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21
1812
§¿Âò§¾
¿¢ýÈ¢Îõ ¿¢ýÁÄý ºò¾¢§Â¡Î
¬Âì ÌʨÄÔû ¿¡¾õ «¨¼ó¾¢ðÎô
§À¡Âì ¸¨Ä ÀÄÅ¡¸ô Ò½÷ó¾¢ðÎ
Å£Âò ¾¸¡ Å¢óÐÅ¡¸ Å¢¨ÇÔ§Á
¯¨Ã
¬ýÁ¡ì¸û
À¡ø ¦¸¡ñ¼ à «ýÀ¢ý ¾Å¢÷òÐ §ÅÚ ±ì¸¡Ã½ÓÁ¢ýÈ¢ «¨Å§Âò ¾¡É¡¸ ¿¢üÌõ ¿¢ýÁÄ
Àú¢Åý, Íò¾ºò¾É¡¸ ¡¦¾¡Îõ Àó¾Á¢ýÈ¢ ÕôÀÐ §À¡ì¸¢ ºì¾¢Ôò¾É¡ö ºò¾¢§Â¡Î
ÜÊ Àﺸ¢Ã¢ò¾¢ÂÉ¡¸¢ , ±øÄ¡§Á ¾¡É¡ö ¬öÅÕõ ÌʨÄÔû ¿¢¨ÈóÐ «íÌ ¿¡¾Á¡ö
¦ÅÇ¢ôÀðÎ, º¢Å»¡Éò ¦¾Ç¢×ì ¦¸¡ñÎ ÅÕõ ÀÄ ¸¨Ä¸Ç¡¸ ¬ýÁ¡ì¸û ¯ûÇò¨¾Ôõ «È¢¨ÅÔõ Ò½÷óÐ,
¸ºÎ¸û §À¡ì¸¢ Íò¾Á¡ì¸¢ «íÌ ¦¿Îí¸¡Äõ ŢơР¿Ä§Á Å¡Æò¾Õõ Å¢óÐ «¸ò§¾ Å¢¨ÇÔõÀÊ
¦ºöÅý ±ÉÀ¾¡õ
1812
neeyattee
ninRidum ninmalan cattiyoodu
aayak kudilaiyuL naatam adaintiddup
pooyak kalai palavaakap puNarntiddu
viiyat takaa vintuvaaka viLaiyumee
BEING
who stands as the selves themselves all because of infinite LOVE and nothing
else, becomes in union with Sakti , the active BEING instead of the
isolated and aloof and thereby fills the Kudilai, the ENERGY Cauldron and fills
it with Natam that gives rise to many arts and sciences that dominates the mind
of the anmas making them LEARN thereby destroy the ignorance as well
singe to ashes the impurities. BEING as the Absolutely PURE
facilitates this so that the Bindu would emerge in their bosom and would make
them enjoy good health and longevity.
Comments
With
this and as an analysis of meaningful behavior, Tirumular touches upon an
issue that has become the central theme of the Siddhas and for which reason
Tirumular has been hailed as the Father of the Tamil Siddhas. This observation
revolutionized the ancient Siddha tradition which always had the magical
and shamanistic tendencies within it and as part of the medical sciences but
mixed up with the magical. Here we see the transformation of the science
of good healthy and longevity into a filed of Hermeneutic Science and
shorn off thereby the primitive magical and irrational.
It
is the FLOW of Bindu in the form of water of Ganges, the moistening of the
physical body with the flow and retention of water within, in the form of
Vazalai that ensures active production of the seminal fluid that gives the
youthful virility and the Muppu that provides various kinds of metaphysical
illuminations that ensures living as the 'enRum patinaaRu" the forever sixteen
years of age.
This
verse outlines in clear scientific terms the truth hidden in the mythology of
MarkaNdeeya who clung to the Civalingam when Yama came to snatch his life but
who was kicked off by Siva who emerged from the Civalingam. What it really
means is that the processes that dries up the body and thereby allows senility
and death to creep in and all because of the dominance of Natam is
overturned by the flow of Bindu, that reverses the above processes and
thereby preventing or delaying the setting in of old age and
so forth.
This
observation also gives an IllakkaNam, a criteria for evaluating the course of
one's own metaphysical journey or sojourn. When the WAY is right,
there is a continuously the flow of KuNdalini in the form inner waters ,
Vazalai and so forth and thereby making the body fluid and nimble and
hence youthful and active even during old age.
Physical
and mental health is the product of the WAY in which one becomes PURE all
because BEING as the absolutely PURE facilitates this, not for any
other reason except that of LOVE for the suffering creatures.
Tirumular on AruL -3
22
1813
Å¢¨ÇÔõ
ÀÃÅ¢óÐ ¾¡§É Ţ¡À¢
Å¢¨ÇÔó ¾É¢Á¡¨Â Á¢ì¸ Á¡Á¡¨Â
¸¢¨Ç¦Â¡ýÚ §¾Å÷ ¸¢Ç÷ Áۧžõ
«Ç¦Å¡ýȢġ «ñ¼ §¸¡Ê¸Ç¡§Á
¯¨Ã:
¨ÈÅý
ÀÃÅ¢óЦšΠ´ýÈ¢òÐ Àáºò¾¢Â¡ö ¾¡§É ¾ýÉ¢ý «¨ÉòÐÁ¡ö Å¢¨ÇóÐ ±øÄ¡ÅüÈ¢Öõ ¿£ì¸ÁÈ
Ţ¡À¢òÐ ¿¢üÌõ. «ó¾ Ţ¡À¸ò¾¢ý ¸¡Ã½Á¡¸ «ó¾ô À÷ÃÅ¢óÐŢĢÕóÐ «Íò¾Á¡¨Â Íò¾Á¡¨Â
±ýÈÅ¡Ú àÁ¡¨Â¢ý ¾¢Ã¢Ò¸û ºÉ¢ìÌõ. §ÁÖõ »¡Éõ À¸Õõ ¦¾öÅ ºì¾¢¸Ç¡¸×õ, «¨Å ¦Á¡Æ¢Ôõ
Áó¾¢Ãí¸û Á¨È»¡Éí¸û «È¦¿È¢¸û ±ýÈÅ¡Õõ ¾¢Ã¢×Úõ ±ýÀ¦¾¡Î ÀÕô¦À¡Õð¸Ç¡¸¢Â «ÇÅ¢Èó¾ ó¾
§¸¡¼¡Û §¸¡Ê «ñ¼í¸Ç¡¸×õ Àâ½Á¢ìÌõ.
1813
viLaiyum
paravintu taanee viyaabi
viLaiyun tanimaayai mikka maamaayai
kiLaiyonRu teevar kiLar manuveetam
aLavonRillaa aNda koodikaLaamee
Meaning:
BEING
one-with with ParaBindu is ParaSakti and which on its own accord becomes all
and fills all without ever departing. And because of the permeation and
prevalence of BEING thus, the PURE Maayai becomes transformed into
the physical stuff ( acutta maayai) and the nonphysical stuff of various kinds
of consciousness ( cutta maayai). In addition to that a branch of
it also become the numerous archetypal forms ( teevarkaL) and the
metapahysical illuminations and ethical principles that are announced by them through
the scriptures and ethical discourses. And on top of that it also becomes the
ENERGY that gets transformed into the countless number of galactic systems of
the universe.
Comments:
Though
Tirumular begins his analysis with the mundane matter of MEANINGFUL behavior,
seeking to understand its genesis, the configuration of such behavior,
leads him to a very comprehensive cosmological thinking where figure the
Civa Tatvas Natam and Bindu. Here we have some observations on ParaBindu, the noumenal
as opposed to the phenomenal presence of Bindu, one of the primordial Siva
tatvas.
BEING
one-with ParaBindu is ParaSakti or simply the Sakti, the Power as the Potential
Energy of all. What remains simply a potentiality becomes TRANSFORMED into the
physical and metaphysical stuffs that become the objects that populate the
universe in terms of concrete and abstract objects , the sensorial and the
purely metaphysical and so forth. Thus we have the generation of Acutta Maayai,
the primordial stuff of all physical objects and Cutta Maayai, the primordial
stuff of consciousness as such -- the mantras, languages, images and so forth.
The
MEANINGS are the stuff of scriptures and ethical treatises and these are
said to have non human origins , in fact something DISCLOSED by BEING by
assuming the various kinds of archetypal forms and hence in the form of Teyva
Vaakku, or Bagavath Gitas, words that are NOT the speech of the ego-man but
rather the divinities that take possession of them
But
word meaning have reference to the world or the objects of the universe and it
is mentioned here even the countless number of galaxies , the universes within
and all the physical and nonphysical objects in each universe are
ultimately transformations of this ParaBindu effected by BEING by becoming the
Para Sakti! here we have the In-anna of the Sumerian times but but grasped with
a more diffentiated meataphysical analysis.
Thus
we see here an integrated picture where cosmology meets psychology, where the
mundane behavior of creatures is seen integrated into this vast cosmos at which
point only it becomes transparent how it is all the workings of Para
Sakti and hence BEING.
This
kind of cosmological thinking appears to be different from the Purusha way of
thinking of the same issue favoured in the VaishNava circles , a matter that
needs to be investigated further.
23
1814
«ÕÇ¢ø
¾¨Ä¿¢ýÚ «È¢óÐ «Ø󾡾¡÷
«ÕÇ¢ø ¾¨Ä ¿¢øÄ¡÷ ³õÀ¡ºõ ¿£í¸¡÷
«ÕÇ¢ý ¦ÀÕ¨Á «È¢Â¡÷ ¦ºÈ¢Â¡÷
«ÕÇ¢ø À¢Èó¾¢ðÎ «È¢óÐ «È¢Å¡§Ã
¯¨Ã:
«Õû
®ð¼Å§¾ §ÅñÎôÀÎÅÐ ±ýÚ «¾¨É§Â Å¡ú쨸¢ý Ó¾ý¨Á §¿¡ì¸¡¸ì ¦¸¡ñÎ, «¾üÌâ º¡¾Éí¸û ЧÅ
±ýÚ «È¢óÐ «ÅüÈ¢ø ¬Æ «Ø󾡾¡÷ , «Õ§Ç ®ð¼ôÀ¼§ÅñÊÂÐ ±ýÚ ¦¸¡ûÇ¡¾¡÷ ±ýÀ¾¢ý,
¯Ä¸ò ¦¾¡¼ì¸¢ø ¦¾¡¼÷óРţúòÐõ ³Å¨¸ À¡ºì ¸ðθǢĢÕóÐ ¾õ¨Á ¿£ì¸ ÓÊ¡Р§À¡Å÷.
¾ü¦¸øÄ¡õ ¸¡Ã½õ «È¢Â¡¨Á¾¡ý - ¨ÈÂÕÇ¢ý ¦ÀÕ¨Á¨Â «È¢Â¡¾¡§Ã ò¾¨¸Â º¡¾Éí¸Ç¢ø
¦ºÈ¢Â¡Ð §À¡Å÷. ¾¡ý «ÕÇ¢ø À¢Èó¾¢ð§¼ «¨Éò¨¾Ôõ ¦ºö¸¢ý§È¡õ ±ýÚ «È¢Ôõ§À¡Ð¾¡ý «Õ§Ç
®ð¼ôÀ¼ §ÅñÊÂÐ ±ýÀ¨¾Ôõ «È¢Å÷.
1814
aruLil
talaininRu aRintu azuntaataar
aruLil talai nillaar aimpaacam niingkaar
aruLin perumai aRiyaar ceRiyaar
aruLil piRantiddu aRintu aRivaaree
Meaning:
Only
those who have understood that the basic purpose of existence is to gain the
GRACE of BEING and who also understands the right ways to succeed in it will be
resolutely in it and those who do not do so are actually people who do not
understand this and because of which they cannot free themselves from the five
fold bondage that ties them to existential repetition. The reason why there are
such individuals is IGNORANCE with respect to the workings of Grace.
Those who understand that whatever they do are in fact because of the Grace
will understand it and pursue in doings only things that would gain them this
Grace.
Comments:
Having
commenced his psychology with the analysis of meaningful behavior , why there
are such a things as actions that are meaningful to individuals and the great
variations in it, Tirumular now enters into the Ethical Behavior and
which is understood in terms of actions that gain the aruL, the Grace of BEING.
The right actions are those which earn the Grace while the wrong are those
which do not. This is the understanding ( aRivu) that would make
individuals seek the Grace and nothing else and persist in doing only the right
in this sense.
But
this is NOT so with every body for certainly there are individuals who do
not consider that this is the primary purpose in life and because of
which they must do only the right and not the wrong. This ethical
foundation for existence , while already there as the possibility for all, is
NOT however pursued by all. People do the wrong, the evil and ignoble and
Tirumular seeks to give an explanation of it as well.
The
primary reason as why men do evil is that they are IGNORANT. But what kind of
ignorance?
It
is metaphysical ignorance that egotism conceals from them - that whatever they
are , whatever they are doing enjoying and so forth -- is a GIFT, a
blessing, a Grace of BEING and the human beings are nothing if not for the
Grace of BEING.
The
stubborn Ego evaporates and self becomes egoless and truly humble when it
is led to understand this truth, that whatever it is enjoying is ultimately a
GIFT of BEING given freely and without any expectations. Once this
understanding dawns and the self becomes truly egoless -- not seeking this and
that, not trying to become this and that -- it is active only in doing things
that are in fact the actions of BEING Himself and hence actions that cannot but
be right.
Everything
they do become Civac Ceyal, actions of BEING Himself and hence
actions that would FREE them from the bondage, the fetters that would chain
them to endless existential repetition, being born again and again in an
endless manner. Thus right actions, the Civac Ceyal, become also that which are
immensely pleasing -- itam - because of the liberating effects they have on
self. As the ethically right actions are continuously effected the self becomes
more and more liberated and hence FREE and this is felt as a kind of bliss deep
within.
24.
1815
šá
ÅÆ¢ ¾ó¾ Á¡¿ó¾¢ §À÷¿ó¾¢
¬Ã¡ «Ó¾Ç¢ò¾¡ý «ó¾¢ §À÷¿ó¾¢
§Àá¢Ãõ ¯¨¼ô ¦ÀõÁ¡ý §À÷ ´ýȢɢø
¬Ã¡ «Õð¸¼ø ¬Î¸ ±ýÈ¡§É
¯¨Ã:
Á£ñÎõ
Á£ñÎõ À¢ÈóРšá¨Áò ¾Õõ »¡ÉÅÆ¢¨Â «ÕǢɡý ÌÕÅ¢ý ÌÕÅ¡¸¢Â ¿ó¾¢¦Âõ¦ÀÕÁ¡ý. ºí¸Ã¢òÐ
«¨Éò¨¾Ôõ «ó¾¢ ¦ºö¸¢ýÈ ¿ó¾¢¦Âõ¦ÀÕÁ¡ý, ±ùÅÇ× ÀÕ¸¢É¡Öõ ¦¾Å¢ð¼¡¾ ýÀòÐ «Ó¾Ç¢òÐ ¨ÇôÀ¡Ã
¨Åò¾¡ý. ±ò¾¨É ±ò¾¨É§Â¡ ÅÊÅí¸Ç¢ø ¾¨Éì ¸¡ðÊ º¢È¢Ð º¢È¢¾¡¸ ´ù¦Å¡Õ ÅÊÅ¢Öõ «ï»¡Éõ
§À¡ì¸¢Â §À÷ ¬Â¢Ãõ ¯¨¼ô ¦ÀõÁ¡ý ÓÊÅ¢ø ¾¡ý ´ý§È ÀÄÅøÄ ±ýÀ¨¾Ôõ ¸¡ðÊ «¾ýÅÆ¢
º¢Å»¡Éõ ¦¸¡Ùò¾¢ ¬Ã¡¾Å¢ýÀòÐ «Õð¸¼ø ÒÌóРţúóÐ ¬ÆóÐ , À¢ÈÅ¢ì ¸¨Çô¦ÀøÄ¡õ §À¡ìÌõ
Ũ¸ ¬Î¸ ±ýÈ¡ý.
1815:
vaaraa
vazi tanta maananti peer nanti
aaraa amuthaLittaan anti peernanti
peeraayiram udaip pemmaan peer onRinil
aaraa arutkadal aaduka enraanee
meaning:
BEING
as Guru of the gurus disclosed to me the WAY that liberates me from the endless
phenomenal circulation. BEING as the ONE who terminates all ( anti) also
graced me with Ambrosia of boundless Bliss. And by slowly destroying ignorance
within me by disclosing Himself in thousands of archetypal forms, finally also
disclosed that despite all these He is ONE and with that also invited me to
bathe in the Ocean of Grace that is also endless of delight.
Comments:
A
number of secrets of some basic rituals are cleared here by being given the
TRUE meanings. The ritual of bath is something common in practically all
religions of the world and which exists in various forms. Bathing in the sacred
rivers like Ganges and Kaviri is observed till today in India. The baptism of
the Christian takes place with sacred bath, the Punita Snanam. Every Muslim is
required to wash his legs and feet before entering the Mosques. So is the case
with Hindus in relation to temple worship.
This
is also a theme in dreams and mythologies and the rituals simply enact the
dream image. In dreams normally it means recovery of good health and happiness.
But
aside the symbolic meanings what is the real stuff for which these rituals are
simply a preparation?
There
is this metaphysical Ocean - the TirupaaR Kadal, the ocean of Pure waters or
milk and which is available to be seen only for the metaphysical eyes. No
physical eyes or instruments that are extensions of it can 'see' it for it is
something in manner of mystical disclosure and only those tuned appropriately
and earn the grace of BEING are allowed to witness it. This is the ocean
described as Amutu, ambrosia and also Ocean of Grace, a dip into which
will grant bliss supreme and which is non-exhausting. Reaching this
metaphysical Ocean and dipping onto it is the WAY, the way to put an end to the
enormously stressful assumptions of physical forms and struggling not knowing
the way to escape from such physical imprisonments of the spirit, doing
this and that, trying this and that and which constitutes the follies of
men/women in existence.
But
what is the WAY?
The
way is the way of destruction of metaphysical ignorance, the darkness or
blindness in which we are already and something we can do only by the listening
to the gods, LEARNING what each archetypal presentation of BEING is designed to
instruct us on. For each one of these Murtties - deities - encrypt a message
and we can get at it only by the Grace of BEING -- only if BEING wills
it, the mystery within an archetypal form can be appropriated as an
understanding. It is such a kind of learning that really removes the
blindness and finally allows us to enjoy the Civanjanam, the Absolute
Illumination. And those who deny or despise such archetypal forms or even
overcome with the wrong kind of bakti glorify some and revile others condemn
themselves by that very action, into perpetual ignorance and hence from
the Way.
There
is another aspect to what Tirumular is hinting at here by the metaphorical
description of arutkadal, an Ocean of Grace. When one is overcome
with grace , there is only LOVE for all in the bosom. And this shows itself as
having no alienness with any body along with GIVING freely whatever one can
without calculating, as exemplified in the life of some Nayanmars like
Ilayaangkudi MaaRan and so forth. This freely giving or donating out of LOVE
and nothing else is ego destructive , not worrying about the ego needs and
which is a prerequisite for the bath in the ocean of Ambrosia. We should note
that the notion of Taanam Tarumam, the generous alms-giving is also an
institutionalized behavior practically in all religions.
This
kind of ritualistic behavior is a WAY of gaining entry into the Ocean of Grace
which is the realm that puts an end to existential repetition and granst Mukti
or Moksa.
25.
1816
¬ÊÔõ
À¡ÊÔõ «ØÐõ «ÃüÈ¢Ôõ
§¾ÊÔí ¸ñ§¼ý º¢Åý ¦ÀÕó¾ý¨Á¨Âì
ÜÊÂÅ¡§È ÌȢ¡ì ÌÈ¢ ¾óÐ ±ý
°Î ¿¢ýÈ¡ý «Åý ¾ýÉÕû ¯ü§È
¯¨Ã:
¸øÄ¡¸¢
þÚ¸¢Å¢ð¼ ÁÉõ ¦¿¸¢úóÐ «ýÀ¢ý ¸¨Ã󧾡ÎÁ¡Ú ¦ºö ¬ÊÔõ À¡ÊÔõ ¿¡½¡Ð «ØÐõ ÀÄÅ¡Ú
«ÃüÈ¢Ôõ «ò§¾¡Î ¯ñ¨Á¾¡ý ¡¦¾ýÚ »¡ÉÅ¢º¡Ã¨É Å¢¼¡Ð ¦ºöÐ ¦Áöô¦À¡Õû §¾ÊÔó
¾¡ý ¸ñ§¼ý »¡Éì ¸ñ½¢ø º¢Å¦ÀÕÁ¡ÉÐ ¦ÀÕó¾ý¨Á¨Â. «ÅÉÐ ¦ÀÕó¾ý¨Á¾¡ý ¡¦¾É¢ø,
±ý¨Éò ¾¡É¡ì¸¢ì ܼ¡Ð ÜÊ , ¦À¡øÄ¡¾Åü¨Èô §À½¡Ð ¿øÄÅÉÅü¨È§Âô §ÀÏÁ¡Ú ÌȢ¡§¾
ÌÈ¢ôÒì¸Ç¡¸ ÀľóÐ «ÅüÈ¢ýÅÆ¢ ±ý ¿¡ð¼ò¨¾ ¿øÅÆ¢ ÀÎò¾¢, ±Øõ ±ý ¦º¦ÂøÄ¡õ
¸¡òÐ ¯¾×õ Ũ¸Â¢ø §ÅÚ Â¡Ðõ §Åñ¼¡Ð ¾ÉÐ «ÕÇ¢ý ¸¡Ã½Á¡¸§Å ±ý§É¡Î ¿¢ýÈ «Ð§Å¾¡ý ¸¡ñ¸.
1816
aadiyum
paadiyum azutum araRRiyum
teediyuG kaNdeen civan peruntanmaiyaik
kuudiyavaaree kuRiyaak kuRi tantu en
uudu ninRaan avan tannaruL uRRee
Meaning:
In
order to melt my heart already hardened like a lifeless stone, I
danced sang and without shame cried and complained restlessly. And also
searched after TRUTH earnestly. Only by such efforts finally I managed to see
for myself the immense greatness of BEING. But what is this unbelievable
greatness of BEING? Having possessed me and stood as myself there in the
world ( in an AS IF Play) and having given projects of various kinds
indirectly to shape my intentionalities and actions, He stood within me
without abandoning me to guide me further in my adventures and all
because of His Grace and nothing else.
Comments:
Search
into the foundations of ethical behavior has led Tirumular to note that it is
immensely complex where the life of feeling and aesthetics cannot be separated
form the life philosophical inquiry , a tireless search into TRUTH. He
articulates a life where the fine arts of dance songs and music along with
emotional exultation of various kinds is combined with the cool life deep
contemplation about TRUTH.
The
human mind has two sides to it -- the emotional and the intellectual, the right
and left hemispherical functions. Or as the Saivites and Tantrikas would
say - the functions of Natam and Bindu or the Man and Woman in each one of us.
In order to attain the higher reaches of ethical life where every action
executed becomes Civac Ceyal, the Praxis of BEING but through the individual,
the ego resistance must be overcome and for this both the feelings and
understanding must developed in synchronicity. Deep metaphysical illuminations
must go along with the cultivation of aesthetics to reach a condition of PURITY
or Nimalan under which only BEING will completely implant Himself in the soul
and the person like a pure crystal reflecting all light that falls on it
without diffracting , will radiate Civattuvam, the Sivahood and NOT the
Pacuttuvam, the ego characteristics and at which point everything done will be
nothing else but Good.
And
this is possible only because of the Grace of BEING and that too only if we
allow that grace to work within us. But how is this possible?
The
mind is projective - it throws as in the future what it intends to be, to
achieve, attain and so forth. Among such projects there are some that become
well entrenched something a person will not be happy unless he attains it. Thus
are born INTENTIONS that condition our psychodynamics and hence the course of
meaningful behavior. Now though we, out of our ignorance, feel that these
are products of our intellectual efforts imaginations and so forth, as a matter
of fact, it is a kind of PLAY of BEING. It is HE who generates such
projects within us but concealing Himself makes us feel that they are products
of our own thinking.
But
what is the necessity for such a PLAY?
The
reason is quite simple. The egoistic individual will NOT act unless he
feels that in acting thus there is something beneficial to him, something
consistent with his interests aspirations and so forth. BEING allows for this
for acting is paramount, for it is only through acting that the person
can LEARN and thereby destroy this ignorance.
One
important kind of learning pertains to what is right and wrong, the Punniyam
and Paavam, as they say. A person can realize for himself what is right and
wrong and by himself only by ACTING and this is promoted by BEING by this kind
of PLAY.
But
do these feelings of right and wrong arise from within and not because of some
authorities in terms scriptures prophets messiahs rishies mahagurus
jagataacariyas and such pretenders to Divine Wisdom?
BEING
is there all along with the creatures deep within with watchful eyes and
INFORMS the creatures as to the ethical worth of their actions . We call them
INTUITIONS and find ourselves puzzled with respect to their origins. But this
puzzle does not exist for those who understand the presence of BEING and the
manner He engraces the souls and all because He is AruL itself, LOVE itself.
26
1817.
¯üÈ
À¢ÈôÒõ ¯Ú ÁÄÁ¡ÉÐõ
ÀüȢ Á¡Â¡ô À¼Äõ ±ÉôÀñ½¢
«üȨÉ* ¿£¦ÂýÚ «Ê ¨Åò¾¡ý §À÷¿ó¾¢
¸üÈÉ Å¢ð§¼ý ¸Æø À½¢ó§¾§É
*À¡¼§À¾õ
: «ò¾¨É
¯¨Ã:
«¿¡¾¢§Â
¿£ì̾üÌ «Ã¢¾¡¸¢Â ¬½ÅÁÄõ ¯È, «¾¨É ¿£ìÌÅ¡ý ¦À¡ÕðÎ ¸ýÁò ¾¨ÇôÀðÎ Àø§ÅÚ
À¢ÈôÒì¸û ±ÎôÀÐõ «¾É¡ø Á¡¨Â§Â¡Î ¨ºóÐ ¸¢¼ì¸ «ó¾ ÁÂì¸õ §À¡ì¸¢¼ ¨ÈÅý §À¡¾¢ì¸, «ó¾
§À¡¾¸ò¨¾ ¦ºù§Å ¯½÷óÐ º¢Å»¡Éõ ¦¾Ç¢ó¾¢¼ , ÁÄí¸¨Ç ±øÄ¡õ «ü鬃 ¿£¦ÂýÚ ¨ÈÅý Á¸¢úóÐ
±ý¨Éò ¾ýÀ¡ø Õò¾ ±ý º¢Ãº¢ý §Áø «Ê¨Åò¾¡ý ¿ó¾¢¦Âõ ¦ÀÕÁ¡ý. «¾É¢ýý ¸üÈø ÓÂüº¢¸û É¢
§Åñ¼¡¦ÅÉ «ÅÉÐ ¾¢ÕÅʧ ɢ ¾ïºõ ±ýÚ «Ê À½¢ó§¾ý ¸¡ñ¸.
1817
uRRa
piRappum uRu malamaanatum
paRriya maayaap padalam enappaNNi
aRRanai niiyenRu adi vaittaan peernanti
kaRRana viddeen kazal paNinteen
Meaning:
Because
infected with the blindness inducing ANava Malam as intrinsic to myself , I
assumed several births as regulated by Karma and because of which I was
forced also to become physical. But on account of the continuous illuminations
I received from BEING and on learning whatever thus taught, I managed to be
clear of this inflation with physicality and became free of it. Seeing this
BEING saying that I have become truely free of them placed His Divine feet on
my head by way of redeeming me from the cycle of births and deaths. Abandoning
learning as no more necessary I just surrendered myself to His Brilliant Feet.
Comments:
In
this important verse Tirumular explains a number of basic issues in
philosophy. Existence that comes along with countless repetitions is not
simply a mechanical process but rather pedagogic where there is destroying of
the intrinsic BLINDNESS as induced by the the aaNavam that very stubbornly
clings to the psychic entities and by making them blind also makes atomic,
psychologically speaking. The horizon of vision becomes delimited and more so
if there is more of this aaNavam is in the soul. Thus the natural
pedagogical process is removing of blindness and that too by opening up
the eyes so that there is more and more of darsana or kaadci, visions.
It
must be pointed out that this natural pedagogic process is also the primordial
and hence all others including the scriptural are secondary. The scriptures are
in fact historical productions and a resultant of certain disclosures of BEING
in a certain context of time and hence can NEVER be a substitute to the
NATURAL Pedagogy by BEING Himself and which is always happening and in the
depths of all. Thus claims such as Vedas or Bible or Alkoran and so forth
are the authoritative texts etc. pale into insignificance in the face of this
Truth. No scripture, no matter how ancient or recent and no matter
through what rishi or messiah it is disclosed, can be more authoritative
than BEING who instructs DIRECTLY to all.
Tirumular
talks here the condition under which he sees that there is an END to his
LEARNING as such.
Genuine
learning is destruction of ignorance and hence teleological but within the
cyclic phenomenal presence - assuming births and deaths and rebirths and so
forth. This cosmological and evolutionary journey, the TRUE Pilgrimage comes to
an end when the very need for learning - the destruction of IGNORANCE -
is completed, when the involvement with Karma and hence physicality or
Maayai is no more necessary.
But
who is there to JUDGE this? Not any man -- no diksa of whatever kind by another
man, no matter how pretentious he is with respect to spirituality can really
judge this matter. It is again BEING who sees this and judges the PURITY the
soul and blesses it further, put here metaphorically as BEING placing His
Feet on his head. This is the condition of being taken over completely by
BEING and hence also the conditions of being freed of phenomenality and the
granting of Final Liberation, the Moksa.
While
individuals in their teleological disposition end their journey with the
attainment of Moksa, the Universe continues cyclically to instruct the
other souls and liberate them as well.
27
1818
Å¢Ç츢¨É
²üÈ¢ ¦ÅÇ¢¨Â «È¢Á¢ý
Å¢Ç츢ɢý Óý§É §Å¾¨É Á¡Úõ
Å¢Ç쨸 Å¢ÇìÌõ Å¢Çį̀¼ ¡÷¸û
Å¢Ç츢ø Å¢ÇíÌõ Å¢ûÇÅ÷ ¾¡§Á
¯¨Ã:
«¸ò§¾
»¡ÉìÌÕðʨÉô §À¡ìÌõ »¡ÉÅ¢Ç츢¨É ²üÈ¢, ¸¡½¡¨Á ¾óÐ Á¨È츢ýÈ þÕ¨Çô §À¡ì¸¢ «¨Éò¨¾Ôõ
¸¡½ÅÕ¸¢ýÈ ¦Åð¼ ¦ÅǢ¡츢 ¦¾ûÇȢŢý «¨Éò¨¾Ôõ «È¢óÐ Á¸¢Øí¸û. »¡É
«ó¾¸¡Ãò¾¡§Ä§Â ±Ø¸¢ýÈ §Å¾¨É¸û ±øÄ¡õ þó¾ »¡ÉÅ¢Ç츢ý ͼ÷ Óý§É Á¡È¢
þøġЧÀ¡Ìõ. þó¾ »¡ÉÅ¢Ç츢¨É «¸ò§¾ þÕôÀ¾¡¸ì ¸ñÎ , «¾¨É «¨ÉÅÕìÌõ Å¢ÇìÌõ
º¢Å»¡ÉÅ¢ÇìÌ ¯¨¼Â¡÷¸û ¯ñ¨Á¢ø º¢Å»¡Éô À¢Ã¸¡ºò¾¢ø ͼÕõ ¦¾ûÇȢŢÉ÷ ¬Ìõ.
1818:
viLakkinai
eeRri veLiyai aRimin
viLakkinin munnee veetanai maaRum
viLakkai viLakkum viLakkudai yaarkaL
viLakkil viLangkum viLakkavar taamee
Meaning
The
right thing to do is to enhance the lamp within , destroy the Darkness of
ignorance through blindness and SEE everything as in the OPEN and CLEAR space.
In front of this inner light that glows brilliantly all the miseries of life
will not be there. And those who are capable of explaining to others about this
inner light and its essence and the need to enhance it and so
forth, are really those who are themselves illuminated with the light of
Civanjanam, the Absolute Understanding that lights up all.
Comments:
It
is very are indeed to come across , even in India, a man of outstanding
spiritual insights and who combines an OPENNESS along with Pedagogy as the very
fabric of religious life like our Tirumular. This verse among so many of
his gems stands testimony to it.
The
question raised is : Who is really qualified to TEACH in a general way
and particular in spiritual matters? The Varnasrama Dharma of Vedism has a
ready answer : the Brahmanahs who are born just to do that job as a profession.
In the other religions we have clergy , the theologians, the fathers , the
mullahs and so forth who usurp this right and continue to propagate rather than
illuminate and if at all only incidently. The formation of collectivities in
the name of religion and frequently antagonistic towards each other is the picture
of religions we get today and which rightfully drives away the sincere seekers
in utter disgust.
Tirumular
doesn't advocate this kind of religious life and sees the whole matter within
Pedagogy and that too within Hermeneutics. The qualified to teach are the
ILLUMINATED, the ViLakku udaiyarkaL, those who are possessed with clear
understanding. There is a beautiful play with the word viLakku which can mean
both a lamp as well as clarity. The metaphors of lamp and light have a purpose
here for teaching is bringing about understanding as a result of
illuminating, of clarifying the issues so that a person understands and
hence relieved of his ignorance.
But
who would advocate such a procedure or Sadhana?
Only
those who have grasped that within each there is a LAMP and that there is
an inner Darkness and that only by enhancing this inner lamp of clear
consciousness that inner darkness of ignorance can be destroyed. Anyone who
understands this essentially hermeneutic and pedagogic aspects of spiritual
life, will NOT self appropriate the position of authority in religious
matters as a birth right or as something one acquires purely by training
into the scriptural lore l and related matters. No matter what the birth is and
no matter how arduous and prolonged the training has been, unless a person
UNDERSTANDS or stands self-illuminated, he does not qualify to teach
others. For obviously , as many has already noted, the blind cannot lead the
blind.
Here
we see the Saivite notion of IGNORANCE as INNER BLINDNESS and as caused by the
prevalence of aaNavam within. Only metaphysical illuminations can drive away
this ignorance or blindness and that what the whole of spiritual life is about
-- to learn continuously and destroy the inner blindness by SEEING more
and more, by gaining darsanas after darsanas.
The
limit to this kind of evolution is Civanjaanam, the Absolute Understanding that
lights up all and hence a condition of having no ignorance at all. Such
individuals are viLLakil viLangkum viLakkavar, those who shine forth in the
Light of Absolute Understanding.
But
what is the empirical criteria that we can use for ourselves
and to ascertain for ourselves that we are in the True Light and not
imagining so?
The
expression veetanai maaRum contains the answer. Life is full of vexing pains,
distresses of all kinds -- depressions and melancholy assail us as if from
nowhere. Tirumular notes here that as we gain true understanding or as
metaphorically put -- enhance the inner lamp, all these pains will disappear
giving way to an inner peace, joy and happiness.
28
1819
´Ç¢Ôõ
þÕÙõ ´Õ¸¡Öõ ¾£Ã
´Ç¢Ô§Ç¡÷ìÌ «ý§È¡ ´Æ¢Â¡Ð ´Ç¢Ôõ
´Ç¢Â¢Õû ¸ñ¼¸ñ §À¡Ä §ÅÈ¡ÔÇ
´Ç¢Â¢Õû ¿£í¸ ¯Â¢÷ º¢ÅÁ¡§Á
¯¨Ã:
«È¢×
µ÷ ¸¡Äõ ¿øÄ »¡Éò¦¾Ç¢Å¢Öõ À¢Ã¢¦¾¡Õ ¸¡Äõ «ï»¡É þÕÇ¢Öõ ¸¢¼óÐ ¾ÎÁ¡Úõ þÕôÒ
¿¢¨Ä¢ĢÕóÐ ÓüÈ¢Öõ ¸ÆýÚ §Áü¦ºýÚ Å¢Î¾¨Ä¡¸, º¢Å»¡Éô À¢Ã¸¡ºò¾¢É¢ø ¿£í¸¡Ð
¿¢üÀÅ÷ìÌò ¾¡ý ÓÊÔõ ±ýÀ¦¾¡Î ¡ñÎõ Á¡È¡¾ ¿£÷¨ÁÔ¨¼Â¾¡ö «ò¦¾Ç¢×õ þÕìÌõ. »¡Éõ
±ýÚõ «ï»¡Éõ ±ýÚ §À¾¢òÐ ¸¡Ïõ ¯Â¢÷ , «§¾§À¡Ä , þÅüȢɢýÚ §ÅÈ¡ÔûÇ º¢Å»¡Éò ¦¾Ç¢Å¢ø
ÀðÎ þó¾ ´Ç¢Â¢Õû §À¾ ¿¢¨Ä ¿£í¸, ¯Â¢Õõ ÀÍòÐÅõ §À¡ì¸¢ º¢ÅòÐÅõõ Á¸¢úóÐ
º¢ÅÁ¡¸§Åî ͼÕõ.
1819
oLiyum
iruLum orukaalum tiira
oLiyuLoorkku anRoo oziyaatu oLiyum
oLiyiruL kaNdakaN poola veeraayuLa
oûiyiruL niiGka uyir civamaamee
Meaning:
Our
understanding normally oscillates between states of clarity and states of
Darkness of Ignorance. And to escape from this divisive state of Being ,
where uncertainties also assail us , we have to transcend this state, go
beyond and be in the state of Civanjanam or Absolute Understanding where
the oscillation above will not occur. Like the eyes that see these states
of illumination and ignorance, it also possible for the eyes to SEE this
state of Absolute Understanding and when the anma ascends to that state
and installs itself there it becomes Siva-Itself in essence
Comments:
The
anma enjoys normally the states that are called Pacuttuvam, the psychical
essence, but holds within itself the possibility of becoming one
that enjoys Civattuvam and hence overcoming this psychicality. The
analysis of Meaningful Behavior that Tirumular undertakes in these verses leads
him to discover this possibility as the POSSIBILITY OF ALL lurking there in the
deepest recesses of the mind. It is not something mysterious, beyond the reach
of man but something intuitable as the possibility for oneself provided we
ascend to a ground where such sightings are possible.
But
are these stages of ascendance?
First
of all we have the stages of Mummala Niikkam -- that of becoming FREE of
our involvement with Physicality ( maayai), then that of Intentional Actions
and thereby eliciting Karmic Traces that throw us into existential
repetition ( Karma) and then the aaNavam , the Black Hole within that
introduces the Metaphysical Blindness that we recognize as our ignorance and
finititude. We can become gradually FREE of them only through
LEARNING and in that seeking only TRUTHS which enhances as in the above verse,
the inner lamp that we already have.
But
even after thses learnings, there is still ways of Being that is characterized
by Fundamental Intentionality, seeing self as a That , where That at this
stages is self itself but devoid of Pacuttuvam as above and hence what is
called Civattuvam, the Way of Being without the cudduNarvu as Meykandar would
put it , or what is the same, an understanding FREE of this Fundamental
Intentionality.
This
state of Fundamental Intentionality that's the real meaning of Upanishadic Tat
Tvam Asi, is brought about the Transcendental Concealment of BEING and is
intuited by us as real in terms of Fundamental Temporality, Pure Intentional
Time.
What
Tirumular notes here is that when finally BEING graces the anma by removing
this Transcendental Concealment, the Tirobavam, the CudduNarvu or thetic
consciousness is overcome and along with it the stae of Intentional Time also
transcended. This is the state of enjoying Civanjanam or Absolute
Understanding where the anma has overcome its alienation with BEING and hence
all. The anma exists nonalien with BEING or Siva and hence as Siva-Itself
in essence.
This
is the final state of Being, of existing and where there is NO DARKNESS at all
-- everything shines forth in absolute transparency with no darkness of
ignorance assailing at all.
29
1820
ÒȧÁ
¾¢Ã¢ó§¾¨Éô ¦À¡ü¸Æø ÝðÊ
¿¢È§Á ÒÌóÐ ±ý¨É ¿¢ýÁÄɡ츢
«È§Á ÒÌóÐ ±ÉìÌ ¬ÃÓÐ ®ó¾
¾¢Èõ ²¦¾ýÚ ±ñ½¢ò ¾¢¨¸ò¾¢Õ󧾧É
¯¨Ã
¬½Å
ÁÄò¾¡ì¸ò¾¢ý±Øó¾ »¡Éì ÌÕðÊý ¸¡Ã½Á¡¸, «¸ó§¿¡ì¸õ §¾üÈ¡Ð Òȧ¿¡ì¸¢ÉÉ¡¸ ¯Ä¸¢Âø
þýÀí¸¨Ç§Â ¿¡Êî ¦ºýÈ ±ý¨É ¬ðÎÅ¢òÐ Á¼ì¸¢ «¸ó§¿¡ì¸¢É¡¸ ÅÊòÐ «¾ýÅÆ¢ ¦Áö»¡Éò¨¾ Á¸¢Æò
¾Õõ ¦À¡üÀ¡¾ò¾¢ý ¾¢Õ¿¼õ ±ý º¢ó¨¾Â¢§Ä ±Æî ¦ºöÐ , ±ýÛû§Ç ¯Ú¾¢Â¡¸ ÒÌóÐ «í§¸ì ¸¢¼ó¾
±ý «¸ì¸ºÎ¸¨Ç ±øÄ¡õ »¡Éò¦¾Ç¢Å¢ý §À¡õÀÊî ¦ºöÐ ±ý¨É ¿¢ýÁÄɡ츢 ¦¾Å¢ð¼¡¾ §ÀâýÀõ
Á¸¢Æò ¾Õõ ¬ÃÓÐ °ðÊ þ¨ÈÅÉÐ «Õ¨Ç ±ñ½¢ ±ñ½¢ ¾¢¨¸ó¾¢Õ󧾧É.
1820
puRamee
tirinteenaip poRkazal cuuddi
niRamee pukuntu ennai ninmalanaakki
aRamee pukuntu enakku aaramutu iinta
tiRam eetenRu eNNit tikaittirunteenee
Meaning:
I
stand bewildered at the LOVE of BEING who on His own accord, overpoweredme who,
out of ignorance was interested only in the worldly matters and sensual
pleasures and directed my gaze towards the Inner World of Pure Brilliance.He
entered my deep interior with this Brilliance and Ethics and thereby making me
Pure and Fautless, also fed into me the ambrosia of infinite Bliss.
We
have to become PURE deep inside in order to enjoy of infinite Bliss, a life of
total contentment and satisfaction. We are forever in search of something or
other not knowing what we are really searching for and on the way setting this
or that ideal and imagining that the attainment of that ideal is that which
will make us really happy.But it is a matter experience that even such
happiness is short lived -- after a while dissatisfaction sets in again and
another of kind search begins to hold sway making usagain full of tension
anxiety and so forth.
While
we move in our life along these lines, BEING working from deep within draws our
attention to the inner world, towards the Metaphysical Depths andhence turning
also our gaze an INNER one. We, unkown to ourselves WITHDRAW from the world of
senses and seek to understand through various kinds of night journeys , the
Unconscious within us and which contains inside it all the elements that
configure our personality hence the ‘secrets’ of our desires and
intentionalities.
The
more TRANSPARENT the unconscious becomes, the greater are we in terms of inner
purity . Also we come less desirous of worldly matters economic well being
,social prestige, political power and so forth.
But
howexactly these things happen?
In
this inward gaze TWO things happen. First of all we begin to become self
critical because of the moral conflicts these inner journeys bring about. There
is a vague of sense that we are really pure selves andagainst which the present
self is seen to be shortlow and hence despicable. Thus begins an inner of self
cleansing that would makethe person purer and purer. This also comes along with
deeper and deeper metaphysical illuminations. The attainment of
ignorance-destroying metaphysical illuminations goes along with the attainment
of an inner purity. Only the Pure are blessed with more and more of Civanjanam,
the Absolute illumination.
Tirumular
reflects back on his own personal development as much as those of many others
and notes the workings of aruL, the Grace of BEING in this way.
30
1821
«ÕÇÐ
¦ÅýÚ «¸Ä¢¼õ ´ýÚõ
¦À¡ÕÇÐ ¦ÅýÈ Ò¸Ä¢¼õ ´ýÚõ
ÁÕÇÐ ¿£í¸ ÁÉõ ÒÌ󾡨Éò
¦¾ÕÙõ À¢ý¨Éî º¢Å¸¾¢Â¡§Á
«¸òÐî
¦ºÈ¢ó¾¢ÕìÌõ «ï»¡Éò¾¡ø ÅÕ¸¢ýÈ ÁÕÇ¡¸¢Â ÁÂì¸ «È¢×¸¨Ç¦ÂøÄ¡õ ¿£ì̾üÌ ¾¡§É ÅÄ¢óÐ
ÁÉõÒÌóÐ º¢ó¾¢ì¸ ¨ÅòÐ º¢Å»¡Éõ Ò¸ðÊ þ¨ÈŨÉò ¦¾Ç¢Â «È¢¾Ä¡ÅÐ, «Õû¦ÅǢ¡¸¢Â «¸Ä¢¼§Á
±øÄ¡ «÷ò¾í¸ÙìÌõ ãÄÁ¡¸¢ÂÐ, ¬¸ «Ð§Å ÓÊÅ¢ø «¨¼Âì ÜÊ ҸĢ¼õ ±ýÚ ÁÉ즸¡ûž¡Ìõ.
þùÅ¡Ú ¦¸¡ñÎ Å¡Æô ÒÌó¾¡÷ «¨¼Å§¾ ¯ñ¨ÁÂ¡É º¢Å¸¾¢Â¡Ìõ.
1821
aruLatu
venRu akalidam onRum
poruLatu venRa pukalidam onRum
maruLatu niiGka manam pukuntaanait
teruLum pinnaic civakatiyaamee
Meaning:
BEING
overpowers the souls on His own account and stimulating various kinds of
thoughts brings about metaphysical illuminations that drive away the confusions
ignorance illusions and so forth > to understand properly BEING is to note
that the MOST MEANINGFUL way of Being in the world is attained when one enters
the Space of aruL or Love. One attains the Civahood only on understanding this.
Comments:
What
is the most meaning way of Being in the world? With this question Tirumular
comes almost to the end of his inquiry into the Meaningful and its genesis or
configurations. BEING illuminates the mind continuously by stimulating various
kinds of thoughts and through that retain truths while discarding falsities.
Only truths illuminate the mind and when one goes about seeking truths and
retaining them then one becomes more and more illuminated.
As
one develops along these lines one also develops seeking new ideals , new
goals. In this the Ultimate Goal of Life , the Most Meaningful of All, recedes
, like the horizon, recedes just as one reaches. So one is bewildered not
knowing what is the real goal, what must one seek to lead the most authentic
life.
But
this uncertainty does hold for Tirumular. He is very clear what must be the
Pukalidam, the Final Place of Refuge, the real Home. This is none other than
the aruLveLi -the Space of aruL or LOVE. The final meaning of life is to become
full of aruL, full of LOVE Supreme.
It
turns that this is also attaining Sivakati , the attainment of Sivahood, living
as Siva Himself which is actually overcoming every ego urges and allow only the
divine urges to rule one. Whatever is done is NOT an action of the
ego-individual but rather the Praxis of BEING Himself.
Tirumular on aruL
31
1822
ÜÚÁ¢ý ¿£÷ Óý À¢ÈóÐ þíÌ þÈó¾¨Á
§Å¦È¡Õ ¦¾öÅò¾¢ý ¦Áöô¦À¡Õû ¿£í¸¢Îõ
À¡È½¢Ôõ ¯¼ø Å£Æ Å¢ðÎ ¬÷ ¯Â¢÷
§¾Ú «½¢§Å¡õ þÐ ¦ºôÀÅøÄ£§Ã
¯¨Ã:
¬ýÁ¡ì¸Ç¢ý þÂøÀ¢¨É «È¢óÐ þó¾ô À¢ÈÅ¢ Á¡ò¾¢Ãõ «øÄ, ±ò¾¨É§Â¡ô À¢ÈÅ¢¸û ±ÎòÐ þÈóÐõ
Á£ñÎõ À¢ÈóÐõ ¸ýÁ ®ð¼ò¾¢ý ¸¡Ã½Á¡¸ Ü÷óÐõ ÅóÐû§Ç¡õ ±ýÈ ¯ñ¨Á¨Â «¨ÉÅâ¼Óõ ÜÚí¸û.
«ùÅ¡Ú ÜȢɡø¾¡ý, ºí¸¡Ã¸¡ÃÉ¡¸¢Â Ó¾§Ä ¦ÁöÂ¡É Ó¾ø ±ýÈ ¦¾Ç¢×õ «¾É¢ý ¸¡Ã½Á¡¸, À¢È
¦¾öÅí¸û¾¡õ ÓØÓ¾ø ¦Áöô¦À¡Õû ±ýÈ À¢¨ÆÂ¡É ¸ÕòÐõ ¿£í¸¢Îõ. þ¾É¡ø
ÀÄÅ¡Ú ¿¡õ ¸¡òÐ §À¡üÚõ þù×¼ø Å£Æ, «Ð ¿¡ÁøÄ ¿¡õ ¯ñ¨Á¢ø «ó¾ ¯¼¨Ä Å¢ðÎ ¿£í¸¢ ¿¢üÌõ
¬Õ¢÷ ±ýÚ ¦¾Ç¢óÐ «ó¾ò ¦¾Ç¢§Åò ¦¾Ç¢× ±ýÚ þÕô§À¡õ. ¿£Õõ þ¾¨É ¦¾Ç¢Å¡¸ ¯½÷óÐ
¦ºôÀÅøÄ£§Ãø, ¯ÁìÌõ þЧŠ¡õ.
1822
kuuRumin niir mun piRantiGku iRantamai
veeRoru teyvattin meypporuL niikkidum
paaRaNiyum udal viiz viddu aaruyir
teeRaNivoom itu ceppavalliiree
Meaning:
Understand that the anmas have evolved having been born before and dying
has assumed another birth regulated by Karma. Once you articulate this and which
shows that it is only BEING as destroyer-regenrator is true God, taking other
deities as such a true God will disappear. Also if you are capable of
articulating this with clarity, it would also follow that this physical body
that we cherish, falls abnd decays we shall not perturbed and realing our self
is different from this body, we shall live with understanding well entrenched.
Comments:
Saivism is NOT against the evolutionary view where the anmas are
taken to have been born before and acquired the karma through the various
actions it has effected and which leave behind something like the genetic
codes that determine the shape of the subsequent birth. But there is a
difference between the Darwinian Evolution and the Saiva view. The
Saivites propose Disclosive Evolution where the Ground of change and
development is taken as BEING and there is continuous input from BEING
which ushers in changes that would also count as progress development and
evolution. And this is ethically grounded it is only the RIGHT actions
that earn karmic traces that would allow assuming higher kinds of life forms.
Thus the Ground is BEING and as the destroyer-regenerator, the SaGkaara
KaaraNan, as Meykandar would put it. He is the highest hence the
BEING beyond whom there is nothing. Once this truth is grasped then the
illusions where the archetypal presentations of BEING are taken as the
Ground and Primordiall God, will be dispelled.
This view also destroys the identification of self with body. For the evolving
self assumes many bodies and the present one being just one of them. This also
means that the self is neither the body nor the BEING ( who does get entangled
in the evolutionary machinery) but rather an individual substance on its own,
ever there no matter into what kinds states of Being it enters in its
evolutionary movement.
This also means that whatever it is , it is so only because of the blessings of
BEING. Once this understanding is gained, clearly grasped and well articulated
so that everybody understands it, there is the death of Ego
and subsequently a humility comes to prevail and which would serve the
enjoyment of Sivattuvam, the Sivahood, the ultimate in existential
possibilities and where there is only joy and happiness.