| சின்னப்பயலே சின்னப்பயலே சேதி கேளடா சின்னப்பயலே சின்னப்பயலே சேதி கேளடா நான் சொல்லப்பொர வார்தையை நல்லா எண்ணிப்பாரடா நீ எண்ணிப்பாரடா சின்னப்பயலே சின்னப்பயலே சேதி கேளடா ஆளும் வளரனும் அறிவும் வளரனும் அதுதாண்டா வளர்ச்சி ஆளும் வளரனும் அறிவும் வளரனும் அதுதாண்டா வளர்ச்சி உன்னை ஆசையோடு ஈன்றவளுக்கு அதுவே நீ தரும் மகிழ்ச்சி ஆசையோடு ஈன்றவளுக்கு அதுவே நீ தரும் மகிழ்ச்சி நாளும் ஒவ்வொரு பாடம் கூறும் காலம் தரும் பயிற்சி உன் நரம்போடுதான் பின்னி வளரனும் தன்மான உணர்ச்சி உன் நரம்போடுதான் பின்னி வளரனும் தன்மான உணர்ச்சி சின்னப்பயலே சின்னப்பயலே சேதி கேளடா மனிதனாக வாழ்திட வேனும் மனதில் வையட தம்பி மனதில் வையட மனிதனாக வாழ்திட வேனும் மனதில் வையட தம்பி மனதில் வையட வளர்ந்து வரும் உலகதுக்கே நீ வலது கையட நீ வலது கையட வளர்ந்து வரும் உலகதுக்கே நீ வலது கையட நீ வலது கையட தனிஉடமை கொடுமைகள் தீர தொண்டு செய்யட நீ தொண்டு செய்யட தனிஉடமை கொடுமைகள் தீர தொண்டு செய்யட நீ தொண்டு செய்யட தான எல்லாம் மாறும் என்பது பழைய பொய்யட எல்லாம் பழைய பொய்யட சின்னப்பயலே சின்னப்பயலே சேதி கேளடா வேப்பமர உச்சியில் நின்னு பேயொன்னு ஆடுதுன்னு... வேப்பமர உச்சியில் நின்னு பேயொன்னு ஆடுதுன்னு விளையாடப் போகும்போது சொல்லிவெப்பாங்க உண்டன் வீரத்தைக் கொழுந்திலேயே கிள்ளிவெப்பாங்க வேலையற்ற வீரர்களின் மூளையற்ற வார்தைகலை வேடிக்கையாகக் கூட நம்பிவிடாதே நீ வீட்டிர்குள்ளே பயந்துகிடந்து வெம்பிவிடாதே நீ வெம்பி விடாதே சின்னப்பயலே சின்னப்பயலே சேதி கேளடா....
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திங்கள், 31 ஜனவரி, 2011
ஆளும் வளரனும் அறிவும் வளரனும் அதுதாண்டா வளர்ச்சி .....
உளறல் - 14 .
இறைவனின் மீது பழியினைப் போட்டுவிட்டு நான் தப்பித்துக் கொள்ள முயல்வதாகவும் மற்றவர்கள் கருதலாம்...
நான் மற்றவர்களின் கருதுக்களுக்காக வாழ்ந்த காலம் கடந்து விட்டது...
மற்றவர்களின் சிறு துன்பம் கூட என்னை மிகவும் வருத்துகிறது...
எனவே, என்னால் மற்றவர்களுக்குத் துன்பம் நேருகிறது என்றால் என் விலகலை அவர்கள் ஏற்றுக் கொள்ளவே வேண்டும்...
என் இயல்பைப் புரிந்து கொண்டு அவர்கள் எனக்கு வழிவிட வேண்டும்...
நான் அவர்களை விட்டு விலகி, ஒரு மகிழ்ச்சியான வாழ்க்கையை நோக்கிச் செல்லவில்லை...
அமைதியான, மற்றவர்களுக்குத் துன்பம் தராத துறவு வாழ்க்கையை நோக்கியே செல்கிறேன் என்பதுதான் உண்மை...
ஒவ்வொரு முறையும் ஒன்றைத் துறக்க முற்படுகின்றேன் என்பதும் உண்மை...
என் வழியில் என்னுடன் வர விரும்புகின்றவர்கள் இதை உணர்ந்து கொள்வார்களா?
புரிந்து கொள்ள முடியவில்லை எனின் திண்ணமாக நான் தனித்தே செல்ல வேண்டியிருக்கும்....
இஃது என்னுடைய முடிவன்று...
இஃது எச்சரிக்கையுமன்று...
எனது அன்பான வேண்டுகோள்...
உளறல் - 13
என்னால் இனி யாரையும் நிறைவு படுத்த முடியாது என்பதை உணர முடிகிறது...
மனிதர்கள் மகிழ்ச்சியான வாழ்க்கையை எதிர்பார்க்கின்றனர்...
மகிழ்ச்சியின் தரமும் வேறுபடுகின்றது.
என்னுடைய மகிழ்ச்சி அவர்களுக்கு மகிழ்ச்சியைத் தரவில்லை...
அவர்களுடைய மகிழ்ச்சியை என்னால் இப்பொழுது ஏற்றுக்கொள்ள முடியவில்லை.
ஆனால் அவர்கள் மகிழ்ச்சியாக வாழ வேண்டும் என்பதே எனது விருப்பமுமாகும்...
என் உறவு மற்றவர்களுக்கு மகிழ்ச்சியைத் தருகிறது என்பதை என்னால் உறுதியாகக் கூற முடியவில்லை. இருப்பினும் எனக்காக அவர்கள் துன்பப்படுவதை உணர முடிகிறது... அதை என்னால் பார்த்துக்கொண்டிருக்க முடியவில்லை.
எல்லா உயிரும் இன்புற்றிருக்க வேண்டுமாயின் மனித உறவுகள் பயன் தரா என்றே நினைக்கின்றேன்...
ஒரே பக்குவத்தில் இருப்பின் அஃது இயலும் என எண்ண வாய்ப்பிருக்கிறது.
அனைவரது விருப்பமும் ஒரே மாதிரியாக இருக்க முடியுமா?
திண்ணமாக முடியாது...
என்னால் மற்றவர்களிடம் போலியாகப் பழக முடியவில்லை...
என் இயல்பையும் என்னால் மாற்றிக் கொள்ள முடியவில்லை...
மற்றவர்களை நிறைவு படுத்தவும் முடியவில்லை...
எல்லோரும் என்னை விட்டு விலகும் நேரம் வந்து விட்டதோ என் எண்ணத் தோன்றுகிறது...
எனது பார்வை வேறு, அவர்களுடைய பார்வை வேறு...
பார்வை வேறுபடுமாயின் ஒரே பாதையில் எவ்வாறு செல்வது?
என்னுடைய இயல்பு இயற்கையான ஒன்று என்பதை மட்டும் அவர்கள் புரிந்து கொள்வார்களா?
நான் எதையும் வேண்டுமென்றே செய்யவில்லை...
அனைத்தும் தானாகவே நடக்கிறது...
அனைத்தும் இறை செயல் என்றே நான் கருதுகின்றேன்...
நான் மாற வேண்டும் என அவர்கள் நினைத்தால்...
இறைவனின் விருப்பமும் அதுவாகவே இருந்தால்...
எனக்கும் அதில் உடன்பாடுதான்...
ஆனால் அஃது இயற்கையாக நடைபெறவேண்டும் என்று விரும்புகின்றேன்..
மனம் போன போக்கிலே மனிதன் போகலாமா;மனிதன் போன பாதையை மறந்து போகலாமா.
கண் போன போக்கிலே கால் போகலாமா
கால் போன போக்கிலே மனம் போகலாமா
மனம் போன போக்கிலே மனிதன் போகலாமா
மனிதன் போன பாதையை மறந்து போகலாமா
நீ பார்த்த பார்வைகள் கனவோடு போகும்
நீ சொன்ன வார்த்தைகள் காற்றோடு போகும்
ஊர் பார்த்த உண்மைகள் உனக்காக வாழும்
உணராமல் போவோர்க்கு உதவாமல் போகும்
பொய்யான சில பேர்க்கு புது நாகரீகம்
புரியாத பல பேர்க்கு இது நாகரீகம்
முறையாக வாழ்வோர்க்கு எது நாகரீகம்
முன்னோர்கள் சொன்னார்கள் அது நாகரீகம்
திருந்தாத உள்ளங்கள் இருந்தென்ன லாபம்
வருந்தாத உருவங்கள் பிறந்தென்ன லாபம்
இருந்தாலும் மறைந்தாலும் பேர் சொல்ல வேண்டும்
இவர் போல யார் என்று ஊர் சொல்ல வேண்டும்...
கால் போன போக்கிலே மனம் போகலாமா
மனம் போன போக்கிலே மனிதன் போகலாமா
மனிதன் போன பாதையை மறந்து போகலாமா
நீ பார்த்த பார்வைகள் கனவோடு போகும்
நீ சொன்ன வார்த்தைகள் காற்றோடு போகும்
ஊர் பார்த்த உண்மைகள் உனக்காக வாழும்
உணராமல் போவோர்க்கு உதவாமல் போகும்
பொய்யான சில பேர்க்கு புது நாகரீகம்
புரியாத பல பேர்க்கு இது நாகரீகம்
முறையாக வாழ்வோர்க்கு எது நாகரீகம்
முன்னோர்கள் சொன்னார்கள் அது நாகரீகம்
திருந்தாத உள்ளங்கள் இருந்தென்ன லாபம்
வருந்தாத உருவங்கள் பிறந்தென்ன லாபம்
இருந்தாலும் மறைந்தாலும் பேர் சொல்ல வேண்டும்
இவர் போல யார் என்று ஊர் சொல்ல வேண்டும்...
சனி, 29 ஜனவரி, 2011
உளறல் - 12
அன்பே சிவம்...
இந்த அன்பு எப்படிப்பட்டது என்பதுதான் புரியாத புதிர்...
தன்னலம் கலந்த அன்பு எவ்வாறு சிவமாகக் கருதப்படும்...
இந்த உலகில், நமது வாழ்க்கையில் ஏற்படும் மனித உறவுகள் அனைத்தும் ஏதோ ஒன்றை எதிர்பார்த்துதான் என்பதை அறிய நாம் மறந்து விடுகின்றோம்...
அவர்களுக்காகவே நாம் வாழும் பொழுதுதான் ஓரளவு பக்குவம் பெறுகின்றோம்; உயர்ந்த சிந்தனையைப் பெறுகின்றோம்.
ஆயினும் இஃது ஓரளவு முதிர்ச்சி பெற்ற நிலைதான்...
இந்த அன்பில் அவ்வப்போது சிவம் தோன்றி மறையும்... நிலையாக இருக்காது.
விருப்பு வெறுப்பற்று நாம் அனைவரின் மீதும் செலுத்தும் உண்மை அன்புதான் நம்மை மேலும் உயர்த்தும்... இங்கு அன்பு சிவமாக வீற்றிருக்கும்...
உளறல் - 11
நமது வாழ்வில் மனித உறவு என்பதுதான் அதிக சிக்கல்கள் நிறைந்த ஒன்றாக உள்ளது.
இந்த உறவுகள் அனைத்தும் மெய்யானவை என்றே நாம் கருதுகின்றோம்...
இவை இடைக்காலத்தில் வந்து போகும் உறவுகள் என்பதை மறந்து விடுகின்றோம்...
தனக்காகவே வாழும் மனிதன் ....
தனக்காகவும் பிறருக்காகவும் வாழும் மனிதன்...
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அவன்தான் வையத்துள் வாழ்வாங்கு வாழ்பவன்....திருமூலர் -- உபதேசம் 26-30 Tirumular Upatesam 26-30
திருவடி யேசிவ மாவது தேரில்
திருவடி யேசிவ லோகஞ் சித்திக்கில்
திருவடி யேசெல் கதியது செப்பில்
திருவடி யேதஞ்சம் உள்தெளி வார்க்கே
tiruvadiyee civamaavatu teeril
tiruvadiyee civalookanj cittikkil
tiruvadiyee cel katiyatu ceppil
tiruvadiyee tanjsam uL teLivaarkkee
ஆழச் சிந்தித்துத் தெளியின், சிவம் என்பது நாத விந்து எனும் சிவதத்துவங்களை அசைத்து அசைத்து உலகினை நடாத்தும் திருவடியே யாகும்; எண்புத்திகளும் சித்திகளும் சித்திக்க அடையும் சிவலோகமும் அத்திருவடிகள் நடமாடும் திருசிற்றம்பலமே யாகும்; நல்வழி யாதென்று விசாரித்து தெளிவாக செப்பில், மக்களுக்கு உரிய நல்வழி செல்கதி அதுவே யாகும்; இவற்றையெல்லாம் சிந்தித்துத் தெளிந்து ஞானத்தெளிவு அடைந்தார்க்கு முடிவில் அந்த திருவடிகளே தஞ்சமும் ஆகும்.
At the end of metaphysical illuminations BEING will be known as the Divine Feet that plays Natham and Bindu and regulates the world; and when all the mystic powers are attained the metaphysical world will be known as this ground; the Way that one ought to follow will also be known as the WAY that leads to this world; and for those who attain the Absolute Understanding that illuminates all, this world also becomes the final refuge.
tiruvadiyee civamaavatu teeril: when you reflect and understand, BEING shows Himself as the dancing Divine Feet
tiruvadiyee civalookanj cittikkil: when one attains all the mystic powers it will turn out that Civaloka is this Ground of Divine Feet
tiruvadiyee cel katiyatu ceppil: when we explain it , the WAY towards the Divine Feet is the WAY
tiruvadiyee tanjsam uL teLivaarkkee: and for those who enjoy Abslolute illumination, this Dancing Feet also becomes the Final Refuge.
Commentary:
The way towards BEING, the Most Pure is the way of LEARNING that illuminates the mind. The higher reaches of metaphysical life is NOT possible in an unthinking and irrational life. Every experiences HAVE to be reflected upon and the mysteries surrounding it unfolded. Only in this kind of metaphysical journey where illuminations after illuminations are gained, it will be realised that finally everything in the world is a DANCE , a dance in which everything is moved by moving the basic and fundamental tatvas: Natam and Bintu ( Yin and Yang). This is the metaphorical Divine Feet -- we can see only the Play but the NOT the Player and hence BEING is known only as the Divine Feet.
But attaining this understanding, and living fully in that understanding is actually living in Civaloka, the Metaphysical World , the World of Mantras, the absolutely PURE Universe where only divine thoughts emerge and nothing evil at all. Hence living fully immersed in this World is also living the Divine World, the world of Absolute Purity where there can be only happiness.
And when this clarity is well established the confusions about how to live, which way to follow, what religion or mataphysics to choose and so forth will not arise. It will be clearly grasped that the WAY, the Right Way is the way that leads towards this Divine Feet, towards this Civaloka
When this illumination sets upon one and clarifies the understanding, it DISPELS all doubts and uncertainties and through the a[podictic certainly it breeds, it becomes the REFUGE, the Place where one feels save and secure. It provides the STRENGTH so that one can remain FIRM and UNPERTURBED no matter what kind of problem one faces in life.
Upatesam 27
தெளிவு குருவின் திருமேனி காண்டல்
தெளிவு குருவின் திருநாமஞ் செப்பல்
தெளிவு குருவின் திருவார்த்தை கேட்டல்
தெளிவு குருவுரு சிந்தித்தல் தானே
139
teLivu kuruvin tirumeeni kaaNdal
teLivu kuruvin tirunaamanj ceppal
teLivu kuruvin tiruvaarttai keeddal
teLivu kuruvuru cintittal taanee
ஆணவச் செருக்கெல்லாம் செற்று தானெனும் அகந்தையும் கெட்டு இறைவனே தானென அமர்ந்திருக்கும் மெய்யான குருவின் திருமேனிக் கண்டால் இறைவனையே காண்பதுபோல் ஆகும் என்பதின், ஐயமும் திரிபும் அகற்றும் ஞானத்தெளிவு உண்டாகும்; இனி அத்திருவுருவினை மறந்திடாவகையில் அவன் திருநாமம் செப்பிக்கொண்டே இருப்பதும், இறைவனை யாண்டும் நினைவினில் இருத்துவதின், ஞானத்தெளிவு மறையாது இருக்கும்; இனி ஐயப்பாடுகள் எழும்போது கேள்விகள் கேட்க அதுபொழுது உதிக்கப்படும் உபதேச வார்த்தைகள் இறைவனது சொற்களேயாகுமென, அவையும் ஞானத்தெளிவு தருவனவே; இனி மௌனம் பூண்டு வேறு யாதையும் சிந்திக்காது குருவின் திருவுருவினை மாத்திரம் சிந்திப்பதால் ஆங்கு விளங்கும் தேசிகத் திருவின் காரணமாக ஞானத்தெளிவும் உண்டாகும்.
When aperson has become absolutely pure having overcome the ANavam and so forth, he becomes BEING-HIMSELF -AS-THERE and on account of it just the mere SEEING the form of the Guru becomes illuminating. And since reciting his name would keep hiச் FORM active in mind, uttering his name இச் also illuminating. Now when in doubt and questions are raised his advises given will actually be the words of BEING HIMSELF and hence supremely illuminating too. And since the FORM of the Guru becomes one of the Forms of BEING-HIMSELF, deep complations of the very form of Guru becomes illuminating too.
teLivu kuruvin tirumeeni kaaNdal: it is illuminating the SEE the divine frame of the Guru
teLivu kuruvin tirunaamanj ceppal: it is illuminating to utter the NAME of the Guru
teLivu kuruvin tiruvaarttai keeddal: it is illuminating to listen to the divine words of Guru
teLivu kuruvuru cintittal taanee: it is illuminating to reflect on the Form of the Guru
Commentary:
Though the institution of Guru has becomes DEGENERATE just as so many institutions in Saivism, nevertheless Thirumular recommends an important place for genuine Gurus for people who would need the guidance of such people. BEING illuminates all according to their innate capacities just as Thirumualr himself has observed in many places. There are the vinjanakalar tye indiiduals who DO NOT require the services of the Human Guru as BEING Himself becomes the inner guru who instructs the Anma DIRECTLY from within but through the language of silence, the Sunya Cambasanai-- the nonverbal inner dialogue.
Thus the services of a human guru are needed only for the Pralayakalar or the Sakalar type-- also a notion available in Thirumanthiram. This is what later Meykandar calls Mun NinRu Unarttal -- appearing through the soul of an anma and instructing THROUGH him by overpowering his soul completely and shining forth as Himself. Such individuals who allow themselves to be taken over completely by BEING are the Gurus meant here.
And as Tirumular has said in many places BEING can take over both the body and soul ( uun udambu aalyam) and through that DISCLOSE Himself as such. The mind and bodies taken over as such become BEING- HIMSELF-AS-THERE and anyone who comtemplates on his form words names he assumes and so forth become another way in which a person can attain metaphysical illuminations and begin to enjoy the absolute illuminatioin -- the Civanjaanam.
The anmas thus possessed are NO MORE HUMAN with the finitude and impurity characteristic of them. Totally absolved of the Malam -- the Dark Stuff that obscures the SEEING , the seeing without any Cuddu, that-ness -- the person loses his human-ness and becomes a locale where shines forth without any distortions BEING Himself. His body becomes the tirumeeni-- the divine body and almost like the ICON that discloses in a concrete form an archetype that remains abstract and invisible for the ordinary eyes. Thus LOOKING at his physical body and noting the special Aura that comes to prevail, it is an away LEARNING and hence gaining metaphysical illumination. The very FORM of the physical body of individuals thus possessed become INSTRUCTIVE in a way about metaphysical truths.
And reciting the names certainly will help the fragile mind that gets lost very easily in mundane matters and hence lose the concentration and focus that metaphysical learnings require. The continous recitation of the name , like the repetitions of mantras works on mind , affects the cognitive processes and LIFTS UP the soul into the metaphysical realms and through that help gaining in illuminations. So would be the deep reflective exercises on the Form of the Guru, the special lustre that comes to prevail there.
The words of such a Guru cease to be words of Human Speech but rather the Bagavath Gita, Civa Gita , Brahma Gita etc-- the words of BEING Himself just as the words of a possessed individuals are no more the words of the speaker but rather that of the deity that takes possession of him.The speech mechanisms are NO MORE that of the individual -- BEING HIMSELF is PRESENT there and the words that emerge are HIS Words and NOTat all that of the individual through whom the words emerge.
Upatesam 28
தானே புலன்ஐந்துந் தன்வச மாயிடும்
தானே புலன்ஐந்தும் தன்வசம் போயிடும்
தானே புலன் ஐந்தும் தன்னில் மடைமாறும்
தானே தனித்தெம் பிரான்தனைச் சந்தித்தே
taanee pulan aintum tan vacamaayidum
taanee pulan aintum tan vacampooyidum
tanee pulan aintum tannil madaimaaRum
taanee tanittem pirantnaaic cantittee
பொறிலியப் பார்வையின் ஐம்புலன்களும் தனித்து வேறாகி ஒதுங்கி நின்றிட அறிவு எம்பிரானைச் சந்திக்க, தானே இந்த ஐம்புலன்களும் இறைவசமாயிடும் என்பதோடு இறைவனை அறிவதிலேயே நாட்டமெலாம் போய்விடும். இதனால் அகத்தே ஓர் ஆழமான மடைமாற்றம் நிகழ, பொறிகள் பசுகரணங்களாக இருப்பதுபோய், சிவகரணங்களாக உயரும்
When the mind , separating and isolating itself from sensorial commerce, it will encounter BEING with its mental eyes. And because of that the senses five will be attracted to BEING and will seek out understanding in relation to BEING only. And because of fundamental transformation of self this brings about , the senses cease to be physicalistic and become genuinely metaphyisical, disclosing perceptions related to BEING
taanee pulan aintum tan vacamaayidum: the senses on their own accord become concerned about BEING
taanee pulan aintum tan vacampooyidum : the senses five will seek out perceptions of only BEING
tanee pulan aintum tannil madaimaaRum : the senses five will suffer on their accord a fundamental change of direction
taanee tanittem pirantnaaic cantittee: when separating and isolating self from , the self encounters BEING
Commentary.
The function of metaphysical life is to ENCOUNTER directly BEING who is present AS-THERE always. However HE remains invisible only because our seeing is NOT sufficiently gifted deep wide and sufficiently OPEN to see HIM. Under normal circumstances we suffer from metaphysical blindness, live in CIVA RATRI and hence live like a blind man, unable see what is there resplendently. Here is located the function of genuine religious life: to open the eyes, reduce the metaphysical blindness by destroying the inner darkness in which we are already.
This requires the isolating of senses from the sensorial commerce, the physicalistic perceptions in which we are normally LOST unable to extricate ourselves from being carried away by it. This is the physicalistic life where the real and meaningful appear to be only the physical and we tend to live, with this kind imprisonment, in the physical world leading the materialistic kind life. This perpetuates the blindness and furthers our metaphysical ignorance. Thus in order to avoid this living in Metaphysical Ignorance, we have to isolate the self from the senses and freeing the mind from their clutches, remain OPEN to receive whatever this sense-isolation would allow.
It is this point that the nonphysicalistic world dawns and become available fஒர் perceptions and in it we also ENCOUNTER the presence BEING perhaps not sufficiently clear but nevertheless as an undeniable reality. However this constitutes the conversion as much as transformation for subsequent to that, on their own accord the senses cease to process the physicalistic and seek out the metaphysical. The materialistic way of life recedes to the background as unappetising , uninteresting and the spiritual way of life becomes that which is desired, enjoyed etc.
There comes to be a fundamental change in motivational dynamics too. The mind ceases to process the ordinary cognitive but become well established in transductive perceptions, perceptions related the metaphysical or the Unconscious.
Thirumular does NOT advocate propaganda and preaching for bringing about "conversion" that he calls "madai maaRRaM' , a rechanneling of the motivational dynamics in the direction of the metaphysical. He recommends the opening of the capacities for transductive perceptions that all persons naturally have by enabling them to extricate themselves from the senses that imprisons them to the physical.
Upatesam 29
சந்திப் பதுநந்தி தந்திருத் தாளிணை
சிந்திப் பதுநந்தி செய்ய திருமேனி
வந்திப் பதுநந்தி நாமம்என் வாய்மையால்
புந்திக்குள் நிற்பது நந்திபொற் போதமே
cantip patunanti tantirut taaLiNai
cintip patunanti ceyya tirumeeni
vantip patunanti naamam en vaaymaiyaal
puntikkuL niRpatu nantipoR pootamee
ஐம்புலன்களின் ஆக்கரமிப்பிலிருந்து கழன்று மெய்ஞான விசாரணையில் விடாது செல்ல, சந்திப்பது இறைவன் சத்தி சிவனாய் ஆடும் ஆட்டத்தின் திருத்தாள் இணைகளை; இணையடிகளைக் கண்டு பிறகு சிந்திப்பது இறைவனது சுத்தத்தின் செய்யத் திருமேனியினை; இவ்வாறு இறைவனை நலமே அறிய அதனின் நன்றிப் பெருக்கால் வந்திப்பது வாய்மையாக இறைவனது நாமத்தினையே; இவ்வாறு செய்வதின் என் புந்தியில் எப்போதும் இறைவனது ஆன்மாவை களிம்பு நீக்கிப் பொன்னாக்கும் சிவஞானபோதமே நடக்கின்றது
When I free myself from being enchained by the senses and venture into the metaphysical world, I encounter there the Twin Feet of BEING with which he executes the dance with Natam and Bindu; and having understood the workingச் then the thinking becomes about the very body of BEING; and having understood in this manner the form and function of BEING there is only truely praising Him overcome with gratitude ; and as I do that , in my mind there continues instructions on Absolute Understanding ப்ய் Bஏஈண்G Hஇம்செல்f that makes the soul golden
cantip patu nanti tantirut taaLiNai : what is encountered (in the metaphysical journey) are the Twin Feet of BEING
cintip patunanti ceyya tirumeeni : what is deeply reflected upon is His Radiant Body
vantip patunanti naamam en vaaymaiyaal : what is praised truely by me are His names
puntikkuL niRpatu nantipoR pootamee : and because of this there is continuous intructions on Absolute Understanding that makes the soul golden
Commentary
=========
The genuine metaphysical life is a THINKING life and most certainly not the unthinking irrational life that is unfortunately so common in the modern world where dogmatism and nonreflective ritualism prevails. Thirumular here virtually outlines the thinkiing life he practiced and as a result of which he enjoyed instructions from BEING Himself on absolute undersanding that purifies the mind and soul and thereby making it Golden.
The golden is metaphor and indicates two things: that of limiting Purity and that of everlasting Joy. The metaphysical life is a life that increases true joy and that too by making the soul purer and purer , free of the Mummalam that 'dirties' it, make it mean inhuman atomic and beastly.
The genuine mataphysical life, as a life of ENCOUNTER of BEING is most certainly not of reciting dogmas and tenets of ones creed. The workings of the world are deeply reflected upon and through that the presence of the different combinations and permutations of Bindu and Natam are noted. There is NOTHING in the world, be it physical or metaphysical which is not shaped by the use of the Civa Tatvas Bindu and Natam, the Yin and Yang.
This is the first step in the direction of genuine metaphysical wisdom and to note which one has to tear oneself away from the all prejudices that thwart the objective seeing of the world. And now having seen the Dance , and the two feet that executes this marvellous dance, the next for metaphysical rrflections become BEING Himself, His true essence, what He is in Himself, the coruubam. This pressure within also brings about an understanding of His essence and from which glows that He is Full of AruL, that HE IS LOVE itself and because of which He graces the world with this Dance, that enables the world to be, to move and because of which the creatures LEARN and become pure at heart.
At the burst of this understanding what else can a person do except praise BEING in as many names as possible? This is true Praise, true prayer, the prayer that enuciates His essence in thousands of names and sings his LOVE in terms of the atttributes these names mention.
And this ensures the continuos presence of BEING in the mind and hence continuos intructions on Absolute Understanding by BEING Himself.
Thus in this way and very briefly Thirmular enunciates the goals of true religious life -- not to IMPRISON the mind in dogmas and meaningless rituals but make it move in the direction of true freedom where BEING takes over the instructions directly.
Upatesam 30
போதந் தரும் எங்கள் புண்ணிய நந்தியைப்
போதந்தனில் வைத்துப் புண்ணியராயினர்
நாதன் நடத்தால் நயனங் களிகூர
வேதந் துதித்திடப் போயடைந்தார் விண்ணே
pootan tarum engkaL punniya nantiyaip
pootantanil vaittup puNNiyaraayinar
naatan nadattaal nayanang kaLikuura
veetan tutittdap pooyadaintaar viNNee
பற்பல திருவிளையாடல்கள் வழிஞானம் தெளிவித்து போதம் புகட்டி அனைவரையும் புண்ணியமே செய்யவல்ல புண்ணியர் ஆக்கும் எங்கள் புண்ணிய நந்தியை, என்றும் மறவாது அறிவிலே வைத்து அந்த நற்செயலால் இன்னும் புண்ணியராயினர். இறைவன் தொடர்ந்து நடித்து நடித்து சிவஞானம் சுடர்ந்திடச் செய்ய கண்களும் அருட்கண்னே யாக அதனின் களிகூர உலகத்தையே திருகூத்தாகக் கண்டு, எழுந்துவரும் நன்றிப் பெருக்கால் அவனை துதித்து துதித்துப் பாடி அசுத்தமாய உடலை விட்டு சிவலோகம் அடைந்தார்
BEING is the respledent who instructs continuously and through making the souls become illuminated also makes them righteous and for the reason that He is also the Supremely Righteous. And those who keep Him thus forever active in their mind become by that very act even more virtuous. And the because of the tireless DANCE BEING executes to make all creatures pure, their eyes become that dominated by GRACE itself and hence experience only Bliss seeing now nothing else but the Dance.. And overcome with gratitude for this immensely satiating experience , they sing the glories of BEING and enter the heavenly world, discarding the physical body when the time comes.
pootan tarum engkaL punniya nantiyaip: Our ritghteous BEING who illuminates the mind
pootantanil vaittup puNNiyaraayinar: in understanding they keep Him thus and through that become even more virtuous
naatan nadattaal nayanang kaLikuura: the eyes becomes graceful and enjoys supreme bliss and all because able to see the Dance of BEING
veetan tutittdap pooyadaintaar viNNee : the virtuous overcome with immense gratitude praise the glories of BEING and enter the heavenly world.
Commentary.
This is the final verse on Upatesdam, the General Advise that Thirumular sets himself to give as the essence of all his metaphysical excursions and the clarities he had attained. And fittingly it is about Mukti, the END towards which all creatures are moving or are taken to perhaps unknown to themselves. To the ordinary individuals lost in existential struggles of all kinds, the underlying Game of BEING that lies at the deepest layers may still be uncosncious but this is NOT so for the illuminated who manage to have a glimpse of those deep currents that fashion our wakeful life events, the historical because of which they become like the waves that ripple on the surface of the sea but shaped as to what they are by the invisible undercurrents deep deep down.
But whatever the experience however painful the existential struggles are , they are essentially INSTRUCTIVE and hence illuminative, BEING gives Pootam, understanding though all these and makes the souls become purer and purer. The existential anguish, conflicts and clashes, the gains and loses and so forth are PURIFICATORY at the deepest level and because of which the souls become PURER and hence BEING is understood as the PuNNiyan, the supremely virtuous.
Ultimately what matters is our ethicality --- ethics rules divine illuminations. The wicked individual, no matter how sharp and analytical he is, can never gain the deep illuminations which are GIFTS of BEING and they are gifted only for the ethically good. So the wise who knows this, will keep BEING as the TEACHER but within their ethical self and because of which they also become Pure.
And as deeper and deeper disclosures are gifted and the hitherto hidden mysteries unfolded in transpires that BEING plays a Game, that everything in the world is His Play, a marvellous Play and when the eyes begin to behold the World as Play and BEING as the Player, there is sublime Bliss, a bliss that satiates and fulfills beyond measure. There cannot a greater measure of happiness than this.
This is the meaning of existence, that towards which all these existential struggles are leading to, or taking us to. And when we finally attain it , interest in the continuity of existence recedes to the background, drops from being a fabrique of human consciousness; cease to be the component of our motivational dynamics. One realises only at this point the supreme LOVE that BEING has shown and continuos to show all, and overcome with the most moving and meaningful gratitude, the self simply breaks out into lyrics and sings the munificence of BEING and when the time comes ascends to the heavens never to descend again assuming another rebirth.
This is the attainment of Mukti , finally escape from the endless existential repetitions, being born again and again.
திருமூலர் உபதேசம் 21-25:Tirumular Upatesam 21-25
Upatesam 21
பெற்றார் உலகில் பிரியாப் பெருநெறி
பெற்றார் உலகிற் பிறவாப் பெரும்பயன்
பெற்றார் அம்மன்றிற் பிரியாப் பெரும்பேறு
பெற்றார் உலகுடன் பேசாப் பெருமையே.
peRRaar ulakil piriyaap peruneRi
peRRaar ulakiR piRavaap perumpayan
peRRaar ammanRiR piriyaap perumpeeRu
peRRaar ulakudan peecaap perumaiyee
பிழையற்ற திருநெறி , சிவயோக நெறி வழி செல்வார், உலகில் யாண்டும் அனைவருக்கும் உரித்தாய் பிரியாது இருக்கின்ற பெருநெறி பெற்றவர் ஆவர். இதன் வழி ஊய்ந்து அதன் எல்லைக்கு செல்வார், கன்மத் தளைகளை செற்று இவ்வுலகில் மீண்டும் பிறவாப் பெரும்பயன் உறுவர். அதன் எல்லைத் தலமாகிய திருசிற்றம்பலம் அடைந்து அதனின்று விட்டு நீங்காது வாழும் பெரும்பேறும் உறுவர். அங்கு காலக் கழற்சி மெய்யாகுதலின் சுத்தமோனமே மொழியாகக் கொண்டும் இருப்பர் என்பதாம்.
There is the WAY always in the world never disappearing at all and those are the blessed who get the way of Civayoga which is this. And those who progress along this WAY and reach the LIMITS will get blessed with release from existential repetition, being born again and again into the world. And they also attain the END GROUND of existence without ever departing from it. And in the course of the existence here, because they have transcended Time, acquire only Deep Silence as the language of communication
peRRaar ulakil piriyaap peruneRi: they are blessed with WAY that remains in the world without ever absenting itself
peRRaar ulakiR piRavaap perumpayan: they attain the gift of not being born again and again into the world
peRRaar ammanRiR piriyaap perumpeeRu: they attain existence in the End GROUND without ever departing from it.
peRRaar ulakudan peesaap perumaiyee: they attain the high status of having the Language of Deep Silence (as their language of communication)
Commentary:
Here begins an account of what can be called MUKTI or MOKSA a concept that is central in all Indic religions but only imperfectly grasped in the other world religions.
The right WAY, the TRUE RELIGION is already there in the world as something that never absents itself and hence something that anyone can access provided he goes about it the right way. The different world religions are different INTERPRETATIONS of this ALREADY EXISTING ONE RELGION, the religion of religions. It has NO date or a founder for it is already there as a fabrique of the structure of the world itself and hence from the beginnings of the world itself. Different men come along , have an intuitive undersatanding of this and establish, out of their ignorance , different religions. But the TRUE RELIGION is present in all these religions only as the Deep Structure, as that which they aspire to be but which they are NOT.
This TRUE WAY is the way towards the union with BEING, the Civa-yoga NeRi, the WAY towards Being with BEING as HE oneself, the destruction of EGO and allowing BEING to shine forth in place of the Ego.
This WAY leads towards the attaining the VERY MEANING for which existence is , viz, the destruction of the EGO and having BEING itself functioning as the self, where the selfhood of the ordinary anma is displaced with Civahood. This attainment also means the END of the pressure for phenomenal circulation, the need to be born again and again. For once we attain this , the very REASON that underlies being born again and again, then the NEED to be born again and again is NO more and hence there comes the TERMINATION of existential repetition. This notion can also be understood in terms of overcoming the Karma, that which throws the anma into the world as a finite being assuming a bodily structure and so forth.
This movement is intellectually an inclusive and upward movement, incorporating more and more of the universes and finally attaing the END GROUND that forms the foundation of all existence, which in mythological accounts is described as the PARADISE, rather in a metaphorical way. In genuine religious life we have only GIMPSES of it and which sustains us in the metaphysical kind of existence. But most of the time we slip back into the ordinary world retaining the Heaven-Experience only as a pleasant memory but which nevertheless serves us as the GOAL that sustains our life as a kind of Pilgrimage, as an Odyssey towards being-in permanently in this END GROUND. At the LIMIT of this journey, at the point where we attain Moksa, tthe residence in this GROUND, the Tillai, becomes absolutely permanent, there is NO slipping back at all. One is FULLY immersed in it never again to depart from it even for a moment.
Now existence in this GROUND is also TRANS-LINGUISTICAL where the only language of communication is Deep Silence, the Mounam. For at this point there no consciousness of this or that -- in other words there is no thetic-consciousness, the CudduNarvu of Meykandar. Hence between the anma and the world there is no an OTHERNESS, the objective glance that notes as that or this . Hence also the absence of TIME or more specifically TEMPORALITY as a feature of the mind. The cognitive processes are freed of Time Consciousness and hence the ordinary language with Noun and Verb phrases that presuppose Time Consciousness become IMPOSSIBLE for such a person. The consciousness at this point becomes also Absolute Consciousness, the Civanjaanam, that form of consciousness that is the most inclusive and which NEVER fails to indicate that there is NOTHING ABOVE itself from within itself . It also breeds apodictic certainty by it being and showing from itself that it is absolutely PURE and hence faultless.
Upatesam 22
பெருமை சிறுமை அறிந்தெம் பிரான்போல்
அருமை எளிமை அறிந்தறி வார்ஆர்
ஒருமையுள் ஆமைபோல் உள்ளைந் தடக்கி
ருமையுங் கேட்டிருந் தார்புரைஅற்றே
perumai ciRumai aRintem piraanpool
arumai eLimai aRintaRi vaaraar
orumaiyuL aamaipool uLain tadakki
irumaiyung keeddirun taarpurai aRRee
ஆன்மாக்கள் அடைகின்ற தூய்மையின் அமைகின்ற பெருமை, அமையாதபோது விளங்குகின்ற சிறுமை இவற்றையெல்லாம் பிழையாது அறிந்து எம்பிரான்போல் ஆன்மாக்களின் கிடைத்தற்கரிய ஞானத்தெளிவின் அருமையாம் தன்மையையும் அது இல்லாதபோது எளிமையாம் தன்மையையும் உண்மையாக அறிந்து தெளிவோர் யாருண்டு? மெய்யான சிவஞான சித்தர்கள் இப்பிரானோடு வேறற்ற நிலையில் ஒருமையுடன் திகழ்ந்து அதனின் ஆமைபோல் எல்லா புலங்களையும் வேளியே போகவொட்டாது உள்ளே இழுத்து இவ்வுலகவாழ்க்கையில் இருந்துகொண்டே எவ்விதக் பிழையுமின்றி மறுமையைப் பற்றி இறைவன் போதிக்க இனிதே கேட்டிருப்பர்.
Who can understand as it is, the greatness of those pure souls and the meanness of those who are not as such and the rarity of the former and commonness of the latter other than my BEING, my Lord? The illuminarted souls will, like the turtle, will withdraw all the senses from the world but contஇnuing living will also listen to BEING when he discourses on the heavenly existence after death.
perumai ciRumai aRintem piraanpool: like my LOrd, the BEING who can understand the great and the mean
arumai eLimai aRintaRi vaaraar: and the rarity of the former and commonness of the latter and is clear in HIS understanding;
orumaiyuL aamaipool uLain tadakki: withdrwaing all the sense like a turtle would its limbs
irumaiyung keeddirun taarpurai aRRee: they ( the Siddhas) listen to the discourses of BEING on the life after death without any faults.
Commentary.
Here Thirumular outlines a social philosophy that has been thrown into the wilderness into which Hinduism has degenerated but somehow kept alive among the Tamil Siddhas. For he claims that all social distinctions , the hierachical differentiations among people and because of which some are categorised as high and some others as low are ERRONEOUS and that they are BOUND to be so as they are inventions or constructions of the finite individuals and as such always concerned with the Ego. In India people have used BIRTH and caste distinctions to establish this social hierarchy even using scriptures in support for this monstrocity. People in general use wealth education language ethinicity sexuality and even cultic affliations to establish such hierarchies. People of one religion claim they are superior to others and spend all their efforts to convert.
Somehow there is a NEED to categorise people in terms of high and low and most of the people use various categories for this purpose, not excluded in this are the religious affliations
But Thirumular is very clear: there is high and low among the people but the TRUE evaluation belongs to BEING and not to men or even the scriptures they quote. BEING is a living presence and it is HE who can be faultless in this. And for the same reason also one who becomes really the RARE or the UNCOMMON as opposed to being common. Most people pass for as the commoners with various other people chosen by these folks as the rare and gifted. Some chose the heroes valiant in the battles, some others the artists, some others the political leaders and some others individuals with some mystical gifts and prophetic capacities etc. But all these are purely human and therefore attempts of the faulty finite mind --it is BEING who can evaluate faultlessly as to who is the Uncommon etc.
And those wise people who understand this TRUTH are the Siddhas and because of which they REJECT out right all these human inventions and becoming very emotional and fanatical in such claims willing even to kill the opponents and critiques. But the really wise laugh at these human follies and withdrawing the senses, like a turtle would its limbs, become supremely INDIFFERENT to such social mischieves and train themselves only to LISTEN to BEING to be instructed on these matters: who is HIGH, who is LOW and who are UNCOMMON and who are common etc. In this lies UNDERSTADING the earthly life and the life after death for the present life is a PREPARATION for the next and unless we understand what is the NEXT life we will NOT UNDERSTAND the present especially what constitues high low common uncommon etc.
And as to these matters we SHOULD NOT TRUST any man or the even the scriptures that is passed by such people as the words of God. BEING is there always and we should aspire to LISTEN to Him DIRECTLY to get the necesasary clarities on such issues. But we cannot do this unless we LEARN to WITHDRAW our senses from the world and TRAIN ourselves to enter the metaphysical world and LISTEN to BEING who begins to discourse on these matters directly for such individuals.
Upatesam 23.
புரையற்ற பாலினுள் நெய்கலந் தாற்போல
திரையற்ற சிந்தைநல் ஆரியன் செப்பும்
உரையற் றுணர்வோர் உடம்பங் கொழிந்தாற்
கரையற்ற சோதி கலந்தசத் தாமே
puraiyaRRa paalinuL neykalan taaRpoola
tiraiyaRRa cintainal aariyan ceppum
uraiyaR RuNarvoor udabang kozintaaR
karaiyaRRa coothi kalantasat taamee
எந்த கலங்கமும் அற்ற தூய பாலினுள் கரந்து மறைந்து இருக்கின்ற நெய்போல, எல்லா உயர்வுகளுக்கும் உயர்வாக ஆகவே ஆரியனாக இருக்கும் இறைவன் அற்ப ஆசைகளால் தாக்குறாத சிந்தையில் வெளிப்பட்டு ஆனால் கரந்துருவாகவே இருப்பன். சின்முத்திரை வழியாக அவன் செப்பும் ஞானத்தை, உரைகடந்து மோனத்தில் உற்றுணர்வோர், மாயா பந்தங்கள் அனைத்தையும் கழன்றவராய் ஆகவே உடலோடு தாமரை இலைத்தண்ணீராக எவ்வித தொடக்கும் அற்று ஆகவே உடலற்று இருப்பர். அதுபொழுது காலவுணர்வுங் கழற ஆகவே எவ்வித கட்டுகளும் ல்லாது போக கரையற்ற சிவப்பிரகாசத்து இறைவனோடு ஒன்றாகி இறைவனைபோன்று தாமும் சத்தறிவாகிய சிவஞானம் மகிழும் சத்தாக இருப்பர் என்றவாறு.
BEING emerges but stands as the Unconscious in the mind that becomes unruffled by any earthly desires just like ghee being present invisibly in the pure milk. Those who transcend speech ( by transcending temporality) and LISTEN in DEEP SILENCE to the instructions on Absolute Illumination that BEING instructs on (through the language of Cin Muttirai) will untie themselves from all attachments to the physical body and becoming FREE from it, plunge into Boundless Radiance and through that also become a Sat, an absolute (just like BEING)
puraiyaRRa paalinuL neykalan taaRpoola: like ghee present (invisibly) in the pure milk
tiraiyaRRa cintainal aariyan ceppum: What BEING says within the mind that remains unruffled
uraiyaR RuNarvoor udabang kozintaaR: like becoming free of the bodily attachments by UNDERSTADING the divine disclosures in Deep Silence
karayaRRa cooti kalantasat taamee: becomes the Sat, an absolute by merging itself in the Boundless Radiance.
Commentary:
Here again emerges another important notion in Saiva Siddhanta that is hardly noted in other world religions. The anma is said to sat-asat i.e both historical and transhistorical. In other words it has both the capacities : to be lost in historical processes and becomes simply the physical, the asat or to pull itself out from the world flux and maintain itself in the Absolute, BEYOND the world -flux. The existence is a struggle between these two opposing tendencies -- the physical and metaphysical.
The physical possibilties it has -- to evolve into creatures of various kinds of bodily anatomy, be a subject of biological evolution is there no doubt. But as one progresses and takes note of the DEEPEST desire within one self,to locate oneself in a realm that is UNCHANGING and BE in residence which is permanent , then one also realises the REAL self is this absolute self and NOT the flux-prone earthly self. The anma caught in the flux-prone existence, of existential repetitions where biological births and hence assuming endless number of bodies , and exhausted of this NOTES at that point that that is NOT the only possiblity it has, that one CAN FREE onself from this evolutionary machinery and EXIST FREE from that. This existence free of the Karmic bondages, discloses what is SAT, the Absolute and TRUE.
But is this a fiction of imagination, a mere projection of the historical mind, tired at the thought of being in the evolutionary machinery in an endless manner, without any relieve?
NO! says Thirumular-- it is a TRUTH that any body can ascertain for himself but provided a certain kind of Sadhana is practiced.
The mind must be calmed, stilled so that it remains unruffled by worldly desires. The mind or consciousnees must be made suitable for BEING to emerge into the mind and instruct the anma. In other words the mind must be made like Pure Milk and at which BEING become manifest like the Ghee in it, i.e. as an invisible presence. But then HE will begin to instruct and one can UNDERSTAND what is being communicated only if one TRANSCEND LANGUAGE and which can be attained only by transcending Temporality -- time consciousness. Having attained this and as one continues to be instructed by BEING Himself in this manner, gradually all ties to the body and hence to the world gets sundered and the anma made FREE!
It is this FREEDOM from the biological nature that frees the anma from Asat and enable it to become the Sat. For having freed from cloistering bodily frame, the anma plunges into the Bounldess Radiance, the Brahman and becomes by attaining this state of Being, an absolute in itself.
Upatesam 24
சத்தமுதல் ஐந்தும் தன்வழித் தான்சாரில்
சித்துக்குச் சித்தின்றிச் சேர்விடம் வேறுண்டோ
சுத்த வெளியிற் சுடரிற் சுடர்சேரும்
அத்தம் இதுகுறித் தாண்டுகொள் அப்பிலே
cattamutal aintum tanvazit taancaaril
cittukkuc cittinRic ceervidam veeRuNdoo
cutta veLiyiR cudariR cudarceerum
attam itukuRit taaNdukoL appilee
தன்மாத்திரைகளாகிய சத்தமாதிகள் ஐந்தும் இயல்பாகவே ஆன்மாவைப் பந்திப்பதிலிருந்து கழன்று இறைவனைக் காட்டுவனவாக ஆகிட, சுதந்தரமாகிய சித்துப் பொருளாகிய ஆன்மாவிற்கு அநாதி முத்த சித்துருவாகிய இறைவனைச் சேர்வது விடுத்து வேறிடம் ல்லை. அதுபொழுது ஆன்மா எவ்வித உலகியல் தாக்கமுமின்றி சுத்தமாகி சுடரிற் சுடர் சேருமாபோல், இறைவனோடு சேரும். இதுதான் வாழ்க்கையின் அருத்தம். இதனைக் குறித்து இறைவனது அருளாகிய ஆகாய கங்கையில் குளித்து அறிந்துகொள்!
When the perceptual senses five slowly get transformed naturally into the higher cognitive processes that disclose BEING, the anma as a sentient being has nothing else to conjoin except BEING, the supremely sentient. Having become PURE because of the release it has attained from the sensorial, it enters Space Pure and conjoins BEING like a flame merging with another flame. You must gain this understanding as the MEANING of existence by gaining HIS GRACE, by cleansing yourself with a bath in the cool waters of Metaphysical Ganges.
cattamutal aintum tanvazit taancaaril: If the senses five become slowly transformed into those showing BEING
cittukkuc cittinRic ceervidam veeRuNdoo: the sentient anma has no palce other than the supremely sentinet BEING
cutta veLiyiR cudariR cudarceerum : in Pure space (tha anma will conjoin BEING ) like a flame merging with another flame
attam itukuRit taaNdukoL appilee: That this is meaning of Existence is something that you have to gain as a blessing of BEING by bathing in the waters of Metaphysical Ganges
Commentary
The anma is psychical or sentient and hence capable of UNDERSTANDING and in this it differs from the insentient physical objects. However by the assumption of the physical body by its biological birth, it has also a physicality associated with it and hence a DUALITY which is expressed by Tirumular as cat-acat i.e the anma is peculiar in that it can be both physical and psychical or spiritual. The meaning of existence is escaping from the physicality that remains a possiblity and become a PURE spiritual entity. This is the essence of existential struggle, the battle with oneself and it constitutes also the essence of struggles with our own theistic and atheistic propulsions.
The anma acts using the various cognitive utensils available in the brain. Depending upon what faculties are used it is said to function with Manam when only the external senses are used, with Butti when creative and imaginative capacities are utilised, with Akangkaaram when self-related social perceptions are generated and with Sittam when the Unconscious are explored. However when the anma gradually isolates itself from functioning with these cognitive utensils and become FREE then it has no other alternative except to be ONE-WITH-BEING for at that point only BEING remains as that with it can fuse itself with, become one-with , something natural to a psychic entity, the anma.
Now it is only at this point that the sense faculties that were processing the physical become utensils that process BEING and thus help to generate an understanding of BEING. The Saiva psychologists say that at this point the sense facuties become civakaraNam from being pacukaraNam. Thus unless we train ourselves to transform the sense faculties from being those that process the physical, the pacukaraNam, into those that process BEING i.e CivakaraNam , we shall NOT succeed in attaining the END which constitutes the very meaning of Life-- to merge with BEING like a flame would with another flame.
But this is possible only when the anma becomes supremely PURE and which is NOT possible unless it cleanses itself of all the dirt, the filth, the impurities, the malas that constitute that which make us mere human lacking in genuine spirituality. To become PURE we have to dip ourselves in the Metaphysical River, the Ganges.
Tirumular is NOT refering here to the ritual baths that all religions emphasize but rather the process of becoming psychically pure, becoming Good at heart by allowing the Growth of LOVE for all. To be PURE at heart is to be full of genuine concern and care for all, to allow the aruL, seen metaphorically as a river to dominate the psychic functioning.
Upatesam 25
அப்பினில் கூர்மை ஆதித்தன் வெம்மையால்
உப்பெனப் பேர் பெற்று உருச் செய்த அவ்வுரு
அப்பினிற் கூடி அது ஒன்றாகுமாறு போல்
செப்பினிற் சீவன் சிவத்துள் அடங்கும்
appinil kuurmai aatittan vemmaiyaal
uppenap peer peRRu uruc ceyta avvuru
appiniR kuudi atu onRaakumaaRu pool
ceppiniR ciivan civattuL adangkum.
கடல் நீரில் கரந்து தனித்துக் காணவராது கிடக்கும் கூர்மை, ஆதித்தன் நின்று காய, உப்பு என தனித்து உணரவரும் ஒன்றாகவும், தனித்து பேர் இடப்பட்டதாகவும் உருச்செய்து நிற்கும். ஆயினும் இவ்வாறு ஓர் தனிப் பொருளாக நிற்கும் உப்பு, நீருடன் மீண்டும் கலக்க அந்த நீரோடு கலந்து ஒன்றாமாறு போல் சீவனுக்கும் சிவனுக்கும் உள்ளத் தொடர்பாகும். "நான்" என்ற அகந்தையோடு நிற்கும்போது, உப்புப் போன்று; அது கெட்டு நிற்க, கடலில் கலந்த உப்புபோல், சீவன் சிவத்துள் அடங்கும்
When the fierce sun beats the pungent sea, we have the salt being crystallised as a distinct entity assuming its own name and form. But when it is dissloved in the waters again, it merges with the waters losing its distinctiveness. So is the case with anma -- when it stands with ego, it has its own distinctiveness and identity. However on the dissolution of the ego-sense, it becomes one-with BEING and quite indistinguishable.
appinil kuurmai: the pungency in the sea waters
aatittan vemmaiyaal : because of the heat coming from the sun
uppenap peer peRRu uruc ceyta avvuru: assumes a disctinct name and form and when that substance
appiniR kuudi atu onRaakumaaRu pool: dissolves in the waters , it becomes indistinguishable from it. And in this manner,
ceppiniR ciivan civattuL adangkum.: it can be said that the jiivan, the soul, dissolves itself in BEING , becoming indistinguishable
Commentary
Here Thirumular addresses the question about the meaning of Advaita that has been a controversial issue in the Indian philosophical traditions for millenniums . The absence of Duality, nonseparateness from BEING is the common experience of all mystics and differences appear on the horizon only when a REFLECTIVE grasp is sought about it. The experience of ONENESS is translinguistical, at that moment because there is absence FISSURE with BEING, language becomes impossible. Any attempt to verbalise requires separating oneself from BEING and hence necessarily a dualistic situation where BEING is in a way an object of the-tic understanding, the cudduNarvu of Meykandar.
Thirumular attempts here to give a sense to this enigmatic nature of this dimension of spiritual experience by an analogy where he brings out the point that the one-ness in question is coeval with the destruction of the EGO and NOT the anma itself, and thus understanding NOT as the dissolution of Anma in Brahmam by extricating itself from an uncanny mayasakthi- an inexplicable magic power -- that installs in the first place the separateness of anma from Brahman, BEING-as-RADIANT, a view attributed to Sankara.
Anma can be with or without ego and only when it is with Ego that there is an "I-ness', a separateness, distinctness and an identity. And only because of this ego-identity there are collectivities and communities all within various kinds of tribalistic political organisations. The anmas also use religion language biological endowments wealth culture cults proffessions interests competencies and so forth to band themselves into collectives and play the political game.
Such Ego-anmas are like salt crystals that have a structure and form that distiguish themselves from others when the waters in which they are is dried up by the fierce heat of the sun. The Ego-anma is a crystalisation made possible by identity-confering processes in nature that facilitates concept formation and name-giving .
But why does this happen?
The fact is the anma in itself is APPROPRIATING, naturally it is acquisitive, wants as-for-itself whatever reaches it . The universal processes, the Universal Praxis of BEING, the pankritiyas are appropriated by such anmas as for-itself and with this emerges "for me", "I am this, that" etc. And all this because it is metaphysically IGNORANT, there is DARKNESS in its understanding , caused by a BLINDNESS in its seeing or perceiving.
And BEING allows this but at the same time slowly dissolves or wipes out this acquistiveness, the tendency to appropriate as for oneself through destroying the ROOT cause of it all -- the metahysical ignorance caused by a BLINDNESS. BEING unfolds visions after visions, opening up the eyes so that the BLINDNESS is NO MORE. And it is at this point that the anma, instead of being the Ego-anma, becomes the Egoless-anma and as such unable to distinguish itself as a separate and distinct entity from BEING. It becomes the salt that dissolves in the ocean and becomes thereby indistinguishable from the waters. It is THERE, it has not been evaporated into a nothingness, a non-entity and also it is NOT the ocean waters. It is there but without distincguising itself i.e without any ego functions.
திருமூலர் உபதேசம் 16-20:Tirumular Upatesam 16- 20
Upatesam 16.
137
அடங்கு பேரண்டத்து அணு அண்டஞ்சென்றங்கு
டங்கொண்டது; இல்லை இதுவன்றி வேறுண்டோ
கடந்தொறும் நின்ற உயிர் கரை காணில்
திடம்பெற நின்றான் திருவடி தானே
adangku peeraNdattu aNu aNdanjsenRangku
idangkoNdatu; illai ituvanRi veeRuNdoo
kadantoRum ninRa uyir karai kaaNil
tidampeRa ninRaan tiruvadi taanee
மலர்ந்து விரிந்து பிறகு ஊழிக்காலத்தில் அடங்கி ஒடுங்கும் இயல்பிற்றாகிய இவ்வண்டத்துள் அதன் உறுப்பாகி நிற்கும் அணுக்களும் அவ்வாறே அவ்வண்டத்துள் சென்று அங்கு அந்த அடக்கத்தில் தன் கட்டு நீக்கி இடங்கொண்டது என்பது இந்தப் பிரபஞ்ச உண்மை. இதைத் தவிர்த்து அணுவிற்கு அழிவில்லை போன்ற வேறெல்லாம் கற்பனைகளே. அதுபோலத்தான் உடம்பெனும் கடத்தில் கட்டுப்பட்டிருக்கும் ஆன்மா அதன் எல்லையாகிய உடம்பினைக் காணில் அது திடம்பெற உறுதியாக அழியாது நிற்கின்றதும் இறைவனது திருகூத்துத் தலமுமாகிய தில்லயம்பதியே யாகும்.
At the dissolution of this vast universe that unfolds and remains, the atoms that remain the component parts also gets dissolved at that point into primordial stuff. This is the truth and such ideas as the atoms are indestructible and so forth are not truths. So is the case with the anmas that ordinarily inhabit a body that functions like a cauldron. When the LIMIT for such inhabitations is sought it will be found to be the firm and undying Tillai where BEING enacts His DANCE
adangku peeraNdattu : the vast universe that gets dissolved
aNu aNdanjsenRangku idangkoNdatu: the atom goes along and become dissolved just as the universe
illai ituvanRi veeRuNdoo: what can be the case other than this?
kadantoRum ninRa uyir karai kaaNil : if the anmas enclosed in cauldron-body sees its limits
tidampeRa ninRaan tiruvadi taanee : it will see that it is the firm Tillai where remains BEING dancing
Commentary:
Right from the ancient days there has been extensive cosmological studies by the Tamils as part of their metaphysical investigations. We can see the beginnings of this in Sumerian astronomy and then in the Babylonian that was a continuation of it. In the Indian subcontinent in such verses as Suuriya Namaskaram and so forth we can see that there was also a deep understanding of cosmology. We also find such insights in many Agamas both in Sanskrit and Tamil. There are many texts that are specially devoted to this. Certainly there have cropped up many different views. The most important view that differs from the one available here is that of Vaishesikas who along with Jains propounded the view that there are a number of different types anus, i.e atoms and that they are INDESTRUCTIBLE and that all the objects in the world are generated out of them. The Saivites have been challenging this view saying that anything with form and structure and hence with an identity can only be transient and in the end they will also be dissolved into the Primoridal Energy, out of which , in the first place, the atoms are generated.
This is the view that is being described here by Thirumular in the first two lines and claims that the contrary views cannot be true. Now he links this with the destruction of FINITITUDE of the anmas, or psychic entities. The body it assumes at every birth is a product of Karma, desposits of action-outcomes of the births and which goes, as a cluster of mantra-complexes , to the formation of the biological body it acquires at the present birth. But in the evolutionary progress what is the LIMIT for this acquisition of a body, an inhabitation?
All the bodies that are karmic in origin will get dissolved on the way, with the soul getting larger and larger bodies as the FINITUDE gets destroyed. The body assumed may also become from physical to nonphysical i.e the mantra-bodies, the mantrat tirumeeni. The anmas live like the celestial beings present everywhere like electromagnetic waves. But this is also NOT the limit for even such bodies are NOT BEYOND DISSOLUTION.
The final body and abode is the TILLAI, the primordial GROUND where the whole Cosmic Dance get enacted by the movement of the FEET of BEING, the shaking of the Tatvas of Vintu and Natam , by the permutations and combinations in infinite number of ways of which the cosmos itself and everything in it is produced. When the anma finally settles with this PRIMORDIAL GROUND itself as its body, the LIMIT to this body-transition is reached. It is a FIRM body for there is NO dissolving that anymore for that which dissolves all else, remaining because of that, itself undissolved
Upatesam 17
128
சோம்பர் இருப்பது சுத்த வெளியிலே
சோம்பர் கிடப்பதுஞ் சுத்த வெளியிலே
சோம்பர் உணர்வு சுருதி முடிந்திடஞ்
சோம்பர் கண்டார் அச்சுருதிகண் தூக்கமே
coombar iruppatu cutta veLiyilee
coombar kidappatunj cutta veLiyilee
coombar uNarvu curuti mudintidanj
coombar kaNdaar accurutikaN tuukkamee
உலகப்பற்றுகளையெல்லாம் போக்கிய சிவஞானிகள் விரும்பி இருப்பது அகச் சுத்தத்தைத் தந்துகொண்டே இருக்கும் சுத்த வெளியிலே; பிற உலகியல் காரியங்களில் ஈடுபடாதே கிடப்பதும் அந்த சுத்த வெளியிலே. இப்படிப்பட்ட சிவச்சோம்பல் கைவந்தார்தம் ஞானம் எல்லா சுருதிகளுக்கும் அப்பாலதாகிய சிவஞானமேயாகும் என்பதின் உலகத்து எச்சுருதிகண்ணும் ஆர்வமற்று இருப்பர்.
The genuinely illuminated individuals will have their Being in the Space of Absolute Purity and they EXIST too forever in this Purity not wishing anything worldly and toiling for it. The UNDERSTANDING is also that which is the LIMIT of all scriptures viz. the Absolute Understanding and hence enjoying this they will NOT be interested in any of the scriptures.
coombar iruppatu cutta veLiyileeee: the genuinely illuminated have their Being in the Space of Absolute Purity
coombar kidappatunj cutta veLiyilee: such people also EXIST in such a Pure Space
coombar uNarvu curuti mudintidanj : their understanding is the LIMIT of all the scriptures
coombar kaNdaar accurutikaN tuukkamee : and because of this they will NOT be interested even in the scriptures.
Commentary:
The metaphysical life has its own weaknesses and one of them being a fanatical attachment to a particular scripture and extolling it beyond measure because of that attachment. This is a sign of metaphysical immaturity and the source of bitter strives among the religious. No scripture can enclose the Absolute Illumination in its entirety within the body of scriptural utterances for it is BEYOND time consciousness and hence Language as such. But this does NOT mean the scriptural texts are IRRELEVANT , no certainly not. What Thirumular says in this verse is that we must study as many as we can and TRANSCEND ALL to reach the LIMITS, the Curuti Mudinta idam, the UNDERSTADING the scriptures PRESUPPOSE a LIMIT to it. . Like an arrow the scriptures show a BEYOND and this is the understanding that is beyond but at the same time the Ground of all scriptures that must be sought after by the genuinely metaphysical.
And this means a OPENESS and receptivity towards ALL scriptural texts, a desire to reach the LIMITS that is embodied there and which is possible only if we severe our fanatical attachments to a particular scripture.
Such are the Civanjanies and such people once already there will have thair EXISTENCE founded upon it. For it breeds a PURITY lacking in any kind mind narrowing attachments which makes the mind IMPURE and hence breed rivalries, a combative spirit and hence a lot of stress and strain.
They become supremely INDIFFEENT to the enthusiastic claims of the sectarian people because they LIVE in PURITY and all these sectarian outburts will appear supremely childish and mischeivous and totally inconsistent with a life in purity. They would value Being in PURITY more than indulging in scriptural studies as they have TRANSCENDED that stage of Being and attained the BEYOND.
The "tuukkam" is not real sleep but rather INDIFFERENCE. If one already enjoys the WISDOM, then the study of scpritures for this purpose become unnecessary.
Upatesam 18
129
தூங்கிக் கண்டார் சிவலோகமும் தம் உள்ளே
தூங்கிக் கண்டார் சிவயோகமும் தம் உள்ளே
தூங்கிக் கண்டார் சிவபோகமும் தம் உள்ளே
தூங்கிக் கண்டார் நிலை சொல்வது எவ்வாறே
tuungkik kaNdaar civalookamum tam uLLee
tuungkik kaNdaar civayookaum tam uLLee
tuungkik kaNdaar civapookamum tam uLLee
tuungkik kaNdaar nilai colvatu evvaaRee
பொறிலியப் பார்வையும் நூலியப் பார்வையும் கடந்து நுதலியப் பார்வை தரும் அறிதுயில் தூக்கத்து அனுபூதிகளில்
சிவஞானியர் காண்பர் இதுவரை மறைபொருளாகவே இருந்த சிவலோகம் தம்முள்ளேயே இருப்பது ; அந்த
சிவலோகத்தில் ஆழ ஆழ அழுந்துவதேசிவயோகமும் என்றும் காண்பர்; இவ்வாறான சிவயோகத்தில் அழுந்துவதால்
வருவதே மெய்யான சிவபோகம் என்றும் காண்பர். இப்படி விளங்குகிற அறிதுயில் காட்சியின் தூக்கத்தில் இப்படி கண்டு
மகிழ்கின்ற சிவஞானிகளின் நிலையை பொறிலியப் பார்வைக்கு மேல் போகாதார்க்கு விளங்கும் வகையில் சொல்வது
தான் எவ்வாறு?
The genuine civanjaanies capable of transductive perceptions that are beyond the sensorial and hermeneutic will enjoy
SEEING the Metaphysical World; will immerse themselves deep in it and understand that that is genuine Civayoga; and
will experience Bliss Supreme by delving deep into these transductive experiences. How is it possible to explain their
essence for those who are incapable of transductive perceptions because locked up in the sensorial and hermeneutical ?
tuungkik kaNdaar civalookamum tam uLLee: the civanjnanies will SEE the Metaphysical World within themselves
through transductive perceptions
tuungkik kaNdaar civayookaum tam uLLee : the civanjanies will practice genuine Civayoga within themselves
tuungkik kaNdaar civapookamum tam uLLee: the civanjanies will experince Bliss Supreme within themselves
tuungkik kaNdaar nilai colvathu evvaaRee : how can the transductiove experiences of the civanjaanaies be
communicated to those incapable of such perceptions?
Commentary:
Here emerges again another dimension of Agamism -- the need for DIRECT experiencing of the Metaphysical World
called here the Civalogam. This world is ALREADY THERE within everyone of us but only that it remains beyond our
comprehension and hence only grasped as a CONCEALED PRESENCE only because we REMAIN metaphysically
BLIND. It is NOT that this metaphysical world is a fiction or simply a mental consctruction, a fantasy and or a Mittai as
Samkara would say, a sumperimposition upon what is a homogeneous light, the Brahman. Such intellectual struggles are
there only because the Metaphysical Eyes remain closed and we are INCAPABLE of opening it by our own intelletual efforts
and what not. Going beyond the sensorial and the interpretive-hermeneutic is possible only when we are GRACED by
BEING, only when , to speak metaphorically here, the Third Eye is opened up.
The Siddhas or genuine Civanjaanies are such people , i.e with the Third Eye opened up and hence capable of
Transductive Pereceptions, the capacity to SEE directly what remained hitherto HIDDEN or CONCEALED and hence
the Unconscious. This hidden world is finally lighted up and the civanjanies WITNESS for themselves directly these
metaphysical elements and through that begin to UNDERSTAND the mysteries surrounding existence and which
constitutes the enigmas and paradoxes of life.
The genuine Civayoga is NOT the practices of various kinds of bodily postures , controlling and regulating the breath etc.
The Civayoga is getting the Third Eyes opened up and attain the capacity for transductive perceptions and having
attained exploring the metaphysical world and going deeper and deeper into it unafraid of the catastrophic changes it
brings about in personality. For this exploration destroys all attachments to the world including various sectarian identities
and biases hence it is only for those brave souls who are capable of withstanding the DESTRUCTION of self identities and
EGO and capable of genuine purity. And this PURITY and the genuine FREEDOM it affords, metaphysical freedom that
makes one genuinely AUTONOMOUS and hence without any tribalistic social identities is the source of Civaboogam,
the Bliss of absolute purity.
In being FREE of all identities -- religious national racial linguistic and what not , in being PURE in this sense there is a
happiness, the Civabogam
Upatesam 19
130
எவ்வாறு காண்பான் அறிவு தனக்கெல்லை
அவ்வாறு அருட்செய்வன் ஆதியரன் தானும்
ஒவ்வாத மன்றுள் உமைகாண ஆடிடுஞ்
செவ்வானிற் செய்ய செழுங்சுடர் மாணிக்கம்
evvaaRu kaaNpaan aRivu tanakkellai
avvaaRu arutsceyvan aatiyaran taanum
ovvaata manRuL umaikaNa aadidunj
cevvaaniR ceyya cezunjcudar maaNikkam
எவ்வாற்றினும் ஒப்பில்லாத மூல அம்பலமாகிய தில்லை மன்றுள் விந்துவின் தேவியாகிய உமை கண்டுவக்க, செவ்விய
வானின் இன்னும் சிவத்த செழுஞ்சுடர் மாணிக்க வடிவில், ஆகவே கருணை மேவந்த நிலையில் எல்லா ஆன்மாக்களையும்
தீக்கை செய்து சுத்தம் செய்யும் வகையில் ஒவ்வொரு ஆன்மாவிற்கும் அது அது தம் அறிவிற்கு காணும் எல்லைக்குத் தக
ஞானக்கொடை நல்குவன் ஆதியரனாகிய சிவபெருமான் .
BEING as the supremely radiant flame , redder than even the evening sky and absolutely pure like the precious crystal,
under the stimulations of Umai, the WOMAN of Vintu ,dances the DANCE in the assembly of the incomparable Tillai, a
dance in which out of supreme LOVE for all the creatures , each taught the Divine wisdom strictly in accordance with the
LIMITS to understanding that each creature sees within itself.
evvaaRu kaaNpaan aRivu tanakkellai: how each creature sees a limit to its own understanding
avvaaRu arutceyvan aatiyaran taanum: The Primordial BEING would grace wisdom strictly in accordance with the
LIMITS of each one of the creatures;
ovvaata manRuL umaikaNa aadidunj: BEING dances tha DANCE with Umai onlooking in the incomparable arena of
Tillai
cevvaaniR ceyya cezunjsudar maaNikkam : BENG redder than even the red evening sky and radiant like the pure crystal
Commentary:
This verse outlines the reason why Agamism is immensely tolerant and has opted for philosophical paganism which is
NOT the beginning of metaphysical/ religious thinking but rather very matured phase of it. This is the WISDOM that has
become so characteristic of Agamism after millennium of efforts to UNDERSTAND the infinitely complex religious
phenomena where gods after gods have come and gone and along with them many cults and religions. It also addresses
itself to the question of iconoclastic tendencies, the abhorrence of idol worship that we see in some religions including
some Saiva sects that went by the name of Anu Saivism and in which Idol worhip was strictly prohibited.
Thirumular chides all these and allowing for the presence of enormous number of archetypal presence of BEING and the
possibility that this may be endless in historical life , also gives a REASON for all these openness and tolerance. For it is
a FACT that the creatures, the human beings, are LIMITED in their capacity for understanding and hence as a pedagogic
principle it becomes NECESSARY to come to their level in order to INCULCATE some sense of the Divine. Some
individuals are BEASTLY in their psychological make-up and abstract thinking or even for that matter some kind
religious thinking is BEYOND them. The dogmatic thelogicians will condem them to hell fire or force them into some
practices which are MEANINGLESS to them and which are followed by them out fear and rather in an uninvolved
mechanical manner.
BEING is NOT such an arrogant theologian but rather a SUPREMELY KIND and extremely capable of TEACHER. He
would COME DOWN to be within the limits of understanding of each individual and present Himself in the archetypal
forms most suited to the individual hiding HIS essence as the Deep Structure of all these manifestations. The
presentational forms evoke a sense of wonder, enable the individual to experience the SACRED in his own way and the
Deep Structure within each pulls them even higher. Any individual inresponding as sacred to something or other
experiences in a distant and perhaps in a crude and intuitive manner BEING and hence spiritualised in some sense.
Leaving to BEING to inform and reform each individual is that which underlies the OPENNESS of Agamism with
respect to multiplicity of deities it allows, for each one these deities is BEING Himself presenting Himself thus for the
purpose of spiritualising some individuals in way that is COMPREHENSIBLE to them , in a way they UNDERSTAND
BEING
Here also emerges the relevance of the HERMENEUTICS of UNDERSTANDING that Agamism promotes. What is
important is NOT sectarian identities verbal adherence to dogamas but rather the UNDERSTANDING of BEING for it is this
that finally redeems the individual.
And another point here is that it is an act of KINDNESS or Supreme LOVE. And it is here that the WOMAN comes to the
picture. BEING is moved to DANCE and be actively present as the most RADIANT principle in the world , pulled out
from TOTAL ISOLATION which is also possible for BEING (the Sattan) and made to be present in the world, dancing the
dance of BLISS only because it is the WOMAN who implants the LOVE SUPREME that would promote the Dancing
presence of BEING.
This is another metaphorical way of saying that BEING-as-WOMAN is BEING-as-LOVE and that the whole drama of
this vast cosmos and the happenings in the life of the creatures are there as such only because of this DANCE,
pedagogical processes of various kinds in which ignorance is destroyed and understanding is developed.
Upatesam 20
மாணிக்கத் துள்ளே மரகதச் சோதியாய்
மாணிக்கத் துள்ளே மரகத மாடமாய்
ஆனிப்பொன் மன்றினில் ஆடுந்திருகூத்தை
பேணித் தொழுதென்ன பேறுபெற் றாரே
maaNikkat tuLLee markata coothiyaay
maaNikkat tuLLee marakata maadamaay
aanipon manRinil aaduntirukkuuttai
peeNit tozutennna peeRupeR Raaree
ந்த உடம்பினை சுத்தஞ் செய்து மாணிக்கக் கல்லாக மாற்ற, அதனுள்ளே மரகதசோதியாய் சிவஞானம் விளங்கும். அதுபொழுது மாணிக்கத்துளே சிவலோகம் என்றும் அழியாத மரகத மாடமாய் விளங்கி அங்கு காண வரும் குற்றமற்ற ஆனிப்பொன்றில் இறைவன் தன் சத்தியோடு ஆடும் ஆனந்தத் திருகூத்தை தரிசிக்க வருவர். உண்மையாக இறைவனை எவ்வழியில் பேணித் தொழுது அவன் அருளாலேயே இந்த பேறு பெற்றார்கள் இந்த சிவஞானிகள் என்பதை யான் அறியேன்.
When this body frame is made pure like the faultless crystal, inside it will begin to shine the Absolute Illumination as the undying Flame. At that point the Metaphysical World will appear as the house of precious stones within which will appear the Golden Hall and they will witness the Dance of Bliss Siva dances with Sakthi. I am not clear how the Civanjanies prayed to attain this as a blessing of BEING.
maaNikkat tuLLee markata coothiyaay: Like the undying Flame inside pure crystal
maaNikkat tuLLee marakata maadamaay: like the everlasting house of precious stones inside the pure crystal
aanipon manRinil aaduntirukkuuttai: the dance of Bliss that Siva enacts with his Sakthi in the Golden Hall
peeNit tozutennna peeRupeR Raaree: How did the the civanjanies prayed to attain this as the blessing?
Commentary:
One of the central insights that sustains Saivism is the notion of BEING -as-Dancer, the Siva Nadaraja and it is seen here as a blessings that accrues only to those who are pure in heart. The purity of mind is more important than anything else for the DIRECT WITNESSING of how BEING in fact is present in the world. BEING is there all the time VISIBLE to the PURE in heart and INVISIBLE to those who are not so. BEING is a concealed reality only for the ignorant whose eyes are covered up and made blind by the prejudices that condition their existence.
The Crystal, MaaNikkam, is brought in here to drive in the point that the soul must be purified and made to shine forth like a pure crystal. Then the mind and body becomes the Civalogam itself, the metaphysical world itself, the House of Precious stones meaning the everlasting and undying ABSOLUTE WORLD, the world that REMAINS unchanging despite the fluctuations the historical world suffers, including the Pralaya, the total withdrawal of the Manifest universe.
Inside this indestructive and permanent world lies the Golden Hall, the Hall of supreme happines and because of which it is described as Golden. And there one can witness the DANCE of Bliss that BEING enacts with His consort and which gives structure and form to the whole of the manifest world, the phenomenal world inside which our history is written. This is the FINAL VISION for there is NO MORE a beyond behind it. It is a CLOSURE of all the existentiall struggles, that which puts an END to our metaphysical struggles of all kinds.
Thirumular is wondering looking at the GREATNESS of this witnessing, how has this become, for some at least, a reality, what kind prayer that they practiced to be graced with this vision etc.
திருமூலர் உபதேசம் 11-15:Tirumular Upatesam 11-15
Upatesam 11
123
அளித்தான் உலகெங்குந் தானான உண்மை
அளித்தான் அமரர் அறியா உலகம்
அளித்தான் திருமன்றுள் ஆடுந் திருத்தாள்
அளித்தான் பேரின்பத் தருள்வெளி தானே
aLittaan ulakengkun taanaana uNmai
aLittaan amarar aRiyaa ulakam
aLittaan tirumanRuL aadun tiruttaaL
aLittaan peerinbat taruLveLi taanee
அருளாளனாகிய இறைவன் என் அகஹ்த்டில் வெளிப்பட்டு உலகெங்கும் தான் பர்ந்திருக்கின்றதை உணர்த்டி அருளினான்; சிவயோகஹ்த்டைல் தலைப்பட்ட எனக்கு அமர்களுக்கும் அறியவொண்ணா சிவவுலகத்தினைக் காட்டியருளினான். மேலும் உலகெல்லாம் தானே அநாத விந்துக்களை அசைத்து அசைத்து அனைத்தையும் தில்லமன்றுள் நின்றவாறே ஆடும் பேருண்மைஅயையும் அறியத் தந்தான். இதனால் மாறாபேரின்பத்து அருள்வெளியில் நான் அழுந்திடவும் அருளினான்.
BEING blessed me with the TRUTH that HE pervades all and
granted me existence in a world even beyond the reach of the deities
He blessed me an understanding of the dancing feet that dances endlessly in the Sacred Hall and with that
blessed me with the Universe of Grace of immense Bliss.
aLittaan ulakengkun taanaana uNmai: BEING blessed me with the truth that HE pervades all
aLittaan amarar aRiyaa ulakam: granted me existence in a world beyond the reach even of the deities
aLittaan tirumanRuL aadun tiruttaaL: He blessed me with an understanding of the dancing feet that dances endlessly in the Sacred Hall
aLittaan peerinbat taruLveLi taanee: and with that blessed me with a universe of Grace of immenses Bliss
Commentary
All human beings are in search of happiness and noting that the worldly pleasures always come with problems that darkens the heart there begins a search for a world where one can be in permanent bliss, be joyful forever. This desire is in the bosom of everyone at the deepest sanctuary of their heart and which under ordinary circumstances issue forth as various kinds of earthly desires that call for instrumental actions for attaining them. But such mortals little realise that the pleasures that issue forth from such instrumental actions are transient just like the pleasures of eating when hungry and where the hunger returns after awhile
As opposed to these are metaphysical pleasures, the BLISS that follows by Being-with -BEING in a state of intimate fusion in which the ego is lost completely and the individual becomes totally egoless. Such a state of Being-in-the World cannot be ACCOMPLISHED by instrumetal actions of any kind but only by giving it up totally and be OPEN to be formed entirely by BEING though it may happen UNCOSCIOUSLY at first. At this point uncritical TRUST and UNFLINCHING FAITH are called for despite many challenges on the way. And those who persist are blessed with metaphysical wisdom the initial one being the prevalence of BEING everywhere. Then begins the visions pertaining to the five fold activities of BEING, the production sustenance and annihilation with Disclosure and Concealment of BEING as underlying them. This is the MOST we can get in terms of an understanding of BEING which is metaphorically described as the DANCE and the vision of the dance itself as witnessing the endlessly moving FEET.
But with this begins the supreme illumination that firmly establishes the mind in absolute UNIVERSALITY and in a state where there pervades an ABSOLUTE UNDERSTADING, an understanding of what remained as the mysterious but now plainly transparent and indubitable. It is the indubitablity of pure consciousness unsullied by any shadow of doubt that becomes the source of immense Bliss metaphorically described here as the World of Grace that even the gods do not know of for finally it is NOT an attainment by whatever human efforts bur rather a blessing. The most we can do is to become fit for this blessing and that's the main purpose of existence itself, including the metaphysical.
Upatesam 12.
124.
வெளியில் வெளிபோய் விரவிய வாறும்
அளியில் அளிபோய் அடங்கிய வாறும்
ஒளியில் ஒளிபோய் ஒடுங்கிய வாறும்
தெளியும் அவரே சிவ சித்தர் தாமே
veLiyil veLipooy viraviya vaaRum
aLiyil aLippooy adangkiya vaaRum
oLiyil oLipooy odungkiya vaaRum
teLiyum avaree civa cittar taamee
The genuinely illuminated Siddhas are those who understand
Beyond any shadow of doubt that Being-with-BEING is like
Pure space spreading out within Abslolute Space
True love getting subdued by Divine Love and
Clear Light being subdued by the transcendental Light Supreme
எந்தவொரு ஐயப்பாடும் இன்றி ஆன்மா இறைவனோடு முற்றியிலும் ஒத்திருக்கும் நிலையை செவ்வே அறிந்த சிவ சித்தர்கள்தாம் யாரென்னில் அவர்கள் அதனை சிறு வெளி பெருவெளியில் விரவியவாறு என்றும், தூய்மையான அன்பின் அளி இன்னும் சுத்தமான சிவஅன்பின் அளியில் அடங்கியவாறும், அறிவின் சிற்றொளி மெய்ஞானத்தின் பேரொளியில் ஒடுங்கியவாறும் உளதாம் ஒன்றெனக் காண்பவர்களே என்றது.
veLiyil veLipooy viraviya vaaRum: like pure space spreading out in absolute space
aLiyil aLippooy adangkiya vaaRum: like true love getting subdued only by Divine Love
oLiyil oLipooy odungkiya vaaRum: like clear light being subdued by transcendental Light Supreme
teLiyum avaree civa cittar taamee : the genuine Civa Siddas are those who understand Being-with-BEING as above without any doubts as such
Commentary
Metaphysical excursions which is the genuine religious life is a journey, a pilgrimage and because of which pilgrimages to sacred places have become instituted as part of the ritual obligations in all religions. It is a TRAVEL with a destination and it is in the conception and understanding of this , the end point of the travel that there are many differences over which, at least in India, there has been vigourous disputes for millenniums. And in this verse emerges a concept of it called Sudda Advaita of Saiva Siddhanta to distinguish it from various kinds of advaitas and which is distinctly HERMENEUTICAL. The end state is an UNDERSTADING as all metaphysical journeys are hermeneutical i.e. concerned with definitisation of the naturally finite human understanding. And the anma does not get evaporated and become a non-entity as it is claimed in the well known Advaita Vedanta of Sankara for there is the EXPERIENCING of bliss and unless there is this anma even at this stage as the experiencer, there can be NO articulation of this experience at all.
Then the question arises: How are we to understand this end state? and Thirumular addresses this question in this verse in touching metaphors and analogies to explain the matter, mindful of the hermeneutical foundations within which he moves. Only bounded space can merge and be one with the boundless when the bounding factors are removed. Here the space of the pot becoming the vast open space on being broken is an apt example. But the space of the pot stands for CONSCIOUSNESS of the limited understanding of man which become the SAME as the Supreme Consciousness of ABSOLUTE BEING when the defiling and delimiting factors are removed. There is total merger, the UNDERSTANDING is no more human , that of an anma, but that of BEING.
And now we should note that understanding has TWO aspects to it-- that of SCOPE and that of CONTENT. The above analogy applies to the SCOPE and the analogy of the little light being OUTSHINED by the larger light applies to the content. The UNDERSTADING of BEING is supremely ILLUMINANT and therefore suffers no development or change. The human consciousnees, the Light with which it sees become subdued in the face of the BRILLIANCE of BEING just as the light of stars gets subdued by the brilliance of the sun. The little light is there but it fails to OUTSHINE the larger light; for there is complete WITHDRAWAL.
Such is also the case with DIVINE LOVE where BEING is understood as LOVE itself, "anbee sivam" also articulated by Thirumular elsewhere. Just as goodness can be conquered only by a higher goodness so is with love, the little love can be conquered only by a larger and purer love by putting the forrner to shame. Just is the case even with the human love no matter how pure it is-- it gets conquered by Divine LOVE, the LOVE that BEING HIMSELF IS as His essence. The human love even of the most saintly person is reduced to NOTHING in comparison to the Divine Love of BEING.
Thus the END STATE of the metaphysical journey is that of DEFEAT, the human being defeated by the Divine and hence the human becoming totally egoless but by that divine in essence
Upatesam 13
125.
சித்தர் சிவலோகம் இங்கே தெரிசித்தோர்
சத்தமுஞ் சத்த முடிவும் தம்முள் கொண்டோர்
நித்தர் நிமலர் நிராமயர் நீள்பர
முத்தர் தம்முத்தி முதல் முப்பத்தாறே
cittar civalookam ingkee tericittoor
cattamunj catta mudivum tammuL koNdoor
nittar nimalar niraamayar niiLpara
muttar tham mutti mutal muppattaaRee
The genuine Siddhas are those with capabilities for transductive perceptions
See the divine world while still in this earthly world and through hermeneutic investigations
Have seen the languages and their limits in their own understanding and because of which
They live in a world of absolute permanence , totally Pure and forever Unchanging and as such
Enjoy the final liberation having understood all the metaphysical realities , thirty six in number
As those that have provided the necessary steps towards this ascendance.
உண்மையான சித்தர்கள் யாரென்னில், மறையுலகாக இருக்கும் சிவலோகத்தை தங்கள் நுதல்விழிப் பார்வையின் வழியாக இந்த உலகில் இருக்கும்போதே கண்டவர்கள் ஆவர். இது எப்படி எனில் மொழியின் மூலத்தையும் காலவுணர்வு கழிய அதுவும் கழியும் முடிவையும் தம்முள்ளே தெளிவாகக் கொண்டோரும் ஆகும். இதனின் நித்திய உணர்வு தலைப்பட்ட நித்தர்களாகவும் , அதனுள் தொடர்ந்திருக்கும் திறத்தினால் சுத்தர்களாகவும் அகலாது தொடர்ந்திருக்கும் பரமுத்தி எய்தியவர்களாகவும் இருப்பர் என்பதாம். அத்தோடு நூலிய அறிவியல் முறையில் இந்த முடிவான நிலைக்கு வந்தவர் என்பதின் உலகியல் வாழ்க்கை பரவாழ்க்கை என்ற இரண்டையும் பின்னும் 36 தத்துவங்களை தாம் முத்திமுடி நிலை அடைவதற்கு உதவிய முதல்கள் என்றும் உணர்ந்திருப்பர் என்பதாம்.
cittar civalookam ingkee tericittoor: the Siddhas are those who with their capablities for transductive perceptions , have seen the divine world here itself
cattamunj catta mudivum tammuL koNdoor: who have realised that the origins of languages and their limits are in their own understanding
nittar nimalar niraamayar : live in a world of absolute permanence, totally Pure and forever Unchanging
niiLpara muttar : enjoy the final liberation forever
tam mutti mutal muppattaaRee: understanding that all the metaphysical realities, 36 in number as the ones that provide the necessary steps ( towards this ascendance)
Commentary:
The final liberation, that FOR-WHICH existence is, the paramutti, is a state of Being-in-the- World which is the end point of the metaphysical journey that is simultaneously Hermeneutical, i.e something that pertains to UNDERSTADING. That which liberates the mind is CLEAR UNDERSTANDING, for that which is understood ceases to be of any importance to the individual who understands it. This hermeneutical principle plays a central role in the Saivism of Thirumular that he equates with Siddaism of a kind.
Understanding involves SEEING, the therisanam, and hence the liberated person is understood here as the one who has SEEN all and hence the one who has developed all the possible kinds visionary capablities including the transductive, metaphorically understood as the vision of the THIRD EYE, the eye that remains normally closed in the forehead. A person becomes a Siddha or a mystic when he gets this eye opened and begins to enjoy visions of the hidden mysteries that baffle the ordinary individuals. Such visionary experiences are actually higher developments of the dreaming capablities that all individuals are gifted with.
But this is NOT sufficient to attain the Final Liberation but constitutes only an important stage of developemnt towards it. The contents of the mystical visions must be INTERPRETIVELY understood and one should aspire to be ILLUMINATED by such hermeneutic exercises. It is during the course such exercises that one would realise that the mind functions with a variety of languages, the phonetic, the mythical , the mantraic and so forth but the root cause of all being TEMPORALITY within and which has as its cause METAPHYSICAL IGNORANCE as such. There are languages of all sorts only because there is IGNORANCE deep within onself and when there is NO MORE this ignorance, the LIMITS of language as such is also reached.
Being-in-the -World with this kind of understanding that has transcended TIME constitutes Being is absolute permanence, in absolute Purity and Unchangeableness. And at the same this time, this understanding will also understand the physical and metaphysical world as constituted by the Tatvas, the experience fabricating elements as constituting the necessary EVOLUTIONARY LADDERS that can serve one to attain this final state of absolute liberation. The experiential world is NOT a magical fiction, an illusion or delution of an aberrant mind but rather illuminating realities that help one to ascend higher and higher and finally attain the final liberation!
Upatesam 14
126
முப்பதும் ஆறும் படிமுத்தி ஏணியாய்
ஒப்பிலா ஆனந்தத்து உள்ளொளி புக்குச்
செப்ப அரிய சிவங்கண்டு தான் தெளிந்து
அப்பரி சாக அமர்ந்திருந் தாரே
muppatum aaRum padimutti eeNiyaay
oppilaa aanantattu uLLoLi pukkuc
ceppa ariya civang kaNdu taan teLintu
appari caaka amarntirun taaree
The genuine Siddhas are those using as ladders the thirty and six tatvas
Ascend towards and succeed in entering the world of Inner Light that breeds incomparable Bliss
And witnessing BEING who wipes out any impulse towards speech and
Having Understood HIM as HE is in Himself with absolute clarity
Remain absolutely contented realising that that is for which life is!
வாழ்க்கையின் எல்லா அனுபூதிகளையும் நிறுத்தும் 36 தத்துவங்களையும் சிவஞானத் தெளிவினை தரவல்லவைகளாகத் தேர்ந்து அவற்றையே ஏணிகளாகக் கொண்டு படிப்படியாக ஏறி அகத்தே தூண்டா விளக்காக எரிந்துகொண்டிருக்கும் உள்ளொளி புகுந்து அது தரும் ஒப்பிலா ஆனந்தத்தைத் துய்த்தவாறு , ஒருவனை சுட்டறிவு போக்கும் திறத்தின் மௌனியாக்கும் சிவனை தெரிசித்து சொரூபமும் உணர்த்தப்படுமா உணர்ந்து இனி இதனின் அடைய வேண்டியது வேறில்லை என்றும் அப்பரிசே முடிவானது என்றும் அடங்கி அமர்ந்திருப்போரே உண்மையான சித்தர்கள் அல்லது சிவஞானிகள் ஆவர்.
muppatum aaRum padimutti eeNiyaay: Using the 36 tatvas as ladders towards Absolute Liberation and ascending
oppilaa aanantattu uLLoLo pukkuc: towards and entering the world of Inner Light that breeds incomparable Bliss
ceppa ariya civang kaNdu taan teLintu: understanding BEING who wipes out speech and having understood HIM as HE is in Himself
appari caaka amarntirun taaree: remain absolutey contended realising that that is for which life is
Commentary:
The real journey that one should undertake in life is the metaphysical journey, a journey of archeoductive movement into the hidden Depths of oneself. For there lurks, the Inner Light that illuminates all and hence wipes out all the MYSTERY that remains baffling the mind. This Mystery remains as the real UNCONSCIOUS, that part of our own mind that under normal circumstances is BEYOND our comprehension and which is AVOIDED by the ordinary individuals because of some kind of FEAR. But the genuine Siddhas prove themselves to be UNAFRAID of this inner archeology that digs out the hidden elements that fabricate our existence and whatever configures not only our existence but the world and everything else that constitutes the experience.
Against the Mayavadic Vedanta that sees all these as mental fabrications and a kind of fantasy , a vacuous fabrication of the mind, Thirumular sees them as Tatvas, 36 in number as REALITIES that constitute the world and the human experiences as such. They must be UNDERSTOOD as to what they are in terms of their essence and functions and which is really UNDERSTADING them and hence existence itself. We should NOT AVOID understanding as to what they really are by a whimsical act of the mind that discharges them as irreal just like dream elements.
The understanding of the Tatvas enhances the Inner Light for each Illumination we succeed in gaining is actually allowing the Inner Light already there to shine with greater brilliance. Thus the Tatvas become the LADDERS that help one to attain CLEAR CONSCIOUSNESS , a consciousness of indubitable certainty; and hence experiencing of Hermeneutical Bliss, a bliss born of absence of uncertainties of whatever kind.
Now only at this point the authentic FORM of BEING also becomes transparent for such a consciousness TRANSCENDS the archetypally constituted consciousness and hence always coming with the feeling that there is a BEYOND, a MYSTERY still not reached and understood yet.
Now at this point also occurs the wiping out of thetic-consciousness, the CudduNarvu, consciousness formed by a that-ness. This wiping out that only an understanding of BEING as He is in Himself can effect is also the destroyer of the capacity for SPEECH as such. For when there is NOTHING in consciousness as a THAT or a THERE, there can be NO speech at all..
The attainment of this state of Being is also an attainment of state of NO DESIRES, the attainment of a state of FULL SATURATION. Thus the Siddhas who have reached this state would know implicitly that they have arrived HOME, attained the Paramutti and remain simply contended, fully enclosed within themselves.
Upatesam 15
127
ருந்தார் சிவமாகி எங்குந் தாமாகி
ருந்தார் சிவன்செயல் யாவையும் நோக்கி
ருந்தார் முக்காலத்து இயல்பைக் குறித்தங்கு
ருந்தார் இழவுவந் தெய்திய சோம்பே
iruntaar civamaaki engkun taamaaki
iruntaar civanceyal yaavaiyum nookki
iruntaar mukkaalattu iyalbaik kuRittangku
iruntaar izavuvan teytiya coombee
ப்படிப்பட்ட சிவசித்தர்கள், சித்தமலங்கெடுத்து வந்தமையும் தூய்மையின் சிவமாகி, அதனின் சுட்டுணர்வுங் கெடுத்து பரனுணர்வின் எங்கும் தாமாகி இருந்தார் இவ்வுலகில் தானென்ற அகந்தை அற்று , காண்பதும் செய்வதும் சிவச் செயலேயாகவேக் கண்டு. அதனின் காலவுணர்வில் படாது கழன்று அதீதமாகி அதனின் இச்சை வயத்தனாய் ஆகுதற்கும் காலவுணர்விற் படுதற்கும் உள்ளத் தொடர்பை அறிந்து, யாதனையும் பற்றாது இருப்பர் இழவு வந்தெய்திய சோம்பில் என்பதாம்
The genuine Siddhas will LIVE in the world with an inner purity and universalism that allows them to be ONE-WITH eveything in the world by virtue of the fact they overcome finitude and begin to see everய்thing as the Dance or Praxis of BEING and hence without any ego intrusions at all. Having trancended TIME they Being outside it witness it as something that comes to because of DESIRES and always in a state MOURNING, the mourning that arises because of the DEATH of all the worldy desires.
iruntaar civamaaki engkun taamaaki: (the Siddhas) remained as being everywhere having attained inner PURITY (by attaining civattuvam)
iruntaar civanceyal yaavaiyum nookki: are there in the world but SEEING only the UNIVERSAL PRAXIS, the civasc ceyal
iruntaar mukkaalattu iyalbaik kuRittangku : are there having transcended TEMPORALITY and hence with the full understanding of TIME with the three ektases odf past present and future;
iruntaar izavuvan teytiya coombee: are there mourning the loss of every worldly desires (that make the mind finite)
Commentary
Certainly this is one of the deepest and most profound metaphysical statement anywhere in the world and constitutes the unshakeable foundation of Metaphysica Universalis that Saivism embodies. It unfolds the MYSTERY surrounding the presence of TIME as a universal feature of ALL human understanding transcending religions cultures, ethnicities languages and what not. There is TIME as a fabrique of human consciousness and which constitutes their LINGUISTICALITY, a special competence of all living creatures. Underlying this competence is THETIC consciousness, understanding of things as "this" and "that' and without which language with Noun and Verb phrases is impossible.
But it is possible to RISE ABOVE TIME and be in a state of consciousness FREE from TIME or temporality. This is an UNDERSTANDING the Absolute Understanding, the CIVANJANAM that remains the primordial possiblity of all. But to attain this we must be FREE of worldly desires and become PURE. The attainment of this inner purity is what is meant of "civamaakutal" i.e " becoming civa". It is a state of Being absolutely PURE and which means without any desires AS-FOR-ONESELF-ONLY but rather WHOLLY-FOR -OTHERS. In other words it is state of Being without any ego at all, it is submerging the ego-concerns and allowing only Divine-concerns to prevail , dominate and determine the praxis, the whole range of actions one does. This constitutes "the civa ceyal nookkal" seeing and doing only the Divine Praxis that pervades the whole universe, metaphorically understood as the eternal Dance of BEING. There are now eyes only for this and nothing else.
This state of Being also unfolds the MYSTERY of TIME with its ektases of past , present and future. Temporality exists only as long as there are EXPECTATIONS and hence always oriented towards the FUTURE and in terms of which the present and past are cognised. But if there does not come to be the state of EXPECTING something, awaiting for this is and that, then there will NOT be temporality itself!
When this Understanding bursts upon oneself, the Siddhas will remain DEAD to the worldly desires and be in state of MOURNING. However this is NOT a state of sadness , depression and so forth. It is a state SUPREME BLISS, a bliss of Being finally at HOME that breeds the feeling that there is NO MORE ANYTHING BEYOND, that the END of EVOLUTIONARY journey that that has taken countless number of births and deaths has come to an END.
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