The Icon-Thinking of Punitavati 11-20

 

11. Single Minded Resoluteness 12. The Nonwinking Eye of Siva 13. The Meaning of Human Sexuality 14. Becoming Pure by Becoming Egoless 15. BEING is Wholly Mysterious 16. The Experience of Moksa 17&18The AS-IF Play of BEING 19. It is only Bakti that would make it Easy to Understand BEING 20. Tat Twam Asi: The Saiva Interpretation

____________________________________________________________

11. Single Minded Resoluteness

Bakti seems to come not only with a fascination or infatuation but also with immense LOVE for an archetypal presentation that seems to POSSESS the individual. But this is also that which breeds a single-mindedness, a deep devotion that allows for the severance of world ties but without pains. Such an anma extricated and purified of all worldly cares, is freed to dissolve itself deeper and deeper into the archetypal form that takes over and in that also enjoy metaphysical insights one after another and which bliss producing.

When Punitavati reflects on it, she sees the REASON for it all: in the image of Siva as the wearer of the Crescent Moon and Ganges on the tuft and the holder of Fire of fierce flames, she sees BEING as both the source of the destruction and regeneration, the fundamental processes in the world and which reinforces the model of Historical Flux and BEING as the POWER behind it all. In understanding the most fundamental processes she also understands the world and BEING in His most authentic form and because of which she remains unable to reject such a BEING.

This verse also implies that the real Tiikkai (Sk diksa, the burning to ashes the dirt within) is NOT the ritualistic that are effected by the Accariyas but what is effected in existence by BEING Himself. It is BEING-as-Siva who disrupted her family life and thereby also desiccated her sexual libido and thus freed from sexuality, transmute that as Divine Love and that too only for Siva. The physical ties must be singed to ashes in order to lead the truly metaphysical life and for this purpose the sexual love must be transmuted into Spiritual Love.

Thus what Punitavati exemplifies is NOT the dry and world negating asceticism but rather a life of immense LOVE for BEING and which does not encourage world negation but rather its appropriation also as where BEING is present and hence something to be loved as well.

11.

н
Ǩ() --
¡ ¡ â
¡ ǡ

(- .Ţ.)

: Ŧ ǡ . 'Ǿ Ǩ'
 

(ĸ)

ġ Ţ , ɡ Ŧȡ ¡ , Ӿ ĢŢ ¢ â 츢ø , šĸ Ţâ Ƹ 쨸¢ ɡ Ƣ Ŧɡ째  ǡ Ȧ, ɧ , š šŧ н, Ţ ɸ ơ ɧ !
 

11.

onRee ninaittirunteen onRee tuNintezunteen
onRee en uLLattinuL Latteen -- onRee kaaN
kaGkaiyaan tiGkad katir mudiyaan poGkericeer
aGkaiyaaR kaaLaam atu.

Meaning:

Having become absolutely pure with having been freed of all worldly attachments, I could not do anything except install  BEING who showed Himself as Siva wearing the Ganges and the Moon of soft rays on his tuft showing that He is capable of Blessing all and Fire with raging flames on His beautiful hands showing that He is also capable of destroying all. I found myself becoming totally subservient to this BEING, contemplate nothing else but this and rejoice at it and resolving also that this is best I can do!

Comment:

The discovery of BEING, the primordial source of destruction and regeneration that underlies everything in the world and without which there cannot be the world in Historical Flux becomes an element of understanding only when all the worldly ties are severed and singed to ashes. The domestic drama in which Punitavati was caught and as a result of which she burnt off her flesh and thus the sexual libido and became a Ghost ( to speak metaphorically here) was the Tiikkai, the burning that Siva effected in her and that too to purify here. Her soul thus freed and purified becomes now also the GROUND for the emergence of BEING in the archetypal form that instructs her on some metaphysical truths  and thereby showing Himself as the One who blesses or regenerates also.

Every archetypal form is a presentation of BEING to INSTRUCT creatures on some metaphysical TRUTHS that are  unavailable otherwise. It is NOT simply a vain and superstitious idolatry but rather a peculiar form of metaphysical pedagogy. Each Muurttam encrypts within itself a deep TRUTH but which become a element of UNDERSTANDING only when the self is appropriately prepared and that too as the GRACE or aruL of BEING. One can worship , do hundreds of pompous pujaas,  study all the scriptures in the world , listen to all the gurus , recite mantras millions of times but still go away without being illuminated by the metaphysical truths encrypted into the IMAGE, the Muurttam.

Punitavati was NOT such an individual  and thus one who went away disenchanted. The TRUTH was disclosed and she was captivated , possessed by it and lived happily in the continuous contemplation of it. But what is the TRUTH that she admired so much that she could do nothing else except being totally and completely subservient to BEING and rejoice at it?

She has reached the metaphysical ground where transpires the TWO fundamental processes that sustain the world - destruction and regeneration and BEING as GROUND of both these. This TRUTH is there in the world for anybody to grasp and become illuminated. It is hidden in the presence of DEATH and BIRTH as a fabric of the world process , the destruction and regeneration that underlies all. But what captivates Punitavati is that these are not simply physical processes that persist on their own in a mechanical kind of manner but rather the PRAXIS of BEING and indicated symbolically in the IMAGE where He along with wearing the Cool Waters and Moon also holds in one of hands  the furious FIRE !

In the contemplation of this IMAGE and what is communicated by it and in the GRACE that allowed her  to UNDERSTAND it all, she finds immense satisfaction and happiness so much so that she RESOLVES to live thereafter in the continuous beholding of that IMAGE to enjoy more and more of such redeeming insights.


The Icon-Thinking of Punitavati-12

 

12. The Nonwinking Eye of Siva

 

One of the central concepts that became current among the Saivites during Bakti period is that metaphysical illuminations are ultimately a GIFT, a BLESSING of BEING. No matter what the birth is, no matter what austere penances are conducted, no matter how many times the mantras are recited and no matter how pompously the rituals are carried out, unless BEING wills there cannot be metaphysical illuminations to be enjoyed by the anmas. If it were possible then it would follow that BEING can be bribed or induced to do so by a trickery just like a mighty King can be made with verses of praise and so forth. BEING is tanvayan, i.e. One who is fully autonomous and wholly neutral, never to be swayed by any platitudes.

 

This is what Punitavati learns about BEING and because of which she also understands BEING is actually the Piraan, the Most High and hence truly the Lord of all with a WILL of His own. And with this comes the recognition of the presence of the Third Eye, the eye that gazes upon all without blinking at all and hence SEES all not objectively as the human beings do but staying as all as they are in themselves, seeing non-interpretively and hence without any errors.

 

There is SEEING of BEING and which is disclosed at a suitable point in the spiritual maturity of a person and from which moment the person knows nothing except to submit himself to BEING and nothing else. The anmas become free and autonomous from the hold of the priestly and such other aspirants towards becoming man-god with their messianic gimmicks and with this accomplishment also place themselves as students to be taught directly by BEING Himself and nobody else.

 

 

12

Ч á 𦸡
Ч ɢ Ȣ󧾡ɡ - Ч
ɢ츽 ¡ ϾĢ ġ
ɢ츽 .

(-: .Ţ.)

áɡ Ч 𦸡 Ч ɢȢ󧾡ɡ θ. ɢ ¡ -- ¢ Ǣ . ѾĢ - Ƹ Ȣ¢ . ɢ -- ; Ч . -

(ĸ)

ġ Ȣ Ƣ Ĩ¡ Ч, Ŧ š á . ɢ Ũ 째 ǡ . ɢ 츢 , Ȣ ը Ȣ󧾡ɡ, Ȣ ¢ , ¡ Ч ɡ Ǩ š  Ĩ¢ ѾŢƢ¡ ٸ ը Ȣ.
 

12.

atuvee piraan aamaaRum aadkoLlumaaRum
atuvee ini aRintoomaanaal -atuvee
panikkaNaGku kaNNiyar oNNutalin meeloor
thanikkaNakku vaittaar takavu.

Meaning:

BEING becomes the ABOVE ALL including the Devas by His capacity for destruction and regeneration. And because of that also He is capable of making everyone surrender to Him and become totally devoted to Him. But this understanding of BEING as such is NOT something everyone can enjoy. He covers himself up and only those who are also blessed with the capacity to understand this, can comprehend the Immense Greatness of Siva of why He , the One who wears a garland KonRai flowers very sensitive even to the cool waters, wears also an EYE on His forehead, an EYE that sees all unceasingly and as it is by being one with all.

Comments:

Punitavati is certainly on some Deep Metaphysical grounds.  Torn from the normal run of life she has been catapulted into perhaps the TiruCiRRamapalam, the Ground where Siva enacts the world drama though His PRAXIS of destruction and regeneration. It is this understanding of Siva that confirms for Punitavati that Siva is BEING and not any of the other archetypal forms that are worshipped as God. Those Muurttams are NOT primordial for they do not reach the Final Ground where destruction and regeneration proceeds, the processes that allow the PRESENCE or Being-in-the-World, living as such and such, or simply existing. EXISTENCE is what SIVA confers and because of which He is the Supreme, the Most High, the ONE above whom there is none.

But this capacity also discloses that He is FULL OF LOVE for He is not obliged to be thus, i.e. become the Ground for the presence of the world and all in it. It is purely out of love that he does it all and which fact endears Him to all including the devas. All are there in the world as such and such only because of His immense kindness. And so He becomes the ONE to whom all creatures become subservient . He overpowers all by His unconditional LOVE that enables all creatures to enjoy PRESENCE, existence.

Now those who understand this or are blessed with this kind of understanding are also blessed with another -- that He  has  the Third Eye, an eye on the forehead that never winks and never ceases to SEE and sees everything as it is. Siva SEES all non interpretively and hence NOT like the humans -- with the two fleshy eyes, eyes where everything seen comes along with interpretations and hence with the possibility of being not only limited and circumscribed but also false. For what the fleshy eyes behold are prompted by the intentionalities and hence immensely selective with the attendant circumscription.

Siva does NOT see the way the human beings see and this fact is disclosed by the Image of Siva as having the Third Eye and on His forehead, the location of Ilaadat taanam of brain following the human anatomy. The forehead is the location of Absolute Clear Consciousness  and that is always error free, Cutta Saitanyam as the Siddhas would call it. Siva SEES all and always and his seeing is error free and therefore NOTHING escapes his notice. His Praxis , destruction and regeneration is NOT a blind process but rather something that transpires within the GAZE of BEING and hence understandingly!


The Icon-Thinking of Punitavati-13

 

13. The Meaning of Human Sexuality

 

Celibacy along with asceticism has been an important element of religious life and in perhaps all religions. Saivism is not an exception to this though they seem to have favored illaRat TuRavaRam, the celibate kind of Family Life and that too only when the souls are sufficiently ripe. In this way life where they do not become members of the monastic orders or Sannyasins who keep away from females and even despise them as possible causes of their fall. The IllaRat TuRavi does not have such fears for he learns to deal with all females, including the charming young maidens as daughters or something like that so that in their social encounter with such people, the sexual impulses are NOT allowed to swell in heart. So there is no suppression or repression of sexual dynamics but rather its transmutation into Pure Love, such as BEING (Siva) has unto al creatures. One aspect of Sivattuvam, the SAMENESS as Siva is to become one of Pure Love, the love that does not alienate anyone as different, high or low. (Anniyam inmai)

 

Thus sexuality has a metaphysical function over and above the species reproduction dynamics. It serves to humanize the human beings by transmuting the animalistic and sexual into the spiritual and pure love. (With thanks Dr Rajaram). BEING (Siva) plays with sexuality in order to transmute the animalistic into humanistic and when totally humanized there is NO FEAR of sexuality and hence NO taking asylum in monastic orders with their attendant suppression and repression of the sexual libido.

 

This is the meaning Punitavati sees in the SNAKE that she sees Siva wearing on His chest and which also serves as an ornament or weapon He uses to manage mankind. BEING can shape change - from that of austere Yogi, the Mahayogi who is totally free of sexual interest to that of Kameshwaran, He who grants Sexual Bliss by implanting the SNAKE in the body and which activates the sexual libido by activating the KuNdalini Sakti

 

 

13

ר¡ ǧ
ҸŢξ ġ -
() տ
Χ

(- , Ţ.)

ר¡ ǧ - Ԩá ã . () - ¡   . 󿡸 측 տ ġ . - Ƣ

( ĸ)

 ¡ 측 㼡 Ȣ Ȣ Ǩ š Ƣ ɡ Ţɸ ɡ Ŧ, ﺢ   Ţξ ġ 򧾡 . ɢ Ţġ 󿡸 ý ǡ ž Χ, ¡¡ Ŧ ¢ ɡ Ȣ Ħ ¢Ǣ Ţ. ȡ -- ţΧ ž ¡ Ţ !

13.

takavudaiyaar taam uLareel taar akalanj caarap
pukavidutal pollaatu kaNdiir - mika adara
uurntidu(m) maanaakam oor naaL malaimakaLaic
caarntidumeel ee paavantaan.

Meaning:

Siva who discloses Himself as the One with the Third  eye and hence as  One who sees all unfailingly and as it is and destroys and regenerates with this seeing always there,  is indeed the Supreme, the One Above All and who  has no one Above Him. But this Siva who is BEING also discloses Himself as the One who wears the Golden Snake on His chest rustling with a garland. This may appear to be immensely improper for one day this Snake that crawls tightly on His chest may conjoin Parvati, the Daughter of the Hills and at which point Siva becomes the Kamesvaran ,  He who arouses the sexual desire in the heart of all the creatures and which becomes an impediment for attaining Total Releasement.

Comments:

Saivism does not see the sexual libido negatively and not at all unnecessarily  puritanical about it.  It is not only part of life but also an essential ingredient that provides the fundamental motivational dynamics that results in the continuous regeneration of the species. Unless mankind or the species in general gets continuously reproduced, the existential repetition and hence the enjoyment of phenomenal existence that provides opportunities to LEARN will NOT be available for the anmas . Thus unlike the Buddhists and Advaitins, who are said to be disguised Buddhists , there was no hatred towards sex and hence towards woman. The Woman is also Siva, the BEING and the ideal is the ArdhanaRi, half man and half women that instructs the anmas that they must live as man-woman units for understanding existence.  

But why does Punitavati decries that Siva should also be the source of the sexual libido, symbolized here by the Snake that never departs from His chest and crawls over it very tightly?

Admittedly at the bottom most level, the desire for sexual happiness is there as that which is the MEANING of the earthly life, that for which EXISTENCE is . But by this very fact it also becomes that which BINDS the anmas to the physical and the worldly and hence PREVENTS the FREE exploration of the METAPHYSICAL.

Punitavati did not learn this from the scriptures or from some kind of institutionalized practice of celibacy and so forth.  She was a married woman and hence one who craved for sexual happiness. But however that kind of life was DISRUPTED by the Play of Siva ( BEING) and because of which the sexual libido was desiccated and transmuted making her assume the form of a ghost, the Peey. Not only that , the sexual craving  was REDIRECTED towards the metaphysical and transmuted into LOVE for Siva and hence Bakti. Bakti cannot arise as an element that founds existence unless there was this sexual libido in the first place and which gets transmuted and reconstituted as PURE LOVE for Siva. A man or woman incapable of deep human love cannot also rise up to LOVE Siva and becomes a true bakta.

It is NOT just metaphysical illuminations that are necessary for leading an authentic life but also LOVE unto Siva. But to rise to this state of Being in the world is difficult for the transmutations of the sexual libido into genuine Bakti is NOT possible for all. Only those who are ripe and ready for it can stand up the disruption of family life that this occasions and continue to live but now on a different plane of existence- as a member of Divine Family where the spouse is Siva Himself.

It is this aspect of it that moves Punitavati to decry that Siva should also allow the snake to crawl on His chest meaning that He implants the sexual desires  also in the heart of the creatures.


The Icon-Thinking of Punitavati-14

 

14. Becoming Pure by Becoming Egoless

 

There is a fundamental difference between Brahmanism and Saivism (and also Tamil VaishNavism). While perhaps incidentally and unknown to themselves the notion of Aham Brahmam Asmi and so forth has contributed to furtherance of ego and egotism, in Saivism and VaishNavism, the Bakti that fosters the Will to Submit, has served to kill the ego and thereby the selves becoming egoless and hence also Pure. It is this inner purity and egolessness that removes all the mental obstructions for presence of BEING-as-Siva and so forth within the self itself thereby transforming the body itself into a veritable Temple, a notion that became well rooted in Saivite thinking during the Bakti period and as an extension of the ecological thinking such as that of Tolkaappiyar where each inner and outer ecological region is seen to be animated by the SPIRIT in some archetypal form, the Ceeyoon Maayoon etc.

 

BEING as supremely autonomous cannot be induced to grace the soul by whatever rituals and so forth. The soul has to show itself as worthy of it by becoming egoless and Pure and at which point BEING, on His own account, will overpower the self with some suitable Muurttam facilitating thereby metaphysical thinking that would further illuminate the mind.

 

When Punitavti further reflects on how she has been brought to this beautiful state of being engraced by BEING Himself, it dawns on her that it has to do something with the huge snake that Siva wears as His ornament and which rustles on Hid chest and which is capable of emitting the Poison that is simultaneously intense Fire that can singe to ashes all her egoism. Perhaps what is meant is that the sexual drive can be used as a weapon not only for granting happiness in the world but also to develop the Will to Submit by obliterating the Will to Power and thereby become humble and egoless.

14.

ɢ 즸š
狀 -- ɧ¡
⽡ Ģ
򾡨

(- Ţ.)

  - ; . - . -- . 򾡨 - Ũ

(ĸ)

Ţ Ţ Χ Ħȡ, ġ 츨 츢 ɢ Ţ Ģ 𦸡 ־â Ƣ ŧ ħ 츢ȡ .  Ȣ ɡ Ƹ Ģ Ƣ Ţ â , ¡ ġ   š  Ǣ Ŧ !

14.

tanee taninenjsan tannai uyakkoLvaan
taanee perunjceemanj ceyyumaal  -- taaneeyoor
puuNaakat taaRpolintu ooGkazalceer nanjcumizum
niiL naakattaanai ninaintu.

Meaning:

BEING is such that once the heart frees itself from all the worldly attachments and thus become isolated and free , He will on his own accord possess the soul, show the higher ways and remain the true guardian ensuring that only the  good become what are experienced. Having grasped this I remain in deep and untiring contemplation of BEING as SIVA who discloses Himself in the archetypal  form  where in addition to wearing the Garland of KonRai flowers, the Fire of bursting flames also wears the huge Snake that can emit poison for the evil individuals and ambrosia fro the good.

Comments:

A number of further metaphysical insights are unfolded to Punitavati that she articulates in this  verse and all related to the fact that she has established a fissure with worldly desires and has made her heart something isolated and FREE. She realizes now that once she has made her heart  thus then BEING-as-Siva comes to reside there , possess her soul ensuring that she will progress further in her metaphysical journey within the safety and security provided by the All Mighty BEING Himself.

This carries the important message that the TRUE SADHANA for being with Siva is becoming FREE and PURE, certainly not something that easy to attain for the ordinary individuals.. The truly religious ALLOW themselves to be possessed by BEING and this they do by killing the EGO that always keeps away from being possessed by Siva. To become egoless , one has  to eradicate the emergence of intentionalities, the seeking out this and that and this is what Punitavati has accomplished and because of which she declares that she is a Ghost as far as the world goes. She has dropped out from the world but precisely by virtue of that has become a soul taken possession by BEING Himself.

The new insight that emerges here is that BEING on His own accord possesses the souls provided they kill the Ego and evacuate all intentionalities from the heart. To be with BEING we have to become detached from the worldly desires and hence the killing of the Ego becomes the true Sadhana.


 

The Icon-Thinking of Punitavati-15

 

15. BEING is Wholly Mysterious

 

BEING is capable of infinite Play and because of which there is NO UNIQUE Sadhana or ritualistic practice that would ensure the gaining of Mukti. As Sambantar declared, if you want to seek out the most efficacious and sure way in which you gain the Grace of BEING, forget it for it is beyond counting (aadpaalavarukku aruLum vaNNam keedpaan pukil alavillai kiLakka veeNdaa). This is the Wholly Mysterious Essence of BEING, the forever Unfathomable for the human mind, the Forever Elusive for conceptual mapping, the Forever Surplus for human understanding.

 

As against this truth of BEING, it becomes ridiculous that among some religious individuals there is a claim that their way is the way and the whole world must follow it and if they desist then they should be battled with defeated and forced to accept. Another group of individuals would, on the understanding that only they have the real path, isolate themselves and keep the scriptures like the Vedas UNTO THEMSELVES, denying access to all other such non-privileged groups, thus establishing discriminations where there shouldnt be.

 

Punitavati mocks at such people for their stupidity for she notes that even the celestial beings are NOT blessed with the redeeming Civanjanam and hence how would these mortals with their pompous and selfish claims?

 

It is only BEING who though wholly mysterious but who can illuminate the mind by appearing as flashes of light that clarifies consciousness and as the burning Fire that can singe to ashes the inner dirt that makes consciousness impure. The iconic features of Siva -- fiery tuft, fire-colored body and so forth mean this universal praxis of BEING.

 

15

š á
Ҩ ʦ -
š ﺨ¡ ž§ ()
š ġ ɢ

(- Ţ.)

Ҩ - â; . - Ǣ š -- ġ

(ĸ)

šǡ , Ŧ ¡ ǡ â  Ȣ , ţΧ Ǣ Ż . , ɢ ǡ ¡, Ŧɧ ¢ ɡ 츢 Ǣ׸ , ø ҽŨ Ũ š ɾ § Ģ ﺨ¡ , ¢ɡ ž ž§ ġ ȢŢ Ũ Ũ Ȣ , š Ŧ ¡ Ȣ .

15.

ninaintiruntu vaanavarkaL niiLmalaraaR paatam
punaintum adiporunta maaddaar - ninaintaruntu
minceyvaan cenjcadaiyaay veetiyanee enkinnReeR(ku)
en ceyvaan kolloo ini.

Meaning:

Even the celestial beings, the mantric devas having installed Siva in their heart and contemplating Him all the time,  will not attain the Feet of BEING even though they praise His glories and worship Him placing the flowers of metaphysical illuminations at His feet. And  to me , the humble human being who forever contemplating Him and enjoying deep flashes of metaphysical insights , what will He do even though I praise as the One  who flashes like the lightning, have swirling red curls and burns all the dirt  as the Fire? I really don't know.
 

Comments:

The human understanding, being finite,  cannot really understand the MYSTERY that's BEING. In our Ego preoccupations we think that once we have formulated a system of thought then we can claim that that's the TRUTH and everyone should follow it in total obedience failing which all will be still in ignorance or continue to suffer the Hell Fire and so forth. All these are the expressions of the  WILL to POWER and enslave others and through that enjoy a false sense of superiority,  of being like a God. The world is full of such individuals and certainly Punitavati has seen so many such seers rishies messiahs that fill the world continuously . It is against this that Punitavati points out how ridiculous such claims are when even the celestial beings are NOT that easily graced with the redeeming Civanjaanam that will put an end to their phenomenal circulation

Knowing this very much  she declares her total IGNORANCE about the WAY BEING engraces the souls and redeems them. It is a complete MYSTERY and hence quite unfathomable. No matter in what manner we go about it, the final redemption is NOT instrumental, something attainable through a certain Sadhana. There is NO such a sadhana or METHOD that will certainly ensure unfailingly Mukti. If there were then certainly Mukti would  become like so many things in life -- something  attainable through a definite  course of action.

But such is NOT the case it would appear and that it is entirely a matter of GRACE and hence something wholly dependent on BEING. Unless He wills it, it is impossible to attain and enjoy it. Thus the valiant human soul is finally defeated ,  the Ego gets destroyed and the souls purified of its Ego

This is the state in which we find Punitavati here -- totally defeated and declaring, because of that, that BEING is WHOLLY Mysterious, Unfathomable and hence entirely Unpredictable and in that expressing the Will to Submit obliterating every trace of the Will to Power.


The Icon-Thinking of Punitavati-16

 

16. The Experience of Moksa

 

The verse that follows is very rare and unusual and to be cherished and pondered at repeatedly by all those who seek out metaphysical wisdom. For Punitavati is no more in doubt about Mutti, Moksa, the final Home Coming - the Viidu PeeRu. She has arrived Home at long last, the final abode of the evolutionary journey that she has been in for perhaps millenniums, with countless births and deaths, a cosmic process that we have Disclosive Evolution.

 

This truth that the anmas are ALREADY in an evolutionary journey which has being in the presence of BEING as its goal also shows that while the cosmological processes may not teleological, the processes concerned with creature existence is immensely so. The mind evolves and along with it also the physical embodiment it acquires and all these directed towards attaining the Home, the TiruCiRRambalam, the final abode, the location where Siva dances the dance of Bliss with His Woman, the eternally youthful and chaste Uma.

 

Punitavati is a woman and a non Brahmanah etc but she enjoys, nevertheless Mukti, as is certainly the case here. Therefore for any one who is OPEN and accommodates himself to the truths of world, it should mean that whether born a man or woman and of whatever caste, BEING does not discriminate in granting Moksa and that the potentiality for becoming a mumuksu is already there in the bosom of all.

 

This also shows that the right kind of religious pedagogy must be something that would make everyone RECOGNIZE that there is ALREADY this possibility deep within them for them to be and OWN it up consciously and lead a life consistent with it. We must allow for the UPWARD movement of ALL without discriminating against any and in that also OPEN UP the scriptural sources of mankind to all and again without hoarding them up as meant only for the privileged social groups. All scriptures are the properties of BEING and meant for all and so any hoarding and making it the exclusive property to only one group of people would turn out to be supremely UNETHICAL, a Paavam, an act against God Himself.

16

ɢ¡ 󧾡 󧾡
ɢ¡ ġ 狀 -ɢ¡
Ţ츼 Ţ ǡ Ţ
츼 󾢧ɡ

(-, .Ţ.)

: Ģ

(ĸ)

츢 š θȡɡ š Ȣ Ǣ ȢŢ ġ 츢 ըǧ ȸǡ Ţ ɡ â Ţ𧼡. Ţ ɢ ŧ    Ŧ, տ Ţ𧼡.  狀! Ȣ,  ɢ Ţ ! ɢ  ŢɸǢ ţ Ǹǡ Ţ츼 Ţ ġ š   Ǣ Ţ𧼡 !

16

iniyoo naam uyarntoom iRaivan taaL ceerntoom
inyoor idar illoom nenjcee -- iniyoor
vinaikkadalai aakkuvikkum miiLaap piRavik
kanaikkadalai niintinoom kaaN

Meaning:

BEING is such that unless He discloses Himself and on His own accord, there is no way in which we can witness Him. Having realized this we have actually ascended  to a higher way of Being where we have become  the pure egoless selves and forever in His PRESENCE and as He Himself. O my heart ! Fear not anymore for henceforth there will NO miseries at all. You have transcended the noisy sea of earthly life and through that swum across the sea of Karma that throws you  into a chain of endless births and deaths.

 Comments

Here again emerges the main theme of Punitavati -- that of attaining releasement from Samsara, being thrown endlessly into embodied existence, the cycle of births and deaths, endless existential repetition. The trauma she suffered and all as Divine Play at the destruction of family life has made her despise it in a way. In fact excruciating pains she experienced had make her TRANSCEND the normal family life and ascend a higher existential Ground that now she cherishes and exalts in endearing words and with an UNDERSTANDING. She is not simply seeking spiritual life as a refuge for her existential pains. It is NOT a drug to sooth her pains or provide a FALSE WORLD where she can forget the earthly life by a mental fiat. No - she KNOWS and UNDERSTANDS that there is NO a HIGHER kind of life  that anyone can access , a life in the PRESENCE of BEING, metaphorically put here as being at His Feet and which  REAL.

In fact what we have here is that of an artilcuation of the intuition that she has gained Moksa, being in the eternal presence of Divine Feet.

The family crisis she suffered has taught her that she has to KILL her Ego and become a Pure and Egoless Self and that's what she  has become and because of which she earned the privilege of being in the presence of BEING. This also means that she has TRANSCENDED the KARMA that one continues to acquire as long as one is indulging in the earthly kind of Praxis where Ego actions are forever practiced caught in the hustle and bustle of ordinary life.

The family crisis she suffered and the dissolution of married life as a possibility for her was a DIVINE PLAY and that has earned her  the privilege of Being-with-BEING and in whose Being only BEING shines forth. She has lost her ego and by virtue of that also reentering the earthly life of flesh that brings along with it existential anguish of all kinds.

She has come HOME and is fully present at the Feet of BEING never to depart and never to suffer whatever again.

 

The Icon-Thinking of Punitavati-17&18

 

17& 18. The AS-IF Play of BEING

 

It is not an accident that philosophy is called darsanas in India. For the goal of metaphysical search is not simply debates and argumentations, the Vaatam but rather the gaining of INSIGHTS, the opening up the eyes so that more and more can be seen. Discussions and debates when properly taken, are helpful in OPENING up the mind and enabling the softening of the ego and thus humbled the self beginning to SEE a larger horizon where what remained concealed hitherto begins to be witnessed. Hence the debates and so forth are NOT an end in themselves.

 

In the following two verses which are connected together, Punitavati unfolds deep metaphysical insights into the essence of the archetypes or muurttams and the AS-IF Play of BEING that accompanies them. The AS-IF Play of BEING is He appearing as if Rudra, Brahma, VishNu, Ambal and so forth i.e. the various muurttams. Here then there are darsanas, and hence the practice true philosophy.

 

The finite human mind is at the mercy of these archetypal presentations for whatever metaphysical insights they gain and enjoy and which are BLESSINGS, the Arul of BEING. The individuals who are moved by the Will to Power like RavaNa are also played but NOT granted metaphysical insights till the Will to Power gives way to the Will to Submit and Serve.

 

Becoming PURE is becoming EGOLESS and the Rudra-Play is for making individuals egoless and thereby humble and generally loving. But the final state is not just simply being egoless but being FULL of LOVE for BEING. While prior to that BEING may still play His AS-IF game with many archetypes, it is only for those in genuine Bakti that BEING shows Himself as the Pure Radiance, the experience of which makes the soul absolutely PURE and at which point they also see beneath the various archetypal presentations that there is only one and the SAME BEING.

 

This is the meaning of wearing the sacred ash of the Saivites - at first on the body but later and authentically in the soul itself as symbolic of the desire to become absolutely PURE. The ash is final state, even burned it remains the same ash.

 

17

ġ §
ġ ġ -
¡ ԧ ڧ ()
¡
 

(- Ţ.)

- ¡. -- . ġ ¡ ԧ ھĢ . .

(ĸ)

¡ š, Ĩ Ǣ ǡ. šȢȢ Ȣ 򦾡ɡ šš Ũ š ¡š Ũ¢ ո ǡ. ¢ 쾢¢ ո ġ Ũ š 狀¡ ¢ Ȣ , ĸ ¡ Ӿġ Ȣ

17.

kaaNpaarkkuG kaaNalaan tanmaiyanee kaitozutu
kaaBpaarrkuG kaaNalaam kaatalaaR -  kaaNpaarkkuc
cootiyaayc cintaiyuLee toonRumee tollulakuk(ku)
aatiyaay ninRa aran

Meaning:

BEING, the Primordial Cause for this ancient world,  can be witnessed directly for those Yogis who have managed to  see the concealed world by opening their Third Eye of transductive perceptions. BEING is also seeable for those who have become the humble  servants who tirelessly involve themselves in selfless service for humanity  always praising BEING with true Bakti. But among these for those who, out of Deep Love for BEING and with a heart that melts in sincere LOVE, He discloses Himself as the Pure Light that purifies the soul and relieves them of all pains.

18.

Ӹ â¡
ҽ - ýƢ
Ũ ɢŢġ ȡ
¡Ũ

(- . Ţ.)

- Ģ. Ũ - ɡ áŽ. ȡ - 츢Ũ. :
 

(ĸ)

Ƣ Ȣġ ڽ . ŧ   Ӹ . ħ ɡ ġ   . 츢ɡ ¢ ⧠Ƣ â áŽɧ Ţġ 츢 Ȣ ؾ š šġ ڸȡ Ȣ¡ Ҹ  Ȣ ¡ Ţ츢 !

18.

aran enkoo naanmukan enkoo ariyaam
paran enkoo paNpuNara maaddeen - muraNaziyat
taqanavanaip paatat tanivirlaaR ceRRaanai
yaanavanai emmaanai inRu

Meaning:

The Rudra who destroys all and in that shows that He is the Causal Ground of all is my Lord. The form of Brahma, the creator God that He assumes is also my Lord. So is Vishnu who stands as  the world and simultaneously  transcendent to it.  I remain puzzled as to why BEING, who made the arrogant RavaNa weep with unbearable pain just by pressing a little with His toes  when he  try to shake off Mount Kailash, assumes all these forms.
 

Comments:

BEING is REAL for He can be witnessed DIRECTLY and in so many different ways and in archetypal forms, the muurttams. Punitavati as is the case with all the Nayanmars and Alwars, there is certainty in the vision. With regard to the WAYS in which He becomes visible we have that of the Yogis who through their yogic discipline open up their Third eye and hence activate the dormant capacities for transductive perceptions. BEING becomes a witnessable reality for those who are sincere servants and praising the Lord involve themselves with  the ego-killing social services. But most of  all He appears the Pure Light for those who seek to see Him in sincere Bakti, with LOVE for God that seeks NOTHING in return except His Grace and continuous Presence.

And when we view how exactly BEING discloses Himself, it turns out to be at least in the experience of Punitavati that he discloses Himself in so many archetypal forms  -- Rudra, VishNu Brahma and so forth. For Punitavati all these are HIM, the BEING and she is disposed NOT to despise them or ridicule  them as so many of the cultic individuals are prone to do. Here visions are different certainly but Punitavati, BENEATH each one of these archetypal forms she sees only Sivam the BEING and hence LOVABLE as Siva is. She has transcended the cultic patriotism and has managed to SEE the depths where beneath each one of these archetypal presentations she sees only BEING, the ONE.

But why this PLAY of BEING as if wearing different masks?

The story of RavaNa,  the arrogant individual  who ventured to shake the very abode of Siva and who suffered for His arrogance holds the key to unravel this mystery.

BEING wears all these masks to DEFEAT even the most arrogant individual who would seek to become God Himself by DISPLACING the worship of BEING among the people and emplace himself there. These God-Mad individuals have to be  DEFEATED forever so that they remain humble and a true servant. Thus  He remains a MYSTERY,  forever the SURPLUS, the ONE who cannot be understood by the feeble human mind and thus forever remaining the BEYOND that no individual,  no matter how well informed,  will ever seek to be EQUAL to BEING.


The Icon-Thinking of Punitavati-19

 

19. It is only Bakti that would make it Easy to Understand BEING

 

 

We have seen that there are already the almost instinctual forces : the dual tendencies of the Will to Power and Will to Submit and Serve. Genuine Bakti unto BEING emerges only when the Will to Power is vanquished and the Will to Submit and Serve comes to dominate.

 

The Logical and Epistemological thrusts of the Buddhists and Jains of the times gave to Indian spiritual life with razor sharp analysis of consciousness self and so forth, were expressions of the Will to Power rather than the Will To Submit and Serve. The ratiocinative and intellectual attempts to construct various kinds of metaphysics more in ideological vain than discovering truths already there, were indirectly fostering the Ego and hence the Will to Power rather than the weakening of the ego and thereby fostering the Will to Submit and Serve.

 

Punitavati notes in the following verse that it has become quite easy for her (namakku eLitee) to understand BEING over and above admitting His presence only because of the LOVE she has for Him and in that becoming an egoless self. Egoism and all activities that are ego fostering (and which she attributes to the archetypes of VishNu and Brahma who emerges from His Navel) serve as mental blocks that deprive the self from witnessing directly BEING. It is to be noted here that it is the practice of LOVE in social existence that fosters this Will to Submit and Serve and hence overcome the Will to Power, Dominate . makes others worship the self and so forth.

 

To see the presence of BEING and be one-with Him what is needed is the culturing the self so that it becomes egoless and loving and NOT mastery in dialectical subtleties that only serve as mental blocks by fostering egotism.

 

19.

즸Ǣ Ӹ
â ɡ - ڧ
š ¡ ĸ
š Ȣ

(- Ţ.)

š - Ш ; â. Ȣ Ǣ .

(ĸ)

ħ ɡ ɢ š Ģ Ģ ǡ Ӹ Ǣ ý, ɡ â âɡ 츢 úŨ,  ĸ  ġ ¢ Ƣ 󧾡 š Ӿ âŢ š ¢ , ġĸ ھâ 󿢾  ը ϸ Ȣ, ظ 쾢¢ Ũ Ƣ Ǣ !

19.

inRu namakeLitee maalukkum namukaRkum
anRum alappariyan aanaanai - enRumoor
muuvaa matiyaanai meeveez ulakaGkaL
aavaanai kaaNum aRivu

Meaning:

BEING  remains beyond the comprehension of VishNu who rules the manifest world and Brahma , the creator God who emerges from the navel of Vishnu because HE conceals Himself (from the various archetypal forms He assumes). This BEING who wears the forever un-diminishing Crescent Moon that feeds the ambrosia to all the living creatures and who stays as the GROUND for all the universes to emerge and be-there as such has now become SOMEONE easy to comprehend f me , a humble self who knows only to LOVE Him dearly!

Comments:

Punitavati rebels again boldly against the Positivism of the Buddhists and Jains of the times and also the Advaita Vedanties who followed them in essence where the WAY of Epistemology was instituted as the highest form of Philosophical Life. Such a life is a HEARTLESS life that finds no place for the sentiment of LOVE and CARE  and hence also for Bakti. Punitavati declares emphatically here that BEING remains and would remain incomprehensible for anyone who would want to MEASURE Him out in terms of various categories  included here  also VishNu and Brahma  as beings.

These archetypal beings presuppose the being-there of the world and hence ignorant  of the DARKNESS that can suck in the whole world and let there pervade only a DARKNESS. BEING stands as the ONE who can violate even this Primeval Darkness and hence beyond even the comprehension of VisHnu who does not understand the presence of ANavam, the Black Hole that can suck in all that is manifest. Both the world sustaining VishNu and productivity sustaining Brahma WITHIN this manifest world presuppose the ENPRESENTING power that is BEING (or ParaSivam) only who can violate the ANavam and let there be LIGHT.

Thus BEING can conceal Himself and hence remain forever the BEYOND for anyone who try to measure Him out. He WOUNDS such ego enterprises but discloses Himself as what He is really to who are NOT thus egoistic and have  learned to approach  BEING in LOVE and only in LOVE

Genuine Bakti is NOT simply an emotional way of relating oneself to BEING but rather  in genuine LOVE and which also earns spontaneous DISCLOSURES as what BEING is and hence metaphysical illuminations of a profound kind.


The Icon-Thinking of Punitavati-20

 

20.Tat Twam Asi: The Saiva Interpretation

 

The verse below embodies the deepest insight of Punitavati and which appears to be an answer as to the real meaning of the Vedantic Mahavakkiyas aham Brahmam asmi Tat Twam Asi and so forth and which are variants of the claims I am in essence Brahman

 

Punitavati sees such claims that some individuals make under certain circumstances as part of the AS-IF Game BEING plays and all in order to instruct the anmas and illuminate their mind. The average self will not dare to claim such things under ordinary circumstances. However when BEING overpowers the selves, obliterates their individuality or backgrounds it, the self is led to SEE itself as the SAME as BEING and hence burst into such declarations as the Mahavakkiyas. But this is only to make realize the self the Sat part of itself and thereby overcome and disengage from the Asat part that it is equally capable of. Thus the Mahavakkiyas serve to install and become the Sat-Self by releasing itself and becoming FREE from the Asat-Self and all by the GRACE of BEING.

 

And this is made possible by reinforcing the Mey KaaNal; truth seeking and collecting together only truth-experiences, the Meyp PoruL, for it is BEING who is the GROUND of truth-experiences. Each time one feels one is in truth and there is apodictic certainty about it, it means one is in total agreement with BEING, that one is seeing exactly as shown by BEING, the aRivippaan.

 

Thus the meaning of advaita in Saivism is NOT singleness of substance, the realization that one is in fact Brahman by piercing through the veil of illusion and delusion understanding is surrounded with and because of which one fails o see it (and which is anirvasana, beyond language) but rather the SAMNESS in ESSENCE and which is attained by the Grace and only by the Grace of BEING by the practice of Sivookam, the contemplation that one has a Sat essence over and above the Asat essence and that is the Sat-Self what one ought to be.

 

This view of advaita, later elaborated by Meykandar in his Civanjanabotham, is consistent with the Fundamental Ontology of Triadism that the different schools of Vedanta do not seem to have. It focuses on ottupootal (agreeing with BEING) of Tirumular and anniyam inmai (non alienness) of Meykandar

 

20

Ȣš ȢŢ
Ȣš Ȣȡ -  Ȣ
Ţâͼ

(- Ţ..)

Ţâͼ - â . -- Ӿ Ũ;( š)

( ĸ)

ﻡ Ǣ Ũ¢ ŧ Ȣ ¡, Ţ Ũ¢ 츢 ɡ ¡ Ц ¸Ȣ Ȣ ¡ Ȣθȧ Цġ ¡ Ţ¡ ŧ   ƨ ո âǡ Ӿ Ũ Ţâ !
 

aRivaanun taanee aRivippaan taanee
aRivaay aRikinRaan taanee - aRikinRa
meypporuLum taanee viricudar paar aakaayam
apporuLum taanee
 

Meaning:

For the purpose of illuminating the creatures filled with the darkness of ignorance BEING plays a game in which He stands as if the learner as well as the teacher who instructs in many different ways. At that point BEING also becomes that which is TRUTH and not the falsity. And He stands also as this vast universe with the suns and the moons earth and the space all in order to make this learning possible.

Comments

BEING plays an AS-IF game in which He stands as the creatures who LEARN and the Guru who instructs in so many different ways so that LEARNING takes place and the inherent ignorance is destroyed by the illuminations attained. BEING does not learn of course for He is ALL KNOWING, the carvaknjan as they say. The creatures will not learn on their own for they are submerged totally in the Metaphysical Darkness and without any impulse to learn. Under these circumstances it is BEING who plays a game and stands as if the anma and as if the Guru so that learning takes place and the anma gets illuminated.

But in this it also transpires that BEING stands as the TRUTH and hence makes the anma learn only TRUTH and not falsities. The very purpose of existence is to LEARN and learn only truths and not falsities. Thus BEING promotes a life of Mey KaaNal, that of TRUTH seeking and seeing and hence the anma becoming the TRUTH beholder, the meykaNdaan. The falsities and the mithiyak njaanam , no matter how appealing they are  to overcome the current psychological crisis will not show BEING and hence not something promoted as the very essence of learning.

But the anma has to be taken from the concrete to abstract, from the visible to the invisible, from the physical to the metaphysical. Thus BEING becomes the Physical World also -- the earth, the vast sky the celestial bodies with thousands of suns and moons. This is the VISIBLE form of BEING, the manifest form that becomes amenable to the sense perceptions. But He lies as the Deep Structure and becomes visible only for those who can penetrate beneath the physical and with the Third Eye now open see with x-ray vision the vibrant BEING beneath it all.


 

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