Sambantar -3

Metaphysical insights are not gained simply by thinking. No matter how hard one thinks meditates reflects systematically there is no guarantee that one will end up  with deep insights, metaphysical illuminations that really satisfies the soul. Over and above all these and papas penance and so forth metaphysical illuminations are a blessing, an expression of the inscrutable workings of aruL. There are engracing processes available as already there and unless one becomes fit for being blessed by these engracing processes one is NOT blessed with meaningful metaphysical insights that really satisfies the inquiring mind.

And most of the times these are bestowed only for the individuals who are involved in social struggles and wage determined wars against the evils assailing society. The Bakthi period in the history of Tamils was an important epoch for several reasons.  One of them is that the leaders of this movements were blessed with metaphysical insights of a unique kind the full range of which still remains inappropriated in our reflective grasp. It is becoming more and more clear to me that the Saiva Siddhanta sastras do not explore exhaustively  and assimilate all the different metaphysical insights that remain still buried in the verses that were sung  in the thick of social upheavals.

The Third Patikam  of Sambantar that  I have chosen seems to contain gems of metaphysical insights that are arresting by their depth of penetration . I hope to bring them out into clear articulation in the notes .


Sambantar 3

Ӿġ Ө

ţƢƨ 11;  -

The First TirmuRai, Thiruviizimizalai Patikam 11 PaN : naddapaadai


¡ ֨¡ɡ  â ŽӨ¡
¡ ר¡ Ԩ¡
ŢƢ ¡ ¡
Ţ¡ Ԩ¡ ţƢƨħ


ǡ Ǣɡ ɢ,  ¢ ġŨ 𺢨 츢 ͨ ɡ, 즸 ¡ â Ž Ţɡ  Ȣɡ. 򧾡 ¡ 츢 ɨ 츢ɧš ¡ ا ¡ Ÿ ¡ θɡ Ȣ ǡ. ţ ȡ ŢƢ 측Ģ â¡ ɡ , â ţâ Ţ Ţ ʧ ¡ ¡ Ţ̸ Ǣǡ ţƢƨ 째¢Ģ .


cadaiyaar punaludaiyaanoru cari koovaNamudaiyaan
padaiyaar mazuvudaiyaan pala puutappadai yudaiyaan
madamaanvizi umaimaatu idam udaiyaan enai udaiyaan
vidaiyar kodiyudaiyaan idam viizimmizalaiyee

The BEING who resides in this temple of Tiruviizimizalai who also has me as his humble servant has disclosed Himself in the following archetypal forms  (to instruct me about His essence). He appears with the Ganges filling his tuft  to disclose that He is behind the luxuriance and abundance that we see in the world and in contrast to that as the mendicant wearing only the loin cloth to show that He is capable of installing asceticism in the mind so that the worldly desires are sundered. He also shows Himself as the manifest world where also  as the WARLORD where the basic elements that constitute the cosmos are kept as His  war arsenal showing that he  can wage wars with the evil powers through floods, earthquakes, storms prolonged  dry spells and so forth. He is also the lord of the  army of warrior gods  who wield the axes to chop of the heads of the evil doers if need to be.  Strangely He is not only  such a warlord but also the supreme lover who keeps as His  left half the ever young and voluptuous Umai and because of it  enjoying supreme youthful virility  as indicated by the flag that carries the BULL as His symbol.


There are many perplexing elements of Saivism that appears a strange  amalgam of the aesthetically  sublime along with the most frightening bizarre  and fear striking.  There are destructive processes in the world and Saiva thinking is preoccupied with them  and because of which it understands the world process both as destructive and its opposite the generative. We begin to see the productive creative generative and so forth only  when we see the destructive annihilative disintegrative. At the most basic  and fundamental level the WORLD as a whole and the life of  individuals is transitory -- everything in the world is in historical flux except BEING who is beyond it  and as the GROUND of all , remains unaffected by it. not only that -- while the world can be evil and bestial , BEING in conrast remains the most LOVE and KIND

The world processes are understood here in terms of the MEANING of the symbolic elements in the archetypal manifestations of BEING. Such muurttams are NOT simply objects of worship - they are in fact pedagogic -- deep metaphysical truths are communicated in symbolic terms by such archetypal forms.

The archetypal forms listed here INSTRUCT the beholder certain things about BEING that any one can appropriate provided  they are approached in terms Hermeneutic Semiotics , a discipline where the SYMBOLIC are seen as symbolic and inquiry  is pressed into seeking out what are communicated by such symbols.

Sambantar learns that BEING can be like a WARLORD who can use the basic elements of the universe, the waters fire wind earth and sky as HIS arsenal to destroy the evil powers when they need to be destroyed. This is how the natural disasters -- floods earthquakes prolonged dry spell storms and so forth are understood. They  are NOT simply natural and mindless dialectic processes but rather destructive wars waged by BEING.

So are also the wars civil strives acts of terrorism and battles against them and where human beings of  one kind  kill and slaughter other human beings. These are actually battles waged  by the war gods , the Devas against the Asuras, where victory is always finally to the Devas, the divine powers. They  are equipped with the axes which chop off the evil heads of the Asuras and cause to grow, in their place,   new heads so that they cease to be evil .

It is also also as the war between Dharma, righteousness and adharma, the powers blind to whatever right and just.

But such exertions require  tremendous energy and BEING is never in short supply of this. For He keeps as His equal half the source of all libido, the eternally youthful and voluptuous Umai in loving embrace disclosing to the mortal  man that unless he continuously loves and embraces  a youthful maiden he cannot earn the KuNdalini, the Coiled Power and keep on fighting like valiant youth , like a BULL in fact.

BEING presents a complex picture of Himself that bewilders the mind of mortals. In one place He is  an arch Yogi but in another place he is the most loving and who has the FEMALE as His equal half. In one place he is LOVE itself but in another place He is the most destructive, the most ferocious fighter and who dances happily in the burning grounds as if supremely happy at the death of the creatures whose bodies burning  to become ashes!

Sambantar 3-2

ȡ Ӿ ȡ ̽ ȡ
ȡ ͨ ɡ
ȡ ɡ ţƢƨħ


ţƢƨ¢ ʦ ɢ, Ȣ Ƣ ýɡ, ɢ Ţ ý 츢 . š Ţ ¢ ھ ŧ ý. ɢ š ¢ ţ á ̽ǡ š ŧ ý. ɢ ɡŢ Ȼ Ƣ¡   ŧ ȢŢ ȡ.  ĸ , ¢ Ţ ž ͨŸ   Ǣ Ƣ Ũ  Ţ ŧ¡.  Ч Ţâ ¡ 츢ȡ. ¢   Ȣ ¡ ɡ ɢ Ȣġ Ȣ š ȡ .

iiRaay muthal onRaay iru peN aaN kuNam muunRaay
maaraa maRai naankaay varum puutam avai aintaay
aaRaar cuvai eez oocai eddeddut ticai taanaay
veeRaay udan aanaan idam viizimizalaiyee

The BEING who reigns the temple of Viizimmizalai has disclosed Himself thus to me. He is the cause the dissolution of all and in that HE is the primordial Ground of their re-issuance. Andin  that regeneration He is the cause for there to be the biological differentiation into the Male and Female and who have the basic three qualities of Satviikam, Rajasam and Tamasam. And staying in the mind of all HE also discloses the the undying truths through divine scriptures of various kinds. On top of that HE also becomes the FIVE basic physical elements out of which the different bodies are generated. Now for providing the experiential elements for the creatures He also provides the six different kinds of tastes and seven different kinds of melodies. Now in addition to being the invisible He also becomes the manifest and visible universe with the eight fold  directions. Now most importantly even though  HE is along with all thus ,  also remains totally OTHER and different


The most arresting phrase in this patikam is the "veeRaay udan aanaan" that occurs in the last line and which has become an important notion in the Saiva Siddhanta literature. BEING is UNCANNY for while He is always ALONG-WITH with all without ever departing He is also the WHOLLY OTHER and hence forever ABOVE. Thus He is supremely UNCANNY for He can be  along with as well as ABOVE and different ( veeRu). This is the  bewildering aspect that is disclosed here and which the  philosophical thinking of the later times tried to COMPREHEND  and in which process they generated the distinctive Saiva Siddhanta sasteras with their peculiar logic etc.

Here also emerges perhaps not for the first the notion that BEING is the iiRu and Mutal, the causal ground of both destruction and regeneration an insight that became the primordial insight of Meykandar's Civanjana Botham the first sutra of which begins with this insight about BEING and alog with it also that Saivism as such.

Also evident here is that there is NOTHING in the world without being blessed by BEING, that whatever we find in the world is actually a GIFT of BEING, that there will be only the Darkness of sheer EMPTINESS, the primordial DARKNESS, the cosmic NIGHT of nothingness if not graced by BEING with things as such.  The vast cosmos with its Spatiality , being spread out as something having the eightfold DIRECTIONS, the five basic elements that go into the MAKING of the physical world and so forth  is after all a GIFT of BEING.

NOT only these gross physical or bodily aspects but also the esthetic experiential, the dispositional traits of all living things   are also  the gifts of BEING. The different TASTES people enjoy in various ways, the different kinds of musical notes they enjoy in dance and music as well dispositional traits of Rajasa Tamasa Satvika and so forth are also the gifts of BEING.

On top of it all , the mystical knowledge, the undying TRUTHS that redeem the souls and provide the necessary INSIGHTS and illuminations that would help them to attain Moksa, releasement from from being caught in this physical and  historical world  and suffer a non-terminating existential repetition, is also provided by HIM.

What are being articulated here  are magnificent INSIGHTS,  the piramaNas in Saiva sense, fundamental disclosures , axiomatic TRUTHS that are NOT normally arrived at through thinking , even of the metaphysical type. Such insights burst into the mind and taking control of it emerges clothed in words and thus made the substance for the metaphysical thinking and inquiry of others who respect such insights and press their intelletual efforts towards understanding them.

Sambantar 3-3

£ â
ɡ ¢
θ 򾢨
Ţ Ƣ ţƢƨħ


, Ţ ɡ   󾢼  쾢¢ ɡħ ¡ǡ   θ Ǣ ţƢƨ¢ Ǣ Ũ اš. Ц ̽ ¢ ո Ģ Ţ ɡ ȸ 째¢Ģ Ţ اš, šã.

vammin adiyiir naaN malriddut tozutuyya
umman anbinoodu em anbu ceytu iican uRai kooyil
mummenRu icai muraL vaNdukaL koNdu ticaiyellaam
vimmum pozil cuuz taN vayal viizimmizalaiyee

Oh Lovers of BEING ! With only love that you show towards me and the love that I show towards you conditioning our existence, let us approach the Deity who pervades the temple in Viizimmizalai, encircled by cool fields where abound bees humming away like mantras. Let us also worship  the BEING who resides as iican in this temple only with fresh blossoms and hence without any other cruel rituals where animals are sacrificed.


Brief as it may be , this  is one of the patikams that   marks a distinctive turn in the history of religion of the Tamils that also brings out an important dimension of Bakthi. Though the  Saiva and Vaishnava Bakthi movement may have fought against the logical positivism and the dry epistemologies  of the Jains and Buddhists, it is clear that they absorbed into the of Saivism and Vaishnavism  the important elements of ahimsa and LOVE as such which is seen here in the emphasis of rituals where only flowers are offered, a practice that was very much emphasized by the Buddhists. The barbaric animal sacrifice was replaced with Flower Sacrifice by the Buddhists and Jains and here we see that being absorbed into the ritual practice of Agamism in which animal (even human ) sacrifice was not uncommon.

The most important phrase however is "umman anbinoodu em anbu" which means a mode of existence in which the LOVE that people show towards each other becomes that primordial sentiment that founds the social existence. This LOVE unites the community and raises them into that of "adiyaar", a notion that became the central sociological contribution that can even  meet the modern challenges from Marxism and so forth. For the notion of Adiyaar is also directed towards social equality in which all kinds of differences including that of caste of so forth are made IRRELEVANT and something UNIMPORTANT even if it exists. Absolute social equality is an impossibility -- there cannot be any society without some kind of hierarchical differences -- in terms abilities aptitudes tastes skills and so forth.  The destruction of one kind of equality only causes the emergence of another. However the  individuals , despite being socially different , can RAISE themselves to the level of adiyaar where only LOVE that one shows other individuals  matters. This LOVE is also an equalizer for a person whose existence is conditioned by LOVE FOR ALL will be forgetful of the differences that prevail among the people.

Such a LOVE conditioned existence is existence in Bakthi, LOVE unto BEING and in which BEING is also seen NOT as the WARLORD  who uses the whole world as His arsenal and deities as his soldiers but rather ONE who is LOVE itself, the Ican who resides in the temple surrounded by COOL fields where the bees hum the natural mantras. This metaphor is used brilliantly,  as is so typical of Sambantar,  to communicate another aspect of BEING, that of Ican, the ONE who is LOVE itself.

The existence conditioned by LOVE where the seeing becomes that of the ArutkaN,  seeing with the eyes of BEING itself , is  one of  the highest  possibilities that metaphysical life holds within itself and calls all towards it unceasingly.


Sambantar  3-4

ȧ ͨ Ģ
¢ ͼ
Ţ ؾɡ ţƢƨħ


  ǡ   Ţ  ȡ ը ͼá ﻡ ըǧ ɦšǢ¡ 쨸 Ţ 츢ȡ. 򧾡 쨸¡ ¢á ¢ ¢á  ȡ. Ȣ , Ũ¢ Ȣ ȢŢ Ȣš Ũ¢ Ƣ¢ ȡ 񽡸 ǡ ,   ħš ¡ , 츽 ǡ   Ҽ Ҽ ǡ  ǡ Ц Ǣ Ҩ Ǣθ ͨ¡ 츢ȡ .   ţƢƨ  Ȣš¡.

paNNum patam eezum palavoocait tamiz avaiyum
uL ninRatoor cuvaiyum uRu taaLattin oli palavum
maNNum punalum uyirum varu kaaRRunj cudar muunRum
viNNum muzutaanaan idam viizim mizalaiyee


BEING stands over an above the basic elements  of Earth, Water, Wind and Space also the three forms of Fire: that which dispels the external physical darkness, the internal darkness of Ignorance and that which burns to ashes the dirt within and thereby purifies the souls. HE also stands as the animating principle within the  psychic entities  that have  assumed existence through inheriting a physical body. But over and above all these HE stands as the Ragas that elevate ordinary language into something esthetically appealing and for this purpose HE becomes the seven basic tunes and the numerous hymnal compositions in Tamil. Furthermore through providing the different kinds of beats HE also brings to these compositions a function as  as melodious songs so that they are not just objects of linguistic studies but rather someting enjoyed as moving hymns. In this HE also becomes the hidden meanings that surface to the fore from the hidden depths as one melts into the beauties that unfold spontaneously. You ought to know that  the place of residence of such a BEING is Tiruviizim Mizalai


Sambantar may be a Brahmanah  but he was Tamil first , a Tamil who brought out the immense spiritual wisdom buried within Tamil language  and because of which he called himself Tamil Virakan., a master of Tamil language, a title he richly deserves. In this verse he also articulates a Theory of Aesthetics and the reason why right from ancient days music was cultivated as an integral part of Temple ritual and why there are so many excellent musical compositions in Tamil and sung in order to enjoy for oneself the spiritual depths. Saivism was never a dogmatic religion but rather something that helped every person to experience for himself the God within and through that become truly purified and uplifted. For it is the direct experiencing of BEING that is truly uplifting.

It is interesting that in connection with this,  singing the songs with the appropriate ragas and to the accompaniment of instrumental orchestra is deemed very important ,  the songs become one of the best sadhanas in the spiritual journey of man.

BEING stands as the physical world as well as the LIGHT and HEAT in the physical and metaphysical  realms that dispels the darkness and thereby purifies the souls. But most importantly he DISCLOSES Himself in the language of music and emerges in the understanding when the songs are sung with the appropriate melodies and to accompaniment of right kind of instrumental orchestra.

How and why this?

Language exists in a variety of stylistic forms: natural speech where they occur as part of speech acts, i.e. something effected through language. It  also exist as literary language: the compositions  narratives dialogues announcements, declarations, as records of fine thoughts, as vehicles of philosophical disputations,  scriptural utterances, legal deeds , political pronouncements , judgments in the court of law and so forth.

Compared to the hymns, all these forms of language lack a certain quality -- in having the EGO reigning supreme in these forms , they strengthen the Egotism and in that fail to touch the soul,  melt the heart and through that breed humility by subduing the strong presence of the ego.

In singing a hymn and being carried away in the spiritual mood it creates, the soul is TRANSPOSED into a higher existential realms which is simultaneously purifying. For in such experiences the soul gets transported into the realms of BEING Himself and the understanding that becomes available at that point makes the soul less egoistic and thereby really humble. Only the UNDERSTANDING of the Depths and the MYSTRY surrounding existence can make one really humble.

While the ordinary forms of language HIDE the reality of BEING and hence the source of endless and meaningless egoistic disputes, the hymnal form especially when brought to life by being SUNG, lights up the soul through providing metaphysical illuminations of a  profound kind. For as the MEANING that comes ALIVE when the hymns are sung properly, BEING who remains normally FAR AWAY, becomes CLOSE, within the reach of the EXPERIENCE of the ordinary individuals.

While all art forms has this capacity, hymns , being close to the language Mantras, are the best and most effective. For BEING pervades the world in the mantra-body, the mantirat tirumeeni, as Tirumular has observed.

Sambantar 3-5

¡ Ȣ¡ Ȣ¢
¡ ¢  ¡
¡ š
¡ ţƢƨħ


Ţ Ţǡ š쨸¢ 츢 즸 ¡ Ǣ Ȣ Ȣšá; ý¾ ¡ Ǣš Ǣ׸ Ũ¢ ¡ ȦȢ š Ũ¢ ġ ¢ ¡ . 򧾡  ȧ츢 Ţ¢ 쨸 ɦġ  Ӿ â ɡ Ǣ ɡ Ţ̸ȡ ɡ . ġ Ǣ Ţ Ţ ȡ. ţƢ ƨ Ȣš¡.

Sambantar 3-5

aayaata camayam pala aRiyaatavan neRiyin
taayaanavan uyirkadku talaiyaanavan maRai mut
tiiyaanavan civan em iRai celvat tiruvaaruur
meeyaanavan uRaiyum idam viizim mizalaiyee


 BEING stands as the ONE who is beyond the reach of religions that curb the freedom of  inquiry where questions after questions are posed about the meaning of existence and so forth. HE stands also the MOTHER who illuminates abundantly those who go the right WAY with metaphysical illuminations tirelessly and unfailingly. In showing the WAY through guarding the ETHICS inherent to all he stands as the LEADER of all the creatures. Civa,  the way I understand BEING also stands as the THREE fires in the yagas of metaphysical contemplations : the FIRE that burns off all the dirt within and purifies, the MOON that allow the flow of ambrosia and the SUN that dispels the DARKNESS and ushers LIGHT of CONSCIOUSNESS. BEING who pervades all the places that are sacred and prosperous,  is also  a permanent resident here in Tiruviizi Mizalai!


It is NOT an accident that Saivism has becomes WORLD SAIVISM and also transcendent to all phenomenal religions by reaching the UTSAMAYAM, the religion within the religions. For unlike the worldly religions that have founders and books, Saivism stands founded by BEING Himself  and HE remaining the Mahaguru, the teacher of all teachers, the RISHI of all rishies. And becuase of this while SAIVISM can comprehend and accomodate all world relgions , the phenomenal religions narrowly defined by a founder or a book or both, cannot comprehend it.

Saivism has raised itself to this highest state possible for any religion to be only because right from the ancient days it has NOT been mind-enslaving but rather mind-opening. It has promoted a culture of FREE thinking by remaining OPEN throughout to new developments always guided in this by a search for TRUTH, the mey kaaNal and because of which those who follow this way become the meykandan, he who has seen TRUTH.

This fearless excursions into metaphysical realms is gently guided by ensuring that the individuals do NOT transgress the WAY, the way that is the  ethically RIGHT in addition to being that which furnishes illuminations that light up the understanding and thereby dispels the darkness of IGNORANCE. The LOVE that is  shown by BEING unto such brave individuals would make Him MOTHER.  Also  because of the tirelessness with which BEING provides the illuminations that would spiritualize the individuals , it is also the FEEDING of MILK  that is done by BEING unto those souls hungry for metaphysical illuminations.

While there is  LOVE in the metaphysical life, there is also ethical regulation -- the erring individuals are punished but punishments not as expressions of anger but rather by way of INDICATING that one is NOT moving the right way and that one should pause and ponder and make the necessary amendments. Because of such regulativity BEING is also the LEADER, the true KING.

The term 'maRai mut tii" should not be just looked at  as the ritual of yajna done by the Brahmin priests with three kinds of fire , a practice as part of  the temple rituals mentioned also in the Sumerian Sirbiyam ( 2200 B.C.) This must be seen  a ritual or a metaphorical allusion to the kindling of the INNER FIRES of HEAT that burns off all dirt within, the MOON that gently showers the ambrosia that allows the enjoyment happiness as well as good health and longevity and the SUN that illuminates the mind by violating the darkness within.

Such a BEING is NOT local and peculiar only to those who worship BEING as Civa. HE is universal and is seen wherever there is the quality of SACREDNESS and PROSPERITY , the celvat  Tiru aar uur.

Thus we can see the mind of Sambantar moving on universal dimensions despite being a Saivite,  seeing and worshipping BEING as Civa , a habit of mind so well entrenched in Saiva Siddhanta.

Sambantar 3-6

ġ ơ š šɡ
ġ á
ġ â () â š͸
Ţġ ¢ ţƢƨħ


𺢽 Ţ   ġ ɸ ɢ 򾢨 Ƣ¡ Ż ,  ǡ , š Ţ ȸ Ţǡ â Ȣ  Ǣɡ.  šȡ ɢ,  Ĩ§ Ţġ Ũ, š͸ ġ â , ĸ 츨  ġ â ġ ġƨ Ǣ ġ 츢 Ǣ . ȸ ţƢƨ .

  : ħ Ţâ ; â: ; : ¢ 츢 ź츢 ġ; : ,

Sambantar 3-6

kallaal nizal kiizaay idar kaavaay ena vaanoor
ellaam oru teeraay ayan maRai puuddi ninRu uyppa
vallay eri kaaRRu iirkku arikool vaasuki kal
villaay eyil eytaan idam viizim mizalaiyee


The Devas  tortured by the Asuras came running to BEING who as TaciNamuurtti was instructing the rishies , in the shadows of the Bothi tree, Canakan  and so forth through Cin Muttirai. They  all came  mounted on a chariot with the scriptures of Brahma  fitted as the horses, imploring HIM to rescue them from the Asuras. BEING graced them and this is how HE did it : HE singed to ashes the fortresses of Asuras by aiming at them intensely burning Fire, Strong Winds, and also the seductive sounds of the flute  of Tirumaal  that attracts  all magnetically  . That BEING is also here in the temple of Tiruviizimizalai


There is reference again to a mythological theme,  one of the most famous in Saivism but here with a twist. The burning of the fortress -- the puram muunRu erittan-- is normally understood as burning the castles of IGNORANCE that are created by the Mummalam, the aaNavam kanmam and Maayai ( muppuramaavatu mummala kaariyam-- Tirumular). Here while the theme of destroying is retained as also the fact these are castles erected by the Asuras, the fiendish powers that are always in combat with the Devas, the celestial beings,  there is mention of Brahma and Thirumaal for a important reason where a RELEVANCE is seen for the contributions of both in this process of redemption.

This is what we have to elucidate here. What is relevance of the SCRIPTURES of Brahma and the magnetic powers of Thirumaal in the redemption of the Devas from the oppressive Satanic forces that would seek to arrest and imprison all the divine qualities hence the Devas  within the castles they build?

One thing quite clear: it is through a journey or travel in a chariot that has scriptures as the horses that brings even the Devas to BEING as TadciNamuurtti to the place where INSTRUCTION on Absolute Understanding proceeds through Silent Conversation and through the language of Mudras, especially the Cin Muttirai

This simply means the scriptures not only make people escape the hold of ordinary speech, the mundane and worldly by ushering them into the metaphysical but also eventually TRANSCEND even the scriptural lore  by showing above themselves that for ultimate redemption they have to ascend to enjoying Civanjaanam that is possible only through the exercise of Deep Silence , that which destroys the ALIENNESS and hence the objective stance as a fabric of the mind. The cudduNarvu , the thetic consciousness is at last overcome when language as such  becomes impossible and also a FISSURE with BEING. The scriptures must be transcended for being at this final stage of development.

This is what BEING graces the suffering Devas and only HE can do that. The scriptures in this way have a function of bringing all including the celestial beings ultimately to feet of Civa, the only one who can impart Civanjaanam, the mukti bestowing Absolute Illumination.

But even this stage is a very high stage of development, states of Being that  are not cherished by many who are given to other and mostly worldly pursuits , metaphorically put here as Devas locked in the castles the Asuras build and becuase of which suffer.This simply means that as long people remain  not moved by the Devas but by the Asuras, there will be sufferings and hence miseries of all sorts.

It is here the remaining activities of BEING become relevant. BEING establishes in the bosom of such people that they OUGHT to aim at being within Meru , the hill of TRUTH and which is always INVISIBLE to Asuras, the forces of evil. For they simply do not value TRUTH as such and hence will not care for it.  But this requires tremendous Psychic Energy and hence the  service of the Snake, Vasuki, the form of Kundalini  as sexual libido ,is required here. The arrows cannot be aimed at without this Kundalini Power, the sexual libido.

This sexual libido emerges initially as the enticing Romantic Things in Life -- the music dance the love play and so forth. But after the initial joys of love Sex and Romance, it turns into storms of strong winds, burning fires of intense heat. These are elements that introduce quarrels , heated arguments, even fights within the roamntic life and hence SEPARATION , a DISLIKE for the sexual and with it also for the worldly in genral.  The person disenchanted with sexual enticements and such other worldly matters turns in desperation to the SCRIPTURES and which in turn lead them to move even beyond to the Absolute

Sambantar 3-7

Ģ â â§
Ţ Ƚ ţƢ ƨħ


¡ ý պ򾢸 θǢ , ɸǢ ͸ , Ǣ â ɸǡ . ¡ 츨 š Ȧ á , ¢ . Ũɧ , ¡ ¨ ġ Ǣš Ц ,   Ǣ ɢǡ Ц Ƹ ţƢ ƨħ!

Ǣ: ? ; : Ƹ ; :

 Sambantar 3-7

karattaan mali cirattaan kari urittaayatoor padattaan
purattaar podipadat tannadi paNi muuvarkadku oovaa
varattaan mika vaLittaan idan vaLar punnai muttarumbi
virat taatu ponmaNi iinRaNi Viizim Mizalaiyee!


The Satanic forces that cause there to be religions that do not allow free questions emerge with thousands of hands indicative of their tireless strategies, thousands of heads showing that they never tire of thinking of more damages, and always wear DARK hued garments that disclose the presence of  DEVIANT  thoughts. Since these forces would imprison the anmas in the Three Castles of aaNavam Kanmam and Maayai, BEING would assume the FIERY  FORMS to burn to ashes these fortresses of mental slavery and set  the anmas on the course of FREEDOM.  Now when these fiends repent and beseech the LOVE of BEING, He would grace them tirelessly with all they desire in order to develop further. Such a BEING stays in this beautiful  temple of Viizim Mizalai surrounded by Punnai trees the pearl-like flowers of which spread pollens of pleasant fragrance all around.


From Sumerian times at least,  we have seen the attempts of man to comprehend the Divine Presence everywhere in terms of images of Purusha probably  derived from Peru-saan , large person that has given us such terms as Pemmaan, perumaaL and so forth. Here in this verse  we have however the same kind images but for understanding the presence of EVIL everywhere and the countless number of ways it shows itself. If the divine forces, the  Devas,  are active and full of strategies  and ever active to establish the GOOD in the world, so are the Satanic forces which are  equally powerful and inventive but for arresting the THINKING LIFE of the anmas where lies the possibilities of becoming truly FREE.

The Fiendish forces are described symbolically here as with many hands and faces, a way in which POWERFUL beings are disclosed in dreams with the evil ones also  with beast-like bodies. Here the description of Black Garments as the attires of the Asuras, is also symbolic and  also experienced as such in dreams. The BLACK in the dreams disclose the presence of DARK thoughts and hence cruel and murderous intentions.

BEING assumes the FIERY and equally TERRIBLE forms such Kaali Narasimma Rudra and so forth or at least shows Himself as such in the language of dreams to show that HE combats with equal if not more FEROCITY for otherwise the Satanic forces cannot be defeated.

Isn't there then a DIFFERENCE between the Divine and the Satanic forces?

Certainly there is and Sambantar brings it out quite beautifully in this verse. The INTENTIONS of the Devas and Asuras are different. The Asuras develop religions that ARREST and ENSLAVE the mind by creating castles in the Space  and putting all inside them and NEVER allowing them to escape from them. This is tantamount to creating a believe system or an ideology and IMPLANTING that in the mind of people and NEVER allowing them to be questioned at all. For once questioning is allowed and they become "aayum camayangkaL" , religions that investigate and learn, then of course they are set on the path of FREEDOM, that which the satanic forces will never allow. The Devas on the other hands as forms of BEING will forever destroy such fortresses so that the FREEDOM of mind is maintained and LEARNING of the useful kind always takes place. Thus while the divine forces destroy in order to release the anmas, the Asuras  destroy in order  to imprison the mind and make them stagnate and become evil like them.

Furthermore BEING is never vengeful even though very destructive unto the destroyers of FREEDOM. What BEING intends is to CHANGE or TRANSFORM and when the Satanic forces lose their satanic intentions then are showered with all the good things so that there is nothing but  all kinds of prosperity and happiness, a state of the world  communicated symbolically by the imagery of a Tree that produces pearl-like flowers that also spread out  pollens of good fragrance.

Sambantar 3-8

ġ ż¢
Ӽ󧾡 Ȣ
š á
Ģ ¡ ţƢ ƨħ


¡ ܼ 츢 ý ռ ţоĢħ Ȣ¡ ̽ áŽ, Ŧɧ ţ򾢼 ¡ ɢ š ¢Ĩ Ƣ . Ц Ŧ 측, Ţġ Ȣ , áŽɢ â ţ. Ģ측 ᎠƢ ըǧ , ¦á ţ򦾡 š š  â Ǣ .򾨸 ġ ø ¡ 츢ø 즸 ţƢ ƨ Ȣ.

Samabantar 3-8

mun niRpavar illaa muraN arakkan vadakayilai
tannaip pidittu eduttaan mudantooL iRa uunRip
pinnaip paNintu eettap peruvaaL peerodung kodutta
minnaRpoli cadaiyaan idam viizim mizalaiyee


IraaVaNaa is an individual who becomes tyrannical and wages wars continuously with potential great figures because he cannot stand anyone being equal or greater than himself. Once even to defeat Siva, he moved and shook Kayilai, the Deep Space where resides Siva with His  Woman. But Siva on seeing this act of arrogance just pressed a little with his toe. IraavaNaa then fell immediately,  his shoulders wrecked and he cried imploring the forgiveness of Siva out of the unbearable he suffered. Then Siva out of His kindness, blessed him with the sword of eternal bravery and also a good name so that he would not be known as the demonic. The BEING who dances this Dance of Grace with golden locks flying about  resides in this Vizim Mizalai


BEING as LOVE itself does not destroy out of anger or by way taking revenge but only makes the individuals  SUFFER so that their  EGO would destroyed and they get transmuted into the egoless and genuinely humble. The curse of mankind is the ARROGANCE that some brave individuals assume and become DESTRUCTIVE and  TYRANNICAL out of this arrogance. We see this  not only  in political life where it is most apparent  but in all domains of existence -- the domestic, professional, academic and what not. Moved by EGO they want to PROVE their superiority either terms of their  capability, political position , identuty social group, linguistic affiliations, race, religion , nation and what not. The world has been  and continues to  be the battleground of such individuals, openly or covertly tyrannical and hence totally irrational.

In whatever they  do there is NO OBJECTIVITY and hence searching for TRUTH and living by it. The facts are twisted and turned to project an image consistent with this EGOTISM so that the ego would exult by the blind adulation it generates. Such individuals , typified by RavaNa in Indian mythology, are there all over the whole  world and whose intentions are not being and living in TRUTH but rather as an individual race or caste group worshipped my the multitudes. They want to be gods themselves and would ENSLAVE the masses in order to achieve that.

How to cure such individuals of  the disease of EGOTISM?

Sufferings and unbearable PAIN in life is the medicine. And such things can be effected upon the individuals as long as they  have ATTACHMENTS for such attachments when deprived become the source of pain and miseries . And the Egotistic individuals are full of attachments and hence so weak compared to liberated.

And in the final analysis the source of intense EGOTISM is the fleshy body and BEING by weakening it and making it the source of pain because of diseases and so forth, DEFEATS the individual and destroys the ego. This is the implication of why Sambantar mentions the destruction of the shoulders of RavaNa.  For the valiant males the wide shoulders is the insignia of BRAVERY and Masculinity and which when soiled by the aaNavam breeds this egotism that makes the person  tyrannical. The same individual now freed of the EGO becomes the really spiritual and hence with the POWER that would make him not a demon but rather Devanamm Priya, the beloved of the gods.

Sambantar 3-9

šɡ ¢


Ȣ   ġ ĸ 츢 . š Ǣ Ĩġ Ǿ . ¢ Ţ ġ ĸ򨾦ġ Ţ   ġ ġ¡ Ţ츢 ¡ Ŧ, Ģ ġ 狀 Ţ Ȣ . ¢   ţƢ ƨ¡. ڧ ȡ ¢    ¡,  ġ   Ż 𨸨       Ƣ Ũ¢ š Ŧ ʦ츢ȡ , .

Sambantar 3-9

paNdu eezulaku uNdaan avai kaNdaanum mun aRiyaa
oL tii uruvaanaan uRai kooyin niRai poykai
vaNdaamarai malarmeen madavannam nadai payila
veNdaamarai centaatu utir viizimmizalaiyee


BEING as Vishnu withdrew all the worlds by swallowing it and keeping it in His belly. And BEING as Brahma reissued it from that state of withdrawal and make it present again.  But BEING as SIVA is BEYOND  these archetypal forms  and this truth  He disclosed to VishNu  and Brahma by assuming the Form of a huge FLAME the ends of which could not be located by both . Such a BEING pervades this temple in Viizim Mizalai with a pond full of fresh waters. There HE also symbolically indicates the same truth by allowing there to flourish the White Lotus and White Swan and where also there is continuos production of red pollens all indicative of the presence of Tirumaal and Brahma and metaphysical illuminations through them.


This  is a favorite mythological theme among the Saivites and we have already mentioned and explained in many places. We should NOT interpret this mythology in the sectarian  sense  for it is clearly stated that VishNu and Brahma are also presentational forms of Siva or BEING. The presence of Siva is there in the figures of Vishnu and Brahma as their Deep Structure. But normally this is unknown and because of which people become sectarian and hence quarrelsome. In the mythology this ignorance is also attributed to VishNu and Brahma who seem to have competed among themselves as to  who is superior and Brahma heading towards the top flying with his White swan and VishnU assuming the form of a boar going  downwards digging his way. But of course neither succeeded - they could not.

The FLAME with no bounds at both ends is the Historical or Phenomenal World the beginnings and the ends of which is BEYOND us. However it can be swallowed but retained only to be reissued and these are attributed to VishNu and Brahma.  However BEING-in-itself is BEYOND this withdrawal and reissuance of the whole universe. HE is  the ONE totally ABOVE all , the Wholly Other ,  a Complete Mystery, the Unfathomable and so forth.

That HE is ALL including the forms of VishNu and Brahma are indicated by the metaphorical allusions of the pond where abound the White Lotus and Swan , the symbols of Brahma and hence also VishNu on whose navel Brahma is located.

The centaatu represents the metaphysical illuminations and showing BEING-as- Brahma is just another presentational form of Siva and that too to bless the anmas with the redeeming metaphysical illuminations.

Sambantar 3-10

Ǣ Ǣ墨 ġ
Ţ ĢŢ Ƣ ţƢƨħ

- , Ǣ ; --  , ɧ¡¢ . -- Ө ¢ ȢŢĢ. - : . : â Ţ . - ¢


Ǣ ġ  Ө ¢ ǡ ̽ ¡ ġ Ȣ¡ ŧɡ , ţ Ŧ ţƢ ƨ¡. ɢ, Ǣ ¢ ʸǢ ¢ Ƹ ȨŸ θ Ţ ը Ǣ š ظ ¢ Ţ Ũ¢ Ƣġ , .

Sambantar 3-10

macaGkal camaN maNdaik kaiyar kuNdak kuNamilkaL
icaGkum piRappaRuttaan idam irunteen kaLittiraittu
pacumpoR kiLikaL manjcaikaL oLi koNdu ezu pakaloon
vicumpaip polivikkum viizim mizalaiyee


The Place Tiruviizim mizailai where BEING resides, is a garden of  beautiful life, a life that is not enjoyed by the confused Jains and who because of the ignorance have become beggars and degenerate hooligans. However BEING engraces them even with absolute liberation provided they surrender themselves to BEING. Because of this, this place where BEING resides is really a beautiful garden where abound the green parrots and peacocks happily dancing away drinking the honey that is plenty and where the sun rises bringing along with it  the LIGHT that illuminates the sky and adds more beauty to it.


There is an interesting allegory here in terms of which the authentic forms of existence , existence in the company of happiness conferring mantra bodies is being described. The life of the degenerate Jains of the times, who went around begging because of a distaste for family life and who hated women because of that also have become a kind of hooligans who maintained their way of life rather aggressively and violently. Lost  were  great moments in the history of Jainism where nonviolence or ahimsa was practiced with metaphysical understanding. This was lost and such practices became merely articles of faith and blind adherence, violantly maintained with utter disregard to rational principles.

The life that this  attitude fostered was the INAUTHENTIC, the false and Sambantar paints a picture of the AUTHENTIC with his allegory of Tiruviizim mizalai as pozil, a beautiful garden by way of a contrast.

The authentic life is a garden where abound plenty of honey, and where crowd the beautiful green parrots peacocks and such other esthetically pleasing birds instead of vultures crows owls bats and so forth -- creatures of death and which abound the cremation grounds.

The honey symbolizes happiness especially the sexual type between a man and woman, the green parrot represents sexual Love, the kind of love that fulfills the psychic needs and thus provides a saturation of a kind. The peacocks represent the  life of happiness because of esthetically fine tastes . The sun represents the metaphysical illuminations that in fact is the cause for such rejoicing. Thus authentic life -- a life of love, esthetically high tastes and continuous metaphysical learning, is the kind of life  that becomes available to a true Saivite and to those Jains and others who understand the Saiva metaphysics and subscribe to it.

Sambantar 3-11

ţƢƨ Ţ Ţ Ţç
¡Ƣ ġ Ŧġ
Ƣ Ģ Ţ ¢ š ŧ

: Ţ: = ġ ﺸ . Ţ:


츢ø 츢 ġ ¢ Ż ţΧȨ ¡ ġ ţƢƨ Ţ Ţ Ż Ƣ Ļ Ǣ Ш¡ 񧽡 ¡ , ¡Ƣ¡ ġ , Ũ¢ ̾â Ţɸ Ȣ и  츢 š šĸ , ھ.

Sambantar 3-11

viizimmizalaim meeviya vikirtan tanai viraiceer
kaazinnakar kalainjaana Sambantan tamiz pattum
yaazin icai vallaar colak keeddaar avarellaam
uuzin mali vinai pooyida uyar vaan adaivaree


BEING as Vikirtan , the ONE always effecting the five ParaPraxis that engraces the anmas with Civanjaanam that leads to Mukti and has disclosed Himself in TiruviizimmizaLai. Those who sing to accompaniment of yaaz or even listen to those who sing the ten songs I, the Sambantan of philosophic wisdom and full of the fragrance of Divine Grace , has composed , will certainly attain an inner purity by destroying the Karmic deposits from the past lives and enter the celestial world of the gods.


The battle against the intellectually dry and arid positivism of the Buddhist and Jain metaphysicians of the times was fought by bringing back the Hymnology of the ancients that has gone underground during the Buddhist and Jain hegemony. Both the Nayanmars and Alwars of the bakti movement resuscitated this ancient hymnal tradition to bring back real and vibrant spirituality among all. The hymns were not just simply poetical compositions to be cherished and enjoyed by the scholars but rather songs with appropriate ragas to be sung by all and if not then at least to be listened to being sung by those who are capable of doing so. In fact Sambantar went around with experts with yaaz and himself sang them in the temples for everyone to listen and become spiritualized by LISTENING to them.

And eventually despite many resistance and even violent attacks they succeeded in restoring Bakti and hence the living presence of BEING in the bosom of all.

Metaphysics that focuses on the epistemological and logical issues is a  DEVIATION of real spiritual quest that seeks to transport itself into the ever present celestial world and be in the company of the gods. Logical investigations by the thickening and hardening the Ego, blocks off such movements of the anma and traps it in the dry logical realms drying up all the spiritual sustenance the anmas need to lead a meaningful and authentic life.

Singing especially with appropriate music melts the heart and makes the anma less egoistic and hence less resistant to acknowledge the metaphysical inputs that come from the Depths and illuminate the mind. These Divine hymns are akin to magical incantations but shorn off the lower magical elements so that they are truly postmagical and truly spiritual. Singing such hymns is NOT seeking the various worldly happiness - good health, enormous wealth, sexual happiness , political power and os forth, but rather only Being with BEING and continue to live thus so that one is guided continuously in existence by BEING Himself. Singing or even listening to these postmagical divine hymns has the effect of LIFTING Up the soul into the celestial realms and thereby enable the enjoyment of divine illuminations that naturally unfold there.

Sambantar calls himself a kalainjaani and who throws out the radiance of Divine Grace . This means that his hymns are NOT simple poetry but rather the words of these celestial beings who take over the tongue of Sambantar make it their own and pour out these hymns. It is only such hymns that  are capable of purifying the anmas of the their karmic deposits and thereby enable them to enter the realm of the gods.