The Icon-Thinking of Punitavati 71-80

 

 

71. The Eye is the Metaphysical Eye 72. Service to Society is the Highest Sadhana 73. The Art of Purifying the Sinner Self 74. No Limits to Sacrifices 75. The Depth Psychology of Punitavati 76. The Celestial Beings and the Collective Unconscious 77. BEING and Enjoying Pure Consciousness 78. Mantra Recital and Psychic Cure 79. Sources of Justifiable Pride 80. Arrogance is the Most Evil Attitude

 

 

 

The Icon-Thinking of Punitavati-71

 

The Eye is the Metaphysical Eye

 

The ordinary life of individuals is lived mainly with sensory perceptions so that the seeing as conditioned by these faculties and organs would count as the real seeing. During such ways of Being-in-the-World, there are intrusions from the depths where Transductive Perceptions are thrust in against their wish perhaps. Such experiences, outside the normal run of life, pulls out the individuals into the metaphysical realms making them initially Pre Rational Icon Thinkers with an understanding of the spirits already there as Pre Icons.

 

However when the transductive perceptions become well established as the next level growth in this way of thinking, we have the Genuine Icon Thinking with direct visions of the deities along with various kinds of mythical dramas enacted and which become the substance of puraNas. It is in the course of this Genuine Icon Thinking that deep and immensely significant metaphysical truths are disclosed and truth-experiences are enabled. Thus with the onset of Genuine Icon Thinking, there is a REVERSAL in the notion of seeing itself - the sensory seeing is NOT the genuine seeing but only the transductive.

 

 

71.

 

š ¡

է -

ܦȡ

񼡧 !

 

 

- ( Ţ.)

 

- . š . . . . . . Ȣ. - ; .

 

( ĸ)

 

§! ĽǢ ȡ š ظ ú ľ Ţ , Ţ ¡ Ţ¢ է , 째 ظ. Ţâ, â¡ Ţ š ¢ ¡ 񦸡 񸢧 . ¢ ɡ ǡ Ч .

 

71.

 

idappaala vaanattu ezumatiyai niiyoor

madappaavai tannarukee vaittaal - idappaakaG

koNdaaL malaippavai kuuRonRuG kaNdilaG kaaN

kaNdaayee mukkaNNaay kaN!

 

Meaning:

 

O Lord! You have placed as worth placing on your head the Moon that arises in the sky and next to the Ganges. Now because of this I am confused as to how these are related to the essence of the Woman whom you have placed as your equal half and on the left side. With my fleshy eyes I cannot see any features of this Woman on them. But perhaps, you the Three Eyed can see. Perhaps it is this Third Eye is the real eye!

 

Comments:

 

BEING sees and it may not always be possible to SEE exactly as He SEES. The normal human beings, limited to seeing only with the senses five are LIMITED in seeing and hence lacking always in understanding. The anmas are thick with ignorance and all because of the BLINDNESS imposed by senses. As long as seeing remains within the senses, there are many metaphysical truths that are beyond the understanding of the anmas.

 

Punitavati, placing herself as such an individual, notes that the essence of the Woman, the Bindu, the left half of Siva remains incomprehensible in the forms of the Moon and Ganges that are placed side by side on His head. For the fleshy eyes, they remain merely physical objects - the moon in the sky and the various rivers that flow with fresh rejuvenating waters.

 

However given the Third Eye, the Metaphysical Eye that enables transductive perceptions, a link can be seen. The Woman is BEING-with-Bindu and Ganges and Crescent Moon are different forms of the same Bindu where the Crescent Moon provides the Amutu, the ambrosia of eternal youthful virility and the Ganges rejuvenation and replenishment so that good health is always enjoyed.

 

It is on account of this that Punitavati declares the real eye is NOT the fleshy eyes of sensory perception but rather the Third Eye of transductive perceptions.

 

 

 

 

 

The Icon-Thinking of Punitavati-72

 

Service to Society is the Highest Sadhana

 

In the metaphysical journey and as traveled by Icon Thinking as is the case with Punitavati, there comes a point where Thinking and hence the rational mind itself is defeated and NOT the irrational but the aesthetics takes over. The thinking and reflecting hermeneutically on the MEANINGS of all the icons and their constituents provide illuminations and which are equally Truth-Experiences and which in turn destroy thinking itself thereby allowing the rule of FEELINGS.

 

Life becomes more aesthetical with Ethics and feelings ruling the behavior. As we have seen already, there is no Nihilism despite the overcoming of thinking for the presence of BEING is retained but within Love, or Bakti.

 

What can a person do when dominated by this feeling of LOVE and which is symbolized by the Crescent Moon Siva wears?

 

Punitavati declares that what emerges as the TRUE RELIGIOUS WAY of Life, is life of social service, of ToNdu.

 

Now we must realize that the Saivite way of Social is very much UNLIKE the Christian where it is done with overt or overt motive to CONVERT the heathens and so forth to the way of Jesus.

 

In the philosophy of Punitavati and the Saivites in general, such a motivation is absent and it is done wholly because of the FEELINGS of LOVE for all and which an IMITATION of the essence of Siva Himself

 

72.

 

ﺢ ¡ §

Ȣ -

Ţ ǡ ĸ Ƣ

ǡ

 

- (. Ţ.)

 

- 򦾡. ǡ - è ŧ. ǡ - 񧽡 ŧ; ը Ƣŧ. ţΧȢ 󾦾 Ȣšȡ.

 

(ĸ)

 

Ӿ ĢŢ Ţ Ţ̸ Ţâ ĸ Ƣ ħ Шŧ! š ¡ ﺢ, ը 򾡸 ¡ 򦾡 §, ¡ Ȣ . ġ, 򨾦 - š 򦾡 žġ, Ȣ !

 

72.

 

kaNdu entai enRu iRanjci kaippaNi yaan ceyyeeneel

aNdam perinum atu veeNdeen - tuNdanj ceer

viN aaLun tingkaLaay mikku ulakam eezinukkum

kaNNaaLaa iiten karuttu

 

Meaning:

 

O Lord! You wear the Crescent Moon that also rules the sky and with that indicate that you intent to do only the kind things for all in the wide and extensive seven worlds! Listen to what I say after witnessing you and imploring you calling you as my father! After seeing your essential kindness, if I dont devote myself for social services, it would mean I dont understand you. So I would persist in this way of life and will not abandon it even if the whole universe is given to me.

 

Comments:

 

Metaphysical Understanding of whatever sort has an APPLICATION and which determines the Way of Life one leads. While at the initial stages, such a way of life is determined by forces that may be unconscious but with growth in metaphysical understanding, the life one leads also becomes something one determines consciously. Personal decisions are made as to what one should do and how one should live and so forth and with REASONS for justifying them.

 

Now Punitavati declares very emphatically that a Life of Social Service is her definite choice and something that she values highly so much so that she is not prepared to abandon even the whole world is granted to her in its place.

 

But why Service to Society should become the shape of True Religious Life or the Saivite Way of Life? (As exemplified also by all the Nayanmars)

 

BEING-as-Siva, though certainly destructive but also the Most Loving and even His destruction is only out of LOVE for all. He intends only the GOOD for all and which is shown by the fact that He wears the Crescent Moon on His head as one of His symbolic ornaments and which is a form of the Woman who remains an equal half of Himself.

 

Where the Crescent Moon emerges and channels the praxis, all the actions become selfless Service to Society and all out of LOVE and nothing else.

 

 

 

The Icon-Thinking of Punitavati-73

 

The Art of Purifying the Sinner Self

 

There is a fundamental difference between Christianity and Saivism in the way it handles the evil in man and helping him out so that he can become free of that. Christianity approaches the matter with the presupposition that man is a sinner and on mythical grounds - the emergence of SEXUAL desire in the Adam and Eve in the Garden of Eden and all due to temptations because of the snake. The sexual impulses are seen as EVIL, a temptation and from which they seek deliverance.

 

Saivism does NOT locate the evil in sexuality but rather in the Mummalam, the darkening Principles of which the most primordial is aaNavam, the Malam, the Dark Killing Force. All creatures are BORN with it as it is anati - a non-configured entity but which enters into the configuration of all. So it also seen as natural for man to sin, to commit evil and where the MEANING of existence is seen as to CORRECT oneself by PURIFYING self. The Existence one enjoys provides opportunities to LESARN, correct oneself and in that also become purer.

 

There is already a mechanism at work to purify self - the Waters of Ganges that would enter the deepest interiors of the soul and clean of all evil karmic deposits there provided one gains the aruL of BEING towards this.

 

A sinner is NOT condemned to be a sinner always and suffer perpetual hell fire after death. All of us have the propensity to sin, to do evil but there is also a mechanism to help us out so that we can cease to be sinners. But this is available only for those who install the Icon of Siva as Gangadhara so that the heavenly Ganges comes to our rescue at the most appropriate times.

 

73.

 

ɡ վ ġ

ġ 즸 -

ȡ Ţ

ǧ

 

 

- ( . Ţ.)

 

ġ - ġ. - ھ¡. - â

 

( ĸ)

 

ǧ! ڧ ¡. ĸǡ 즸 ¢ ɢ ¡ ɡ ¡, 츾 վ¨ ¡ , ŢŢ ھ¡ 즸 ħ šġ . ɢ ǧ Ţ !

 

73.

 

karuttinaal nii karutiRRu ellaam udanee

tiruttalaam cikkena naan conneen - parut taraGka

veLLa niir eeRRaan adikamalam nii virumbi

uLLamee eppootum tozu!

 

 

Meaning:

 

O heart! Listen to me. You must always worship with love and with great desire the Lotus Feet of Siva who shows Himself as the Gangadhara, the One wearing the Ganges with floodwaters. For even if you do or think evil and ignoble, it is always possible to cleanse yourself and become pure immediately and very firmly with the help of this Ganges.

 

Comments:

 

In Saivism as here, the problem of evil, the Paavam, is related to the Mummalam, the Three Darkening Principles and which infect the anmas from the very beginning. Thus it is NATURAL for the human beings to err and commit the ignoble immoral and so forth and which will elicit the aaNavam and darken even further the soul. It is darkening of the soul that is intuited and understood that one has done something wrong, and evil etc.

 

But nothing to be alarmed, says Punitavati here. For one who realizes this it is always possible to cleanse of the deposits of such evil actions that are lodged in the unconscious of the person and continue to ACT creating moods of depression melancholy and such other mental diseases.

 

But how to reach these deep unconscious layers and cleanse it of these pain-producing karmic deposits?

 

There is a mechanism in nature - the Heavenly Ganges that Siva wears on His tuft and which can do this cleaning up the interior of the soul. But unless one installs the Icon of Siva as Gangadhara, how can one use his natural mechanism for becoming psychically pure?

 

So she pleads: one must worship with LOVE unto this Icon of Siva so that it gets installed in the inner recesses and with that make available the flood waters of the Heavenly Ganges so that one correct oneself and emerge purer than before.

 

 

 

The Icon-Thinking of Punitavati-74

 

No Limits to Sacrifices

 

Punitavati, as many have noted, shows herself a great psychiatrist but in her own unique way and who insights have served as important inputs for the psychiatry developed by the Siddhas later. As part of the metaphysical structure of the world process, there are already there mechanisms for self-purification and self-recovery and which Punitavati is at points to point out inmany of her verses, including this.

 

The practice of SACRIFICE is one of them and BEING-as-Siva holds the skull bowl to induce human beings to DONATE or offer as sacrifices the dirt that disfigure their essence and the relief they enjoy by becoming PURE and with that physically and mentally healthy. The religious practices serve simultaneously as psychiatric practices so that the soul can become PURE and attain sanity and sanguinity.

 

In Saivism the notion of CUTTAM, purity plays a central ole and all the genuine religious practices are seen as Sadhanas that would bring about this Cuttam, an inner purity.

 

The symbol of Bowl of Skull for this mechanism also shows the animistic beginnings of such practices and their gradual growth into the humanistic. The sacrifice itself was probably blood sacrifices initially, like sacrificing goats buffaloes and so forth. But as the Pre Icon Thinking develops into the Genuine Icon Thinking, the notion of sacrifice, the Pali, itself changes to that offering or donating (taana tarmam).

 

What is demanded to be sacrificed at this level are the individuating, ego-developing psychic propensities and which are the root causes of various psychic maladies, ailments.

 

74.

 

󾾢 á -

Ģ¡ ɡ š

 

- (. Ţ.)

 

- . - . - Ǣ . -

 

(ĸ)

 

и ; â¡ Ǣ ɨ âɡ š ¡ . Ȣ¡ Ǣ¡ ɧ¡ Ģ θɧ ! Ȣ¡ !

 

74.

oota neduGkadalkaL attanaiyum uyttadda

eetu niraintatillai yenparaal - peetaiyarkaL

eNNaatu idumpaliyaal ennoo niraintavaa

kaNNaar kapaalak kalam

 

Meaning:

 

The skull bowl that Siva holds for begging is very vast indeed. The great ones say that even if the cold waters of all the seas are poured into it, it will not be filled up. As such it is strange that there are individuals who unthinkingly offer sacrifices as if they can fill it up. How ignorant are such people!

 

Comments:

 

BEING demands sacrifices continuously from all so that they will be deprived of the evil and dirt and with that made pure. The skull bowl is the symbol of this mechanism already there in nature and which induces people to sacrifice the ego constituting particularizing tendencies and with that become universal. Since this is a continuous and unending process, there can be NO LIMITS to it and which is indicated by the vastness of the size of the bowl - it is so large that even the waters of all the seas cannot fill it up. But without knowing this there are individuals, who with instrumental intentions feel that they can fill the bowl, satisfy BEING and with that hope for the desired.

 

Punitavati chastises such individuals for being instrumental in their sacrifices where as a matter of fact it should not be so at all.

 

 

 

The Icon-Thinking of Punitavati-75

 

The Depth Psychology of Punitavati

 

As one reflects the Saiva worship of Siva Nadarajah, SivaliGkam, Ammaiyappar and so forth and the various ritual practices fostered, we can see that Depth Psychology was incorporated as part of Natural Metaphysics with the mind understood as something that had a homology with cosmos. Whatever is in the cosmos is also in the mind, it being a microcosm or at least something can be brought to be so. Tirmular also notes that the body can be made into a Sivalaya, the veritable Temple of Siva.

 

All this is possible only is Siva is ALREADY PRESENT in the anma, as an isomorphic structure of BEING Himself but within the body. The Psychiatry recommended here is that of making Siva present more and more in the body and mind so that all the various forms of energies as described below become available for the anma. The energy resources are already there and what needs to be done is TAPPING them and this through becoming fit for such blessings.

 

But how is this to be done?

 

When the anma becomes PURE, free of the Mummalam, Siva begins to shine forth brilliantly and most majestically within the anma making it isomorphic with itself, another micro Sivam itself and at which point all these energies flow in ensuring healthy mind and body.

 

75.

 

伡ġ

ġ -

âͨ¡ ʧ ġ

Ţâ¡ Ţ

 

(- : Ţ.)

 

ġ - ո ġ. â - ; Ţ š. Ţ -š (šɢ á )

 

( ĸ)

 

Ŧ Ţâ ﺨ ¢ ¡ иȦɢ, 츢 Ţ ĸ򨾧 θ. ¡ ɢ, Ģɢ 쾢 ġ ʦ ǡ ո 󧾡 ɿ ո. ¡ ս Ӿġ Ǣ ׸. ɢ ħ Ţ Ŧ ʧ Ţ á Ǣ š 򾢨 ʦ . Ȣ ý Ŧ Ţ šĨ

 

75.

 

kalaGku punaR kaGkai yuudaadalaalum

ilaGku mati ilagkaLaalum - nalaGkoL

paricudaiyaan niiLmudimeeR paambu iyaGkaLaalum

viricadaiyaam kaaNil vicumbu

 

Meaning

 

The flowing hair of Civa actually is a representation of the Depths of the human mind showing that He is present there as well. Now how does this follow? It is KuNdalini that assumes the shape of the Ganges that floods the body and mind of the deserving anmas and blesses with healthy body and mind. The Crescent Moon is another shape of KuNdalini that melts and flows as Pure Milk and assumes the shapes of Kamappaal, that with bestows virility and KaanaRpaal that with confers metaphysical illuminations. Now the snake that crawls on the tuft of Siva who cares only for the good of the anmas, are snakes of Ragu and Ketu that are actually forms of KuNdalini lurking not in space but in the depths of the souls.

 

Comments:

 

Now Icon Thinking of Punitavati shifts to understand the way BEING-as-Siva is present in the souls of all and notes that the Flowing Hair represents in fact the Inner Space located in the depths of all, also called the Tenpotu by Tirumular, located somewhere at the deepest part of the brain, at the point the brain-stem meets with the brain proper.

 

Siva sits there with the various forms of KuNdalini and all with the intention of doing good for the anmas. The Ganges, the Crescent Moon and Snake are forms of KuNdalini, the Pure Energy, which is FED into the souls at various points so that they continue to live happily and in good mental and physical health.

 

Why this is said to refer to the Inner and NOT to the outer physical space of astronomy?

 

While it is possible to look at the figure of Siva as a representation of this physical cosmos and hence as an IMAGE as opposed an Icon, the mention of Snake i.e., the Ragu and Ketu makes it clear that she understands here the Inner Space and not the physical outer space where these planets are not to be located.

 

At the depths of all souls there are already forms of KuNdalini that would ensure healthy physical and mental well being and hence Siva worship also having psychiatric benefits, a notion that was developed greatly by the Tamil Siddhas in the later times.

 

 

 

 

The Icon-Thinking of Punitavati-76

 

The Celestial Beings and the Collective Unconscious

 

We have here a notion of Inner Space, the Vicumpu, almost the same as the Collective Unconscious of Jung where he notes the presence of universal archetypes or Imago Dei. These archetypes are called here the ViNNoor, the heavenly beings and who disclose themselves as powers spiritual wearing golden and gem-studded crowns symbolizing eternal happiness and joy. This is a common feature of the deities installed and worshipped in the temple. The gems and gold (plundered by the unbelievers and thieves) are symbolical and they symbolize a golden mind and gems of joy. The divine powers are harbingers of HAPPINESS and JOY that all creatures desire but do not mange to attain because of the presence of the forces of evil - the ghosts, devils, the rakshasas, asuras and so forth. These are the powers that take possession of the mind and the anmas do evil things and in that way succumb to ill health mental depressions melancholy madness premature death and so forth

 

Thus BEING as Siva, of Lotus Feet and which symbolizes Infinite Kindness, battles with these evil forces using the celestial beings as His agents and which battle is the substance of all puranas and itikasas- the war between the suras and asuras such as for e.g. Kanta PuraNam Ramayanam and so forth.

 

Thus the psychiatric processes are something ongoing as part of existential struggles of man and the temple-centered life itself is a way of life where one wants the suras or devas to defeat the asuras and with that manage to lead a physically and mentally healthy life

 

 

76.

 

Ţ ŢԨ Ţ񧽡

̼ - Ӻ

Ȣ ġš

ç

 

- .Ţ.

 

- . Ӻ - Ȣ. - Ƹ

 

( ĸ)

 

§! Ţ, 츨 Ţ Ũ¢ ﺸâ ŢԨ , ̼ Ţ ġ Ȣ Ӻ, Ţ ʸ ڸ. š Ǣ ġ .

 

- , . Ӻ : Ţ, Ȣ . : â

 

76.

 

vicumbin vitiyudaiaya viNNoor paNintu

pacumpon maNimakudan teeyppa - mucintu eGkum

entaay tazumpeeRi eepaavam pollaavaam

antaamaraipool adi

 

Meaning:

 

O Lord! Within the inner Space located in the soul of the anmas, reside the celestial beings. Now in order to play them and express the Five fold Universal Praxis within the body and mind, you assert yourself over these celestials destined to function thus and in that you make their golden and gem-studded crown get worn out. Your Lotus Feet also gets sore because of it all. The evils afflicting the souls must be great indeed!

 

Comments:

 

Punitavati is still with Inner Space within the souls and from which spring all the directions that make the anmas act in various ways in the world and learn. Thus she admits the presence of Unconscious actions, called aputtipuurva vinaikaL in Saiva literature. But these unconscious actions of the anmas have nothing with desires repressed and suppressed as in Analytical Psychology, but ritual-like - actions that are forced upon by the celestial powers already deep within.

 

Now as an additional dimension to this, over and above the provision of the Ganges and so forth for the mental and physical well being of the anmas, there are also PRACTICES forced upon the anmas so that they get PURIFIED and thus relieved of the EVILS they harbor. These are some kind of severe penances and tapas that are designed to BURN OFF the dirt within.

 

Now Punitavati notes in her own way that the evil propensities of man must be immensely great indeed that even the Lotus Feet of Siva gets sore by pressing into service the celestial powers destined to do such things for the anmas on the dictate of BEING. Thus it follows that the Inner Space is filled with the celestial beings and who act in various ways to shape the conduct of the anmas so that they recognize the evil in them and become PURE by learning to be free from them.

 

 

 

 

The Icon-Thinking of Punitavati-77

 

BEING and Enjoying Pure Consciousness

 

As already noted, Saivism has within it a psychiatric component but which is hermeneutically founded. The various troubles in life are due to absence of Clear Understanding and hence enjoying Clear Consciousness, the Cutta Caitanyam. Once the anmas reach this state of being-in-the-world and living as such, then it would constitute a life of full of Bliss.

 

BEING is already in such a state and which is intrinsic to Him. However out of Love for the anmas and nothing else,He dances in various ways in the world at large as well in the body tirelessly so that all anmas also LEARN to enjoy this Pure Consciousness and with that also lead a life full of happiness with both mental and physical well-being.

 

But how does He go about ir so that the anmas also gain this Pure Consciousness?

 

The details are given below.

 

77.

 

ʧâ ʸ

ʧâ Ӹ -

Ȣ â š

Ȣ ȡ

 

- ( . Ţ.)

 

Ӹ- šӾ. Ȣ - 츢. ȡ - . ġ Ȣ θ . ӾĢ ¡ ġǢ . ĸ .

 

( ĸ)

 

á ﺸǡ , Ǣ Ţ Ц 츢ȡ. šȡɢ, , ȢŢ 𼡾 ǧġ 츢ȡ. úɧ Ǣ ú ̸ȡ. ɢ Ţ , Ȣ θȡ ( Ȣ Ȣ ) š Ц Ȣ Ȣ á 즸 츢ȡ .

 

77.

 

adipeeriR paataaLam peerum adikaL

mudipeeriR mamukadu peerum - kadakam

maRintaadu kaipeeriR vaan ticaikaL peerum

aRintaadum aaRRatu aGku

 

Meaning:

 

BEING who moves the whole universe with His Divine Praxis also moves the Inner Space deep within the anmas, the Underground world of the unconscious forces. By moving His feet He makes this unconscious world move in various kinds of agitations. By moving His head He makes thinking in the heads of anmas also move and change. Now in order to make the anmas see what is already in the depths but beyond their vision, He changes the weapons from one hand to the other and dances. Now BEING does this knowing fully well what He is doing - without being unconscious about it.

 

Comments:

 

This verse can be interpreted as describing the famous theme of the Dance of Siva but relating the various movements in the cosmos to His movements where He is also seen as figural entity or Icon. However the context of this series of verses suggests that Punitavati is described how BEING makes the whole psychological processes becomes ACTIVE so that there is Clear Consciousness and True Understanding as something enjoyed by the anmas.

 

BEING aRintaadum i.e. dances supremely consciousness of what He is doing and which suggests that He dances to bring about the SAME kind of consciousness in the understanding of the anmas. And this requires various kinds of PRACTICES and it is these practices, which are forced upon the anmas through His tireless dances within stage of the Human body. By moving His feet, he makes the anmas explore their own Unconscious through dreaming and such other transductive perceptions. Understanding ones own unconscious is attaining TRANSLUCENCY in self-understanding. But this requires the INTERPRETIVE movements of the mind and which are stimulated by BEING Himself moving His own head.

 

Now the Inner World, the PataaLam or Vicumpu is vast and one has to SHIFT locations there in order to understand the Depths full well so that there is no more anything as unconscious. For this BEING changes hands the tools, from the right to the left and so forth and which is stimulating the hemispherical functioning of the mind - the naaddam, the motivational dynamics shifting from Bindu dominated PiGkalai to the Natam dominated IdakaLai and so forth. Thus accessing the WHOLE of depths and interpretively understanding them and thus making them elements of consciousness is the way BEIING helps out the anmas to become capable of Cutta Caitanyam, absolutely Pure Consciousness.

 

 

 

 

The Icon-Thinking of Punitavati-78

 

Mantra Recital and Psychic Cure

 

I am interpreting the phrase en aaka vaittal in this verse as meaning making it possible the recitation of the right Mantras. The word en occurs in this sense in SumeroTamil as such in titles like en e-nu-ru for incantations and in CaGkam classics as Cilappatikaaram in the sense recital etc. Currently it simply means to tell, narrate etc.

 

This sense better fits the context also where Punitavati is talking about various kinds of psychological problems and how the Dance of BEING is instrumental in bringing about a cure by way of PURIFYING the psychic interior where are lodged the karmic deposits that are the consequences of evil actions. It is interesting that even in Sumerian Incantations the same view is available. There it is said various kinds ghosts inhabit the body and bring about diseases and near-death experiences and all because of evil actions done like telling lies cursing people stealing and so forth.

 

This whole system of psychic cure, linked with notion of Karma, and through mantra recital, widely practiced even now, is given a rational and scientific explanation by Punitavati in this verse.

 

78.

 

측 š šǡ

̧ ¢ ơ - ̧

ɡ ¡ Ǣ¡

ɡ

 

 

- .Ţ.

 

ơ - ¡. šǡ -. ɡ (ɡ) ̧ Ȣ. ɡ- . Ǣ¡ -

 

(ĸ)

 

Ţɸ Ҩ ɡ 쾢 Ţ 측 츢 š. ¢ š ġ ¢ Ģ šɡ ɢ, Ƨ! ¢, š ɦġ ¡. ġ ŧ ɡ Ũ š. Ţ Ҿ ĸ ĸ Ƣ š.

 

: ۾ - . , Ũ ؾ. ǡ š’ Ȩ

 

78.

 

araGkamaayp peeykkaaddil aaduvaan vaaLaa

iraGkumoo evvuyirkkum eezaay - iraGkumeel

ennaaka vaiyaan taan evvulakum iinataLiyaan

pannaaL irattaaR paNintu

 

Meaning:

 

BEING dances in the depths that has the shape of a ghost-wood because of the evil karmic deposits there (and which cause all kinds of diseases and miseries) O you simpleton - will He condescend to dance thus (and purify the depths) just simply like that? No, He will not unless day in day out you, in all humility, pray unto Him seeking His blessings. Then He would show you the right mantras to recite and with that destroy the evil worlds and generate good ones.

 

Comments:

 

Singing hymns and reciting mantras is a practice that is not only as ancient as Sumerian times, but something available to this day either within the temple or outside it. It is a Sadhana for psychic purification, psychiatric in nature where the unconscious, the normally inaccessible Depths has become a Wood of Ghosts, the Peeykkaadu, a metaphor to describe the inner depths infected with evil forces - the ghosts and so forth and which take possession over the soul and body making it suffer with both mental and physical diseases. This understanding of the origins of diseases is as old as Sumerian times where there was mantra recital, the en enuru to drive away such evil forces. Among the Shaman priests ( and some Siddhas are like this) this is called uccaadanam, exorcism.

 

But Punitavati here points out that that alone will NOT succeed and only the simple minded would believe so.

 

Such mantra recitals must be accompanied by blessings of BEING who would disclose what mantras to recite and in accordance with that DESTROY the existing ghostly worlds and GENERATE divine worlds in the depths. The person thus must kill his ego and becoming humble, must IMPLORE BEING for His grace. Such a grace will not simply be granted for then anyone can do any number of evils, recite the mantras and free oneself from the evil consequences of such actions. Mantra recital in itself is NOT efficacious, it has to be accompanied with destructive generative praxis of BEING

 

 

 

 

The Icon-Thinking of Punitavati-79

 

Sources of Justifiable Pride

 

 

 

The genuine religious way of Life is a life of SERVICE and the Nayanmars and Alwars exemplified this way of life as they also recovered Bakti. A Bakta is one who lives with the feeling of LOVE to BEING (in whatever Icon form BEING is chosen to be worshipped) and which naturally institutes for him a Life of Divine Service as the way of life. This is the reason why the Nayanmars were called TiruttoNdar. A good example is Appuuti AdikaL who though a Brahmanah but following the example of Appar, spent all his wealth in various kinds services for the people.

 

Punitavati brings out in this verse, the PSYCHOLOGICAL dimensions of such a way of life. Such a way of life is possible only when a person conquers the animistic tendencies within and which is displayed by using only FLOWERS for worship and not sacrifices of whatever kind. The sacrificial phase is over and now the service phase thrusts itself. To serve BEING is to be in His presence and as one persists in this way of life, the presence of BEING within becomes more and more prominent making the person feel Pure Beautiful Great and so forth.

 

With such feelings ruling the mind, certainly one can be confident assertive and justifiably proud of oneself and thus escaping from inferiority complexes and all other such other complexes that are the sources of melancholy severe depressions and so forth.

 

79.

 

¡

Ũ - н

¡ Цġ

¡ !

 

- .Ţ.

 

. - á. Ũ - ¡. ¡ ( ¡ Ȣ¦) ġ .

 

( ĸ)

 

ġ 츢 , ġ Ǣ Ţ¡¡ Ƣ ¡ ǡ â, š ǧ ¡ ¡ ǡ ɡ ը ǡ, ¡ Ŧ ǡ 򦾡 š, Ч Ũ Ȣ¢ɡ ¡ .

 

 

79.

 

paNintum padar cadaiyaan paataGkaL pootaal

aNintum aNintavarai yeettat - tuNintu enRum

entaiyaarukku aadceyyap peRRa itukoLLoo

cintaiyaarukkuLLa cerukku

 

Meaning:

 

The source real confidence and justifiable pride for those who contemplate Siva is to worship the Divine Feet of BEING who dances all over and who discloses that with His flowing hair, decorating with fresh blossoms in all humility. One should also brave to praise the adiyars who wear garlands of fresh flowers and associating oneself with them, lead a way of live where only that which are dictated by my Father Siva are done.

 

Comments:

 

This is a continuation of the psychiatric theme that she is describing in these verses. A psychologically healthy person gains SELF CONFIDENCE, called here cerukku - not unreasonable pride but justifiable pride that shows confidence in one self. This is also a product of a religious way of life where the whole life is configured as for Divine Service, the Civat ToNdu as such.

 

Of utmost importance here is the emphasize on decorating the Divine Feet with fresh blossoms and praising and associating only with Adiyars who were garlands of such flowers. Appar echoes this later in terms of calam puuvodu tuubam maRantaRiyeen etc and which became a central feature of the Agamic way of worship.

 

No more animal sacrifices, large and impressive yajnas, pompous rituals and so forth but only offering the simple but deeply symbolical FLOWERS in worshiping and wearing NOT a garland of skulls but only of flowers. We see in the symbolisms here that LOVE unto all and hence also DIVINE SERVICE as the way of live for the genuinely religious is being highlighted.

 

The truly high state of being-in-the-world is to be a LOVING person and who would associate gladly only such persons whatever their birth and background. They eyes dominated by LOVE, the arudkaN, does NOT see any differences among the people that would lead to animosity and hence a kind of animism where one sacrifices others to boost up ones own ego.

 

To be really proud of oneself and justifiably so, one must LOVE all and do whatever one can by way of showing LOVE unto all.

 

This way of life is a remedy for the malaise that may attack and disturb the inner happiness and peace.

 

 

 

 

The Icon-Thinking of Punitavati-80

 

Arrogance is the Most Evil Attitude

 

There is a difference in the way Ramayana is studied by the VaishNavas and Saivas. Saivites focus on RavaNa and understand him as prototypical ARROGANT individual and who by his unbearable arrogance brings about immense sufferings unto himself. The ten heads and twenty arms are a symbolic rendering of this arrogance. There are many individuals in the world who are like RavaNa, individuals who would displace God just to become themselves the God for the people and for which purpose they are prepared to do anything. This is a kind of megalomania, which can bring nothing but miseries all around.

 

The Saivites have recognized very early that the root cause of it is aaNavam, the Dark Killing Force, and which also means ARROGANCE, the aaNavac cerukku as said in this verse. Such arrogance cannot be cured with counseling and education and such other soft measures and which are ordained by Vishnu and Brahma. They must be exposed to the possibility of DEATH or death-like experiences and hence diseases and such other pains in life that make the individuals FACE death and cry out of FEAR of losing life.

 

Such a way of dealing with the excessively arrogant who are politically or otherwise mighty belongs to Siva, only the ONE who controls the Dark Killing Force, the Malam.

 

80.

 

츢ɡ ɧ¡ 񧾡

츨 -

Ȣ

Ĩ

 

- .Ţ.

 

- ¢ġ Ĩ . ɧ¡ - ; ¡ ɧ¡ . - 츢. Ȣ - . .

 

(ĸ)

 

¢Ǣ ý ĸ Ƣ ý 쾢¡ Ĩ ɡȡ š Ŧɢ . ǧ ġ Ţ ﺢ â Ȣ¡ Ģ Ţ Ǣ. 츢 ᎠŦ ¡ ɢ š ¢ , Ŧ Ũ 츢 ƨ .

 

 

80.

 

cerukkinaal veRpu edutta ettanaiyoo tiNtooL

arakkanaiyum mun iruttatu aqtee - tiruttakka

maaL ayanuG kaaNaatu araRRi makiznteettak

kaalanaiyum venRu utaitta kaal

 

Meaning:

 

The Divine Feet that kicked off the God of Death, a form of aaNava Malam, the root cause of death of living creatures and the dissolution of the universe, and granted everlasting life to MarkkaNdeya is also the same that came to the rescue of Vishnu and Brahma when they were helpless to overpower the most Potent Poison, the Alaala Visham. Now it is the same Feet that also pressed against the mighty RavaNa who overcome with ARROGANCE sought to shake the Kailash where resides Siva with His spouse and make him wail with unbearable pain.

 

Comments:

 

Punitavati brings together three different puraNic themes but all related to each other and which bring out an essential dimension of Saivism. It is Saivism that among the various religions in India that combated head on with the problem of DEATH, including that of the universe and managed to discover the presence of the Dark Killing Energy, the Malam as a substance already there as anati, unconfigured and hence just as primary as BEING and the anmas. In the configuration of anything at all, and which is the meaning of creation in Saivism; this Malam enters as well, bringing about death when the Arul of BEING weakens or withdrawn.

 

This aaNavam comes as the God of Death, the Kaalan to bring about the death of the creatures. Now those who like MarkkaNdeya manage to gain the Arul of Siva (through the worship of SivaliGkam) even conquer this Death Force and manage to live youthful for a long time. Now this same Killing Force appears as the Alakaala Visham to bring about the total DEATH or dissolution of the universe as a whole and which is beyond the powers of both Vishnu and Brahma to contain they being shapes of BEING that presuppose the PRESENCE of the Universe as a whole and cannot dealt with powers that seek to bring about a VOID, the absence of all and hence even the death of Vishnu and Brahma. Siva has to come the rescue to the great relief of Vishnu and Brahma and because of they too praise the divine Feet of BEING.

 

Now Punitavati links all these with the ARROGANCE such as that of RavaNa, who blinded by his physical might sought to destroy BEING Himself by way of upsetting BEING and becoming himself the BEING. When he shakes the Kailash, BEING who is the Power unto Himself just presses a bit with His toe and Lo! RavaNa cries being not able to bear the pain.

 

These episodes point out that human beings can suffer the pains such as RavaNa should they become ARROGANT and in their arrogance seek to become God instead being just a humble ToNdan, a servant of BEING who would spend all his time doing good to the people.

 

 

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