep here. The key to open the fortress and enter must be obtained from the Satguru here.
The place without night and day = the 12th level of Dvadashantha Peruveli – the soul’s sanctuary.
If our feet – mind – soul are not distracted by this place without night and day, then we can also drink from the mouth of the sky.
Thus, sitting in the true essence of the feet without rest day and night and thinking about the knowledge of Brahman, “When we talk about it day and night,” said Manickavasagar.
Only if the true essences of the two feet are in harmony and harmony with each other will knowledge arise. Otherwise, knowledge will not arise.
Only when the two true essences of the feet are in harmony with each other will knowledge arise. If you do not agree with that and remain alone, there will be a lack of knowledge, and this will only lead to suffering.
By thinking outside the box, looking at the glories of the place where the true objects of the Lord’s feet stand in harmony, and by frequently practicing the penance of Brahman, wisdom will not gather within you.
Here, we should think a little about who else is there besides the one who is full of love for Shiva, who keeps his body bright with the arts of wisdom and who dances in the subtle power of the nest where life is, which is the Shiva world.
My two true pupils (pupils of eyes), you two should live in harmony, “Who are you?” said the reader of the gem.
In the words of the above verse, aren’t two words, darkness and space, used? Here we will explain what space is.
The space is called Sidhakaya. Our ancestors used to call it Sidhakaya Darshanam and Sidhakaya Dharanai. This is the meditation of looking within oneself [introspection]. It is seeing the spaces within. But this is not the empty space in the body, head, or stomach. This Siddhakasa is the open space within the real thing, the product of which are the senses. This is the space without day or night, with equal amounts of light and sound, which can be seen through the Mahara Thiruvadi. That is, a place without night and day. This is what can create for us the connection of the soul with ecstatic feelings. With this connection, a person can overcome the three mountains, go to the state of no mind, and connect with the great Brahman, which is the most subtle consciousness of the objects of knowledge inside the cave of Pranava. We can achieve this state through Siddhakasa Dharana.
That is why Auvai said to Lord Vinayaka, “What is the joy that gives to one in darkness and light, press it in my ear.”
It is a key to reveal a wonderful secret to know the secrets of your instincts, the wisdom of ignorance, their actions, and the true feelings of the soul. Those who achieve this subtle secret achievement of seeing the Siddhakasha will become Siddhas who can see wonderful scenes that they have never seen in their lifetime. By receiving this Siddhakasha Dharana penance as initiation through a suitable Gnan Satguru, the ascetics can attain Siddha in this state.
The next lines of information are: “Giving unlimited joy
And removing all evil, showing the path of grace (62)”.
The Manikkavasaka Peruman sheds tears of joy, saying that God is showering him with limitless bliss and joy due to his supreme penance. This is the state that the sage is begging Lord Vinayaka.
When the Manikkavasaka tried to sing the Thiruvasakam with his mouth open, he begged Lord Shiva for only one thing. That is this:
Who removed the chains that encircled the birth of trouble
Who cut off all sorrow and made it bliss – the boundary
Where is the Vadavur that gives guidance
What is the honey that is like a friend of Thiruva (Book Special)
Explanation: In human life, the sufferings caused by birth always surround the human body like a vine growing on a fence. The reason for this is the greatness of birth. The Thiruvasakam sung by this Manivasaka is a blissful book about the abode of our Lord, the place of residence of our Lord, who is in Vadavur, who removes the obstacles and eradicates (cuts) the sufferings caused by such human birth, and bestows a blissful life on man, and bestows the knowledge of Brahma (the path of non-rebirth).
Gnana Prabhuphuura: It is the two births that a man takes in every birth that give him troubles and obstacles. What causes birth? Because of his thought records.
Thought records are of two types. One is the good deeds records that carry good thoughts. The other is the bad deeds records that carry bad thoughts. Records are the culmination of thoughts and thoughts.
The imprints continue to blossom into thoughts. As thoughts bloom, new thoughts keep blooming within a man. The birth of the Yakkai cannot be stopped without stopping its flowering. It is because man has not blossomed within himself that he takes every birth and keeps struggling within himself to blossom and give off fragrance at least in this birth.
This human body keeps coming back to life as a new one. That is why the Yakkai is called the Palamvara. There is an element in that Palamvara. That is the Shivapalamvara. This Shivapalamvara is what can give man wisdom, the Pranava body, the Prana body, the Gnana body and finally the Light body.
That Shiva body is shining within our body as a new one. Teaching the way to see it – the path – the Tantra is the supreme wisdom.
If we want to attain the treasures of Brahman wisdom, we must worship his leaves with his grace. The only obstacles to such worship are the three mountains that act as curtains at the entrance to the bell tower, which can obscure wisdom.
The door of the bell is the door of knowledge. The door of knowledge is the place where the secrets of the door of knowledge are hidden. Since the door of knowledge, which is the dwelling place of God, was sung from within, this book came to be called the manivasakam and the thiruvasakam. This thiruvasakam is the honey sung by man to listen to God. This thiruvasakam is the story of man forgetting himself. Mountain honey nourishes the body; the honey of the thiruvasakam nourishes the soul.
The knowledge of the selfless knowledge that seeks and kisses itself within itself is the knowledge of the Supreme Knowledge called the thiruvasakam.
Thiruvasakam Temple Thirupadhigam 10th song:
What you have given me, what you have received, I have received nothing but joy
What you have received is one thing
O Lord, who has the temple in your mind
The temple of the Thiruperun, the temple of the Lord Shiva
Which Jesus has taken in your body
Why is there no one to help me? (Temple Tirupatigam-10)
If Shiva is to manifest in our body, it definitely needs sound and light. Our ancestors designed that sound as a conch and the light as a snake. When Shiva manifests, he said “Sankara” to refer to the snake that guards the hole at the top of Pranava and closes the hole. Sankara = conch + aran. Conch means white conch. There are two types of conch: Idampuri conch and Valampuri conch. Aran means one who has a snake. Aram means snake.
He said, “What you gave is your self, what you took is my self.”
Since God manifests within himself, the devotee is immersed in boundless joy. We cannot give anything to the God who has given us so much joy. Since there is nothing greater than God, we are also unable to give to God. This is what he said, “I have received a joy that is beyond compare, what is the one you have received.”
The heart of a person should be moved and melted. That melting thought will make the person realize the truth; therefore, wisdom will arise within him. If a person thinks of God and melts and cries, Shiva will emerge within him. Will he do it??? The scriptures clearly taunt him that a person has not learned to cry while thinking of God! If he cries, he can receive God’s grace! This is a blessing! Let’s recite the wisdom poem for that here and let our mind melt, come on.
I have sailed the ocean of birth without wavering
I have abandoned many religions and arguments to learn
I have given up material wealth and memory as impermanent
I have abandoned the rules and pleasures that are always followed
I have abandoned the pleasures and pains of sleep that are not far away
I have found the abyss of the ocean of knowledge that is my companion
I have dwelt in it with a mind that is not wavering
After the manifestation of bliss, I know that I am. (Gnana Thazhisai-11)
The true meaning of wisdom: When we unite with the Shiva arts within our life circle through the practice of Brahmanical penance, then Shiva begins to manifest with his divine arts. Then we will drown in the ocean of Shivananda. When we are immersed in that ocean of Brahmanical knowledge, we will be freed from the karmic effects of birth and death and from the sufferings. We will abandon the many religious philosophies and arguments that we have learned. Let us abandon impermanent objects, wealth, and worldly memories. Therefore, the daily rituals and rituals will cease. There will be no sleep. There will be no joys or sorrows. The mind will not wander. We can live in a state of mindlessness. After this divine bliss arises, the feeling of “I” will also disappear from there, mind.
If the Shiva arts in our life force are to manifest as sacred arts, then the need for the nectar wind, the importance of the apana, the pranas, the Suzhimunai Nadi, the Vachira Nadi, the Chitrini Nadi, the Brahma Nadi, and the destruction of the three elements must take place. All these great things are possible only when the nectar wind comes. At other times, we cannot even see the Shiva arts from their place. The Shiva arts are bound only to the nectar wind, the energies of the prana and apanas, and the prevailing spiritual state of the fiery arts. When the three elements in our divine feet are completely burned and destroyed, only then will these activities begin to take place. The three elements will not disappear and the Three Eyes will never be seen.
If we want to immerse ourselves in the ocean of knowledge, we must first reach the ocean of divine knowledge. That is where the ocean of milk is located. If you want to extract the nectar from the ocean of milk, you have to churn the ocean of milk like churning curd. This is what our ancient Tamil Siddhas and Brahmanists have explained as the secret of Salana Tantra. Only by churning our feet, which are the ocean of knowledge, will the nectar flow. All the above-mentioned positions are the bliss it gives.
After a person sees the life that is Brahman and the blessings of God within it with his own eyes and becomes blissful, he will not need anything. He will see that all the pleasures, knowledge, penances and wealth of this world are all concentrated within his life. He will see and gain clarity there that the real substance, the living substance, is the imperishable property. He himself will become Brahman and will remain within his life. He will see that not only himself, but this world is Brahman. He is the Brahman; He is also God.
The broken moon is the most beautiful, the most beautiful, the most beautiful
The one who has one who has the most beautiful, the one who has the most beautiful, the one who has the most beautiful, the one who has the most beautiful, the one who has the most beautiful, the one who has the most beautiful, the one who has the most beautiful, the one who has the most beautiful, the one who has the most beautiful, the one who has the most beautiful, the one who has the most beautiful, the one who has the most beautiful, the one who has the most beautiful, the one who has the most beautiful, the one who has the most beautiful, the one who Let us sing this praise so that the world will be amazed!
When we perform the Sutarazhi Tapa, our fire, the fire, will touch the Paravindu in the eyeball, and indescribable feelings of bliss will arise in our body. This is what he said, “Andhamila Anandam Pandai Parise.”
- The Sun, 2. The Moon, 3. The Fire, 4. The Nath, 5. The Vindhu, 6. The Paranath, 7. The Paravindu, 8. The Suzhimunai Nadi, 9. The Vajra Nadi, 10. The Chitrini Nadi, 11. The Brahma Nadi, 12. The Apanan, 13. The Prana, 14. The Amudha Air etc. are the raw materials for the Brahmajnana Tapa.
Earth, water, fire, air, sky, sun, moon, fire and stars are the nine elements that make up the great path for a human being to become Pranava. The five elements are also present in the eye. The sun, moon and fire are the three divine feet.
As long as God is light, we cannot see Him. When Brahma and the divine have failed in this matter, what are we? If we add the sound that is Naad with 432 frequencies to that divine light, it is a supreme truth that God will take the form of Naadvindu from His abode and appear before us. Light cannot be seen separately. We can only see its light. But, we can clearly see the light with sound as a form. That is the form. God can be seen only in this form. The form can be seen well in our divine feet. We can see the form in our life. Since the form of life is intangible, it is possible to see the God within it in the intangible. Therefore, in the Brahmanical Council, we conclude this discourse on wisdom by saying that the subtle secret art of Brahmanical penance, which combines the arts of light with the Brahmanical Brahman, is taught with unwavering, unwavering, and profound insight.
Yours, Rudra Shivatha, from the Brahmanical Council.
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May all beings live happily!
Tiruchirambalam !!
