Tirumular on SivaliGkam . Ģ Ȣ

 

 


5: Atma LiGkam Ģ

45

1753.

Ӿġ
Ӿġ ¢
Ȣ¢
Ģ

:

ġ Ţ Ȣ Ӿġ ; 쾢 ġȢ Ӿġ š ɾ ¢ . š 쾢 ŧɡ   ¢ ĸ  ¢ š ŧ Ȣ¢ , Χ Ģ   Ǣš.

, 쾢 ¢ š Ȩ ž. š Ȣ ŧ Ģ .

45.

1753.

akaara mutalaay anaittumaay niRkum
ukaaram mutalaay uyirppeytu niRkum
akaaram ukaaram iraNdum aRiyil
akaara ukaaram iliGkama taamee!

Meaning:

BEING one-with the mantra syllable akaaram emerges as Sivam and as such permeates all the anmas and stand as the foundation. BEING one-with the mantra syllable ukaaram is the Sakti and as such not only stands as the ground of all the anmas but also as its animating principle. Only when we understand this secret of how BEING stands as the ground and the animating principles of all anmas, we shall gain an understanding of how the SivaliGkam stands also as the AtmaliGkam of the creatures.

Siva as such provides the structural aspects of the anma while the Sakti provides the energization that makes it a living presence.


46.

Ţ
Ţâ
Ţ
ŢĢ ҽ

:

žǡ Ţ ÿӧ .   Ţâ ž  ñ ž ¢ š. Ģ . ɢ, Ţš, ϧ . ҽ ¡ š â¡ Ũ¡ Һ

46.

aataaram aateeya maakinRa vintuvum
meetaati naatamu miitee virintana
aataara vintu atipiida naatamee
pootaa viliGkap puNarcciya taamee

Meaning:

The Siva Tatvas Natam and Bindu arise as the foundation and the super structure for the anmas.  It is only because these Tatvas permeate and spread out that the anmas have structure form, function and active life principle that energizes them. Here the Peedam of the SivaliGkam is the Bindu and the Pillar that stands on it, the Natam. Consciousness and awareness arise only as a result of the conjugation of LiGkam with the Bindu.

Comments:

The AtmaliGkam is the presentation of SivaliGkam within the anma and here Tirumular seeks to expound how the Natam and Bindu are jointly present and  provide the foundations for the anma to be present as a living substance.

The Primordial Logos is the Akaaram and Ukaaram and made to penetrate each other by the Makaaram - A-U-M. This akaaram is also the Pillar and ukaaram the Peedam and their presence with the Natam penetrating into Bindu is the Icon of SivaliGkam which in addition to being present in the whole of the universe as Cataaciva LiGkam is also present as such within the anma and on account of which it is called AtmaliGkam.

One important vision of Tirumular here is that consciousness-energy  (Pootam) is produced only when the LiGkam (Natam) penetrates into the Yoni or Peedam (Bindu). The sexual analogy is quite evident here.  But it is to be noted that even animal sexuality is understood by the Saivites as expression of SivaliGkam, the union of Male and Female and which is the same as that of Natam and Bindu.




47.

Ģ
Ģ
Ģ


:

Ц ɢġ ǡ Ȩ 򾢺 ¡ɢ Ģ Ţ ž . ¢â Ţ¢ ý  ¡ɢ Ģ ҽ¢ ž. ¡ɢ-Ģ ú ŧ Ӹ .  Ч ¢Ǣ þ Ƣ Ģ .

47.

satti sivamaam iliGkamee taaparanj
satti sivamaam iliGkamee saGkamanj
satti sivamaam iliGakanj cataacivanj
satti sivamaakun taavaran taanee

Meaning:

All the things that are immobile such as the hills, earth trees plants and so forth are also the product of the union of Sati 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.

Comments:

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.

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48

1756.

ظ ġ
š ظ
ظ ۼ
ظ Ÿ

:

Ģ š Ǣ ʨ ġ. š ظ . šĸ ĸ 츢 ټ , Ţš ¢ ټ ҽ ž .

48

1756

taan eer ezukinRa cootiyaik kaaNalaam
vaan eer ezukinRa aimpatu amarntu idam
puu neer ezukinra poRkodi taanudan
taan eer ezukinRa vakaarama taamee

Meaning:

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.

Comments:

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 its divine and pure forms of the Lotus. The Light is the Pure Bindu but in union with Natam, the akaaram.

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49

1757

Ţ Ģ
Ţŧ Ģ

ը

:

Ǣ Ģ ¢ žǡ Ţ Ţǡ Ţ ȡ. ŢЧ š , ϧ . ž ǡ 쾢 Ţ  ﺸǡ Ţ Ƣ ȡ ħ  š š

49.

1757

vintuvum naatamum meevum iliGkamaam
vintuvatee piidam naatam iliGkamaam
anta iNdaiyum aataara teyvamaay
vanta karu aintum ceyyum avai aintee

Meaning:

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.

Comments:

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.


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50


Ţ ɡ
Ģ ž
ġ

:

Ţ Ģ Ţ Ģ Ţ ġ Ȩ  ¢ Ũ¢ 򾢧 . Ģ ̾¢ ͼ 򾢧 Ż Ţ򨾨  ͼ ո ¡. Ģ Ţ¡ 򾢧 ý ǡ ÿ Ţ   Ȣ  . šȡ ¢ Ǣɡ ¡ .

50.

satti naRpiidam taku nal aanmaa
satti naRkaNdam taruvittai taanaakum
satti nalliGkam takunj civatattuvam
satti nallaanmaa cataacivan taanee


Meaning:

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.

Comments:

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)


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51

1759

¢ ɢ š쨸
Ƣ
ɡ
š

:

ĸ š Ũ¢ ¢ ׼, Ģ ҃ ɢ ¡ , ¡ ý  ǡ ɢ š쨸¢, ¢ Ĩ    ͨŧ θ Ũ¢  š쨸 , ¢ ľ ĸ ɡ ɡ ¡   ɧ , .

51.

1759.

manam pukuntu ennuyir manniya vaazkkai
manam pukuntu inbam pozikinRa pootu
nalam pukuntu ennodu naatanai naadum
ilam pukuntu aatiyum meeRkoNdavaaRee

Meaning:

 BEING enters in the form of AtmaliGkam and stays as the foundation of this physical body thats 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.

Comments:

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.


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52.

á ɢ
á ¡ 째¢
á ɢ¢
*á ɢ Ш

: á

:

ɡ ¡ 츢ġ ɡ, ɡ ¡ 򧾡 Ч ɡ ǡ 츢ȡ . ɢ է ɡ Ũ¢ ɢ , ٸ á θȡ.  ¡ 츢 Ģ, ¢ ¢ ġ ɢ¢ ¡ â¡ Ũ¢ . 򾨸 󾨸 ɢ Шȸȡ .

53.

á ɢ ĸ
á ¢
á ﺨ
á

:

Ţ ,  Ţ ¢ġ â , Ģɢ ¢ , Ħġ Ţâ Ũ ﺨ Ƣ Ƣ Ǣ վ š ǧ ׸ȡ. Ȣ¡ š á ɢ ¡, á ɢ ¡ .

52.

paraaparan entai panimati cuudi
taraaparan tannadiyaar manak kooyil
ciraaparan teevarkaL cenniyin mannu
maaraaparan manni manattuRaintaane

Meaning:

BEING my Father stands as Sivan, the absolutely transcendent and Sakti the fully immanent and hence the para-aparan. He discloses Himself wearing the Crescent Moon to inform that He is wholly Love. He stands also the Taraaparan, the One who gives all and out of Pure Love and nothing else.  And in order to redeem the anmas He also installs a emple in the heart of all anmas and while He stands right at the top, lets all the celestial beings be present in the head. BEING favors thus all anmas on His own accord.

53.

piraanalla naameniR peetai yulakaG
kuraal ennum en manaGkooyil koL iisan
araaninRa cenjsadai agkiyum niirum
poraaninRa avar ceyyap puNNiyan taanee

Meaning:

BEING as Isan, the Lord, creates a Temple in my heart and installs Himself there so that I will do only the meritorious (puNNiyam) and avoid the evil (Paavam) In order to facilitate this He assumes the shape of the Dancing Lord, with flowing golden hair to indicate He is everywhere, with Fire to show destruction and Water to show production. When BEING is as such it is sheer ignorance that the eekanmavaaties (Advaitins) declare that there is no independent  BEING and it is the anma that is BEING.

Comments:

From very ancient times there was this notion of Advaita where BEING is declared to be the anma and that the anma does not realize that only because of some sinister Mayasakti. Now in these verses Tirumular severely deconstructs them by bringing into metaphysical considerations the issue of morality, that the actions effected can be categorized as PuNNiyam (meritorious, good etc) and Paavam (evil, ignoble etc)

If the anma is in fact BEING (trapped in material substratum) then there will be no place for ETHICS, moral struggles contrary to facts. That all human beings are ethical and that they are capable of discriminating the Good from the Evil and choose only to do  the good on the whole is also a fact of ordinary existence. Thus over an above the forces that pull the anmas to do evil, the Mummalam, there is also BEING and all the celestial powers to guide the anmas along so that there is CONSCIENCE, an inner call to pull back the anmas to the RIGHT Way when they err.

BEING as Atma LiGkam installs and pervades that dimension of aesthetics that is more especially ETHICAL so that there is moral conscience as a fabric of human functioning. The source of human morality is the presence of BEING in the bosom of all and where He erects a temple in the body itself and installs Himself there and on His own accord.

It is Divine presence thats the root cause of human ethical sensitivity and as such BEING and anma cannot be the same. The ethical sensitivity belongs to the anma and NOT to BEING who is beyond such a way functioning and being.






54.

1762

ȡ
ʨ

Ȣ 󾡧

:

š ܼ, Ǣ ¡ Ȣ¡,   ɡ Ţ Ǣ ȡ ġ ɡ; Ţ Ȣ š ¡ 즸 츢ȡ š ġ æǡ Ũ š Ǣ . ¢ ¡ɡ šġ и ¢á ¢á  Ȣ 츢 Ũ !

54.

1762

anRu ninRaan kidantaan avan enRu
cenRu ninRu eNdicai eettuvar teevarkaL
enRu ninRu eettuvan emperumaan tannai
onRiyen uLLattin uL iruntaanee

Meaning:

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.

Comments:

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 Annas 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.


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