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°÷óÐ¦ºø ¾¢ÈÉ¢øÄ¡ò ¾¡ÅÃí¸Ç¡¸¢Â Á¨Ä Áñ ÁÃõ ¦ºÊ ¦¸¡Ê §À¡ýÈ¨Å «¨ÉòÐõ ºò¾¢º¢Åõ §Â¡É¢ þÄ¢í¸ ÅÊÅ¢ø §º÷Å¾¡ø ±ØÅÉ. ¯Â¢Ã¢Éí¸û ºó¾¡É Å¢Õò¾¢Â¢ý ¦À¡ÕðÎõ À¢È ¿ü¸¡Ã½í¸ÙìÌõ §º÷ÅÐõ þó¾ §Â¡É¢ þÄ¢í¸ô Ò½÷îº¢Â¢ý ±ØÅ¾¡Ìõ. þó¾ §Â¡É¢-þÄ¢í¸ ÅÊÅò¾¢ø ÀÃº¢Åý ¾¨Éì ¸¡ðÎõ ÅÊÅ§Á ³õÓ¸ º¾¡º¢Å ÅÊÅÁ¡Ìõ. §ÁÖõ þÐ§Å §¸¡Â¢ø¸Ç¢ø À¢Ã¾¢ð¨¼ ¦ºöÐ ÅÆ¢À¼ôÀÎõ º¢ÅÄ¢í¸Óõ ¬Ìõ.
satti sivamaam iliGkamee taaparanj
satti sivamaam iliGkamee saGkamanj
satti sivamaam iliGakanj cataacivanj
satti sivamaakun taavaran taanee
All the things that are immobile such as the hills, earth trees plants and so forth are also the product of the union of Saðti and Sivam and which is the LiGkam. The various sexual kinds of unions that result in species regenerations are also the product of the union of Satti and Sivam and which is the LiGkam. BEING discloses Himself as Cataaciva with the Five faces and which is also the union of Satti and Sivam. The SivaliGkam installed in the temple as the Icon of worship is also the same.
The SivaliGkam but as AtmaliGkam and different from the Cataaciva LiGkam is that which underlies the birth of INDIVIDUAL things and their essence. This is also the Cataaciva LiGkam with its five faces and which are the basic instinctual forces, the psychotropisms of various kinds - Vaamateevam (seeking sexual happiness) TatpuRudam (seeking self understanding), Akooram (showing love and kindness), Cattiyoocaatam (seeking TRUTH and nothing else) and Icaanam (seeking Moksa).
We can see these notions are a further development of the ancient notions of Purushartta that we have seen originated in the SumeroDravidian times and which were listed as ARam (seeking to live the righteous way) PoruL (seeking economic well-being), Inbam (seeking happiness) and Viidu (seeking Moksa)
Tirumular points out that the genesis of individual objects, both the living and non-living are ultimately to be traced to the PRESENCE of BEING as Cataaciva and which is the UNION of Satti and Sivam and which is the same as Natam and Bindu. Of some special significance here is the notion of SaGkamam, the union and by which is meant especially the sexually union, the primordial activity in nature that underlies species regeneration. This pressure among the living creatures is also a phenomenal expression of the union of Natam and Bindu or Sivam and Sakti and as symbolized by the Icon of SivaliGkam.
The Saivites install this SivaliGkam in the temple as the most important Icon of worship with his kind of DEEP understanding of the dynamics of species regeneration (as well as other deeper notions related to longevity) that the unthinking and immature minds grossly misunderstand it as a symbol of carnal sexuality.
It is also implied here that the notion of SaGkamam may also apply to the non sentient as well, a notion that the Siddhas later developed as part of their Alchemical Studies. Each such an object is a union of several different kinds of elements and it is presence of SivaliGkam there that holds the different elements together generating and maintaining a structural whole that is stable and coherent.
¾¡ý ²÷ ±Ø¸¢ýÈ §º¡¾¢¨Âì ¸¡½Ä¡õ
Å¡ý ²÷ ±Ø¸¢ýÈ ³õÀÐ «Á÷óÐ þ¼õ
â §¿÷ ±Ø¸¢ýÈ ¦À¡ü¦¸¡Ê ¾ýÛ¼ý
¾¡ý ²÷ ±Ø¸¢ýÈ Å¸¡ÃÁ ¾¡§Á
¬òÁÄ¢í¸ò¾¢ý ¦º¡åÀ ÅÊÅ¡¸¢Â àÂ ´Ç¢ ÅÊ¨Å »¡Éì ¸ñ½¢ø ¸ñÎ Á¸¢ÆÄ¡õ. «ùÅ¡Ú ±Ø¸¢ýÈ §º¡¾¢§Â «¸¡Ã Áó¾¢ÃÁ¡Ìõ. þÐ Å¡ÛÄ¸¡¸¢Â Áó¾¢Ã ¯Ä¸¢ø þÕì¸¢ýÈ ³õÀÐ «ì¸Ãí¸Ù¼ý ¯¼ý ¿¢ýÚ, Å¢óÐÅ¡¸¢Â «õ¨ÁÂ¢ý Àø§ÅÚ ¾¡Á¨Ã ÅÊÅí¸Ù¼ý ±ØóÐ Ò½÷óÐ ¸ÄóÐ ±ØÅ¾¡ø ¬Ìõ «¸¡Ãò¾¢ý ÅÊÅÁ¡Ìõ.
taan eer ezukinRa cootiyaik kaaNalaam
vaan eer ezukinRa aimpatu amarntu idam
puu neer ezukinra poRkodi taanudan
taan eer ezukinRa vakaarama taamee
The essence of AtmaliGkam is that of Pure Radiance and which can be directly witnessed (if blessed with the Third Eye). It is in fact the mantra syllable akaaram that stays as the ground of the 50 aksaras in the Mantra World and appears as Light by uniting with Bindu, the Woman who appears in the shape of Lotus at several divine centers.
The witnessing of Pure Light is a common metaphysical experience of all mystics throughout world and which cuts across all kinds of differences. The Pure Light is also the essential form of AtmaliGkam according Tirumular and hence something that bestows an authentic understanding of self of the highest kind of metaphysical reaches.
But Tirumular does not stand satisfied with a just a mere description of the experience. As a true Hermeneutic Scientist he provides an EXPLANATION so that we also get an UNDERSTANDING of the genesis of such experiences. In this Hermeneutic scientific exercise we also see the birth of MANTRAYANA as the theoretical FRAMWORK for such explanations.
That which appear as the essence of AtmaliGkam, the Pure Radiance is in fact the mantra syllable akaaram, that which stands as ground of the 50 aksaras in the Mantra World. But in itself it is formless but conjoins with Bindu especially in it’s divine and pure forms of the Lotus. The Light is the Pure Bindu but in union with Natam, the akaaram.
Å¢óÐ×õ ¿¡¾Óõ §Á×õ þÄ¢í¸¡õ
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¬ýÁ¡ì¸Ç¢ý ¯ÕÅÁ¡ö ¾¢ÃñÊÕìÌõ ¬òÁÄ¢í¸õ ¯ñ¨ÁÂ¢ø º¢Å¾òÐÅí¸Ç¡¸¢Â ¿¡¾Óõ Å¢óÐ×õ «ÀÃ ¿¡¾Å¢óÐì¸Ç¡ö §ÁÅ¢ ¿¢üÌõ ´ýÈ¡õ. þ¾¢ø «ÀÃÅ¢óÐ§Å À£¼Á¡¸ ¯ÕÅ¡¸¢ ¿¢ü¸, «¾ý§Áø ±Øõ ¾¡Ï§Å ¿¡¾Á¡Ìõ. þó¾ þÃñÎ º¢Å¾òÐÅí¸¨Ç «¾¢ðÊò§¾ ³óÐ ¦ÀÕó¦¾öÅí¸Ç¡¸¢Â À¢ÃÁý ¾¢ÕÁ¡ø ¯Õò¾¢Ãý ºì¾¢ º¢Åý ¬¸¢Â ³óÐõ ãÄì¸ÕÅ¢ø Àïº¸¢Õò¾¢Âí¸Ç¡¸¢Â §¾¡üÚÅ¢ò¾ø þÕò¾ø «Æ¢ò¾ø ±ýÀÅü§È¡Î Á¨Èò¾ø «ÕÇø ±ýÀ¨¾ ¦ºöÐ ¬ýÁ¡ì¸û ¿Ä§Á ¸ÕÅ¡¸¢ Å¡Æ ¯¾×õ
vintuvum naatamum meevum iliGkamaam
vintuvatee piidam naatam iliGkamaam
anta iNdaiyum aataara teyvamaay
vanta karu aintum ceyyum avai aintee
The AtmaliGkam that gives the structure and function to the anma is in fact a union of the Siva Tatvas Natam and Bindu which become the apara Natam and Bindu i.e. the phenomenal presentations. In this while the Apara Bindu stands as the foundation, the Peedam, the Apara Natam stands as the Pillar that stands on it securely. BEING becomes the Five Great Deities- Brahma Vishnu Rudra Sakti and Sivan and in union with these Siva Tatvas enter the fetus and make present the five fold processes of configuring, sustaining, de-configuring along with concealing and disclosing.
With this verse Tirumular enters into a description of the generative processes in the womb as a result of which there comes to be a child born into the world. This genealogical account sees the generative process itself as an instance of the universal but localized in the karu, the fetus. Thus part of animal biology is incorporated into the fold of a Metaphysical Science that stands as the essence of Tantrism.
The AtmaliGkam is the local presence of the Universal SivaliGkam and here an attempt is made to unravel the various processes that result in the genesis of the germ into a full child with both physical and cognitive utensils that allow survival in an ecological region into which it is born. Thus there must be various kinds configuring processes along with many others so that a living creature can sustain itself as a complex system that fits in well with prevailing ecological conditions and with an understanding consistent with its species characteristics.
These processes are said to be the same as the Universal Praxis of BEING - the configuring (sirutti), sustaining (titi), de-configuring or dismantling ( azippu) along with concealing (MaRaittal) and disclosing (aruLal). Without the presence of these processes the egg will not grow into maturity even if activated by the spermatozoa.
But how do these processes become available at this locale?
BEING is present as Brahma who configures, as Vishnu who sustains, as Rudra who dismantles, as Sakti who conceals and Sivam who discloses.
But how does BEING become these Great Deities at this locale?
It is all because of the AtmaliGkam and which is the union of the Siva Tatvas Natam and Bindu.
ºò¾¢ ¿üÀ£¼õ ¾Ì ¿ø ¬ýÁ¡
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¬ýÁ¡Å¢ø ¬Æò¾¢ø ¬òÁÄ¢í¸Á¡¸ Å¢ÇíÌõ º¢ÅÄ¢í¸ò¾¢ø Òñ½¢Â Å¢§º¼òÐ ¿øÄ¡ýÁ¡ì¸ÙìÌ ¬üÈ¨Ä °ðÊì ¦¸¡ñ§¼ Â¢ÕìÌõ Å¨¸Â¢ø ºò¾¢§Â À£¼Á¡¸ «¨ÁÔõ. þó¾ ¬òÁÄ¢í¸ò¾¢ø ¿ÎôÀÌ¾¢Â¢ø ±ØóÐ Í¼Õõ ºò¾¢§Â º¢Å»¡ÉÁ¡¸¢Â Å¢ò¨¾¨Â Í¼Ãò ¾Õ¸¢ýÈ ºò¾¢Â¡Ìõ. þó¾ ¬òÁÄ¢í¸Óõ ÓØÅÐõ Å¢Â¡À¢ò¾¢ÕìÌõ ºò¾¢§Â àÂ «¸îÍò¾ò¾¢ý ¸¡Ã½Á¡¸ º¢Åò¾òÐÅí¸Ç¡¸¢Â ÀÃ¿¡¾õ ÀÃÅ¢óÐ ¬¸¢ÂÅü¨È «È¢Âò ¾Õõ. þùÅ¡È¡É ºò¾¢Â¢ý «ÕÇ¢É¡ø ¬ýÁ¡ º¾¡º¢Åõ ¾¡§ÉÂ¡ö ±Øõ.
satti naRpiidam taku nal aanmaa
satti naRkaNdam taruvittai taanaakum
satti nalliGkam takunj civatattuvam
satti nallaanmaa cataacivan taanee
The SivaliGkam when it stands as the basis of the anma, it stands as the AtmaliGkam and for those great souls with the desire for Civanjanam, the Sakti itself will serve as the Foundation (the Peedam) supplying endless Energy. The Sakti that rises to middle of this AtmaliGkam will illuminate the anmas with Civanjanam, the Supreme Vidya, or understanding. With this Satti will help the anmas to understand the Siva Tatvas, Para Natam and Para Bindu. With this understanding the Satti will also help the anma to arise the Cataacivam itself.
Having explained very briefly above on the presence of SivaliGkam in the anma as the AtmaliGkam and how this enables the presence of BEING as the Brahma and so forth and how there come to be the Pancha kiritiyas, the Five Basic Praxis of BEING and on account of which the ovum develops into a fetus and so forth, now as a sequel to that Tirmular explains how the cognitive processes underlying the growth of human UNDERSTANDING are in fact shaped by this AtmaliGkam.
First he notes that it is the Sakti, the Power that stands as the Peedam, the foundation, the Ground for the souls and hence that which enables survival as such. Without a fund of energy, living as such is impossible and it is the Peedam of the AtmaliGkam, which provides this. This also means that once this foundation is withdrawn then death will result.
Now there is a TELEOLOGY in the growth of understanding - it is directed towards enjoying the Vittai, the Civanjanam, the Supreme Understanding and Tirumular observes that it is this Sakti again that transforms itself into this Civanjanam when it rises to the middle of the AtmaliGkam. This means that the hermeneutic efforts of the anma are such that, if it is in the right direction, the Energy available will rise to the middle and transform itself into this supreme illumination, the Light that lights up all.
It is at this point that Transcendental Knowledge begins to shine brilliantly disclosing the Siva Tatvas Para Natam and Para Bindu. But how is this possible?
The Supreme Radiance, the Vittai, the Civanjanam is in fact the fusion of Natam and Bindu put metaphorically as the union of Sun and Moon, the Iravi and Mati. As one dwells on this Light that lights up all, it will also dawn that this Light is the product of the union of Natam and Bindu.
Now understanding transmutes the personality and this too through the installation of various kinds of Icons. The anma becomes the Icon that installs itself and takes possession of the anma. At the point of this Supreme Illumination, the anma becomes Cataaciva Himself (prior to becoming ParaCiva Himself)
ÁÉõ ÒÌóÐ ±ýÛÂ¢÷ ÁýÉ¢Â Å¡úì¨¸
ÁÉõ ÒÌóÐ þýÀõ ¦À¡Æ¢¸¢ýÈ §À¡Ð
¿Äõ ÒÌóÐ ±ý¦É¡Î ¿¡¾¨É ¿¡Îõ
þÄõ ÒÌóÐ ¬¾¢Ôõ §Áü¦¸¡ñ¼ Å¡§È
¿¡ý ¯Ä¸¢ø Å¡Øõ Å¨¸Â¢ø ÌÊÂ¢ÕìÌõ þøÄÁ¡¸¢Â þù×¼õÀ¢ø, þ¨ÈÅý ¬òÁÄ¢í¸Á¡¸ Òƒ¤óÐ ±ýÉ¢ý ¬¾¢Â¡¸ ¿¢üÀ¦¾¡Î, ÁÉÁ¡¾¢Â¡¸¢Â «ó¾¸Ã½í¸û ÒÌóÐ À¡ºô¦À¡Õð¸§Ç¡Î ±ý ÁýÉ¢Â Å¡úì¨¸Â¢ø, º¢ó¾¨ÉÂ¢ø º¢ÈóÐ ¿øÄ¨¾§Â ¿¡¼î¦ºöÐõ ¸¡½î¦ºöÐõ þýÀî Í¨Å§Â §ÁõÀÎ¸¢ýÈ Å¨¸Â¢ø Å¡úì¨¸¨Â «¨Áì¸, ¯ý ¯Â¢÷ ¿øÄ¾¡¸¢Â ¦¾öÅ ¯Ä¸õ ÒÌóÐ «¾ý ¾¨ÄÅÉ¡¸ ±ý¦É¡Î Â¡ñÎõ þÕìÌõ ¿¡¾¨É§Â ¿¡Îõ, ÐýÀò¾¢ý À¢ÈÅü¨È «øÄ.
manam pukuntu ennuyir manniya vaazkkai
manam pukuntu inbam pozikinRa pootu
nalam pukuntu ennodu naatanai naadum
ilam pukuntu aatiyum meeRkoNdavaaRee
BEING enters in the form of AtmaliGkam and stays as the foundation of this physical body that’s the home that I inhabit in course of sojourning in this physical world as an existent. He also enters my consciousness and regulates it so that I see and generate consciousness of only those which produce happiness. On account of this I enter the Realms of the Good, Beautiful and Pure and there seek to witness BEING who stands as its Lord.
The SivaliGkam as AtmaliGkam, as we have already seen establishes the processes that develop the ovum into the fetus and that into a full grown young one well equipped with the appropriate internal and external organs so that it can survive in an ecology into which it is born - the fish in the waters, the birds in the air and so forth. The physical body generated is not only in accordance with the karmic traces elicited and lodged in mantra body of the soul but also the mantras are interpreted in such a way that they are translated into the species it is destined to live and hence with a machine-like body that can function effectively in the ecological environment.
Now we have also seen that the AtmaliGkam is also present in the UNDERSTANDING so that there is inner impulsion for it to develop in the direction of Civanjanam with the help of Sakti and which would result in the understanding of the Siva Tatvas Natam and Bindu and which processes also transmutes the personality so that the anma becomes an image of Cataaciva Himself.
Now as a sequel to this Tirumular attends to the problem of AESTHETICS, how the anma begins to enjoy the Good and Beautiful, described here as Nalam (as in the CaGkam classics) and which is the source of Bliss, Happiness and Joy. The culture of emotions is contingent upon that of understanding and unless understanding develops, the higher forms of emotions and Feelings, the higher of kinds Tastes are impossible. Ethics and Morality are subsumed under aesthetics for the Beautiful; the Sundaram is also the Good, the nallatu. Moral development in being brought under aesthetics , it is also related to the hermeneutic processes of understanding
Now as we have already pointed, Saivism avoids Nihilism for it captures the presence of BEING not within thoughts alone but also within feelings so that even when THINKING collapses, the presence of BEING is maintained and enjoyed with feeling especially that of LOVE. The emotional life joy and bliss leads the soul to seek out BEING, the Naatan, the Lord but in the world of Pure Consciousness and as the source of all the Bliss that is enjoyed there.
«ýÚ ¿¢ýÈ¡ý ¸¢¼ó¾¡ý «Åý ±ýÚ
¦ºýÚ ¿¢ýÚ ±ñÊ¨º ²òÐÅ÷ §¾Å÷¸û
±ýÚ ¿¢ýÚ ²òÐÅý ±õ¦ÀÕÁ¡ý ¾ý¨É
´ýÈ¢¦Âý ¯ûÇò¾¢ý ¯û þÕó¾¡§É
§¾Å¡¾¢ §¾Å÷¸û Ü¼, ÀÃõ¦À¡ÕÇ¢ý ¦º¡åÀõ Â¡¦¾ýÚ «È¢Â¡Ð, ¸¡Äì¸ðÊø þÕôÀÅÉ¡¸ ±ñ½¢ «Åý «ýÚ µ÷ ÅÊÅ¢ø ¦ÅÇ¢ôÀðÎ ¿¢ýÈ¡ý À¢ÈÌ þøÄ¡Ð §À¡É¡ý; ±ùÅ¢¾ ºÄÉÓÁ¢ýÈ¢ Å¡§Ç ¸¢¼ó¾¡ý ±ýÚõ ºÄÉî¦º¡åÀ¢Â¡¸ ¬Êì¦¸¡ñ§¼ þÕì¸¢ýÈ¡ý ±ýÚõ À¢ÈÅ¡Úõ ¸ñÎ ±øÄ¡ þ¼í¸ðÌõ Áó¾¢Ã¦º¡ÕÀ¢¸Ç¡¸î ¦ºýÚ ¿¢ýÚ þ¨ÈÅ¨É þùÅ¡Ú Àø§ÅÚ ÅÊÅí¸Ç¢ø ¸ñÎ ¦¾¡ØÐ ²òÐÅ÷. ¬Â¢Ûõ Â¡§É¡ §¾Å÷¸û þùÅ¡¦ÈøÄ¡õ ²òÐ¸¢ýÈ÷¸§Ç ±ýÀ¨¾§Â ²ò¾¢ ±ý ¯ûÇò¾¢ø ¯û§Ç ±ý ¯Â¢§Ã¡Î ¯Â¢Ã¡¸ ´ýÈ¢ þÕì¸¢ýÈ «Å¨É ¯½÷ó¾¢Õô§Àý ¸¡ñ!
anRu ninRaan kidantaan avan enRu
cenRu ninRu eNdicai eettuvar teevarkaL
enRu ninRu eettuvan emperumaan tannai
onRiyen uLLattin uL iruntaanee
The celestial beings, the devas of mantra bodies, not knowing the essential form of BEING and assuming He is historical will say He appeared thus at a certain time and then disappeared; He showed Himself absolutely motionless at one place and as He who moves always as the Dancing Lord at another place and so forth and will travel in all the directions to witness Him in such forms and worship Him praising Him in many ways. But I just praise BEING as one who is extolled even by the Devas knowing very well that He is within me one-with my soul.
The institution of PRAISE of BEING is an ancient mode of worship and which belongs to the higher reaches of Bakti. The eulogies also disclose the metaphysical understanding the person has managed to gain and singing the praise in such terms belongs to the Pedagogic Hermeneutics which is there as an objective reality. Without LEARNING and getting illuminated by the visions and installation of metaphysical truths, there is no way of nearing BEING.
BEING does not require praise and worship like a monarch would and who would lavish with gifts the poet who would sing glorifying him, as was the case during the CaGkam Epoch. BEING who is absolutely Full and Saturated (paripuuraNan) does not require eulogies to be happy with a boost to His ego. BEING promotes worship and praise with Namavali; recitation of the UNDERSTANDING of BEING as was the case with the Sumerian En Hudu Anna’s Sirbiyam and as is the case with the Bakti poetry of Appar Sambantar and so forth more for self-realization than anything else.
When a person praises BEING, that act itself also indicate SUBMISSION not as a slave unto his master but rather as one who has destroyed the ego, the tendency to become God himself and in that displace BEING.
The Atma LiGkam installs the worship as an important Sadhana and from which even the celestial beings are not exempted. Speaking on a personal note, Tirumular marvels at this and which he chooses as one of the Namavali for him to use to praise BEING.
There is also a contrast that Tirumular appears to draw between himself and the devas. While the devas roam around the whole universe in the mantra bodies seeking to witness BEING in as many forms as possible, Tirmular does not do that for he understands that BEING is one-with him as the SOUL of his poor soul. And this we can see is because of the Atma LiGkam - the SivaliGkam but in the uyir, the soul of the anma itself.