º¢ÅÄ¢í¸ò¨¾ô ÀüÈ¢ ¾¢ÕãÄ÷(1712- 1725)
Tirumular on SivaliGkam
2.
aNdaliGkam «ñ¼Ä¢í¸õ
9
1712
þÄ¢í¸ Á¡ÅР¡Õõ «È¢Â¡÷
þÄ¢í¸ Á¡ÅÐ ±ñʨº ¦ÂøÄ¡õ
þÄ¢í¸ Á¡ÅÐ ±ñ¦½ñ ¸¨ÄÔõ
þÄ¢í¸ Á¾¡¸ ±Îò¾Ð ¯Ä§¸
¯¨Ã:
¯Ä¸¢ø §¾¡ýÈ¢ ¿¢¨ÄòÐ ¿¢üÌõ «¨ÉòЧÁ º¢ÅÄ¢í¸§Á
«ñ¼Ä¢í¸Á¡¸ ¿¢üÀ¾¢ý ÅÆ¢ ±ØŦ¾É ¡Õõ «È¢Â¡÷. ±øÄ¡ ¾¢¨º¸Ç¢Öõ °ÎÚÅ¢ «¨Éò¾¢üÌõ ãÄÁ¡ö
¿¢üÀÐ þó¾ «ñ¼Ä¢í¸§Á ±ýÀ¦¾¡Î, ¬Â ¸¨Ä¸û 64 þý ãÄÓõ þЧÅ¡Ìõ. ¬¸ þó¾ «ñ¼Ä¢í¸ò¨¾
ãÄÁ¡¸, ¾ÉÐ ¬¾¡Ãò ¾ÄÁ¡¸ì ¦¸¡ñÎ ±ÎòÐ µ÷ ¦À¡ÕÇ¡¸ «ò¾ô À¢ÃÀïºõ ¦À¡ÕðÀ¢ÃÀïºõ ±Ûõ þÕ
¾¢Èò¾ÉÅ¡¸ þù×ÄÌ ¿¢ü¸¢ýÈÐ ¸¡ñ.
1712
iliGka maavatu yaarum aRiyaar
iliGka maavatu eNdisai yellaam
iliGka maavatu eNNeN kalaiyum
iliGka mataaka eduttatu ulakee
Meaning:
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.
Comments:
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.
10
1713
¯Ä¸¢ø ±Îò¾Ð ºò¾¢ Ӿġ
¯Ä¸¢ø ±Îò¾Ð ºò¾¢ ÅÊÅ¡ö
¯Ä¸¢ø ±Îò¾Ð ºò¾¢ ̽Á¡ö
¯Ä¸õ ±Îò¾Ð º¾¡º¢Åý ¾¡§É
¯¨Ã:
¾ÉìÌò ¾¡§É ¾¨ÄÅÉ¡¸¢Â ¾üÀÃî º¢Åý, ºò¾¢Ôò¾É¡¸
³õÓ¸ º¾¡º¢ÅÉ¡¸ ±ØóÐ, Ìñ¼Ä¢É¢ ºò¾¢¨Â§Âò ¾¢Ã¢òÐ þó¾ ¯Ä¸ò¨¾ÝìÌÁ¡¸ «¼í¸¢ ¸¢¼ôÀÐ
§À¡ì¸¢ àÄÁ¡¸ ¿¢ýÚ ¿¢Ä×Á¡Ú §¾¡üÚÅ¢ò¾¡ý. «Ð¦À¡ØÐ þôÀ¢ÃÀïºò¾¢ø¯Â÷¾¢¨½ «·È¢¨É ±É
¿¢Ä×õ ±øÄ¡ ¦À¡Õð¸Ç¢ý ÅÊÅí¸Ùõ ̽í¸Ùõ, «îºò¾¢Â¢ý ¾¢Ã¢À¡¸§Å Å¢ÇíÌÁ¡Úõ ¦ºö¾¡ý ¸¡ñ¸.
1713
ulakil eduttatu satti mutalaa
ulakil eduttatu satti vadivaay
ulakil eduttatu satti kuNamaay
ullakam eduttatu sataacivan taanee
Meaning:
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.
Comments:
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.
11
1714
§À¡¸Óõ Óò¾¢Ôõ Òò¾¢Ôï º¢ò¾¢Ôõ
¬¸Óõ ¬È¡Ú ¾òÐÅòÐ «ôÀ¡Ä¡õ
²¸Óõ ¿ø¸¢ ¢ÕìÌõ º¾¡º¢Åõ
¬¸Á ÅòÐÅ¡ Å¡Úï º¢Å§Á
¯¨Ã:
ÀïºÓ¸òÐ º¾¡º¢ÅÉ¡¸±ØóÐ ¾ý ¾¢ÕÓ¸í¸û ÅƢ¡¸ ±øÄ¡
¬ýÁ¡ì¸ÙìÌõ ¯Ä¸¢Âø þýÀí¸Ç¡¸¢Â §À¡¸Óõ, º¢Å¡Éó¾ô §ÀüÈ¢ý Óò¾¢¨ÂÔõ «¾¨É «¨¼Å¾üÌ
¯¾Å¢Â¡¸ þÕìÌõ Òò¾¢¸Ùõ º¢ò¾¢¸Ùõ «Åü¨È ®ðÊò ¾Õõ Á¡Â¡ò ¾ÛÅ¡¸¢Â ¯¼õÒõ, À¢ÈÌ
þÅü¨È¦ÂøÄ¡í ¸¼óÐ 36 ¾òÐÅí¸¨ÇÔõ ¸¼óÐ «ÅüÈ¢üÌ «ôÀ¡Ä¢ÕìÌõ ¾¢Õº¢üÈõÀÄõ «¨¼óÐ
þ¨ÈÅÛ¼ý «ó¿¢ÂÁ¢ýÈ¢ ²¸Á¡ö þÕìÌõ ¦ÀÕõ§Àü¨ÈÔõ ¿ø̸¢ýÈÅý º¢Å§É ¬Ìõ. «Å§É ¬¸Áí¸ÙìÌ
«Ïì¸Á¡¸¢ ¿¢ýÚ «ÅüÈ¢ý ÅÆ¢ º¢ò¾ ÁÄí¦¸ÎòÐ º¢ÅÁ¡ìÌõ ¬Ú «òК츨ÇÔõ ¸¡ðÊÕÙÅý ±ýÀ¾¡õ.
«òÐÅ¡ ¬Ú ¬ÅÉ:¸Ä¡òÐÅ¡ ¾òÐÅ¡òÐÅ¡ ÒÅÉ¡òÐÅ¡ À¾¡òÐÅ¡
ÅýÉ¡òÐÅ¡ Áó¾¢Ã¡òÐÅ¡§À¡ýÈ Áó¾¢Ã ¯À¡º¨É¸û.
¸¡ñ¸ - «Æ¢Å¢ø ¯ñ¨Á Ýò¾¢Ãõ 9:
þÉ¢ þÅüÈ¡ø ±ôÀÊ º¢ò¾î º¢¨¾×¸û §À¡ì¸ôÀÎõ ±ýÉ¢ø , º¢È¢Ð
Å¢ÇìÌÅõ
º¸Ä÷ À¢Ãǡ¸Ä÷ ŢﻡɸÄ÷ §À¡ýÈ ¬ýÁ¡ì¸ÙìÌ ¯Ã¢Â¨Å¸Ç¡¸ ¾ó¾¢Ã Áó¾¢Ã
¯À§¾ºì¸¨Ä¸û þÕôÀ¨¾ §Á¨Ä Ýò¾¢Ãò¾¢ø ¸ñ§¼¡õ. þÉ¢ þÅ÷¸ÙìÌõ þÅüÈ¢üÌ
¯Ã¢ÂḠþøÄ¡Ð º¢ò¾îº¢¨¾× ¯üÈ¡÷¸ðÌõ ¯¾×õ Ũ¸Â¢ø þÕìÌõ Áó¾¢Ã¸¨Ä¸û
«òÐÅ¡ì¸Ç¢ø µ÷ ¾¢Èò¾Å¡¸ þÕ츢ýÈÉ. þ¨Å Ìñ¼Ä¢É¢ À¡ö¨Å Á£ðÎ «ó¾ì¸Ã½í¸û
¦ºù§Å ¦ºÂøÀ¼ ¯¾×õ ¸¨Ä¸Ç¡Ìõ. «¨Å ¸Ä¡òÐÅ¡ ¾òÐÅ¡òÐÅ¡ ÒÅÉ¡òÐÅ¡ ÅýÉ¡òÐÅ¡
À¾¡òÐÅ¡ Áó¾¢Ã¡òÐÅ¡ ±ÉôÀÎÀ¨Å¸Ç¡Ìõ. þ¨Å Á§É¡ÁÕòÐÅì ¸¨Ä¸û ±ýÈ¡Öõ
´ìÌõ.
þÉ¢ ¬½ÅÁÄõ ¬Æ ¬Æî ¦ºýÚ ¬ýÁ¡¨Å§Âô ÀüÈ¢ «¾¨Éî º¢¨¾ì¸ «¾É¡ø
Àﺸ¨Ä¸Ùõ Àﺸ¢Õò¾¢Âí¸Ùõ ¦ºÂøÀ¼¡Å¨¸Â¢ø º¢¨¾×¸û ¿¨¼¦ÀÈ , þó¾ º¢¨¾×
§¿Ã¡Å¨¸ ¯À¸Ã¢ìÌõ ¸¨Ä¸§Ç ¸Ä¡òÐÅ¡ ±ýÈÐ. ¬½ÅÁÄ «¾¢¸Ã¢ôÀ¢ý þô§À¡Ã¡ð¼õ
Áýò§¾¡Î ÜÊ §À¡Ã¡ð¼§Á ¡¸, «¾É¢ýÚ ¦ÅüȢ¨¼Â Å¡úžüÌ «ÊôÀ¨¼Â¡É ¯¼Ä¢ý
¯ðÍÅ¡ºõ ¿¢ðÍÅ¡ºõ §À¡ýȨŠ¦ºù§Å þÂíÌÁ¡Ú ¡Р¦ºö¸¢ýȧ¾¡ «¨Å¦ÂÄ¡õ þíÌ
¸Ä¡òÐÅ¡ ±ÉôÀÎõ.
þÉ¢ º¢ó¾¨É¸û Í¿¢¨É׸û §À¡ýȨŠ±Æ¡¿¢¨Ä¢ø º¢ò¾ôÀ¢Ã¨Á §À¡ýȨŠ¿¢ÄÅ, «¾¨Éò
¾Õõ ¬½Åò¨¾ô §À¡ì¸¢ º¢Åò¾òÐÅí¸Ç¡¸¢Â Àæ¾öÅí¸û º¡¾¡ì¸¢Âí¸û ±ýÀÉ ¦ÅÇ¢ôÀðÎ
¿¢ýÚ À¨ÆÂÀÊ «ÕÙÁ¡Ú ¦ºöÔõ «òÐÅ¡ì¸§Ç ¾òÐÅ¡òÐÅ¡ ±ÉôÀÎõ. Å¢óÐ×¼ý ºò¾¢Ôõ
¿¡¾òмý º¢ÅÛõ , º¢ó¾¨É ´Øí§¸ ¦ºÂøÀ¼ §ÅñΦÁýÀ¾¢ý , ò¾òÐÅí¸Ç¢ý
À¢Ã§Åºò¾¢¨É ¾ÎòÐ ¿¢ÚòÐõ º¢ò¾ò ¾¨¼¸¨Çô §À¡ìÌÅɧŠ¾òÐÅ¡òÐÅ¡ì¸û ±ýÀ¾¡õ.
þÉ¢ º¢ò¾ôÀ̾¢ þùÅ¡Ú Á£ì¸ôÀ¼ , «¾ýÅÆ¢ ¯½÷׸§Ç¡Î Ѿ¢ôÒì¸Ùõ ±Æ, ¬Â¢Ûõ
¬í¸¡ÃôÀð¦¼ØóÐ µ÷ Å¢¨É ¦ºöÐ ÓÊ측Ũ¸Â¢ø, ¬í¸¡ÃôÀ̾¢¨Â ¬ðº¢ ¦ºöÐ «¾¨É
¬íÌ º¢¨¾òÐ ¿¢üÌõ ¬½ÅÁÄò¨¾ ¬í¸¢ÕóÐ §À¡ìÌŧ¾ ÒÅÉ¡òÐÁ¡ ±ýÈÐ. ¦À¡Õó¾¢Â
Å¢¨É¸¨Çî ¦ºöÐ Á¸¢úžüÌ µ÷ ÒÅÉò¨¾ «ÕÇÄ¢ý þÐ ÒÅÉ¡òÐÅ¡ ±ÉôÀÎõ.
þÉ¢ þùÅ¡Ú þÕó¾§À¡¾¢Öõ Ýú¿¢¨Ä¸ðÌ ²üÀ ¸ÕòÐì¸û «¸ò§¾ ºÉ¢ì¸¡Å¢Êø þ¸ðÌ
¯¸ó¾ , ¾¡ý þôÀ¨¾ «¨¼Å¾üÌ ¯¾×õ Ũ¸Â¢ø «¸ò§¾ ÀÄ Ñ¾¢ôÒ¸û ±Æ¦Å¡ð¼¡Ð ¾ÎòÐ
Òò¾¢Â¢ø ¿¢üÌõ ¬½ÅÁÄò¾¢ý ¬¾¢ì¸ò¨¾ §À¡ìÌŧ¾ ÅýÉ¡òÐÅ¡ ±ÉôÀÎõ. «¸ò§¾
º¡ò¾¢Âí¸Ç¡¸ ÀÄ Ñ¾¢ôÒì¸û ±ÉôÀÎÅÉ, «ì¸Ãí¸û ÀÄ ¾¢ÃñÎ µ÷ ºì¸ÃÁ¡¸ ±Æ¡Å¢Êø
ÓÊ¡¦¾ýÀ¾¢ý, «ì¸Ãí¸Ç¡¸¢Â ÅýÉí¸û þôÀÊ ¦ºÂøÀΞ¢ý «¨Å ÅýÉ¡òÐÅ¡ ±ÉôÀð¼É.
þÉ¢ þùÅ¡Ú Òò¾¢Ôõ ¦ºù§Å ¦¾¡Æ¢üÀ¼, «Îò¾¾¡¸ ¿¢üÀÐ ³õ¦À¡È¢¸¨Ç þÂ츢
¸¡Ï¸í¸¨ÇÔõ ¸¡Õ¸í¸¨ÇÔõ (percepts and concepts) §¾üÚõ ÁÉõ ±ýÛõ «ó¾ì¸Ã½õ
¦ºÂøÀ¼¡ Ũ¸Â¢ø «¾¨É º¢¨¾ìÌõ ¬½ÅÁÄò¾¢ý ¬ðº¢¨Âì ¦¸ÎòРŢ¼Â Ѹ÷ Å¢¼Â
«È¢× §À¡ýÈÅü¨È ¾Õõ ¾¢Èý¸¨Ç Á£ðÀ§¾ À¾¡òÐÅ¡ ±ÉôÀÎõ. À¾í¸Ç¡¸¢Â ¦º¡ü¸Ùõ
«ÅüÈ¢ý
þÄ츽õ À¢¨Æ¡ Ũ¸Â¢ø ¦º¡ü¦È¡¼÷¸¨Ç ¯Õš츢 ¯¨Ã¦ºöÔõ ¾¢È¨É þ츨ĸû
Á£ðÀ¾¢ý þ¨Å À¾¡òÐÅ¡ ±ÉôÀð¼É.
þÉ¢ þùÅ¡Ú º¢ó¾¢òÐ ¾ì¸ Å¢¨É¸Ç ¦ºöÐ ¸üÚ º¢Å»¡Éõ ¦¾Ç¢¾üÌ §ÅñÊ «¨Éò¨¾Ôõ
¦ÀüÈÀ¢ý º¢ò¾î º¢¨¾×¸û Á£ñÎõ ±Æ¡Å¨¸ ¸¡ì¸ ¯¾×õ Áó¾¢Ãì ¸Åºí¸§Ç Áó¾¢Ã¡òÐÅ¡
±ÉôÀÎõ ¸¨Ä¸û ¬Ìõ. þò¾¨¸Â ¸¨Ä¸û Áó¾¢Ã ÅÊÅ¢ø «¸ò§¾ þÕìÌõ ¦¾öÅí¸û Å¢ðÎ
¿£í¸¡Ð ¦¾¡¼÷óÐ ¿¢ýÚ ¿¢ÄÅ¢ «ÕûÀ¡Ä¢òÐì ¦¸¡ñ§¼ þÕìÌÁ¡Ú ¦ºöÂôÀÎõ
¯À¡º¨É¸ÙÁ¡õ.
þùÅ¡Ú ¯À¡º¨É¸¨Ç ¦ºù§Å ¦ºöÐÅó¾¡ø º¢ò¾î º¢¨¾×ìÌ
¸¡Ã½Á¡¸¢Â À¡ºÅ¢¸¡Ãí¸û
¸ÊÂôÀÎõ ±ýÀ¾¢ý, «¾É¢ý "Óɢ ¨ÅòÐô À¡ºí¸û" «¾¡ÅÐ º¢ò¾º¢¨¾Å¢üÌ
²ÐÅ¡¸¢Â¨Å¸¨Ç ±ýÈÐ.
1714
pookamum muttiyum puttiyunj cittiyum
aakamum aaRaaRu tattivattu appaalaam
eekamum nalki yirukkunj sataacivam
aakama vattuvaa vaaRunj civamee
Meaning:
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)
Comments:
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.
12
1715
²ò¾¢É÷ ±ñ½¢Ä¢ §¾Å÷ ±õ ®º¨É
Å¡úò¾¢É÷ Å¡ºô ÀÍó¦¾ýÈø ÅûǦÄýÚ
¬÷ò¾É÷ «ñ¼í ¸¼óÐ «ôÒÈ ¿¢ýÚ
¸¡ò¾Éý ±ýÛí ¸ÕòÐ «È¢Â¡§Ã
¯¨Ã:
Óò¾¢§ÀÚ «Æ¢ì¸ÅøÄ ®º¨É ±ñ½üÈ §¾Å÷¸Ùõ «¾ý¦À¡ÕðÎ
о¢òÐô À¡Ê §À¡üÈ¢ô Ò¸úóÐ ²ò¾¢É÷.¬ýÁ¡ì¸ÙìÌõ §¾Å÷¸ÙìÌõ «¨Éò¨¾Ôõ ¾¡§É ¾ý «ÕðÀñÀ¢ý
ÅÆ¢ ÅüÈ¡Ð ÅÆí¸¢ì¦¸¡ñ§¼ þÕôÀ¾¢ý ¸¡Ã½Á¡¸ þýÀõ ¾ÃÅøÄ Å¡ºô ÀÍó¦¾ýÈø ±ýÚõ ÅûÇø ±ýÚõ
Å¡úòи¢ýÈÉ÷, ÀÃźô ÀðÎ ¬ÊôÀ¡Ê ¬÷ôÀâ츢ýÈÉ÷. ¬Â¢Ûõ, «ñ¼§Á ¾¡É¡ö ¿¢ýÚ þùÅ¡¦ÈøÄ¡õ
«ÕûÀ¡Ä¢ò¾§À¡¾¢Öõ, þó¾ «ñ¼í¸¨Ç ±øÄ¡õ ¸¼óÐ «ôÀ¡ÖìÌ «ôÀ¡ø ¿¢ýÈÅ¡Ú, «¨Å «Æ¢ó¾¡Öõ
¾¡ý «Æ¢Â¡§¾ ¿¢ýÚ, ´Îì¸ôÀ𼨾 «Æ¢Â¡§¾ ¸¡òÐ Á£ñÎõ ¯üÀŢ츢ýÈÅÛõ ±ý ®º§É ±ýÀ¨¾ þó¾
§¾Å÷¸Ùõ «È¢Â¡¾¢Õ츢ýÈ¡÷¸§Ç, ±ý ¦ºöÅÐ?
1715
eettinar eNNili teevar em iisanai
vaazttinar vaasap pasuntenRal vaLLalenRu
aarttanar aNdaG kadantu appuRa ninRu
kaattanan ennuG karuttu aRiyaaree
Meaning:
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.
Comments:
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
13
1716
´ñͼ§Ã¡ý «Âý Á¡ø À¢Ãº¡À¾¢
´ñÍ¼Ã¡É þÃÅ¢§Â¡Î þó¾¢Ãý
¸ñͼá¸¢ì ¸Äó¦¾íÌó §¾Å÷¸û
¾ñ ͼáö ±íÌõ ¾üÀÃÁ¡§Á
¯¨Ã:
Å¢ñÏĸò §¾Å÷¸Ç¡¸ Å¢Çí¸¢ þÕ¨Çì ¸ÊóÐ ¦¾ûǢ ´Ç¢Â¢¨É
ÅÇ÷ìÌõ «ìÉ¢ «Âý Á¡ø À¢Ãº¡À¾¢ §À¡ýÈ ¦¾öÅí¸§Ç¡Î «¸òÐõ ÒÈòÐõ Å¢ÇíÌõ Ýâ ºó¾¢Ãý
þó¾¢Ãý §À¡ýÈ ¦¾öÅí¸Ùõ ¾¡É¡ö ¸ÄóÐ §ÅÈüÚ«¨Å§Âò ¾¡É¡ö ¿¢ýÚ «Å÷¸ÇÐ ¸ñ½¢ý ¸ñ½¡ö
¿¢ü¸¢ýÈÅý «ñ¼Ä¢í¸ ÅÊÅ¢ø ¯Ä¦¸íÌõ ¿øÄÐ ¦ºöÔõ »¡É¦Å¡Ç¢Â¡ö ¾¢¸ú¸¢ýÈÅý, ¾üÀÃÁ¡¸¢Â
Àú¢Å§É ¾¡ý.
1716
oNcudaroon ayan maal pirasaapati
oNsudaraana iraviyoodu intiran
kaNcudaraakik kalanteGkun teevarkaL
taN cudaraay eGkum taRparamaamee
Meaning:
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.
Comments:
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.
14
1717
¾¡ÀÃòÐû ¿¢ýÚ «ÕÇ ÅøÄ¡ý º¢Åý
Á¡ÀÃòÐ ¯ñ¨Á ÅÆ¢ÀÎÅ¡÷ þø¨Ä
Á¡ÀÃòÐ ¯ñ¨Á ÅÆ¢ÀÎ Å¡Ç÷ìÌõ
âŸòÐû ¿¢ýÈ ¦À¡ü¦¸¡Ê ¡̧Á
¯¨Ã:
±íÌõ ÀÃóÐõ ŢâóÐõ Ţ¡À¢òÐûÇ Àø¡ÂÁ¡¸¢Â
¾¡ÀÃòÐû ¾¡Ûõ Ţ¡À¢òÐ ¿¢ýÚ «ÕÇÅøÄ¡ý ¾üÀÃÉ¡¸¢Â º¢Åý. þùÅ¡Ú«ñ¼Ä¢í¸Á¡¸ ¿¢ü¸¢ýÈþ¨ÈÅÉÐ
Á¡ÀÃòÐ ¯ñ¨Á¨Â À¢¨Æ¡Р«È¢óÐ §ÁÄ¢üÌ §ÁÄ¡¸ ¿¢ü¸¢ýÈ «Å¨É «ùÅÊÅ¢ø ÅÆ¢ÀÎÅ¡÷ Á¢¸
«Ã¢¾¡¸§Å þÕ츢ýÈÉ÷. þÉ¢ þôÀÊ «Ã¢¾¡¸§Å «¨ÁÂìÜÊ þò¾¨¸Â¡÷ «ñ¼Ä¢í¸Á¡¸ þ¨ÈŨÉ
ÅÆ¢Àð¼¡Öõ, «Å÷¸ðÌ §Áü¦¸¡ñÎ º¢Å»¡Éõ «ÕÇÅРŢóЧšΠº¨ÁóЫñ¼Ä¢í¸ò¾¢ý À£¼Á¡¸ ¾¡Á¨Ã
ÅÊÅ¢ø ¿¢üÌõ ¦À¡ü¦¸¡Ê¡¸¢Â «õ¨Á§Â¡Ìõ.
1717
taaparattuL ninRu aruLa vallaan civan
maaparattu uNmai vazipaaduvaar illai
maaparattu uNmai vazipadu vaaLarkkum
puuvakattuL ninRa poRkodi yaakumee
Meaning:
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.
Comments:
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.
15
1718
à ŢÁ¡ÉÓõ àÄÁ ¾¡ÌÁ¡ø
¬Â º¾¡º¢Åõ ¬Ì¿ü ÝìÌÁõ
¬Â ÀÄ¢À£¼õ Àò¾¢Ã Ä¢í¸Á¡õ
¬Â «ÃÉ¢¨Ä ¬öóЦ¸¡û Å¡÷¸ð§¸
¯¨Ã:
þ¨ÈÅý º¾¡º¢Å ã÷ò¾¢Â¡¸ «ñ¼ºÃ¡ºÃ¦ÁøÄ¡õ
Ţ¡À¢ò¾¢ÕìÌõ «ñ¼Ä¢í¸Á¡¸ þÕìÌõ§À¡Ð ±Ç¢¾¢ø ¸¡½Å¡Ã¡ ÝìÌÁÅÊÅ¡¸ þÕìÌõ «§¾¦À¡ØÐ,
¸¡½ÅÕõ ÅÊÅ¢ø µ÷ º¢Å¡ÄÂÁ¡¸×õ àÄ ÅÊÅ¢ø ±Øó¾ÕÙ¸¢ýÈ¡ý. «Ð¦À¡ØÐ «ì§¸¡Â¢Ä¢ý Å¢Á¡É§Á
þ¨ÈÅÉÐ àÄÅÊÅ¡¸ º¢ÈôÒüÚ ¿¢ü¸, ¸ÕŨÈìÌ ±¾¢§Ã ¯ûÇ ÀÄ¢À£¼õ ¬ýÁ¡ì¸û ¾õ ¯ûÇò¨¾ ÓüÈ¢Öõ
ŢâòÐì ¸¡ðÊ «í§¸ ¯ûÇ «Øì̸¨Ç ÀĢ¢ξüÌâÂÀò¾¢ÃÄ¢í¸Á¡Ìõ. þùÅ¡Ú þ¨ÈÅý ¾¡§É
¾¢Õ째¡Â¢ø ÅÊÅ¢ø ±ØóÐûǨ¾ «¾¨É þ¸Æ¡Ð «¾ý ÑðÀí¸¨Ç ¬öÅ÷ ¸ñÎ ¦¾Ç¢Å÷.
Àò¾¢Ãõ: þ¨Ä «øÄÐ ÁÄâ¾ú
1718.
tuuya vimaanamum tuulama taakumaal
aaya sataacivam aakunaR cuukkumam
aaya palipiidam pattir alingkamaam
aaya aranilai aayntukoL vaarkadkee
Meaning:
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.
Comments:
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.
16
1722
(À¡¼ø¸û 1719, 1720, 1721 ¬¸¢Â¨Å þ¨¼î ¦ºÕ¸ø¸Ç¡¸ò
§¾¡ýÚ¸¢ýÈÉ. «¾¢Öõ ÌÈ¢ôÀ¡¸ º¢ÅÄ¢í¸ ÅÆ¢À¡ðÊø Å÷½¡ŠÃÁ À¡ÌÀ¡ð¨¼ì ¦¸¡ñÎ ÅÕÅÐ (À¡¼õ
1721) ¿¢îºÂÁ¡¸ ¾¢ÕãÄḠþÕì¸ÓÊ¡Ð. ¬¸§Å «¨Å Å¢¼ôÀðÎûÇÉ)
«Ð×½÷󧾡ý ´Õ ¾ý¨Á¨Â ¿¡Ê
±Ð׽á Ũ¸ ¿¢ýÈÉý ®ºý
ÒÐ×½÷Å¡É ÒÅÉí¸û ±ðÎõ
þÐ ¯½÷óÐ ±ýÛ¼ø §¸¡Â¢ø ¦¸¡ñ¼¡§É
¯¨Ã:
º¢ÅÄ¢í¸ ÅÊÅòÐ þ¨ÈŨÉ, «Åý «ñ¼Ä¢í¸Á¡¸ ºÃ¡ºÃõ
ÓØÐõ ¿¡¾Å¢óÐ ¦º¡ÕÀÁ¡¸ þÃñ¼Èì ¸ÄóÐ ¿¢üÀ¨¾ ¯½÷ÀÅý, ±øġŨ¸ô §À¾í¸Ùõ ¸¼óÐ þ¨ÈÅý
´ý§È ±ýÛõ «òÐÅ¢¾ ¯½÷Å¢ø ¾¨ÄôÀÎÁ¡ ¿¡Ê ¿¢üÀý.«ò¾¨¸Â¡÷«¸òÐ ®ºý ¦ÅÇ¢ôÀðÎ «ÕÇ¢,
¾ý¨Éò ¾Å¢Ã §ÅÚ Â¡Ðõ «ó¾ ¬ýÁ¡ ¯½Ã¡Å¨¸ ¬ð¦¸¡ûÅý. «Ð¦À¡ØÐ þÐŨà ¦ÅÇ¢ôÀ¼¡¾
»¡Éò¦¾Ç¢×¸Ç¡¸, ÒÅÉí¸û ±ðÎõ §¾¡ýÈ, «ùÅ¡Ú ¯½Õõ ¬ýÁ¡Å¢ý Íò¾ò¨¾ ¯½÷óÐ , ¯ûÇò¾¢øø Á¡ò¾¢Ãõ
þÕôÀÐ §À¡ì¸¢, ÓШÁ¢ý ÍÅθ¨Ç§¿¡ö¦¿¡Ê¸û ¾Õõ «Øì̸¨Ç ±øÄ¡õ §À¡ì¸ò¾Õõ Ũ¸Â¢ø ¯¼¨Äò
¾É¾¡ì¸¢ «¾¨Éì §¸¡Â¢ø ¬ìÌÅ¡ý.
1722
( 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
Meaning:
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.
Comments:
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.
¯¼õ§À¡÷ ¬ÄÂõ
«ýÀ÷¸§Ç,
ƒ¢. ÅþáºÉ¡÷ À¾¢ôÀ¢ø ÅÕõ ¾¢ÕÁó¾¢Ãô À¡¼ø 1722
¾É¢î º¢ÈôÒ¨¼Â¾¡¸ò ¾¢¸Æ, ¬í¸¢Äò¾¢ø ±Ø¾¢Â Å¢Çì¸ò¾¢ý ¯ð¦À¡Õ¨Ç ¾Á¢Æ¢Öõ ¾Ã ±ñ½¢
þì¸ðΨÃ.
1722
(À¡¼ø¸û 1719, 1720, 1721 ¬¸¢Â¨Å þ¨¼î ¦ºÕ¸ø¸Ç¡¸ò
§¾¡ýÚ¸¢ýÈÉ. «¾¢Öõ ÌÈ¢ôÀ¡¸ º¢ÅÄ¢í¸ ÅÆ¢À¡ðÊø Å÷½¡ŠÃÁ À¡ÌÀ¡ð¨¼ì ¦¸¡ñÎ ÅÕÅÐ (À¡¼
1721) ¿¢îºÂÁ¡¸ ¾¢ÕãÄḠþÕì¸ÓÊ¡Ð. ¬¸§Å «¨Å Å¢¼ôÀðÎûÇÉ)
«Ð×½÷󧾡ý ´Õ ¾ý¨Á¨Â ¿¡Ê
±Ð׽á Ũ¸ ¿¢ýÈÉý ®ºý
ÒÐ×½÷Å¡É ÒÅÉí¸û ±ðÎõ
þÐ ¯½÷óÐ ±ýÛ¼ø §¸¡Â¢ø ¦¸¡ñ¼¡§É
¯¨Ã:
º¢ÅÄ¢í¸ ÅÊÅòÐ þ¨ÈŨÉ, «Åý «ñ¼Ä¢í¸Á¡¸ ºÃ¡ºÃõ ÓØÐõ
¿¡¾Å¢óÐ ¦º¡ÕÀÁ¡¸ þÃñ¼Èì ¸ÄóÐ ¿¢üÀ¨¾ ¯½÷ÀÅý, ±øġŨ¸ô §À¾í¸Ùõ ¸¼óÐ þ¨ÈÅý ´ý§È
±ýÛõ «òÐÅ¢¾ ¯½÷Å¢ø ¾¨ÄôÀÎÁ¡ ¿¡Ê ¿¢üÀý.«ò¾¨¸Â¡÷«¸òÐ ®ºý ¦ÅÇ¢ôÀðÎ «ÕÇ¢, ¾ý¨Éò
¾Å¢Ã §ÅÚ Â¡Ðõ «ó¾ ¬ýÁ¡ ¯½Ã¡Å¨¸ ¬ð¦¸¡ûÅý. «Ð¦À¡ØÐ þÐŨà ¦ÅÇ¢ôÀ¼¡¾ »¡Éò¦¾Ç¢×¸Ç¡¸,
ÒÅÉí¸û ±ðÎõ §¾¡ýÈ, «ùÅ¡Ú ¯½Õõ ¬ýÁ¡Å¢ý Íò¾ò¨¾ ¯½÷óÐ , ¯ûÇò¾¢øø Á¡ò¾¢Ãõ þÕôÀÐ
§À¡ì¸¢, ÓШÁ¢ý ÍÅθ¨Ç§¿¡ö¦¿¡Ê¸û ¾Õõ «Øì̸¨Ç ±øÄ¡õ §À¡ì¸ò¾Õõ Ũ¸Â¢ø ¯¼¨Äò
¾É¾¡ì¸¢ «¾¨Éì §¸¡Â¢ø ¬ìÌÅ¡ý.
Å¢Çì¸×¨Ã:
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þ¾ý ÑðÀó¾¡ý ±ýÉ?
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§ÁÖõ ¡¸ò¨¾ «ÊôÀ¨¼Â¡¸ì ¦¸¡ñ¼ §Å¾ ºÁÂÓõ, «ÃºôҧḢ¾ Áì¸Ù측¸ ÁðÊÖõ §¸¡Â¢ø
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þÕó¾É.
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¿øľ¡¸§Å þÕìÌõ, ¦ºÂôÀÎõ «¨ÉòÐõ Òñ½¢Â Å¢¨É¸Ç¡¸§Å þÕìÌõ.
þÐ þɢР¦¾¡¼Ã§Å «Îò¾ÅÕõ ÀìÌÅÁ¡¸, þ¨ÈÅý °ý
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þó¾ô À¡¼Ä¢ø ¾¢ÕãÄ÷¦ÁöÅÆ¢ À¸Õ¸¢ýÈ¡÷.
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¸¢¼ì¸,±øÄ¡ ÒÅÉí¸Ùõ ¸ÃôÒ Â¡ÐÁ¢øÄ¡ ¦¾ûÇÈ¢×ô ¦À¡ÕÇ¡¸ ¦ÅÇ¢ôÀÎõ. þùÅ¡È¡É ¿¢¨Ä¢ø¾¡ý
þó¾ °ý ¯¼õÒõ º¢Åý Ţ¡À¢òÐ þÕìÌõ þ¼Á¡¸ ¯½ÃôÀ¼, «íÌ ¯ûÇ ¬½ÅÁÄõ §À¡ýÈ ¸ºÎ¸Ùõ ¿£ì¸ôÀ¼,
¯¼õÒõ þùŨ¸Â¢ø Íò¾Á¡¸ , þ¨ÈÅÛõ ¬íÌ ¾¡§É À¢Ã¾¢ð¨¼Â¡¸¢, þó¾ °ý ¯¼õÀ¢¨ÉÔõ ¦¾öÅõ
¯¨È¸¢ýÈ §¸¡Â¢ø ¬ì̸¢ýÈ¡ý.
°ý ¯¼õÒ µ÷ ¬ÄÂÁ¡¸¢Âô À¢ý, «íÌ ¾£Â ºò¾¢¸û,´Ç¢
¸ñ¼ þÕû§À¡Ä, ¦Å¢ø ¸ñ¼ ÀÉ¢§À¡Ä «¸ýÚ §À¡öÅ¢Îõ. Áýõ Áý¡Åò¨¾¸û §À¡ýÈÅü¨Èò ¾ÕÅÉ
þó¾ ¬½ÅÁĦ¾¡¼ì§¸¡Î ÅÕõ ¾£Â ºì¾¢¸§Ç. «¨Å þùÅ¡Ú ¯¼õÀ¢Ä¢ÕóÐ «¸üÈÀ¼,ÜüÚÅÛõ
«ñ¼¦Å¡ð¼¡Ð àÃÁ¡ì¸ôÀθ¢ýÈ¡ý.þùÅ¡Ú ¯¼ø ÅÃò §¾¸Á¡¸¢¼ Å¢¼, ¬ÔÙõ ¿£ñÎ âýÁ¡¸¢ýÈÐ!
17
1723
«¸Ä¢¼Á¡ö «È¢Â¡Áø «¼íÌõ
¯¸Ä¢¼Á¡ö ¿¢ýÈ °ÉòÐû§Ç
À¸Ä¢¼Á¡ ÓÉõ À¡Å Å¢¿¡ºý
ҸĢ¼Á¡ö ¿¢ýÈ Òñ½¢Âý ¾¡§É
¯¨Ã:
«¸Ä¢¼¦ÁíÌõ ¿£ì¸ÁÈ ¿¢ü¸¢ýÈ ¦À¡ÕÇ¡ö ÀÃÅ¢ Å¢ÃÅ¢
þÕó¾¡Öõ, ¾¢§Ã¡¸ò¾¢ý ¸¡Ã½Á¡¸ ¬ýÁ¡ì¸û ¾õ¨Á «È¢Â¡§¾ «¼íÌÅý þ¨ÈÅý. ¾¡ý ¦ÅÇ¢ôÀθ¢ýÈ
¯¸ø þ¼Á¡ö ¿¢ü¸¢nÈ þó¾ °ý ¯¼õÀ¢ø Á¨ÈóÐ ¿¢ýÈÅ¡§È §Á¡Éò¾¢ý º¢Å»¡Éò ¦¾Ç¢Å¢¨É
°ðÊÂÅ¡Ú ¬ýÁ¡Å¢ý À¡Åí¸¨ÇÔõÀ¡Åî º¢ó¾¨É¸¨ÇÔõ§À¡ìÌõ Ũ¸Â¢ø Íò¾Á¡ìÌÅý þ¨ÈÅý. þ¾É¡ø
±øÄ¡ ¬ýÁ¡ì¸ÙìÌõ ¾¢Õ¦ÅøÄ¡õ ¿¢¨Èó¾ ҸĢ¼Á¡ö ¿¢ü¸¢ýÈ Òñ½¢ÂÛõ «Å§É ¡¸¢ýÈ¡ý.
ÓÉõ: ÓýÉõ, ¦ÁªÉõ;¯¸ø þ¼õ: ¦ÅÇ¢ôÀðÎ ¾¨É ¯ûǾ¡ì
¸¡ðÎõ þ¼õ. À¸ø þ¼õ : º¢Å»¡Éò ¦¾Ç¢× ¯¾¢ìÌõ þ¼õ.
1723
akalidamaay aRiyaamal adaGkum
ukalidamaay ninRa uunattuLLee
pakalidamaay munam paava vinaasan
pukalidaamaay ninRa puNNiyan aanee
Meaning:
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.
Comments:
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.
18
1724
§À¡Ð ҨɸÆø âÁ¢Â¾¡ÅÐ
Á¡Ð Ò¨ÉÓÊ Å¡É¸Á¡ÅÐ
¿£¾¢Ôû ®ºý ¯¼ø Å¢ÍõÀ¡ö ¿¢üÌõ
¬¾¢ÔÈ ¿¢ýÈÐ «ôÀ⺡§Á
¯¨Ã:
«ñ¼Ä¢í¸Á¡ö ¿¢ü¸¢ýÈ þ¨ÈÅÉÐ ¾¡Á¨Ã§À¡ýÈ ÁÄ÷
À¡¾í¸§Ç Áñ½¡ø þÂýÈ þôâÁ¢Â¾¡Ìõ.¬¸¡Â ¸í¨¸¨Â Ò¨Éó¾¢ÕìÌõ §¸º§Á þó¾ ÀÃóРŢâóÐ
±øÄ¡ÅüÈ¢üÌõ ¬¾¡Ãò ¾ÄÁ¡¸ ¿¢üÌõ Å¢ñ½¡Ìõ. ±øÄ¡ þ¼ò¾¢Öõ «È¦¿È¢ ÅØÅ¡Ð §À¡ìÌÁ¢ÂøÀ¢¨É
¿¢ÚòÐõ ¾¢Õ§ÁÉ¢§Â Àø¡ÂÁ¡Ìõ. þùÅ¡Ú ±øÄ¡ÅüÈ¢Ìõ ¬¾¢Â¡¸ ¬¸§Å ¬¾¢À¸Å¡É¡¸ þ¨ÈŧÉ
«ñ¼Ä¢í¸¦º¡ÕÀ¢Â¡¸ ¿¢ü¸×õ ¦ºö¸¢ýÈ¡ý.
1725
¾¨ÃÔüÈ ºò¾¢ ¾É¢Ä¢í¸õ Å¢ñ½¡ó
¾¢¨Ã¦À¡Õ ¿£ÃÐ ÁïºÉ º¡¨Ä
ŨþÅú ÁïÍ¿£÷ Å¡ÛÎ Á¡¨Ä
¸¨ÃÂüÈ ¿ó¾¢ìÌ «¨ÄÔó ¾¢ì¸¡§Á
¯¨Ã:
«ñ¼Ä¢í¸ ¦º¡åÀ¢Â¡ö ¿¢üÌõ þ¨ÈÅý Áñ ¿¢¨Ãó¾ò
¾¨Ã¡¸ÅʦÅÎò¾¢ÕìÌõ ºò¾¢Â¢ý §Á¦ÄØ ¾É¢Ä¢í¸õ Å¢ñ½¡Ìõ. «ó¾ «ñ¼Ä¢í¸ò¾¢üÌõ ÁïºÉ
º¡¨Ä¡¸ «¨ÁÅÐ ¾¢¨Ã¸û ±ØóÐ ¦À¡Õ¸¢ýȸ¼Ä¡Ìõ. ¯Â÷ó¾ º¢¸Ãí¸Ç¢§Ä ¸Õ§Á¸í¸û ¦À¡Ä¢¸¢ýÈ àÂ
¿£÷ šɢĢÕóÐ ¾¡§É ±Ø¸¢ýÈ Å¢ñÁ£ý¸Ç¡ø ¬¸¢ýÈ ÁÄ÷Á¡¨Ä §À¡ýȾ¡Ìõ. ±ùÅ¢¾ ÌüÈÓõ þøÄ¡¾
¿ó¾¢¦Âõ ¦ÀÕÁ¡ÛìÌ, ¯Ä¦¸í¸¢Öõ ¸¡½ÅÕõ «¨º×¸Ç¡¸¢Â «¨Ä¸û ±ýÀÉ,±ñ ¾¢ì̸ǡ¸ «¨ÁÔõ
1724:
pootu punaikazal puumiya taavatu
maatu punaimudi vaanaka maavatu
niitiyuL iisan udal vicumpaay niRkum
aatiyuRa ninRatu apparisaamee
Meaning:
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
1725:
taraiyuRRa satti taniliGkam viNNaan
tiraiporu niiratu manjsana saalai
varaitavaz manjsuniir vaanudu maalai
karaiyaRRa nantikkku alaiyun tikkaamee
Meaning:
The sky above remains the LiGkam for ¦¾ 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.
Comments:
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.
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