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 Tirumular on AruL-2 -2

11

1802


Ţ
ܺ
ȡ ǡ

:

Ȣ¡¢ š   Ǣ ը¡ է. Ǣ Ţ ¨ , ǸǢ Ƣ ĸ ǢĢ ŢŢ ;츢 է. š ɢ ; ¢ ɡ ¡ ġ Ţ է. ŧɡ , "" ȡ է š Ȣ ȡ ¢ ƢŢ է

1802

paacattil iddatu aruL antap paasattin
neecattai viddatu aruL anta neecattail
kuucaRRa mutti aruL antak kuuddattin
neecattil toonRaa nilai aruLaamee

Meaning:

It is the Grace of BEING that emplaced me  in various kinds of worldly attachments so that I would be interested in learning the worldly matters and destroy the inherent Ignorance pertaining to the physical. It is also the workings of AruL or Grace of BEING that freed me from these worldly interests when I had learned what needs to be learned.  Thus freed it is also aruL that at that point provided me the final  releasement by emplacing me to be with Him forever. And furthermore it is also aruL that in that ONENESS with HIM, my ego with the I-ness and so forth  was not allowed to emerge at all and hence a state of Being with self purified of its ego tendencies.

Commentary:

We have to recall that the Agamic Psychology that Tirumular is outlining so brilliantly begins its behavioral analysis by noting that the most important aspect of behavior is that meaningful Praxis, actions that are effected by individuals who see a MEANING in what they do and hence deeply interested in whatever actions they effect.

Tirumular now provides a metaphysical explanation of it all, how such kinds of human praxis comes to be instituted or configured as  for the individuals. He reviews his own history and sees that seeking to UNDERSTAND it all, notes the workings of aruL behind it all.  His worldly desires, the kinds of INTENTIONALITIES that launched him and find the meaningful only on the worldly praxis -- seeking wealth, sexual happiness, social prestige, political power and so forth was the workings of aruL. Desires to this effect were implanted in him so that he would indulge in various kinds worldly Praxis and in that course LEARN about the worldly and destroy his ignorance pertaining to the worldly matters, the physicalistic. Then he notices a change in his psychodynamics' -- during the course of such a form of existence there comes a point at which his INTEREST changes and he is freed of the earlier worldly  interests.

This launching and freeing continues in a manner beyond his control till there comes a moment where he  is lifted from the whole range of worldly matters and emplaced in the metaphysical realms and there to be in  the company of BEING and slowly to be ONE-WITH-BEING with no  relapsing at all from that state of Supreme Bliss and Freedom ( kuucaRRa mutti). This is  a HAPPENING outside his own will and again as a result of the workings of aruL.

The matter does not end at that.  As Tirumular continues being in this state something else also happens -- his EGO is destroyed completely and his self is allowed to shine forth  as an egoless self, without ever relapsing into the former state of I-ness, My-ness etc.

This constitutes the Final state of Being for any psychic entity  to persist as a self  having killed every tendency for ego-assertion by fully emerging in the aruL of Being.


12

1803

š Ȣ ǡ
š
šƢ á
š

.

ɧ š Ż ͼ ɢ ţΧ ¢ Ţ ȡ â ǡ . Ǣ Ũ Ũ ¡ š Ũ Ģ . 쨸 ž ¢ ţɡ Ŧġ   Ȣ 츽 Ũ¢ħ šƢ Ȣɡ ȡ á. ġ, ý Ȣ¡¢ Ȣ ɡ š 츢 , .

1803

piRavaa neRitanta peeraru LaaLan
maRavaa aruLtanta maatavan nanti
aRavaazi aNtaNan aatip paraaparan
uRavaaki vanten uLampukun taanee

Meaning:

BEING who is Pure Consciousness and Absolute Understanding, engraces the creatures with metaphysical illuminations and through that enable all attain and enjoy the Final Liberation that provides releasement from phenomenal circulation. And when the creatures become forgetful of Him because of the Inner Darkness induced by aaNavam, He effects a drama in which though there is suffering but nevertheless the creatures are made to REMEMBER him. These sufferings are in the form of Tiikkai, the burning of the inherent Dirt and He does this as the Supremely Fair and Just and remaining Himself unaffected by it all by standing always and absolutely Above. And though normally I am unconcerned with being with Him but nevertheless , He comes  on His own accord and all out of LOVE and fills me with His Presence dispelling thereby my creaturedness.

Commentary.

This is again autobiographical where Tirumular does not the easy way of quoting the scriptures for providing the metaphysical expalantions and thereby become a scripture-slave rather one who analyses his own behavior and understands the metaphysical roots of the changes that take place within him. Many things happen within the deep recesses of his own psyche and he tries his utmost to make sense of all these without easily turning to the scriptures and quoting them profusely  and which is a displacement for genuine thinking of one's own, metaphysically speaking the lazy way out.

Freeing himself from the scriptural lore and traditional concepts that provide the mental PREJUDICES that channel thinking in a particular direction and certainly the pre-existent and the traditional, he notes primarily that BEING engraces him DESPITE he NOT seeking it out and in fact  much against his will. BEING as LOVE itself works ceaselessly in the depths of all as an active and ever present Guru teaching through   His silent language, making the anma LEARN and through that get metaphysically illuminated so that in the end it glows with Civanjaanam and with that become ready for Mukti, the final liberation that provides the releasement from the phenomenal circulation, being born again and again.

He also appears as the Angry , the Aggressive, the Destructive and hence the ONE who burns -- cause the anmas bitterly fight with each other, wage wars, suffer wounds, experience the near death experiences, suffer from incurable diseases both mental and physical and so forth but all only to REMIND the creatures of His redeeming Presence and that too  when they become forgetful of Him. People become beastly only when they become forgetful of the presence of BEING and which makes them extremely egoistic, full of self-importance  and which is the root cause of all the sufferings at the level of personal and social existence. The egoistic arrogance always invite personal and social disasters of all kinds.

But this BEING who is the Terrible as the DESTROYER is  actually the Most Loving, the most Just and Fair, the aRavaazi antaNanan and hence even His socalled cruelty is not really so -- it is like bitter medicine, unpleasant to taste  but efficacious in curing the disease. Whether the anmas like it or not He is NOT INDIFFERENT -- he CARES and continuously cares so that the creatures learn to acknowledge His presence and accommodate themselves meekly to it. Living in  the active and vibrantly living presence of BEING is possible for all and when they do that they become beings full of LOVE for all, the loving and compassionate and all becuase there cease to be egotism. And Pure and FREE of frozen and dead religions that exist only  as ancient  and hoary scriptures ever ready to arrest the mind and imprison it to a world of limited horizon , to past that is effectively dead and gone.



13.

1804

ǡ
â¡ ġ

¡

;

¡ ǡ ʧ . ¢ š š Ȣ Ǣġ Ȣ¡ . ¢ 츢ȡ ? 󾢼 ȢŢ 츢 󾢼 ž ͼ ͨġ Ţ ͨ ͨ측 . ¡ ͼոȧɡ ¡ ǡ .

1804.

akampukun taan adiyeerku aruLaalee
akampukuntun teriyaan aruL illoorkku
akam pukuntu aanantamaakkic civamaay
akam pukuntaan aananti aannanti yaamee

Meaning

When my heart became sufficiently pure, BEING on His own accord and as an expression of His grace entered my mind to engrace me further. But in general even though He may engrace the anmas thus they may NOT be conscious of the fact unless he engraces them towards this comprehension as well. But nevertheless we can intuit His presence within by the fact that there will the experiencing of Bliss and nothing else because of the destruction of the finititude and the installation of absolute Purity and universality (civattuvam). Furthermore whoever is graced thus will have a continuos enjoyment of this bliss under all circumstances.
 

Comments

All meaningful behavior being interest founded seek pleasures rather than pains and sufferings. There is a natural distaste towards anything that is painful both physically and mentally and because of which  there is AVOIDANCE and discardance of all those praxis that are learned to be pain producing. This raises the metaphysical question as why behavior should be thus i.e. why there is a structure in behavior that creatures seek happiness and NOT suffering and whatever is painful is naturally avoided.

Tirumular seeks to unravel this metaphysical mystery by noting that it is the PRESENCE of BEING in the bosom that is the  producer of Bliss and that there is natural gravitation of all anmas towards this state of Being. BEING fully Bliss initself breeds the experience of Bliss by His very presence in the heart of the anmas and all anmas are intuitively aware of this possibility. It is this vague awareness that impels them towards becoming psychically PURE so that there will be more and more the presence of BEING within and hence more and more the experience of Bliss.

But the strange fact is that while BEING may be present and that too intuitively understood by the anmas but there may NOT be consciousness of the fact. So it becomes imperative to ask: if BEING already present how is that the anmas are NOT conscious of the fact?

It is here that emerges the notion of tirotakam, that of COVERING Up or CONCEALING Himself as one of the essential Universal praxis of BEING, the Siva of Panacakrittiyan, the One of the FIVE fold Universal Praxis where we have the concealment and its opposite disclosure. Thus BEING may be present but the anmas may not be aware of it  unless it is DISCLOSED to them to SEE that.

Gaining the presence of BEING within by becoming sufficiently PURE for that is one thing, to be blessed to be APPREHEND the Presence and the manner of the presence of BEING within is another.



14
 

1805

Ȣš Ȣ¡
ý
Ţ â ڼ
¡

:

ĸ Ǣ Ƣ и Ũ ¡ɢ,  Ǣ ;  á Ȣ ̸ ţ; Ǣ Ţǡ  ý ý ¡ Ƣ¡   , 򾢨ø Ȣ â   츢 Ƣ Ŧġ Ǣ ¨

1805.

aayum aRivoodu aRiyaata  maamaayai
aaya karaNam padaikkum aimpuutamaum
aaya palavin tiriyam avaRRudan
aaya varuL aintum arutceykaiyaamee

Meaning:

The FIVE kinds of engracings, what issues forth as the blessings of Grace of BEING that makes possible human praxis as such are as follows: the competence to investigate and become illuminated; making it also possible to recoil from such tasks and FALL for the illusions and delusions; the generating of the utensils , the internal and external organs from the five basic elements ( aim puutam); endowing the creatures with different sense faculties that would enable them to access the basic sense data ( or the eidogerms) and instructing along with these that the anmas enjoy these only as the result of the GRACE that permeates all.

Commentary:

Tirumular here describes  more effectively the slogan like declaration of Punitavati that it is Grace that rules the World ( aruLee ulakellaan aaLvippatu) a metaphysical illumination that not only goes to understand human praxis but also in that  eliminate the Ego, the ARROGANCE or self conceit in which the non illuminated individuals live and all because of the ignorance of  this TRUTH.

This insight is attained through an objective analysis of behavior,  of  Human Praxis in general and in which the whole range of human and animal behavior is included. First of all there is the CURIOSITY, the seeking out to understand this and that and because of which a person becomes inquisitive and begins to have interests of various kinds. Secondly there is the possibility of being deluded as a fabric of the mental and which may underlie the creation of fanciful metaphysical castles. These may be there to instruct  of the fact the human mind is FREE and there is NO COMPULSION that it should seek TRUTH. We can also take as noting the presence of the MAGICAL, that aspect of the human mind where it gets trapped possessed and which may be good or bad depending upon the circumstances. The mind gone arid with the purely rational pursuits may require the magical to bring it back to BEING.

But all these possibilities are there only because there are ACTIONS of various kinds in the world and thus the provision of UTENSILS both internal and external that makes possible the effectuation of actions. Without the cognitive utensils of Manam, Putti, Akangkaaram and Cittam, the different  MODULES of the mind with a hierarchical order between them, there cannot the processing of the internal and external world, generating consciousness and through that INTENTIONALITIES the issue forth in actions. Now having the intentionalities is NOT suffcient for there to be  ACTIONS as realities in the world. To make this possible there is the eqiping the anmas with  psychomotor organs of hands feet and so forth, the external utensils.

But of course these utensils presuppose the five sense faculties,  those which make possible the seeing, hearing, touching, tasting,  smelling and so forth and hence the accessing the "tan tanmaattirai" the eidogerms that disclose an object as being such and such. Such eidogerms are collected together integrated and synthesized to generate as Gestaltic Idea of an object and  only after which it becomes NAMABLE as such and such.

But over and above all these there is another kind of contribution of aruL, the Grace. There is a dissolution of all these and hence a deprivation of being-there as such AGAINST the WILL of the anmas e.g. death and so forth just to show that whatever the anmas enjoy are NOT their own creations but rather a BLESSING, a GIFT from the BEING. Each time a anma becomes  EGOISTIC with self-importance and self-conceit, there will issue forth something that would destroy this Ego, this unnecessary PRIDE and ARROGANCE.



15
 

1806

է ׾
է á ħ
է Ǣ ۦ
է Ȣ ȡ

:

¢á Ţ ġ Ţ ĸ ǡ ׾, Ǣ Ǣ. Ƣ Ȣ Ƣ , š ¡ 򾢧ħ š Ȣ ħ ¡ Ƣ . š Ǣ ø Ǣ¢ ȡ. š Ȣ Ȣ  Ǣ Ȣ.

1806.

aruLee sakalamum aaya pavutikam
aruLee saraasara maaya vamalamee
iruLee veLiyee yenumeGkum iican
aruLee cakaLattan anRi inRaamee

Meaning:

The world of Physis (pavutikam), the emergent whether the living or non living are expressions of the Grace of BEING. The creatures  mobile both physically and mentally (caram) and the immobile (acaram), though are there as such because of the aaNava malam but intrinsically capable of being PURE are also expressions of the Grace of BEING. In this way BEING though absolutely transcendent in Himself (akaLam) , and present as the Hidden ( nidkaLam) is also present as the Manifest (cakaLam) and all because of Grace.

Comments:

Tirumular now broadens his analysis to the whole realm of objects both the living and non living and notes the presence of BEING or at least His Grace  in all. The Pavutikam is the the realm of the emergent, of objects that have come to be there as the world and as the living and nonliving things in the world. The embodied, of course,  have their presence as the living only within the nonliving , the purely physical. But the structures these physical things  assume - as the planets, hills, rivers , galaxies and so forth are NOT things that have become so on their own accord. So is their movement -- as inert objects they are incapable of moving on their own. There is the workings of GRACE of BEIGG behind their structure and dynamics.

This is more certain with the living things both the mobile and immobile. But what is interesting is that Tirumular notes that even such lowly creatures who have assumed these morphologies because of the aaNava malam, are cable of PURITY, of being FREE of the malam and shine forth as amalam, creatures without the malam. Thus even in the most rudimentary forms of life there is already an internal pressure towards becoming PURE and hence a distaste towards the Malam that inheres in them. No living creature is free of this motivational dynamics even though it becomes an element of consciousness only within the human form of life and that too only when they become philosophically enlightened individuals. But the seeds are ALREADY there and what these enlightened individuals succeed in doing is to APPREHEND its presence and allow themselves to be moved by it.

But how is this possible at all?

If BEING is absolutely ABOVE (akaLam) He can never be reached thus. If He remains totally concealed (nidkaLam)  then we have to apprehend Him only  as the Forever  Hidden Reality and hence something we can never UNDERSTAND. But no BEING is NOT such. He also presents Himself as there in the world by permeating everything  and in such a way that we can understand Him (cakaLan). BEING presnts himsefl so that we can understand Him as He is and get redeemed by that understanding.

Thus BEING is  uncanny for He can be  all these. But why should He present Himself in such a way that we can UNDERSTAND Him and though that get emancipated? Tirumular notes that even this is because of His Grace.


16

1807

Ŧ Ţ
Ӹ
򧾡 ȡ
¡

.

Ƣ¡ žǡ -- ġ ھ š Ţ , 򧾡 ú , ŢЧš , Ǣ Ӹ , ĸ򧾡 ý ħ ɡ , Ģ Ӹ . Ŧġ ¡ ĸ ġ ȡ« úŧ¡.
 

1807

civamodu catti tikaznaatam vintu
tavamaana aimmukan iican aranum
pavamuRu maalum patumattoon iiRaa
navamavai yaaki nadippavan taanee

Meaning:

Using the fundamental Siva Tatvas Natam and Vintu,  it is BEING who becomes the archetypal forms of those Pure Natam and Vintu, the Masculine Sivan with Natam and the Feminine Satti with Vintu, the five faced Sataacivan who shows the way towards Mukti, the IIcan and Rudra, the Tirumaal or Purusha who has become the manifest world, Brahma who regulates the creative processes and taking these NINE  forms BEING PLAYS the Game that is world processes.
 

Comments:

This verse that details the metaphysical truths underlying the GENESIS of the Root Archetypal Forms explains not only how the whole cosmos and what transpires there is viewed but also articulates  a comprehensive understanding that does NOT allow the cultic differences between Saivism Vaishnavism and Saktaism to mar religiosity.  The NINE tatvas include VishNu as Tirumaal, Brahma as well as  the Sakti, the WOMAN, the Pure Power.

At the deepest layer of ordinary behavior are located these fundamental Tatvas, the Root Archetypes that fashion behavior in general and slowly and gently lead all the creatures towards Absolute releasement the Moksa, the TOWARDS WHICH of the evolutionary processes . The FINAL MEANING of behavior, of Human Praxis is the attainment of Moksa and the whole existential games with all dramas in it both painful and blissful,  is finally to instruct all creatures that they are ALREADY on the way towards Moksa and that  they have to accommodate themselves towards instead of rebelling against it.

BEING remains the DEEP STRUCTURE of all these Primordial archetypes or Muurttams and hence it is really silly and pointless to fight in terms of which Archetypal form is superior vis a vis others. It is also enormously silly to fight against the worship of archetypes or Imago Dei for whether one likes it or not,  these archetypes are already at work in our live, in our existential struggles, the various dramas of life -- domestic, political and economic.

We are the pawns in the games BEING plays assuming these archetypal forms and He plays in such a away that we are UNCONSCIOUS of being played thus. The Human Praxis is effected on the understanding that all actions are effected by the self where as a matter of fact the self is simply LED to UNDERSTAND that way. BEING covers himself till the moment of deliverance and at which point the TRUTH is disclosed  and self is made egoless. This egoless self is the Pure Self, the Authentic Self and it is this Self that beholds all the NINE root archetypes and overcomes the cultic identities and antagonistic  religious emotions that become fanatical at times.

The Pure and True Self learns to see that whatever one has been doing or is doing is actually a GAME being played by BEING assuming these nine root archetypal forms and that one is the paltform for such educational games.


17

1808

ġ ȡ
ǡ ç
񽢧ɡ Ţ ȡ
񽢧ɡ áǢ¡

()

򦾡 츢 ġ , 򾨸 , ¢Ȣ, ﻡ ը Ǣ׸ǡ ȡ . ¢ ġ ǡ Ũ¢ ŧ Ũ¢ Ȣ, Ż . 񽢧ɡ, ø â  ȡ , Ȣ. ¢ 񽢧ɡ, ĸ ̸ ȡ ¡ 츢  ¢ ø Ȣ .

1808

arutkaN illaataarkku arumporuL toonRaa
arutkaN uLorkku etir toonRum aranee
irutkaNNinoorkku aGku iraviyum toonRaa
teruT kaNNinoorkku eGkunj ciiroLiyaamee

Meaning:

For those incapable of seeing with only LOVE in their eyes that establishes ONENESS with all, deep metaphysical illuminations will become something they enjoy even if they do not pour over the sacred lore and practice the various sadhanas.  But on the contrary for those who are capable of this way of seeing, profound metaphysical illuminations will enjoy the visions of BEING and along with it, deep illuminations that drives away the metaphysical Darkness. For those with eyes that suffer from metaphysical BLINDNESS even the resplendent SUN of inner radiance will be something they cannot see. And for those blessed with the eyes of Grace, they continuously witness the Pure Light that enables them to see only the Right and Good.

Comments:

Tirumular true his psychological analysis of behavior especially the MEANINGFUL in which a person experiences Fundamental Truths , articulates here that what is important is the Direct Witnessing of concealed TRUTHS and BEING along with it for developing further as person. What is important is NOT the study of scriptures or even the practice of the various kinds of Sadhanas but rather the DESTRUCTION of Metaphysical Blindness that disables them to SEE truths already there in the world. The TRUTHS are not just in the scriptures -- they are there in world for ANYONE to see and thereby uplift themselves  as a person and develop further the inherent spirituality. Where the concern for DIRECT WITNESSING is absent no amount of the study of the sacred lore  will be of any help, the blindness continues.

The Arut kaN, the Eye of Grace is actually the Eye of LOVE, a way of seeing in which there is NO ALIENATING any person or creature as an OTHER, someone different from one self which is the way of seeing of the ordinary eys. Unconditional LOVE destroys the alienating tendencies inherent ot the human mind and because of which there is NO ANNIYAM, the Other as an Alien. Love destroys by fusing the self with the OTHER whereby the Otherness of the Other gets destroyed.  This is the meaning of Advaita in Saiva Siddhanta,  a state of Being where there is NO NEGATING, where there is NO PLACE at all for the practice of the Vedantic Neti. When the Other is also myself, there cannot be anyone who is an OTHER and there will not also the ANNIYAM, the otherness and also the impossiblity of negating, of neti-ying.

Tirumular is quite emphatic that it is only moving in the  direction of this aruTkaN that would serve to gain direct visions of BEING and along with it the illuminations that purifies the self and whereby only the BEAUTIFUL and the GOOD become that which are SEEN and enjoyed. It begins to see the world as Satyam Sivam and Sundaram.


18

1809

Ǣ
Ш

Ţ¡

:

;ɡ ŧ Ţ Ȣ , ¢Ǣ Ǣ ĸ ĦȢ Ǣ , Ш򾢼 . šġ 츢 Ż ͼ ţΧ . šġ ħ Ģ Ţ¡ ¡¡ , ¡ڼ ȡ .

1809

taanee padaittidun taanee aLittidun
taanee tudaittidun taanee maRaittidun
taanee ivai ceytu taan mutti tantidun
taanee viyaapit talaivanu maamee

Meaning:

BEING who is totally autonomous on HIS own will,  brings to light the world and everything in it  violating the primeval darkness of ANava Malam and sustains them in existence and when necessary allows the ANava Malam  to pervade again and thereby withdraws the there-being of the entities. Now while He conceals all these for the spiritually unripe, discloses the TRUTH nevertheless for matured and thereby allows them enjoy Absolute Understanding and hence  Moksa. And in order to grace thus not only He pervades everything as the antariyaami but also stands the Supremely ABOVE ALL and thereby disclose that He is the Lord of all.

Comments:

We should never forget that Tirumular is concerned with UNDERSTANDING meaningful Human Behavior in its totality so that nothing is left behind in its understanding. It transpires now that that whatever a creature is , is all because of the GRACE of BEING, of Siva who it is declared here,  is not only the ever-present  immanent reality but also the totally ABOVE and hence the Lord of all. He permeates all and simultaneously stands ABOVE.

In addition to that and unlike the anmas He is TOTALLY AUTONOMOUS, He who cannot be induced in whatever way to do something. Everything happens of His OWN FREE WILL and what the creatures can do is to HOPE that He would engrace them and that they raise themselves to the level and condition of being thus graced. He brings into existence everything, sustains them in existence and deprives them of this existence on His OWN WILL and hence there is NOTHING we can do about it  except be fit to enjoy His Grace.

But this is  NOT being reduced to dependency or even a kind of slavery for what BEING does is to transmute the creatures into an image of Himself, supremely autonomous and hence as beings who ACT as autonomous individuals. The closer we are to BEING the more autonomous we become and all these happen as the Grace of BEING. For it the end the state of Mukti cannot be enjoyed unless we LEARN to be  fully autonomous and FREE

BEING continuously makes us FREE and finally absolutely FREE, one who would declare Naam Yaarkkum Kudi Alloom : We are NOT subject to anyone!


19

1810

¡ š
¡* š
¡ š
Ш¡

*¡:

:

ɡ Ч츢 Ţɡ ĸ     Ц ľǡ 쾢 Ţ Ч ¡ Ũ¢ š. ɢ ɡ ħ ɡ Ӹ ţΧ š. Ȣ ɢǢ ɸ𺢸 ž Ƣ š Ţ â ĸ š. ¡ ¡ Ũ¢ š š š Ţ ¡ ȡ 츢ȡ

1810

talaiyaana naankum tanatu aruvaakum
malaiyaana* varuvuru vaakunj sataacivam
nilaiyaana kiiznaanku niiduru vaakun
tulaiayaa ivai muRRumaay allatu onRee

*variant: alaiyaa

Meaning:

BEING who can be  totally above and absolutely beyond but nevertheless out of immense LOVE presents Himself in various forms to move the world and the creatures there. Among these there are INVISIBLE forms ( aru) of Sivan Sakti Natam  and Bindu. The form of Cataciva is VISIBLE-INVISIBLE ( aruvuru) (as while present as the that which is manifest He also shows the  beyond, the unmanifest). Below Cataciva are the forms of Makesan Aran Ari and Brahma and who appear as the VISIBLE and as deities that can be worshiped. But BEING,  though present as these forms and without ever disappearing is ONE nevertheless despite being all these.

Comments:

There has been endless range of metaphysical questions about the roots of IMAGE worship which is so central in Agamic Hinduism and a central feature  of Temple worship right from the Sumerian times and perhaps even earlier going back to the primitive past. And it is still as vibrant as ever despite many philosophies that denied it and denied even God. But the very sophisticated view of BEING and the range archetypal presentations of BEING who is always ONE that is available in this verse,  is a result of millenniums of serious thinking of such matters.

The tenacity of Image worship and vehement opposition to it  are well known even within Saivism where some saiva sects such as the Anusaivas were strongly opposed to any form of image worship are facts that need to be accommodated to UNDERSTAND archetypal molding of thinking that takes place always. This is what Tirumular is doing here approaching the problems NOT ideologically but rather as an analysis of meaningful behavior.

There is human behavior as such including the metaphysical only because the human mind is regulated by forces beyond its control in making. Just to cite a simple example  --  being born as a male or as female and behaving in accordance with this sexuality e.g. the mother instinct of females , is NOT something the mind fabricates and decides upon and executes.  The anma is ALREADY configured as such and such at the time of birth itself.

This configuring of the essence of the creatures is that which is being  attended to and is noted in terms of the ever present archetypal possession and instincts formation.  At this level of meaningful analysis of beahavior we have Makesvara, Aran ( or Rudra Siva), Ari ( Vishnu), Brahma and so forth.  These archetypes are also the DEITIES, the divine forces that become VISIBLE as such and hence worshiped in various ways.

But those who emerge from this state of the normally religious and  become the Mumuksu , those who seek LIBERATION from being born again and again into the world are no more within the hold of deities of definite visibility but rather under the control of Cataciva who while  reaming visible also urges the anmas towards the INVISIBLE and totally above.

And those who ascend to a stage higher no more any kind of visiblity and  are fully in the hold of Sivan Sakti Natam and Bindu the root tatvas that underlie even the genesis of all these archetypal forms and are always INVISIBLE.  This is Ground Level and totally invisible though immensely real.

But what is amazing is that Tirumular does not end up with the common polytheism with which Hinduism is very commonly associated by those who do not go to very depths of such practices and behavior. Tirumular notes very clearly that BEING is ONE despite presenting Himself in all these visible and invisible forms.

How to understand this?

We have to bring the notion of TEXT with its attendant DUALITY of structure : the Surface and Deep. All these nine visible and invisible  presentational forms are TEXTS where  the Surface Structures are these  while BEING in Himself is the Deep Structure. Thus in every archetypal presentation BEING is there as the Deep Structure and anyone who can  access the depths can understand this , what appears to be very puzzling., when looked at very superficially.


20

1811

š Ģ ɡ
¢ ¢á
Ȣ ¨ š Ш
Ţ¡ §

:

Ȣ ǡ ɢ Ţ¡ξ ɦɢ, Ţ ġ š ɡ ĸ š š â Ţ ǡ Ģ¡ ;  ¢ǡ ¢á ɡ 즸 ɡ š Ũ¢ ŢӾǡ â¨;  ȡ â ȡka Ƣ Ţġ 򾢧ħ ڨ ž.

1811

onRatu vaalee ulappili taanaaki
ninRatu taanpool uyirkku uyiraay nilai
tunRi yavai allavaakum tuNaiyenna
ninRatu taan viLaiyaaddennuL neeyamee

Meaning:

If asked what is the PLAY of BEING who stands within me as the one who can be understood then it is as follows: He stands as the Totally Above and thereby discloses that He remains unaffected by whatever transpires in the world including the celestial; He stands as the creatures themselves leading them to think that they are in fact BEING by concealing His presence within and also dissociating Himself and stands as the OTHER to show He is the most  dependable and unfailing guide and friend for all the creatures.

Comments:

This verse elaborates on of the most important themes in Saivism , that of Siva Nadarajah, BEING-as--the Dancer, the ONE who PLAYS numerous divine games so that creatures LEARN and destroy their IGNORANCE and thereby become illuminated.

He discloses Himself as the ONE who is totally ABOVE all, the Absolutely Transcendent reality  so that He remains unaffected by whatever that transpires in the phenomenal world , including the celestial. He presents Himself as the Indivisible ONE for whoever is spiritually matured enough to see the UNITY amidst maddening diversity of the phenomenal world. This emerges as the MEANING of behavior and actions where a person rises ABOVE all differences and moves about with a becoming  universalism of the mind.

But this is a late stage in the development of a person where Universalism pervades only because egotism has been overcome. Now another of kind of PLAY of BEING is in fact to stand as if  the self itself and concealing Himself lead them to think temporarily that they are in fact the God or at least behave as if one. This explains why there are so many god-intoxicated individuals who project themselves as the Messiah who has come to redeem the world and so forth and going to great lengths to create a cult with a bunch of  unquestioning followers. This behavior of some individuals is also a PLAY of BEING, a play that ceases when BEING discloses Himself to them at the appropriate time and which point the egotism is lost and they become the humble Baktas, individuals who understand that they are nothing if not for the Grace of BEING

This PLAY begins when he dissociates Himself and stands as the OTHER but simultaneously as the One who LOVES the anmas and hence the most dependable FRIEND and GUIDE that they can ever get.

BEING can be all these and more and thus totally a MYSTERY and hence actually beyond the reach of the humble human mind. What we can apprehend is His Play and that He PLAYS in so many different ways and that unless he PLAYS thus there is no way we can LEARN,  reduce the IGNORANCE and become illuminated.


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