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The Icon-Thinking of Punitavati 21-30

 

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21. The World is a Text and Existence is an Interpretation of It. 22. The Centrality of Truth Seeking in Metaphysical Life 23. BEING is NOT in the scriptures 24. The Absolute Certainty, Fearlessness and Bliss

25. The Impenetrable Mystery of BEING 26. The Combination of Opposites within BEING 27. The Sexual Love and Pure Love 28. Self-Learning Icon-thinking and Recognizing Blind Spots within 29. The Ego and Its defiance 30. BEING and His AS-IF Plays

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21. The World is a Text and Existence is an Interpretation of It.

 

 

One of the views implicit in the Saivism of the Bakti period such as the one of Punitavati here, is the seeing the whole world as a Gigantic TEXT of a peculiar sort in which the presence of BEING can be read both in the Surface Structure and the Deep Structure. This is true also of Tamil VaishNavism that crystallized at about the same and within the same Hermeneutic framework but all lost because of the Vedantic notions imposed on the Pasurams.

 

Within the notion of World as a TEXT, the READING of it by a person constitutes his EXISTENCE; the way of life of a person leads is dependent on how he reads the world as a Text. But why should one read at all? The reading allows the gaining of understanding and hence the destruction of the inherent BLINDNESS with which one is already afflicted. As we begin to read, the physical features present themselves as the initial and as we penetrate deeper and deeper layers, we begin to SEE also the mental and then the spiritual and so forth. The understanding is taken into a journey or an excursion, a yaattirai in which deeper and deeper metaphysical realms are presented and made to understand.

 

In the course of such a hermeneutic journey it dawns at some significant point that it is BEING who presents Himself as the Physical Cosmos as well as the Pure Consciousness that is at the Deepest level. Thus BEING is understood as the iyamaanan, the Power that rules, attamuurtti, the Physical Cosmos in its entirety and as Symbolic of BEING and the Pure Consciousness (njaanamayan) that is His essence.

 

Thus we see the fundamental difference between the Advaitic way of thinking and the Siddhantic. The Siddhantic does NOT negate any aspect of the world saying it is not Brahman, it is not Brahman etc. BEING is everywhere and one can see that if only one has the eyes to see. Without negating anything one must UNDERSTAND whatever there in the world and made available in Existence.

 

Punitavati has no doubts about it and in this she exceeds even Ati Sankara and the whole lot of Vedanties and idealists.

 

 

21.

 

ŧ ͼ š
ŧ Ţ ȡš - ŧ
ɡ
ȡ

 

(- Ţ. )

Ţ. ɡ -- š. Ȣš ; ( , , , Ǣ, Ǣ, ¢, , ¢) ȡ ŧ .

 

(ĸ)

 

Ȣš 츢 ŧ Ǣ Ţǡ ͼ ͼ ͼ , Ģ , Ȣġ ø 츢 š θȡ. ŧ .  ɡ Ƣ ɡ ɢ šȡ   ŧ Ȣ ǣ Ҩ 츢 ո .

 

< : Ģ Ƣ ġ.
 

21.

 

avanee irucudar tii aakaasa maavaan
avanee puvi punal kaaR Raavaan - avanee
iyamaananaay adda muurttiyumaay njaana
mayamaaki ninRaanum vantu.

Meaning:

 

BEING described above as the One of As- If Play is also the One who discloses Himself as the two kinds of Light, fiery and the gentle, the burning Fire, and the Space that serves as the Basis of all these. And furthermore He is also the Earth the Water and the Wind. He stands also as the Lord of this physical Cosmos in His Form of Eight Murtties and the Pure Consciousness at the  Deepest of Deep Structures - that which visible only for metaphysical eyes.

 

Comments:

 

Unlike in Advaita Vedanta, in Saivism the world is Real as it is the manifest Form that He takes in order to instruct creatures on Truth by facilitating learning and thereby destroying the inherent Ignorance, the metaphysical darkness. BEING dispels the darkness in the soul by assuming the form of this vast cosmos and hence it is NOT illusory or something to be distrusted and negated. We have to get involved with the world and LEARN whatever taught and through that transcend. Only what is learnt and understood ceases to bind one any further.

 

Here again emerges the hermeneutical aspects Saivism holds on to. The World is a TEXT, a  gigantic text in which while the Surface Structure is the phenomenal aspects of it,   the Deep Structure or Deepest of these D.S's is BEING but as Pure Consciousness, as the Absolute Understanding, the njanamayan. We can understanding BEING as Pure Consciousness only when  we LEARN all that has to be learnt in the Phenomenal Presentations and then transpose and transcend to the deeper reaches. At the deepest level the most authentic form of BEING as Pure Consciousness is met with and which also puts an end to the metaphysical journey.

 


The Icon-Thinking of Punitavati-22

 

 

22. The Centrality of Truth Seeking in Metaphysical Life

 

 

We have to ponder over a special feature of Hinduism and which has contributed to its being-there right from ancient times taking different shapes on its way but retaining its essence. I central impulse has been that of TRUTH-SEEKING and hence OPENNESS to receive whatever new thoughts may arise to be rejected only if found to be a falsity. Thus it is an OPEN Culture, forever ready to change and assume new shapes provided all are consistent with truth.

 

This is the call Punitavati repeats here (cintai atu terintu kaaNminoo): think, reflect, become clear and then see!

 

But why this call?

 

In this she provides an understanding that has become degenerate as the irrational Astrology, which has no place in a metaphysical life where rationality is given central importance. The Ragu and Ketu, she says, are actually shapes of the Black Hole and which would assail the mind and darken the understanding by swallowing whatever consciousness that has been attained.

 

Learning earns consciousness and understanding, the Terivu, but there are forces in nature as already there that would spoil it all. So there must be mental vigilance, the production of NEW ideas and an OPENNESS to all such ideas along with critical thinking so that the false is disconstructed and only truths are allowed to form the mind.

 

This feature of Hinduism, institutionalised as tarka debates verbal duels and so forth, more evident in Saivism than in other cults, is that which will maintain it forever. A religion that is ready to change forever and all in accordance with TRUTH will last forever.

 

22.

 

󾢾 ŧ ¡ š Ţ
â ɡ - 󧾡
á --
á ɢ

 

( - Ţ. )

 

á: , ( -- ; ) á ,  ɢ Ȩ Ч, šŢ . Ǣ š)

 

( ĸ)

 

â ! ɡ á ͼ ġ Ǣ ø , ɢ Ȩ  ǡ á Ҹ Ţ Ǣ ø 츢, Ŧ ɨ Ǣ Ǣ ǡ츢 츢 . 򾨸 ǢŢ 񼡦 츢 ը Ǣ â Ż ŧ . Ţ !

 

22.

 

vantitanaik koLvatee yollum iv vaL aravin
cintaiyatu terintu kaaNminoo -- vantoor
iraa niir uruNdu anaiya kaNdattiit -- eGkaL
piraan niir um cennip piRai

 

Meaning:

 

O friends who are in search of the liberating metaphysical illuminations! Note that the Snakes in the Space, the Ragu and Ketu (that are manifestations of the Black Hole,) like devouring the crescent Moon on the head of Siva would devour your thoughts and make them unclear and Dark like the blue-throat of Siva making you suffer confusions misunderstanding and so forth. Your real destiny consists in gaining the Grace of BEING and attain CLARITY and thereby certainty and therefore do not fail to reflect deeply and attain clarities and thereby the Absolute Understanding that illuminates all!

 

Comments:

 

Saivism contains within itself a metaphysics that emphasizes the attaining of clarity of thought , the supremely illuminating being Civanjanam , the Absolute Understanding that is ALREADY in the bosom of all to attain and enjoy. This is already the destiny of all though realized only to various degrees by the individuals.

 

Having brought out that BEING stands as the illuminating light in Space, the presence of confusions bewilderment and irrationalities, misunderstandings and such shades of thought where there is ABSENCE of illuminations are inquired into here.  Punitavati notes here that there is the DARK, the Black Hole in Space over and above the illuminating lights of BEING and relates the dark and non enlightening thoughts of mankind to the presence of this  DARK in the mind also. This is put in a metaphorical term -- the snakes of Ragu and Ketu swallowing the Crescent Moon and thereby bringing about a psychological eclipse -- the absence of Light or Inner Radiance in the mind of man.

The ordinary thoughts of man are cloudied and dark like the Blue-throat of Siva and only deep and strenuous metaphysical thinking can earn the Grace of BEING and drive it away. So Saivism favors a life of intellectual combats , struggles and not dogmatic assertions and parrot-like repetitions. Untruths and hence cloudied thoughts remain untruths no matter how vehemently they are  proposed propagated and aggressively maintained. The RIGHT thing to do is to remain OPEN, receive all kinds of thoughts and putting oneself in an inner conflict reflect boldly to attain CLARITY. Such a way of life where truths after truths are encountered and assimilated into one's understanding leads in the end towards the enjoyment of Civanjaanam, that understanding that lights up all so that such a metaphysical struggle also comes to a natural conclusion.

 

Against this view of this magnificent lady , Punitavatiyaar, it is NOT surprising that Saivism always remained OPEN to a variety of  religions, metaphysical thought systems , the vatams and saGkaRpams,  allowing them flourish but  if found erroneous then banished into Parapakkam, the side of the discontructible and hence the false.


The Icon-Thinking of Punitavati-23

 

23. BEING is NOT in the scriptures

 

The world religions are conflict only because of a deep ignorance, the ignorance where they arrest BEING, the forever FREE and Surplus into some that they call Scriptures Sastras and what not. Such people are not only ignorant fools but also arrogant and aggressive even unto God for they dare to arrest and imprison BEING into the body of the scriptures and Sastras of their choice. It is actually product of a psychopathological condition arising from a phobia for Openness and Freedom that the anma actually is.

 

Punitavati declares most emphatically that her Love and Allegiance is only for BEING-as-Siva and NOT for anything else even when He shows no love unto her and for which there must some reason. It is BEING and not the scriptures including the mantras there that would redeem the soul. It is only BEING, she declares, who wears the Crescent Moon, the Snake of Fire and Waters and hence the Power of life renewal and energising so that eternal youthful vitality is enjoyed and also the Fire that would singe to ashes all dirt and thereby PURIFY the soul.

 

It is only BEING who can grant Sivattuvam, being absolutely Pure and hence being the SAME as SIVA in essence.

 

The scriptures and Sastras are mere shadows contrasted with being in the living presence of BEING which is actually being in Truth. It is a sign of spiritual immaturity that people cling to the scriptures and sastras as if they are an end in themselves instead of taking them only as rafts to swim across the turbulent sea of life and gain entry into the Final Home, The TiruCiRRambalam, as Saivites would say.

 

More below

 

 

23

 


--
¡ ̧
ȡ .

 

(- .Ţ.)

 

- . - . - . ¡Ƣ¢ ɢ ɢ .

 

(ĸ)

 

Ӿ ƢŢ Ȩ, 𺢨 츢 Ǣ ɢ , ġ쿢¡ 𨸨 Ǩţâ   , ġ ɡ ¨ 측   ǡƢ¢, Ǧġ 츢 ɡ տĸ ¡ ý 째 𧼡 ȡ .

 

23.

 

piRaiyum punalum anal aravunj cuudum
iRaivar emakku irangkaareenum -- karaimidaRRu
entaiyaarkku aadpaddoom enRenRu irukkumee
entai aRaa uLLam itu.

 

Meaning:

 

BEING stands wearing the Crescent Moon (of ambrosia of good health), the Pure Waters  of life renewal and the Fiery Snake of sexual desires (that sustains youthful virility). Now BEING who discloses Himself thus even if H does not grant any of them out of love and pity for me, my love for My Father, the Blue throated Siva remains ever firm and without any lapse for He, by removing the Dark in me ( and keeping at his throat) forever purifies me!

 

Comments:

 

One of the themes that has been part of Saivism right from Sumerian times is that of life  renewal, eternal youth, and vitality and virility as the true blessings of genuine metaphysical life coming from BEING as Siva and who wears the Crescent Moon, the Ganges and the Fiery Snake as the symbolic elements indicative of these. But these are NOT granted to all but only those who proceed along the San Maarkkam, the WAY of True Liberation.

 

In our Ego projects of various kinds, more as expressions of  Will to Power and lord over others, we claim all kinds of fantastic things and through persuasive rhetoric , propaganda , force, threat  and so forth seek to convert others  to our way of thinking and make them submit to our will. But such attempts, no matter how powerfully are advocated and propagated , will NOT ensure good health inner happiness and youthful vitality. For they fail to gain the grace of BEING of the above powers.

We cannot fool BEING by pretensions of all kinds for BEING sees through our falsity.

 

Thus He may not grant us all these things till we somehow get into the WAY and remain steadfast in that. But nevertheless even though we go the wrong way and out of ignorance, BEING as the Blue-Throated Siva does not ABANDON us and imprison us in Eternal Hell , to suffer forever there.

 

BEING as Siva , the Savior is always with us purifying us by removing the DARK within us, that which makes us do the Evil and Ignoble. We cannot become PURE and hence ruled solely by LOVE unless we get into serious moral conflicts and out of the immense pains we suffer we also SEEK the blessings of BEING to be free from them.


The Icon-Thinking of Punitavati-24

 

24. The Absolute Certainty, Fearlessness and Bliss

 

 

All of us are in search of something and because of that restless, forever attempting this and that. At some point in the course of such a way of life, it dawns that what we are really seeking is Absolute Understanding, the Civanjanam which on attaining will show from within itself that is the Siddhanta, the Final Understanding, an understanding that illuminates all and provides a MEANING for existence beyond any shadow of doubt.

 

As is the case with all genuine mystics throughout the world and throughout history, Punitavati also locates this in the direct witnessing of BEING as Brilliant Light, the final phenomenal experience that also puts an end to phenomenality, the historicity of existence, of suffering endless existential repetition.

 

The apodictic certainly this vision breeds clears all doubts and uncertainties leading to feel that one is at long last in metaphysically SECURE ground.

 

There is existential fear and anguish when one lives in false metaphysics and which disappear forever at the point of witnessing this Supremely Radiant Light, the essential form of BEING Himself. This experience breeds from within itself that that experince is not only the most authentic experiencing of BEING but also the FINAL, the Siddhanta.

 

More below.

 


 24

 

()
째 -
ͼš 񼡦 째

 

(- .Ţ.)

- ; (' --  .. .. ' - 30: 119). 째 -- (Ȣ ͼ ) ¢ 츢. ȡ . ( ͼ âŢš ) - ; Ҩ .

 

( ĸ)

 

çɡ ɡ ĸɡġ Ȣ , ǡ   ġ , ʼ,  Ż򨾧 ͼ š Ȣ ȡ   , žȡ ġ , ɨ Ţ ¡ š 츢 !

 

Ȣ: ¡ ĸ ġ ɢ Ţ Ǣ â Ⱦ и

 

24.

ituvanRee iisan tiruvuruvam aamaa(Ru)
ituvanRee enRanakoor ceemam - ituvanRee
minnunj cudar uruvaay miiNdaay en cintanaikee
innunj cuzalkinRatu iGku.

 

Meaning:

 

BEING disclosing  His authentic form as Brilliant Pure  Light,  stays firmly in mind  shining continuously impelling thereby to think of this form that causes  to disappear the understanding that I gained through contemplating His other and earlier forms such as the Wearer of Crescent Moon, the Ganges, the Blue-Throated and so forth. The understanding I gain, the Civanjaanam,  through contemplating on this form,  I realize now, is that which will gain me all the best in the world and give the greatest security ever possible.

Comments:

 

The great mystics throughout the world are noted to have experienced directly the disclosure of BEING as Radiant Light, the Sunyata. Even in the 3rd. millennium B.C. we have another lady Enhudu Anna exclaiming " Nin me sa-ra , u dalla-e-a" where  the 'u dalla-e-a" is really the Ta. uL teLLiya: clear and radiant light. This BEING is   Paraman (Brahman)  where 'par- ' means also bright light as in paruti, the sun. There are  many terms related to this : paal, paan, paar etc. and which has also given us pakal: day light.

 

There is hierarchical organization in the way BEING discloses his various presentational forms. While the earlier and the archetypal forms may be individually and culturally conditioned , this Form of Brilliant Light cuts across all the contextual determinants and emerges as the MOST UNIVERSAL as well as the HIGHEST

 

This verse discloses that though she started her spiritual adventures within the framework of Siva archetypes but at the end of it all,  witnesses directly BEING-as-Brahman or what is the same BEING-as-Siva, BEING-as-Pure Radiance.

This presentation of BEING linkers behind in the mind as the unsubverted and hence  INDISPLACABLE . There cannot be any higher or closer form of BEING than this. And in the contemplation of it emerges Civanjaanam, the Absolute Understanding, the Cattu, the un-displacable and everlasting. As such it becomes the "ceemam ", the best and psychologically the most secure for in the enjoyment of it, there is also the message that it is FINAL , that there is NO understanding beyond it.

 

This puts an end to all metaphysical anguish arising from gnawing doubts and uncertainties. There comes to prevail apodictic certainty and along with it an unshakable firmness of mind that disallows any kind of fluctuations. There is peace of mind at last with a certainly and firmness beyond measure.

 


The Icon-Thinking of Punitavati-25

 

25. The Impenetrable Mystery of BEING

 

BEING is wholly mysterious and this, it would appear by design ( technically known as tirootakam). BEING plays the AS-IF Game in which He shape shifts continuously and without which we can know nothing. In our Will to Power we think we can reach the truths with our intellectual acrobatics, little knowing even that is only because of the Grace of BEING. We are NOTHING if not for His Grace or blessings.

 

And to subdue our Will to Power, He keeps Himself forever beyond the reach of the mind, forever a Surplus for any means the mind may conjure up for reaching Him. It will transpire that even when these sadhanas are practiced, they are of no use for reaching Him and be one-with Him unless He Blesses one and for which purpose one has to kill the Will to Power and cultivate the Will to Submit and Serve.

 

Here it transpires that He plays TWO important games: that of a beggar in the shape of Pitcaadana Muurtti and the shape of destroyer, the Rudra, in the cremation grounds, both shapes quite central to Saivism. In both games there is taking away the dirt from the anmas, through the first gently and through the second violently.

 

While through the first He deprives us of the evil in us but without denying existence, through the Dance in the cremation grounds, He deprives EXISTENCE itself all just to humiliate the arrogant souls. When peaceful means fail, the nations are burnt to ashes only to be renewed as more humble.

 

 

Whether mighty Kings, Messiahs, Mullahs, Brahmanahs, Bodhisatvas Tirtangkaras, or even mighty empires spreading itself across the whole globe and what not, DEATH is certain. The decline is always there and hence people are told, unknown to themselves that they are NOTHING at all in front of the MIGHT of BEING who only has the power over not only their life but also everything historical

 

But all these truths are shrouded in MYSTERY till we become humble enough and learn to live with the will to Submit and Serve i.e. in genuine Bakti.

 

25

 

Ŧ 񽡧
Ģâ -- Ţ
áš
Ũ

( - .Ţ.)

 

񽡧  -- . Ģ â --  . -- Ţ ; Ũ. -- θ. - .

 

Ģâ, ξ ӾĢȢ Ũ Ц ? Ũ Ÿ áš .

 

Ŧ Ģâ ξ ӾĢ, ӾĢ ǡ ¢ ¢ Ţ. ŸǢ Ţ .

񽡧 Ģâ վ. ¢ Ȣšȡ. Ȩ ̽ ž Ţ̸. Ţ ɾž , ¢ ŢǢ â¡ , Ÿ Ţ â¡, Ÿ Ȣ 츧, ŢǢ Ǣ¡ θȡ . Ţ Ǣ

 

(ĸ)

 

ý ﻡ Ǣ   즸 񽡧 𺡼¡ Ǣ  ,  ¡   Ч Ţ¡Ǣ Ȣ ɡ ġ. Ȧǡ . ¢ ը ɢ , 츽 򾨸 Ţ¡ Ǣš.
 

25

iGkiruntu colluvathen emperumaan eNNaathee
eGkum palaitiriyum ettiramum -- poGkiravil
iimavanat taaduvatum ennukku enRu aaraayvoom
naamavanaik kaNaluRRa njaanRu

 

Meaning:

 

BEING has TWO forms - the In-Itself and the For-Others.  When He plays the AS-IF game shape shifting into that a beggar and goes about begging from the people without expecting anything, and dances the Dance of Destruction in the Cremation Grounds and such other Games, right now when we are still full of Ignorance, the deep meanings of these games may NOT  be clear to us. However when BEING discloses Himself in  the In-Itself form, we shall then examine for what purpose these games are played as then the secrets may be intuitable by us.

Comments:

 

There is MYSTERY or incomprehensibility with regards to the workings of BEING as long as we are in the DARK with respect to the metaphysical world. BEING then presents Himself in various archetypal forms in which He enacts the various events in the world but all designed to remove this Metaphysical Blindness. This is what He begs from us and takes away so that we are less poor in terms of ignorance but richer in terms being now more illuminated. The same goes for the Destruction that takes place continuously and at various levels so that our ignorance is destroyed.

 

All these happen without our understanding or consciousness -- in the depths or in the unconscious. However there comes a point at which we SIGHT BEING and understand Him as He is in Himself, the Coruubam. At this point where we gain a true understanding of the essence of BEING, the games He played to bring the anmas to this level of spiritual maturity become intelligible and hence something that can pondered at and the TRUE meanings grasped.

 

 

 

The Icon-Thinking of Punitavati-26

 

26. The Combination of Opposites within BEING

 

The human beings in their mental atomicity, seek to isolate something that pleases them and locking themselves within this choice, become blind to other possibilities. This is so visible in Indian Philosophical traditions that have also become casteic. The Vedanties go about repeating tirelessly the words of Sankara and the same is done by VaishNavas who never forget their obeisance to Ramanuja and so forth all with total indifference to what others say. If at they pay some attention to others, it is more to dismiss summarily than anything else. Fortunately we are spared of this philosophic casteism in Saivism and Tamil Jainism where every philosophical thinking is understood and then disconstructed as in (Sivanjana Siddhyar, SaGkaRpa NiraakaraNam, Tattuvap Pirakasam, NjaanavaraNa ViLakkam etc) and as in the Jain Nilakeci (which probably set the model for the Saivites in this matter)

 

Underlying this OPENESS is the understanding that BEING is not only immensely complex but also someone who combines within Himself the opposites that Punitavati notes in the following verse. On the one hand Sivas body is Golden and hence faultlessly Pure but at the throat there is the Dark Patch that contrasts with the golden body. This carries the implication that BEING is the source of eternal joy and also that of infinite pain. More importantly this combination discloses that it is BEING who can manage the Dark, hold it under control and through that be the Saviour for the suffering anmas.

 

Another such a combination is that of wearing a garland of skulls and by the side a snake as an ornament. This bizarre combination is there to disclose that it is BEING who is the source of both DEATH as shown by the skulls and LIFE RENEWAL as shown by the snake that symbolises the libido.

 

We must note that these symbols are very ancient, very primitive and has been there the centre of philosophic endeavours at least from the days the Sumerian En Hudu Anna (c. 22oo BC). The metaphysical secrets these symbols contain within themselves become elements of conscious prehension for such mumukusus as Punitavati

 

 

26

 

Ũç
ȡ -
§ Ţ Ǣէ
§

 

(-) Ţ.

 

- . - . § - § ;   §   -- ¢ է . Ǣ

 

(ĸ)

 

ﻡ Ǣ Ҹ Ţ Ũ¢   Ǣ  θȡ. Ȣ ĸɡ . 𼧾ɢ,  ¢ θ ţ θ.   â Ţ Ũ¢ է Ȣ .

26

 

njaanRa kuzaR sadaikaL ponvaraimeel minnuvana
poonRa kaRaimidaRRaan ponmaarbin - njaanReGku
mikkayalee toonRa viLaGki miLirumee
akky ayalee vaitta aravu

 

Meaning:

 

Because I am still in ignorance, BEING shows Himself in a variety of muurttams ( archetypal forms) to instruct me about His essence. In this we have the Blue-Throated Siva whose appearance resembles the dark curly hair falling on a Golden Hill. And in this presentational form we have also the Snake very obviously next to the garland of skulls he wears on His golden chest.
 

Comments:

 

Now begins unravelling the symbolic meanings hidden beneath the various archetypal forms in which BEING discloses Himself by way of instructing the ignorant souls as to His essence. Since BEING is totally autonomous, we cannot know anything of Him unless He wills to instruct us on Him and on His own.  The various archetypal forms and deep contemplations on them  are blessings of a kind - expressions of His aruL.

 

Here Punitavati takes up an interesting but somewhat bizarre form of BEING - that of adorning His Golden Chest with both a garland of skulls and a very visible snake. But why this somewhat unearthly combination? Certainly there is DEEP meaning behind it and we have to READ the meanings to get at what BEING tells us about Himself through such archetypal presentations.

The meaning is not very difficult to see really. For the garland of skulls indicate DEATH and the Snake, as the symbol of  kuNdalini, stands for  the libidinal energy that promotes life renewal. BEING wearing both simply means that  it is HE who is ultimately the One who decides on the very important matters of DEATH and REBIRTH or death-like experiences in life and its opposite -- that of joy happiness and so forth.

 

 

 

 

 

 

The Icon-Thinking of Punitavati -27

 

27. The Sexual Love and Pure Love

 

The Icon-Thinking is a peculiar kind of metaphysical thinking well above logical and where it is essentially Hermeneutic Semiotics, a science of a kind that involves interpreting the icon as a TEXT and seeking out the meanings implicit in the configuration of the icon. Following Dr Rajaram we can even consider the icons as configurations of Pure Energy in various shapes so that it would affect the mind is special ways, stimulate it and thereby activate thinking processes that result in gaining metaphysical illuminations.

 

However the meanings remain of existential importance, something that makes one UNDERSTAND existence and hence also reality. In becoming iconoclastic, we only deprive ourselves a source of authentic metaphysical illuminations. Agamic Hinduism in the cultic forms of Saivism VaishNavism Saktaism and so forth, has kept alive this kind of thinking and the temple worship that sustains it right from ancient days and despite many challenges to it.

 

No one would deny that sexuality remains one of the most powerful pressures within that is so so difficult to overcome. Because of the subjugation of self to others and the need to lead an earthly kind of existence and with a spouse, the anma that has become a mumuksu, Liberation Seeking will find itself in a predicament if it is still infected with this sexuality. This realization hits Punitavati and because of which she implores that Siva wears instead of the Snake a golden chain.

 

But what is the difference?

 

It is explained below.

 

 

27

 

Ŧ ⧽

Ţ 󧾡 ɡ - ýƢ

ɡ ¢

ɡ ȡ

 

(- : Ţ.)

 

- էɢ¢. - Ģ . ɡ - ը. էɢ¢ , ɡ ξ š

 

( ĸ)

 

š! Ţ . 𨸨 š Ƣ и 츨 Ţ Ծ Ţ ⽡ 츧. Ȣ¡¢ɡ ¢ɡ ﻡ 𨼸 ɡ â ġ츢 § ! ɡ ȡȢ ¡.

 

27.

 

aravamonRu aakattu nii nayantu puuNeel

paravit tozutu irantoom pannaaL - muraNaziya

onnaar tam muuveyilum eytaanee

poonnaaram maRRonRu puuN

 

Meaning:

 

For many days we worshipped and requested you just one thing : dont wear on your chest the Snake that arouses the sexual desires in the heart of the creatures and make them suffer immensely because of it. Instead we implore you that you wear the golden chain that arouses Pure Love (thats above sexuality). For you who singed to ashes with a single arrow the THREE castles of your enemies, this should not be impossible at all.

 

Comments:

 

Punitavati enters into the semiotics of the symbolic adornments of Siva. The SNAKE and a GOLDEN CHAIN are compared as tools BEING uses in playing the creatures in their existence so that pleasures and pains alternate but all in the interest of purifying them and destroying the ignorance within them. The SNAKE is the form of Kundalini that provides the ENERGIA but which initially emerges as the sexual libido and only later as the Kriya Sakti and Gnana Sakti the Kinetic and Gnostic Powers. Punitavati have been married and then later suffered the dissolution of the family life on being abandoned by her husband , and which almost drove her to suicide. But her metaphysical understanding stood by her and she with great pains abandoned the sex based life with a man and chose LOVE based life with BEING, Siva.

 

It is this suffering that is behind her request that Siva does not wear at all this snake of sexual libido around his neck but rather the golden chain of PURE LOVE.

 

The golden chain is the transmutation of the snake -- the spiritualization of the sexual love into Pure Love. When people are still with bodily attachments , the sexual libido is the closest they can come to Pure Love but it has its defect of possessiveness and because of which there is such a thing as being a wife, being a husband with duty bound to be faithful to each other and so forth and moral conflict etc. This creates all kinds of stresses in life for men naturally seek out as many spouses as possible because of the domination of Natam in their personality and women on the other hand seek to arrest the man exclusively for herself, and that because of the domination of Bindu in her personality. This divergent pulls between men and women create problems in family life and because of which family life holds the possibility of disintegration and hence something of excruciating pains.

 

However when this same relationship between man and woman is founded upon Pure Love, that induced in the bosom by the Golden Chain, such divergent tendencies and contrary pulls are absent. There is NO seeking to POSSESS but only seeking to GIVE and SERVE and which furthers the bond of love between them.

 

Having become a ghost, one who has conquered the body, Punitavati is incapable of sexual kind of Love that comes along with possessiveness but only Pure Love that seeks only to GIVE expecting NOTHING in return

 

 

 

The Icon-Thinking of Punitavati -28

 

28. Self-Learning Icon-thinking and Recognizing Blind Spots within

 

In this verse Punitavati declares her incomprehensibility of the semiotic significance of the various kinds of snakes that adorn the icon of Siva and thereby learns about her own ignorance. The icon presentations and the incomprehensibility of the symbolic meanings of elements there, at first glance not only makes a person bewilder at the inscrutability but also recognize the presence of IGNORANCE, dark spots within oneself. With this recognition gets also defeated the ego-self, that which is confident that by its own efforts (and with a certain method that cannot fail) it can wrest out the metaphysical secrets from nature.

 

Now we also see why the SYMBOLIC and mythical along with it, is an integral part of genuine metaphysical life. The person who confronts the icon and puzzles as to the various meanings that remain encrypted or buried in the depths, also recognizes his own ignorance and hence the fact that within his soul there are elements that would block his visions and introduce a blindness and against which he has to battle.

 

Now we also understand why some people DENY the icons and refuse to enter into icon-thinking - it would disclose the presence of ignorance within them and thereby humiliate them, pierce the shell of egotism within which they shield themselves for fear of suffering this humiliation. They become iconoclastic and sometimes worse still destroyers of icons to banish icon-thinking and all to avoid the recognition of ignorance within, of blind spots within and through that also the ugly side of oneself. They remain glued to the false and pompous image of ideal self, the self as Brahman and so forth out of mortal fear to recognize the ugly side of oneself and accommodate oneself to it. They perpetuate the Will to Power and refuse to move towards the Will to Submit and Serve with either destroying with violence every form of icon-thinking as the Muslims do or inventing philosophies that would deny reality to them as is done by the Advaitins.

 

The meanings of the different kinds of snakes on the body of Siva are given below.

 

 

28

 

⽡ Ҩ󦾡 Ǣ

Ǣ -

ʧ ġ Ȣ¢Ģ()

ž

 

(- . Ţ.)
 

- ý. - ȡ . Ǣ - Ģ򧾡Ģ . - ɡ Ţ . Ȣ¢Ģ - ȢŢĢ¡ . ž - ŢŢ, (Ŧ) Ҩ, , ġ Ȣ.
 
 
  ( ĸ)

 

ﻡ Ǣ š ġ Ż ġ, Ȣ¢Ģ¡ , Ģɢ ¢ š ý , , ڸ ¢ , â ¢ Ǣθȡ. ɡ ȡ ɦ Ȣ¡ 츢 .

 

28.

puuNaaka onRu punaintonRu poGkaLin

naaNaaka meenmiLira nakamaittuk - kooNaakam

ponmudimeeR cuuduvatu mellaam poRiyiliyeeR(ku)

enmudivataaka ivar
 
 

Meaning:

 

For me who is still in the Darkness of Ignorance, the meanings are NOT clear at all as to why BEING (Siva) discloses Himself as the wearer of various kinds of snakes, one as an ornament on the chest, another and a violent one on his tiger skin waist and another a large one on His head. The metaphysical significations of these are not clear to me at all.

 

Comments:

 

Punitavati is still locked with her semiotics of the Snake that stands as an element in iconographic representations but t here in the very presentational form of BEING, the muurttam. That she declares that in her ignorance she is perplexed as to their meanings is already a hinting at the meanings for she isolates this symbolism as something very meaningful though she is not clear as to what is communicated. Certainly something deep and profound is communicated and she hints at their meanings through describing the varying forms of snake in relation to the anatomy.

 

The Snake, a ubiquitous symbol of the Coiled Power, the ENERGY that is NOT just physical but also psychical is the snake of deep dreams, mythologies and captured as iconographic feature of not only Siva and VishNu but also many other deities

 

The golden snake that rustles as a chain on the neck is the form of Libido that establishes Pure Love as the bond that establishes social cohesion of self with others. The chest is the location of the heart and the libido of the heart appears as the FEELINGS of Pure Love and which is source of existential happiness. He who is capable of LOVE unto all, do not suffer existential anguish of whatever kind.

 

The life and hissing snake on the waist and around the attire of Tiger Skin is the form of Coiled Power that emerges as sexual libido along with Violence and Anger. The sexual dynamics always comes with immense possessiveness and violence both in the males and females. This is something Punitavati had personal experience of and which with immense struggle she had overcome and because of which she became a ghost, living but dead to the enticements of worldly pleasures.

 

The libido that remains sexual is also the source human anger and violence and unless it is transmuted, the violent disposition cannot also be overcome and soul gets cultured.

 

The large snake, the KooL Nagam on the head that Siva wears stands for the psychic energy that underlies the mental, the metaphysical excursions in which remote seeing or transductive perceptions become what are cognised and analysed. This is also the Aticeedan of VishNu, sleeping over which he enjoys the ARituyil or Yoganidra - the transductive perceptions that make available the seeing of the concealed and hidden.

 

But what does Punitavati communicate in describing these different kinds of snake on one of the muurttams of Siva?

 

The Coiled Power, the me (Ta. moy) of the Sumerians and which is lorded over by In-anna, the Generatrix of all is the Pure Energy and which allows being transformed into various forms. Just like the same energy is transformed into heat by electric iron and light by the electric bulb so forth, there are YANTRAS, translating machineries of various kinds within the body of an individual. These snakes at the various locations of the body are such yantras, which are actually mantra complexes (probably as softwares in the brain) that transform the energy when become available into the above sorts.
 
 ___________________________________________________________________________________________

 

The Icon-Thinking of Punitavati -29

 

29. The Ego and Its defiance

 

One of the sources of human violence is the inability of man to let go the ego and hence the Will to Power. It is not that there are no archetypal presentations of BEING for every meaningful dream, as already pointed out by C.G. Jung, is full of them. Anyone who studies world mythologies folklores and so forth will not fail to note the presence of the famous archetypes - snakes trees angels, ghosts and so forth. But then we also find that from ancient days there are people who refuse to acknowledge their presence as well as the important role they play in shaping our fate. The acknowledgement would mean admitting that whatever that happens in ones life happens not because always one wills it but that there is BEING an He wills it that way. Over and above the frail human will there is Divine Will that man cannot ignore. The strong Ego refuses to acknowledge that one is shaped, as what one is by the Play of BEING and that one is powerless in the face of it.

 

So defiance is born and they become the prodigal son who wanders away from the given and real, constructing and inventing all kinds metaphysical castles either to refuse to admit or ridicule the icons or muurttams. But BEING remains, as AruNandi puts it (in his Irupaa Irupatu) oodi miiLkena aadal paarttiddu: watching the follies saying will return to the path after running away.

 

Iconoclasm and the refusal to indulge in Icon-Thinking is an ego act of defiance that arises not knowing that BEING is the ground of utter destruction and also the regeneration. When the human Ego goes to excesses, there is the burning and destruction of all perhaps and also existence itself but all just to shatter the ego that is so stubborn.


 29

 

 

Ũ 𼡾 ġ

Ũ ŧ -

째 ɢ ⺢

 

(- Ţ.)

 

- ; . 째 ɢ - ɢ¢. - տ. 째 ٽá Ŧ Ȣš

 

( ĸ)

 

ﻡ Ǣ Ȣ Ũ¢ Ǣ Ǣ ը Ǣ𼡾, ﻡ á 츢 . ơ š Ţ Ҩ Ǣ , ɢ¢ â տ , Ҹ ¡ 째 ž ը Ȣ !

 

29

 

ivaraip poruL uNaramaaddaataar ellaam

ivaraip ikazvatee kaNdiir - ivar tamatu

puukkoola meenip podipuuci enpaNinta

peeykkoolaG kaNdaar piRar

 

Meaning.

 

BEING assumes a countless number archetypal forms to instruct about the metaphysical truths to the anmas enmeshed in the Darkness of Ignorance. Those who do not seek out the MEANINGS communicated by each one of these archetypal forms, out of arrogance born of ignorance, will insult and ridicule them. But those who do not do so and sincerely seek out the different meanings communicated thus, will understand why BEING, on his Lotus coloured Red body wears the white ashes symbolic of the eventual destruction and why He dances as a ghost in the cremation grounds wearing the garland of skulls.

 

Comments:

 

Throughout the history of metaphysics and as it is even to-day, there are always individuals who cannot accommodate themselves to the reality of the hidden or concealed forces that actually configure whatever that happens to them within and without. Being full of Ego, they cannot accommodate themselves to the fact that even their egocentrism is there only because BEING conceals Himself from their vision and thereby allows them the vicarious satisfaction of thinking of being their own masters of destiny etc.

 

Such individuals are the PoruL uNara maaddaataar, those who are incapable of acknowledging and understanding the hidden forces in the Depths. Their vision remains physical with metaphysical understood simply as the fictitious constructions of an aberrant mind. They are capable of only the sensory viewing but not the remote viewing ( or transductive perceptions) and hence something they ridicule in order to cover-up their inadequacy.

 

However there are also individuals who not only acknowledge the reality of the subterranean forces but also the fact BEING assumes various archetypal forms to instruct the anmas on them. Each archetypal form encrypts within itself a whole book on Metaphysical Truths and one has to INTERPRETE them judiciously to understand them and thereby destroy the metaphysical ignorance in which the anmas are. There must the practice of Hermeneutic Semiotics such as Punitavati is doing here in relation to the symbolism of snake and so forth to be illuminated about metaphysical truths and hence gradually but definitely move in the direction Civanjanam, the Absolute Understanding, the LIMIT of all the hermeneutic endeavours.

 

She also affirms that only such individuals will understand why BEING assumes the form where He wears the ashes over glowing fiery body and dances in cremation grounds like a ghost wearing the garland of bones.

 

BEING is the Causal Ground of Maha Cagkaaraam, the total and final destruction of everything phenomenal and by virtue of that also the Causal Ground of the Regeneration of all, the antam-aati of Meykandar. BEING is the primordial Ground of all and hence the provider of whatever we enjoy as ours. Once this understanding is grasped, the inflated ego will be punctured and anma made truly humble and thus transformed into a form where further blessings become possible.

 

 

 

The Icon-Thinking of Punitavati - 30

 

30. BEING and His AS-IF Plays

 

One of the most important notions that emerge as we examine the personal metaphysical experiences of Punitavati is that BEING plays an enormous range of AS-IF plays that bewilders the human mind and destroys all the egoistic arrogance it has. The Will to Power is destroyed and Will to Submit and Serve is installed by such games of BEING. It is these AS-IF plays that are captured by the metaphor of dance that has become enshrined as the central metaphor of Saivism.

 

He plays in such a way that He is totally beyond all attempts to comprehend on the one hand and on another One who is easily understood. This enigma does not cease here : he dances both with the angelic gods as well as the ghosts and that too in the middle of the night and in the cremation grounds playing with Fire and wearing the skulls. In this bizarre dance, He plays a game where EXISTENCE is wiped out and a person so attached to existence is led to declare vaazvee maayam, maNNaavatu tiNNam as Sundarar declared. Existence one loves and exults in, is all of a sudden made distasteful, something bewildering and magical (maayam) and even meaningless where DEATH lurks at every corner telling one that the body that he cherishes so much and to which he is attached so dearly (as Sundarar was and who went around in the attire of a bridegroom) will surely become dust.

 

This is not Advaita Vedanta for in that way of thinking where Brahman, the Resplendent Reality is a kuudastan, the Unchanging, there is no dance of BEING and the understanding of the historical and phenomenal, including the existential and hermeneutical as all the result of the AS-IF Plays of BEING.

 

We should note that such insights are gained by Punitavati NOT by a study of scriptures or even recalling such studies but rather by DIRECT teachings she receives from BEING Himself and which He does through a course on Icon-Thinking. It is also a form of individualized instruction tailor made for Punitavati here and something consistent with her tastes and aptitudes.

 

30

 

Ȣġ ը

Ȣ ս - ը

Ţ ¡ ɡ

 

:

 

( - Ţ.)

 

- 𨼸 . - 𨼸 . ը - ( šáĢ) - Ģ

 

( ĸ)

 

ĸ š쨸¢ Ţ ɾ ġ š Ȣġ ը . šȡ ڽ սŢá Ũ¢ Ţ Ţ ٸ ŧ. ɢ š ǡ Ţ Ţ¡, ý Ũ¢ , Ģ ǡ â Ţ 측 Ƣ ¡

 

30.

 

piRar aRiyalaakaap perumaiyarun taamee

piRar aRiyum peeruNarvun taamee - piRarudaiya

enbee aNintu iravil tiiyaadum emmaanaar

vanpeeyun taamum makizntu

 

Meaning:

 

For those individuals caught up in the physical world and hence remain incapable of remote viewing, BEING remains the concealed presence and hence the Above and Beyond. But for those who are capable of this He discloses Himself in many archetypal forms by which the realms of consciousness is continuously extended. And for those who are still in Metaphysical IGNORANCE, He brings about death only to be resurrect them by dancing with the powerful ghosts in the cremation grounds wearing a garland of bones.

 

 

Comments

 

Here emerges Punitavatis way of apprehending the Pancakritiyas , the Five Fold Universal Praxis of BEING, that is noted everywhere and as fundamental variations of the primordial MOVEMENT that He installs in the world and because of which the universe grows decays differentiates multiplies transforms and so forth

 

BEING enacts an As-IF Play of various kinds and all directed towards the pedagogic purpose of illuminating the souls already in the Darkness of Ignorance.

 

For those individuals who have NOT graduated from sensorial perceptions and hence would ridicule transductive perceptions , HE remains the Concealed Presence and because of which such individuals will be materialistic or naturalistic and

in which they will seek to understand everything in physicalistic terms and hence without bringing the spiritual elements into the picture at all. Such individuals are thrown into Atheism by BEING by concealing Himself from the comprehension of such individuals , making them thereby SUFFER in various ways with DISCONTENTMENTS of all kinds. The soul remains discontented and in anguish till metaphysical illuminations of a profound kind become available.

 

Now for those individuals who are capable of this transductive perception, He becomes the Guru and instructs them by presenting Himself in various kinds of archetypal forms where each form discloses some TRUTHS of a fundamental kind that would serve to clarify also Civanjnanam, the Absolute Understanding. One of the main things that happens to such individuals is MIND EXPANSION and hence the widening and deepening of Consciousness so that it is less atomic and more expanded and universal. The individuals capable of remote seeing, being instructed by BEING Himself cannot but become UNIVERSAL in their consciousness and thinking.

 

In Savism the above concealment is noted as Tirobavam, casting a screen over oneself and the latter disclosures as aruLal, the engracing that uplifts the souls. These are the Fundamental Universal Praxis of BEING without which the world and existence in it will NOT have the structural forms it has.

 

Now against this the empirical matter of DEATH assumes a peculiar importance. There is death and renewal and in this lies the EVOLUTIONARY dynamics and which comes about because BEING slowly UNCONCEALS himself at such resurrections. So in order to bring about the EVOLUTION into the higher , and here it means becoming capable of seeing MORE AND MORE and which includes becoming capable of remote seeing as well, BEING destroys all creatures so that all the particularising details of a certain birth are destroyed fully. The ghosts are destructive powers and it is noted that BEING is also with them . Like scavengers in nature who clean up the dirty and filthy , so the ghosts of BEING clean the dead completely so that the world becomes a suitable place for continuous re-habitation, resurrection.

 

 

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