Make your own free website on

Ģ Ȣ (1712- 1725)

Tirumular on SivaliGkam


2. aNdaliGkam Ģ






Ģ ¡ Ȣ¡

Ģ ʨ ġ


Ģ ħ




ĸ Ȣ Ч Ģ Ģ Ƣ Ŧ ¡ Ȣ¡. ġ Ǣ Ţ Ģ , ĸ 64 Ч¡. Ģ , ǡ š .




iliGka maavatu yaarum aRiyaar

iliGka maavatu eNdisai yellaam

iliGka maavatu eNNeN kalaiyum

iliGka mataaka eduttatu ulakee




Nobody seems to be aware that whatever there as the world and as in the world is only because the distant SivaliGkam presents itself as the Cosmic LiGkam. It permeates the whole Space and in all the eight directions standing as the primordial GROUND of all. This applies not only to the physical but also the nonphysical, the pedagogical, the 64 arts and sciences. Hence this applies both to the world of the brute matter as well as the universes of consciousness - the SivaliGkam as the Cosmic LiGkam is the foundation of all.




The SivaliGkam, the deepest and most distant presence of BEING-as-One-with-Natam-and-Bindu presents itself as the ANdaliGkam, PiNdaliGkam and so forth and here Tirumular begins with ANdaliGkam, the Cosmic LiGkam, the SivaliGkam standing as the FOUNDATION of the whole of the cosmos. This Cosmic LiGkam shows itself as the Empty Space, the Container, the empty vessel that contains all and which also gives rise to the notion of DIRECTION within the human understanding that remains delimited or circumscribed. Hence we can add here as well the notion of TEMPORALITY that comes along with the notion of Directional Space. 


But this ANdaliGkam as being a presentational form of SivaliGkam itself also affects consciousness of the sentient creatures making it possible for them to LEARN and hence the foundation also of the 64 arts and sciences, the pedagogical processes in nature.






ĸ Ӿġ

ĸ š

ĸ ̽





ɡ , ɡ Ӹ ɡ , Ģɢ 򾢨§ â ĸ 츢 Ţ. Ц Ȣ ġ Ǣ ̽, ¢ â Ţ .




ulakil eduttatu satti mutalaa

ulakil eduttatu satti vadivaay

ulakil eduttatu satti kuNamaay

ullakam eduttatu sataacivan taanee




It is BEING the Absolute and wholly transcendent who in union with Sakti, the Energia, assumes the form of five-faced polycephalic Sataaciva and brings into being there as such the whole universe, making it become a manifest reality releasing it from the state of being unmanifest.In this He also transforms the Sakti to provide every shape form and function to all both the sentient and insentient.




Let us recall that the SivaliGkam is the union of Natam and Bindu and hence BEING as Siva and Sakti. It is now being further stated by Tirumular that for the purposes of COSMIC CREATION and endowing forms and functions to everything that comes into being there, He transforms the Sakti, the Pure Energy, also known as Parasakti to make these entities substantial realities with structure form and functions. The Sataciva Muurttam is said to have FIVE faces, and which form is a further development of the ancient Trimurti (of the Elephanta Caves) with each face assuming a form of Sakti. The Vamadevam is Sakti as the sources of all desires including the sexual. The Tatprusham is that impulse that underlies the seeking a true knowledge of self and which is in bosom of all. The Satyosaatam is the pressure within to seek TRUTH (satyam) and simultaneously avoid falsities. The Akoram is that which impels the creature to develop LOVE and sympathy towards all and thus overcome the aggressive instincts within and become nonviolent in essence. The Isaanam is that which impels all creatures to aspire towards Mukti and discarding the worldly seek to be with BEING permanently without any fissure.


Within the fabric of the universe and at deepest level of which BEING is as this Sataciva, these pressures or psychotropisms are ALREADY THERE as objective realities and hence as universally available possibilities for all creatures.

Note that this is more a advanced understanding of the cosmic reality compared to the ancient Samkhya where the matter was viewed in terms of Purusha-Prakiriti complex and where the Prakiriti was said to be ceaselessly active, the Purusha remaining an impassive observer of all.






ȡ ġ


š š ŧ




Ӹ ɡ Ӹ Ƣ¡ ġ ĸ ǡ , š Ȣ 򾢨 ž Ţ¡ 򾢸 򾢸 ¡ š , Ȧġ 36 Ȣ Ģ պ ۼ Ȣ ̸ ŧ . ŧ Ȣ Ƣ š츨 .


š :ġš šš ɡš š ɡš áš ɸ.


- ƢŢ 9:

ɢ ȡ   ׸ ɢ , Ȣ Ţ

ǡ¸ Ţﻡɸ ⨟ǡ 
츨ĸ 񧼡. ɢ Ȣ
âá ġ   ȡ Ũ¢ øĸ
šǢ š 츢. Ģɢ ý
ĸǡ. ġš šš ɡš ɡš
š áš Ÿǡ. ɡ ĸ ȡ .

ɢ ŧ Ȣ ɡ
ﺸĸ ﺸ Ũ¢ ׸  ,
áŨ â ĸ ġš . â á
ý򧾡 á ¡, ɢ Ȣ¨ šž ¡ Ģ
š š Ȩ ¡ ȧ Ŧġ
ġš .

ɢ ɸ ¿׸ Ȩ ơ¢ è Ȩ ,
츢 ǡ æ 츢 Ǣ
š츧 šš . Ţ׼
м , Φ , Ǣ
çź򾢨 ɧ šš .

ɢ ̾ š , Ƣ ׸ǡ Ѿ , ¢
Ţ 측Ũ¢, ̾
  ŧ ɡ .
Ţɸ   ž Ģ ɡš .

ɢ š ĸ   ɢ측Ţ 
,  ž Ũ¢ ѾҸ Ʀš
¢ ŧ ɡš .
ǡ Ѿ ,  ơŢ
¡,  ǡ ž ɡš .

ɢ š   Ƣ, 򾾡 Ȣ 츢
ϸ ո (percepts and concepts) ý
Ũ¢ 𺢨 Ţ Ѹ Ţ
Ȣ š . ǡ Ȣ
츽 ¡ Ũ¢ ȡ  š츢 æ Ȩ 츨ĸ
š .

ɢ š Ţɸ Ż Ǣ
׸ ơŨ ź áš
ĸ .  򾨸 ĸ Ţ Ţ

š ɸ ý  Ţ
, ɢ "ɢ " 򾺢Ţ
š¨Ÿ  .




pookamum muttiyum puttiyunj cittiyum

aakamum aaRaaRu tattivattu appaalaam

eekamum nalki yirukkunj sataacivam

aakama vattuvaa vaaRunj civamee




It is Siva the BEING who becoming five-faced polycephalic Sathasiva who establishes as there in the world the various kinds of enjoyments (pookam) and the absolute releasement from that (mutti); the various kinds processes that allow the creatures to act (putti) and enjoy as achievements or outcomes of their actions (siddhi); the state of embodiment with the assumption of a physical body and the state of being FREE of it and along with it the 36 tatvas that go into its genesis and be one-with BEING. In addition to all these and through the Agamas it is BEING who discloses the six-fold mantra ways of liberating oneself from all the bonds (that tie down the soul and serve causes of mental diseases)




When we analyze hermeneutically the whole of the cosmos and how human existence is wrought out within it, it would be transparent that the RIGHT WAY is already there and made available by BEING who pervades the whole cosmos as SivaliGkam and assuming the form of five-faced polycephalic Sathasiva establishes the essential structures of this WAY, the TiruneRi, and as for all as a fabric of the cosmos itself. The egoistic man, instead of accommodating himself to this WAY already there and allow BEING to guide him further, becomes constructive and invents various ways of his own only to learn in the end that he has been going the wrong way.


The various kinds enjoyments (pookam), and the desires to FREE oneself from that way of Being and move in the direction of Mutti, the final liberation is already there. Similarly for the Buddhies and Siddhies. The Universal Praxis of BEING is already there in universe and which can appropriated as ones own and execute various kinds of actions - the mohanam (enchanting), vaciyam (binding) aakarsham (attracting unto oneself like a magnet) etc. And through such praxis enjoy attainments, the Siddhies, such as anima (being close to all) makima (being great and lofty), lahima (being able to accomplish even difficult tasks effortlessly) etc.


It is also part of the Presence of BEING as the cosmos, as the ANdaliGkam, that there are processes that generate a physical body consistent with karma that one has elicited but also an irresistible pressure at the deepest level to LIBERATE oneself form being embodied thus. Man is destined to be FREE of biological embodiment and this possibility of escaping embodiment is also already there as part of the presence of BEING as Sathasiva, BEING-as-the -COSMOS, the ANdaliGkam, the Cosmic LiGkam.


Not only this,for BEING also a Mantra-magician who knows the various psychological ailments of the anmas in this evolutionary strugglehas, with great sympathy and understanding,also disclosed the Attuvas through the Agamas, the scriptural texts with which He is very intimately connected with. ( aakamaaki ninRu aNNippaan: BEINg becomes close to us through the Agamas -Manikkaavasakar)


The meaning of the term ‘attuva’ is perhaps “ aRRu-aa”, ‘becoming new by destroying the existent “ a process of dying and enjoying new birth. In other words the attuvas disclosed by the Agamas are processes already there that are DISCONSTRUCTIVE in essence , processes thatwill destroy the ongoing only to install and initiate something new.


These are classified into SIX types:Kalaattuvaa Tattuvattuvaa Puvanaattuvaa, Vannaattuvaa, Pataattuvaa and Mantrattuvaa. I provide a brief explanation of these following what I have already elaborated in my Azilvil uNmai (Tamil)

Kaalattuvaa are those concerned with re-establishing the functions of the Sun and Moon principles (Natam & Bindu or Yin & Yang etc) when with the deep encroachment of the Black Hole, the aaNavam,into the interiority of the psyche, the normal functioning is thwarted and the person becomes incapable of abnormal or insane.


The Tattuvattuvaa is restoring the active functioning of the Siva Tatvas Natam and Bindu and hence along with then the Siva and Sakti, the presence of BEING Himself and hence the celestial beings.


With this become possible the restoration of the competence for PRAXIS, the projecting as some possibilities as one’s own possibilities and effecting actions to realize those possibilities as realities in one’s life. This is Puvanattuva, the capacity to accommodate oneself to the mental ecologies and generate plans and actions.


But actions may NOTbe creative and productive --they can be stereotypes, simply repetitive and dullwithout any creative thrust. This limitation in Praxis is overcome by Vannaattuva, the mantra syllables that assemble together as mantra-wheels, the akkara-cakkaram and serve to generate creative and novel thoughts.


Then begins the Pataattuva, the overcoming of the linguistic or communicative incompetence. Where along with novel ideas there comes to prevail linguistic competence, there comes also effective communication.

Finally we have Mantrattuvaa, the ways of reciting the Mantras in appropriate ways so the there are NO MORE RELAPSES into the ways of theinsane and abnormal.








š š Ǧ





򾢧 Ƣ о Ȣ Ҹ . Ƣ ȡ 즸 ý š šи, ź â츢. ¢, ɡ šġ Ģ, ġ š, Ƣ Ƣ¡ , 𼨾 Ƣ¡ Ţ츢 Ȣ¡츢ȡ, ?




eettinar eNNili teevar em iisanai

vaazttinar vaasap pasuntenRal vaLLalenRu

aarttanar aNdaG kadantu appuRa ninRu

kaattanan ennuG karuttu aRiyaaree




It is because BEING-as-Isan, hence the One who can confer Moksa or Absolute releasement that even the celestial beings praise the glories of my Lord. And because He blesses continuously with everything the anmas and devas need and all out of spontaneous LOVE, He is also praised as the fragrant gentle breeze and most munificent and so forth and breaking into ecstatic exultations. But even these celestial beings do not seem to aware that this BEING who stands as the aNdaliGkam, the visible cosmos is also the One who stands ABOVE all these and reissues the cosmos by preserving it during the cosmic dissolution or PraLaya.




BEING stands as the indestructible absolute Ground of all in addition to being the vast cosmos itself.When the whole cosmos is swallowed by the Black Hole and made to absent, BEING rescues and retains them however only to reissue it by piercing through the Black Hole again.


This essence of BEING, that He is saGkarakaaraNan, He who allows for the withdrawal of the whole of the cosmos but who nevertheless preserves and reissues is a TRUTH that is not even known to the devas who simply praise His munificence kindness and grandeur






ͼá ú

ͼá Ţ¡






Ţĸ ǡ Ţ ը Ǣ Ǣ¢ ɢ ú ǡ Ţ â ɡ ګŧ ɡ Ģ Ţ Ħ ɦšǢ¡ , úŧ .




oNcudaroon ayan maal pirasaapati

oNsudaraana iraviyoodu intiran

kaNcudaraakik kalanteGkun teevarkaL

taN cudaraay eGkum taRparamaamee




It is BEING as the ANdaliGkam, the Cosmic LiGkam who stands as the eyes of the eyes of the celestial beings - agni of brilliant light Brahma VishNu Pirajapathy as well as the inner and the celestial Sun Moon Indira and so forth. BEING stands as the light of their eyes and through that stands also the illuminating gentle light throughout the celestial world.




It is for the first here that we here the Vedic gods of Agni and Prajapaty that is being mentioned along with the well known gods of Brahma VishNu and so forth. Indira is not new-- we have many references to Indira as the Lord of celestial beings in SaGkam literature itself. It is interesting that Indira is mentioned along with the Sun and Moon. In fact Indira can be taken as the Sumerian Moon God Nanna Suen or simply Suen (> Sooman) perhaps the Full Moon deified. The word Intira itself stands to be derived from Su. iti “moon’ ( iti> inti> intu: moon; intira: moon god))


The pointhowever is that not only BEING as the ANdaliGkam stands as the Cosmic Presence violating the Black Hole, the aaNavam,the killer stuff that swallows everything indiscriminately so that there is only Utter Darkness, but also the illuminating light of all the celestial beings. BEING shines through as the Brilliant and Pure Light and that too through the eyes of all the celestial beings. As such the gods, the deities that populate the celestial world are NOT autonomous in their celestial or divine functioning. They all depend on BEING, the TaRparan, the wholly autonomous and the Ground unto Himself.







Ƣ š

Ÿ ¡̧




Ţâ Ţ¡ ø Ţ¡ ġ ɡ . šګĢ ¡ Ȣ Ģ ġ Ũ Ţ Ƣš â 츢. ɢ â 򾨸¡ Ģ Ũ Ƣ, Ż ŢЧš ЫĢ Ţ ¡ ¡.




taaparattuL ninRu aruLa vallaan civan

maaparattu uNmai vazipaaduvaar illai

maaparattu uNmai vazipadu vaaLarkkum

puuvakattuL ninRa poRkodi yaakumee




BEING-as-Civa, the one with Natam is capable of being present even in the Transcendental Space (of mantras) and bless the creatures even there by standing as the Cosmic LiGkam. But those njanies who are capable reaching this depth of reality andworship the Cosmic LiGkam as such, are indeed rare. Now it must be noted that even for such individuals, it is BEING-as-Sakti, BEING-one-with-Bindu and standing as the golden creeper within the Lotus who actually blesses such individuals.




Tirumular observers here the difficulty people have to understand SivaliGkam as Cosmic LiGkam, how BEING spreads out even the deepest space, the Transcendental Sphere, the mantra-world and bless even here those who succeed in accessing this Deep Space and worship with the understanding of the mysteries that would be unfolded only for those who reach such depths. Such individuals will NOT be using the various representations of archetypes, the muurttams by way of reaching and understanding BEING. Having seen the authentic forms of all archetypes are in fact mantra-forms, such njanies will practice the Sadhana of mantra-recital setting themselves in Empty Space, the Tillai Ambalam and get into the realms of Pure Consciousness, the CiRRambalam. This is certainly a form of practice that is beyond image worship or even yogas and hence rare indeed.


Since most people would require some kind of concrete representations as props in setting their mind towards this depths and anchoring themselves deeply within it, those who can in fact locate their mind in the Pure Mantra world are rare indeed. But Tirumular notes here that even for such rare individuals it is BEING-as-Woman who blesses with Civanjanam. BEING-as-Woman becomes the Lotus in this Pure Realms and the Golden Creeper, the form that blesses endlessly with everything that is good, as precious as gold. The blessings even in the mantra-world is also by the BEING-as-WOMAN, the generative creative force.










ɢ Ц š




¡ áæġ Ţ¡ Ģ Ǣ šá š , Ţ š Ţ ٸȡ. Ц 째¢Ģ Ţɧ š , Ũ Ģ Ȣ Ţâ ̸ Ģ¢ξâĢ. š 째¢ Ţ Ǩ ơ Ǣ.


: â




tuuya vimaanamum tuulama taakumaal

aaya sataacivam aakunaR cuukkumam

aaya palipiidam pattir alingkamaam

aaya aranilai aayntukoL vaarkadkee




BEING-as-Cataciva stands as the Cosmic LiGkam and in that also the invisible presence as the foundation of the whole of the universe. However He also presents Himself as the Temple whereby He becomes visible to the anmas. In this visible form the Vimaanam or Tower is very specially indicative of BEING Himself. The sacrificial post in front of the chambers however is the PattiraliGkam, the open leaf where the anmas are expected to OPEN UP their heart and offer contents as the sacrifice. Those who investigate the hermeneutics of the Temple (as a Text) will understand all these quite clearly.




The TEMPLE is a peculiar architectural monument for it stands as a TEXT that is directly disclosive of BEING-as-Cataciva, BEING with the will to be present as the cosmic reality. The TOWER is BEING Himself as the Natam while the dark chambers where the icon is installed is the Bindu. Thus the encircling karuvaRai, the chambers and the towering Vimana together constitute an expression of Natam-Bindu complex, which is what the SivaliGkam is, BEING-as-Cataciva is.

Thus the temple is peculiar in that unlike the various architectural creations of man like homes palaces markets and so forth where the human will finds its expression, here it is BEING Himself showing Himself especially for those who are incapable of transductive perceptions where BEING is directly seen in various archetypal presentations. BEING present as the hidden and concealed ANdaliGkam manifests Himself as the Temple so that His presence becomes somehow available for the ordinary souls.


But why?


The Temple is the place for self purification, the place where we offer as SACRIFICE the evil thoughts in us, the karmic deposits that we have accumulated by our egotistic actions and which would continue to bind us further in the present mode of Being and hence preventing any further development as a person. The Palipiidam, the sacrificial post right in front of the dark chambers, the sanctum sanctorum is the place where we place as the offerings to BEING the evil contents in our heart so that they become eliminated from being-there and for which reason it is called the PattiraliGkam, the wide leaf spread out so that we can place the sacrificial elements there.


Thus the Temple in a way has a psychotherapeutic function - that of freeing the anmas from the karmic deposits that can serve as sources of pains diseases and other kinds of miseries.






( 1719, 1720, 1721 ¨ ոǡ ڸ. Ȣ Ģ Ƣ Š ( 1721) á ¡. Ţ)



׽á Ũ


ۼ ¢ 񼡧




Ģ Ũ, Ģ á Ţ , ġŨ Ţ Ţ .򾨸¡ Ǣ Ǣ, Ţ ¡ áŨ 𦸡. Ц Ũ Ǣ Ǣ׸ǡ, , š Ţ , 츢, Ш¢ θǧʸ ̸ ġ Ũ¢ ɾ츢 ¢ š.




( The verses 1719, 1720, 1721 are omitted as they appear to be later interpolations. The verse 1721 subscribes to VarNasrma Dharma which is totally inconsistent with the general philosophy of Tirumular)


atuvuNarntoon oru tanmaiayai naadi

etuvuNaraa vakai ninRanan iisan

putuvuNarvaana puvanangkaL eddum

itu uNarntu ennudal kooyil koNdaanee




Those who understand that BEING stands as the world in the form of Cosmic LiGkam, the union of Natam and Bindu, will also seek the unifying oneness of BEING by transcending all the difference introducing forces and be one-with It. BEING would disclose Himself in the heart of such individuals and overpower their understanding so that in their vision nothing else but Himself is available. At that point it will be case that the whole eight kinds of universes would appear in novel ways and thereby deepen the metaphysical understanding further. BEING then would appear not only in the mind of such individuals but also the body thereby making it a TEMPLE hence something immune to the diseases and the aging processes that would lead to untimely death.




The theme of transforming the physical body into the veritable Temple is one of the most important themes that was articulated by Tirumular, perhaps for the first time in Indian History though clearly it was implicit in the temple-centered Hinduism from very ancient times. At least from the times of the Sumerians, we learn that a TEMPLE, unlike other architectural monuments, is special in that it is something BEING (Su. An) Himself erects or lowers down from the heavens. Thus the temple is the gateway to the metaphysical realms where BEING resides with all the celestial beings. Entering the temple and getting fully engrossed in the messages that are available there in the form of archetypal forms, puraNic themes, the recitation of mantras, the singing of hymns an so forth is actually in a way experiencing the metaphysical world.


But here Tirumular goes step further. Over and above such a temple worship, how to transform the BODY itself so that it becomes a TEMPLE, i.e. something not only divine but also a locale where BEING is manifest?

He outlines a Sadhana here. The whole universe must be seen veritably the AndaliGkam, the union of Natam and Bindu and seek out the vision that would afford overcoming the feeling of alien-ness so that nothing stands as alien. This is the meaning of advaita of Saiva Siddhanta, the ‘anniyam inmai’, the absence of alienness. For this it is NOT sufficient to pursue metaphysical understanding - along with it LOVE must be cultivated for it is LOVE that can overcome alienness. As said by Meykandar much later, one must worship with ‘attuviti anbu’ the LOVE that overcomes every tendency to alienate and make something or someone an ‘other’ an alien. As LOVE develops and becomes universalized so would the UNDERSTANDING and most importantly BEING would grace the anma freeing it from the differentiating or alienating visions and make it persistand enjoy only in the non-alienating or the ONENESS generating vision of BEING only.


It is at this point that BEING would pervade not only the mind but also body making it thereby a TEMPLE itself.

But why is this important?


The body which is transformed into a temple, because it will be PURE and with all the POWERS, would drive away every trace of mental and physical death. There will an immunity and hence a life in good mental and physical health. Like LIGHT driving away darkness, the active presence of BEING in the body would drive away the evil forces that would bring senility death and so forth.





ƒ. þáɡ 1722 ɢ Ҩ¾ , ؾ Ţ ը Ƣ Ψ.




( 1719, 1720, 1721 ¨ ոǡ ڸ. Ȣ Ģ Ƣ Š ( 1721) á ¡. Ţ)



׽á Ũ


ۼ ¢ 񼡧




Ģ Ũ, Ģ á Ţ , ġŨ Ţ Ţ .򾨸¡ Ǣ Ǣ, Ţ ¡ áŨ 𦸡. Ц Ũ Ǣ Ǣ׸ǡ, , š Ţ , 츢, Ш¢ θǧʸ ̸ ġ Ũ¢ ɾ츢 ¢ š.




Ģ 츢 â “ ¢ 񼡧’ . þ¡ ¢ġ . ġ Ģ þ¡ ¢ġ . ӾĢ ȧ Ө â. Ģ Ģ ŧ ȡ .




ͧ 츢, Ӿ 츢ǡ Ŭ ¢ Ƣʨ ŧ, ¢ ɢɡ ɧħ θ , θ ( ɡŢ ‘ ¢ ’ 츢) и. ¡ ¡ ž , úҧá 측 ¢ Ƣ ħ Ţ̸. ú ҧá ȡ .


¢ Ƣ Өȸ ȡ. Ӿġ ¢ ǡ ǡ , ĸ ɸ 츢 ɨ ġ. , ɡ , Ţ , ŧ ¡ ¢ ̸ȡ.򾨸 ţ ɧ ľ , Ţɸǡ .


ɢ ç , ħ Ǣ þ¡, ¢ ž. š ġ 츢 , ŧ ¢ Ţ 󾢼,  , ý Ǣ ( 100 Ӿ 120 Ũ ħ š ) š ¡.


ɡ ý . ׾ š ɡ ¡Ч.


ɡ ɱ ¡?


Ģ Ƣ ոȡ.


Ţâ 򨾧, Ţ ҽ Ģ Ţ¡츢 . ɡ Ţ¡¡ ¡ Ȣ , Ц Ǣ 𦸡 Ţ Ţ ¡ Ũ 𦸡. ŧ ġ . 󿢨ġ¢ ,ġ ¡ġ Ȣ ǡ Ǣ. šȡ ¢ Ţ¡ , θ , Ũ¢ , þ¡, ȸ ¢ ̸ȡ.


, 򾢸,Ǣ , ¢ ɢ Ţ. ý ý򨾸 Ħ째 쾢. š Ģ , š θȡ.š  Ţ, ý!






Ģ Ȣ¡







Ģ ǡ Ţ ŢŢ , á ý Ȣ¡ . Ǣθ n š Ż ǢŢ š Ţ ɸ Ũ¢ . ɡ ġ զġ ҸĢ ŧ ¡ȡ.


: , ; : Ǣ Ǿ . : Ż Ǣ .




akalidamaay aRiyaamal adaGkum

ukalidamaay ninRa uunattuLLee

pakalidamaay munam paava vinaasan

pukalidaamaay ninRa puNNiyan aanee




BEING though present everywhere as an immanent reality but remains the unknown by the anmas because of His concealment. Even though thus, in the physical bodythat serves as the locale for His disclosure, BEING will abide forever instructing the anmas from within through the language Silence onmetaphysical clarities that in fact would destroy the evil already within and tendency for doing soin the future. Thus BEING remains the Good and the true sanctuary for the troubled anmas.




BEING as the AndaliGkam, the Cosmic Presence and hence the immanent reality remains also the UNKNOWN, the Mysterious by His action of hiding Himself or concealment. An understanding of BEING is not something the anmas can achieve on their own efforts. No matter how hard they try, gaining an understanding of the truth of BEING as well as the essence of BEING is something enjoyed only as the GIFT of BEING and which is showered upon only the deserving. But nevertheless when He chooses to disclose Himself, the physical body that an anma enjoys in the existential tenure becomes the LOCALE for such disclosures.


But how does He disclose Himself?


Over and above dreams and such other ways of alerting about the unconscious, He remains the Silent One and who through installing that Silence in the mind of anmas also, communicates Sivanjanam, the Absolute Understanding that floods the anma with the illuminating LIGHT that drives away the darkness of ignorance. This munam or munnam is also rendered as mounam, the Deep Silence. Thus unknown to the anmas BEING-as-ANdaliGkam, the Cosmic LiGkam, BEING also illuminates the mind and bestows clarity of understanding, the understanding of truths.


It so happens that this is also the way of PURIFYING the anma, of helping it get rid of the evil karmic deposits and such other elements that would encourage the effecting of evil actions. And since subsequent to this the anma will do nothing but the Good, BEING is also understood asthe PuNNiyan, the Good and Auspicious.






Ҩɸ ¾

Ҩ šɸ







Ģ ç ¾. Ҩ Ţâ ġȢ Ţ. ġ ȦȢ š էɢ ø. š ġȢ ¡ šɡ ŧ Ģ¡ ȡ.




ɢĢ Ţ


Ũþ Ϳ š




Ģ ¡ ¡ʦ ¢ ɢĢ Ţ. Ģ ¡ ø ոȸġ. Ǣ է Ģ šɢĢ ظ Ţǡ Ⱦ. Ţ ġ 󾢦 , Ħ ׸ǡ ĸ , ̸ǡ




pootu punaikazal puumiya taavatu

maatu punaimudi vaanaka maavatu

niitiyuL iisan udal vicumpaay niRkum

aatiyuRa ninRatu apparisaamee




When BEING stands as the Cosmic LiGkam, we can visualize His Presence as follows:His lotus-like Feet is the earth-bound world; His head that wears the Ganges is the sky; His very body that infuses the sense of RIGHT everywhere is the Celestial or Metaphysical Space. Thus stands BEING-as-the-Cosmic -LiGkam , the final Ground of all




taraiyuRRa satti taniliGkam viNNaan

tiraiporu niiratu manjsana saalai

varaitavaz manjsuniir vaanudu maalai

karaiyaRRa nantikkku alaiyun tikkaamee




The sky above remains the LiGkam for Power that has become earth-filled world. The waves beating seas become the expanse for cleaning continuously. The dark and water bearing clouds over the tall peaks are like garlands of stars in the sky.And for boundless BEING, the source of all powers, the various kinds of movements constitute the different directions in space.




BEING as the AndaliGkam, the Cosmic LiGkam stands also asthe Universe itself and the above two verses seek to comprehend this . This interpretation is similar to that of Purusha in the ancient Purusha Suktam , VishNu in VishNu Puranas and the Sumerian Ningirsu, Seir-ma-al as thelarge footed and who covers the whole universe with His enormous feet. An attempt is made in all such descriptions to comprehend the vast universe as the presentational forms of BEING Himself that the Saivites also understand as Satasivam.


The natural world is NOT denied as to what it is but interpreted and understood in terms of Metaphysical Realities that emanate from BEING Himself. The vast cosmos is what it is only because assuming various forms, BEING stands as the Causal Ground of it all.Of special interest is the description that the body of BEING which is said to be not only PURE but also by virtue of that establishes the sense of RIGHT and JUST everywhere ( niitiyuL iisan udal). This shows that the feeling of right and wrong or the ethical principles are already there in the natural but in the metaphysical space.