Make your own free website on Tripod.com
 

AruL Vaippu

Dear Friends,

This constitutes the second selction from Thirumular and the selctions come from the Seventh Tantra , the  9th to 11th parts entiltled ThriuvaruL vaippu, aruLoli and Civapuusai. In these verses thirumular outlines the notion of aruL that plays a central role in Saivism as well as in many other religions. From the saivite point of view religion is praxis concerned with gaining the GRACE of BEING, the arul of Civa.  The word aruL  is in use from the days of Tolkaappiyar and has been contniuously used by all great thinkers,  while ThiruvaLLuvar, Karaikkaal Peyar  constitutes the predessors of Thirumular who must have served to develop his  understanding of this very important notion. It has contniuous adumbaration in which Thriumular brings his own geniuos to bear upon the concept. One of the most outsatnding aspcet of Thriumular's  articulation is that he brings the notion to expalin the experience of TRUTH and in that  aruL as that which underlies the aLavai , the various ways in which truth is experienced.

In this  exercise translation and commentrary  I follow the  numbering  of G. Varadarasan as well as his  commentary   where relevant. In many places I depart from the various commentaries  but I believe that I am not deviating from the real import of Thirumular in all these.

For those who are new, let me mention that Thirumular is the father of Tamil Siddhas who probably lived around the 7th cent. A.D and that this Thirumanthiram , divided into NINE Tantras or books contains 3000 verses ( along with some interpolations) He is supposed to have written another book Thirumanthira Maalai though not generally agreed upon as such. It has incorporated as one of the ThriuRais, the sacred lore of the Saivites, all numbering 12 in which Thirumanthiram is the 10th.

I hope you enjoy reading this series as well.

Loga


9. TiruvaruL Vaippu ( The  Natural Way of AruL)

1792


š ¢
š

:

Ȼ (metaphysical realms) ĸ š ﻡ Ǣ .   Ģ, Ģը . á Ǣ Ǣ ¢ ĸ š š. Ũ¢ ȦȢ š¢츢. š Ȣ , է ɧ 츢 ȡ Ż   ġ Ǣ š š .

1792

irupatamaavatu iravum pakalum
uruvatuvaavatu uyirum udalum
aruLatuvaavatu aRamum  tavamum
poruLatu uLninRa pookamataamee

Meaning:

The metaphysical realms are constituted  by the ignorance breeding Nights and illuminations fostering Days. As a result of this conflict and as the power of aruL emerges the anmas with a body and psychic being. And within the existence thus founded there are the right WAYS  and various spiritual disciplines as an expression of this aruL. And within these stands aruL also as the MEANING of all,  the enjoyment of Absolute Illumination and the joys in attaining it.

Commentary:

In Tol (3rd cent B.C. ) we have the occurrence of the phrase "aruL muntuRutta anbu poti kiLavi" meaning "language of LOVE  as impelled by aruL" and subsequent to that we have TiruvaLLuvar  (4th cent B.C ?) contrasting aruL with poruL, here the economic wealth. He notes that just as worldly pleasures are impossible without wealth, so is the pleasures of heavenly world without aruL. In this he connects the gaining of aruL as something pertaining to metaphysical kinds of existence and thereby implying that it is not relevant for worldly life. It is this dichotomy that is challenged by Kaaraikkaal Peyar who says  rather emphatically that aruL is all,  that it rules the whole world, the physical as well as metaphysical. ( aruLee ulakellaam aaLvippathu)

It is this understanding that is being elaborated further by Thirumular here. The aruL stands as the  DAY  that violates the Primordial Darkness in the metaphysical realms that DISALLOWS any entity to have have an existence as such. It is as the result of this primordial violation that the anmas assume a biological body and a psychic essence and thus become entities that LIVE, that have EXISTENCE as such. And also this aruL becomes within  existence the Dharma,  the aRam, the ethical principles that guide existence  so that the anmas do not deviate from the WAY and various kinds spiritual disciplines of self control so that the anmas can maintain themselves steadily in the WAY.

While the world as a whole may be  cyclic and in that not teleological, the human existence is certainly teleological, it is DIRECTED towards a DESTINY and aruL appears as  the MEANING of existence, that towards which one OUGHT to move. Thus existence has already within it   an OUGHTNESS and it ought to attain the Absolute i\Illumination, the Civanjanam and enjoy the immense Bliss in attaining it. There is meaning for existence, and that meaning, the FOR-WHICH of existence is the attainment of Civanjanam and thereby attaining Mukti.


1793

â
ɡ Ȣ
Ţ즸Ǣ¡
 

:

Ţﻡ Ż ɧ 𺢸 âɡ 츢ȡ 󾢦 . Ǣ 򾨸 н ɢ Ǣθ .   Ţǡ â š Ȣ ¢ġ ¢,   ɡ ǡ Ţ Ũ ¡Ũ 츢ȡ. ɡ á ըǧ ھ¡ ȡ, Ż Ţ즸Ǣ  Ȣ ﺢ ﻡ ը .
 

1793

kaNdaR kariyan karuttilan nantiyun
tiiNdaRkunj caartaRkunj ceeyanaat toonRidum
veendik kidantu viLakkoLiyaal nenjsam
iiNdik kidantu angku iruL aRumaamee

Meaning :

BEING stands rather difficult to witness directly  even through various kinds of transductive perceptions. Also HE is not someone who appears within the thought processes that seek to determine HIS  essences. And furthermore HE is also beyond being touched by in  whatever  manner. Even as the abstract indeterminate object HE is so distant that HE is not someone we can grasp and repose as  the firm ground. But despite all these problems in encountering BEING , if we persist in seeking HIS GRACE relentlessly, then that will emerge as the LIGHT of Absolute Illumination and will plough the mind dispelling the DARKNESS there from beginningless times.


1794

Ȣɢ
Ţ
Ȣ 󨾨 즸
Ȣ

:

Ѹ ġ Ǣ (symbolic elements)  Ȣ . ĸ   츾 Ţ , ǢŢ   , ɡ . š 측¢ 󨾨 Ȣ 츢   , Ũ ¡   Ǣ 𺢸 ȢŢɢ . 򾨸 âǡ, ɢ   .

1794

kuRippinin uLLee kuvalayam toonRum
veRuppiruL niingkil vikirtanum niRkunj
ceRippuRu cintaiyaic cikkena naadil
aRippuRu kaadci amararu maamee

Meaning:

The World of BEING is accessed only as the MEANING of the metaphorical, mythical and such other symbolic elements of life. And as one accesses this WORLD through appropriate interpretive strategies, and the mind is flooded with the LIGHT that dispels the  metaphysical DARKNESS induced by aaNavam,  then slowly BEING begins to be appear as there. Now we pursue the inner dynamics of such metaphysical reaches  (hermeneutic) scientifically, then we can witness many other archetypal presentations of BEING that have remained inaccessible thus far. And as one continues to witness such DIVINE realities, one also gets transformed into a divine-like being.

NOTES:

The experience of BEING directly as HE is HIMSELF is almost an impossibility  and this especially so when such attempts do not go  beyond the sensorial and cognitive. When we function within such constrains BEING would appear very distant, impossible even to perceive HIS presence and be secure with the  understanding that  BEING is there. No this is NOT possible, He would appear very distant and extremely rare  if not something impossible to encounter . However even if  as such,  if  individuals  persist relentlessly in seeking HIS GRACE , HIS presence can be slowly felt by the Inner Radiance that begins to GLOW within the mind dispelling the  metaphysical DARKNESS induced by aaNavam that blocks off  any ray of light.

Now as this GLOW within increases it will be noticed that the WORLD of BEING can be accessed through the semiotics of the mythical metaphorical and such other symbolic elements that one encounters in existence. Now as we take them seriously and inquire after their MEANINGS within hermeneutic semiotics, there will be  more clarities as well as encounters with deeper and root  archetypes  that have remained unaccessed thus far. Now as one witnesses archetypes after archetypes which  are presentations of BEING out of GRACE and all to ILLUMINATE the souls, there begin to be less and less of metaphysical darkness and more and more  of LIGHT within.  This will , like in alchemy where the base metals are transformed into gold,  transform the individual from being merely human into someone divine in essence.


1795

Ȣ¡¢
Ȣš ﻸ
Ȣš Ȣ Ш¡
Ȣš ġ

:

Ż Ǣ Ȣ¡¢ ý, ׽Ţ ¢Ģ ¡ Ţ š . 즸  ġ , Ţâ , ħ š ¢â Ȣš Ȣš Ȣš.  ¡ Ц ͼ Żɧ ɦ  Ũɧ š 򾢸   ġɡ .

1795.

teerntu aRiyaamaiyin cenRana kaalangkaL
peerntaRivaan engkaL pinjnjakan emmiRai
aarntaRivaar aRivee tuNaiyaamenac
caarntaRivaan peruntanmai vallaanee

Meaning:

Because unconcerned with Absolute Illumination that allows disengaging oneself from Temporality, existence continues with time wasted on useless matters. BEING, though does not have a form of HIS own , however assumes countless number of archetypal forms and standing within the understanding of all creatures understands all as it is. And those who withdraw deep into themselves and seek to understand everything exactly as shown by BEING within and thereby begin to enjoy the Absolute Illumination that begins to glow spontaneously , will attain many rare gifts of BEING and grow to be one capable of great achievements.

NOTES:

There is Civa njaanam or Absolute Illumination that is peculiar in many ways. It is that which fosters RELEASEMENT and through that  genuine psychological growth. Personality , the evolution into a higher kind of human species is contingent upon the enjoyment of  Absolute Illumination. For it is that which allows the  escape from TEMPORALITY and hence being a mortal, being born again and again and hence existential repetition. Civanjanam violates at the beginning the aaNava malam, that which makes the mind FINITE through introducing metaphysical IGNORANCE, the Darkness in the soul and because of which it's visions are limited. Such a soul CANNOT SEE  the many things that are there in the world . The aaNavam acts like a filter that blocks off from being seen and hence introducing a BLINDNESS.

Having violated aaNavam that is ultimately also the cause of Physical Time, there remains only Throtakam, BEING concealing Himself and because of which there is still TIME but in the form of pure Temporality or psychological time. Civanjanam is also the metaphysical illumination that ultimately overcomes even this pure temporality and after the existential repetition also ceases to be  a factor of Being-in-the -World. Existence does not cease and anma continues to BE but now in the Timeless World that is also  understood as the Paradise in the mythologies. Hence this is also the attaining of Moksa.

This kind of  spontaneously emerging Illumination is NOT the various kinds of  knowledge we acquire through intellectual efforts of all kinds. Such knowledge  being temporal are acattu, something that would disappear when another deeper insight begins to be in the intellect. The Absolute is NOT to be acquired in this manner but rather by being ONE-WITH-BEING who is WITHIN all. The anma must withdraw into itself and stand firmly in seeing all only as SHOWN by BEING within. When one persists in this way of UNDERSTANDING one is led towards the Absolute Illumination gradually. It is here that we are led to feel the experience of TRUTH. When the anma succeeds in SEEING precisely as SHOWN by BEING,  it is given the feedback  that it is so by allowing the feeling of TRUTH at that point.
 

The experience of TRUTHS one after another in this manner is that which coincides with the increasing GLOW of the Inner Radiance, the Absolute Illumination. This in turn brings about a CLEANSING of the soul, the getting rid of all defiling factors that makes a man a beast. With such growth also comes POWER, the various kinds of sitties and hence such a person also stands out as extraordinary in the world, becomes the mahatma.  They become the shapers of history instead of being the weak  and powerless victims of it.


1796

Ȣ Ţɸ Ƣ
Ȣ Ȣ
ո
á

:

Ż Һ ɡŢ̸ǡ Ţɸ Ǣ Ƣ󾢼,  ¡ը ŢȢ Ż Ȣ. ¡ ȢŢ. š ¡ ¡ Ż Һ ȡǡ ǡ ¡ â.  ɡ ȢŢ ¡ 츢 ̨ ո ɡ Ż ¡ , š Ũ ġ  áɡ 츢 󧾡 .

1796

taanee yaRiyum vinaikaL azintapin
naanee yaRikilan nanti aRiyungkol
uunee yuruki uNarvai uNarntapin
teenee anaiyan nanteevar piraanee

Meaning:

When the innate prejudices that block off  the enjoyment of Absolute Illumination are destroyed by flooding the interior with the Grace of BEING, the soul on its own and without the help of anyone else begins to enjoy it.  I did not come to enjoy it through the intellectual efforts of my own. BEING knows that whoever tries hard in this way is bound to fail. But abandoning arid intellectual efforts and if one pursues  with the heart  melting  with genuine  LOVE  ,  the Absolute Illumination begins to dawn in the inner horizon. When one begins to enjoy this, BEING , the Lord of all the deities and who graces thus will also be understood as sweet  as honey.

Commentary:

Civanjanam, the Absolute Illumination that redeems the soul and makes possible the total releasement from existential repetition, is NOT to be attained through intellectual efforts. No matter how sharp the intellectual acumen is and no matter how great and impressive the analytical skills are, the Civanjaanam will forever remain beyond the reach, always hovering there as in the distant horizon that forever recedes as one approaches it with intellectual equipment. Every intellectual effort  constitutes a VINAI, a binding chain,  a prejudice and hence something that would BLOCK OFF the emergence of Civanjaanam.

Thirumular claims that he is AWARE that it is NOT by such efforts of his own that he enjoyed Civanjanam and BEING knows it as such.

But what is way then?

Our efforts should be directed at DISSOLVING the innate prejudices that always provide perspectives and points of view and perhaps within  various kinds of paradigms to catch existence with a network of concepts.  To enjoy Civanjaanam , we have to  abandon this tendency  and with complete trust in BEING, must  allow being carried forth by BEING himself and be brave enough in this sojourn to ABANDON whatever prejudices  with which we have  understood existence and acquired a certain identity.

BEING,  knowing that all human efforts will end up futile,  AWAITS for the exhausted soul to come to HIM like the prodigal son and allow to be instructed by HIM and NOT by any other. Thus the soul LEARNS on its own and with BEING only as the Guru who intstructs him  from within.

One of the things that happens with such abandonment to  BEING is that soul gets flooded with aruL  which in turn generates LOVE  that makes the heart MELT with KINDNESS or KaruNai. The soul  becomes incapable of hatred as such  and behavior conditioned by LOVE becomes something that embraces all , totally indifferent to whatever differences that may prevail. There is NO DENIAL of difference for obviously it is a fact of human  psychology and sociology . However  what comes to prevail is OVERLOOKING all such differences , being INDIFFERENT to them and thus embracing all DESPITE the differences that prevail.

This attitude is important for it is through developing this attitude of UNIVERSAL LOVE that a person becomes like BEING, a similitude --a caaruupiyam --  in terms of dispositional traits. A person understands Civanjaanam by being in the state of being of BEING Himself.  It is like an actor understanding a certain character by absorbing himself into that character on stage.

Such a progress in the metaphysical excursions also provides a true understanding of BEING at which point it is realized that BEING is NOT the cruel or gruesome archetypes, the angry and jealous gods but rather LOVE  itself and supremely SWEET.



 

One Must Teach Oneself

1797

Ȣ 츢
šȢ Ȣ¡
Ȣ ¢츢 ͼ
Ȣ¡ ¡ Ȣš.

:

  츢Ⱦ ǡ â Ȣ. ¢ ɧ Ȣ  š Ǣ Ȣ š ǢŢ. ħ ȢЦǢ ǡ , 𨼸즸ġ 츢 ¢â ¢츢 ͼá , ȡ Ȣ¡Чɡ ¡ Ȣš?

1797

naanaRinteen anRee irukkinRatu iicanai
vaanaRintaar aRiyaatu mayangkinar
uunaRintu uLLee uyirkkinRa oNcudarai
taanaRiyaan pinnai yaar aRivaaree

Meaning:

I have understood beyond any shadow of doubt the presence of BEING as ONE who is always there. It is unfortunate that those who are absorbed in the physical realms such as the sky,  remain ignorant of His presence intoxicated as they are  with the physical. However those who examine the workings of the physical body, will note the presence of  the psyche within and the  presence of BEING  as the life-force there.  And if one does not understand the presence of BEING within his soul thus, who else will understand it?

NOTES:

For Tirumular , psychology is NOT an ancillary science that simply tells the personality structure of people , their different motivational dynamics and so forth. In developing what we call Agamic Psychology, the intentions are larger -- that of serving the religious needs of all. Psychology must be practiced as an integral part of religious life that demands the UNDERSTANDING the presence of BEING which has immense significance for regulating one's behavior. The value systems of the believers and nonbelievers are NOT the same and sane and meaningful behavior or praxis comes to prevail only when there is an UNDERSTANDING of the presence of BEING as always there and hence there even now, that BEING is there beyond time and hence nontemporal, the ever present.

Tirumular is also emphatic here as well as in many places that each and every one should strive towards gaining this understanding for himself. Unless one does this,  NO ONE ELSE can bring about this understanding for him.  Here we see Tirumular's distrust of the so many who go around claiming they are the only ones  qualified to instruct others on the truth of BEING by virtue of birth, training, special gifts and what not. No ,  he says no one else except  oneself who  can LEARN and be absolutely sure of the presence of BEING.

But how?

Each one must become a psychologist and must examine his own body, its functioning and so forth. He would then realize that there is the self there and then  the self itself being animated by a life-force that is ultimately a gift of BEING who is present within as the illuminating Light and animating principle.

But the body must be examined as a TEXT with a duality of structure. If one examines it purely as a physical stuff, like the sky and so forth and remain fixated to the physicality of it all, we will  remain trapped in the physicalism and hence immensely confused. We shall FAIL  to attain that real MEANING for existence that would provide the solid foundation for organizing behavior as a whole,  and secure a THAT-FOR-WHICH existence is.

We must become HERMENEUTIC in our efforts to understand the bodily functions, how it is organized in so many different and complex ways. For only then we shall see the presence of the psyche within and presence of BEING as the life-force that really animates the psyche. The body is simply a mass of physical stuff if not for the presence of psyche. In the same mannaer  the psyche is NOTHING if not for the animating presence of BEING within it.  It is BEING as the Illuminating Light and Animating Principle  who gives MEANING to the psyche by working within and thereby help out the psyche to organize and stabilize itself.


1798

Ǩ Ȣ¡
ը  Ѹ Ӿ á
ɡ
Ȣš

:

Ө ¢ ̸ 츢 ¢ ġ ġ ¢  о и Ǩ ý Ȣ¡. ׸ Ѹ Ч ɿ Ȣ ý Ӿ á. է ġ ¢ øǡ ﺸǢ Ҩš . 򧾡 Ǣ 츢 ¢ ﻡ ը 츢 ٽ ɢ 񽡸   ¡ Ȣš? ý Ȣ š.

: Ţ վ ; ۾: Ǣ '()'  ¡ Ţ ; Ǣ ¡

1798

aruL engkumaana aLavai aRiyaar
aruLai nukara amutaanatun teeraar
aruL aingkarumattiRku aticuukkam unnaar
aruL engkung kaNNaanatu aar aRivaar.

Meaning:

The ordinary individuals do not seem to know that it is aruL that becomes the measure of TRUTH in all states of consciousness -- the wakeful , dream states and so forth. They also do not seem to appreciate that it is the experiencing of truths that serve as the ambrosia that would grant both good mental and physical health. And furthermore they do not reflect and understand that ultimately it is  aruL that remains  the source of the the five fold  para-praxis that pervades the whole universe. And furthermore they don't seem to be aware also the fact that it is aruL that serves as the eyes for the all the creatures that would enable them to SEE as such and generate consciousness.

Commentary:

Perhaps this is one most powerful verses in the whole corpus of Tirumantiram and historically  also one of most influential and which led to the recovery of Hermeneutic Logic  as part of the Saiva Siddhanta  metaphysics. The concern is  the experience of TRUTH and this verse provides an interesting analysis of it within the context of analysis of behavior , behavior as praxis, as actions and within that the source of Meaningful Behavior with which this train of thoughts begin. It was noted that it is aruL that provides  a sequence of MEANINGS, the ought that forms the That-For-Which existence is.

Now it is being stated that such MEANINGS that ground and stabilize behavior are in fact TRUTH experiences and that such truth experiences pervade the whole gamut of human experience , the conscious as well as unconscious.

Why this important?

This immediately rules out Naiyaayika position that truths are products of certain procedures applied CONSCIOUSLY by the human intellect and hence something that belongs to the intellectual capabilities of man. This notion is implicit in the Naiyayika claim that " pramaa karaNam piramaaNam" : the piramaaNas are those which genrate truths on being applied. It is in this vein that they claim  Pratyaksa ( perception) Anumana ( inference) and Agama ( scriptural texts) are PiramaaNa. But here there is obviously confusing the notion of reliability with VALIDITY. All these ways of gaining consciousness may be reliable but not necessarily VALID for in each one of these ways there can be  errors and hence  falsities too.

We belief that a certain perception or reasoning or metaphysical understanding is  VALID on grounds other than the manner in which they are arrived at. Tirumular maintains here it is  the FLOW of aruL in whatever modes of experiences that leads us to exclaim that a certain  experience currently being experienced is that of TRUTH and NOT falsity.

The criteria for TRUTH is NOT just logical or epistemological  but also PSYCHOLOGICAL. The TRUTH experience in being illuminating, in being destructive of the inner darkness and metaphysical blindness is also MEDICINAL -- it brings about both good mental and physical health. As truths after truths are experienced the HEALTH improves and  a person also GROWS in his personality and thereby becomes healthier as a person.

The Para-Praxis are the activities of BEING and which are there everywhere and all the time. It is noted that only those who note and acknowledge the presence of Para-Praxis as such can understand that there is this aruL even as the ground of these activities and hence understand BEING Himself as aruLon, the most munificent and benign.

Then another observation comes along with this. When we take for analysis not sensing but the SEEING and access it as the most primordial act that confers consciousness , it turns out to  that at the deepest level it is also  an expression of aruL. There cannot  be SEEING as such in the world if not for the presence of aruL in the world.



 

1799

ȢŢ ϸ Ȣ
ȢƢ ¡ ҽ
Ȣ š츢
Ȣš ȡ ¢ɡ

:

ġ Ż ¡ Ţâ 츢 ¡ Ȣŧ Ȣ 츢  š ɢ츢 š Ţǡ ,   츨 ǢŢ Ũ¢ Ǣ׸ . Ż á Ţ , ӾĢ   Ģ ȢǢ Ƣ ɧ𨸸 츨 Ţâ ׸ ɡ ҽ, ¡ á 츢 ħ Ǣ   Ȣ ǡ츢 즸 ʸ Ƣ . Ǣš Ȣ ġ ŧ ŧ .

7.

aRivil aNuka aRivathu nalkip
poRivazi yaacai pukuttip puNarntiddu
aRivatu vaakki adiyaruL nalkunj
ceRivodu ninRaar civam aayinaaree.

BEING provides the necessary metaphysical illuminations for those individuals who seek their understanding itself as that which needs to be understood. They will realize that BEING does not bless them with  the Absolute Illumination immediately but rather in stages where they are at first given a body and impelled to inquire into metaphysical matters through sensorial perceptions  in the course of which  He discloses Himself in various archetypal forms thereby allowing the anmas intuit His Presence and understand Him.  Furthermore by impelling further inquiries through these archetypal forms, discloses HIS  Grace continuously to further illuminate them. Those who live steadfast with this clarity will finally destroy their Ego and shine forth in existence as BEING  himself.
 

Notes:

Human beings are PRAXIMATIC, inclined to effect ACTIONS knowingly or unknowingly, consciously or unconsciously,  intentionally or unintentionally. That which stabilizes behavior , as we have already seen, is MEANINGFUL behavior and we have already seen that the emergence of DIFFERENT KINDS OF MEANINGS is a matter of Grace, the blessings of BEING that never dries up. As a person continues to act  in the world,  meanings after meanings emerge in a graded manner taking the person higher and higher in cognitive development and so forth.

However such a person , caught up in his Praxism, is ignorant of himself, the various mechanisms made available to him for effecting an action and the presence of BEING as the ONE who provides and regulates all these. Thus a praxic person remains IGNORANT or UNCONSCIOUS of  all these and when the knowledge of one's own ignorance of such matters breaks into the consciousness of the person, then he sits back and makes his UNDERSTANDING itself the subject matter of his his search. Thus he becomes at long last genuinely philosophic or metaphysical seeking to understand  his own being and presence in the world  as such and such .  BEING  provides the metaphysical illuminations sought after but in stages CONCEALING his OWN Essence till the right sort of philosophic maturity becomes available.  He discloses Himself in various archetypal forms that impel further metaphysical reflections about the essence of BEING and in the course He UNCONCEALS Himself in slow measures so that the individuals begin to glow in the TRUTH of BEING.

But why this archetypal presentations and that too in human-like forms?

Those who do not understand the workings of BEING and His strategies would be inclined to say that such archetypes or divinities are fertile imaginations of human beings , their own projections into the Unknown,  simply their fictions , mental constructs and so forth. It should be noted that archetypes, as they possess powers beyond the imagination of the individuals,  are NOT projections of the feeble  human mind bu rather presentations of BEING Himself in a manner that is within the COMPREHENSION of the human mind. The anmas are given a body and for the matured the human frame itself with all the cognitive facilities that come along with it so that they can BEHOLD BEING at least in the human- like archetypes but at the same time INQUIRE further as to the TRUTH of the whole matter. BEING conceals Himself behind these archetypal presentations and draws the attention of the anmas to His HIDDEN PRESENCE  so that they would TRANSCEND these archetypes and seek out His FORMLESS ESSENCE.

Not all individuals can do this for it requires a certain maturity to do this -- they must have the INNER  COURAGE to liberate themselves from being held a  prisoner of such comprehensible archetypes that remain dear to oneself. Any way for those who dare and free themselves from the worship of archetypal form of BEING and ascend further, BEING graces them destroying their Ego and implanting HIMSELF there so that they shine forth as BEING HIMSELF. With this the anmas attain the ultimate mode of behavior for from this moment,  their PRAXIS ceases to be human and turns out to be that of BEING HIMSELF.



 
 

1800

Ǣ Ǣ
Ǣ Ƣ Ȣ
ǡ
ǡ 󾡧

:

Ţ ¡ , ŧ ǡ . ʧ¡ɢ,  Ǣ   ýټ 󾢼 , Ţɸ 츢 ը ʼ   Ǣ ý Ƣ̽ 츢 ̽ Ȣ 󾢼 . 򧾡 , Ţ Ƣ м 󾢼, Ǣ Ƣ  ý Ƣ , ĢȢ çġ Ȣ Ǣ ý ɡ .  Ц ͨŨ Ţ Ģ Ţ.

1800

aruLil piRantiddu aruLil vaLarntiddu
aruLil azintu iLaippaaRi maraintiddu
aruLaana aanantattu aaramutu uuddi
aruLaal en nanti akam pukuntanee

Meaning:

Even though I did not attempt in any way  BEING entered my Being on his own accord and because of  His Grace. This is how how I understand this. It is because of the Grace  that I have a birth with a body and other utensils and within this birth I have been impelled to act to  gain GRACE discard the evil and retain the good  and thereby develop as a person. Also it is also because of Grace that there is death where I am freed from a worn-out body and after resting in some space without a body resume worldly existence with a new body , rejuvenated in the process. And throughout all these HE fed me with the ambrosia that helped me  to enjoy the Supreme Bliss  and thereby enjoy existence itself.
 

Notes:

A thoroughgoing analysis of meaningful  behavior where we remain steadfast to the fact that we effect actions and avoid muffling it with some reductionism,  indicates that ultimately it is all a matter of the engracing processes of BEING who is GRACE itself. As we persist in seeking out the mysteries surrounding our praxic nature -- that we effect actions and we have a biologically derived body that is pre organized as for that --  we realize that all these are GIFTS of BEING just as much as the world itself. Furthermore Thirumular is astonished that BEING becomes an integral part of his own self and that too as if by magic, without he trying for it. Somehow or other BEING who remains CONCEALED and DISTANT at the beginning becomes intimate and close and finally takes over the self itself destroying the Ego in that possession.

And in this way the PRIMORDIAL meaning for existence and hence our praxis is outlined.  We assume a birth only because of the Grace of BEING and that we are impelled by forces that remain concealed and hence unconscious,  to effect actions and LEARN through that to avoid and discard the evil but retain the GOOD and thereby DEVELOP as an individual. Without effecting actions of all sorts there is no way in which we can LEARN, avoid the evil and become more and more the good natured .

It turns out that this process of developing or evolving is NOT something that takes within a single life span but rather something that  is spread across the EVOLUTIONARY movement of the anmas. It requires countless number of births and deaths to evolve into the higher kind of species and having become human evolve from the bestial into the DIVINE. Thus we have to suffer a countless number of deaths and rebirths and all also because of Grace. It is because of Grace that there is death and in  which we are freed of the worn-out body , and assume  rebirth in which a new body becomes available, having become rejuvenated meanwhile by resting in the mantra world.

This evolutionary dynamics into the HIGHER is sustained by another strategy of BEING -- as we develop into the higher of the species,  the experience of BLISS becomes more and more intense as there comes to be the FLOW of Ambrosia, the Amutu , also as another expression of this GRACE. All anmas desire to be happy and joyous forever and now we realize that this predisposition itself is also a matter of Grace, of aruL.


1801

ǡ Ӿ
ǡ Ҩ
ǡ
ǡ ¸ 󾡧

:

Ƣ á 츢 ţâ ո Ӿ, ý ̼ Ģɢ ,   ¡ ǡħ . ǡħ Ţ Ţ    ġ Ƣ .  ʨ Ũ¢ . š Ц 츧ž, ǡħ .

1803.

aruLaal amutap perungkadal aaddi
aruLaal adipunaintu aarvamun tantiddu
aruLaana aanantattu aaramutu  uuddi
aruLaal ennanti yakam pukuntaanee

Meaning:

While for the ordinary individuals the Kundalini is fed in a limited manner as if from a pot, but for those valiant individuals who dare to go the WAY of TRUTH, the same Kundalini is fed as if of the vast oceans so that they do not get ever exhausted. And furthermore, the same ambrosia is fed from within in terms of new meanings for actions so that such individuals do not attain a state of not knowing what to do and become idle. Overcome with grace BEING also feeds pleasures after pleasures of various kinds to keep up the motivational dynamics. And in order to do these effectively HE entered my self out of Grace and on His own accord.

Comments:

The Kundalini, called here the Amutu, the ambrosia, is that which flows on its own accord into the interior of the psychic selves and assumes different forms so that an ACTIVE life can be maintained by the individuals. The more an individual moves in the right direction, the WAY unto BEING, the more of this flow of Kundalini into the self. Its measure increases as BEING is closed on and at a certain point the flow of Kundalini becomes immense described here a flow as if from an Ocean.

This makes the person YOUTHFUL and one with strong legs, the precondition for leading an active life. When the legs become weak so that it becomes almost impossible to walk, old age sets it and along with it  senility. This is AVOIDED by the flow of KuNdalini in  a large measures so that the psychic energy is recovered and along with it the  physical prowess.

One of most important ingredient of sustaining INTEREST in something is the feeling of  happiness. If one encounters miseries after miseries, one is demotivated and becomes effectively indolent. But the flow of Kundalini makes it possible the enjoyment of various kinds  of pleasures and because  of that continuous interest in something or other.

All this happens when we go the RIGHT WAY and such things happens only because BEING enters the self on His accord . Such developments provide the CRITERIA for judging whether one  is moving the right way or not. Those who go the wrong way, suffer miseries , early death due diseases and old age  and all because BEING is distanced and the ever ready aaNavam makes its ugly presence strongly felt by the individual.

No matter how we cheat ourselves by fantasies,  self indoctrination, rationalizations  and what not, TRUTH is there objectively and such benefits as outlined here will accrue only to those who go the RIGHT WAY no matter how torturous and difficult it may.


HOME