தோடுடைய செவியென் விடையேறி ஓர் தூவெண் மதிசூடிக்
காடுடைய சுடலைப் பொடி பூசியென் உள்ளங்கவர் கள்வன்
ஏடுடைய மலரான் முனைநாட் பணிந்தேத்த அருள் செய்த
பீடுடைய பிரமாபுரம் மேவிய பெம்மான் இவனன்றே
tooduyaiya ceviyen vidaiyeeRi oor tuuveN maticuudik
kaadudaiya cudalaip podi puuciyen uLLangkavar kaLvan
eedudaiya malaraan munainaad paNinteetta aruL ceyta
piidudaiya piramaapuram meeviya pemmaan ivananRee
பரசிவன் பெண் தானாகி நிற்கின்றதைக் காட்ட ஓர் செவியில் தோடணிந்தும், வெள்ளை விடலேறு ஊர்ந்தும் தூய வெண்மதி சூடியும் , வெந்த சாம்பல் நிறைந்த காட்டில் விளங்கும் திருநீறு பூசியவாறும் தோன்றி என் உள்ளத்தை கள்வனெனக் கவர்ந்தான். அவனே தாமரைமேல் அமர்ந்திருக்கும் அயன் ஓர்கால் சிவஞானம் யாதென்று அடிபணிந்து கேட்க அதனை அருள் புரிந்தவன். அத்தகைய பீடுடைய பெம்மான் இந்த பிரமாபுரமும் மேவி நிற்கின்ற பெம்மாந்தான், வேறு யாருமில்லை என்றவாறு.
This Great BEING who has made Himself manifest
Here in this magnificent temple of Piramapuram where once
He graced the God of the lotus flowers with divine wisdom
When he implored with becoming humility uttering praises
Is also the ONE who disclosed Himself as the
Androgynous BEING wearing round rings in one of His ears only and
Having mounted the BULL of infinite virility and wearing the crescent moon and
the sacred ashes of the burning grounds
stole my heart like a thieve unknown to my conscious self
tooduyaiya ceviyen : The ONE wearings rings in only one of the ears( the feminine half)
vidaiyeeRi oor: having mounted the Pure BULL ( of boundless virility)
tuuveN maticuudik: wearing ( in his tuft) the crescent moon
kaadudaiya cudalaip podi puuci: having smeared Himself with the sacred ashes of the burning grounds
yen uLLangkavar kaLvan: has stolen my heart like a thief (unknown to my conscious self)
eedudaiya malaraan munainaad paNinteetta aruL ceyta: When once the God of the Lotus Flower (i.e Brahma) implored for divine wisdom in becoming humility and uttering praise , He graced Him (with what he wanted)
piidudaiya piramaapuram meeviya pemmaan ivananRee: is this Great BEING who has himslef manifest in this magnificent TEMPLE of Brahma Puram
Commentary
Genuine metaphysical life where there is true freedom, is an immesely symbolic life. There are many UNCONSCIOUS forces at work and when one allows the mind to be shaped and developed by BEING without letting any prejudices to thwart the pedagogic processes , the UNCONSCIOUS takes over the conscious mind stealthily, quite unknown to the individual. This is what happened to young Sambantar and in this first and opening verses of the whole of ThirumuRais, Sambantar recounts here his personal experiences bringing in the mythical and metaphorical to drive in the point.
BEING is Pem Maan, the Great One and HIS greatness is established by allusions to the mythic account of how Brahma, the God of Vedas and other scriptural productions, unable to grasp the Absolute Illumination that is post-linguistic and beyond the reach of the scriptural utterances, accepted his defeat and implored BEING for the divine wisdom that only HE can disclose. BEING is the Great One only because HE is the ONLY ONE who can disclose in the Language of Deep Silence the absolute illumination that is ahistorical and atemporal and hence BEYOND the reach of linguistic productions including the Vedas and such other sacred scriptures.
But nevertheless HE dos not remain the Wholly Other, the Totally Beyond. He assumes many phenomenal forms to HELP out the struggling and suffering individuals so that they would attain success in their metaphysical journey that is demanding in cognitive and psychic energy. He presents Himself along with the Pure BULL to show that HE is the source of all virility that provides the energy and courage to battle with the evil forces on the way . He also wears the Crescent Moon, that which symbolises the Ambroisia, the medicine that ensures a healthy body and mind. And he is NOT alone- He is always with the WOMAN having HER as His equal half. For HE, though formless on His own, but becomes the source of the biological differentiations of the earthlings by becoming the MAN and WOMAN, the Adam and Eve , the Ammai-appar, the androgynous BEING.
And above all HE discloses Himself as the primordial agent of Purifcation by presenting Himself as the ONE wearing the sacred ashes of the burning Grounds. The Burning Grounds is a supremely beautiful metaphor to indicate the singing to ashes the world ties and the Dark within that is the source of all physical attachments as opposed to the metaphysical. Only when the worldy ties are burnt to ashes is the soul freed to explore freely the metaphysical where lie the mysteries of existence.
And finally the TEMPLE is seen as a locale where all these elements of mythical and metaphorical thinking are resuscitated or regenerated! The Great One of the mythologies and directly experienced in numerous archetypal forms pervades the TEMPLE and which means that all these experiences can be REGENERATED in entering the Temple by allowing the mind to be freely be formed by it.
The Temple may be meaningless for those who close their mind towards its benign influnece of BEING but for those who avoid that because of a well-earned mental freedom, it becomes a locale for regenerating and the enjoying again and again the flighty metaphysical and metaphorical experiences that are immensely meaningful
Sambantar 1-2
முற்றல் ஆமை இளநாகமொடு ஏனம் முளைக் கொம்பு அவை பூண்டு
வற்றலோடு கலனாப் பலிதேர்ந்து எனது உள்ளங்கவர் கள்வன்
கற்றல் கேட்டல் உடையார் பெரியார் கழல் கையால் தொழுதேத்த
பெற்றம் ஊர்ந்த பிரமாபுரம் மேவிய பெம்மான் இவனன்றே
muRRal aamai iLa naakamodu eenam muLaikkombu avai puuNdu
vaRRaloodu kalanaap pali teerntu enatu uLLang kavar kaLvan
kaRRal keeddal udaiyaar periyaar kazal kaiyaal tozuteetta
peRRam uurnta piramaapuram meeviya pemmaan ivananRee
This BEING who pervades in the temple of Piramaapuram
Riding the majestic BULL, is the thief who has stolen my heart (unknown to myself)
Those who are really great, worship HIS anklets because
They want to LEARN earnestly and are willing to listen to the meanings
BEING discloses by wearing the archetypal forms of the Old turtle, the young Snake, the Boar and the sharp Horns
And by burning the dirt of ignorance by the FIRE of ILLUMINATION that makes them lean in form
And taking all that as their alms to Him (so that they never assail them again)
அழகிய விடலை வெள்ளேற்றின் மேல் ஊர்ந்தவாறு பிரமாபுரம் என்னும் திருக்கோயிலில் மேவி நிற்கின்ற இஇந்த பெம்மான் நான் அறியாதே என் உள்ளத்தைக் கவர்ந்த கள்வன் ஆவன். எப்படி எனில் இஇவன் தான் முதிய ஆமையாக, இஇள நாகமாக ஆற்றல் ஏனமாக கூர் முளைக் கொம்பின் காளையாக வெல்லாம் உருவெடுத்து இஅவற்றின் பொருளெல்லாம் யாதென்று தீர விசாரித்துச் செல்லும் மதுகையினார் அதன்பொருட்டு இஅவன் கழல் தொழுதேத்திச் செல்ல அவற்றின் பொருளை அருளி தீக்கை செய்து அதனின் உடல் வற்றுமாறு செய்து அவர்களது அஞ்ஞானத்தை பலிகொண்டு அவர்களைச் சுத்தம் செய்தவன் ஆயிற்றே, அதனால் தான்!
muRRal aamai iLa naakamodu eenam muLaikkombu avai puuNdu: Wearing the archetypal forms of old Turtle, young Snake, the Boar, and the sharp-horned Bull
vaRRaloodu kalanaap pali teerntu : causing one become lean by burning the ignorance by the fire of illumination and taking away all as the alms (so that they never return to assail them again)
enatu uLLang kavar kaLvan: is the THIEF who has stolen my heart
kaRRal keeddal udaiyaar periyaar : the really great ones who want to LEARN earnstly and are willing to listen as to their meanings
kazal kaiyaal tozuteetta : worshipping the Anklets with hands raised
peRRam uurnta piramaapuram meeviya pemmaan ivananRee: the BEING who riding the majestic BULL pervades the Temple of Piramapuram
Commentary:
Sambantar among all the Nayanmars is the one who fought most vigorously against the the Buddhists and Jains of the times who were sharp logicians but unfortunately very positivistic and hence inclined to make a mockery of the Symbolic Language that BEING choses to instruct the human beings on the secrets of the UNCONSCIOUS which has its own logic but very different from the positivistic logic the Buddhists and Jains cultivated. Sambantar criticised their pressumption that only perception and reasoning are reliable and NOT the mythological and metaphorical that provides another source of divine wisdom, the Agama PiramaaNam. In this verse Sambantar points out the Periyar , the Great Ones are NOT these dogmatic logicians but rather people who are OPEN and are willing to LEARN and LISTEN to the meanings of these archetypal presentations and approach BEING in all humility to be instructed by Himself. There is DISTRUST of human intellect for it is FINITE and hence DELIMITED in what it can understand, and furthermore BOUND to function within its own PREJUDICES that is so old difficult to dislodge.
Thus we have a science of HERMENEUTIC SEMIOTICS, a science akin to dream interpretations but here the mythical and metaphorical and in which is communicated UNIVERSAL TRUTHS of the psychic functioning of human beings that transcends the rational.
The Old turtle, one of the Avatars in Vaishnavism is BEING when he takes the anmas into a journey of the SEA OF UNCONSCIOUS rather safely so that such experiencing is under control and the person does not become abnormal with some kind of psychic malfunctioning which are always possible. The Young Snake is the Coiled Power, the Kundalini that underlies not only the sexual libido but the whole lot of psychic energy that allows one to function effectively even in intelletual matters. The Boar represents digging into ground, the anmas in self-isolation exploring its own DEPTHS, moving archeoductively into its own deep self. The bull with sharp horns represents the metaphysical heroism, the willingness to battle with all the evil forces WITHIN ONESELF as well as outside so that one emerges VICTORIOUS over the evil nature of oneself and that in the world.
BEING by taking such archtypal forms, forges METAPHYSICAL THINKING of a meaningful kind and NOT JUST SIMPLY arid logical thinking that discloses no truths about oneself at all. And because of such illuminations, the dark chamber of the heart becomes BRIGHT and with intense fire burning there, the person becomes LEAN or ASCETIC with NO MORE interest in sensual exultations.
And BEING most importantly takes all the dirt of ignorance as the Pali, the sacrificial offerings of the individuals so that they NEVER ASSAIL them again . The purification BEING brings about is permanent and absolute and because of which the great ones desire to be instructed by BEING only and not by any pompous priests and other intermediaries of whatever kind.
Only BEING is the TRUE GURU and Sambantar brings out this most eloquently in this verse
கருத்துகள் இல்லை:
கருத்துரையிடுக
குறிப்பு: இந்த வலைப்பதிவின் உறுப்பினர் மட்டுமே ஒரு கருத்துரையை வெளியிடக்கூடும்.