Temporal and Spiritual Knowledge

 


Temporal and Spiritual Knowledge

Gajaraj Swamigal: Father, Maha Muni, Great Guru, bowing to you, I request you to give me a simple explanation for the word knowledge.

Sage Agastya: Father Ganapathy, giver of knowledge Vadivela, bowing to you, I desire to give a suitable explanation to the question my disciple is asking me.

I will give a simple explanation to the fantastic question that you have posed, listen.

It is not easy to give details to the word called Knowledge.

Knowledge is that micro material, created by God that pervades the entire universe. Knowledge is of several kinds. In that the greatest is the explanation given by the very source of the Absolute! An explanation about this was given through Brahma by Maha Brahma for all the three ages.

As time passed, and as those that lived on earth changed, different explanations appeared that were relevant to the situation.

As the explanations became many, and those that explained this varied, and the meaning differed; yet understand that all this knowledge is like the flowers that have flowered in a tree that has deep roots and hence cannot be shaken.

While the flowers are many, and yet the tree is one, isn’t the taste of the fruit from that tree unique?

We call the knowledge that the Vedas expound as temporal knowledge. The other type of knowledge is spiritual knowledge.

Temporal knowledge is that which is written by man and written in books. It is the knowledge that one learns by being taught by others. The explanation is given by the Guru, or book or through what others say.

Spiritual knowledge is that which is knowledge beyond this. This type of knowledge is normally not known by reading or by listening. This type of knowledge emerges by itself from within. There is a connection between the mind and the soul.

From the depths of the mind, the soul gives the knowledge to the gross body that surrounds it. In such a case, the knowledge that is given by the soul, as it comes through the mind of the human, may get mixed up with the knowledge that he has learnt. I will give you another explanation to this, listen.

When it rains, water runs like a river and reaches the ocean. As it proceeds, it collects some material that is not related to it that is found on its way. In the same way, the temporal knowledge that man has gets mixed up with the spiritual knowledge when it emerges.

It is only when man keeps his mind pure like milk based on his actions, does the knowledge that comes through it remain white!

If one wants to gain that pure knowledge through his soul, then his mind must be pure.

Thinking of the Absolute, when you sit in meditation, and melting that memory of the Absolute in your heart, when you keep your mind without any dirt, and reach the state of void, which is when there is a computability between the mind and the soul.

 The soul becomes one with the Absolute in the yogis, in the paramahamsa’s and those that are pure. The knowledge that comes then is directly from the supreme. Those that reach this stage become known as Brahma Gnani’s - knowers of the Absolute.

Even though the first among the Trinity is Brahma, it is Gnaneshwara who is higher even though he is younger than the Trinity. Those that seek knowledge may first bow to Muruga and then through their own Gurus, gain this knowledge.

The knowledge that you are now gaining is like this. Yet, sometimes, your knowledge, the knowledge that you know, is getting mixed up in this river. This mixing is not wrong, isn’t it only when one bathes, that the place becomes cleansed!

Now I will give you some more details on knowledge.

Knowledge is the very basis of Dharma or righteousness. When one is known as wise, the actions he performs, the words, thoughts, must be without any taint. Goddess Laxmi who holds the lotus in both hands and stands on a lotus is also the supreme epitome of knowledge, I declare!

This is also one of the meanings behind the manifestation of Laxmi, wife of the Lord, as she appears, holding untainted knowledge in her hands, standing on a big lotus flower.

While the spear of Muruga is known as that which kills demons, I will give you a new explanation to that. The demon may be considered as ignorance. It is that sharp spear of Kumara that destroys the demon of ignorance, I declare!

Even though that which is destroyed is the demon of ignorance, that demon once destroyed, is also a pure soul, who emerges after settling all his sins, getting rid of them, and becoming free of the curse.

If you look at demons in all the puranas, you will understand that they are all great devotees.

That is why the one who has acquired the idea of knowledge, must first destroy the demon of ignorance that is within him and allow the lotus of knowledge to bloom in its place. This is liberation.

Science is another branch of knowledge. A person with a sharp intellect, improving his knowledge, understanding the knowledge that comes from within him like a flood, gives out new knowledge to the world at times. We call him a scientist.

There are some differences between a Sage and a scientist. The knowledge that is given by a scientist may be used by man both for good and for harm.

An ordinary Sage gives rationality to the world based on his knowledge. He cleanses the heart of others, and only good happens to others through him. I will tell you something at this point. The state that you are in is the state that I have just told you.

The one who is a Sage goes from ignorance to becoming a scientist and then higher than that.

After doing everything that he can do for others, after giving the knowledge given by the Guru to others, “This is enough, I will give my knowledge and intellect to the Absolute,” saying this, intent on the Absolute, in discipline, forgetting his children, those around him and people of the world, reaches a higher state of a Sage and that becomes the path to liberation.

Then addressing Gajaraj Swamigal, Sage Agastya said, Father, the path that you are walking on now, the actions you are performing, and thoughts have attained purity. Giving the knowledge that I have given you and the knowledge that is already in you, only to those that ask for it; forgetting everything, you will undertake the final journey to reach the Absolute.

Quote of the Day

 


 "Vazhipaadu is walking on the path that I show. It is listening to what I say with reverence and following it."

 

 "Vazhipaadu endraal naan sollum vazhiyil nadapadhuve. Naan sollum sotkalai ketu, panindhu vanangi nadapadhuve."

 

 "வழிபாடு என்றால் நான் சொல்லும் வழியில் நடப்பதுவே. நான் சொல்லும் சொற்களை கேட்டு பணிந்து வணங்கி நடப்பதுவே."

Sage Agastya

Agastya and Literature

 



C

ontribution of Agastya to literature begins with the greatest of all contributions – language, which is the very basis of literature. Legends state that Tamil, considered to be the oldest language in the world was given to Agastya by Lord Muruga[1].

This transmission of the language became the basis for Agattiyam, one of the first treatises on grammar in this language authored by Sage Agastya. It set the foundation for the incredible plethora of literature that was being produced in the area. Even though Agattiyam has not survived, the oldest surviving Tamil grammar Tolkappiyam refers to the first ever compilation of the Agattiyam.

According to historical references, the book Agattiyam was featured in the first Sangam[2]. These were literary conventions mainly comprising of poetic renderings of the history of the ancient kings of Tamil region. The Sangam or convention enabled litterateurs to gather and share poetic renderings that were discussed, compiled, and recorded. These are said to have been held in southern India, in the historical kingdom belonging to the Pandyan dynasty.

The Pandyan kings were known for promoting art and literature and hence it is only natural that these great conventions received their patronage. It is a popular belief that it was Agastya who convened the first ever Tamil Sangam. These are extant texts that have chronicled the kings and their history that contain archeological evidence to this effect.

While not much remains of the first two sangams or literary gatherings, extensive literature abounds that originated during the third Sangam. Just to give an idea of time - these Sangam’s spanned thousands of years each according to some history and legends. The first two were said to have been held in what is now termed “city under the sea.” The final one was held in the modern city of Madurai.

If you have noticed, we are already talking about a wide time span as far as Agastya is concerned here. Legend here is seen blending with history. The legend is the giving of the Tamil language to Agastya by gods. History is the treatise on grammar and other historical evidence of Agastya’s contribution to this language.

Yet, references to Agastya’s work in literature range from the Vedas that have no historical dates to the historical Pallava dynasty as evidenced by archaeological facts. It is said that Agastya’s work on meditation, medicine, hymns, and astrology - yoga, siddha medicine, mantras[3], and nadi shastra[4] are countless. It is believed that he has authored nearly 1000 books. There seems to be no topic he has not covered. His books cover everything from cosmic knowledge to siddha medicine, the tantras[5], and the mantras.

To name a few: ‘Poorna Nool,’ a book of 200 verses covers the topic of exorcism and prayers. ‘Deekshavedy’ is about magic and enchantment. ‘Vytia Vaghadum Ayrit Arunooru,’ covers medicine. ‘Canda Puranam’ ancient history. ‘Agastya Vyatia Ernoorti Unjie’ is on chemistry. The list is endless. Many of these books are available in the cities of Palani, Thanjavur , Tirupati and Chennai in Southern India.

The great philosophical text Thirumanthiram by Tirumular, references Agsatya as a Sage who came from the north and settled in the south. Another 10th century treatise on gems and diamonds bears his signature name and is called Agastimata.

Other Sanskrit texts that Agastya is credited with are Agastya Gita and Agastya Samhita which appear in the Varaha and Skanda puranas. Interestingly there is much history and literature connected with Agastya in Buddhism as well.

The first century Buddhist texts refer to Agastya as having learnt Tamil and Sanskrit from Avalokitan, the Buddha to be. References to Agastya is made in texts like Manimekalai and Viracoliyam according to Anne E. Monius, an American Indologist and religious scholar. They refer to him as student of the Buddha to be. Other historians have found mention of Agastya in the Jataka stories[6] as well. He is featured in the Jataka Mala by Aryasura which talks about Buddha’s previous lives. Agastya is mentioned in its 7th chapter.

The ancient Javanese text Agastya parva treats him as a principal Guru. That is probably why he is also sometimes referred to as Batara Guru. In Javanese, Batara means male deity or defied ancestor. Agastya was very important in the Javanese society because of his strong association with Shaiva Siddanta. In fact, some scholars state that Shiva himself was called Batara Guru by the Javanese. Reference to Agastya as Batara Guru shows the high esteem that the Javanese culture holds this Sage in. Scholars state that the earliest mention of Agastya actually date back to the mid-1st millennium CE. Texts of the 10th and 12th century in Javanese language that reference Agastya still exist.

The most remarkable of the Javenese texts is Agastya Parva, a 11th century text which is in the form of dialogue between a Guru and disciple. In this instance it is in the form of a dialogue between Agastya and his son Drdhasyu. It is a combination of philosophy, mythology and genealogy attributed to Agastya.

From the references in the puranas and historical texts, Agastya not only appears in texts about him, but as an author of texts as we see here. Of these, the most popular and continuously used work of Agastya are the hymns composed by him.

 



[1] Muruga: The second son of Lord Shiva, Muruga is revered as Lord of knowledge and valor in Hinduism. He is known by many names – Vadivela, Valli Manavala, Shanmuga, Karthikeya, Kanda etc.

[2]Sangam: Literary conventions of poets and scholars in Tamil, held in southern India over a vast period ranging from 200 BC to 200 AD.

[3] Mantras: Mantras are a set of specific words that are uttered repeatedly. At the basic level, they aid in concentration on the spiritual path. At their most profound sense, they are powerful words or incantations of a small set of words that are said to give great spiritual, mental, and physical powers to the person who chants them with full devotion and with the right intonation.

[4] Nadi Shastra: A system of astrology where thumb prints are used to locate information recorded about individuals on ancient palm leaf manuscripts.

[5] Tantra: A set of spiritual practices that encompass method, study and practice of actions and words that result in beneficial results.

[6] Jataka stories: These were a large body of literature connected to the incarnations of Gautama Buddha before he assumed Buddhahood.

 

Powerful Invocation to Sage Agastya

 


This powerful invocation to Sage Agastya was composed by Gajaraj Swamigal. This small verse contains the very essence of Sage Agastya and his work.

In Vazhipaadu Sage Agastya says, he is ‘born’ of the ‘fire’ from the third eye of Divine Mother. As we all know Divine Mother or Adhi Para Shakti is the primordial energy. The very first manifestation of creation. He (Sage Agastya) who emanates from that fire (of expression or the initial duality of creation) is the primordial soul. He is the representation of all the souls in the world.

That is the meaning behind the first line of the hymn above:

The One who is manifest as the foremost in the letter ‘Aa’

Now, what does the second line, “The Sage, who is the highest among the living beings manifested in the letter ‘U’ stand for? This line declares that Sage Agastya is the highest or the ‘foremost’ among the manifested! He precedes the trinity themselves!

The third line of the hymn reads, “Dispelling the illusion of life as the letter ‘Ma,’ tells us that in following the path shown by him; by surrendering to him, the ultimate truth is revealed to us – by dispelling the ‘illusion’ that is creation itself!

Gajaraj Swamigal ends the hymn with, “That sacred feet of Agasthiyar, let us touch every day.” In doing so, he reminds us that we must hold on to those sacred feet of Appa Agastya who is the manifestation of the primordial energy in creation and who ultimately is our one refuge in dispelling the illusion of creation itself!

Brother Venkatesh Kiran also gives a beautiful explanation to this hymn:

“AUM is the primordial sound which is one of the parameters along with bindu the primordial light, which is the cause for creation. This is the combined energy of both symbolic male and female energies, the representation of Shiva and Shakti.

After the male and female energies of Shiva and Shakti came together, Agasthiyar Appa was the first to be manifested from the symbolic third eye or the creative, or fire center of Shiva and Shakti. So Shiva and Shakti as Aum resides in Appa and vice versa. So, Appa is the manifested form of unmanifest Aum. So worshipping Appa is the same as worshipping that primordial sound Aum.”

So, with this invocation you are invoking the primordial being, the Absolute himself through Sage Agastya. You can find this powerful invocation to Sage Agastya on YouTube titled ‘Invoke Sage Agastya’s Grace through this powerful Sri Agastya Mantra’ composed by Gajaraj Swamigal. It is sung by both Chi. Rohith Rajesh and Smt. Aparna Rajesh. 





Agastya Muni

(Gajaraj Swamigal)

AUM[1]

The One who is manifest as the foremost in the letter ‘Aa’

The Sage, who is the highest among the living beings manifested in the letter ‘U’

Dispelling the illusion of life as the letter ‘Ma’

That sacred feet of Agasthiyar

Let us touch every day.


Agasthiya Munivar

(Gajaraj Swamigal)

‘Agara’maai ezhuthinil aagiya mudhalvanin

‘Ugara’maai uyirgalil uyarndha munivanaai

‘Magara’maam pirappenum maayaiyai neekki

Arul pagarndha Agathiyan padham niththam pattruvom.

 

அகஸ்திய முனிவர்

(கஜராஜ் ஸ்வாமிகள்)

அகரமாய் எழுத்தினில் ஆகிய முதல்வனின்,

உகரமாய் உயிர்களில் உயர்ந்த முனிவனாய்,

மகரமாம் பிறப்பெனும் மாயையை நீக்கி,

அருள் பகர்ந்த அகத்தியன் பாதம்[2] நித்தம் பற்றுவோம்.




[1] AUM: The cosmic word that contains the vibration of creation, preservation, and destruction. Aa in Tamil is ‘Agara’ and represents the vibration that brings about the creation of the universe; U (pronounced as ‘oo’) is ‘Ugara’ signifies the vibration that preserves creation and M is ‘Magara’ represents the destructive vibration. The word AUM is thus the beginning and the end. Through it the universe comes into manifestation and through it everything returns to the Absolute or the infinite spirit. AUM is universal to all Indian languages however, how each syllable is pronounced in its expanded form is based on that particular language. In the Hindu pantheon of Gods, these three attributes of creation, preservation and destruction are personified in the Trinity viz. Trinity Brahma, the creator, Vishnu the preserver and Shiva the destroyer.

[2] It is unclear whether he meant padham (பதம்) or paadham (பாதம்). Both make sense. We have chosen the more easily understood ‘Paadham’ for this version.



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