Make your own free website on Tripod.com

 

The Metaphysical Gynecology of Tirumular= Part 3

 

Dr K.Loganathan, 2004

 

 

 

 

The Metaphysical Gynecology of Tirumular-21

 

The Transcendental Sexuality( Civayookam) of True Tantrism

 

Asceticism and Monastic orders for both men and woman are institutions quite common in all world religions (except perhaps Islam) But Tantrism does not promote either the separation of man and woman or throwing them into monastic orders where they torture themselves to death each time the EROS shows up against their will. Instead of devising ingenious ways to suppress, repress and DENY the Eros, the Tantrics go to the very roots of EROS and BURN it so that such impulses are eradicated totally from the system.

 

They see this as attaining an Inner Purity and True Freedom where EROS is considered as part of being a defiled self, a self caught up inescapably in the historical, a perpetual tie with FLESH and hence bound and not free.

 

From very ancient times, Tantrism has also recognized the presence of Inner Moon and Sun as potent forces that install various kinds of instincts like Eros, the desire for Power and so forth. Here they also have recognized that while the Inner Moon, the Woman is responsible for the ordinary EROS that binds man and woman to Samsara, historical existence caught up in the evolutionary mechanism of the cosmos, the Inner Sun can, if activated, BURN this and FREE the human beings from sexuality. One way of activating this Inner Sun is gaining deep and profound metaphysical INSIGHTS, illuminations that would flood the interior with FIRE that tend to burn off the erotic desires and pining after sexual partners. But it also follows that there is another level of sexuality where the union does not involve the normal ejaculation of the seminal fluid but rather the elicitation of NECTAR that would, in addition to giving a youthful body also would furnish further illuminations that would root out EROS totally and irrecoverably.

 

It is stated that this is the Siddhi, an attainment that would make a person a Siddha or Civayogi, the ideal spiritual individual set up by Tantrism and which is certainly NOT the birth based Brahmanah.

 

36.

 

1959

 

Ӿ Ţš Ţ

Ӿ ɧġ ¢

Ӿ ŧ¡ ġ

Ӿ *ġ ¡째

 

*: ġ

 

:

 

Ģ Ţ š ŢŢ 񦽡Ǣ Ģ ŢŢ , Ǣ ÿ ɡ ġ Ģɡ , Ţ¢ ţ򾡾 Ӿ ŧ¡ ¡. Ц ¡ Ӿġ Ǩ¡ š Ӿ ¡.

 

36.

 

1959

 

amutac cacivintuvaam Vintu maaLa

amutap punaloodi anGkiyin maaLa

amutac civayookam aataalaaR citti

amutap pilaavana aaGkuRum yookikkee

 

Meaning:

 

The dominance of Apara Bindu, that which appears as the Inner Moon and provides the milk of ordinary sexual bliss that traps one in species regeneration, dies and it dies because of the Fire that comes from the ParaNatam, the Inner Sun. When this is achieved then there will be drinking of Nectar of eternal youthful vitality and which constitute the Siddhi as well as genuine Civayoga. For such yogis there will be an immense flooding of nectar that will make the body eternal youthful

 

37.

 

1960

 

¡ Ţ Ƣ¡Ũ ҽ

ȡ

ŧ

 

:

 

Ģɢ ¡ 츢 Ţ Ƣ¡Ũ ҽ, , á ȡ Ч ŧ. š ¡ ý , ǡ 째 .

 

37.

 

1960

 

yookamaam Vintu oziyaavakai puNarntu

aakam iraNduG kalantaalum aaGkuRaap

pookam civapookam pooki naRpookamaa

mookaG keda muyaGkaar muudar maatarkkee

 

Meaning:

 

The Civapookam, the enjoyment of Siva Bliss is NOT the ordinary sexual union where there is ejaculation of the seminal fluid that would serve to bring about species regeneration. It is a union where such ejaculations do not take place though there are bodily unions but where the sexual desire itself is transmuted. The ordinary man not knowing this will pine for females for enjoying the bliss or ordinary sexuality.

 

Comments:

 

The amutac caci Vintu is a very ancient notion in Tantrism and which is also common in all religions, however distorted and camouflaged it may be. There is the Inner Moon, a form of Apara Bindu which in fact as the form of the BEING-as-Woman (the Kaamatci etc) installs the sexual instinct, the EROS that make the male and female come together, unite sexually and with that produce progeny that would perpetuate the species and as phenomenal expression of the desire for immortality. But there is within also the Inner Sun, the form of Para Natam, that sends red-hot rays or FIRE, the Agni that would BURN this moon rays and with that FREE a man from the cosmic mechanisms that bind him to the historical. This burning off by the Inner Fire of the antics of the Inner Moon, is that which liberates the man from being bound to the historical, which along with binding him to the FLESH also binds him to the experince of DEATH and all the miseries that come along with it.

 

But the Tantrics like Tirumular do not propose the avoidance of women and leading a ascetic or monastic kind life and which is quite common in practically all religions. There is a species of Civayookam where the sadhana is the sexual act itself but where it is enjoyed without discharges of the seminal fluid. As already explained, as a result of deep and true insights into the genesis of sexuality itself, one can lift up oneself to a Pakkuvam, an inner spiritual maturity where one is equipped well to enjoy sex but without the discharge of seminal fluid. Tirumular notes that such enjoyments in fact are that which FREES one from sexuality, from the instinct of EROS and thereby allows one to enjoy true freedom.

 

 

The Metaphysical Gynecology of Tirumular-22

 

Love and Transgressive Sexuality

 

There appears to be a fundamental difference between the Indian Tantrism (and its neo Tantra developments in the West) and Tamil Tantrism, the difference that underlies the Bakti form of religious sentiments that find their expressions in metaphysical poetry of outstanding elegance and spiritual depths. In plunging into these sacred scriptures, one is drawn away from the ordinary life of passionate sexuality into that of LOVE that culminates in TRUE LOVE for either Siva or VishNu and so forth and with that for the whole of humanity.

 

The Tamil Tantrism does NOT lead to the formation of ashrams where men and women live together with no control of whatsoever and in an atmosphere of Free Sex. Such an animal form of life would be considered more of spiritual DEGENERATION than something of spiritual development. What is lacking in such attempts is the important place LOVE plays in all these including in Transgressive Sexuality and hence the presence of Divine Will even here. For as noted by Tolkaappiyar in KaLaviyal, that chapter that deals with sexual life, LOVE is a gift by BEING and it is He who ordains who should love whom and so forth.

 

The Transgressive Sexuality (TGS) is NOT for all. It is to be enjoyed only by the Civayogies and who are those who have attained the Vintu Jayam, the burning of the desire for self-propagation and hence desire for immortality. As metaphysical illuminations are gained, such illuminations enter the biological mechanisms and there slowly but surely reorganize the system so that there is cessation of sperm carrying seminal fluid and which strengthens them further so that they still enjoy youthful virility that also attracts woman unto themselves in DEEP LOVE (as mentioned by Tirumular in Many places). This is the BURNING of the FLESH to free the spirit from its hold perhaps also the unconscious wish of the Yajna of the Rig Veda.

 

Thus throughout life, the KaRpu, chastity and fidelity are maintained without relaxing on them at any point. When a man and a woman are ordinary individuals, seeking to perpetuate themselves with progeny, they have to be faithful to each other failing which the life will be unethical with possible breakdown of marriage. Perhaps a man FREES himself from this condition and earns the rights to enjoy more than one woman (if we are to go by the family history of Siddhas and ancient Rishies) a freedom that is denied for women. However the women, who also have transcended this pressure for species regeneration is endowed with a capacity for very DEEP LOVE for such yogis and perhaps brought to live with them and all as blessings of BEING. Here too there is KaRpu only that it is within a LARGER family, a family of perhaps one man and several women but all living together in Deep LOVE where only CARE and CONCERN rules as the feelings that keep them all together.

 

38.

 

1961

 

â Ţ

Ģɡ Ţ ¡

¢á 즸 š

ġ Ȣ

 

:

 

Ţ ¡ ŧ¡ , š ¢ ġ 츢 , 측 Ģɡ Ţ. ¢ ġ, ¡ ¢á ¢ âšȡ š. ɡ ġ ¢ ¢á ¢ , Ǣ , Ţ ¡ ¢.

 

38.

 

1961

 

maataridattee celuttinum avvintu

kaatalinaal vidaar yookaG kalantavar

maatar uyiraacai kaikkoNdee vaaduvar

kaatalar poonRu aGGan kaatalaanj caaRRilee

 

Meaning:

 

The Civayogies who have attained Vintu Jayam i.e. the cessation of the production of seminal fluid with spermatozoa, even when they unite with women will not discharge even the empty seminal fluid out of sexual passions of the ordinary males. But the women who agree to such unions will be deeply in LOVE with such males and will pine after them. And because of this even though there are NO passions of the flesh of ordinary sexuality, there is LOVE between them, a love similar to that among ordinary lovers.

 

 

39.

 

1962

 

Ȣ Ţ ¡

Ȣ ƨ

Ȣ ¡ ο 򧾡

Ȣ Ӿ Ţ󾡧

 

:

 

Ţ ¢츨 ɡ ţâ ¡ Ȣ ɡ츢ɢ 򾨸 Ţ , ħ Ǣ ţ , ǢŢ ¢ ο¡ ƢӨ ¢ ÿ򧾡 Ţɸ Ȣ ȡ, ŢШ Ӿ Һ .

 

39.

 

1962.

 

caaRRiya Vintu cayamaakunj cattiyaal

eeRRiya muulattu azalai yezamuuddi

naaRicai yoodaa nadunaadi naatattoodu

aaRRi amutam arunta vintaamee

 

Meaning:

 

Now having attained Vintu Jayam as explained above, one should with such Transgressive Sexuality activate further the Njanakni in the Muulaatara so that it ascends the higher realms. Not letting the mind wander all directions, with absolute concentration one should travel firmly in the Cuzi Munai Naadi activating the Apara Natam there with appropriate metaphysical exercises, and then one will reach the realms of Para Bindu and enjoy drinking the Amutu, the Nectar of Infinite Bliss.

 

Comments:

 

In these two verses Tirumular outlines very clearly a kind of Tantrism that is also PariyaGka Yoga or KuNdalini Yoga and which can be called Transgressive Sexuality, the sexuality that leads one to enjoy the Amutu, the Nectar which will transmute the body of ordinary flesh into the of GOLD, the dream of mighty kings and priests of the ancient world. This tradition clouded in mystery now, in these verses, is finding a SCIENTIFIC explanation . This is made possible perhaps after centuries of the application of Hermeneutics to unravel the mystery surrounding such phenomena and which has been the central concern with all religions.

 

There is a DIFFERENCE between the male and female here but complimentary to each other and perhaps related to the fact the male is Natam dominated and the female Bindu dominated. While Civayogi attains the Vintu Jayam and hence the rights for Transgressive Sexuality, the women seems to attain a competence to LOVE very deeply and in a non possessive way as is the case with the sexuality of ordinary passions - that which expects progeny to continue the species. It appears there are women who would LOVE deeply the Civayogies who have transcended the capacity for fathering children and consenting for sexual union with them not because of the desire for establishing a family but just out of DEEP LOVE for the Civayogi. The love the woman has here for the male EXPECTS nothing in return and hence not calculating or instrumental at all.

 

The Meaning of Transgressive Sexuality also emerges here most clearly. It is NOT for sexual passions of the flesh but rather of the spirit, that of continuing further the odyssey into the immensely difficult Metaphysical Realms, the reaching that PEAK where the Para Bindu oozes as Amutu, drinking which one enjoys the Golden Body.

 

 

 

 

The Metaphysical Gynecology of Tirumular-23

 

The Deviant and Transgressive Sexuality.

 

It is quite inevitable that Tirumular in the course of explaining the essence of Transgressive Sexuality (TGS) that he certainly advocates in many places, should also consider DEVIANT sexuality and which for him are the forms of sexuality inconsistent with TGS. This is how ETHICS enters metaphysics. We must recall here that this line of thinking began among the Dravidian folks with at least Tolkaappiyar where he analyses all behavior, including the verbal (both spoken and composed, the Vazakku and CeyyuL) into the five LOVE based (akam aintiNai) and two deviant forms (KaikkiLai and PeruntiNai)

 

Tirumular goes well beyond these early attempts where he, not only accommodates sexual abnormality but also Bramahcarya, the ascetic as a kind of deviant sexual behavior. The homosexuals, lesbians and Brahmacarins are similar in that they DISTORT and TORTURE the normal sexual libido instead of transmuting it into the Gnostic Libido (the Njana Sakti) that would burn off the Apara Bindu that permeates the body and produces the sperm filled seminal fluid that creates the desire for species regeneration and so forth. Neither homosexuality nor brahmacariam will do this transmutation and hence the sorts of behavior to be avoided.

 

A man must live with a woman, enjoy sexual happiness with LOVE and evolve into one who continues to enjoy sex but in the form of TGS and with that and in the end transcend even that by attaining the supreme inner purity, the Sivattuvam - being qualitatively the SAME as Siva.

 

More below.

 

40.

 

1963.

 

Ţ

¢ ɢ

Ţ Ţ򾢧

 

:

 

Ţ Ţ Ģ ¢ , Ǣ ҽ¡ Ģɢ ġ Ч츢 ġ Ţ ¢측 ɢ¢, Ţ ĸ Ţ ¡ . ɡ á , Ȣ ŧ . Ц Ţ Ţ򾢧 ( 츢 ͧá򾢧) Ţ .

 

40.

 

vintuvum naatamum meevak kanal muula

vanta vanal mayirk kaaltooRum mannidak

cintanai maaRac Civam akamaakavee

vintuvu maaLum meyk kaayattin vittilee

 

Meaning:

 

As the Natam and Bindu in the form of SivaliGkam pervades the anma and as a result of conjugations within produce the Libido that gets transformed into Njanakni, the Gnostic Libido, it spreads all over the body including the roots of the hair. This brings about a change in thinking whereby the person becomes truly metaphysical and where through inner purities attained, the self shines forth as Siva itself, i.e. absolutely pure. At this point the Apara Bindu, that which is the source of species regeneration impulses, spread all over the body, will die out

 

49

 

1964

 

Ţ Ţ Ȣ¡

Ţ Ţ

Ţ ɢ

Ţ ŢŢ

 

:

 

Ţ 츢 Ţ Ģ Ţ ŢŢ Ȣ¡. š Ţ , Ţ ħ Ţ Ȣġ. Ţġ ȡ, Ţ () , Ţ¢ ŢШ 츢 ( Ţ ) Ţ Ţ ŢШ Ţġ .

 

49.

 

1964

 

vittuk kuRRu uNbaan viLaivu aRiyaatavan

vittuk kuRRu uNNaamal vittu cuddu uNbavan

vittuk kuRRu uNbaanin veeRalan iiRRan

vittuk kuRRu uNNaamal vittuvvit taananRee

 

Meaning:

 

There are those who pound the seeds and removing the husk eat the grains. Such people will not realize the harvest that become possible by planting them. There are also those who instead of pounding etc, in fact roast them and eat them. Such people are also not different from the first. However there is the third kind of people who without eating by pounding or roasting, actually plant them (but with burning the Apara Bindu there) and enjoy the harvest that accrues (in the form of the nectar of Para Bindu, the Amutu.)

 

Comments:

 

Tirumular is concerned in these two verses with the PROPER way for graduating into the stage of Transgressive Sexuality, which is simultaneously enjoying the mythical Golden Body. He brings out the real way by describing some deviant ways first and with the use of some good metaphors. There are those who MISUSE sexuality into perhaps homosexuality, lesbianism, pedophilia, fetishism and so forth and who are people who POUND the seeds and eat them without planting them is fertile soil. Such are those who TORTURE the sexual urges in them and take them into deviant ways.

 

Another kind of sexual deviancy is the Bramahcarya, the forced asceticism, where every urge of the EROS is suppressed and repressed and the whole life is spend practicing various of gimmicks (like eating spice-less vegetarian food etc) neglecting in that struggle the real meaning of religious life - metaphysical inquiries. These are those who roast the seeds and eat them, and again without planting them.

 

As distinct from these two types are the third - those who enjoy active sexual life but with transmuting the normal sexuality into Transgressive Sexuality - they plant the seeds and enjoy a suitable harvest. But how is this done? The verse 48 explains it.

 

The sexual libido that emerges in the body and through the coition of the Natam and Bindu that compose the SivaliGkam, must be transmuted into Gnostic Libido, the Icca Sakti into Njana Sakti and which earns deep metaphysical illuminations. These illuminations do not stand just in the head or in the self - such inner light spreads all over the body, creates a sacred aura about the body whereby the THINKING itself undergoes a fundamental change. The interest in Physical Thinking is severed and interest in Metaphysical Thinking is installed. This enters the interior of the soul itself and PURIFIES it by removing all the Malam, the filth and dirt there and with that making the self glow with Sivattuvam, the Sivahood.

 

It is during this course of psychic and bodily development that Transgressive Sexuality comes to prevail, where it is a kind of sexuality where there are conjugal relationships within Deep Love and where there is no ejaculation of the sperms along with seminal fluid (as already explained) for there is no more the production of the sperms themselves.

 

 

 

The Metaphysical Gynecology of Tirumular-24

 

The Siddhies and Enjoying a Golden Body

 

Tirumular, consistent with the Hermeneutic Scientific temper of his investigations talks about the technologies for TGS and the SIGNS of success, should this technology be applied. Here we should note that in Hermeneutic Science there is NO Theoretic Thinking but only gaining visions, darsanas of what are ALREADY THERE but at the depths. Each such an inner expedition brings into consciousness the elements of DS that AGENTIVELY cause the shape of the observable or experiential matters. Now if such darsanas of the hidden realities are true and not just simple fictions and imaginations, a TECHNOLOGY should be possible as the APPLICATION of such an understanding and would also furnish SIGNS of success that confirm that the vision has been right and so forth.

 

Now in these two verses, Tirmular talks, over and above the TGS as above, also Food Control and Breath Control where he notes that there is Apara Bindu even here and to eliminate which not only we have to regulate what we eat and how we breath but also MOVE in the inner channel of Cuzi Munai Naadi where both and Natam and Bindu are present. One must move in the direction of where Siva is with Sakti and aspire also to move towards the Naataantam, the LIMIT of the mantra world and hence towards the LOGOS.

 

But what are the SIGNS that not only ensures that one is moving in the right direction but also confirms the TRUTH of the metaphysical insight, understanding?

 

It is here that the EN Siddhies are mentioned along with attaining the Golden Body, the DREAM of the ancient kings from Middle East to the Far East. The successful person in enjoying the Golden Body also enjoys the experiential matters of the Siddhies, which are explained below.

 

There is nothing FICTIONAL or purely imaginative in all these - NOT Maaya or Mythiya as the Vedanties are in the habit of saying.

 

50

 

1965

 

Ţ

áɡ Ţ Ȣ

ɡ Ţ Ţʼ

Ţ 򾢧

 

:

 

𦸡 Ţ Ҩš Ţ š Ţ š 츢 Ţ Ǣ, Ţ ĸ š쨸¢ Ħ ¢ Ũ ɡ ɡ Ȣ á, ƢӨ 츢 Ţ ɡ áǢ¡ Ǣ â, ĸ ¢ ŢШ Ţʼ, š ǡ Ţ Ţ Ƣ ġ .

 

50

 

1965

 

annattil Vintu adaGkumpadi kaNdu

mannap piraaNanaam Vintu maRittiddu

minnotta Vintu naataantattu viddida

vannat tiruvintu maayuG kaayattilee

 

Meaning:

 

On must understand how the Apara Bindu (that creates the instincts for self propagation) stands as part of the food taken in and the kind breathing practiced and then struggle against it. One should take the inner travel in the Cuzi Munai Naadi where both Natam and Bintu are present and aspiring towards the Limit of this i.e. Naataantam, free oneself from the hold of the Apara Vintu. Then and only then, this Apara Bindu that exists in various kinds of mantra-complexes will die out from being actively present in the body.

 

 

51.

 

1966.

 

á Ţ

Ȣ ġ

¡

ġ Ƣ ȧ

 

:

 

𦸡 Ţ ¢ Ƣ ŢŢ է ¡ Ȣ, 츢 ƢӨ ¢ ġ, Ţɾ . ɨ¡ â ¡, 򧾸 Ƣ¡ .

 

51.

 

1966

 

annam piraaNan enRu aarkkum iruvintu

tannai yaRintuNdu caatikka vallaarkkuc

connamaam urut toonRum eNcittiyaal

annavar ellaam azivaRa ninRatee

 

Meaning:

 

Having understood the presence of Apara Bindu in both the food taken in and the vital breath, if one aspires to become free of them by an inner travel in the Cuzi Munai Nadi towards Naataantam, then the Golden Body as ones own possibility will emerge. With this and the attainments of EIGHT Siddhies, one then can enjoy a body thats beyond easy decay.

 

Comments:

 

These two verses are connected together and deal with the technologies related to attaining a Golden Body and with that also the EIGHT Siddhies, the attainment of which makes one a Siddha. While the natures of these Siddhies vary according to the stage of development of an individuals, what are listed here are those POWERS that a person who has attained the stage of TGS and hence a Golden Body, would enjoy.

 

These Psychic Powers are: Anima, Mahima, Karima, Lahima, Piraatti, Prakaamiyam, Vacittuvam and Icattuvam.

 

Here Anima is the psychic power to be CLOSE to all individuals and hence enjoying the state of being non-alien to anyone. It is state of Psychic Closeness so the other is NOT seen as an OTHER. The Anima diffuses the OTHERNESS.

 

The Mahima (derived Su. mah, Ta. maa, Sk mahaa) is personal GREATNESS, an ordinary person becoming GREAT, outstanding and so forth, the Purushotama, the Sumerian Engir-su etc. It is this Mahima that makes a person a historical figure- One who has left an indelible mark in History.

 

The Karima is the personal CHARISHMA, that which binds people to an individual and makes them not only the admirers but also the disciples, frequently also dulling their critical thinking.

 

Lahima is the Power to achieve the impossible in an effortless manner. What are normally impossible to attain, the Paraakiramam, becomes quite elementary for such people.

 

Piraatti is Power to enjoy what one desires and without any disappointments. While ordinary individuals desire this and that but very often they also turn out to be simply wishes. Such is not the case with Siddhas, they accomplish what they desire and enjoy it.

 

Prakaamiyam is the Power they have over others - the others love and respect such Siddhas naturally just on encounter. The personality attained creates an aura whereby even strangers on seeing it respond with love and affection.

 

Vacittuvam is the capacity to BIND individuals perpetually so that they do NOT DEPART from the Siddhas. There comes to prevail a magical bondage which disallows disagreements and departures.

 

Iicattuvam is Divine Greatness, towering over all others so that people simply SUBMIT themselves to his dictates. It is this power that makes people WORSHIP a Siddha as if God etc.

 

 

Tirumular mentions that a person who practices TGS and enjoys a Golden Body will also enjoy such Siddhies.

 

 

 

The Metaphysical Gynecology of Tirumular-25

 

The Mantrayana of Transgressive Sexuality

 

In Hermeneutic Sciences, every understanding makes possible an APPLICATION and which is a technology, the Sadhana. It is the formulation of a Sadhana and gaining EXPERIENCES with that, that allows the VERIFICATION of the understanding. When the practice of a Sadhana brings about the Payan, the outcomes that also lead to feel that what one is led to experience are truth-experiences, then the understanding itself is taken as true and so forth.

 

And among these applications the Upatesam, the enlightening spiritual discourses, is deemed the highest. As the etymology of the word itself suggests, such discourses UPLIFT an individual into the metaphysical realms of LIGHT and hence clarity of UNDERSTANDING. (Upa: Ta. uppa: above; teesam < Ta. teecu: light) realms of light)

 

The deep and true metaphysical understanding brings along with it a tendency on the part of such individuals who enjoys them towards the PEDAGOGY of instructing others on the WAY that has led them to successfully gain deep metaphysical insights. Tirumular is very famous because he has said: yaan PeRRa inbam peRuka ivvaiyakam: Let the whole world enjoy the joys I have enjoyed.

 

Thus a TRUE Siddha will NOT hoard the spiritual wisdom as the exclusive possession of a particular caste like the Vedic Brahmins do to this day or make it very esoteric and mysterious and with that make a kind mental slaves of the disciples as the degenerate Tantric gurus are prone to do.

 

A true Siddha will avoid both and make his understanding FREELY available to all, as is the case with Tirumular here.

 

52.

 

1967.

 

áɡ

ȡ Ȩ

á쾢 Ţ

ר

 

:

 

Ȣ 򾢸 ¡ȡ, ¡¾ š Ǣ ¢ , ȡ ȡ , ç ɡ ú򾢧¡ ȡ Ţ â ¡.

 

52.

 

1967.

 

ninRa cikaaram ninaikkum piraaNanaay

muunRu makaaram oru muunRodu onRavai

cenRu paraasakthi Vintu cayantannai

onRa vuraikka vupateesan taanee

 

Meaning:

 

The True Spiritual Discourse (Upatesam) that an enlightened Siddha can give to others is to explain that within the mantra complex Si-Vaa-Ya-Na-Ma, it is the sikaaram that stands one with the life breath and makes an anma think, reflect meditate and so forth. This then collapses into the trisyllable A-U-M and which because of the cementing and fusing functions of Makaaram collapses further and becomes the Om, the Logos. When the anma unites with this Logos and in that also the ParaSakti who is one with it, then and only then Vintu Jayam or TGS can be attained

 

 

53.

 

1968.

 

ġ Ȣ

š ɡ

Ÿ

 

:

 

ġ Ǣ ǡ ŧɾ Ȣ. ި ġ ڧ . զǢ¢ ը Ƣ즸 Ҹθȡ. Ȣ ɢ áǢ Ǣ , Ÿ ɡ .

 

53.

 

1968.

 

taanee upateesam taan allaatu onRillai

vaanee uyarntu vanta patinaaGku

maan eer adaGka atan binbu puttiyum

taanee civakati tanmaiyu maamee

 

Meaning:

 

The subject matter of all spiritual discourses is BEING and nothing as there is NOTHING without the Grace of BEING. BEING brings into presence in the SPACE the fourteen universes, the inner seven and outer seven and when man UNDERSTANDS all these and acquiesces with them, then and only then his understanding will get transformed into the Sivakati, the state of enjoying Sivattuvam, being qualitatively the SAME as Siva.

 

Comments:

 

The Transgressive Sexuality that is being investigated by Tirumular in these verses reaches the FINAL Ground of hermeneutic explication in Mantrayana and that too to the LOGOS. The phenomenal TGS reaches the noumenal grounds of mantras as the DS elements that shape the SS such as the TGS. But the mantra world is also hierarchically organized with aksaras and akkara-cakras, the mantra-complexes collapsing into the Siva Mantra Si-Vaa-Ya-Na-Ma and this in turn into A-U-M and finally into Om, the Logos itself. What we call collapsing is actually moving into DS s further down in the depths the limiting structure being reached with Om. The movement comes to a stop on its own accord at this point with Om possessing this POWER to make further movement not only impossible but also unnecessary.

 

For when understanding understands everything in terms of the functions of Om and hence as the Grace of BEING, the understanding itself gets transmuted so that it GLOWS with Civanjanam and which confers upon the anma the Sivakati, the ULTIMATE state of Being-in-the-World, being qualitatively the SAME as Siva or BEING. With this attainment the whole evolutionary development of the soul comes to an END, it attains that the END towards which it was set into motion right from the day it began life as the most primitive single-cellular creature. With the life force, the piraaNa, there was this Sikaaram pressuring it unknown to the anma towards this Sivakati but which it attains only after evolving into a human being and that too only after becoming hermeneutic scientific.

 

This movement and the processes of gradually ILLUMINATING the anma about this and all related matters are ALREADY there as parts of the objective world along with pathways towards this. The anma, however, can be side tracked into the wrong ways and thus MISLED away from the WAY, the Sanmaarkkam and all because of the Mummalam which are also there.

 

To make a person UNDERSTAND all these, the UPATEESAM by the truly illuminated are called for and this consists in discourses in terms of Mantras.

 

 

The Metaphysical Gynecology of Tirumular-26

 

The Metaphysics of Transgressive Sexuality

 

By metaphysical explanation I mean relating everything to the fundamental Siva Tatvas Natam and Bindu, the Yin and Yang of Taoism and perhaps also the root causal basis of Jungian Anima and Animus. These Tatvas also appear as the Inner Sun and Moon as we hall see next.

 

These Siva Tatvas generate a range of mantras that are existence binding through installing sexuality in the very breath of all creatures. Acting against are the Mantras of Natam, the Vanni ezuttu, the Fire-Mantras and which roasts these fertility mantras so that they are made ineffective. Spiritual ascendance and reaching the peak in stages is a matter how FREE one becomes from the sexual desires and hence also the desire for immortality.

 

Moksa appears on the horizon only when the unconscious desires are burnt out.

 

See more on this below.

 

54.

 

1969

 

Ţ Ţ Ţ

¢ ¢ ġ

Ţ Ţ š

 

:

 

Ƣ¡ žǡ Ţ ŢЦ Ţ Ţ, զ š š , ¢ġ Ȣ . Ȣ ŢŢ ǡ  Ȣ즸 ¢   , ǡ Ǣ , ġ  š Ţ.

 

54.

 

1969

 

vintuvum naatamum viLaiya viLaintatu

vanta ippalluyir mannuyirk kellaam

antamum aatiyumaam mantiraGakalum

vintu adaGka viLaiyum civookamee

 

Meaning:

 

It is only because the Natam and Vintu in their para and apara forms manifest themselves as mantras that all creatures assume bodily forms and persist in existence through a cycle of births and deaths. The mantras that are actually expressions of both Natam and Bindu become the forces that originate and annihilate them so that there is existential repetition. Now in this when as a result the fire-mantras of Natam, the Mantras of Bindu are made ineffective, there will arise the self enjoying the qualitative SAMENESS with Siva.

 

55.

 

1970

 

츢 š ġ Ȣ

츢 š Ũ ¡

Ȣ츢 š ġ Ţɨ

츢 Ƨ

 

:

 

Ţ ¢ ŢǢ ġ , ġŢ Ȣ Ǣħ ȡ иš, ɡ Ǣ Ţ ȡ , ġ 쾢 ɺ쾢¡ Ȣ츢š Ƣ Ţиǡ Ţɸ 츢š, š츢ɢ¡ Ţ á .

 

55.

 

1970.

 

vaRukkinRa varu manattulaa veRRi

niRukkinRa vaaRum anniiL varai yoddi

poRikkinRa vaaRum appollaa vinaiyai

aRukkinRa naaLvarum attiip pazamee

 

Meaning:

 

There is Fire deep inside which expresses itself as a form of Natam and which roasts the seed of Bindu so that it is no more capable of reproduction. This also establishes VICTORY in Metaphysical Thinking of the mind so that finally it rests firmly on TRUTH. It is also that which causes the ascendance in the journey of Atara Cakras so that the anma ascends and reaches the Great PEAK of the Lotus of thousand petals and where all the karmas are burnt and the anma freed of them completely.

 

Comments:

 

These two verses explain the total uprooting of SEXUALITY including the transgressive form. For anma to become absolutely PURE and in that also enjoy being SAME-as-Siva, the Sivookam, it is has to be absolutely pure and which includes freeing oneself from all kinds of desires including here even sexuality the root cause of all desires.

 

The desires are related to the species reproduction mantras that are expressions of Bindu, the Vittu, the SEED and the mantras that are the expression of Natam are the fire mantras, the Vanni Ezuttu that desiccate the Bindu mantras through roasting burning and so forth. This liberating of the anma from sexuality and hence the desire for immortality through self-regeneration, also lifts it up ABOVE that cycle and prepares it for enjoying Moksa through the stance of Sivookam, the qualitative SAMNESS with BEING.

 

Here it must be recalled that it is NOT the advaita of Vedanta but rather the Sudhadvaita of Saiva Siddhanta where is no NEGATION of the world but only a TRAVEL, a Yaattirai through the Atara Cakras, so well entrenched in many Tantric systems. The UNDERSTANDING must TRAVEL, explore all the metaphysical worlds and make sense of all interpretively and hence bring everything to the Ilaadat taanam, as MeykaNdar later would say, the region of forehead where consciousness is located. At this point every thing becomes TRANSLUCENT with nothing OPAQUE in understanding. Such a way of being also FREES the anma from all karmas, the vinai and thus made absolutely PURE and in which state only it can enjoy Sivookam, the Sameness as Siva

 

 

 

The Metaphysical Gynecology of Tirumular-27

 

The Moon and the Real Meaning of Yajna

 

We have seen that the worship of Sun and Moon is very ancient and was widely prevalent in the Tantric cults of the Sumerians and Egyptians particularly the Nubians. The Sul Utu is the SUN in the Sumerian and Suen the MOON. There is mention of the link of masculinity with Nitah (. Naataa, naatam) in Suruppaks NeRi itself (c. 3000 BC). While all these matters and their link with Snake (Su. Usumgal) worship so widely prevalent in the ancient world including the Far East, need to be studied more carefully, it is quite clear that they have contributed immensely to the formation and genesis of the later religions and philosophies.

 

Among them the Nubians, the African blacks closely related to the Egyptians are also eminently Tantric. They worshiped Amon and which resembles the Sumerian am-an- (ki) and Ta. Amman and their Aten, Sun is quite close to Ta. Aatan, aatavan, the sun. This word aten or Ta. aatan is also available in some personal names like Ceeral aatan and so forth. The aatans of KeraLa may have some links with the Nubians of Egypt. We should also note whether Amon or Aten that they preferred to worship, both also worshiped the Snake.

 

Now in the following verse, Tirumular gives the real meaning of the Vedic Yajna, the kindling of Fire, the Homa, called aakuti in Tamil. For Tirumular the real significance of this ritual is that kindling the AUM as the Fire mantras that will burn off all the obstacles within and without, the Vratya (Ta.varai: to bind and demarcate) so that the soul can soar high and reach the Soma, the Moon within and enjoy the amutu, the Soma Juice, the Soma Paanam.

 

56.

 

1971

 

Ţ Ţ Լ

ɡ ¢

š Ӿ Ȣ

̾ ̾¡

 

:

 

¢ ž žǡ Ţ Ţ ƢӨ Ţ ɢ ɢ ȢŢ ŢŢ š çɡ , Ӿ Ȣ. Ч ̾¡ ¡ ƢӨ .

 

56.

 

1971

 

vintuvum naatamum meevi yudan kuudic

cantira noodee talaippadu maayidil

antara vaanattu amutam vantu uuRidum

aGkuti mantiram aakuthiyaamee

 

Meaning:

 

We have the Siva Tatvas Natam and Bintu, which are, the roots causal Tatvas for the birth of males and females in the world. Now when the anma ensures the dominance of these Tatvas in the soul and body and sojourning in the Cuzi Munai where both are jointly present interpenetrating each other, if one reaches the MOON (the form Para Bintu) then the Amutu, the ambrosia in the Deep Space will flow into the mind and body (rejuvenating the person). This is the real meaning aakuti, the Yajna where fire is kindled as the ritual of Homa. This is the way to bring the Aum as the inner fire.

 

Comments:

 

Here emerges the Hermeneutic Semiotics of Homa sacrifice and which is NOT sacrifice of animals but rather the ritual of Fire and which is designed to kindle the Mantra Aum but as Vanni Ezuttu, the Fire Syllables. We can see Tirumular is trying to give the authentic meaning of Yajna, and which, we should note was already present as part of the Temple rituals, the kindling of Fire is the suulai, as observed by En Hudu Anna in her Sirbiyam.

 

This external worship of Fire is intended to active the Fire within and with that enjoy the amutu of Caci Vintu, the Moon-Bintu, as said by Tirumular above, the Soma of Rig Veda and Suen of the Sumerians.

 

But the REAL technology is NOT just this but rather sojourning in the Cuzi Munai Nadi, that channel in the neural network where both the Natam and Bintu are present and interpenetrate each and which is captured metaphorically as the sexual union of Siva and Uma and symbolized also as the SivaliGkam. With the Fire syllable activated by the Homa, helping the soul by BURNING off all the obstacles, the anma will reach the MOON within, the Soma and on reaching which, the amutu, the Sooma Paanam or Soomap Paal, will flow into the soul and body rejuvenating the person and thus making him youthful forever, the dream of the ancient kings and rishies.

 

 

 

 

The Metaphysical Gynecology of Tirumular-28

 

Truth Moksa and Language Transcendence

 

Moonam or the Deep Silence that makes speech impossible, is a theme that is talked about by Tirumular in many places. Only in Deep Silence that the Njanam can be enjoyed and which becomes available when the anma is wholly one-with BEING and which is the meaning of Advaita in Saiva Siddhanta, called Sudhadvaita to distinguish it from Advaita of Sankara that comes along with Vivartta Vada or Mayavatam which does not exist in Saiva Siddhanta. The empirical experiences are NOT negated as fictitious, misleading, magical, illusory, delusory and so forth or even as mental projections of a kind (KaRpitam). Tirumular is very clear on this - the Civanjanies seek TRUTH (Cattu) within the sensorial experiences that are processed by the various modules of the mind- Manam, Buddhi AhaGkaaram and Cittam. There is truth even in ordinary experiences, we have to LEARN such truths and collecting them and assimilating them we have to REFORM our understanding so that there is MORE CLARITY than IGNORANCE in our general understanding.

 

As we progress thus we also TRANSMUTE our sexuality linked with intentionality into Pure Love and at which point intentionality also dissolves. This makes the person truly FREE as he is in want of nothing and only at this point he can be absolutely one-with BEING and enjoy the Njanam in Deep Silence and which also transcending the very linguisticality of understanding itself.

 

More below

 

57.

 

1972.

 

򦾡 了Ţ

š

ظ š ź

þ 측 ʧ

 

:

 

Żɢ, Ƣ¡ ǡ Ȣ ¡ ýǡ ȡ ýǡ 򧾡 Ţ Ȣ ȢȢ׸ Ƣ 򧾡 š. š  Ц ظ ǡ š Ȣ â Ţ Ǣš

 

57.

 

1972.

 

manattodu cattu manjcevi yenna

inattezu vaarkaL icaintana naadi

manattil ezukinRa vaakku vasanam

kanatta iratam akkaamattai naadilee

 

Meaning:

 

The Civanjanies would use the cognitive utensils of Manam, Buddhi, AhaGkaaram and Cittam and in conjunction with senses ear and so forth, will seek TRUTH and assimilating such truths will ascend to higher personal possibilities( in metaphysical space). The others will talk and speak in terms of the intentionalities that arise within and are agreeable to them and all instituted by sexual desires that burn- as that which provides the heat of sexual desires in their blood.

 

 

 

 

58.

 

1973

 

Ȣ Ţ ȢŢ

Ȣ Ţ Ȣš

Ţ

 

:

 

Ŀ ظ Ƣ Ƣ Ƣ¡ Ȣ Ȣ ý ŧɡ Ȣ Ƣ ¢ 򾢨 Ƣ¡ Ż 򧾡 Ȣ. Ŧġ ھ¢ ¡򾢨 š Ż Ȣš ţ Ȣš.

 

58.

 

1973.

 

cattamum catta manamum manak karuttu

ottu aRikinRa vidamum aRivilar

meyttu aRikinRa vidam aRivaaLarkku

attan irupidam avvudat taanee

 

Meaning:

 

Those still with sexual desires of whatver kind, will be incapable of understanding Njanam and the existential location of enjoying this. Only those who have transcended all desires can also transcend the linguistic way of understanding and enjoy Njanam in Deep Silence occasioned by Being-one-with-BEING without any fissure, any difference. For those who seek in their metaphysical journey only TRUTH and succeed in it, they also know that that location is also the location of BEING-in-Itself.

 

 

Comments:

 

Tirumular here outlines a new view of talk and speech and hence the normal Vaikari form of language. The question he appears to pose is: Why people speak at all? Why do people execute speech acts at all in their daily life? . Thus he brings out the INTENTIONALITY underlying the speech (vaakku vasanam) and hence also inherent sexuality available in all as part of the uyir muuccu, the very breath and here as the heat (kanatta) of the blood or various juices in the body (iratam). Thus language as speech (both the oral and written form) exists only because they SERVE the communication INTENTIONALITY and which is linked with the inherent sexuality.

 

But what is way to overcome this sexuality linked intentionality?

 

One must search for TRUTH, the Absolute TRUTH, the Cattu, the meyttu, not by avoiding and stupidly negating everything sensorial but accepting them as such and search within that for truth. One must seek to clarify understanding by seeking truths that illuminate the mind and assimilating such truths one must ascend in the Metaphysical Space so that in the end one reaches the realms of the Njanam which is also the realm of BEING-in-ITSELF, the coruubam of BEING. On the way BEING presents Himself as various form of ICONS stimulating Icon Thinking and which also burns off sexuality transmuting into LOVE. These illuminations one enjoys in the course of Icon thinking also violates all the Malam, the Darkness of Ignorance within because of which intentionality and sexuality exists in the first place.

 

This is a fascinating insight into the genesis of sexuality in man and which also offers a way to become FREE of it. The search for truths and assimilating them into understanding also serves to transmute sexuality itself into LOVE. We cannot separate the way of Bakti from the way of Njanam, both go together - it is growth in Njanam that transmutes sexuality of ordinary life into LOVE of religious life and it is also LOVE that opens up the eyes so that deeper metaphysical realities can be witnessed, darsnas gained.

 

 

 

The Metaphysical Gynecology of Tirumular-29

 

MODEL Thinking in Relation to Cosmology

 

Right from very primitive times Model Thinking in relation to the Cosmos has been a feature of mankind and in which the Cosmos as Mother is perhaps the most ancient. Our anthropologists also mention that the very primitive Mother Goddess figures have very enlarged breasts and groin with the groin part showing also the vagina in the form of a large slit. Many Tantric cults in India promote such models. Some figures also show a child suckling the breasts. Even some animal figures in this form have been given a divine status.

 

Such primitive and intuitive or unconscious model thinking finds a Metaphysical Explanation in the verse below. The Cosmos is NOT just simply a ballet of lifeless particles, stones and gravitational and magnet forces. Piercing through this crust of materiality is the LIVING Principle, LIFE forces and which demand seeing the Cosmos as a LIVING thing and as a Purusha, Mother and so forth.

 

Here however Tirmular describes a MODEL of the Cosmos as a WOMAN and all because he wants to make sense of the presence of SEXUALITY and its transmutation into Pure LOVE not just in the creatures but something there in the universe itself and because of which it is also in the creatures. What is not in the cosmos cannot be in the body and which principle is part of the Satkarya Vada, something very central to Saivism.

 

It is interesting that the FIRE is said to be the parts from the breasts to the groin. The reasons are quite obvious. These are the body parts of a woman that are capable of arousing the sexual desires in man, the most erotic zones in the female body and made to be so only because BEING-as-WOMAN has designed man and woman as such. The breasts are not only for feeding (karumulai) but are also for intense sexual stimulation.

 

However the FACE is the Pure Space and hence realms of Pure Love. The face contains the EYES and hence represents the SEEING by BEING of all that transpires. When an anma ascends to the level of the FACE and sees that BEING SEES all, and seeks to own the SEEING of BEING as its own seeing, then it transcends sexuality, transmutes it into LOVE.

 

59.

 

1974

 

ɢ ¢

ŢŢ Ө Ţ

Ө Ƣ ġ

ŢŢ Ǣ¡

 

:

 

ĸ ¢ š , Ģ ġ ¢âǪ ̾ â¾ Ţ , . ġ ̾ ¡. ξ Ҿ Ţ¡ Ө Ũ . ý Ө Ũ Ȣ ̾¡. Ӹ æǢ¡.

 

59.

 

1974.

 

uram adi meetini untiyil appaam

viraviya tanmulai meeviya kiizaGki

karumulai miimicai kaikiiziR kaalaam

viraviya cuntara mee veLiyaamee

 

Meaning:

 

When we view this cosmos as a WOMAN (and because of the presence of sexuality) we can see the solid Earth (that provides a firm platform for all the creatures) is the FEET. The navel part is the realms of the waters. The parts from the breasts (where the life sustaining milk and sex arousing roundedness are available) to the groin are the realm of Fire. From this breast that are instrumental for species regeneration, upwards towards the shoulders, is the realm of the Wind while the region from the neck to the head is that of Pure Space.

 

Comments:

 

Right from Sumerian times the whole of the Cosmos has been seen as huge Person- the Engirsu, the Purusha, the Purushotama, the PerumaaL and so forth. Where the seeing transcends the physicalistic and hence a vision of the Cosmos not simply an astrophysical reality but a LIVING Substance dawns, such articulations also become available. And while Purusha and so forth are masculine, the seeing the whole Cosmos as MOTHER and hence feminine is even more ancient. The Nin-a of the Sumerians, the Great Mother, am-an-ki who has as her daughter In-anna, the creatrix, is an example of this. But such visions which are in a way anthropomorphic, are precipitated by a certain UNDERTANDING of the cosmos and here Tirumular notes the presence of SEXUALITY and the species regeneration processes already there as an integral parts of the Cosmic processes.

 

How to make sense of it against the COSMIC reality? What kind of cosmos is the cosmos in which sexuality and its transcendence is present?

 

The MODEL of WOMAN presents itself. The solid earth-like realms are her FEET, the watery her navel and fiery from the breast to groins, the windy from the breasts to the shoulders. This exhausts the FOUR butaas or the primordial elements. Then comes the FACE and HEAD as the realms of Pure SPACE.

 

Here we do not have theorizing that the Brahmanahs emerged from the FACE, the Ksattriyas from the shoulders, the Vaisyas from the belly and the Sudras from the feet and so forth as it is done in Purusha Suktam. What are related to COSMIC WOMAN are the various instincts in all creatures especially the SEXUAL and its transmutation into LOVE. So this is the MODEL of the cosmos to make sense of the presence of SEXUALITY and its transmutation into Pure Love

 

HOME