Wednesday, September 17, 2014

Who is GURU ?

The Guru is God Himself manifesting in a personal form to guide the aspirant. Grace of God takes the form of the Guru. To see the Guru is to see God. The Guru is united with God. He inspires devotion in others. His presence purifies all.

The Guru is verily a link between the individual and the immortal. He is a being who has raised himself from this into That, and thus has free and unhampered access into both the realms. He stands, as it were, upon the threshold of immortality; and, bending down he raises the struggling individuals with his one hand, and with the other lifts them up into the empyrean of everlasting joy and infinite Truth-Consciousness.


To be a Guru, one must have a command from God.
Mere study of books cannot make one a Guru. One who has studied the Vedas, and who has direct knowledge of the Atman (Self) through Anubhava (experience), can alone be enrolled as a Guru. A Jivanmukta or liberated sage is the real Guru or spiritual preceptor. He is the Sadguru. He is identical with Brahman or the Supreme Self. He is a Knower of Brahman.

A Sadguru is endowed with countless Siddhis (psychic powers). He possesses all divine Aisvarya (powers), all the wealth of the Lord.

Possession of Siddhis, however, is not the test to declare the greatness of a sage or to prove that he has attained Self-realization. Sadgurus generally do not exhibit any miracle or Siddhi. Sometimes, however, they may do so in order to convince the aspirants of the existence of super physical things, give them encouragement, and instill faith in their hearts.

The Sadguru is Brahman Himself. He is an ocean of bliss, knowledge, and mercy. He is the captain of your soul. He is the fountain of joy. He removes all your troubles, sorrows, and obstacles. He shows you the right divine path.

He tears your veil of ignorance. He makes you immortal and divine. He transmutes your lower, diabolical nature. He gives you the rope of knowledge, and takes you up when you are drowning in this ocean of Samsara (cycle of birth and death). Do not consider him to be only a man. If you take him as a man, you are a beast. Worship your Guru and bow to him with reverence.

Guru is God. A word from him is a word from God. He need not-teach anything. Even his presence or company is elevating, inspiring, and stirring, His very company is self-illumination. Living in his company is spiritual education. Read the Granth-saheb (the holy scripture of the Sikh religion). You will come to know the greatness of the Guru.

Man can learn only from man, and hence God teaches through a human body. In your Guru, you have your human ideal of perfection. He is the pattern into which you wish to mould yourself. Your mind will readily be convinced that such a great soul, is fit to be worshipped and revered.

Guru is the Moksha-dvara (door to liberation). He is the gateway to the transcendental Truth-Consciousness. But, it is the aspirant who has to enter through it. The, Guru is a help, but the actual task of practical Sadhana (spiritual practice) falls on the aspirant himself.

For a beginner in the spiritual path, a Guru is necessary. To light a candle, you need a burning candle. Even an illumined soul alone can enlighten another soul.

Some do meditation for some years independently. Later on, they actually feel the necessity of a Guru. They come across some obstacles in the way. They are unable to know how to obviate these impediments or stumbling blocks. Then they begin to search for a Master.

Only the man who has already been to Badrinath will be able to tell you the road. In the case of the spiritual path, it is still more difficult to find your way. The mind will mislead you very often. The Guru will be able to remove pitfalls and obstacles, and lead you along the right path. He will tell you: "This road leads you to Moksha (liberation); this one leads to bondage". Without this guidance, you might want to go to Badrinath, but find yourself in Delhi!

The scriptures are like a forest. There are ambiguous passages. There are passages which are apparently contradictory. There are passages which have esoteric meanings, diverse significance, and hidden explanations. There are cross-references. You are in need of a Guru or Preceptor who will explain to you the right meaning, who will remove doubts and ambiguities, who will place before you the essence of the teachings.

A Guru is absolutely necessary for every aspirant in the spiritual path. It is only the Guru who will find out your defects. The nature of egoism is such that you will not be able to find out your own defects. Just as a man cannot see his back, so also he cannot see his own errors. He must live under a Guru for the eradication of his evil qualities and defects.

The aspirant who is under the guidance of a Master or Guru is safe from being led astray. Satsanga or association with the Guru is an armour and fortress to guard you against all temptations and unfavourable forces of the material world.

Cases of those who had attained perfection without study under any Guru should not be cited as authority against the necessity of a Guru; for, such great men are the anomalies of spiritual life, and not the common normality. They come into existence as spiritual masters as a result of the intense service, study, and meditation practiced in previous births. They had already studied under the Guru. The present birth is only its continuative spiritual effect. Hence, the importance of the Guru is not lessened thereby.

Some teachers mislead their aspirants. They say unto all: "Think for yourself. Do not surrender yourself to any Guru". When one says, "Do not follow any Guru!", he intends to be the listeners' Guru himself. Do not approach such pseudo-Gurus. Do not hear their lectures.

All great ones had their teachers. All the sages, saints, prophets, world- teachers, incarnations, great men, have had their own Gurus, however great they might have been. Svetaketu learnt the nature of Truth from Uddalaka, Maitreyi from Yajnavalkya, Bhrigu from Varuna, Narada from Sanatkumara, Nachiketas from Yama, Indra from Prajapati; and several others humbly went to wise ones, observed strict Brahmacharya, practised rigorous discipline, and learnt Brahma-vidya (the science of God) from them.

Lord Krishna sat at the feet of His Guru Sandeepani. Lord Rama had Guru Vasishtha who gave Him Upadesha (spiritual advice). Lord Jesus sought John to be baptised by him on the banks of the river Jordan. Even Devas (celestial beings) have Brihaspati as their Guru. Even the greatest among the divine beings sat at the feet of Guru Dakshinamurti.

A neophyte must have a personal Guru first. He cannot have God as Guru to begin with. He must have a pure mind. He must have ethical perfection. He, must be intensely virtuous. He must be above body-consciousness. Then alone can he have God as Guru.

If you find peace in the presence of a Mahatma (great soul), if you are inspired by his speeches, if he is able to clear your doubts, if he is free, from greed, anger, and lust, if he is selfless, loving, and I-less, you can take him as your Guru. He who is able to clear your doubts, he who is sympathetic in your Sadhana, he who does not disturb your beliefs but helps you on from where you are, he in whose very presence you feel spiritually elevated-he is your Guru. Once you choose Your Guru, implicitly follow him. God will guide you through the Guru.

Do not use your reason too much in the selection of your Guru. You will fail if you do so. If you fail to get a first-class Guru, try to follow the instructions of the Sadhu (a spiritual person) who is treading the path for some years, who has purity and other virtuous qualities, and who has some knowledge of the scriptures. Just as a student of the Intermediate class will be able to teach a student of Third Form when a professor with M.A. qualification is not available, just as a sub-assistant surgeon will be able to attend on a patient when the civil surgeon is not available, this second- class type of Guru will be able to help you.

If you are not able to find out even this second-class type of Guru, you can follow the teachings contained in the books written by realized saints like Sri Sankara, Dattatreya, and others. You can keep a photo of such a realized Guru, if available, and worship the same with faith and devotion. Gradually you will get inspiration, and the Guru may appear in dream and initiate and inspire you at the proper time. For a sincere Sadhak (aspirant), help comes in a mysterious manner. When the time is ripe, the Guru and the disciple are brought together by the Lord in a mysterious way.

Just see how the Lord has helped the devotees in the following instances. Eknath heard an Akasavani (a voice from the sky). It said, "See Janardan Pant at Deva Giri. He will put you in the proper path and guide you." Eknath acted accordingly and found his Guru. Tukaram received his Mantra, Rama Krishna Hari, in his dream. He repeated this Mantra and had Darshan (vision) of Lord Krishna. Lord Krishna directed Namdev to get his higher initiation from a Sannyasin (renunciate) at Mallikarjuna. Queen Chudalai assumed the form, of Kumbha Muni, appeared before her husband Sikhidhwaja in the forest, and initiated him in the mysteries of Kaivalya (state of absolute independence). Madhura Kavi saw a light in the firmament for three days consecutively. It guided him and took him to his Guru Nammalvar who was sitting in Samadhi underneath a tamarind tree near Tinnevelly. Vilvamangal was very much attracted to Chintamani, the dancing woman. The latter became his Guru. Tulasidas received instructions from an invisible being to see Hanuman and, through Hanuman, to get Darshan of Sri Rama.

Competent disciples are never in want of a competent Guru. Realized souls are not rare. Ordinary ignorant-minded persons cannot easily recognize them. Only a few persons, who are pure and embodiments of all virtuous qualities, can understand realized souls, and they only will be benefited in their company.

So long as there is a world, there are Gurus and Vedas to guide the struggling souls in the path of Self-realization. The number of realized souls may be less in the Iron Age when compared with the Satya Yuga (age of Truth), but they are always present to help the aspirants. Let each man take the path according to his capacity, temperament, and understanding. His Sadguru will meet him along that path.


Man has a twofold duty here on earth-to preserve his life, and to realize his Self. To preserve his life, he has to learn to work for his daily bread. To realize his Self, he has to serve, love, and meditate. The Guru who teaches him the knowledge of worldly arts is the Siksha Guru. The Guru who shows him the path of Realization is the Diksha Guru. Siksha Gurus can be many-as many as the things he wishes to learn. The Diksha Guru can be only one-the one who leads him to Moksha.


Do not dig here and there shallow pits for getting water. The pits will dry up soon. Dig a very deep pit in one place. Centralize all your efforts here. You will get good water that can supply you throughout the year. Even so, try to imbibe thoroughly the spiritual teachings from one preceptor alone. Drink deep from one man. Sit at his feet for some years. There is no use of wandering from one man to another man, out of curiosity, losing faith in a short time. Do not have the ever-changing mind of a prostitute. Follow the spiritual instructions of one man only. If you go to several people and follow the instructions of many persons, you will be bewildered. You will be in a dilemma.

From a doctor, you get a prescription. From two doctors, you get consultation. From three doctors, you get your own cremation. Even so, if you have many Gurus, you will be bewildered. You will be at a loss to know what to do. One Guru will tell you: "Do Soham Japa". Another will tell you: "Do Japa of Sri Ram”. A third Guru will tell you: "Hear Anahat (mystic) sounds". You will be puzzled. Stick to one Guru and follow his instructions.

Listen to all, but follow one. Respect all, but adore one. Gather knowledge from all, but adopt the teachings of one Master. Then you will have rapid spiritual progress.

Spiritual knowledge is a matter of Guru-parampara. It is handed down from Guru to disciple. Gaudapadacharya imparted Self-knowledge to his disciple Govindacharya; Govindacharya to his disciple Sankaracharya; Sankaracharya to his disciple Suresvaracharya. Matsyendranath imparted knowledge to his disciple Gorakhnath; Gorakhnath to Nivrittinath; Nivrittinath to Jnanadeva. Totapuri imparted knowledge to Sri Ramakrishna, and Ramakrishna to Swami Vivekananda. It was Ashtavakra who moulded the life of Raja Janaka. It was Gorakhnath who shaped the spiritual destiny of Raja Bhartrihari. It was Lord Krishna who made Arjuna and Uddhava get themselves established in the spiritual path when their minds were in an unsettled state.

Just as you can give an orange to a man and take it back, so also spiritual power can be transmitted by one to another and taken back also. This method of transmitting spiritual power is termed “Shakti Sanchara.”

Birds keep their eggs under their wings. Through heat the eggs are hatched. Fish lay their eggs and look at them. They are hatched. The tortoise lays its eggs and thinks of them. They are hatched. Even so the spiritual power is transmitted by the Guru to the disciple through touch (Sparsha) like birds, sight (Darshana) like fish, and thinking or willing (Sankalpa) like the tortoise.
The transmitter, the Yogi-Guru, sometimes enters the astral body of the student and elevates his mind through his power. The Yogi (operator) makes the subject (Chela) sit in front of him and asks him to close his eyes and then transmits his spiritual power. The subject feels the spiritual power actually passing from Muladhara Chakra higher up to the neck and top of the head.

The disciple does various Hatha Yogic Kriyas, Asanas, Pranayamas, Bandhas, Mudras, etc., by himself. The student must not restrain his Iccha-Sakti. He must act according to the inner Prerana (inner goading or stirring). The mind is highly elevated. The moment the aspirant closes his eyes, meditation comes by itself. Through Sakti-Sanchara Kundalini is awakened by the grace of the Guru in the disciple. Sakti Sanchara comes through Parampara. It is a hidden mystic science. It is handed down from the Guru to the disciple.

The disciple should not rest satisfied with the transmission of power from the Guru. He will have to struggle hard in Sadhana for further perfection and attainments.

Sakti Sanchara is of two kinds, viz., lower and higher. The lower one is Jada Kriya only wherein one automatically does Asanas, Bandhas and Mudras without any instructions when the Guru imparts the power to the student. The student will have to take up Sravana, Manana and Nididhyasana for perfection. He cannot depend upon the Kriya alone. This Kriya is only an auxiliary. It gives a push to the Sadhaka. A fully-developed Yogi only possesses the higher kind of Shakti-Sanchara.
Lord Jesus, through touch, transmitted his spiritual power to some of his disciples (Master’s Touch). Samartha Ramdas touched a prostitute. She entered into Samadhi. Sri Ramakrishna Paramahamsa touched Swami Vivekananda. Swami Vivekananda had superconscious experiences. He struggled hard for seven years more even after the touch for attaining perfection. Lord Krishna touched the blind eyes of Vilvamangal (Surdas). The inner eye of Surdas was opened. He had Bhava Samadhi. Lord Gouranga, through his touch, produced Divine intoxication in many people and converted them to his side. Even atheists danced in ecstasy in the streets by his touch and sang songs of Hari. Glory, glory to such exalted Yogic Gurus.


Be silent [ SUMMAIRU ] GURU  will take you ..


A disciple is he who follows the instructions of the Guru to the letter and spirit, and who propagates the teachings of the Guru to less evolved souls in the path till the end of his life.

A true disciple is concerned only with the divine nature of the Guru. The Guru's action as man is not the disciple's concern. He is totally oblivious of it. To him, the Guru is Guru even if he acts unconventionally. Always remember that the nature of a saint is unfathomable. Judge him not. Measure not his divine nature with the inadequate yardstick of your ignorance. Criticize not your Guru's action which is done on universal vision.

True discipleship opens the vision. It kindles the spiritual fire. It awakens the dormant faculties. It is most necessary in one's journey along the spiritual path. Guru and disciple become one. The Guru blesses, guides, and inspires the disciple. He transmits his spiritual power to him. He transforms and spiritualizes him.

To approach a Guru, you must be a proper Adhikari (qualified person). Correct understanding, non-attachment to worldly objects, serenity of mind, restraint of the senses, absence of base passions, faith in the Guru, and devotion to God are the necessary equipment with which the aspirant has to approach the Guru.

The Guru will impart spiritual instructions only to that aspirant who thirsts for liberation, who duly obeys the injunctions of the Shastras, who has subdued his passions and senses, who has a calm mind, and who possesses virtuous qualities like mercy, cosmic love, patience, humility, endurance, forbearance, etc. Initiation into the mysteries of Brahman will fructify only when the disciple's mind becomes desire less, and will produce Jnana in it.

Aspirants should direct their whole attention in the beginning towards the removal of selfishness by protracted service to the Guru. Serve your Guru with divine Bhava(feeling). The cancer of individuality will be dissolved.

The captain of a ship is ever alert. A fisherman is ever alert. A surgeon in the operation theatre is ever alert. Even so, a thirsting hungry disciple should be ever alert in the service of his Guru. Live to serve the Guru. You must watch for opportunities. Do not wait for invitation. Volunteer yourself for the Guru's service.

Serve your Guru humbly, willingly, unquestioningly, unassumingly, ungrudgingly, untiringly, and lovingly. The more your energy you spend in serving your Guru, the more the divine energy will flow into you. He who serves the Guru serves the whole world. Serve the Guru without selfish ends. Scrutinize your inner motives while doing service to the Guru. Service must be done to the Guru without expectation of name, fame, power, wealth, etc.

Obedience to the Guru is better than reverence. Obedience is precious virtue, because if You try to develop the virtue of obedience, the ego, the arch-enemy on the path of Self-realization, slowly gets rooted out.

Only the disciple who obeys his Guru can have command over his lower self. Obedience should be very practical, whole-hearted, and actively persevering. True obedience to Guru neither procrastinates nor questions. A hypocritical disciple obeys his Guru from fear. The true disciple obeys his Guru with pure love, for love's sake.

Learn how to obey. Then alone you can command. Learn how to be a disciple. Then alone you can become a Guru.
Give up the delusive notion that to submit to the preceptor, to obey him, and to carry out his instructions is slavish mentality. The ignorant man thinks that it is beneath his dignity and against his freedom to submit to another man's command. This is a grave blunder. If you reflect carefully, you will see that your individual freedom is, in reality, an absolutely abject slavery to your own ego and vanity. It is the vagaries of the sensual mind. He who attains victory over the mind and the ego is the truly free man. He is the hero. It is to attain this victory that man submits to the higher spiritualized personality of the Guru. By this submission, he vanquishes his lower ego and realizes the bliss of infinite consciousness.

The spiritual path is not like writing a thesis for the Master of Arts degree. It is quite a different line altogether. The help of a teacher is necessary at every moment. Young aspirants become self-sufficient, arrogant, and self-assertive in these days. They do not care to carry the orders of a Guru. They do not wish to have a out Guru. They want independence from the very beginning. They think they are in the Turiya Avastha (the state of super consciousness) when they do not know even the A-B-C of spirituality or truth. They mistake licentiousness or "having their own ways and sweet will” for freedom. This is a serious, lamentable mistake. This is the reason why they do not grow. They lose their faith in the efficacy of Sadhana and in the existence of God. They wander about in a happy-go-lucky manner, without any aim, from Kashmir to Gangotri, and from Gangotri to Ramesvaram, talking some nonsense on the way, something from Vichara Sagar, something from Panchadasi, and posing as Jivanmuktas (liberated beings).

If you want to drink water at the tap, you will have to bend yourself. Even so, if you want to drink the spiritual nectar of immortality which flows from the holy lips of the Guru, you will have to be an embodiment of humility and meekness.

The lower nature of the mind must be thoroughly regenerated. The aspirant says to his preceptor: "I want to practice Yoga. I want to enter into Nirvikalpa Samadhi. I want to sit at your feet. I have surrendered myself to you". But he does not want to change his lower nature and habits, old character, behavior, and conduct.

One's individual ego, preconceived notions, pet ideas and prejudices, and selfish interests should be given up. All these stand in the way of carrying out the teachings and instructions of one's Guru.
Lay bare to your Guru the secrets of your heart. The more you do so, the greater the Guru's sympathy, which means an accession of strength to you in the struggle against sin and temptation.
The aspirant, before he desires the grace of the Master, should deserve it. The supply of divine grace comes only when there is a real thirst in the aspirant, and when he is fit to receive it.
The Guru's grace descends upon those who feel utterly humble and faithful to him. Faith is confidence and trust in the Guru. Faith is firm conviction of the truth of what is declared by the preceptor by way either of testimony or authority, without any other evidence or proof. The disciple who has faith in the Guru argues not, thinks not, reasons not, and cogitates not. He simply obeys, obeys, and obeys.

The disciple's self-surrender to the Guru and the Guru's grace are interrelated. Surrender draws down the Guru's grace, and the grace of the Guru makes the surrender complete.
The Guru's grace works in the form of Sadhana in the aspirant. If an aspirant sticks to the path tenaciously, this Is the grace of the Guru. If he resists when temptation assails him, this is the grace of the Guru. If people receive him with love and reverence, this is the grace of the Guru. If he gets all bodily wants, this is the grace of the Guru. If he gets encouragement and strength when he is in despair and despondency, this is the grace of the Guru. If he gets over the body-consciousness and rests in his own Ananda Svarupa (the form of bliss), this is the grace of the Guru. Feel his grace at every step, and be sincere and truthful to him.

The Guru teaches through personal example. The day-to-day conduct of the Guru is a living ideal to the disciple who is observant. The life of the Guru is a living sermon to the sincere disciple. By constant contact, the disciple imbibes the virtues of his Guru. He is moulded gradually. Study the Chhandogya Upanishad. You will find that Indra stayed with Prajapati for a period of a hundred and one years and served him whole-heartedly.

The Guru alone knows the spiritual needs of his disciples. He will give Upadesha (spiritual advice) according to the disciple's temperament and evolution. This Upadesha should be kept a secret. Discussion among disciples will lead to criticism of the Guru and slackness in Sadhana. There will be no spiritual progress. Follow the Guru's Upadesha to the very letter. Remember it is meant for you only. The other disciples have received Guru- upadesha, too. Let them follow it. Do not impose the Upadesha you have received on others.

The student can imbibe or draw from his teacher in proportion to his degree of faith. When the Guru comes to the aspirant to give spiritual instructions, if the aspirant does not pay any attention, if he is self- sufficient and heedless, if he bolts the door of his heart, he is not benefited.

The SADGURU communicates the secret knowledge of the Upanishads to his trusted disciples only after repeated entreaty and severe testing. Sometimes, the Guru may even tempt his disciple, but the latter should overcome the temptation by firm faith in the Guru.

In days of yore, the tests were very severe. Once Gorakhnath asked some of his students to climb up a tall tree and throw themselves, head downwards, on a very sharp trident or Trisula. Many faithless students kept quiet. But one faithful student at once climbed up the tree with lightning speed and hurled himself downwards. He was protected by the invisible hand of Gorakhnath. He had immediate Self-realization.

The Guru tests the students in various ways. Some students misunderstand him and lose their faith in him. Hence they are not benefited.

The best disciple is like petrol or aviation spirit. Even from a great distance, he will instantly react to the spark of the Guru's Upadesha.

The second class disciple is like camphor. A touch awakens his inner spirit and kindles the fire of spirituality in him.

The third class of disciple is like coal. The Guru has to take great pains in order to awaken the spirit in him.

The fourth class of disciple is like a plantain stem. No efforts will be of any avail over him. Whatever the Guru may do, he remains cold and inert.

Two things are necessary for a beautifully finished idol or image. One is a perfect, faultless, good piece of marble; the second is the expert sculptor. The piece of marble should but unconditionally remain in the hands of the sculptor in order to be carved and chiseled into the fine image. So too, the disciple has but to cleanse himself, purify himself, and make himself a perfectly faultless piece of marble, and placing himself under the expert guidance of his Master, allow to be carved out and chiseled into the image of God.


Be silent [ SUMMAIRU ] GURU  will take you ..

Tuesday, September 16, 2014

தோப்புக்கரணம் [ Super Brain Yoga ]


நம் நாட்டில் விநாயகரை வழிபடும் போதும்....,

படிக்கும் வயதில் ஆசிரியர் தண்டனையாக செய்ய சொல்வதும் “தோப்புக்கரணம்”

தோப்புக்கரணத்தின் பயன்கள்.. மூளைசெல்கள் புத்துணர்ச்சி பெறுகின்றன நாடிகள் சுத்தம் பெறுகின்றன.

நம் உடலிலுள்ள நரம்பு மண்டலங்கள் அனைத்தும் சேருமிடம் காது மடல்கள்.

தோப்புக்கரணம் செய்யும் போது காது மடல்களை இழுப்பதால் அனைத்து நரம்புகளும் தூண்டப்படுகின்றன.


முதலில் கால்களுக்கு இடையில் ஒரு ஜான் அளவு இடவெளி விட்டு நிற்கவேண்டும்.

இடது கையால் வலது காதையும், வலது கையால் இடது காதையும் பிடித்துக்கொண்டு..

மூச்சை இழுத்துக்கொண்டே அமரவும் அமர்ந்த நிலையில் ஒரு மூச்சு விட்டு..

பிறகு எழ வேண்டும் இப்பொழுது நின்ற நிலையில் ஒருமூச்சு விட வேண்டும்.

இவ்வாறு பத்து முறை தினமும் செய்தால் மாற்றம் உங்களுக்கே தெரியும்..
இதனை நம் முன்னோர்கள் பல வருடங்களுக்கு முன்னமே நமக்கு காட்டியுள்ளார்கள் ஆனால் நாம் அதை அலட்சியப்படுத்திவிட்டோம்.

இதனை வெள்ளைக்காரன் ஆராய்ச்சி செய்து அவன் பணம் சம்பாரிக்கிறான்.......

சந்தேகமெனில் youtube- ல் super brain yoga என்று தேடிப்பாருங்கள் விடயம்
உங்களுக்கே புரியும

There are doing , Why can we start Now ....

Wednesday, September 10, 2014

சமயகுரவர் & சந்தான குரவர் வேறுபாடுகள் : ஒரு பார்வை

சமயகுரவர் நால்வர் 

சந்தானகுரவர் நால்வர்

சமயகுரவர் & சந்தான குரவர் வேறுபாடுகள் : ஒரு பார்வை

சைவத்தில், சமயகுரவர் சந்தானகுரவர் என ஆசாரியர் இருவகையர். ஒவ்வொரு வகையிலும் நால்வர். சமயகுரவரும் நால்வர். சந்தானகுரவரும் நால்வர்.

சமயகுரவர் நால்வர் 
1. திருஞானசம்பந்தர் 
2. திருநாவுக்கரசர் (அப்பர்)
3. சுந்தரமூர்த்திகள்
4. மாணிக்கவாசகர் 

சந்தானகுரவர் நால்வர்
1. மெய்கண்டார்
2. அருணந்திசிவம்
3. மறைஞானசம்பந்தர்
4. உமாபதிசிவம்

•சமயகுரவர் நால்வரும் ஒருவருக்கொருவர் சீடர் அல்ல.
நால்வரும் தனித்தனி ஆசாரியர்கள்.

•சந்தான குரவர் நால்வரும் ஒரவருக்கொருவர் சீடர்

• சமயகுரவர்கள் தோத்திரங்களை அருளினார்கள்.

•சந்தான குரவர்கள் சாத்திரங்களைச் செய்தார்கள்

• சமயகுரவர்களால் திருமுறைகள் தோன்றின.

•சந்தானகுரவர்களால் சித்தாந்த சாத்திரங்கள் தோன்றின.

• சமயகுரவர்களால் கோயில்கள் விளக்கம் பெற்றன.

•சந்தானகுரவர்களால் மடங்கள் உண்டாயின

•சமயகுரவர்கள் கோயில் கோயிலாக நாடெங்கும் சென்று பாடினார்கள்.

•சந்தானகுரவர்கள் மடங்களில் இருந்துகொண்டு பாடஞ்சொன்னார்கள்

•சமயகுரவர்கள் பாடியருளிய திருமுறைகள் இன்றும் திருக்கோயில்களில் இறைவன் திருமுன்னர் வழிபாட்டுக் காலங்களில் ஒதப்பெறுகின்றன

•சந்தானகுரவர்கள் செய்தருளிய சாத்திரங்கள் மடங்களில் பாடங்சொல்லப்பெறுகின்றன.

•சமயகுரவர்கள் கோயில்களில் வழிபடப்பெறுகிறார்கள்

•சந்தானகுரவர்கள் மடங்களில் வழிபடப்பெறுகிறார்கள்

•சயமகுரவர் திருவுருவங்கள் நின்றகோலத்தில் விளங்கும்.

•சந்தானகுரவர் திருவுருவங்கள் அமர்ந்தகோலத்தில் விளங்கும்..

thank fb friend: 
Ankhamuthu Kumar

Monday, September 8, 2014

திருண்ணாமலை ஞான உலா 28-09-2014

There are 10000000 more Siddhar in and around us, but now some of Soul Waiting for you in Thiruvannamalai …. 

 Our 2nd Annual event on 28-09-2014 [SUNDAY] 
at ” Siva Siva mutt “ Gandhimathi ammal illam in Thiruvannamalai

Nandi Flag Hosted at 3.15 am

Manickavasagar Athi maram [wooden] statue decorator with flowers carrying by Adiyar Thirukoottam for Girivalam at 4.15 am
with blessing  our Guru
 about 15 minutes “Kailayam vathiyam”  by Adyarkal play in front "Raja gopram " at 5.00 am and carrying Kungiliam smoke [sambrani smoke] Girivalam

Thiruvasakam Mutrotha by varies Adiyar Thirukoottam song Thiruvasakam while doing Girivalam ..

Girivalam Annadanam near "Adi annamalai"  &  Siva Siva mutt Thiruvannamalai 

last year event Video http://Girivalam.. )

Those who wish to sponsor Annadanam may contact me 9841267823 /

Thanks & Regards
Harimanikandan .V

ஓம் சிவசிவ ஓம்
Be Good & Do Good

Thursday, September 4, 2014

SPSA Thirukoottam Annual event list 2013-2014

With our Guru wish's... 

Two year befour we stated first event "Inner girivalam with Panniru thirumurai" (link ) in Thiruvannamalai  , after that we plane to give ‘Valarpirai Dwadashi Tithi Annadanam’ to Sadhus who living in Thiruvannamalai . link from our Sadhasiva Parabrahma Sivan Adiyar Thirukoottam ..

and also This year our Annual event on 28-09-2014 [ sunday ], we are plain to doing Annamaliaiyaar girivalam [Thiruvannamalai ] with Thiruvasakam mutrotha carrying Kungiliam smoke [sambrani smoke] by 2000 siva Adyarkal... 

Last one year our Adiyar Thirukoottam have perform event ...

1 Valarpirai Dwadashi Tithi Annadanam [12 month]

          Why we want to do ‘Valarpirai Dwadashi Tithi Annadanam’ to Sadhus who living in Thiruvannamalai .
          In ‘SivaMahapuranam‘ old Puranam book say “ When we give feast  people in our town , it is equal to do one Sadhu in Kasi, but same time when we give Sadhu in Kasi , it is equal to do one Sadhu in Thiruvannamalai on Dvadashi Tithi . It will clearing our forefather & our karma in this life time itself”.

         AdiSankara was moved by her selflessness and the poverty of the poor lady and prayed to Goddess Lakshmi in a beautiful sloka which is called 'Kanakadara Stotram'. On completion of this stotram, Goddess Lakshmi appeared in person and showered a rain of golden coins on the poor lady's house on Dwadashi Tithi .

2 Madurai Meenakshi Wedding Feast  ..          

3. Sadhanandaswamigal Gurupooja 
4 Thiruvannamalai Thiruvasakam Mutrotha in Girivalam  2013 http://Girivalam.. ) 1st Annual event

5 Rice & Cooking oil Thavathiru thiru padha swamigal ashram - karthika deepam 

6 Kala pooja in siva temple Shivaratri ..

Thavathiru thiru padha swamigal annadhanam mundapam ( brick,sand ,etc)

Amman abhishekam at Chadaiswamy Ashram

9 10 mm Ruthratcham 8 Bag from Kasi  [ 500 malai] given to adiyar

10 Tiruchendur Masi Mgam Annadanam 

11 One day exp for 10 sadhu's went amarnath yatra

12  Thiruvasakam Mutrotha - Thiruvannamalai 2014

Sadhasiva Parabrahma Sivan Adiyar Thirukoottam 
Account statement   [ 1/09/13 to 31/8/14 ]

Month Income Exp Balance
Last Month OB 19899
2013-Sep 50906 86710 -15905
2013-Oct 12101 10000 2101
2013-Nov 51573 48100 3473
2013-Dec 33954 26001 7953
2014 Jan 17943 11001 6942
2014 Feb 56754 58551 -1797
2014 Mar 27596 27800 -204
2014 Apr 55709 54775 934
2014 May 17184 13000 4184
2014 Jun 17172 20000 -2828
2014 Jul 66292 72400 -6108
2014 Aug 14204 11700 2504
441287 440038 1249
Balance in hand 1249

Thanks &Regards
Harimanikandan .V

ஓம் சிவசிவ ஓம்
Be Good & Do Good

Monday, September 1, 2014

திருப்பதி முருகன் தலமா? திருமாலின் தலமா?

திருப்பதி முருகன் தலமா? திருமாலின் தலமா?  என்று கேட்ட கேள்விக்கு

‘இரண்டுக்குமே அங்கே ஆதாரம் உண்டு’ என்றார் கி.வா.ஜ.’

‘எப்படி?’ என்று கேட்டார் பெரியவர்.
வடநாட்டார் பாலாஜி என்று அந்த ஆண்டவனை அழைக்கிறார்கள். பாலனாக இருப்பவன் முருகன் தான். அடுத்து, வெள்ளிதோறும் திருமலையில் இன்றும் வில்வத்தால் அர்ச்சனை நடக்கிறது. மேலும், மலைகளுக்கெல்லாம் தலைவன் முருகன்தான் என்பது வழக்கு. அவன் குறிஞ்சி நிலக் கடவுளல்லவா?’என்றார் கி.வா.ஜ.. ‘சரி! இதில் உன்னுடைய கருத்து என்ன?’ – என்று கேட்டார் பெரியவர்.

‘பழங்காலத்தில் அங்கே முருகன் கோயிலும், திருமால் கோயிலும் இருந்திருக்க வேண்டும். திருமால் கோயிலுக்கு சிறப்பு வரவர, முருகன் கோயில் மறைந்திருக்க வேண்டும். இதுதான் என் கருத்து’ என்றார் கி.வா.ஜ.
ஆனால், பெரியவர் தன் கருத்தாகச் சொன்னது என்ன தெரியுமா?

‘ஏதோ ஒரு புராணத்தில் அங்கே இரண்டு சக்திகள் இருப்பதாகப் படித்திருக்கிறேன். ஒன்று கௌமாரி; இன்னொன்று வைஷ்ணவி. அதனால்தான் அந்த கோயில் மதில்சுவரில் சிங்க வாகனம் உள்ளது!

திருமால் ஆலயம்தான் என்றால் கருட வாகனம் இருக்கும். முருகன் கோயிலாக இருந்தால் மயில் வாகனம் இருக்கும். ஆனால், சக்திக்கு வாகனமான சிம்மம்தான் அங்கே உள்ளது. தொண்டை மண்டலத்தில், சக்தி க்ஷேத்திரத்தில் சிம்மம்தான் இருக்கும். ஒரு காலத்தில் திருப்பதி, தமிழ்நாட்டின் தொண்டை மண்டலத்தோடுதான் சேர்ந்திருந்தது. பின், அரசியல் காரணங்களால் மொழிவாரியாக மாநிலம் பிரிக்கப்பட்டதில் ஆந்திராவோடு சேர்ந்து விட்டது. இரண்டு சக்திகளுக்கான கோயிலாக அது இருப்பதனால் – முருகன் கோயில் என்றும், திருமால் கோயில் என்றும் சொல்வது பொருந்துகிறது’ என்றார்.

பிறகு அங்கு இருக்கும் மடத்துச் சிப்பந்தியிடம் ‘எனக்கு திருப்பதியில் கொடுத்த பரிவட்டம் உள்ளே இருக்கிறது. அதைக் கொண்டுவா’ என்று பணித்தார். அவரும் அந்த பரிவட்ட ஆடையைக் கொண்டு வந்தார். அதை கி.வா.ஜ.விடம் கொடுத்து அளக்கச் சொன்னார். கி.வா.ஜ.வுக்கோ ஒரே பரவசம்.

ஏனென்றால், அந்த பரிவட்டம் திருப்பதி பெருமாளுக்கு சாத்தியபின் பெரியவருக்கும் சாத்தப்பட்டது. இப்படி இருவர் திருமேனியைத் தழுவியதை அவர் தழுவும்போது சிலிர்ப்பு ஏற்படத்தானே செய்யும்?

கி.வா.ஜ.வும் அதை அளந்து பார்த்தார். சரியாக முப்பத்தி ஆறு முழங்கள் இருந்தது. இதுபோன்ற பரிவட்ட ஆடைகளை திருப்பதி தேவஸ்தானத்துக் கென்றே பிரத்யேகமாக தறிபோட்டு நெய்வது வழக்கம். இதற்கென்றே நெசவாள கிராமம் ஒன்று உள்ளது. அவர்களுக்கும் காலம் காலமாக முப்பத்தாறு முழம்தான் கணக்கு. கி.வா.ஜ.வும் முப்பத்தாறு முழம் இருப்பதைக் கூறினார். உடனேயே பெரியவர், ‘நம்மவர்களில் பெண்கள் பதினெட்டு முழம் கட்டுகிறார்கள். இரண்டு பெண்களுக்கு என்றால் முப்பத்தி ஆறு தானே?’ என்று கேட்டார். அதாவது வைஷ்ணவி, கௌமாரி என்னும் கணக்கில்… சமத்காரமான அந்த கருத்தும் கேள்வியும் கி.வா.ஜ.வுக்கு பிறகே புரிந்தது. அதேசமயம் திருமலை எப்படி திருமாலின் கோயிலாக பெரும்புகழை அடைந்தது, ஏன் சக்தி தலமாக தொடரவில்லை என்கிற கேள்வியும் எழுந்தது. பெரியவர் அதற்கும் பதிலைச் சொன்னார்:

‘இன்றும் இரண்டு சக்திகளின் செயல்பாடுகளும் அங்கே அனுக்கிரகமாக மாறி வெளிப்பட்டபடிதான் உள்ளது. கௌமார சக்திக்கு முருகனையும், வைஷ்ண விக்கு திருமாலையும் அடிப்படையாகச் சொல்வார்கள். இதில் இருவருக்கும் மாமன் மருமகன் உறவு முறை உண்டு. அவ்வகையில் மாமனே பெரியவர் என்பதால், மருமகன் மாமனுக்குள் ஐக்கியமாகி விட்டார் எனலாம். இது ஒரு கோணம்.

அடுத்து, காத்து ரட்சிப்பதில் திருமாலே முன் நிற்பவர். ‘சர்வம் விஷ்ணுமயம் ஜகத்’ என்பது வழக்கு. சித்தாந்தப்படி அவனே எல்லாமுமானவன். அவனுக்குள் எல்லாமே அடக்கம். அடுத்து, அது ஏழாவதாக உள்ள மலைமேல் உள்ள ஆலயம்! அதில் ஆறு சுடர்களில் மலர்ந்த ஆறுமுகன் அடங்கிவிடுகிறான் என்றும் எடுத்துக் கொள்ளலாம்.

கட்டுரையாளர்;இந்திரா சௌந்தர்ராஜன்
நன்றி; தீபம் இதழ்

இப்படி திருப்பதி குறித்து பல ரசமான எண்ணங்கள்…
( இதைச் சொல்லி ஒரு வேற்றுமையைச் சிந்திப்பது பெரியவர் எண்ணமில்லை. சர்ச்சையை உருவாக்குவதும் அவர் நோக்கமில்லை. கி.வா.ஜ., ஒரு தமிழாந்த அறிஞர். இதிகாச புராண ஆராய்ச்சி உடையவர். அவரோடு உரையாடும்போது அவருக்குப் பயன்தரும் விதமாயும், ஆழ்ந்த சிந்தனைகளோடும் உரையாடுவதே பெரியவர் நோக்கம்.)

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