6: Njana LiGkam »¡ÉÄ¢í¸õ
¯Õ×õ «Õ×õ ¯Õ§Å¡ ¼Õ×õ
ÁÕ× ÀÃº¢Åý Áý ÀøÖÂ¢÷ìÌõ
¾Õ¦ÅÉ ¿øÌï º¾¡º¢Åý ¾¡§É
³õÒÄí¸ðÌ ¬öÅÕõ ¯ÕÅô ¦À¡ÕÇ¡ö, «È¢Å¢ü§¸ ¬öÅÕõ «ÕÅô ¦À¡ÕÇ¡ö, «ó¾ þÃñÎõ ¸Äó¾ ´ýÈ¡ö, «ôÀ¡ÖìÌ «ôÀ¡ø Â¡¦¾¡Îõ ¾¡ìÌÈ¡Ð ¿¢ü¸¢ýÈ ÀÃº¢Åý, ¬ýÁ¡ì¸û §Áø ¨Åò¾ ¸Õ¨½Â¢É¡ø, ¾¨Éì ¸¡ðÊ «ÕÙÅý. «Ð¦À¡ØÐ þôÀÊô Àð¼ ÅÊÅí¸Ç¢ø º¢Å»¡Éõ §À¡¾¢ìÌõ Á¸¡ÌÕÅ¡ö ¿¢ýÚ ¬ýÁ¡ì¸ÇÐ ¦ÁöÂÈ¢×î º¢ó¾¨É¨Âò àñÎ¸¢ýÈ ÌÕ×Á¡ö ¿¢üÌí ¦¸¡û¨¸Âý ¬Ìõ. ÀÃº¢Å§É þùÅ¡Ú «ÕûÀ¡Ä¢ì¸ º¾¡º¢Å ã÷ò¾¢Â¡¸ ±Øó¾ÕÇ¢ §ÅñÎÅ¡÷ìÌ §ÅñÊÂÅ¡Ú «ÕÙõ ´÷ ¸üÀ¸ò¾Õ §À¡Ä »¡ÉÅûÇÄ¡¸ »¡Éò¨¾ ¿øÌÀÅÛõ ¬Ìõ.
uruvum aruvum uruvoo daruvum
maruvu paracivan man palluyirkkum
kuruvumena niRkum koLkaiyan aakum
taruvena nalkunj cataacivan taanee
BEING totally ABOVE all nevertheless assuming the form of Cataaciva, presents Himself in various sensible forms, conceptual forms and in both just in order to illuminate the mind of the anmas. In this He also presents Himself as the MahaGuru, stimulating metaphysical thinking and as way of presenting Himself. Here He also behaves like the KaRpakat Taru, the Magical Tree that yields whatever is desired by the anmas and endlessly.
The SivaliGkam is present in each one of the anmas as the AtmaliGkam making it possible for the presence of BEING as Brahma VishNu Rudra Sivam and Sakti so that the Panca Kritiyas, the five basic praxis of BEING are available not only for the growth of the fetus into the full grown child but also the cognitive processes so that the anmas also UNDERSTAND CIVANJANAM and with that transmute their personality itself into that of Cataaciva. We should recall here that Tirumular claims that he has become Cataaciva in many places (Cataaciva aayineen)
Now in this chapter Tirumular describes the Njana LiGkam, that which emerges from within the AtmaliGkam and transmutes the anma as a LEARNER and BEING Himself as the TEACHER, the MahaGuru. The cognitive processes of the anma slowly gravitate towards metaphysical learning provided they mature sufficiently in the right direction. The possibility of every anma graduating to Metaphysical Learning is already there as a fabric of the natural processes and hence all are EQUAL in this respect.
This natural metaphysical PEDAGOGY constitutes the underlying reason for BEING to present Himself in forms that are amenable to the senses, in conceptual terms that are available only for the reflecting mind and in forms where both are combined so that visible forms have also an invisible content that can be intuited only by some reflections or meditations.
This Natural Pedagogy is already there for everyone and the lessons are generously and freely given and where BEING-as-Guru functions like the KaRpakat Taru, the Magical Tree that yields endlessly.
¿¡Ä¡É ¸£ÆÐ ¯ÕÅ(õ) ¿Î¿¢ü¸
§ÁÄ¡É ¿¡ýÌ *ÁÕ× Á¢¸¿¡ôÀñ
¿¡Ä¡É ´ýÚõ «Õ×Õ ¿ñ½Ä¡ü
À¡Ä¡õ þ¨ÅÂ¡õ ÀÃº¢Åý ¾¡§É
*À¡¼§À¾õ: ÁÕ× Á¢Ì
«ôÀ¡Öì¸ôÀ¡ø ¾Éì¦¸É ±ù×Õ×õ þøÄ¡¾ ÀÃº¢Åý ¾ÉìÌì ¸£§Æ «÷îº¢òÐ Å½íÌ¾üÌÃ¢Â ã÷ò¾í¸Ç¡ö À¢ÃÁý ¾¢ÕÁ¡ø ¯Õò¾¢Ãý Á§¸ºý ¬¸¢§Â¡÷¸Ç¡¸ ( ¾ò¾õ §¾Å¢Â÷¸§Ç¡Î) Å¢ÇíÌÅ÷. þó¾ «÷î¨º ã÷ò¾í¸ÙìÌ §ÁÄ¡¸ Å¢ÇíÌõ ºò¾¢ º¢Åõ Å¢óÐ ¿¡¾õ ±ýÀ¨Å§Â «ÕÅÁ¡Ìõ. ¸£ú ¿¡ø ã÷ò¾í¸ðÌõ §Áø ¿¡ø «ã÷ò¾í¸ðÌõ þ¨¼ôÀðÎ ¿ÎÅ¢ø ¯ÕÅõ ÅÆ¢ «ÕÅõ ¸¡ðÎõ Å¨¸Â¢ø º¾¡º¢Åý þÕôÀ÷. ÀÃº¢Å§É ¿¡¾ Å¢óÐì¸¨Ç Àø§ÅÚ Å¨¸Â¢ø «¾¢ðÊòÐ, þó¾ ´ýÀÐ ÅÊÅí¸Ç¢ø À¡Ä¡õ ¦Áö»¡Éõ Ò¸ðÎÁ¡ ¬ýÁ¡ì¸ÙìÌ ¦ÅÇ¢ôÀðÎ «ÕÙÅ÷.
naalaana kiizatu uruva(m) naduniRka
meelaana naanku maruvu mika naappaN
naalaana onRum aruvuru naNNalaaR
paalaam ivaiyaam paracivan taanee
BEING, the ParaCiva wholly indeterminate with respect to Form, discloses Himself as the FOUR deities below Him - Brahma Vishnu Rudra and Makeesa as Icons to promote personal worship with bakti. But above these icons He exists as the abstract non-iconic Four - Sakti Sivan Natam and Bindu and which are presentations to be understood only through meditations. And as something in between He shows Himself as Nanti i.e. Cataaciva as that which within the form of Icon also lead the anmas towards understanding the non-iconic forms of Himself. Thus BEING presents Himself in these nine ways of being-there in order to illuminate the anmas with respect to the supremely radiant Civanjanam
§¾Å÷ À¢Ã¡¨É ¾¢¨ºÓ¸ ¿¡¾¨É
¿¡øÅ÷ À¢Ã¡¨É ¿Î×üÈ ¿ó¾¢¨Â
²Å÷ À¢Ã¡ý ±ýÚ þ¨ÈïÍÅ¡÷ «ùÅÆ¢
Â¡Å÷ À¢Ã¡ÉÊ «ñ½Ö Á¡§Á
±øÄ¡ Å¡Û¨È ¦¾öÅí¸Ç¡¸¢Â §¾Å÷¸ðÌõ ¾¨ÄÅÉ¡¸¢Â ÀÃº¢Å¨É, ±øÄ¡ ¾¢¨º¸Ç¢Öõ °ÎÚÅ¢ «ó¾÷Â¡Á¢Â¡¸ ±ùÅ¢¼ò¾¢Öõ ¿¢¨Èó¾¢Õì¸¢ýÈ ¿¡¾¨É; «ó¾ ¿¡ýÌ ã÷ò¾ ÅÊÅí¸Ç¢ø §¾¡ýÈ¢ «¸òÐò ¾¡ý Å£üÈ¢ÕóÐ «Å÷¸¨ÇÔõ ¬ðº¢ ¦ºöÅ¡¨É, Ó÷ò¾ ÅÊÅí¸ðÌõ «ã÷ò¾ ÅÊÅí¸ðÌõ þ¨¼ôÀðÎ þÃñÎõ ¾¡É¡ö ¿¢ü¸¢ýÈ º¡¾º¢Å¨É Â¡Å÷ þÅü¨È¦ÂøÄ¡õ ¯½÷óÐ ±ó¾ µ÷ ÅÊÅò¨¾Ôõ þ¸Æ¡Ð §À¡üÈ¢ò ¦¾¡ØÐ Å½íÌÅ¡÷¸§Ç¡ «Å÷¸§Ç ÀÃº¢Åý ¾¢ÕÅÊ ¦¿ÕíÌÅ÷, À¢È÷ «øÄ ±ýÈÅ¡Ú
teevar piraanai ticaimuka naatanai
naalvar piraanai naduvuRRa nantiyai
eevar piran enRu iRainjcuvaar avvazi
yaavar piraanadi aNNalu maamee
BEING, ParaCiva is the lord of all the celestial beings. He also presents Himself as One everywhere as the immanent reality, the antariyaami, the Lord of all directions. He is also the Lord of the Four icon-forms of Brahma VishNu Rudra and Mahesan. He is also the intermediate Nanti the Cataaciva. Now only those who acknowledge all these collectively as the forms of BEING equally valid on their own account, will be illuminated with Civanjanam and with that manage to approach BEING Himself.
Saivism promotes the worship of all deities along with promoting meditative practices that take the understanding BEYOND even worship. The worship, which is instituted by BEING Himself, illuminates the mind, no doubt but it can also trap the mind into Muurtti worship, the kind of Bakti that remains fixated to arccanas, praising the Icon forms and indulging in emotional ties by way of establishing a personal kind of INTIMACY with BEING. There may be Genuine Icon Thinking but along with that the FEEELINGS may take over and make the Bakta quite irrational and blind, favoring the Icons he loves and denigrating the other icons, as is done by some Baktas to this day. This kind of emotional bakti has to be transcended by dissolving the Icon Thinking itself and entering into the yogic meditations in which the Deep Structure of these Muurttams themselves are inquired into. It is in the course of such meditative practices that the non-iconic forms of BEING- Sakti, the Energizing Principle, Sivam, the Pure Consciousness and Natam, the Mantra akaaram and Bindu, the mantra ukaaram are UNDERSTOOD as there and constituting the basis out of which the Icons themselves are generated. Thus all the icons dissolve into these four non-iconic forms of BEING and after which Mantrayana takes over spiritual life.
Now Nandi or Cataaciva, unlike the Muurttams that can fixate the mind into the emotional Bakti, promotes Meditative practices within icon forms and with that also enable the anmas to understand forms of BEING that can uplift the anmas into the transcendental realms.
As is typical of the best of Saivism that champions a universalism, Tirmular notes that only those who cherish and worship ALL these forms of BEING can learn to enjoy the deepest metaphysical understanding that will enable the anma to approach and become close o BEING.
The Icon fixated Bakti must be transcended through deep mediations in order to enjoy Civanjanam, the Absolute Understanding that would redeem the soul.
§ÅñÊ ¿¢ý§È ¦¾¡Ø§¾ý Å¢¨É§À¡ÂÈ
¬ñ¦¼¡Õ ¾¢í¸û ¿¡Ùõ «Çì¸¢ýÈ
¸¡ñ¼¨¸ Â¡¦É¡Îí ¸ýÉ¢ Ô½Ã¢Ûõ
ãñ¼¨¸ Á¡È¢Ûõ ´ýÈÐ Å¡§Á
¸¡Ä×½÷× ¾¡ìÌÈ¡Ð «¨Éò¾¢üÌõ «ôÀ¡ÖìÌ «ôÀ¡ø þÕì¸¢ýÈ ÀÃº¢Åý, ºò¾¢ ÅÊ¦ÅÎòÐ ¸¡½ ÅÕõ ¦ÀÕó¾¨¸Â¡¸ ¯Ä¨¸ §¾¡üÚÅ¢òÐ «¾¢ø ÀÄ ºÄÉí¸¨Ç ¯ñ¼¡ìÌÅ§¾¡Î ¬ýÁ¡ì¸û ¯ûÇò¾¢ø ÀÄ Ñ¾¢ôÒì¸¨Ç ±ØÅ¢òÐ ¸¡Ä×½÷× ¾¨ÄôÀÎõÀÊ ¦ºöÐõ «¾¨É ¬ñÎ ¾¢í¸û ¿¡û ±ýÈÅ¡Ú «Çó¾¢¼×õ «ÕûÀ¡Ä¢òÐûÇ¡ý. þùÅ¡Ú ºì¾¢ ÅÊÅ¢ø ¾ý¨Éì ¸¡ðÊ ¿¢ýÈ¡Öõ ¬ýÁ ¯½÷Å¢ø ãû ¾¨¸Â¡¸ ÅÊÅí¸û þùÅ¡Ú º¢Åõ ±ýÕ ºò¾¢ ±ýÚõ §ÅÚÀðÎ ÅóÐüÈ §À¡Ðõ, ºò¾¢ º¢Åõ ´ýÚ¾¡ý §ÅÈøÄ. þ¾¨É ¦ÁöÂ¡¸ ¯½÷ó§¾ ¸¡Ä×½÷Å¢ø ÀÎõ ±ý Å¢¨ÉÂÈ ¬òÁÄ¢í¸Á¡¸ ±ý «¸ò§¾ Å¢ÇíÌ¸¢ýÈ þ¨ÈÅ¨É ¦¾¡Ø¸¢ý§Èý ¸¡ñ.
veeNdi ninRee tozuteen vinaipooyyaRa
aaNdoru tiGkaL naaLum aLakkinRa
kaaNdatakai yaanoduG kanni yuNarinum
muNdakai maaRinum onRatu vaamee
Though BEING in Himself is absolutely beyond the historical and free of TIME consciousness but nevertheless He assumes the form of Sakti and thus becoming that which can be seen (kaaN takai) as a historical reality, He produces the consciousness of TIME in the understanding of the anmas through creating various kinds of projections that makes them expect this and that. He also introduces various kinds of movements in the world so that TIME is measured in terms of years months days and so forth. Now even though BEING thus discloses Himself (muuL takai) as Sivam as that absolutely ABOVE all and as Sakti as the historical reality, He is ONE. I worship this BEING so that I can be freed of this temporality that chains my understanding.
BEING as Sivam is absolutely Pure and Above and therefore uninvolved with the historical, the TIME infected shape of Reality. But BEING as Sakti is this historical reality, which is also DYNAMIC, full of movements of all kinds, both at the micro and macro level. Thus reality both as historical and a-historical is Siva-Sakti, the ABOVE beyond the reach and the BELOW that is within the reach of the human understanding, the KaaN takai. But nevertheless BEING is unity, and the world as a whole a DANCE of this unity.
Human understanding is also dual in relation to this essence of BEING, sat-asat, the sat-self and asat-self. The sat-self, talked also as Para anma is the self that locates itself on the absolutely Pure Sivam and asat-self is that which locates itself on the manifest world, the historical reality - the Sakti aspect of BEING. Thus the anma is an oscillating reality - caught in the temporal but at the same time aware of it’s possibility being without temporality, and hence enjoying Civanjanam, the Absolute Understanding.
One aspect the Siva-sakti Dance and within the understanding of the anmas is throw them into temporality and at the same indicating it can be FREE of it.
To be FREE of temporal consciousness is to enjoy the Cutta Caitanyam, the Absolutely Pure Consciousness and for which purpose Tirmular adds the personal note that He worships Siva-Sakti but understanding them as ONE even though the mode of appearance (muuL takai> muuNdakai) may be varying.
While Sakti throws the anma into historical thinking and hence being-in-the world with time consciousness, Sivam FREES it from the temporality itself thus blessing the soul with Civanjanam, and hence also Moksa.
¬¾¢ ÀÃó ¦¾öÅõ «ñ¼òÐ ¿ü¦¾öÅï
§º¡¾¢ ÅÊÂ¡÷ ¦¾¡¼Õõ ¦ÀÕó¦¾öÅõ
¿£¾¢Ôû Á¡¦¾öÅõ ¿¢ýÁÄý ±õÁ¢¨È
À¡¾¢Ôû Á¢ýÛõ ÀÃ¡ºò¾¢ Â¡§Á
«ôÀ¡ÖìÌ «ôÀ¡ÖìÌ Â¡¦¾¡ýÈ¢¼Ûõ ¦¾¡¼ìÌÈ¡Ð ¿¢ü¸¢ýÈ ¬¾¢ÀÃÁ¡¸¢Â ¦¾öÅ§Á º¢Åºì¾¢Â¡ö §¾¡ýÈ¢ ¯Ç¾¡ö ¯ÕÅ¢É¾¡¸ ¿¢ü¸¢ýÈ þô§ÀÃñ¼òÐ ¦¾öÅÓÁ¡ö ¿¢üÌõ. ¯ÕÅ ÅÊÅí¸¨Çò ¦¾¡ØÐ Å½í¸¢ À¢ý ¸ÆýÚ ¯ÕÅÁüÈ «ÕÅÊÅ¡¸¢Â §º¡¾¢ÅÊÅ ¾Ã¢ºÉòÐ «ÊÂ¡÷ þ¨ÈÅý þ¾¨Éì ¸¼óÐ ¿¢ü¸¢ýÈ¡ý ±ýÈ ¯½÷Å¢ø ¦¾¡¼÷óÐ ¦¾¡ØÁ¡Ú ¦ºöÔõ ¦ÀÕó¦¾öÅÓõ ¬Ìõ. «¸ò¾¢§Ä «È×½÷Å¢ý ¨ÁÂÁ¡¸¢Â ¿£¾¢ ¿¢Â¡Âõ ±ýÛõ «È¦¿È¢¸¨Ç ¾¨ÄôÀ¼î ¦ºöÐ «¾ý ¦À¡ÕðÎ ¿¢ýÁÄý ¾¡ý ±Éì¸¡ðÎõ Á¡¦¾öÅÓÁ¡Ìõ. þôÀÊôÀð¼ þ¨ÈÅÉ¢ý ºÃ¢À¡¾¢Â¡¸ þó¾ «È×½÷Å¢¨É «ÆÌ½÷§Å¡Î °ðÎõ ÀÃ¡ºì¾¢Ôõ Å¢ÇíÌ¸¢ýÈ¡û.
aati param teyvam andattu naRteyvanj
cooti vadiyaar todarurum perunteyvam
niitiyuL maateyvam ninmalan emmiRai
paatiyuL minnum paraasatti yaamee
BEING is the Sivam that is beyond all phenomenal involvements and hence the Absolutely Pure. This same Sivam also shape shifts to Sakti and with that discloses itself as this manifest universe and the Divine Power managing it. For those gifted individuals who have contemplatively worshipped the various icons and then having dissolved that and gained the formless form of Pure Radiance and meditative way of life along with it, it is this deity that makes them pursue the worship of BEING. This is done by presenting the ethical principles of fairness and just by hinting its form of Absolute Purity (Ninmalan) and which emerges as part of the aesthetics of ParaSakti who inheres as the equal half of BEING.
ºò¾¢ìÌ §Á§Ä ÀÃ¡ºò¾¢ ¾ýÛû§Ç
«ò¾ý ¾¢ÕÅÊìÌ «ôÀ¡ÖìÌ «ôÀ¡Ä¡õ
´ò¾×Á¡õ ®ºý ¾¡É¡É ¯ñ¨Á§Â
¸¡½ÅÕõ «ñ¼§Áò ¾¡§ÉÂ¡ö ¿¢üÌõ þîºò¾¢ìÌ §Á§Ä «¾ý Ò¨¾ÔÕÅ¡ö þÕìÌõ àö¨ÁÂ¢ý À¡Ã¡ºò¾¢ ¾ýÛû§Ç «¾ý Ò¨¾ÔÕÅ¡ö Íò¾ò¾¢ý Íò¾Á¡õ º¢ÅÀ¾õ Â¡ñÎõ ÌýÈ¡¾ à¦Å¡Ç¢Â¡¸ ¿¢üÌõ. þÐ ¯Ä¸ò ¾¡ñ¼Åò¨¾ ¬Îõ þ¨ÈÅÉÐ ¾¢ÕÅÊìÌ «ôÀ¡Öì¸ôÀ¡ø þÕó¾¡Öõ º¾¡º¢Å ã÷ò¾¢Ôõ Óì¾¢ §ÀüÈ¢¨É ¿ø¸ì ÜÊÂ ®º¡É Ó¸ò§¾¡Î ´òÐ «Ð¾¡§ÉÂ¡ö ¬íÌ ¬ýÁ¡ì¸û «¸ò§¾ ¿¢ü¸×ï ¦ºöÔõ
cattikku meelee paraasatti tannuLLee
cutta civapatam tooyaat tuuvolI
attan tiruvadikku appaalukku appaalaam
ottavumaam iisan taanaana uNmaiyee
The ParaSakti stands above but as the Deep Structure of the Sakti that stands as the world and everything in it. Now as the Deep Structure of even this ParaSakti stands the Absolutely Pure Siva-state as the non-diminishing Pure Light. This stands also as the beyond the Feet of the Dancing Siva-Sakti that creates sustains and annihilates the phenomenal world but nevertheless the SAME as the face of Icaanam of Cataaciva.
In these verses Tirumular outlines brilliantly and succinctly the Ethical Theory of the Saivites and which is perhaps the most profound in the world and in manner not possible within the hundreds of metaphysical systems in India which are all deficient in an important way in making sense of the ethical sensitivity of the human beings and its link with the evolutionary ascendance of all creatures and personality development of the human beings.
BEING shape shifts into Sakti-Sivam and establishes the world and everything in it including human existence and in which there exists also Ethical Sensitivity as part of the aesthetical, the sense of Good and Beauty.
BING-as-Sivam, the Absolutely Pure provides the Ethical Ideal for the anmas to attain and Sakti as the phenomenal reality within which through hinting at this Sivam there is installed an awareness of this possibility as one’s own possibility and which sustains further the metaphysical life and without falling into the despair of Nihilism.
When metaphysical thinking finds its own limits, the aesthetical takes over the metaphysical life and within which emerges the ethical sensitivity with its ideal of becoming the Sivam, The Absolutely Pure and hence FREE of the dirt, the Mummalam.
Note here that the ethical ideal of Cuttam stands against being infected with Mummalam and hence something inconceivable without also recognizing the presence of Malam as anati.
We have seen that SivaliGkam stands as the AtmaliGkam, BEING within the anma and hence also as Cataaciva, the Siva-Sakti Complex.
Now where exactly the ethical ideal of Absolute Purity is located within this Cataaciva?
Tirumular notes that it stands the SAME as the Face of Icaanam, that which impresses upon the anmas the notion of Moksa which in itelf is a profound insights into the ethical essence of man.
¦¸¡Øó¾¢¨Éì ¸¡½¢ø ÌÅÄÂó §¾¡ýÚõ
±Øó ¾¢¼í ¸¡½¢ø þÕì¸Ö Á¡Ìõ
ÀÃó ¾¢¼í ¸¡½¢ü À¡÷ôÀ¾¢ §Á§Ä
þÃñ¦¼Æì ¸ñ¼Åý º¢ó¨¾Ô Ç¡§É
±Ã¢ ÅÊÅòÐ »¡ÉÄ¢í¸ò¨¾ »¡Éì¸ñ½¢ü ¸¡½¢ø, «íÌ þó¾ â¾ô ¦ÀÕ ¯Ä¸¢ý ÝìÌÁí¸û ±øÄ¡õ ¦¾Ç¢×È «È¢Å¢É¢ø §¾¡ýÚõ. «íÌ þÅüÈ¢ü¦¸øÄ¡í ãÄ ¸¡Ã½Á¡¸ þÕì¸¢ýÈ ¾¢¼Á¡¸¢Â ºì¾¢¨Âì ¸¡½¢ø, ¯¼õÒõ ¾¢¼Á¡¸¢ ÅÖô¦ÀüÚ ±Ç¢¾¢ø Å¢Æ¡Ð ¦¿Îí¸¡Äõ ¿Ä§Á þÕìÌõ. þÉ¢ ÀÃóÐ Å¢Ã¢óÐ ¦ºýÚ þó¾ À¡ÕìÌô À¾¢Â¡¸¢Â ¾¢ÕÁ¡Ä¢üÌõ «Å¨Éî º¡÷ó¾ À¢È ¦¾öÅí¸ÙìÌõ §ÁÄ¡¸ ºì¾¢Âì ¸ñÎ ÀÃº¢Åý º¾¡º¢ÅÉ¡¸, ºò¾¢Ôõ º¢ÅÓÁ¡¸ ±Æì ¸ñ¼Åý º¢ó¨¾Â¢ø ÀÃº¢Åý §¸¡Â¢¦ÄÉì ÌÊ¦¸¡ûÅý
À¡÷ôÀ¾¢ - þó¾ ¯Ä¸¢üÌ ¾¨ÄÅý , ¾¢ÕÁ¡ø ÅÊÅòÐ ÀÃº¢Åý
kozuntinaik kaaNil kuvalan toonRum
ezun tidaG kaaNil irukkalu maamee
paran tidaG kaaNiR paarpati meelee
iraNdezak kaNdavan cintaiyu Laanee
When in the course of transductive perception, Pure Radiance is witnessed; the secrets of the whole manifest world will be unfolded. Further when this Radiance is seen as the Pure Energy or Sakti itself, one can live for long with a strong physical body. When further the understanding travels all over and reaches the realms above the Lord of the Manifest World, i.e. BEING-as-Vishnu, then one can see that it is BEING who emerges as the two : Sakti and Sivam and with that BEING will also install Himself in the mind
±ó¨¾ ÀÃÁÛõ ±ýÉõ¨Á Üð¼Óõ
Óó¾ ×¨Ãò¾ Ó¨È¦º¡øÄ¢ý »¡ÉÁ¡ï
ºó¾¢Õó¾ Å¢¼õ ¦ÀÕí ¸ñ½¢¨Â
¯ó¾¢Â¢ý §Áø ¨ÅòÐ ¯¸ó¾¢Õó¾¡§É
þ¨ÈÅý ±ÉìÌ ¿ó¦¿È¢ Ò¸ðÎõ ¾ó¨¾¨Âô §À¡ýÚ º¢Åý ÅÊÅ¢Öõ, ¾¡¨Âô §À¡ýÚ ÀÄ§ÅÚ ºì¾¢¸ÙÁ¡¸ ¯¾×Å¨¾Ôõ, §Áü¦º¡øÄôÀð¼ ¸£ú §Áø ±ýÈÅ¡Ú ¦º¡øÄôÀð¼ Ó¨È¨ÁÔõ À¢¨ÆÂ¡Ð ¯½÷¾§Ä ¦Áö»¡ÉÁ¡õ. þó¾ ¦Áö»¡Éõ ¾¨ÄôÀÎÁ¡, þ¨Å þÃñÎõ ºó¾¢Õó¾ þ¼Á¡¸ ¦ÀÕõ ¾¨ÄÁ¡¨Ä «½¢ó¾ ¸ÄÅ¡½¢Â¡¸ ¾ý ¯ó¾¢ ¸ÁÄò¾¢ø ¨ÅòÐ ¾¢ÕÁ¡ø ÅÊÅ¢ø ÀÃº¢Åý ¯¸ó¾¢Õó¾¡ý ¸¡ñ¸
entai paramanum ennammai kuuddamum
munta vuraitta muRaicollin njanamaanj
cantirunta vidam peruG kaNNiyai
untiyin meel vaittu ukantiruntaanee
The absolute Metaphysical Understanding will follow once we understand how BEING-as- Sivam stands as the Father (guiding the ethical development of the anmas) and how BEING-as-Sakti becomes the innumerable powers and how they stand in relation to each other in a proper order among themselves as described above. Now BEING shape shifts to the form Tirumaal and projects the Sakti as Saraswati from His belly so that the human beings who begin the hermeneutic journey with the manifest world can enjoy also this transcendent wisdom
The question that Tirumular addresses here is: how is that human beings who begin their hermeneutic journey in the immediate direct experiences end up with the metaphysical and transcendent understanding that ultimately everything is because BEING assumes the shapes of Siva and Sakti?
The most immediate world the human beings come to know is the physical world, the Kuvalayam, the universe and BEING shape shifts to that of Vishnu and remains its Lord. And to promote deep metaphysical excursions He projects the Deity, the KalaivaaNi or Saraswati, the same as the Sumerian Dinger Nishaba as the Power that would draw the understanding of the human beings to the mystical depths through Music and Dance and later the mantra recital and as symbolized by the VeeNa. The color of the Lotus, the attire she wears and the Yantra the White Swan all are WHITE indicating that she would promote only CLEAR UNDERSTANDING and hence rationality that results in MaaNaRivu, clear understanding, understanding beyond doubts and uncertainties.
Such a life of understanding will also disclose the presence of an enormous range of powers that assume innumerable number of shapes and all to inform the understanding and drive away the ignorance there.
Now along with this there is an intuition of an Absolutely Pure Presence, the Sivam that provides the ethical ideal, as unchanging and eternally there serving as Ideal Pole for the ethical struggles of the anma which exists along with the hermeneutical but more closely related to the aesthetical - music dance and such other fine arts. Thus a collective understanding of both would lead the anma to understand the joint presence of Sakti and Sivam and as powers standing ABOVE the manifest world and always there.
When the mind reaches this transcendental ground, it will witness the LIGHT, the Supreme Inner Radiance that would illuminate the whole world by driving away any presence of Darkness in the mind. The person who witnesses this Pure Light, on account of the inner purity he attains, will also enjoy a physical body free of this dark Killing Force and hence would live for long with a firm and youthful frame. Such a body will also become a Temple of ParaCiva for then He would emerge there and install Himself. Thus the person would become a Civanjani, displaying the qualities of Civa Himself in his personality.
ºò¾¢ º¢Åý Å¢¨ÇÂ¡ð¼¡õ ¯Â¢Ã¡¸¢
´ò¾ þÕ Á¡Â¡ Üð¼òÐ þ¨¼äðÊ
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catti civan viLaiyaddaam uyiraaki
otta iri maayaa kuuddattu idaiyuuddi
cuttama taakunj turiyam piRivittuc
cittam pukuntu civam akamaakkumee
BEING enters the deepest part of the modular mind - the cittam, the deepest in the order Manam, Buddhi, AhaGkaaram and Cittam, and purifying that module of the dirt that induce the birth of ignoble thoughts, installs itself there making the anma shine forth with Sivattuvam. Now if asked how this is accomplished, it is done as follows. BEING becomes with Natam as Civam and with Bindu the Catti and as a play of both the anmas assume a physical body with appropriate cognitive tools. The PLAY continues in the mental modules also and with that the anmas as living creatures effect various kinds of actions. At this point the anmas are lodged into the TWO different of material media - the Pure Maayai and the Impure Maayai (that which is affected by the Mummalam). While the anma struggles caught in these two media, by facilitating learning and illuminating the mind, the anma is led to experience the absolutely Pure Consciousness in the state of Turiam and with that, cleansing totally of every dirt and making the anma absolutely pure, BEING installs Himself as the Sivam enabling the anma to shine forth as a Civanjani, the one who radiates Sivam only in his personality.
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catti civanRan viLaiyaaddut taaraNi
catti civamumaanj Civan cattiyumaakunj
catti civam anRit taaparam veeRillai
cattitaan enRunj camaintu uruvaakumee
This whole worldof both physical mental and metaphysical stuffs is a product of the PLAY of BEING-as-Siva and BEING-as-Sakti. And because the Catti remains the Deep Structure of Civam, it is also Civam. Similarly for Civam- it can also be Catti in view of the presence Civam as its Deep Structure. Every object in the world - the physical, mental, metaphysical and so forth are all generated out of these two, the Catti and Civam so that there is NOTHING without them. In this the Catti is that which assumes various forms and functions but all in accordance with the impulsions of Civam
The Metaphysical kind of LEARNING that constitutes the essence of spiritual life is that which is explained by Tirumular in these two verses. The anma enjoys various kinds of states of consciousness, the Avattai, that he explains in great details in the 8th Tantra and for which he makes a beginning here and attempts to understand it within the notion of SivaliGkam which, it must be recalled, is the union of Natam and Bindu, the Civa Tatvas.
The states of consciousness Tirumular recognizes are: Caakkiram (wakeful alertness) Coppanam (dream consciousness) Cuzutti (the mythical consciousness as in the awareness of icons), Turiam (the Pure Consciousness also called Cutta Caitanyam) and Turiyaatiitam (the absolutely transcendent)
The question he poses here is: How is the anma led to enjoy the Turiam and then transcend even that and attaining Turiyaatiitam, become the same as Civam by enjoying Sivattuvam, the QUALITY of being the same as Sivam that is projected by BEING as absolutely Pure, the Cuttam ?
It is noted that BEING becomes the AndaliGkam, the universe itself and as Cataaciva LiGkam infuse the mere physical universe with an inherent spirituality so that the spiritual way of life becomes a presence within the universe as a fabric of it. Then as PiNdaliGkam, He provides a body with appropriate physical and cognitive tools so that anmas can LIVE and execute various kinds of ACTIONS and in the course which they LEARN helped here by the Atma LiGkam. This learning that is facilitated makes them become AWARE of their possibility of becoming Sivam i.e. ethically PURE and hence ascend various states of consciousness and finally attain the Turiam as described above and which leads to Turiyaatiitam, the state of even transcending this and which is attaining Moksa, becoming qualitatively the SAME as Civam.
Throughout such a spiritual odyssey, and which is essentially evolutionary, the anma assumes so many shapes and functions and in all these it is Catti that assumes the different shapes while Civam remains the immutable and forever there ordaining principle.
In this marvelous and uncanny Play or Dance, the Catti is here within Civam and versa so that in noting one we also note the other. There is NOTHING whatsoever without the joint presence of these two.