Tirumular on SivaliGkam .

Ģ Ȣ

 

7. SivaliGkam Ģ

 

65

 

1773

 

̨ šâ

츢 ¢

츢š ȡ

Ũ Ȣ§

 

:

 

¢ â ĸ Ţ , š ġ Ǣ ׸ 츢 š Ţ ǡ 츢 ר ¢ǡ ĸ Ţ ġȢ Ţ Ũ Ƣ Ũ Ũ о Ȣ¡ Ģ

 

65

 

1773

 

kuraik kinRa vaarik kuvalaya niirum

parakkinRa kaaRRup payilkinRa tiiyum

niraikkinRavaaRu ivai niiNdu akanRaanai

varaintu valanj ceyyumaaRu aRiyeenee

 

Meaning:

 

BEING fills the physical world of the Waters of the noisy seas, the Wind that assumes the shape of the ten vayus and spreads in all direction making possible movements, the Fire that arises from it and the Earth and Space that contain them, so that there is intelligence and spirituality in the world. Since He is carvaviyaabi, One present everywhere and stands unlimited even as the above all, I do know how to circumscribe Him and circumbulate by way of worshipping Him.

 

66

 

1774

 

Ũ

ո

ġ

Ҩ â¡

 

:

 

ɢ š Ţ¡¡ 츢 Ũ š Ũ ǡ츢 ž Ƣ . Ǣ ĸ ġ Ǣ ¢ ظ Ģɢ¢ ɦšǢ¡ Ũ¢ š Œ տ Ż ġ ǡ 򾢧 ġ - Ţâ Ţâɡ ġ 즸 .

 

 

66

 

1774

 

varaintu valanj ceyyum aaRu iGkonRu uNdu

niraittu varukaGkai niir malar eenti

uarittu avan naamam uNarvallaarukkup

puraittu eGkum pookaan puricadaiyoonee

 

 

Meaning:

 

But nevertheless there is a way in which He can be recognized and worshipped. There is the Golden Lotus, the pure form of KuNdalini that grows in the pure GaGka that flows out from his tuft and keeping it in heart, if one recites the mantra Namasivaaya (or just Civa Civa) and transmute this Energy into Civanjanam, then He, the Dancer with His locks flying out, will be there in the soul without ever absenting Himself.

 

Comments:

 

The final phase of the metaphysical understanding of SivaliGkam is the application and which is a Sadhana for keeping His presence firmly in the mind. The true worship is an activity that keeps the gods worshipped in the soul and here it is the SivaliGkam, the union of Natam and Bindu.

 

We have seen that this combination yields from within itself - and like Chinese boxes - in a nested hierarchical organization various kinds of LiGkam - from AndaliGkam to PiNdaliGkam and from that Cataaciva LiGkam then AtmaliGkam and Njana LiGkam. All these are collectively the SivaliGkam, the combination of Natam and Bindu and which combination emerges one from within another so that BEING assuming these LiGkam forms fills the whole universe infusing intelligence and spirituality to what is merely physical so that there is a Metaphysical dimensions to the world and there is such a thing as EXISTENCE.

 

The world as a whole though physical is also spiritual with INTELLIGENCE also as a part of it where there is a cultural evolution directed towards Moksa. All creatures are PLAYED by BEING as the Dancer who swirls around with flying locks tirelessly to enable all creatures EVOLVE and in that finally enjoy Civanjanam and with that attain Moksa.

 

The question now is: Since BEING is so boundless, how to capture Him as an icon and circumbulate Him thus to redeem oneself?

 

His boundlessness makes it impossible to capture Him in any iconic forms for all such forms are delimited, leave out something, making BEING always a SURPLUS in any such representations.

 

Nevertheless Tirumular suggest one way that overcomes this limitation and that is the mantra recital - either chanting Namasivaaya or just simply His name Civa Civa etc as he recommends in many other places. The NAME transcends icon and when it is recited, the KuNdalini kept as a divine Lotus that grows in the Pure Waters of GaGka, gets transmuted into Civanjanam and with that one also succeeds in keeping the presence of BEING within one self.

 

 

 

67

 

1775

 

Ũ

¢ Ũ

á!

 

:

 

Ǣ ¢ ȢŢ Ҹ Ⱦ 쾢 Ǣ . ը ֽŢ Ţ Ǣ Ũ , ǡ ɡ ĸ , Ǣ ġ ɡ ըǧ š ͨ , ġš츢 š츢 Ǣ á !

 

67

 

1775

 

onRenak kaNdeen em iican oruvanai

nanRenRu adiyinai naan avanait toza

veNru aimpulanum mikak kidantu inbuRa

anRu enakku aruL ceyyum aatip piraanee

 

Meaning:

 

BEING who discloses Himself in innumerable forms to instruct each anma according to its own competence, discloses Himself as ONE despite all these different icon forms and at that I also discovered that BEING is the Iican, the Lord of all on account of blessing the souls with Moksa. Great it is and thinking so when pursued further worshiping His Great Feet, then I was slowly relieved of the bondages with the senses and hence the chains binding me to the physical world and which freedom enabled me enjoy endless pleasures and joys. BEING at that point also relieved me of my ego-self or asat-self and with that blessed me with Moksa making me wholly the sat-self.

 

68.

 

1776.

 

Ӹ Ţ

š

Ģ á ¡

 

:

 

Ģ ʦ ÿ Ţ Ȣ ҽ š ¢ ž ̨ Ҩ Ǣ¢, ȡ š Ȣ즸 Ģ즸 θȡ. 򧾡 - Ţǡ ġ ʦ ﺸâ Ż Ҹ ţΧ ġ á¡ ú . ŧ Ģ .

 

68.

 

1776.

 

malarnta vayanmaal uruttiran makeesan

palantaru aimmukan paravintu naatam

nalantaru catti civan vadivaakip

palantaru LiGkam paraanatiyaamee

 

Meaning:

 

The SivaliGkam is actually the union of ParaNatam and ParaBindu (from within emerge the AndaliGkam PiNdaliGkam and so forth in a nested order) Now it is by strengthening or reducing or suppressing one and letting be the other that the basic Great Icons -Brahma Vishnu Rudra Makeesa Cataaciva, Catti and Civam are generated. Now the BEING who thus stands as the SivaliGkam and becomes all these is in fact is ParaaNanti, the ParaCivam, the ONE who stands above all and at the same time the Deep Structure of all.

 

Comments:

 

 

Let us recall that in this chapter on SivaliGkam, the APPLICATION of the understanding of the secrets of SivaliGkam are described and above we have seen it leads finally the collapse of Icon Thinking and its displacement with Mantra Chanting or recital of the name of Civa and by which one succeeds in keeping the presence of BEING in the mind.

 

These two verses describe what happens subsequent that.

 

The most important point Tirumular mentions here is the birth of the understanding that BEING is ONE and NOT many and which is a BLESSING of BEING and with which one begins to enjoy jivanmukti, enjoying Moksa while still with the physical presence in the world. The understanding that BEING is ONE lifts up the soul to the transcendental heights, the PEAK of the metaphysical climb and informs from within itself that that state of ViidupeeRu, is the final Home Coming, the meaning of the long evolutionary climb, that towards which the whole journey was directed at right from the beginning.

 

This is also a final purification the self is nornaally the sat-asat-self becoming now purely the sat-self , removed from it the asat-self as a result of the vision of BEING as ONE

 

It also transpires all are ultimately various forms that emanate from the most primordial SivaliGkam which is seen here as the Union of ParaNatam and ParaBindu and out of which by various processes of differentiation integration fractioning and so forth the Great Icons of Brahma Vishnu and so forth are generated.

 

But who generates them?

 

It is ParaaNanti or ParaCiva, the BEING-in-Itself, the One who is the Power unto itself, the One that makes itself present, absent and so forth and thus having NOTHING above Itself as its Ground.

 

 

 

 

 

69.

 

1777

 

Ţ ظ ͼ Φ

Ţ

Ţ

Ţ 츢 ø

 

:

 

ø ɢ Ÿ ʧ¡ ɢ . Ģ ÿ Ţ ¢ ҽ Ţ Ц Ţ ͼ . ɢ о Ţ ¢ Ģ ȢŢ 츢 Һ . ɢ 򾨸 Ǩ¢ 츢 ȢŢ Ǩ¢ Ţ, Ũ¢ š Ţ 츢 ø â¡ .

 

 

69.

 

1777

 

 

meevi ezukinRa cenjcudar uuducenRu

aavi ezum aLavu anRee udaluRa

meevap paduvatum viddu nikazvatum

paavittu adakkiR parakati taanee

 

 

Meaning:

 

If you ask how the anma can be freed of its atomicity or finitude and enjoy boundless infinitude and which enables the enjoyment of Civa kati, the state of Sivattuvam, let me explain. The SivaliGkam which is the union of ParaNatam and ParaBindu, when unite in absolute purity, shine forth as the Pure Radiance. Now as part of this arise the CiRsakti that enters the body at the very point an anma assumes a bodily form and pervading the intelligence stands as that which enables it to recognize TRUTHS as opposed to falsities. Now one should rise even this way of being which presses rational thinking and abandoning it, one should meditate assuming that one is really the Same-as-Civa in essence and enjoy the transcendental consciousness (parakati) and with that also Civa kati.

 

Meaning:

 

As a sequel to the above APPLICATION of the transcendental hermeneutic understanding emerges another Sadhana, something ABOVE the mantra recital and so forth. This final Sadhana is a species of Niddai, a intensive Yogic meditation in which the very personality of the self is transmuted into that of Civa Himself so that the anma not only becomes absolutely transcendental but also Absolutely PURE and in that the same as Civa. This state of enjoying Sivattuvam is the state of Civa kati, the final state of Being-in-the World for any anma.

 

But what is the essence of this Sadhana?

 

First of it is noted that the SivaliGkam as the union of ParaNatam and ParaBindu, when unite in a state of absolute purity shine forth as immense Radiance, the Light of millions of suns shining together. Now within this Light exists the CiRsakti, that which pervades the anma showing which experince is truth-experince (MeyyuNarvu) and which is not . This gets installed within the body and mind right at the moment of inception into the biological birth so that rationality is an intrinsic to anmas though may not be showing itself when filled with the mummalam, the obscuring principles

 

This CiRSakti continuously guides the anma by serving as the measure (aLavai) of truth leading finally to the limits where even THINKING as such is transcended. The CiRsakti then becomes the Cutta Caitanyam, absolutely pure consciousness at which point emerges the desire to be same as Civa and with that the Sivookam Paavanai, a meditative stance where there is intense contemplation of transmuting self itself into the Siva-self, the sat-self destroying simultaneously the asat-self or the atomic ego

 

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