Dr. S. Sundarabalu ,M.A; M.A; Ph.D
Visiting Professor ,ICCR’s Tamil Chair
Institute of Oriental Studies, Dept. of Indology
Jagiellonian University, Krakow-Poland
sunder_balu@yahoo.co.in
Dr. S. Sundarabalu
Visiting Professor ,ICCR’s Tamil Chair
Institute of Oriental Studies, Dept. of Indology
Jagiellonian University, Krakow-Poland
Sunder_balu@yahoo.co.in
India-9715769995
Bhagvad Gita chapter 12 ,(Revised 2021) Bhakti Yoga (The yoga of devotion) ,F...Medicherla Kumar
Revised-2021
Dr.Medicherla Shyam Sunder Kumar.
samc108@gmail.com
Chapter 12: Bhakti Yoga (The yoga of devotion) - 20 verses. It describes Bhakti Yoga in detail. Krishna extols the benefits of devotion (12:1-12).
He also explains different forms of devotions and spiritual disciplines. Arjuna inquires whether it is better to worship Krishna (incarnate God) through devotional service or the impersonal God (Ningana Brahma). Krishna clarifies that one who is engaged in active service is the highest (12:20).
Dr. S. Sundarabalu
Visiting Professor ,ICCR’s Tamil Chair
Institute of Oriental Studies, Dept. of Indology
Jagiellonian University, Krakow-Poland
Sunder_balu@yahoo.co.in
India-9715769995
Bhagvad Gita chapter 12 ,(Revised 2021) Bhakti Yoga (The yoga of devotion) ,F...Medicherla Kumar
Revised-2021
Dr.Medicherla Shyam Sunder Kumar.
samc108@gmail.com
Chapter 12: Bhakti Yoga (The yoga of devotion) - 20 verses. It describes Bhakti Yoga in detail. Krishna extols the benefits of devotion (12:1-12).
He also explains different forms of devotions and spiritual disciplines. Arjuna inquires whether it is better to worship Krishna (incarnate God) through devotional service or the impersonal God (Ningana Brahma). Krishna clarifies that one who is engaged in active service is the highest (12:20).
Partial notes on BBA 205 course for students of IP University (Delhi) and anyone who wants a beginner's level knowledge on business ethics.
Citations are reflected in the slides.
Bhagvad gita chapter 1 , Arjuna-Vishada yoga (The yoga of the dejection of Ar...Medicherla Kumar
Revised and updated in 2021. The flowcharts and overview black and white for printing.
• Chapter 1: Arjuna-Vishada yoga (The yoga of the dejection of Arjuna) - 47 verses. Arjuna's depression is presented as a system of yoga. When Arjuna sees his near and dear ones on the opposing army side of the Kurus, he loses morale and decides not to fight (1:20-27). Arjuna presents Krishna his arguments for refusing to fight (1:28-47). Basically, he fears the sinful reactions of killing.
BHAGVAD GITA CHAPTER 6 FLOWCHARTS
Chapter six of the Gita,
Abhyasa Yoga,
alternately entitled in Sanskrit
“Dhyan Yoga” (“The Yoga of Meditation”)
UNITIVE CONTEMPLATION,
or “ Atma Sanyam Yoga”
(“The Yoga of Complete Concentration on the Self”),
the "yoga of controlling the Âmâ
Implications of bhagavad gita in management.This presentation shows the relationship between management and bhagawad gita.Lord krishna's sayings are explained in this presentation with respect to the management studies.
Bhagvad gita chapter 17 , (Revised 2021) The flowcharts and overview Medicherla Kumar
Revised and updated in 2021.
Bhagvad gita chapter 17 , The flowcharts and overview black and white for printing.
Chapter 17: Sraddhatraya-Vibhaga Yoga (The yoga of the classification of the threefold faith) - 28 verses. Krishna mentions three divisions of beliefs, thoughts, deeds and even eating habits corresponding to the three gunas (17:4-10).
• ,
• Faith in Gita ,
Shraddha or Faith
The flowcharts and overview
Partial notes on BBA 205 course for students of IP University (Delhi) and anyone who wants a beginner's level knowledge on business ethics.
Citations are reflected in the slides.
Bhagvad gita chapter 1 , Arjuna-Vishada yoga (The yoga of the dejection of Ar...Medicherla Kumar
Revised and updated in 2021. The flowcharts and overview black and white for printing.
• Chapter 1: Arjuna-Vishada yoga (The yoga of the dejection of Arjuna) - 47 verses. Arjuna's depression is presented as a system of yoga. When Arjuna sees his near and dear ones on the opposing army side of the Kurus, he loses morale and decides not to fight (1:20-27). Arjuna presents Krishna his arguments for refusing to fight (1:28-47). Basically, he fears the sinful reactions of killing.
BHAGVAD GITA CHAPTER 6 FLOWCHARTS
Chapter six of the Gita,
Abhyasa Yoga,
alternately entitled in Sanskrit
“Dhyan Yoga” (“The Yoga of Meditation”)
UNITIVE CONTEMPLATION,
or “ Atma Sanyam Yoga”
(“The Yoga of Complete Concentration on the Self”),
the "yoga of controlling the Âmâ
Implications of bhagavad gita in management.This presentation shows the relationship between management and bhagawad gita.Lord krishna's sayings are explained in this presentation with respect to the management studies.
Bhagvad gita chapter 17 , (Revised 2021) The flowcharts and overview Medicherla Kumar
Revised and updated in 2021.
Bhagvad gita chapter 17 , The flowcharts and overview black and white for printing.
Chapter 17: Sraddhatraya-Vibhaga Yoga (The yoga of the classification of the threefold faith) - 28 verses. Krishna mentions three divisions of beliefs, thoughts, deeds and even eating habits corresponding to the three gunas (17:4-10).
• ,
• Faith in Gita ,
Shraddha or Faith
The flowcharts and overview
Dr.S.Sundarabalu
Assistant Professor
Department of Linguistics
Bharathiar University,Coimbatore-46
Visiting Professor ,ICCR’s Tamil Chair
Institute of Oriental Studies,
Dept. of Indology Jagiellonian University,Krakow-Poland
sunder_balu@yahoo.co.in
India- 9715769995
Rehabilitation has been defined as “the combined and coordinated use of medical, social, educational and vocational measures for training and retraining the individual to the highest possible level of functional ability”
Skill Development of Disabled in Rural Areas through Community Based Vocation...Vocational Rehabilita
The Paper focuses on Skill Development through Community based vocational training; a concept developed in and practiced by the Author in different parts of India and now a regular feature in the Vocational Rehabilitation Centres for handicapped. Gives information on the projected pwd population in 2016, present status of educational levels and the innovative experiment carried out by the author in 1989 in rural areas. It was also repeated in other States. A study carried out one year after CBVT showed 83% were earning. They were able to access the employment market. Depending on the need, some were helped through local employment market, some through self employment or group employment and formation of self help groups. A sample of syllabus developed with daily or weekly skill targets is annexed.
The Society For Physically Handicapped, Ahmedabad - HistoryBharat Thakkar
The Society for Physically Handicapped, Ahmedabad, Gujarat is an autonomous NGO working for the Orthopedically handicapped people since 1976. Started as a small group of people, now institution has its own large building in the heart of the Ahmedabad city. Building is having hostel facility for handicapped persons, a physiotherapy unit, a conference hall and training facilities for different courses and age groups. At present society has more than 6000 members.
Since its inception Society is working for the welfare of physically handicapped persons through various activities like seminars, talks, get-togethers, presentations to the government departments and physically handicapped persons.Since the beginning society is also organizing various national level, state level, and district level sports activities every year.
The Society has earned various state and national awards also. These includes National Award for the Social Welfare for Physically Handicapped and National Award for Outstanding Employer of Physically Handicapped. We are also affiliated with Paralympic Committee of India and such other national level organizations.
This book gives some basic health related tips and explains the side effects of the today's fast food habit. Besides gives idea how to protect us from harm things.. Gives detailed information about the medicinal ingredients which were used by tamilians for centuries.
Upani ads are the highest portion of Veda and upani ads are called as vedanta. It is the compound word of Sanskrit like upa ni sad, which denotes sitting at the feet or presence of a guru. The upani ads are called disclosure of god. There are one hundred and eight upani ads in Indian philosophical tradition. But their numbers exceed two hundred Among of them 11 number of upani ads are treated as major upani ads. The svetasvataropani ad is a major upani ad and there are 113 mantras in this upani ad and which belongs to k ayajurveda. The svetasvataropani ad describes the yoga, its usages and merits vividly. There are seen many more descriptions of the supreme soul and the descriptions about the individual soul in this upani ad very beautifully. Nilachal Mishra ""A Brief Study on ÅšvetÄÅ›vataropaniá¹£ad"" Published in International Journal of Trend in Scientific Research and Development (ijtsrd), ISSN: 2456-6470, Volume-3 | Issue-3 , April 2019, URL: https://www.ijtsrd.com/papers/ijtsrd21743.pdf
Paper URL: https://www.ijtsrd.com/humanities-and-the-arts/sanskrit/21743/a-brief-study-on-Å›vetÄÅ›vataropaniá¹£ad/nilachal-mishra
Divine Relationship By Ms. Varshha Paatkar
Divine Relationship which is an Art of exploring various aspects of divinity in the form of Relationships
For info log on to www.healthlibrary.com
Words here tried to describe vaak the goddess of words. vaak splits and radiates, creates the universe, she is the Shakti, she is ambaalika, the little girl running around in the universe. The article also decsribes Guru and the living words, mantra chaitanya, the serpentine horse dadhikra; the word, particle and electricity; the three forms of Shakti, ambaa, ambikaa, ambalikaa; the lessons of sweetness--madhu vidya.
Vaisheshika darshana is one of the 6 darshanas in Indian Philosophy. It is very significant for its in depth understanding of Physical and Neuro science
This article describes the goddess Gayatri(gaayatrI) as She is celebrated in the Vedas.It explains the various Vedic terms and the implications. It also demonstrates the divinity of the Sanskrit language.
Similar to Thirumanthiram-saiva siddhanta philosophy-Tamil (20)
பரம்பொருள்லிருந்து மாயை - மாயையிலிருந்து - அறியாமை - அறியாமை யிலிருந்து அகங்காரமும் அந்த அகங்காரத்திலிருந்து சுவை, ஒளி, ஊறு, ஓசை, நாற்றம் எனப்படும் ஐந்து நுண்பொருள்கள்ளும் அவற்றிலிருந்து நிலம், நீர், நெருப்பு , காற்று , ஆகாயம் என்பதும் - பருப்பொருள்களான ஐம் பூதங்களும் இந்த பஞ்சப் பூதங்களிருந்து உயிரினங்களும் உட்டாயின. மாயையினால் உண்டான பிரபஞ்சமும் மாய சரீரமும் தோன்றி மறைந்து தோன்றி மறைந்து உயிர்கள் மீண்டும் மீண்டும் பிறப்பு இறப்புகளுக்கு ஆளாகிக் வருகிறது. முடிவில் எல்லாம் அழிவுறும். (பரப் பிரம்மத்தில் ஒன்றாகக் கலந்து ஐக்கியமாகிவிடும் ) திரும்பவும் முதலிலிருந்து தொடங்கும்.
இலக்கண உருவாக்கம் என்கிற ஒன்று மனதில் நிலைபேறு நிகழும்போது அகக்காரணங்கள் பொருள் புரிதலில் உள்ள அகப் புரிதல், தர்க்க வாதங்கள் பொருள் இணை, பொருள் விரி, ஏற்றுக்கொள்ளுதல், தவிர்த்தல் , இணைதல், உள்வாங்கல், சூழ்நிலை நிகழ்வு, எதிர்நிலைக் கட்டமைப்பு, ஒன்றிற்கும் மற்றவற்றிற்கும் உள்ள தொடர்பு, ஒருங்கிணைப்பு, மாற்றம், அடுக்குமுறை, பொது அறிவு, தர்க்க அறிவு போன்றவை மேலெழும்ப, இலக்கண உருவாக்கத்தின் செயல்பாடு இவற்றிலிருந்து பிரதிபலிக்கும்
All linguistic forms have sense, but not reference.
The linguistic forms with the same sense may have different references in different situations.
Some linguistic forms with the same reference might differ in sense.
Spade: maṇveṭṭi n. hoe with a short handle: spade . a long-handled gardening tool with a thin metal blade, used mainly for weeding.This article focused on functional structure of spade (maṇveṭṭi) in Tamil and its naming , meaning , dialect forms,ideology of spade etc.,
Folk occupation is most essential for our country. It has existed since ancient
time forming the economic back bone our nation. It is necessary to protect
and preserve the data.
2. The Researcher observed that due to globalisation the ancient occupational
work, implements, and technical terms are gradually disappearing.
Implications of Technological developments mainly affect classical technical terms,
folk implements and their vocabulary.
4.Having this in mind, the researcher aims to concentrate on research in the field
of dialectology and lexicography
சொட்டு Drop- from top to bottom and also advanced or later at the stage of ooze, but the quantity of some liquid is very less. It flows down drop by drop
பொருண்மையியல்#ஒரு மனித வாழ்க்கையின் மதிப்பீடு என்பது அவனுடைய மொழியின் பொருண்மையலின் புரிதலை வைத்தே மதிப்பீடப்படுகின்றது. மொழியின் பொருள் நிறைவே மனித மனத்தின் நிறைவு.
ஒரு சொல் பல நிலைகளிலும் பெற்ற உணர்வு கூறுகளையும் அதன் பண்பு கூறுகளையும் அறிவியல் முறைப்படி விளக்குபவர் பொருண்மையியலாளர் எனப்படுகிறார்.
பொருள் உணர்வும் - புலன் உணர்வும் human sense and lexical sense
மொழி என்பது பேசுபவருக்குப் பொருள் தெளிவும் கேட்பவருக்குப் பொருள் புரிதலும் ஏற்பட வேண்டும். அப்போதுதான் மொழி பயணத்தின் வெற்றி.#சொல்லின் ‘பொருள்’ என்பது அல்லது பொருளின் புரிதல் என்பது அனுபவத்தின் அளவைப் பொருத்தது.#Neuro linguistic programming
Neuro linguistic programming I # ஒருவரால் ஒன்றை வெற்றிகரமாகச் செய்வது. அந்த செய்கை நமக்கு ஒரு வெற்றி பாதையைக் காட்டும். இதில்தான் உலகமே இயங்குகின்றது. எப்போதுமே மாதிரி – நம்மை 50% வழி நடத்துகின்றது.
Lexical sense – it is the collection of all the semantic features of the linguistic form, by the society.According to the theory of semantic fields the whole vocabulary of a language is structured into a number of semantic or conceptual fields. The semantic fields are “closely-knit sectors of the vocabulary, in which a particular sphere is divided up, classified and organized in such a way that each element helps to delimit its neighbors and is delimited by them, in each field.
Theory of semantic semantic fields heavily influenced by de Saussure’s structuralism and German idealism
Origins: ideas of Wilhelm von Humboldt and Johann Gottfried Herder in the mid 19th first proposed by German and Swiss linguist.
Dr.S.SUNDARABALU M.A;M.A;Ph.D
Assistant Professor
Department of Linguistics
Bharathiar University
Coimbatore-46 TamilNadu, India
sunder_balu@yahoo.co.in
More from Department of Linguistics,Bharathiar University (20)
What Should be the Christian View of Anime?Joe Muraguri
We will learn what Anime is and see what a Christian should consider before watching anime movies? We will also learn a little bit of Shintoism religion and hentai (the craze of internet pornography today).
The Book of Joshua is the sixth book in the Hebrew Bible and the Old Testament, and is the first book of the Deuteronomistic history, the story of Israel from the conquest of Canaan to the Babylonian exile.
The Good News, newsletter for June 2024 is hereNoHo FUMC
Our monthly newsletter is available to read online. We hope you will join us each Sunday in person for our worship service. Make sure to subscribe and follow us on YouTube and social media.
Lesson 9 - Resisting Temptation Along the Way.pptxCelso Napoleon
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In Jude 17-23 Jude shifts from piling up examples of false teachers from the Old Testament to a series of practical exhortations that flow from apostolic instruction. He preserves for us what may well have been part of the apostolic catechism for the first generation of Christ-followers. In these instructions Jude exhorts the believer to deal with 3 different groups of people: scoffers who are "devoid of the Spirit", believers who have come under the influence of scoffers and believers who are so entrenched in false teaching that they need rescue and pose some real spiritual risk for the rescuer. In all of this Jude emphasizes Jesus' call to rescue straying sheep, leaving the 99 safely behind and pursuing the 1.
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The texts are in English.
For the Video with audio narration, comments and texts in English, please check out the Link:
https://www.youtube.com/watch?v=zF2g_43NEa0
The Chakra System in our body - A Portal to Interdimensional Consciousness.pptxBharat Technology
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1. Tirumantiram and Saiva Siddhanta
Philosophy
Siddhantarathinam
Dr. S. Sundarabalu ,M.A; M.A; Ph.D
Visiting Professor ,ICCR’s Tamil Chair
Institute of Oriental Studies, Dept. of Indology
Jagiellonian University, Krakow-Poland
sunder_balu@yahoo.co.in
5. The lingam (also, linga, ling, Shiva linga, Shiv ling, Sanskrit लिङ्गं, liṅgaṃ, meaning
"mark", "sign", or "inference") is a representation of the Hindu
deity Shiva used for worship in temples. In traditional
Indian society, the linga is rather seen as a symbol of
the energy and potentiality of the God.
The lingam is often represented alongside the yoni,
a symbol of the goddess or of Shakti, female
creative energy. The union of lingam and yoni
represents the "indivisible two-in-oneness of male
and female, the passive space and active time from
which all life originates".
13. 7. Crown Center – Top of head
towards back; Connection to divinity,
spirit, bliss; Drive to transcend.
6. Third Eye – Slightly above
midpoint between eyes; Intuition,
metaphysical wisdom, stillness;
Drive to know.
5. Throat Chakra – Center of throat;
Self-expression, speaking truth;
Drive to communicate.
4. Heart Chakra – Center of chest at
breastbone; Love, compassion,
beauty, joy, balance; Drive to
connect.
3. Navel Chakra – Just below navel;
Personal power, self-definition,
boundaries; Drive to act successfully.
2. Sacral Chakra – Internal
reproductive organs; Sensuality,
creativity, abundance, passion; Drive
to create.
1. Root Chakra – Tailbone;
5/27/2014
17. Saivism
The word Hinduism is a common name which
denotes many Indian religions, including Saivism. It
is not a religion by itself. Saivism or Saiva religion is
the dominant religion of the Hindu fold.
Saiva Siddhanta (Saiva Siththaantham in Tamil) is
the philosophy of Saiva religion which considers
Lord Siva as its primary deity. Siddhanta means the
final conclusion (reached after taking into
consideration all other important views).
It is the popular philosophical system of the Tamils of
South India, based on Saiva Agamas, Upanishds,
ancient Tamil works, Thirumurais and Meykanda
Sastra works.
18. Who am I ?
Is there a God?
What are the natures of God, Soul and the cosmos?
What is my relationship with God and the worldly
things?
What is the reason for happenings in life over which
one has no control?
Such questions often arise in any philosophical
system. Saiva Siddhanta gives plausible answers
19. Eternal Entities
Saiva Siddhanta believes in the three eternal
entities of God, Soul and Bondage (materials of
bondage). These are called Pati,
Pasu and Pasam respectively in Siddhanta
philosophy.
Pati means Lord (of the souls) who is God.
Pasam means bondage.
Pasu means that which is under bondage.
All things known and perceived are included in these
three categories. According to Saiva Siddhanta God
is one, Souls are many and Pasam consists of three
impurities (malams) called Anava (anavam),
Karma (kanmam) and Maya (mayai). Like Pati who
20. Existence of God and other eternal entities is
established by various epistemological means.
Logical arguments, based on sense perception,
inference and scripture are important means of
proving their existence.
Anything that has a beginning, existence and decay
is made by someone. It has a maker. Our physical
body including the mental and psychological
equipments, the world and the worldly things had a
beginning. They exist for a certain period of time and
then decay. They, therefore, have a maker who is
God. Existence of God is thus established by
inference. The existence of other entities is also
established similarly by various means.
21. God: Siva (Sivam) is the name given to their God by
the Saivites. Siva means One who is perfect and /or
auspicious. His inherent nature is wisdom. He is with
infinite love to benefit the souls. It is His Grace which
is part of Him. Like the sun and its light, He remains
inseparable with his Sakthy which is
Grace. Sakthy literally means power or energy. He is
omnipresent. The Tamil word for God, Kadavul,
meaning One who resides outside and inside,
22. Soul: According to Saiva Siddhanta, Souls are many.
No two persons or beings are alike. We may therefore,
conclude that every living being has a soul of its
own. Anma and uyir are other names for soul. Soul
has the capabilities to know, act and desire. These are
called its gnana sakthy, kriya sakthy and iccha
sakthy respectively.
These capabilities are impaired by the associated
entity calledanava. Soul has a dependant nature and
behaves like the one on which it depends. When it
depends on the worldly things, it behaves like them.
When it depends on God, it behaves like a divine
being. This nature of dependency is called in Tamil as
‘Sarnthathan Vannamathal’.
23. The most respected shaivite scriptures in thamiz
the thirumuRais , were composed almost in the first
millenium developed the in the thamiz people the
spiritual nourishment. Based on these holy texts
and developed on the fertility they made in the
thought process gave rise to many philosophers
dwelling in the highly complex question of the
Supreme, soul and surroundings and their inter-
relationship.
Among them four are quite significant and are
referred to as sandhAnak kuravargaL. The texts
which are explanatory/ commentory texts of shiava
sidhdhantha, that were written in this period of 12th
to 14th century are called santhAna nulgal or
meykaNda nUlgaL.
24.
25. While the rest of the thirumuRais are singing the
glory of Lord shiva, the nineth thirumuRai
thirumanthiram is the one that deals in detail about
the philosophy and yoga. These santhAna texts are
absolutely dedicated for philosophical discussions.
These texts analyse the various factors, logics and
experiences, refute and support the various
philosophies on the ground of raising and answering
questions. These are excellent food for thought and
are Shaiva sidhdhanthic philosophical tutorials.
Tamil Shaivite Literature taalapuraanam and etc : 705
சித்தாந்த சாத்திரம் – 14 chaaththiram (shaastram)-
guidelines or philosophical treatises
http://www.shaivam.org/siddhanta/san.htm
27. சிவஞான ப ாதம்-Sivagnana
Bodham
1. அவன் அவள் அதுவவனும் அடவ மூவிடன டையின்,
பதாற்றிய திதிபய வயாடுங்கி ைலத்துளதாம்,
அந்தம் ஆதி என்ைனார் புலவர்.
Because the world, consisting of things male, female and
neuter, is subject to the three operations (production,
maintenance, and dissolution), it is an entity produced (by an
Agent).Having dissolved, it comes into being again because of
Impurity. The end is the beginning, say the wise
1. The world perceived to exist in forms male, female, and
neuter undergoes production, maintenance, and dissolution; for,
beside maintenance, production and dissolution also are seen.
http://www.shaivam.org/tamil/sansivae.pdf
28. 2. அடவபய தாபன யாயிரு விடனயின் பபாக்குவரவுபுரிய
ஆடணயின் ெீக்கைின்றி ெிற்குைன்பற.
He, being one with souls and other than souls,
abides in inseparable union with the Power, so that
souls experience going and coming because of
twofold works.
http://www.shaivam.org/english/sen-san-sivagnana-botham-jmnp.htm
29. 3. உளது, இலவதன்றலின், எனதுைவலன்றலின் ஐம்புலன்,
ஒடுக்கம் அறிதலின், கண்படில் உண்டிவிடனயின்டையின்,
உண்ர்த்த உணர்தலின், ைாயாவியந்திரனுவினுள் ஆன்ைா.
By saying that it is not, by saying ‘my body’, by
knowing of the five senses, by knowledge when they
are suppressed, by the absence of feeling and
activity in sleep, by knowing when caused to know,
(it is proved that) there is a soul in the body which is
an instrument produced by Maya.
30. 4.அந்தக்கரணம் அவற்றின் ஒன்றன்று,
சந்தித்தது ஆன்ைா, சகசைலத்துணராது
அடைச்சு அரசு ஏய்ப்பெின்று அஞ்சவத்டதத்பத.
FOURTH SUTRA
The soul is not one of the inner faculties. But
being without knowledge owing to Innate Impurity,
it is associated with them like a king with his
ministers, and has five states.
31. 5. விளம்பிய உள்ளத்து வைய்வாய் கண் மூக்கு
அளந்தளந்தறியா ஆங்கடவபபாலத் தாம்தம் உணர்வின்
தைியருள் காந்தம் கண்ை பசாசத்தடவபய.
FIFTH SUTRA
Though body, mouth, eye, nose (and ear) perceive by
the help of the soul, they do not know. Like them, souls,
(though they know), by the grace of the Peerless One in
their knowing(do not know). They are like the iron in the
presence of the magnet
The five senses perceive by the help of the soul: for
unless the soul in union with them perceives, they
cannot perceive. (a) When the soul like a king is there
ruling the five senses, the five senses do not know the
soul. The soul does not perceive unless it perceives in
the senses; and if the soul does not perceive, the eye
32. 7. யாடவயும் சூனியம் சத்வததிராதலின்,
சத்பதயறியாது, அசத்திலது அறியாது
இருதிறன் அறிவுளது இரண்ைலா ஆன்ைா
SEVENTH SUTRA
In the presence of the real all things are non-
existent; so the real does not know (them).The non-
real is not; so it cannot now(the real).(Therefore)that
which knows both is the soul which is neither.
33. 11. காணும் கண்ணுக்குக் காட்டும் உளம் பபால்
காணவுளத்டதக்கண்டு காட்ைலின், அயரா அன்பின்
அரன் கழல்வசலுபை.
Like the soul which makes the seeing eye to see-in
order that the soul may see, the Lord sees, and
makes the soul to see. Therefore in unforgetting
love the soul reaches the feet of Hara
35. Tirumantiram- Tirumoolar got initiated by his guru
Nandhi devar, he lived for 3000 years and composed
Tirumandiram
Tirumular (Tamil:திருமூலர் ) was a Tamil Shaivite
mystic and writer, considered one of the sixty-three
Nayanars and one of the 18 Siddhars. His main work,
the Tirumantiram, which consists of over 3000 verses,
forms a part of the key text of the Tamil Shaiva
Siddhanta, the Tirumurai.
Legend has it that Tirumūlar was a travelling Shaiva
saint and scholar from Kailash who used his yogic
powers to transmigrate (To pass into another body after death) into the body
of a southern cowherd, Mūlan. He would wake up from
a state of intense meditation once a year and
36. The Nayanar is said to have been one of the eight
students of Tirunandi Devar. Tirumūlar, desiring to see
Agastya Rishi in the Pothia Hills, left Kailasa and
journeyed southwards. On his way, he visited many
Saivite shrines. When he came to Tiruvavaduthurai, he
took a bath in the Kaveri River then went to the Temple.
Upon leaving the Temple and walking along the banks of
the Kaveri, he noticed a herd of cows crying because
their herder had died. Wanting to pacify the grief stricken
cows, the Nayanar entered the body of the cowherd after
safely depositing his own body in the trunk of a tree.
Mūlan, the cowherd, was a resident of Sattanur and
drove the cows back into the village in the evening.
Mūlan’s wife was expecting the return of her husband
but when she approached him, he would not allow her to
touch him, but said: ‘Oh lady, I am not your husband.
37. The cowherd's wife complained to the village elders
about her husband’s conduct. They examined him
and after they came to the conclusion that he was a
great Yogi who had attained spiritual eminence,
instructed the lady to have no further contact with
him. The next day, Tirumular followed the cows, but
could not find his body in the trunk of the tree, where
he had left it. It was the Lord’s Leela. Lord Siva
wanted Tirumular Nayanar to write a book in Tamil
on Saiva Philosophy, containing the essence of all
Siva Agamas. Tirumular understood the Lord’s wish
and returned to Tiruvavaduthurai.
40. Why i preserve body
Time was when I despised the body
But than I saw the god with in
And the body , I realized , is the lord's temple
And so I began preserving it
With care infinite -725
725.உைம்பிடன முன்னம் இழுக்வகன் றிருந்பதன்
உைம்பினுக் குள்பள யுறுவபாருள் கண்பைன்
உைம்புபள உத்தைன் பகாயில்வகாண் ைான் என்று
உைம்பிடன யானிருந் பதாம்புகின் பறபன
41. Where is the temple of God today?
http://www.hummaa.com/music/album/thiru-moolarin-thiru-mandhiram-thiruthani-n-swaminathan/22696
42. 1. Inner core (uLLam; the spiritual heart) is the great temple (perum
kOvil); Fleshy body, the seat of the soul, (the place of union with
Paramaatma) is the temple;
2. For the compassionate Lord, the mouth is the tower-
entrance;
3. For those with mental clarity, jeevan (life force; soul) soul is
the Shivalingam;
4. The (deceiving) - five senses are the burning
lamps with within the temple.
1823 Soul is Siva Linga
For the Bounteous Lord
This heart is the sanctum holy,
The fleshly body is temple vast
The mouth is the tower gate;
To them that discern,
Jiva is Sivalinga;
The deceptive senses but the lights that illume
1823உள்ளம் வபருங்பகாயில் ஊனுைம்பு ஆலயம்
வள்ளற் பிரானார்க்கு வாய்பகா புரவாசல்
வதள்ளத் வதளிந்தார்க்குச் சீவன் சிவலிங்கம்
கள்ளப் புலன்ஐந்தும் காளா ைணிவிளக்பக. 1
45. 2008
அணுவில் அணுவிடன ஆதிப் பிராடன
அணுவில் அணுவிடன ஆயிரங் கூறிட்டு
அணுவில் அணுடவ அணுகவல் லார்கட்கு
அணுவில் அணுடவ அணுகலும் ஆபை. 2
2008 Lord is Atom-Within-Atom
The Lord is the Beginning of all,
He is the Atom-within-the-atom;
Divide an atom within the atom,
Into parts one thousand,
They who can thus divide
That atom within the atom
May well near the Lord,
He, indeed, is the Atom-within-the-
atom.
47. 2804: How Siva is Within
The Lord is in our heart,
As Aum is He there,
As Fire is He there,
As Order is He there,
As Space in body is He there,
He, the One Being.
2804உள்ளத்துள் ஓம்என்ற ஈசன் ஒருவடன
உள்ளத்து பளயங்கி யாய ஒருவடன
உள்ளத்து பளெீதி யாய ஒருவடன
உள்ளத்து பளயுைல் ஆகாய ைாபை. 1
49. 2671: God's Form
As mouth, eye, body and life
The Yoga-God is;
Beyond earth, water, fire, wind and
sky
Void His Form is.
2671உண்ணும் வாயும் உைலும் உயிருைாய்க்
கண்ணுைா பயாகக் கைவுள் இருப்பது
earth
space
air
fire
water
51. 2701வாவயாடு கண்ைம் இதயம் ைருவுந்தி
ஆய இலிங்கம் அவற்றின்பைல் அவ்வாய்த்
தூயபதார் துண்ைம் இருைத் தகம்வசல்லல்
ஆயதுஈ றாம்ஐந்பதாடு ஆம்எழுத்து அஞ்சுபை. 4
2701: How Aum and the Five Letters are
Distributed in the Six
Centers
In the six Adharas (centers) within
Are distributed the Five Letters and Aum;
That comprise Aum Nama Sivaya (Na, Ma, Si,
Va, Ya);
In the Muladhara is Na
In the Svadhishtana is Ma
In the Navel Center is Si
In the Heart Center is Va
In the Throat Center is Ya
In the Eye-brow Center is Aum.
52. 52
Touch Skin Illusion na
Taste Tongue Arrogan
ce
ma
Sight Eye God ci
Smell Nose Power va
Ear Sound Soul ya
54. 2941உருவிலி ஊனிலி ஊனம்ஒன்று இல்லி
திருவிலி தீதிலி பதவர்க்கும் பதவன்
வபாருவிலி பூதப் படையுடை யாளி
ைருவிலி வந்துஎன் ைனம்புகுந் தாபன. 6
2941: Attributes of Siva
Formless is He,
Body less is He,
Blemish less is He,
Rich less is He,
Harmless is He,
Celestial of celestials is He,
Contention less is He,
Bhoota-army possessed is He,
Attachment less is He,
He entered my thoughts.
56. 270: Love and Siva are One
The ignorant prate that Love and Siva are two,
But none do know that Love alone is Siva
When men but know that Love and Siva are the
same,
Love as Siva, they e'er remained.
270.
அன்பு சிவம் இரண்டு என்பர் அறிவிலார்
அன்பப சிவைாவது ஆரும் அறிகிலார்
அன்பப சிவைாவது ஆரும் அறிந்தபின்
அன்பப சிவைாய் அைர்ந்திருந் தாபர. 1
58. 145: How Soon the Dead are Forgotten
The neighbours gathered wailing loud and long,
Denied him now a name, called him corpse,
And bore him to the burning ghat and the body burnt,
Then a ceremonial dip--and memory dies as the hours
lapse.
ஊவரலாம் கூடி ஒலிக்க அழுதிட்டுப்
பபாடன ெீக்கிப் பிணவைன்று பபாட்டுச்
சூடரயங் காட்டிடைக் வகாண்டுபபாய்ச் சுட்டிட்டு
ெீரினில் மூழ்கி ெிடனப்வபாழிந் தார்கபள. 3
60. 252: Charity is Within Reach of All
Easy to all to offer in worship a green leaf to the
Lord,
Easy to all to give a mouthful to the cow,
Easy to all to give a handful, sitting down to eat,
Easy to all, good, kind words on others to bestow.
யாவர்க்கு ைாம்இடற வற்குஒரு பச்சிடல
யாவர்க்கு ைாம்பசு வுக்வகாரு வாயுடற
யாவர்க்கு ைாம் உண்ணும் பபாவதாரு டகப்பிடி
யாவர்க்கு ைாம்பிறர்க்கு இன்னுடர தாபன. 2
61. ‘Among the many revelations that Mohenjadaro and
Harappa have in store for us, none perhaps is more
remarkable than this discovery that Saivism has a
history going back to the chalcolithic age’ – John Marshall
The Saiva religion and its philosophy are praised
highly by scholars.
‘Saivism is the oldest pre-historic religion of S.
India’ – G.U.Pope
‘One of the most closely reasoned religious
philosophies found anywhere in
the world’. – John H. Piet