Tirumular on SivaliGkam ( 1730 - 1752)






4. Cataaciva LiGkam Ģ






š ɢ Ģ ȡ ǧ Ũ ž Ģ Ţ ̸ȡ . ġ 츢, ̾ Ӿ ӾĢ ɢ Ţ . â 󾢨 ؾ 𧼡 վ .


Having explained the genesis of the creatures both bodily and mental in terms of PiNdaliGkam that forms the basis of it, now Tirumular ventures to explain the genesis of the form and structure of the cosmos itself whose basis is taken to be another form of LiGkam viz. the Cataaciva LiGkam. It should be noted that it is here that the archetypal form of Cataaciva is being mentioned for the first time in Tamil literature. Perhaps it is also connected with the ecological thinking of Tolkaappiyar where he analyzes human behavior in terms on the inner ecologies, the FIVE or SEVEN TiNais.




Ӹ *¢



* :




Ũ¢ ʧ¡ ɢ, ĸ š. Ҹ Ţâ 츢 , ġ Ţ š. ġ ¡šȢ ž Ӹǡ. ɡ ո ը¢ Ǣ Ȣ ȡ . Ȧġ Ţ Ţ, 򾢨 ¡ɢ .




kuudiya paatam iraNdum padimisai

paadiya kai iraNdeddup parantezun

teedu muka aintu * ceGkaiyin muuvaintu

naadunj cataaciava nallolI muttee!


* variant: ceGkaN





BEING as SivaliGkam assumes the form of Cataaciva LiGkam to serve as the basis of the whole of the Cosmos and discloses Himself in such form to instruct the creatures of this. On the firm grounds formed of the Earth rests his Feet while His ten hands praised by all, is the vast space that has expanded into all directions. All dynamics of the physical objects and psychodynamics of the creatures are created by His five faces. The Grace that permeates all is shown by the fifteen red-colored eyes. So we should aspire towards being with this Cataaciva of the hue of the faultless pearls.




Saivism shares with VaishNavism the Organismic way of looking and understanding this vast cosmos. While right from ancient days, in fact from the Sumerian days itself, the VaishNavas viewed the cosmos as Purusha with a thousand heads and so forth or VishNu where He shows only part of Himself as the vast cosmos, the Saivites convey a similar understanding but in terms of the FIVE faced Cataaciva and for some good reasons.


While the Feet resting on the Ground discloses His presence in the form of Play observable in world events, the notion of FIVE FACES seems to communicate an understanding of the psychodynamics, the formation of consciousness by forces that are instinctual in nature and hence already there and which assail the creatures from the depths determining effectively their behavior.


The Five faces are : cattiyoocaatam, vaamateevam, akooram, tatpuRudam and iicaanam. Here the Cattiyoocaatam implants the desires for seeking TRUTH and discarding all that are untruths (sattiyam: truth, that which lasts) Vaamateevam is that which underlies the sexual desires and the seeking out members of the opposite sex and thereby attain a neutrality, the androgynous form and thereby overcome or neutralize also sexual desires. The akooram is that which creates pressures from within or desires from within to humanize oneself and with that purify oneself from all the bestial and animalistic tendencies (kooram: cruel akooram: not cruel). The tatpurudam is that which drives towards individualize and thus extricate oneself from all the social nexus into which one is caught and become autonomous and independent. The iicaanam is that which pressures one to seek out Moksa and become a mumuksu, one who desires only Moksa and nothing else and free oneself from phenomenal circulation.


Now it is also significant that each face is said to have THREE eyes and in the color RED (ceGkaN). This color, also the color of the eyes of Tirumaal, indicates PURE LOVE, the aruL of BEING and which goes to show that BEING assumes the form of Cataaciva just out of PURE LOVE for the creatures who remain thrown into the Darkness and for no other reason except to free them from that darkness. BEING being prefect gains NOTHING by this all, it is all for the purpose of redeeming the souls.









ž ģ







ئ 츢 Ǣ, Ӿ 츢 , ġ 츢ȡ. ġ Ӹǡ ġ ǡ ÿ Ţ 츢. ŢЦš ȡ á쾢¡, ÿм ȡ ɡ , Ч ̾¡ .





veetaa nedumaal uruttiran meeliisan

miitaana aimmukan vintuvum naatamam

aataara sattiyam antac civanodunj

saataa raNamaakunj sataasivan taanee!




The root archetypes in terms of which BEING presents Himself, are hierarchically organized with Brahma VishNu Rudra at one level and with Isan immediately above them. Above Isan stands the five-faced Sataasivam and above whom we have Siva Tatvas Parabindu and Paranatam. The Pure BEING one-with Parabindu stands as ParaSakti, one-with Paranatam as Sivan. But it is generally known that all these archetypes collectively constitute what Sataasivam is.




Saivism (along with VaishNavism Saktaism etc) are perhaps the only religions in the world which keep to worshipping the deities and which are presentational forms of BEING. Most of the world religions have become forgetful of the deities and have taken to worshipping chosen scriptures and saints and which are only secondary. Hence not only we have temple worship as an important element of religious life but also deep appreciation of the PuraNas and which disclose metaphysical truths of some kind or other, truths that are beyond the reach of the rational mind. The Unconscious Depths where stay these archetypes is NOT something feared by the Saivites but rather something explored and understood.


Thus we have here a plunge into the depths, into the celestial realms where the root archetypes are not only identified but also understood as to how they stand in relation to each other. It is NOT the crude polytheism but rather a very sophisticated one-many-theism, the SAME and ONE BEING presenting Himself in a variety of archetypal forms or muurttams and in which a hierarchical organization can also be seen.


BEING, known simply as Sataasivam when He wills to present Himself, presents first as the Woman ParaSakti, the Causal Energy of all by conjoining with the Parabindu and as the Pure Sivan by conjoining with the Paranatam. Since it is the union of Parabindu and Paranatam that is SivaliGkam, it follows that Satasivas highest form is SivaliGkam as such.


Form this emerges the form of Isan or Mahesan, the Great Lord and who grants iicattuvam, the Power to arise above all and stand out as supreme demanding abeyance by virtue of the divine qualities one shines with. Maheswari, the Female shape of this grants vacittuvam, the capacity to attract all unto oneself and be in deep love.


Under the immediate management of these forms of BEING remain the trimurties Brahma VishNu and Rudra, the archetypes of production, retention and destruction, the primordial Universal Praxis of BEING.


We should note that while the Saivites understand the archetypes in this way the VaishNavas would see MahaVishNu as equivalent to Sataasivam though normally they do NOT acknowledge Paranatam and Parabindu and hence SivaliGkam as such in their metaphysical thinking.





25 : The SUN of Civanjaanam




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ĸ Ţâ, ġŢ ĸ Ǽ츢 Ţ, þ, Ţ, , ¡ ĸ . Ȣ Ż â 츨ĸǢ ħ , ɸ ġ ¢ Ȩ, š ġ Ţâ.




aakinRa sattiyin uLLee kalainilai

aakinRa sattiyin uLLee katir eza

aakinRa sattiyin uLLee amarntapin

aakinRa sattiyam atticai pattee




When the Power (Satti) within Cataaciva, the shape BEING assumes to bring into presence the whole of the universe, all the pedagogic processes of Nivritti, Piratiddal, Vittai, Saanti and Saantiyaatiitai become available as its differentiations. Now within this arises the Civasuuriyan, the Sun of the Deepest Metaphysical Illuminations, the Civanjaanan and the rays of light that carries this along with it, spread all over and in all the ten directions so that it becomes available for all.




Tirumular is trying to grasp an empirical fact viz. the deepest metaphysical illumination, the Civanjanam is available for all including the celestial beings, the amarar, the deathless spirits hanging in space as mantra-bodies. The question he appears to raise is : How does this become available for the humble creatures with a miniscule of a physical body and equipped only a brain that is so limited in its capacities?


He notes that this radiance become available likes rays of light that is also put elsewhere as Muruka Himself, He who is born from the intense heat that develops on the forehead of Siva when he gazes at the lovely Uma with intense desire to unite with her ( as said in the Kanta puraaNam). Here the Satti stands as the various pedagogic processes as above which is the Saivite way of understanding and classifying all the arts and sciences. The Nivritti is cleansing or removing and which brings occasions for the Piratiddai, the installment. It is this installment, which affords the birth of new consciousness and understanding, the Vittai. The attainment of metaphysical illuminations allows the enjoyment of spiritual contentment of a sort, the saanti. However when this leads to an understanding of BEING and hence being one-with BEING Himself, we have saantiyaatiitai, a transcendence even above the psychological peace of mind. There is a deep soul-satisfaction only when the anma attains being one-with BEING Himself and the arts and sciences and the metapahysical illuminations they afford is only for this primordial purpose.


Now when the Sun underlying of these pedagogic processes become one with them, then they become spread out like rays of light and hence made also available for whoever succeeds in activating the presence of this inner sun in their mind and though these pedagogic processes.






26 : The Metaphysical Systems and SivaLiGkam






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ɡ ¡ Ȣ ġ 󾸡 Ƣ즸 쾢¢ ý ظ æǢ¢ ž ¡ ž Ȣ ǡ Ţ ǡ Ţ¡ý 󧾡 . 򧾡 ¢ Ƣʨ â â ¡ . ɢ ǡ ġ Ǣ Ҹ Ȣ .




attisaik kuLLee amarntana aaRaGkam

attisaik kuLLee amarntana naalveetam

attisaik kuLLee amarnta sariyaoodu

attisaik kuLLee amarnta samayamee




In the Cosmic Space of ten directions created by Sakti, the ENERGY of BEING violating the Dark Power that disallows the presence of anything, stands the Vedic Way with its four Vedas of Rig Yajur Sama and Atharva and its six component arts of Cidsai, kaRpam, Viyaakaranam, Santoobicitam, Cotidam and so forth. In the same Space also arise the Temple-centered Aakaamiyam with its Sariyai Kriyai Yogam and Njaanam. Thus within such a Space arise all metaphysical systems (all religions) and as the blessings of BEING as Cataaciva




We must recall that Cataaciva is actually the SivaliGkam as the Icon underlying the cultural world as a whole and in which there are already processes that will lead all creatures towards Moksa, attributed here to the face of Iicaanam of Cataaciva. This implies that at the bottom most level of all cultural processes exist the metaphysical or the religious for it is only these processes that can lead to the enjoyment of Moksa by enjoying first the Civanjanam.


Metaphysical life cannot be denied and if at all it is because of some kind of metaphysical blindness.


Tirumular identifies the Vedic and Agamic traditions as ultimately related to these fundamental cultural processes already there in the world as the fabric of the universal. Thus whatever become manifest as Vedic and Agamic are NOT the creations of the humble man but by BEING Himself and as objective realities there in the world just as the moons suns and stars in the sky. In becoming religious, what man has done is to RECOGNISE the presence of these elements as already there and incorporate the insights into them as Vedas and Agamas and the various arts and sciences that come along with them.


In this I believe that historically speaking the temple centered Agamism is earlier as it is found even at the most primitive levels of mankind. Even now people who are still tribal and savages with only the rudiments of culture are known to worship something or other and especially the natural elements isolated almost as temples. The dance and music, the primitive Sariyai and Kriyai constitute the component processes mixed with magic and so forth


From such primitive beginnings must have emerged the Vedic with its sophisticated studies of grammar astronomy prosodies and so forth. Paralleling this is the development of Kriyai from Sariyai, Yogam from Kriyai and Njanam from the Yogam and so forth with Mantrayana constituting the most sophisticated theoretical understanding of it all.


For Tirumular all these primitive and sophisticated developments of human spirituality are ultimately the Blessings of Cataaciva, BEING with the WILL to be the world and the cultural dynamics with His five faces.




27 : The Inner Astronomy and SivaLiGkam









*. Variant reading:




Ģ Ŧ , 츨 ĸ Ţǡ. Ȣ Ӿ â â¡ Ȣ 򨾸 ȡ ¢ Ӹ Ƣ  š, ռ, , 򾢧¡, Ũ¡ â 򾡸 . Ȣ ø âɡ â ɢ ĸǡ Ţ¡ . Ţ áɡ ɡ ĸǡ â á . š 򨾸ǡ ɢ â ĸǡ, ɡ ĸǡ Ţ¡ 򾢧 ¡.




camaiyat tezunta avattaikaL iir aintu uLa

camayat tezunta iraaci iir aaRum

camayat tezunta *catir aaRu edduLa

camayat tezunta cataacivan taanee





BEING has taken the shape of Cataaciva and established the elements that form the basis of metaphysical life. Here over and above the cognition related Caakkiram (wakeful awareness) Coppanam (dream awareness) Cuzutti (mythical awareness) Turiam (transcendental awareness) and Turiyaatiitam (the absolutely Pure Consciousness), there are the five desire-related vaamattuvam (desiring this and that), akkorattuvam (desiring nonviolence) sattyosaatattuvam (desiring only truth), tatpurdattuvam (desiring self-understanding) and iicaanam (desiring Moksa) and which dividing itself into param (noumenal) aparam (phenomenal) become altogether ten states of instinctual being. These are created by the Natam that emerges as the inner SUN of 12 divisions and Bindu that emerges as the inner MOON with 16 subdivisions. All these are in fact Cataaciva and all in order to establish the metaphysical experiences of mankind.




There is a distinction made by Saivites between Cotidam or astronomical/astrological studies and Ut kiraka maarkkam, the science of Inner Astronomy. Tirumular is addressing the question of this Inner Astronomy here that is more relevant to the study of metaphysics and how the different state of consciousness are established by Cataaciva. It is noted that it is Natam that emerges as this Inner Sun and illuminate the mind in 12 divisions also called Iraaci MaNdalam, a configuration of the inner stars and which are variant appearances of Natam. Similarly the Bindu appears as the Inner Moon but in 16 divisions contributing to the psychodynamics of individuals.


These kalais or elemental basis of the arts and sciences configure various states of consciousness called here avattai. However it is clear what are meant are various instinctual pressures created within and because of which there is such a thing as psychodynamics as part of human reality. And these instinctual states different from the Cakkaram Coppanam and so forth, which are also called the avattai, leading to some confusion.


The avattai established by Cataaciva are related to the FIVE faces and hence are the basic instinctual pressures within.


First of all we have Vaamattuvam, that of desiring this and that and which are ultimately related to the sexual (vaamam) desires. When such desires are metaphysical and are desires towards the deities, it becomes param, transcendental but when directly towards physical or social then it is phenomenal, the aparam.


Secondly we have Tatpuradattuvam, desire for self-understanding both as a social being with a psychological essence (aparam) and as metaphysical reality that seeks to understand self as cosmological reality suffering phenomenal circulation etc (param)


Thirdly we have Catiyoocataattuvam, the desire to seek truth in everyday life (aparam) as well as in religious or metaphysical life (param). Cataaciva creates an aversion towards falsities so that all human beings deep within seek out only truth and live by it.


Next we have Akooram, an aversion towards violence and cruelty and in that seek out LOVE COMPASSION and so forth as desirable attributes of self. Violence and cruelty are NOT desired at all by the cultured people and the more cultured one is more Caring and Compassionate one is. Culture humanizes the human be removing the bestial within.


Finally we have the Icaanam, that which establishes the desire for Moksa, or liberation form existential repetition. It remains aparam, worldly when a person seeks out freedom from social conformity and hence going along with the crowd. However when it turns towards seeking Moksa, the desires become desires for being-with BEING and hence seeking out Civanjanam.





28 : The Colors of the Faces of Cataaciva






ʧ Ǣ Ӹ 狀 !




Ӹ ġ . Өȧ Ǣ, , Ȣ â , . 측𺢸 Ƣ ʧ ɡ ӸǢ ¡.


Ȣ : Ӹ , Ӹ ռ, Ӹ , ż Ӹ š, Ӹ 򾢧¡ . šǢ š.





naduvu kizakkut teRku uttara meeRku

naduvu padika naR kuGkum vannam

adaivuLa vanjcananj cevvarattam paal

adiyeeRku aruLiya mukamivai anjcee!




BEING-as-Cataaciva has FIVE faces, the Middle One, the ones on the East, the South and above that the North and finally the one on the West. The colors of these faces are follows in that order: the Middle One, the color of the Pure Crystal, then Red Vermillion, then the intense Black, then the red of Cevvarattam flowers and finally the Pure white of Milk. Thus was disclosed to me the five faces of Cataaciva and their colors.


Notes: The face on top is Icaanam, the one on the East TatpuRudam, the South Akooram, and the North Vaamateevam and on the West Cattiyoocaatam. This is told in the Saiva Agamas.





We have seen that faces of Cataaciva pertain to the different kinds of instinctual forces at work in human beings and which are already there as elements in the cosmos. They belong to the Cultural Ecology that BEING sets up as the Cataaciva LiGkam, the union of Bindu and Natam but now as the basis of the whole of the cosmos.


In this verse Tirumular articulates the metaphysics of COLORS here ascribed to the different faces. The Icaanam has the color of the crystal meaning it has no color of its own. This colorlessness is an indication that this face promotes Moksa, being without any colors and desires.


This implies that to be with a color is to be some kind of instinctual desire. The Red kuGkum, the color of TatpuRudam underlies the desire for self-regeneration and hence species reproduction. TatpuRudam then can mean the desire to dominate the world by the demographic processes.


The intense black, the Magical Black belongs to Akooram, the face that induces Nonviolence, Compassion Love and so forth. The Magical Black acts on people making them unite with LOVE rather than quarrel and thus create discord and tension.


The Fire Red belongs to Vaamateevam and it stands for sexual and related desires. The Kaamam (>vaamam) is frequently noted as the muulaagni, the fire in the Muulam, the groin and which stands for sexual arousal.


The white color belongs to Cattiyoocaatam, the face that established the desire for TRUTH and the avoidance of falsities. The white stands for purity and objectivity, the seeing without any prejudices.




29 : The Iconic Details of Cataaciva






ﺢɡ þ

ͼ Ծ





ĸ ġ ý Ũ¢ š 򾢧¡ ռ Ӹǡ θȡ. ﺡ 츢 Ӹ ǡ 15 ǡ š Ӹ þм ǡ θȡ. Ţ š Ӹ Ծǡ 25 Ծǡ θȡ. Ţ ȡ !




anjcu mukamuLa aimmuunRu kaNNuLa

anjcinodu anjcu anjcu karatalan taanuLa

anjcudan anjcu aayutamuLa nambiyen

nenjcu pukuntu niRaintu ninRaanee!




BEING in the form of Cataaciva enters my heart and fills me up with the following iconic details to instruct me on some deep metaphysical truths. He shows Himself with the FIVE faces of vaamateevam etc to show that He is the Prime Mover of all. With THREE eyes for each face and hence with 15 eyes altogether, He discloses that He sees all unfailingly. With TWO arms for each face and hence with TEN arms altogether, He shows Himself to disclose that He is the agent of all actions. With FIVE weapons for each face and hence with altogether 25 weapons, He shows Himself to disclose that He is the remover of all evils afflicting the world!




One of the peculiar iconic feature still present at least from Sumerian times is the polycephalic form in which Cataaciva as described here is one of them. Purusha with a thousand heads and so forth of Purusha Suktam, the Six-faced Kantan, a form of Muruka and so forth come to our mind.


It is quite easy to dismiss such presentations of BEING as fertile but bizarre fantasies of an aberrant mind, as it is done by quite a number of people including Hindus. But certainly Tirumular cannot be dismissed as such as person. Those familiar with archetypes and such other contents of dream and related experiences will realize that they COMMUNICATE a deep metaphysical truth in a language of its own. Such symbols are pre-linguistic and encrypt messages which when understood are conceptualized and verbalized.


The birth of verbal languages , the Vaikari form of languages may owe to such processes in nature.


We have already explained the meanings of the FIVE faces and which we link with the instinctual forces at work in all creatures constituting the psychodynamics that impel them into actions. All living creatures, no matter how primitive they are, ACT and in which they show they are LIVING as opposed to being non-living, the cit as opposed to acit. Thus there must be INTENTIONALITIES, very primitive and undifferentiated perhaps among the lower creatures but nevertheless intentional. The primordial sources of all such intentionalities are the FIVE faces of Cataaciva - the Vaamateevam and so forth.


Now more details are given by Tirumular in this verse. Each face has THREE eyes and hence the figure as a whole 15 eyes. But why this?


The iconic details of the EYES, stand for SEEING and the 15 eyes, three in each face shows that BEING sees all and that nothing escapes His glance. In this the THIRD EYE has a special significance. It is the Metaphysical Eye and hence that which sees even hidden and concealed showing that we simple creatures, though can hide and conceal our actions and inner thoughts from others but CANNOT with BEING. BEING sees the surface with the two normal eyes and also the DEPTHS with the Third Eye!


The arms, altogether TEN, two for each, shows that BEING is the True Agent, the Primordial Actor and in that whatever we think we are doing is in fact because of His AS-IF Play. We think we are the real agents of our actions only because BEING curtains Himself off, conceals Himself! Thus there is a transcendental IGNORANCE of the essence of BEING and all because He conceals Himself while remaining the real agent of all our actions. Once this Tirotakam, curtaining off, is removed then a person sees the truth and loses his egotism with the realization that he is NOT the real agent of his own actions. He has been caused to act but he being aware of being thus caused.


Against such meanings of the iconic details we have to see the special significance of the WEAPONS, 25 in number 5 for each face. The weapons are destructive and therefore they signify the battles BEING fights continuously in the cosmos and without which the creative advances will not materialize. In Nature and as part of its fabric there are forces of resistance or impedance and which work in the direction of increasing INERTIA and hence stagnation, absence of change and development etc and all attributed to aaNavam that which brings DEATH to all. BEING has to fight everywhere and in all directions for aaNavam is ubiquitous and unless it is battled with and destroyed the GOOD will not be present along with the creative advances.




30 : The Pure Energy and its Differentiations








ɢ ¡ á쾢 ĸ 츢ȡ ɢ, á , 츢ȡ. ר򾡸 ĸ š . Ȣ զ ĸý , ĸý 츢ȡ. š ĸ ĸýǡ 36 ǡ Ţâ .




catti taraatalam aNdam cataacivam

catti civam mikka taabara caGkamam

catti uruvam aruvanj cataacivam

catti civa tattuvam muppat taaRee




While the Pure Energy, ParaSakti is the most primordial basis of all, the Cataaciva remains the manifest world. Within it all the mobile and immobile things are generated with both Catti and Cataaciva in various combinations. And while the Catti remains the basis of the concrete shapes of things, the Cataaciva remains the abstract basis of the different forms and structures they assume. Together they generate the fundamental elemental realities of 36 Tatvas that go into the fabrications of everything.




Any modern physicist who reads this verse will be quite pleased and on the whole quite agreeable except for the fact Tirumular enunciates this cosmology as the various aspect of BEING and especially in the form of SivaliGkam, the union of Natam and Bindu. Here BEING-as-Natam is Cataaciva and BEING-as-Bindu is ParaSakti or simply the Sakti, the Pure Energy.


At the cosmological level the Pure Energy remains the basis by transforming which the whole manifest world, with the uncountable galactic systems, suns, moons and other planetary objects are generated. While this gigantic and bewildering cosmos in its surface or visible form is identified as Cataaciva, the Deep Structure, that out which it is generated is identified as the ParaSakti, the Pure Energy. Cataaciva divides and moulds the formless and structure-free ParaSakti into a formed and hence manifest universe.


While this is at the most global or macro level, at the micro too it remains the same. The phrase taabara caGkamam is a term used to capture all objects for any object is either mobile (the living things) or immobile (the nonliving things). It is claimed that into the fabrication of all objects go both Sakti and Sivam in various kinds combinations.


But what are their distinguishing features, if any?


Sakti is the FORM, shape or structure (uruvam) while Sivam remains the ordaining but abstract principle (aruvam) that remaining concealed at the depths dictate the different shapes things assume. We can see Cataaciva is taken as mantra bodies and Sakti as that on which the mantras work on to bring about the presence something as there.


Now when we analyze all objects, both the concrete and abstract, the visible and invisible, the intelligent and nonintelligent, the brute and the cultural, it will turn out that the atoms of all these are 36 Tatvas in the sense that any object whatsoever can be analyzed into a cluster of these 36 Tatvas.


Now Tirumular claims that these 36 Tatvas are also Sakti and Sivam in various differentiations, combinations and permutations.





31 : Cataaciva is All










ĸ ġ Ũ ĸý š ¡. š, ¢ ġ š á Ģš ŧ ¡. š զ ġ ¢ ͸ . 򾢧 ǡ ǡ .




tattuva maavatu aruvanj saraasaram

tattuva maavatu uruvanj sukootayam

tattuvam ellaam skalamumaay niRkum

tattuva maakunj cataacivan taanee




It is Cataaciva who remains the elemental realities that go into the fabrication of everything. He is the abstract or invisible reality that gives form and function for all the objects in the world both the living and non-living. It is only because there is the genesis of individual things with definite structure and function that there is comfort and happiness in the world. Thus it is Cataaciva who is the basis for both the abstract and concrete elemental realities and hence all.




1739. Cataaciva is the True God


ŧȡ æ ǡ

ڨ Ƣ š

ڦ š 󾡧




ڸ ŧ š . Ţ Ŧȡ Ũ¢ Ţ øġ ǡ . ξ Ȣ Ȣ Ҹ š ȡ , Ũ¢ Ũ Ȣ ơ ȡ !




kuuRumin uuRu cataacivan emmiRai

veeRoor uraiceytu mikaip poruLaay niRkum

eeRurai ceytozil vaanavar tammodu

maaRucey vaan en manam pukuntaanee!




Say without ever forgetting that Cataaciva who moves on His own at the deepest level is my God. He stands beyond the reach of any other utterances contrary to this. He who is praised lavishly even by the celestial beings and all in order to climb up the metaphysical ladder, as if different from them, crept into heart on His own accord even though I did not utter any word of praise!





There is a seeming contradiction between verse 1737 and 1738 where initial distinction between Sakti, the Pure Energy and Siva, the Pure Ordaining principle are now said to be the One and the same Cataaciva. We have now both the substance and form both said to emerge from Cataaciva and from the various elemental realities, the Tatvas that He in fact becomes. But there is no real contradiction for it is also noted that it is BEING who becomes the Sakti itself, the PeN taan aana Pemman, the Great One who also becomes the Woman. While at one way of looking at the genesis of all things, there is distinction as Male and Female, Natam and Bindu, at a level beyond this a UNITY can be seen and hence also all, both substance and form, as Cataaciva Himself, just different aspects of the manifestations of BEING.


Now the verse 1739 says something very important for metaphysics. BEING cannot be fooled by praises even from celestial beings if they are directed for selfish ends, that of uplifting self in metaphysical life so that one can enjoy more and more of the sacred and divine. Such actions are INSTRUMENTAL, praxis done with deliberate intention to achieve something using PRAISE as a strategy. Tirumular shows that such praises and worship in that spirit will not succeed at all in making BEING present in the bosom of a person.


One should not praise BEING as if BEING is a monarch who can be seduced by such flattery to grant boons. No BEING does not that work that way. BEING favors the real seeker of metaphysical wisdom, one who is like Tirumular, brave and bold and whose interest is wholly the gaining of metaphysical illuminations whatever the cost.





33 : Metaphysics and Icon Thinking





ǡ ﺨ

ǡ á

ǡ Ǣ󧾧




즸 ġ , 즸 רɡ Ŧɡ м ׼, Ţâ ﺨ¢ զ , Ŧġ 츧 ǡ 󨾧¡ Ȣ á, Ţ ٸ 򾢧 Ǣ !




iruLaarnta kaNdamum eentu mazuvum

curuLaarnta cenjsadaic cootip piRaiyum

aruLaarnta cintai em aatip piraanaip

teruLaarntu en uLLee teLintirunteenee!




BEING who has no form and name of His own, however assumes an infinite number of names and forms and all as for creatures. He has taken the Icon Form of Siva where He appears with the dark throat, carrying an axe, wearing the bright Crescent Moon on His flowing and curly hair and so forth all with the kindness to instruct me on deep metaphysical truths. And I having understood all these within me, stood there with an impressive clarity of understanding.




A great thinker like Tirmular whose deep metaphysical insights have been cherished for more 1500 years and who keeps on fascinating great minds to this day, remains interestingly enough an Icon Thinker, or to put it another way an idol worshipper. Perhaps this applies to the whole range of Indic religions and which differ only in the choice of icons but not in icon thinking as their favored approach to metaphysical life.


Tirumular explains briefly but beautifully the essence of it all in this verse.


BEING in Himself has no definite form and hence a name and which is also a presentation of BEING but at a very high level of metaphysical maturity. But long before that and by way of educating the anmas and out of infinite Love and Kindness for the creatures, presents Himself in various Icons thereby stimulating Icon Thinking and because of which there comes prevail metaphysical illuminationsof a profound kind, bewildering the soul by the profundity and depth.


Here BEING presents Himself as Siva with the blue throat, carrying an axe, wearing the Crescent Moon and we can add also a snake on His neck, carrying the Fire, the Tricuul with a beating drum and so forth.


First of all it must be realized that such icons are NOT the creations of the human mind, aberrant one at that. It is being OPEN to receiving a certain configuration BEING Himself generates out of SivaliGkam, the union of Natam and Bindu and presents as if He is that Icon and thereby stimulates the human soul that responds to it with metaphysical questions.


The key word here is TeLintu Irunteenee: I remained having understood the MEANING of the Icon very clearly


While for ordinary folks such Icons may be simply objects of worship but when they graduate from that and become inquisitive as to the MEANING of it all, then and only then Icon Thinking is entered into and metaphysical illuminations attained and enjoyed.









򾢾 Ӹ Ȣ



̼ ɧ




Լ 쾢 Ӹǡ. Ţâ , ӾĢ Ȣ ż 츢 š . Ţ ġ . ħ¡ , â 򾢧¡ . ո ռ Ȣ , ¢ š. ɡ ո Ĩ . ţΧ , ¢ Ӹ.






Ͽ  ɡ

Ţ Ӹ ռ






Ӹ Ģ 츢ȧɢ, Ϩ 츨 ţΧȢ и Ģ  ɡ. Ģ ར ռ Ӹ. Ţ վ 񧽡 ̾¢ . ¢ ţâ ġ š, ̾¢ Ǣ 򾢧¡ Ӹ 츢.




sattitaan niRkinRa aimmukam caaRRidil

uttamam vaamam uraiyattu iruntidum

tattuvam puuruvam taRpurudan ciram

attaku kooram makudattil iisaananee




The Sakti or Power stands with Cataaciva as His five faces. Among these the primordial Vaamateevam stands facing the North and remains in the depths silently. The Cattiyoocaatam stands next as that face that impels all anmas in the direction of TRUTH and hence darsanas of fundamental realities. Next comes the face Tatpurudam, that which pushes all into intellectual aridity, the giving up all in the interest of gaining self-understanding. Next comes Akooram, that face that installs LOVE and CARE unto all. Finally we have at the crest the Icaanam that establishes the desire for Moksa.






naaNu nal iisaanam naduvucci taanaakum

taanuvin tan mukam taRpuruda maakum

kaaNum akooram irutayam kuyyamaam

aaNuRa vaammaam catti naRpaatamee




Now when we seek to see the origin of these faces in the SivaliGkam, we can locate Icaanam, that which like a bow would catapult the anmas into Moksa, at the very top of the LiGkam. Below it and at the pillar of the LiGkam we have the Tatpurudam. And inside it like the heart and marked (externaaly) by the Eye stands the Akooram. Now at the base where are located the genitals is located Vaamateevam that blesses one with virility. At the feet of this SivaliGkam where the Pillar meets with base, is located Cattiyoocaatam.




The SivaliGkam is the union of Natam and Bindu where while the Pillar (TaaNu) is the Natam, the base that serves as the foundation is Bindu, usually circular in shape. In these two verses Tirumular is describing how the Cataaciva LiGkam with its five faces, is in fact aspects of Pure SivaliGkam.


The Five faces, as already explained are the deep-seated psychodynamic principles, which establish the instinctual pressures within and because of which the anmas are motivated to do the many things they do. What is said of Vaamateevam, that it remains SILENT but nevertheless impelling should be taken to apply to all the five faces - they remain at the deepest layer of the psyche, impelling in various ways UNCOSNCIOUSLY so that they move, do this and this and in all that without being conscious of the impelling forces deep within


Now how are they located within the SivaliGkam?


The SivaliGkam is taken almost as a person and on which HEAD is located the Icaanam, the face that establishes the HIGHEST desire in the bosom of man i.e. that for Moksa. Since this arises subsequent to authentic self-understanding where it becomes clear that it remains bonded to worldly things, the face Tatpurudam responsible for this is located at the pillar itself, the TaaNu. Now Akooram, that instinctual desire to show LOVE and CARE for all is located at the place inside it, at the heart of TaaNu and which is also marked with an Eye. Now at the base of it where the Pillar meets the circular platform, paralleling the location of genitals, stands the Vaamateevam, that which grants the sexual libido. Now at the base of it all and where stands only Bindu, is located the face of Cattiyoocaatam, that which impels all the anmas towards Absolute Truth.







36 :




ﺢ ź

Ţ ¡

ͼ â ɡ

ͼ Ծ




ɡ Ģ ¢á Ȣâ ǡ ȡ ź ǡ. Ţš ¢ Ţ򾢸ǡ ͨ ̨¡ . ý ո Ż 츾 ¡ (â) ú ɡǢ¡. ը áǢ ¢ Ծ .






Ȼ ¡

Ţ ¡

ź Ҩ ¡

â 򾢧




Ģ и ɺ¡. ¢ á쾢 Ţ ո ¡¡ . ȡ Ũ źǡ, Ǣ Ţơ ¡ Ҩ  ¡.  ¡ θ Ǣ Ǣ 񽡸 ç š¢ġ .






nenjcu ciranjcikai niiL kavacaG kaNNaam

vanjcamil vintu vaLar niRam paccaiyaakunj

cenjcuRu cenjcudar ceekari minnaakunj

cenjcudar poolun thesaayutan taanee!




The Cataaciva LiGkam, seen as a Cosmic-Person has the organs of the chest, head, hair and eyes that also serve as the protecting shield. All these are the differentiated forms of Pure Bindu or Cutta Maayai. Its color is the ever-fresh Green. The heart is Gnostic Power that breaks out as flashes in the head and illuminates the souls thereby facilitating them the attainment of fullness, an integral wholeness. The ten different kinds of weapons of Cataaciva are the various processes that battle with and dispel the Darkness of Ignorance.






eNNil itayam iRainjaana cattiyaam

viNNiR parai ciramikka cikaiyaati

vaNNak kavacam vanappudai iccaiyaam

paNNung kiriyai para neettirattilee!





The heart of this Cataaciva LiGkam is the Gnostic Power that establishes an understanding of BEING. At the peak of it along with the hair stands the ParaSakti, which establishes the inner desert landscape that purifies the soul. But below it and as the different beautiful hues remains the Same Sakti but as the esthetical powers that capture the anmas and keep them away from falling into the hold of the Dark. And this Icca Sakti, the Sakti of desires, works standing as the eye of the eyes of all!






Tirumular in these two related verses develops the theme of the Cosmos as Cataaciva, the Cosmos as a person and brings out how the various psychological processes are related to this. Cataaciva as a Person and as a variant of the Purusha of Purusha Suktam is said to have various ORGANS and akin to that of the human: head, hair, eyes, heart and so forth. But these various parts of the Cosmic-Person are also related to various PSYCHOLOGICAL processes particularly the cognitive or hermeneutical, those related to LEARNING and UNDERSTANDING and thus the gaining of Civanjanam , the Absolute Understanding, the LIMIT of the hermeneutical.


And all these are seen as the different shapes of Para Bindu, the ParaSakti also known the Cutta Maayai. On the main frame we have the multicolored manifestations of ParaSakti but the essential color of which is the ever fresh GREEN (also related to the Blue) that as distinct from shape at the head establishes the various beauties in the world, Vanappu, the seducing esthetical features that which are attributed to the Leelas of Krishna and the colorful peacock of Muruka. These are there not just to please and make life simply enjoyable. Though seductive but it is all for a good purpose - that of arresting the anmas from falling into the hold of the Malam, the Black Hole and thereby suffer pains, disease and finally premature death. The beauties and worldly pleasures keep the anmas happy and helps them to maintain themselves in the Right Way so that they can be cleaned and purified and which is done by ParaSakti at the head or peak or the heavens as the power that throws the anmas into the interior desert landscape, the various kinds diksas, the burnings.


It is here that She appears also as the flashes of metaphysical insights that illuminates the mind and by clearing the darkness hovering there allows the dawn of Civanjanam which is already there but covered up by the Malam, its foe. It is during the course of sannyasam, living in the interior desert landscape that these flashes of lightings take place thereby purifying the souls.


Interestingly enough it is said the ParaSakti works though Para Neettiram, the EYE within the fleshy eyes of creatures and meaning that ParaSakti manages the VISION, the SEEING itself and guides it along gently towards metaphysical. Staying one-with the normal visions of the senses, She opens up gradually the hidden competencies to SEE so that the seeing itself becomes hermeneutic, transductive, transcendent and so forth.


But why all these?


The line eNNil itayam iRainjaana cattiyaam contains the answer; the visions are opened up so that the hidden and concealed become elements that are witnessed directly and through that gain an existential understanding of the TRUTH of the presence of BEING and which understanding is the truly redeeming.


And interestingly enough all these processes of ParaSakti are seen as the TEN different types of WEAPONS of Cataaciva, with which He BATTLES the evil powers, the powers that are dominated by Malam, the bringer of death and decay, the Asuras.









ڧ Ȣ





š ɢ Ӹǡ Ծǡ Ż á ¢ ǡ â. Ȣ ӾĢ Ȣ, 츨 ǢĢ â츢 Ũ¢ Ƣ ȡ . Ż 츢 ڧ Ȣ, Ĩ . Ƹ 򧾡Ȣ ը š ȡ 󾢼 Ƣ. Ƣ ǡ.




catti naaRkooNam calamuRRu ninRidunj

catti aRkooNam cayanattai uRRidunj

catti nalvaddam calamuRru iruntidum

catti uruvaanj cataacivan taanee!




The Para Sakti, the Pure Energy that serves as the five faces as well as the ten weapons of Cataaciva also emerges as the various fundamental Yantras (the alchemical shapes). Of these first we have the Square Form which serves to activate the processes that would serve to keep away the anmas from the various forces of darkness and evil. Then it emerges as the Hexagon that provides inner peace and quietude by providing deep metaphysical illuminations. Then we have the Circular or Globular shape that would serve the emergence of LOVE as the most important ingredient of the personality. These shapes are actually forms Cataaciva takes by transforming Para Sakti.




With this verse Tirumular begins the next level and the deepest of natural metaphysics that would explain further the cosmo-sociology and cosmo-psychology that has been described in the above verses. The Icon Forms or Muurtties recede and in their place we have the Yantras which are actually machineries of the metaphysical world which effect various kinds of actions and through that generate various kinds of psychological moods or states of Being, the chief being a state of contentment and inner calm and which is attributed o the workings of the six-cornered Hexagon, also the Yantra of the six-faced polycephalic Muruka and the central shape in SriVidya Yantra. But this is said to be brought about by the Square shaped Yantra which normally stands for circumscribing and enclosing, that which provides safety and security and hence a kavasam, a shield that keeps the anmas away from the attack of the evil forces.


Now following the hexagon and as a limit of Yantras increasing in the number of corners we have the Perfect Circle, the most authentic shape of Bindu or Sakti itself. This shape of the Full Moon is that which blesses the anmas with Pure LOVE, the kind of state of Being that is the precondition for blessing the anmas with the redeeming Civanjanam.








ﺢ ɢͼá

Ţ ȡ !




¡ Ũ Ǣ 츢 ؾ, ɡ Ӹǡ ¡м ɢͼá . ɢ Ũ â Φɢ, š¡ ơ ¢ ¢Ţ ¢ , ġ ǡ ǡ Ţ ġ.






maan Nanti ettanai kaalam azaikkinum

taan Nanti anjcin taniccudaraay niRkum

kaal anati unti kadantu kamalattin

meel Nanti onpatin meevi ninRaanee!




Cataaciva the Great Bull, no matter how long you call and pray to disclose Himself, He wouldnt and standing austere and aloof He will be there with the five faces as a Radiant Reality on His own. Now however if you want to witness Him directly, practicing breath control you have to ascend the various metaphysical realms and reach the peak where lie the Lotus of Thousand Petals. There He would present Himself as the Deep Structure of the nine root archetypes of Brahma and so forth.






Ȣ š Ģۼ

ا ﺾ !




š Ǣ ¢á Ȣš Ģ ¡ â¡ š. š ɡ Ţ âɡ ¢ ̾ и Ƣ¡ Ȣ , ȢŢ ʨ â 򾢧ħ !






onRiya vaaRum udalinudan kidantu

enRum em iican nadakkum iyalpatu

tentalaikku eeRat tiruntu civanadi

ninRu tozuteen en nenjcatin uLLee




It is the essence of Cataaciva to assume the nine forms of the root archetypes and with that staying one with the soul and body, manage everything. As He functions in these forms, the Natam and Bindu in the form of Sun and Moon ascend through the spinal cord towards the southern parts of the brain. When this happens I also begin to witness the Feet of Civa in clear light within my heart itself whereby I remain worshipping thus.




Cataaciva with His five faces is austere, aloof and distant and because of which he causes the anmas to move towards Him. His austerity itself becomes the factor that motivates the anmas to struggle hard like climbing up a steep hill and ascend to a metaphysical location where He can be witnessed. Thus comes to be there the developmental aspects of the anmas where they ascend from Mulatara Cakra to the Aknja and then to the Brahmarantiram above it where resides the Lotus of Thousand Petals. It is here that Cataaciva becomes witnessable but not as He Himself is but only in terms of His major presentational forms of nine root archetypes: Brahma, VishNu, Makeswara, Rudra, Cataaciva, Bindu, Natam, Sakti and Sivam. The True Cataaciva or ParaCiva remains the Deep Structure of these root archetypal forms.



ParaCiva is always with the soul and body but only in these presentational forms or avatars. There is no place and time when BEING is NOT with the souls and body functioning actively so that there is metaphysical illuminations because of which the Light of Clarity, the Lumen Naturale ascends the body through the spinal cord and reaches the southern part of the brain and where is located the aaNavam, the Dark Stuff that not only blinds the soul but also causes its death in various ways. When the CiRsakti, the Lumen Naturale reaches this part of the brain, the presence of aaNavam is also eliminated from the body and soul and because of which the Dancing Presence of BEING Himself becomes witnessable within, from the ways the soul gets illuminated and purified.








ĸɢ ǡ


ҽ ɢ

Ģ !




ĸ 측, Ţ Ǣ Ũ ħ ¢ . ɡ § Ũ ¢ġ Ǣ ȢŢ 򾢧. ɢ Ũ Ǣ ŧɡ Ȣ Ȣ , ġ Ǣ. â ţ Ҹ ɡ Ũ ¢ Ҹ ǡ Ч Ǣ ħ š !






koNarnteen ulakinil oNpporu Laanaik

koNarnteen kuvalayaG kooyil en nenjcam

puNarnteen punitanum poyyala meyee

paNinteen pakalavan paaddum oliyee!




Without negating the world as false, I penetrated into its depths and saw with great delight BEING as Pure Light in my transductive perceptions. This made me understand the vast cosmos itself as a TEMPLE and which understanding I established firmly in my mind. Because of this I managed to be one-with Him realizing that He is NOT just a fiction or a mental construct but rather a REAL object. Thus submitting myself in genuine Bakti I saw the best ways to worship Him to be to sing hymns in praise of Him and recite mantras that are appropriate.






Ȣ ţ






ɢ Ģ ƢӨ Ũ ʸǢ ǢŢ ɡ ţ ﻡ 츢, Ǣ š Ȣġ . Ц ɡ ŢŢ ¡ .






aaGkavai muunRinuL aarazal viicidat

taaGkidu iireezu taan nadu vaanatil

ooGkiya aatiyum antamu maamena

iiGkivai tammudal intuvu maamee!




BEING as Cataaciva assuming the nine root archetypal forms, radiates the inner world of the anmas through prevailing in the nadies or psychotropisms of Idakalai PiGkalai and Cuzi Munai. Cataaciva remains in the Deep Space as the Originating and Terminating Power and as their Lord of these illuminating archetypal forms. Here in the body in addition to assuming the form of the sun with Natam, also assumes the form of the Moon with the Bindu.




In these verses Tirumular brings out the fundamental differences between Natural Metaphysics and the idealistic metaphysics of the Buddhists and Vedanties. The world is not negated or distrusted and forced to conform to a constructed model in which the ideological constructs become dominant and which hides the TRUTH about the world. The world is REAL with different layers of DEPTHS and where the deeper layers become accessible for direct vision only with opening up the Third Eye, the Njanak kaN, the eyes which make possible transductive perceptions. It is these, which enable Tirumular to see for Himself the presence of BEING as Cataaciva and appropriate the Cosmos as a huge TEMPLE, something that is given structure and form by BEING Himself.


He also notes that the basic forms of BEING is the Sun and the Moon and which forms He assumes by being one-with Natam and Bindu and out of which He creates the 9 root archetypal forms that illuminate the anmas in various ways and because of which they begin to enjoy more and more of Civanjanam, the Absolute Understanding that would confer them Moksa.


This understanding also leads to formulate the Sadhana, as the application of this understanding, the singing of Hymns and the recitation of Mantras as the most appropriate and efficacious.











ɢ Ģ Ȣ


ɢ š

ɢ ɡ




ʸ Ƣ ġ Ţ âǡ Ţ ¡ ƢӨ Ƣ¡ ¡򾢨 â Ż Żɢ ɢ ; Ģ ɡ Ȣ. ɡ Ӹ ¡, Ţ ʦš Ȣ. ġ Ȣ 񼡸, ġ ¡ š . Ц ɡ ú Żɢ¢ ɢ ¡ Ũ 𦸡 ɡ .






tanmeeni taRciva liGkamaay ninRidum

tanmeeni taanunj cataaci maay niRkum

tanmeeni taRcivan taRcivaa nanatamaan

tanmeeni taanaakun taRparan taanee!




Those who pursue their metaphysical journey not in Idakalai or Pingkalai but rather the Cuzi Munai Nadi where both Natam and Bindu are jointly active in the form of Sun and Moon, will come to have a body the SivaliGkam itself. And because of this the soul will become Cataaciva Himself with the five faces. And on account of the blessings of this Cataaciva, ParaCiva will disclose Himself blessing the soul with Bliss Supreme, the Civanantam itself. As this persists ParaCiva will descend and take over both the body and soul making the Civanjani BEING itself.





The metaphysical journey is one where the ego of the self is slowly displaced and thus made egoless and hence PURE, then BEING Himself overpowers the self so that self becomes indistinguishable from BEING. This is the state Sudhadvaita of Saiva Siddhanta and which is different from the Advaita of Vedanta. The self is there as that which enjoys the Supreme Bliss of Civanantam but its ego and hence its alienation completely wiped out. Siva Himself becomes the self just like an iron ball becomes the fire itself as it gets heated up so much so that at one point it becomes indistinguishable from the fire itself though it remains an individual substance. The self does not lose its substantiality but only its egotism that keeps it alienated from BEING.


This verse describes the important stages in this development stages and hence related to the above two verses which describe the

Various stages of development in terms accessing the different Cakras and after enjoying residence there transcend to higher Cakras and so forth. As it reaches the realms of Lotus of Thousand Petals, slowly the body itself becomes the SivaliGkam itself and hence completely Pure and Sacred, not any more the Temple but the very divine essence itself. Because of this Cataaciva with His five faces becomes the soul itself showing through the face of Icaanam, ParaCiva Himself, the Absolute BEING, the TaRparan, the One who has Nothing above Him.


This is the very limit and which emerges from within causing there also to be Civanantam, the Supreme Bliss and which is the result of realizing that at long last one has come HOME, the final destination of millenniums of evolutionary journey where as Manikkavasakar declares, the soul taken all life forms and progressed. The Absolute LIMIT of all is to become fully possessed by the TaRparan, the absolute BEING and enjoy only absoluteness in everything.









Ȣ¡ Ŧ







Ӹ šɡ Ǣ 츨 Ţ 𦸡 ţΧ Ƣ Ũ¢ տ ¢ Ȣ â ҽ â ¡ Ǣθ¡. Ȣ ŧ , ɦǢ򾢨 ոȾ á쾢 Ţâ Ţ¡ . š ¡, ҽ , á ý ¡ ¡ Ȣ, Żɢ Ţ?




aarum aRiyaar akaaram avanenRu

paarum ukaaram parantidda naayaki

taaram iraNdum tarNi muzutumaay

maaRi ezuntidum oosaiya taamee!




BEING presents Himself as the five-faced Cataaciva and purifying the anmas, eventually overpowers them and with that grants them Moksa. In this game except for Civanjanies, no body seems to understand that Siva becomes the mantra-syllable akaaram and ParaSakti becomes the mantra-syllable ukaaram that blesses all with illuminations and that the whole dance is effected by this Siva and Sakti as the coupled partners by assuming in alternate rhythms this akaaram and ukaaram from the primordial Logos, the Om, the Pure Sound.










Ģ ȸ Ţ !




ɢ š ĸ ǢΦɢ, Ģ . žš . Ģ ɢ . š š Ţ ¡. â¡ ҽ .






iliGkanaR piidam icaiyum ooGkaaram

iliGakanaR kaNda niRaiyum akaaram

iliGkattuL vadda niRaiyum ukaaram

iliGka makaaram niRaikinRa vintu naatamee!




Now if it is asked how the Logos shows itself in the world, it shows itself as the SivaliGkam that has a Pillar standing on a circular base or foundation. Here the mantra-syllable akaaram becomes the pillar while the ukaaram stands as the circle inside it and as its base. While Bintu is akaaram and Natam is ukaaram but it is the mantra-syllable makaaram that brings them together in the form of SivaliGkam.




We have seen in the course of studies related Cataaciva LiGkam, Tirumular has ranged from cosmo-sociology, cosmo-psychology, developmental psychology and finally the evolutionary psychology. These psychological theories are descriptions of PROCESSES available in Nature and hence belong to the deeper reaches of Natural Metaphysics, and hence an UNDERSTANDING of the natural of the most satisfying kind for they are related to the very structure of the COSMOS itself. What is LOCAL is seen as something related to the cosmological and hence something UNIVERSAL. Though the understanding is couched in images and metaphors that are Saivite but the grasp is UNIVERSAL. Anyone, belonging to whatever culture or religion, can use these theoretical articulations to make sense of their own existence and therewith APPLY to existence so that it becomes AUTHENTIC, directed towards truth experiences and therefore towards genuine development.


But despite such a magnificent achievement in Natural Metaphysics, the question remains how in fact BEING manages it all, what is the relationship between BEING and these psychologies.


It is here that Mantrayana emerges as the theoretical account that links the elements of Natural Metaphysics with the PRAXIS of BEING, captured in terms of the metaphor of DANCE. BEING enacts all with differentiating the Primordial Logos OM into akaaram ukaaram and makaaram the geometrical shape of which is SivaliGkam where the pillar is akaaram, the base is ukaaram and the two being together in copulation is because of the mantra makaaram. It is also noted that the akaaram is Natam, the ukaaram is Bindu and that BEING becomes Siva and Sakti, the spiritual principles with these Siva Tatvas.


Thus the whole of the psychologies enunciated as processes already there in Nature and which are directed towards blessing the souls with Moksa are in fact aspects of the Dance of Siva Sakti!