07:51, 16 பெப்ரவரி 2013 இல் Ulagankmy

2013-02-16T07:51:05Z

07:57, 15 பெப்ரவரி 2013 இல் Ulagankmy

2013-02-15T07:57:19Z

Ulagankmy: புதிய பக்கம்:
ஒன்பதாம் சூத்திரம்: பிரளயாகலர் சாதனம் The Ninth Sutra: The Sadhana for the Philosophic. …

2013-02-15T07:55:20Z

புதிய பக்கம்: <br>ஒன்பதாம் சூத்திரம்: பிரளயாகலர் சாதனம் The Ninth Sutra: The Sadhana for the Philosophic. …

மாற்றங்களைக் காட்டு

@@ வரிசை 1: / வரிசை 1: @@
 <br>
 '''Civanjaana Botam'''
-−
-−
-'''English translation with notes by Dr K.Loganathan 1994'''
 ஒன்பதாம் சூத்திரம்: பிரளயாகலர் சாதனம் The Ninth Sutra: The Sadhana for the Philosophic.
@@ வரிசை 18: / வரிசை 17: @@
 The Ninth Sutra
-uunak kaN paacam uNaraap patiyai <br>jnaanak kaNNinin cintai naadi <br>uraat tunait teerttu enap paacam oruvat <br>taN nizalaam pati viti ennum ajncezuttee
+uunak kaN paacam uNaraap patiyai <br>jnaanak kaNNinin cintai naadi <br>uraat tunait teerttu enap paacam oruvat <br>taN nizalaam pati viti eNNum ajncezuttee
 கருத்துரை: என் நுதலிற்றோ எனின் , ஆன்மசுத்தி பண்ணுமாறு உணர்த்துதல் நுதலிற்று <br>Karutturai&nbsp;: en nutaliRRoovenin aanma cutti paNNumaaRu uNarttutal nutaliRRu <br> <br>THE NINTH AXIOM

@@ வரிசை 1: / வரிசை 1: @@
-<br>ஒன்பதாம் சூத்திரம்: பிரளயாகலர் சாதனம் The Ninth Sutra: The Sadhana for the Philosophic.
+<br>
 ஒன்பதாம் சூத்திரம்
@@ வரிசை 11: / வரிசை 20: @@
 uunak kaN paacam uNaraap patiyai <br>jnaanak kaNNinin cintai naadi <br>uraat tunait teerttu enap paacam oruvat <br>taN nizalaam pati viti ennum ajncezuttee
-கருத்துரை: என் நுதலிற்றோ எனின் , ஆன்மசுத்தி பண்ணுமாறு உணர்த்துதல் நுதலிற்று <br>Karutturai : en nutaliRRoovenin aanma cutti paNNumaaRu uNarttutal nutaliRRu <br> <br>THE NINTH AXIOM
+கருத்துரை: என் நுதலிற்றோ எனின் , ஆன்மசுத்தி பண்ணுமாறு உணர்த்துதல் நுதலிற்று <br>Karutturai&nbsp;: en nutaliRRoovenin aanma cutti paNNumaaRu uNarttutal nutaliRRu <br> <br>THE NINTH AXIOM
 BEING cannot be comprehended with the objective ontic glances that disclose only the sensorial, the physical and hence transcending them and developing visages for the noumenal realities one should seek to comprehend BEING through hermeneutical efforts in these realms. And having grasped the essence of BEING which is beyond any form of the linguistic one should abandon the earthly desires. At this point the relevant sadhana is pancatsara, the recitation and full understanding of which would lead the anma to the cool shades of the presence of BEING ITSELF.
-General Intention : What is intended is to disclose the sadhana relevant for self absolution or purification (from earthly desires and arrogance)
+General Intention&nbsp;: What is intended is to disclose the sadhana relevant for self absolution or purification (from earthly desires and arrogance)
 Notes
@@ வரிசை 65: / வரிசை 74: @@
 . The mind is noted only when the activities of the self are taken as TEXTS in which the psychical presence is noted as the elements of the Deep Structure, elements that would account for the selectional and organisational aspects of the Surface Structure of the TEXTS. The behaviour of creatures must be taken as TEXTS in order to see the presence of the psychical in the constitution of behaviour.
-. Now it is claimed that even this is not sufficient for true self-understanding. The understanding of self agency in the effectuations of actions and so forth is not a genuine understanding of self for its agency aspects remain uncomprehended. It's agency itself is constituted and that which constitutes it is BEING which is present in everything psychical but as the concealed. The psyche itself must now be viewed as a TEXT in which the PLAY of BEING is to be noted as the Deep Structure elements. Authentic self understanding emerges only when how BEING constitutes the human agency itself is understood fully and truly. The philosophic individuals thus should strain towards reaching such an understanding of human behaviour, self agency etc. <br> <br>9.2 இரண்டாம் அதிகரணம் <br>9.2 IraNdaam atikaraNam ( The Second Thesis ) <br> <br>மேற்கோள்: இனி, அசத்தாயுள்ள வன்னபேதங்களை அசத்து என்று காண, உளதாய் நிற்பது ஞானசொரூபம் என்று உணரற் பாற்று <br> <br>meerkooL: <br>ini acattaayuLLa vanna peetangkaLai acattenRu kaaNa uLataay niRpatu jnaana coruubamena uNaraR paaRRu <br>ஏது: இனி அசத்தாயுள்ள பிரபஞ்சத்தை அசத்தென்று காண உளதாய் நிற்பது ஞனசொரூபம் என்றது வேற்றியல்பாகிய வன்னபேதங்களை வேற்றியல்பு என்று கண்டு கழிப்பின் உளதாய் நிற்பது படிக சொரூபமாம் துணையான். <br> eetu : ini acattayuLLa prapanjacattai acattenRu kaaNa uLataay niRpatu jnaana coruubamenRatu veRRiyalpaakiya vanna veetangkaLai veRRiyalpenRu kaNdu kazippin uLataay niRpatu padiga coruubaman tuNaiyaan
+. Now it is claimed that even this is not sufficient for true self-understanding. The understanding of self agency in the effectuations of actions and so forth is not a genuine understanding of self for its agency aspects remain uncomprehended. It's agency itself is constituted and that which constitutes it is BEING which is present in everything psychical but as the concealed. The psyche itself must now be viewed as a TEXT in which the PLAY of BEING is to be noted as the Deep Structure elements. Authentic self understanding emerges only when how BEING constitutes the human agency itself is understood fully and truly. The philosophic individuals thus should strain towards reaching such an understanding of human behaviour, self agency etc. <br> <br>9.2 இரண்டாம் அதிகரணம் <br>9.2 IraNdaam atikaraNam ( The Second Thesis ) <br> <br>மேற்கோள்: இனி, அசத்தாயுள்ள வன்னபேதங்களை அசத்து என்று காண, உளதாய் நிற்பது ஞானசொரூபம் என்று உணரற் பாற்று <br> <br>meerkooL: <br>ini acattaayuLLa vanna peetangkaLai acattenRu kaaNa uLataay niRpatu jnaana coruubamena uNaraR paaRRu <br>ஏது: இனி அசத்தாயுள்ள பிரபஞ்சத்தை அசத்தென்று காண உளதாய் நிற்பது ஞனசொரூபம் என்றது வேற்றியல்பாகிய வன்னபேதங்களை வேற்றியல்பு என்று கண்டு கழிப்பின் உளதாய் நிற்பது படிக சொரூபமாம் துணையான். <br> eetu&nbsp;: ini acattayuLLa prapanjacattai acattenRu kaaNa uLataay niRpatu jnaana coruubamenRatu veRRiyalpaakiya vanna veetangkaLai veRRiyalpenRu kaNdu kazippin uLataay niRpatu padiga coruubaman tuNaiyaan
-Assertion : When the difference constituted understanding of self is SEEN as non-absolutistic and prone to the flux, that understanding that remains after the subtraction of this, is the essential or authentic understanding of self. <br>Reason : When the difference constituted understanding of world is SEEN on that account as flux prone and hence nonabsolute, that which remains as the surplus is the authentic understanding. For when the different hues of a crystal are seen for what they are in fact, diffractions and hence non authentic, and subtracting all these and pursuing in the understanding of the crystal, the surplus that remains after such processes of elimination is the essential nature of the crystal.
+Assertion&nbsp;: When the difference constituted understanding of self is SEEN as non-absolutistic and prone to the flux, that understanding that remains after the subtraction of this, is the essential or authentic understanding of self. <br>Reason&nbsp;: When the difference constituted understanding of world is SEEN on that account as flux prone and hence nonabsolute, that which remains as the surplus is the authentic understanding. For when the different hues of a crystal are seen for what they are in fact, diffractions and hence non authentic, and subtracting all these and pursuing in the understanding of the crystal, the surplus that remains after such processes of elimination is the essential nature of the crystal.
 Notes
@@ வரிசை 117: / வரிசை 126: @@
 . Such a way of Being is precisely that in which BEING is foregrounded and Being simultaneously backgrounded. The reversed or the opposite to this is the natural, the ways of Being that have been with the anma from primordial times. This is described as `uunam', a defect, a sickness in the sense that it is this that makes man restless, go out of himself, project this and this and venture into theoretical thinking of various sorts only to realise that all are useless, vain and unfulfilling. The thirst for self-understanding is never quenched by any theoretical systems no matter how splendorous and magnificent they look. The Being of man is foregrounded in all such attempts and because the psychotropism, the pull of Numinosum, still remains unnullified, it breeds restlessness, doubt and uncertainty of a profound kind. When man absolves himself of all such efforts, submits meekly to be guided in his hermeneutic endeavours solely by BEING, he begins to withdraw his egoistic Being and install BEING in his egoless Being. With this begins the annulment or neutralization of the primordial psychotropisms that have conditioned his evolutionary existence; BEING triumphs and in this the anma though vanquished, is also victorious for from now begins the immensely fulfilling authentic existence, an existence in which only TRUTHS are sighted and beheld with apodeictic certainty.
-. The term `unmaiyait teivam puNartal' means a true Being-one-with-BEING, a form of existence in which BEING is not approached instrumentally, as a magician who would grant the earthly needs one prays for, demands, pleads and so forth. The nonphilosophic individuals may do so but not the philosophic. Such individuals do not demand but only maintain their presence in the vicinity of BEING and in an abiding relationship of love with BEING. They submit themselves shorn off all their vanity and arrogance to be guided hence forth in their quest only by the hands of BEING itself. They install BEING in their hearts, live as dictated by BEING and hence disclose continuously the presence of BEING and what IT is in itself in their behaviour so much so that even an ordinary person can recognise the presence of BEING in the Being of such individuals. And on account of which they themselves become worship worthy. <br> <br> <br>9.3 : மூன்றாம் அதிகரணம் <br>9.3 MuunRaam atikaraNam ( The Third Thesis )
+. The term `unmaiyait teivam puNartal' means a true Being-one-with-BEING, a form of existence in which BEING is not approached instrumentally, as a magician who would grant the earthly needs one prays for, demands, pleads and so forth. The nonphilosophic individuals may do so but not the philosophic. Such individuals do not demand but only maintain their presence in the vicinity of BEING and in an abiding relationship of love with BEING. They submit themselves shorn off all their vanity and arrogance to be guided hence forth in their quest only by the hands of BEING itself. They install BEING in their hearts, live as dictated by BEING and hence disclose continuously the presence of BEING and what IT is in itself in their behaviour so much so that even an ordinary person can recognise the presence of BEING in the Being of such individuals. And on account of which they themselves become worship worthy. <br> <br> <br>9.3&nbsp;: மூன்றாம் அதிகரணம் <br>9.3 MuunRaam atikaraNam ( The Third Thesis )
-மேற்கோள்: இனி இவ் விடத்து ஸ்ரீ பஞ்சாக்கரத்தை (திருவைந்தெழுத்தை) விதிப்படி உச்சரிக்க என்றது <br>meerkooL : ini iv vidattu sri panj caakkarattai vitippadi uccarikka enRatu <br>ஏது: இவ்வான்மாக்களுக்கு ஞானம் பிரகாசித்தும் அஞ்ஞானத்தை வேம்பு தின்ற புழுபோல நோக்கிற்றை நோக்கி நிற்குமாகலின் அது நீக்குதற்கு எனக் கொள்க <br>eetu : <br>iv vaanmaakkaLukku jnaanam pirakaacittum anjnaattai veembu tinRa puzuppoola nookkiRRai nookki niRkumaakalin atu niikkutaRkenak koLka
+மேற்கோள்: இனி இவ் விடத்து ஸ்ரீ பஞ்சாக்கரத்தை (திருவைந்தெழுத்தை) விதிப்படி உச்சரிக்க என்றது <br>meerkooL&nbsp;: ini iv vidattu sri panj caakkarattai vitippadi uccarikka enRatu <br>ஏது: இவ்வான்மாக்களுக்கு ஞானம் பிரகாசித்தும் அஞ்ஞானத்தை வேம்பு தின்ற புழுபோல நோக்கிற்றை நோக்கி நிற்குமாகலின் அது நீக்குதற்கு எனக் கொள்க <br>eetu&nbsp;: <br>iv vaanmaakkaLukku jnaanam pirakaacittum anjnaattai veembu tinRa puzuppoola nookkiRRai nookki niRkumaakalin atu niikkutaRkenak koLka
-Assertion : Now at this juncture the sacred FIVE SYLLABLES must be continuously recited as prescribed. <br>Reason : For even the philosophic individuals in whom BEING is present as a luminous iridescence, there is a possibility of they falling out, of reasserting their own ego like a worm which desires to eat again and again the neem fruits despite its bitterness. This mantra helps such individuals to keep themselves firmly in egoless humility.
+Assertion&nbsp;: Now at this juncture the sacred FIVE SYLLABLES must be continuously recited as prescribed. <br>Reason&nbsp;: For even the philosophic individuals in whom BEING is present as a luminous iridescence, there is a possibility of they falling out, of reasserting their own ego like a worm which desires to eat again and again the neem fruits despite its bitterness. This mantra helps such individuals to keep themselves firmly in egoless humility.
 Notes
@@ வரிசை 169: / வரிசை 178: @@
 . The archetypes of Maheesan and Cataaciva are SIVA archetypes, the presentations of BEING in individuals in whose existence Being is eclipsed or backgrounded in favour of letting BEING shine forth. While Vishnu is the presentation of BEING within worldly seeing, the SIVA archetypes emerge when the worldly ties are severed, earthly cares are burnt out and true asceticism sets in where the goal is complete submission to BEING and enjoying the bliss of thus being overpowered. The understanding ceases to be understanding the worldly and becomes understanding only BEING, the various forms in which HE presents HIMSELF and enacts the bewildering drama of life, of the world through ceaselessly manipulating the fundamental tatvas, NATHAM and BINDU. <br>
 <br>Sutra 9 concluded
 [[Category:சைவ_சித்தாந்தம்]]

Botam in English- Sutra 9 - திருத்த வரலாறு

07:51, 16 பெப்ரவரி 2013 இல் Ulagankmy

07:57, 15 பெப்ரவரி 2013 இல் Ulagankmy

Ulagankmy: புதிய பக்கம்: ஒன்பதாம் சூத்திரம்: பிரளயாகலர் சாதனம் The Ninth Sutra: The Sadhana for the Philosophic. …

Ulagankmy: புதிய பக்கம்:
ஒன்பதாம் சூத்திரம்: பிரளயாகலர் சாதனம் The Ninth Sutra: The Sadhana for the Philosophic. …