Tirumular on AruL -3  -3

21 

1812 

Ȣ 򾢧¡
ʨ
š ҽ
ţ Ţš Ţԧ



  Ţ 측ýȢ ŧ ɡ ú,  ɡ ¡ Ȣ  츢 쾢ɡ 򾢧¡ ﺸâɡ , ġ ɡ ʨ Ǣ,  Ż Ǣ ĸǡ Ȣ ҽ, θ 츢  츢 Ţơ ħ š Ţ Ţ  

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 

Ţ Ţ Ţ¡
Ţ ɢ
Ǧ¡ ۧž
ǦšȢġ ʸǡ 

ŢЦš Ȣ á¡ ɢ  Ţ ġȢ Ţ¡ . Ţ¡ ý ŢŢĢ š ¢ âҸ ɢ. 쾢ǡ, Ƣ Ȼ ȦȢ š â ǡ Ţ ǡ â. 

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 

Ǣ Ŀ Ȣ 󾡾
Ǣ ġ
Ǣ ը Ȣ¡ Ȣ¡
Ǣ Ȣ Ȣš 

ŧ ɧ š쨸¢ Ӿ 측 , â Ч Ȣ  Ȣ 󾡾 , է ǡ , ĸ 츢 ţ Ũ θǢĢ ¡ .  ġ ý Ȣ¡ -  Ǣ ը Ȣ¡ 򾨸 Ǣ Ȣ¡ . Ǣ ȡ Ȣо է   Ȣ. 

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 Ƣ
á ӾǢ
ᢠȢɢ
á θ ȡ 

šá Ƣ Ǣɡ Ţ š 󾢦. â 󾢦, ոɡ Ţ𼡾 ӾǢ . ɧ¡ Ǣ Ȣ Ȣ š Ţ ﻡ 츢 ¢   Ţ Ƣ Ż áŢ ţ , Ţ ġ Ũ θ ȡ. 

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 

Ȣ

š Ȣ¡ Ȣ
ȡ  

ġ ڸŢ 󧾡 š Ȣ 򧾡 ¡ Ţè  Ţ   Ŧ .  ¡ɢ, ɡ츢 ܼ , ġ ȧ Ȣ¡ Ȣǡ ľ ȢƢ   Ƣ , ġ Ũ¢ ¡ Ǣ ý ɡ Чž . 

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. 


Ȣ ¡
Ȩ*
Ţ 󧾧 

* :  

̾ â   , š ɡ §¡ 츢 , Ż Ǣ󾢼 , ġ Ȩ ú ʨ 󾢦 . ɢ ɢ 񼡦 ʧ ɢ .

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 

Ţ츢 Ȣ Ǣ Ȣ
Ţ츢ɢ ž
Ţ쨸 Ţ Ţ̨ ¡
Ţ츢 Ţ Ţ  

ʨ Ţ츢 Ȣ, 츢 ը 츢 ո Ǣ¡츢 ȢŢ Ȣ . 󾸡򾡧ħ  ظ žɸ ġ Ţ츢 ͼ Ȣ ġЧ. Ţ츢 , Ţ ŻŢ ¡ ¢ Ż ø ͼ ȢŢ . 

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 

Ǣ ո
Ǣԧǡ ȡ Ƣ¡ Ǣ
Ǣ¢ ȡ
Ǣ¢ ¢  

Ȣ ǢŢ â ﻡ Ǣ ¢Ģ Ȣ Ţξ¡, Ż øɢ ¡ ȡ Ԩ¾ Ǣ .  ﻡ ¢ , , Ȣɢ ȡ Ż ǢŢ Ǣ¢ ,  ¢ 츢 ͼ. 

1819 

oLiyum iruLum orukaalum tiira
oLiyuLoorkku anRoo oziyaatu oLiyum
oLiyiruL kaNdakaN poola veeraayuLa
oiyiruL 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 

ȧ â󧾨
ȧ ɡ츢
ȧ
󧾧 

 

ý, 󧿡 ȡ ȧ츢ɡ ĸ ǧ Ţ 츢 󧿡츢ɡ Ƣ տ ¢ , ھ¡ 츺θ ġ ǢŢ ɡ츢 Ţ𼡾 â   ը 󧾧.

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.

Comments:

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

Ģ
ҸĢ
󾡨
Ÿ¡

:

Ȣ ﻡ ո ǡ Ȣ׸Ǧġ ̾ Ģ Ż Ҹ Ũ Ǣ Ȣġ, Ǣ¡ Ģ ġ , Ч Ţ ҸĢ 즸ž. š š ŧ ¡ Ÿ¡.

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


Ŧȡ
Ƚ ţ Ţ ¢
š ģ

:

Ǣ Ȣ Ţ , ɧ¡ Ţ ý ǡ â . š Ȣɡ, øɡ Ӿ ¡ Ӿ Ǣ ɢ ý, Ӿ    ¡ .  ɡ š ׼ ţ, ¢ Ţ ¢ Ǣ Ǣ Ǣ  . Ǣš ģ, Ч ¡.

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.

 

 

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