Iyya

referring to the Fibonacci’s sequence article in The Hindu, aiyaa says,
evlo arumaiya ezhudhirukkanga indha amma. zero illaati edhuvumae illai. zerokulla ellma irrukku. adhaan pujyasri nu sollraanga. infinity zero kulla thaan irrukku.ellamae vibration thaanga. (talks more on the article how all chedis, kodi follow a sequence based on the vibration). naama summa irrukaama vibration jaasthi panni thaan kashta padrom (vegam)

gave an article by sankarachariyar, where he had written, saththam and asaivu goes hand-in-hand. saththathula irundhu thaan srishti nadakudhu. whtever we do is available in aagayam as saththam, and they come back. so create good vibration so that it gives rise to uyarndha thoughts to people. creation of good vibration happens thru the sound produced by reading vedha.
aiyaa says, aamanga ellamae ungallukku ullaiyum irrukku, adhaan srichakra, adhuvum ungallukulla irrukku. evrything comes from cell. vidhaikulla thaanae chedi irrukku. namma cell thaan thirumbium naamaaga varom (child). adhaan seedlingnu sollraanga. andha basic/first vibration kula ellamae irrukku, adhukku poyitta anandham thaan…

above verses are from thiruvasagam, thiruchchadhakam, chuttaruththal. vilakkam goes like,
First verse: manickavasgar says in this verse: unnudaiyai niram sivappum illai (saeyadhu is sivapu) vellaiyum (velidhae) illai. nee anuva illai paramaanuvaa, ippadi unnudaiya thanmaiyai ariya muyandru dhevargal confuse ayitaanga. aana nee idhu ellavatrikkum appaarpattavan endru engallukku unarthi engalai aatkondaai. its ecstatic to see YOU inside me, unnudaiya thanmaiyai senses, words naala solla mudiyadhu.
naan unnai niraakarikaamal irruka vendum, neeyum ennai niraagarikka koodhadhu. idhukku aiyya says, it means make me one with you, sooniyam aakki vidungal (pazhaiya nilai) so that i will be one with u.

Second verse: First verse talks abt controlling the senses for godgood, this is called edhirmarai. this second verse is udanpadudhal- means instead of controlling the senses, use them for godhood (aga-karanangal:mind, pura-karanangal:5 senses). this is wht happens in temple – one sees god-form(idol) with eyes, hears god-sound (bell, bhajan), tastes god-food (prasadham), smells god-flowers.

Iyya says,
ellorum onnu thaanga sollraanga. vedham, bhagavat gita, manickavasagar. vera solla mudiyadhu, onnai thaan avanga avanga purinja maari sollvaanga.
vishnu voda naabi kamalathula irundhu thaana brahma vandhaar, so vishnu vera brahma vera va? brahma vai padaichuttar, appuram vilakkam yaaru kudupaanga, vishnu thaana kudukkanum, adhaan 4 vedhangalai kudukkarar brahmaku. so vedham, upanishad ellam vilakaradhukku thaan…

current onnu thaan, aana adhai light, fan, heater apdinnu pala vidhama sollrom, adhu maari, ellathulaiyum irrukardhu onnu thaan, idha puriyara nilaikku poganum. neenga amidhikku poganum, adhukaagathaan idhellaam. (’ellaorumae orae maari irukkamaatanga, yaaraiyum namma maatha mudiyaadhu. namma avangalai paththi arraachi panna vaendiyadhillai.’)

idhellam solli vilanga vekka mudiyadhu, vazhundhu kaamikanum, idhellam thaan vaazhkai paadangal, the science of life…

RENUNCIATION of material possessions has been advocated by various philosophers and religions. Valluvar, author of the great Tamil work, Tirukkural, notes that all worldly attachments should be renounced gradually and in right time [Kural – 341, 342]. Socrates declares, “To have no wants is divine”. The Bible too exhorts on seeking first the kingdom of God and also on taking no thought for the morrow [Mathew: 6: 33, 34].
Total renunciation of worldly bonds and possessions could actually prove impractical in most cases. However, the concept of renouncing the fruits of one’s actions could, in fact, prove not only practical but also rewarding. This process of not being obsessed with the desired results is termed as ‘work without motive’, nishkama karma or karma yoga, as in the famous injunction in Bhagawad Gita, “You have right only to action, never to its fruits” [2, 47].
In this state or reorientation of priorities, all actions are performed as discharge of one’s sublime duty with joy and dedication, as rewards in themselves. In fact, the Gita terms this approach as true sacrifice (tyaga) and total renunciation (sanyasa) [18,2]. Satyananda Saraswati, the founder of Bihar School of Yoga, terms this as karma sanyasa, whereby all worldly relationships and possessions could still be maintained for one’s own positive evolution, while not being tainted or affected by or attached to these, akin to the existence to a lotus leaf in water.
Modern management concepts and also scientific and practical studies, as that of the American psychologist, Mihaly Csikszentmihalyi, on ‘flow’ and clarity, have also borne out the fact that power, concentration and effectiveness are concomitant with any work done for its own sake, regardless of status, money or acclaim that may accrue in consequence. This indeed is nishkama karma or karma yoga, whereby energy, anxieties and obsessive analysis that would otherwise have been expended on brooding over the results are now channelled to constructive and effective work. This actually serves to contribute to the favourable final outcome.
Indeed Vinobha Bhave was right, when he noted, during his lectures on Gita, given to his fellow prisoners in 1932, during the freedom struggle, “The karma yogi, by giving up the fruits of his action does not lose it but, paradoxically enough, gets it”!

Source : The Economic Times (Spiritual Quotient)

Iyya Comments:
‘kadaisi vari thaan romba mukkiyam, idha mattum purinjiteenganna podhum. idhaiyae thaan manickavasagar sollraar’ and gives the thiruvasagam book…

Aiyaa had written the following 2 kurals in the front cover of the thiruvasagam book


indha rendu kurallukum ennaga vidhyasam?

first kural: velila pakarom, porul illadhadhellam porulnu nenaikara marul (mayaka) nilai.
neenga veliya paakaradhellam munnadi illai, ippo irrukku, naalikku illama pogum. naamalum ippo irrukom, appuram onnum illama pazhaiya nilaiku poyiruvom.

second kural: porul illadhavanai kooda, adhai pathi theriyadhavnai kooda therinjavana aakkaradhu thaan porul. porul na vilakam.

ungallukku vilakam sollamnu edhutha correcta varudhu paarunga, when searching for the first kural how the second kural comes, instead of 351 (first kural), i took 751 which is the second kural, evlo correcta vandhirrukku paarunga

10 nimisham amaidiya ukkaandhu paarunga, vilakam kidaikum.

mahabhavam
continuing reading yday’s thirvusagam book, Iyya asked to start from mahabhavam, reading goes like-mahabhavam premai, bhakthi vida uyarndhadhu, this means undivided and being one with god. for one in mahabhava state he doesnt long for even god or mukthi or immai, marumai, he is just in idaividadha anbu with god.
one who has sought god there is nothing to be sought.
for man to realize aatral, arivu, anbu, there are 3 sutras. patanjali’s sutras for aatral, vysar’s brahma sutra for arivu and narada’s sutras for anbu.
Iyya says, ‘manickavasagar, matha azhwarkalukku ellam kadavul aatkonda pinbu thaan, mahabhava nilai vandhadhu. aana aandaalukku porakum bodhae adhu irundhadhu.
ivangellam appaanu koopitadhukapuram thaan vandharu, aandaal avanga appavae ayitaanga. she saw,thought only god, nothing but god. whtever (all things) she saw it was only krishna, vera endha nenaippum illai, edhaiyum adaiyanumnu avanga ninaikalai. avanga yaar kitta poi edhuvum therinjikka vendiyirukkalai. avangallukku endha disturbance um illai.’

referring to the hindu article, Sania

Iyya says, ‘paarunga chinna ponnu nammala vida nalla solludhu’ he has written down the following in a paper.

It was the effort that one puts in that matters.
Enjoy what you do

effort na ennanga, neenga edhu panreengalao adhagavae ayirunga. neena ungallukaga pannalai, ellamae sevai thaanae, vaerenna panna mudiyum

Iyya says, ‘innaikku oruthar vandhirundaaru, yogava pathi pesinaaru. yogana ennanaga, yaro edhaiyo solli vechurukkanga, kannai moodi ipdi ukkarungannu avanga yaen sonnangannu ungalluku theriyadhu, neenga epdi adhai panna mudiyum. adhaan sonnaen, ulla paarungannu. ulla paatha enna theriyumnu kaetaar, idhaan theriyumnu padika kuduthaen’

gave the thiruvasagam book (books spelt out page). ‘Indha first verse thaan romba mukkiyam, idha purinjutta podhum’

vilakam of the above goes like what is namasivaya and what is nadhan. reading goes like,
mausanukku hridayam pradhanam. similalrly vedhathukku ellam hridayam ‘namasivaya’. Vibration, sound (saththam) is everything. Sound is namasivaya.
God manifests as everything and as one who is heading everything, that is Nathan. How a king rules the world and resides in a palace in a simmasanam, likewise god resides in the human body in the hridaya kamalam as simmasanam.
There is sound for everything, to invoke rain, fire, god, everything. Namasivaya is the saththam to make god come. but reciting this only in the sthoola sarira is like a parrot repeating something till it sees a cat, once it sees a cat it runs away forgetting wht it had been repeating, similarly man would forget reciting during the time of bayam/ death. so indha satham sthoola sarira thula mattum illama it should be from Sookshuma and Kaarana sharira.

Iyya says,’ NA MA CI VA YA, the mystic five letters is the five sheaths (kosams): Annamaya Kosa, Pranamaya Kosa, Manomaya Kosa, Vijnanamaya Kosa, Anandamaya Kosa. 7 chakrasum apdi thaan, SA RE GA MA PA DA NE solli paarunga, u can see starting from bottom it comes to top, andha nilaiiku poganum. Ravanan mudhugu thandu edhuthu veenai vaasichan illa, adhu idhu thaan, andha sathathukku Avan varanum. Nadham/vibration thaanga ellam. Naadila, blink of eye la ellam saththam irrukku.neenga kai asikaradhu kooda vibration thaan. u go to the FIRST VIBRATION, adhukku pona anandhamthaan. koyilla mani adikaraangilla. So kadvula vara vekiradhukku enna sathamnu therinju ulla paathu andha saththa tha kudutha Avan vandhae aganum’

Hridhaya kamalam
responding to why hridhayam is portrayed as thamarai, Iyya says, ‘thamarai na arivu nilai villakam, arivu virvadaiyaradhu- virindha arivu nilai. adhan andha amma thamaraila ukkadirukkaanga. murugan saravana poigai anikku padicheengilla, sivanoda netrikanla irundhu vara flames appears in 6 lotus (aru arivu).’

Health is wealth
noyatra vazhvae kuraivatra selvam. selvathula kurai irrukum-kammiya irundha varumai, jaasthiya irundha bayam.
unga kaiyilayae sakthi irrukku, enna part ulla ponaalum u can rejuvenate it. aana yaarum idhai namba maataanga.

idhellam puriyaradhukku enna saththamnu therinju adhuku ponga…

maathi maathi…

mind, matter:

matterla enna ellam irrukko, adhellam mindlayum irrukuninga. mind poyitaalum matter irrukum. manusan coma stageku ponaalum irrukaan (a comatose person is still very much alive), but heart ninnu pochunna irrukaana?’ So aiyaa said showing his fingers on the forehead, ‘inga onnum illa, heartla thaan irrukku’
Adhaan Jesusku, heartla aani adichaanga…

current ku positive negative rendu venum illaiya, positive and earth; adhu maari body is the earth (oru analogy)

appuram sollraaru, current vera, bulb verava?
mind vera matter vera va?

food:
you are what u eat nu oru article padikka kuduthuttu, after reading fully, aiyaa spoke abt colors, how one can take the natural colored iyarkai food to be healthy.
appuram sollraaru,
kadavul thoonilayum irrupaar, thurumbilaiyum irrupaar, ellaathulaiyum Avar irrukaar. edhu saaptaalm onnu thaanga. adhillama barley thanni kudikaradhu, barley thanni mattum kudichu enna panradhu. so ellathulaiyum avar irukkaar, neenga nambanum, Trust Yourself.

Innaikku almost blessed one was the cell phone & its community. Referring to the cellphone article, paarunga enna ellam panraanga. Innaikku ellame ipdi thaan irrukku, is people’s life improved? referring to an article abt spam, spam maaari thaan…

We disturb the environment like anything. Alava panna parava illeenga. Keezha irundhu ennai edukurom, edhuthu pollute panni vehicle kaatha mela udrom, ahdu enna aguminga, enga pogum, thirupiyum keezha namma kitta thaana varum, noi, virus- cell phone vazhiya. kaadhu kaekama pogudhunnu sollranga illaiya….

Current affair: when seen today sun appeared to have black spot – ‘aamaminga, namma inga vibration adhigam panni, disturb panni keezha irundhu mela anupurom.’ Aiyaa said the black spot were clouds.

Namma pesittu irukom, paperlaiyum correcta varudhunga. It is about soul, the one which is always there indestructible. Eppomae ella edathulaiumae irrukunga. Epdi naan americala thanni vekka solli ingirundhu bless panraen?

Aiyaa gave “The message of Mahabharatha” soul chapter to read. Reading goes like, ‘soul is the one which is untouched by the senses, one can see it via the light of the mind lamp.’
Mind lamp- Aiyaa says, irruttuna ennanga black, adhaan kannan blacknu sollraanga. Velicham vandhutta, ellam velichmaayiruchunnu sollrangillaya.
Kadavul kitta surrender aana mattum pathaadhu, vandhutom, vazhkaiyai vazhanum. Namma enna pannanum- ‘Do you duty’ apdina ennanga, kadavul Avaroda velaiya ozhunga pannittu irrukaar, avaroda velaiya ozhunga panna vidunga. Edhu vandhaalum ethukanum…

there is a building that’s being constructed opposite to aiyaa’s place. Looks like yday there was a huge lighting that was fixed so that it will make the vision clear for the one who comes to inspect that building. ‘Andha light velicham romba jaasthiya nalla irundhadhunga. It came inside this house till this end. Suddenly by 7:00AM in the morning ennada andha light velicham kanom nu paakaraen, sun had come and in Its light, that light is not light at all. Appo nenaichaen, namma panradhellam ennanga, indha iyarkaiku munaadi…’

Today also discussion went in the lines of need of a guru for knowledge. Inline with what came in hindu paper religion section yday (that Narada needed guru Sanatkumara), today also in hindu paper religion section indicated that Krishna also went to a guru.

To emphasise that only knowledge learnt from a Guru will be fruitful, Krishna after killing Kamsa and installing Urgasena on the throne in Mathura, went to the hermitage of Sandipani along with Balarama to study.

Gave the yoga sutra book- knowledge page which indicates the knowledge acquired from scriptures, religious texts is not fruitful, only the one acquired thru the Samadhi and experience is needed.

Commenting on some fake gurus, ‘avanae virakthila irrukaan (ellathiayum vittutu odi vandhavan) , avan enna kudukka mudiyum ungallukku, ippo pakareengilla ennenna panraangannu..’

Iyya gave a book on Patanjali yoga sutras translated by Swami Prabhavananda specifically to read:”Yoga is the control of thought-waves in the mind.”
Reading goes like mind is made up of manas, buddhi, ahamkara. Manas records whatever it sees, it cant distinguish. Buddhi distinguishes and applies intellect on what is recorded in manas and ahmakra attaches the I to it and identifies I to the recorded. It continues like self is the only one existing and all are reflections of it, like how a bulb glows when current pass thru it…
Iyya highlights, Identify not with the seer or what is seen. current irrukku, adha paaka mudiyuma. Andha maari self alone is there. Then links this to. paarunga innaikku economic times la kooda vandirukku. Spiritual Quotient- The unaware life is a mechanical life.
Excerpt-“What I would advocate is awareness, which is not the same as concentration at all. Concentration is a spotlight. You can be distracted from that, but when you’re practicing awareness, you’re never distracted.”

So what is required is awareness not concentration.
Awareness na ennanga? kaathu thaan. adhaan moocha gavaninga nu naan sollraen.

Idha mattum neenga purinjukonga- referring to the ‘religion’ in hindu..

Despite his vast learning, Narada did not enjoy peace of mind; so he went to Sanatkumara in all humility and beseeched him to teach him.
The preceptor then asked him what all he had mastered and it is an impressive list that he gave of the entire spectrum of knowledge and submitted, “Yet, I am only a knower of words and not a knower of the Atman (the Self). I have heard from great ones like you that only the knower of the Self crosses sorrow. Since I do not know the Self, I am full of sorrow. Take me across the ocean of sorrow.”

So enna knowledge irundhaalum neenga padikaradhellam verum words thaan. wordsa thaandi ulla ponga, go deep, adhukku ponga …

The Supreme Reality is the source of the entire cosmos of insentient matter and sentient beings. In the case of the material universe creation proceeds from the Prakriti, which is the Lord’s lower nature and His higher spiritual nature is present as the Self in all beings. Lord Krishna declared this truth in the Bhagavad Gita thus, “There is nothing else besides Me, Arjuna. Like clusters of yarn-beads formed on a thread, all this is threaded in Me.” Hence there is only one consciousness.

In his discourse, Swami Purushottamananda said it was due to the three modes of nature (Gunas) — Sattva, Rajas and Tamas — that the non-dual consciousness appeared as the diversity, apparent to worldly experience. It is for this reason that no two individuals will be alike as the interplay of the Gunas makes variety possible. The three brothers, Vibhishana, Ravana and Kumbakarna, are examples to understand this phenomenon.

Vibhishana had a predominance of Sattva and so he parted ways with Ravana when he failed to reform his ways, and surrendered to Rama. Rajas was predominant in Ravana’s case and Tamas in Kumbakarna. The rationale for their different behaviour becomes clear on the basis of the Gunas.

As man is subject to these Gunas he has to overcome them for attaining spiritual enlightenment. The Lord has assured that a spiritual aspirant can surmount it in the Gita, “This most wonderful veil (Maya), consisting of the three Gunas, is extremely difficult to break through; those, however, who constantly adore Me alone are able to cross it.” While God controls Maya, man is subject to Maya. Hence His grace is necessary to conquer it.

The Gita describes creation figuratively as a tree with the roots above in God, the stem represented by the creator, Brahma, and the leaves as the Vedas. This may appear paradoxical because we are familiar only with trees having roots below and branches above. Hence this has to be understood symbolically that the Reality is the root of the entire creation. In the case of man, the Reality (the Self) functions through the instrumentality of the body, mind and the intellect. The feeling of “I” is there in the person because of identification with these faculties.

Source:
The Hindu dated Sep 14, 2005

Iyya Comments:
Citing Root- Brahma stem, vedha leaf:
Brahma engirundhu vandhaar? naabila irundhu thaana vandhar, avar vandha udanae, vandha idathai -ulla paakama, velila poi 10,000 edathula thedinaaraam.
velila ayiram irrukumnga. ulla paakama velila paatha epdi irrukum?

kadavul thaan root. krishna adhaan solraar, naan thaan ellamai irukaen. adhu puriyanumae. ‘anuvirkul anuvaagi ninran’. nethi padicha maari kadavula nambi surrender aana, Avar Avaroda velaiya correcta pannuvaar. adhillama vendaadhadhai panni thaan kashtapadarom…

Surrender to God (Saranagati, Prapatti) occupies the pride of place among the means to liberation in Srivaishnava theology. This method presupposes the inability of the spiritual aspirant to adopt the other means prescribed in the scriptures. It is out of an overwhelming sense of helplessness that he then turns to the Lord and transfers the burden of his release from transmigration and worldly suffering to Him.

In his discourse, Velukkudi Sri V.Krishnan said the term `Saranagati’ implied three facts, which were central to the understanding of the dynamics of Self-surrender to God. First and foremost, when one surrenders to God, it is implied that He is the goal to be realised. Realisation of God will liberate man from bondage and the state of release confers the privilege of serving the Lord in His transcendental abode. As man rightly belongs to the Almighty, realisation of God is metaphorically referred to as `homecoming’ (Veedu) indicating that he has so long been separated from Him.

The second important point that comes across is that for surrender to be effective one must take refuge in one who is capable of offering protection and granting salvation as otherwise the whole exercise will become pointless. Examples that readily come to mind are Vidura, Uddhava, the child-devotee, Prahlada and the king of elephants, Gajendra.

Parasara Bhattar describes graphically that when Gajendra surrendered to Him in despair, the Lord set out on His mount, Garuda. As the bird could not fly as fast as He wished, He bore Garuda and went posthaste to save His devotee. Tirumangai Azhwar also waxes eloquent on this paradigmatic example of Saranagati highlighting the Lord’s concern for His devotees, “To rid the elephant of his distress, the Lord rode on His Garuda, arrived on the scene and wielded His discus… ”

The third implication of the term `Saranagati’ is that the Lord Himself is the means to realise Him. The doubt that will immediately spring up is: “How can the means and the end be the same?” This may be the general rule but Self-surrender to God is an exception, in which man surrenders to Him expressing his inability to follow the other three paths to liberation — Karma, Bhakti and Jnana yogas.

Source: The Hindu dated Sep 13, 2005
Iyya Comments:
surrender ayitta Avan ella vazhiyum kaatuvaan. aana yaarum surrunder aaga maatanga, adhaane kashtam…

Do you ever stop and think what an amazing thing our breath is? Probably not. Most of us never give it a thought. It is something we take for granted. Rarely do we stop and think about how it, along with our souls is our life force and without it we would not be alive. Breathing is so simple and intrinsic to our life we are usually unaware of it and most of us are unaware that we breathe improperly.

We are taught at an early age to suck in our stomachs and puff out our chests. This is in complete contradiction to proper breathing. To breathe properly; when you inhale your abdomen should protrude not your chest. When you exhale your abdomen should flatten. When you breath in you should breathe completely until the lungs are full and when you exhale it should be until all air is expelled. You should breathe deeply and completely. Breathing through your nose keeps the charge of energy in check, increasing control and slowing your metabolism. Breathing through your mouth increases the charge of energy and facilitates the discharge of emotions. You may have noticed that when you are upset that you breathe heavy sighs out through your mouth. This is not bad during those times, because it helps expel the emotions, but it isn’t a state you want to remain in.

By breathing through your nose properly as described above you can use your breath to help relieve pain, boost energy, clarify and quiet the mind, relieve tension, lesson the intensity of symptoms, relax, calm and soothe the body and mind, quiet the soul and help be more spiritually connected. We can also oxygenate our bodies and help our body to detoxify better and boost the immune system.

When we don’t breathe properly our body does not receive adequate amounts of oxygen. This depletes our energy, allows toxins to accumulate, weakens our immune system, clouds our heads and disconnects us from our spirituality.

Deep breathing is the single most effective, beneficial technique we can use to relieve pain and stress and to relax. It is also non-toxic and costs us nothing.

Iyya Comments:
paarunga, evlo simple a ezhudheerunkaanga. aana idhu yaarukkum puriyadhu. naan amaidhiya kaatha gavaninga sollraen illa, adhaan solleerukaanga.
inga varavange, avanga kashtathula varaanga, so idhellam nammala maari deepa padikka maatanga, puriyadhu. apdiyae padichaalum, indha vaarthai paathu avannukku enna arthamagudho adhaan edhuthukuvaan. paarunga idhae thaan innaiukku hindu la vandhurukku…

Refining the mind
CHENNAI: Of all the faculties a human being is endowed with, the ability to think is unique and powerful. It can be harnessed to lead an individual to any path, either right or wrong. But acquiring control over the mind and channelising it on the right course is an arduous task. The history of human race has recorded this internal struggle within individuals as much as it has wars and battles between nations.

It is important that one is aware of the power of one’s mind and seek consciously and diligently to refine the mind, said Sri S. Ganesa Sarma in a lecture.

Lord Krishna warns that meditation is not easy. Even for those who claim to be yogis having renounced worldly life, it does not come easy and needs tremendous practice and application. The mind has a natural tendency to wander. The rambling mind is the mischief-maker and can easily lead one to sin.

In the case of two friends who wanted to spend the evening at two different venues, one at a Bhagavad Gita lecture and the other at a dance, it turned out that the former ended up thinking what his friend would have enjoyed, while the latter wondered about what the Gita’s philosophy was all about. In both instances the role played by the mind is significant, regardless of physical presence.

The hallmark of a man of integrity is attainment of oneness in thought, word and deed.

To Arjuna’s query as to why human beings are cast into the net of sin, Lord Krishna clearly points out that it is important to subdue the mind with the help of reason and kill the enemy within, namely desire, which the Lord Himself says is hard to overcome.

The force of desire is such that it is never satisfied with the enjoyment of objects of desire. It grows more and more as does the fire to which fuel is added.

As long as one hankers after this insatiable fire of desire, there is danger of one’s inherent wisdom being masked.

These senses are the cause of destruction of wisdom and the sense of discrimination.

One needs to resist the pressure of one’s impulses, and consciously act according to one’s sense of duty. By this manner one can control the senses.

Source:The Hindu dated Sep 12, 2005

PARIS - Taste, like beauty, truly is in the brain of the beholder, varying — sometimes dramatically — from one person to the next, according to one of the world’s leading sensory neurobiologists.
“No two people will ever smell the same thing in the same way,” says Patrick Mac Leod, president of the Institute of Taste and former director of the sensory neurobiology laboratory at the Ecole Pratique des Hautes Etudes.
“When we perceive an odor, the exact nature of the sensation that is produced depends as much on the observer as the object,” he told AFP.
Vision, hearing and tactile perception are far more uniform across the species, meaning that human beings see, hear and touch more or less the same things.
But when it comes to odors and taste, one man’s wine-of-the-gods can be another man’s plonk.
This and other recent findings in sensory neurobiology, says Mac Leod, upend a lot of received wisdom and a fair amount of established science. They also carry profound implications for a host of consumer-oriented industries ranging from food and wine to perfumes and household products.

The human genome contains 347 olfactory genes — fully one percent of the total — while there are only four, for example, for vision. At least half of those genes are polymorphous, meaning that “they have a great potential of variation among themselves,” says Mac Leod.
-AFP
Iyya Comments:

idha mattum purinjitta podhum…
brain thaana paakudhu, kaekudhu, kanna paakkudhu? they are all just passers to brain. ears just pass the sound to brain, it cant recognize what sound it is.

Iyya referring to a comet news in hindu today entitled “Those comet secrets” , said, edhumae solid illeenga. u read wht happens when death approaches (Gives the ayurveda book which explains wht happens to body when death appraoches). how the solid body becomes liquid-> fire-> air and epdi adhoda onnum illama karanju pogumnu paarunga.
y body becomes heavy when one passes away? nilam thannoda elluthukkudhu. how black holes absorb anything, similarly the cosmos also takes u in. angirundhu thaanae vandhom. it is that very powerful. adhai kannula paaka mudiyadhu. kaathu irruku, can we see it? but adhu illaena irruka mudiyadhu illaiya….

onnum illadhadhula irundhu thaana vandhom, marupadiyum thirupi anga thaan poga porom.

so irrukarappo epdi irukanumnu yosikanum.

yella asaivum epdi nadakudhunu paarunga, how harmoniously it takes place. so we have come here, asaivu ellam thaana nadakum bodhu, namma aanadhamai irundhuutu polamae, yean kashtapadanum?

(also gave a tamil article with crux live happily and let others live happily)

DUBLIN: Scientists have built a molecular machine that can move objects millions of times larger than itself. The machine is 80,000 times smaller than the width of a human hair. The nanomachine could control the movement of drugs around the body so that they reached the exact point where they were needed. It could be employed in smart materials that could change their size or electrical conductivity at the flick of a switch. David Leigh, a chemist at the University of Edinburgh, built the machine by covering a gold surface with engineered rod-like molecules with rings that slide up and down on them. When bathed in ultraviolet light, the ring changes its position on the rod, affecting the surface tension of a droplet of water on the gold surface enough to move the droplet. He said the technology could be used for all sorts of physical tasks.

Source: The Hindu dated Sep 09, 2005

Iyya Comments:
Paarunga nano technology how powerful it is. but doctor kudukara marundhai monitor panna thaan mudiyum. doctor epdi ungallukku marundhu koduthu seri panna mudiyum?

referring to vinayagar chadurthi, Iyya says, ‘pudhichu vecha pillaiyaar. mannula irundha edhuthadhu thaanae, adhai ingayae mannulaiyae karaicha pochu (people taking procession of idols towards rivers). paarunga, avarukku yaen yaanai thalai irrukku, avangappa sivanukku kovam vandhu maganoda thailaiya vettitaaru, epdi irukumnu paarunga. indha maari pala kadhai solluvaanga….’

Referring to a news abt CM quoting anbu, Iyya said, simple a indha maari sollalaanga…
one mom and child are there, both are hungry and there is only one Idli. Mom gives the child, idli to eat. kuzhandhai saapttu amma voda pasi poyiruchu….
vedham ellam indha anbai thaan solludhu, ellamae sevai thaananga…
Bhagavat gitala sonnadhi thaan vedhathulaiyum solleerukaanga, krishna says ‘adiyaarku adiyaar’ - means iam there in evrybody who worships me…

Then referring to spiritual quotient article in economic times today Iyya said,
‘mindnu onnu kedaiyadhunga, illadhadhai epdi test panuveenga, adhae madhiri spiritualnu onnum kedaiyaadhu’

marundhum avanae, maruthuvanum avanae…
marundhu ungallukku ulla thaanga irrukku, idha sonna namba maateenga.
edho vaendaadha panradhala thaan vyathai varudhu, namma kitaa thapu vechuttu, doctor kitta pona avan enna pannuvaan, avanaiyum nambaradhilla, kanakku podradhu, epdi irrukumnu paarunga.vandha thairiyama irrukalamnu illai, apdi pona poyittu poradhu, apdi irundhu enna panna poraanu therila….

so Iyya was on full flow on doctors

today he said, vedham nu onnu illeenga, yaaravadhu idhai ellam solla mudiyuma

THE spiritual aspect of archery was developed as a discipline for peace and self-cultivation in Japan. It was mainly achieved by uniting the vigour of the warrior tradition with the dignity of the ceremonial. As a path for personal growth and development, the concept of Reisetsu, respect for the other, became the moral discipline which united these two aspects and formed the foundation for the practice of Kyudo — the Way of the Bow. Practioners of Kyudo shoot arrows at stationary targets from a standing position and are evaluated not only by accuracy, but by form.
Eugene Herrigel, a German professor who taught philosophy at the University of Tokyo in the ’30s, penetrated deeply and personally into the theory and practice of Kyodo. In endeavouring to become an adept himself, he experienced the rigorous discipline of training with a Master for six years while struggling with foreign notions such as “eyes that hear and ears that see.” However, what he struggled with most was releasing the arrow. Or, more specifically, he just couldn’t please the Master.
He had of course imbued the standard blah blah like: “All the movements for shooting culminate in the full draw when the archer is in every sense, physically and mentally, centred within the arc of the bow. At the higher levels of practice the archer attempts a release where the expansion of energy reaches its highest point and the string is ripped from the glove hand in a spontaneous and natural action. At this moment the target becomes the mirror of the archer’s soul.” Herrigel knew this stuff like the back of his hand. What he still didn’t know though was when to let the arrow go.
The Master who often got pretty cheesed off with his pupil finally offered an illustration. Consider a toddler surrounded by his toys, he said. He picks one up, looks at it, turns it over, shakes it, puts in the mouth, etc, etc. A few moments later, however, his eyes alight on another toy. Now the fingers holding the first toy automatically, instantly and without any tension whatsoever, relax and release their grip as the hand moves towards the second toy. THAT kind of letting go of the first toy is true release, said the Master, because at THAT precise moment the toddler’s involvement with the first toy is fully and finally over. Could the Master have meant that letting go is so difficult for most of us because it’s child’s play?

Iyya’s Comments:
epdi enna nenaichalam adhai adiyalamnu solleerukku. understand how one sees the image of what he is targetting indise him, not outside

vedham enbadhu vazhkaiya epdi vazhanum sollradhuthaan. paarunga thirumoolar correcta solleerukaaru..

summa vedham padicha podhadhu. adhula epdi ella sakthiyum irruku, adhai eduthu vazhkaiya vazhanum solleerukku. Bharathiar kooda, vedhathin mudivu is, iraivanai nambungal. ‘nambinaar keduvadhillai, adhu naangu marai theerppu’

today Iyya said - bharathiarku ellam theriyumnga

Gratitude is a trait every individual must have because no one can live in the world without the help of others. The list of those to whom one has to be grateful will be certainly long starting with one’s parents and teacher, but the most important of them all is the one who had helped in a moment of crisis. The Tirukkural has a verse eulogising timely help even if it is insignificant. The two epics portray, each a character, who best exemplified gratitude — Karna in the Mahabharata and Kumbakarna in the Ramayana.

In his discourse, Sri M. Ramalingam said Karna remained loyal to Duryodana till the end. Even his mother Kunti was unable to sway him from his fidelity to Duryodana. Villiputurar’s Bharatam portrays how half the war was won after Krishna’s visit to Hastinapura as the Pandavas’ envoy. Krishna’s planning can be compared to cutting the main branches of a tree when only the roots will remain to be uprooted. In the battle between the righteous and the unrighteous, the Lord was the catalyst to ensure that Dharma won ultimately.

So Krishna was instrumental in the meeting of Kunti and Karna. Without telling her the reason why He wanted her to meet him, the Lord told her to disclose his identity and the fact that the Pandavas were his brothers. Then as the eldest, the brothers would gladly hand over the reins of the kingdom to him. Who could have resisted such an offer? Karna did because his gratitude to Duryodana was paramount to him and even the lure of power and pelf, and the love of his mother for which he had yearned all his life, did not tempt him.

He also told her to seek a boon from Karna that he would not deploy the Nagastra twice to protect the Pandavas. Then He asked her to decide whether she wanted the Pandavas to live or Karna. What a terrible choice indeed for a mother who was going to meet her long-lost son for the first time! Kunti need not have sought the boon for Karna was a consummate warrior who would not have had to use the same weapon twice. To Kunti’s offer of the throne he retorted that Duryodana had crowned him as the ruler of Anga long ago and trusted him so much that he would always remain faithful to his friend.

Source : The Hindu dated Thursday, Sep 01, 2005

Iyya Comments:
parunga karnan evlo sthirama irundhar. namma thaan avar kitta pichakarana poi adha keetu, idhai keetu, aanulum avar evlo sthirama irundarnu paarunga.

I SUFFER from migraine and headache. But it becomes difficult for me to identify the precise cause of my affliction, since it could be either of the two. Chemist shops have on occasions serviced fake, outdated or counterfeit medicines, it is difficult to assess the credibility standard of any particular dispensing chemist. That being the case, I place my destiny in the hands of the one most proximate to my residence, though even this store secures its stock from Bhagirath Palace, a drugs market of dubious reputation.

Once faced with a splitting headache, I went to my GP. After examining me he prescribed a few pills. While settling my payment at the GP’s reception, the receptionist minutely examined the currency note, he exclaimed there are plenty of fake Rs 500 notes in circulation and he was just making sure that the one I paid was genuine legal tender. After meticulously consuming the pills full course, I developed an intestinal disorder. To unravel the mysterious attack I yet again visit my GP.

The GP who has his own polyclinic and diagnostic lab advises a series of tests. Was I better off or more sensible now having gone to my GP a second time, even though he had messed up with my system on the first occasion? Were more diagnostic checks merely a money making ploy, only time and perhaps further devastation to my body would reveal.

The aforementioned brings into question the genuineness or credibility of the drug store, the quality of the medicines dispensed, whether the currency note was not counterfeit, whether the GP’s supposed knowledge, experience and reputation was indeed the solution to my ailment. Or whether like in the movie Munna Bhai MBBS the GP had obtained his degree fraudulently.

Once a scribe masqueraded as a Delhi cop just to find out how the latter misuses his position and discovered the enormity of the misuse the uniform can be put to.

While kidnapping Sita, Ravana also masquerades as an alms-seeking sadhu and deceives Sita, making her cross the Lakshman Rekha.

Robert Louis Stevenson’s Dr Jekyll and Mr Hyde gives an interesting description of how the evil and the good side of a person get interchanged from one to another merely by the consumption of a potion. That may be fiction, but is real life much different?

Source : The Economic Times dated SEPTEMBER 01, 2005

Iyya Comments:
idha mattum padicheeganna ulagathula ellam purinjukalam.
yean ipdi naasam panraanga?yean marundhai saapttu saganum? unga udambai pathi doctorku enna theriyum? avaru epdi marundhu kudukka mudiyum? apdi kuduthaalum ivanga (pharmist) enna panraangannu paarunga. marundhu saaptu thaan romba keduthukarom