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¾¢ÕãÄ÷ ¯À§¾ºõ 21-25:Tirumular Upatesam 21-25

 

Upatesam 21

¦ÀüÈ¡÷ ¯Ä¸¢ø À¢Ã¢Â¡ô ¦ÀÕ¦¿È¢
¦ÀüÈ¡÷ ¯Ä¸¢ü À¢ÈÅ¡ô ¦ÀÕõÀÂý
¦ÀüÈ¡÷ «õÁýÈ¢ü À¢Ã¢Â¡ô ¦ÀÕõ§ÀÚ
¦ÀüÈ¡÷ ¯Ä̼ý §Àº¡ô ¦ÀÕ¨Á§Â.

peRRaar ulakil piriyaap peruneRi
peRRaar ulakiR piRavaap perumpayan
peRRaar ammanRiR piriyaap perumpeeRu
peRRaar ulakudan peecaap perumaiyee
 

À¢¨ÆÂüÈ ¾¢Õ¦¿È¢ , º¢Å§Â¡¸ ¦¿È¢  ÅÆ¢ ¦ºøÅ¡÷, ¯Ä¸¢ø ¡ñÎõ «¨ÉÅÕìÌõ ¯Ã¢ò¾¡ö À¢Ã¢Â¡Ð ­Õ츢ýÈ ¦ÀÕ¦¿È¢ ¦ÀüÈÅ÷ ¬Å÷. ­¾ý ÅÆ¢ °öóÐ «¾ý ±ø¨ÄìÌ ¦ºøÅ¡÷,  ¸ýÁò ¾¨Ç¸¨Ç ¦ºüÚ ­ù×ĸ¢ø Á£ñÎõ À¢ÈÅ¡ô ¦ÀÕõÀÂý ¯ÚÅ÷. «¾ý ±ø¨Äò ¾ÄÁ¡¸¢Â ¾¢Õº¢üÈõÀÄõ «¨¼óÐ «¾É¢ýÚ Å¢ðÎ ¿£í¸¡Ð Å¡Øõ ¦ÀÕõ§ÀÚõ ¯ÚÅ÷. «íÌ ¸¡Äì ¸Æüº¢ ¦Áö¡̾Ģý Íò¾§Á¡É§Á ¦Á¡Æ¢Â¡¸ì ¦¸¡ñÎõ ­ÕôÀ÷ ±ýÀ¾¡õ.

There is the WAY always in the world never disappearing at all and those are the blessed who get the way of Civayoga which is this. And those who progress along this WAY and reach the LIMITS will get blessed with release from existential repetition, being born again and again into the world. And they also attain the END GROUND of existence without ever departing from it. And in the course of the existence here, because they have transcended Time, acquire  only Deep Silence as the language of communication

peRRaar ulakil piriyaap peruneRi: they are blessed with  WAY that remains in the world without ever absenting itself

peRRaar ulakiR piRavaap perumpayan: they attain  the gift of not being born again and again into the world

peRRaar ammanRiR piriyaap perumpeeRu: they attain existence in the End GROUND without ever departing from it.

peRRaar ulakudan peesaap perumaiyee: they attain the high status of having  the Language of Deep Silence (as their language of communication)

Commentary:
 

Here begins an account of what can be called MUKTI or MOKSA a concept that is central in all Indic religions but only imperfectly grasped in the other world religions.

The right WAY, the TRUE  RELIGION is already there in the world  as something that never absents  itself and hence something that anyone can access provided he goes about it the right way. The different world religions are  different  INTERPRETATIONS of this ALREADY EXISTING  ONE RELGION, the religion of religions. It has NO date or a founder for it is already there as a fabrique of the structure of the world  itself and hence from the beginnings of the world itself.  Different  men come along , have an intuitive undersatanding of this and establish, out of their ignorance , different religions. But the TRUE RELIGION is present in all these religions only  as the Deep Structure, as that which they aspire to be but which they are NOT.

This TRUE WAY is the way towards the union with BEING, the Civa-yoga NeRi, the WAY towards Being with BEING as HE oneself, the destruction of EGO and allowing BEING to shine forth in place of the Ego.

This WAY leads towards the attaining the VERY MEANING for which existence is , viz, the destruction of the EGO and having BEING itself functioning as the self, where the selfhood of the ordinary anma is displaced with Civahood. This attainment also means the END of the pressure for phenomenal circulation, the need to be born again and again. For once we attain this , the very REASON that underlies being born again and again, then the NEED to be born again and again is NO more and hence there comes  the TERMINATION of existential repetition. This notion can also be understood in terms of overcoming the Karma, that which throws the anma into the world as a finite being  assuming a bodily structure and so forth.

This movement is intellectually an  inclusive and upward movement, incorporating more and more of the universes and finally attaing the END GROUND that forms the foundation of all existence, which in mythological accounts is described as the PARADISE, rather in a metaphorical way.  In genuine religious life we have only GIMPSES of it and which sustains us in the metaphysical kind of existence. But most of the time we slip back into the ordinary world retaining the Heaven-Experience only as a pleasant memory but which nevertheless serves us as the GOAL that sustains our life as a kind of Pilgrimage, as an Odyssey towards being-in permanently in this END GROUND. At the LIMIT of this journey, at the point where we attain Moksa, tthe residence in this GROUND, the Tillai, becomes absolutely permanent, there is NO slipping back at all. One is FULLY immersed in it never again to depart from it even for a moment.

Now existence in this GROUND is also TRANS-LINGUISTICAL  where the only language of communication is Deep Silence, the Mounam. For at this point  there no consciousness of this or that -- in other  words there is no thetic-consciousness, the CudduNarvu of Meykandar. Hence between the anma and the world there is no an OTHERNESS, the objective glance that notes as   that or this . Hence also the absence of TIME or more specifically TEMPORALITY as a feature of the mind. The cognitive processes are freed of Time Consciousness and hence the ordinary language with Noun and Verb phrases that presuppose Time Consciousness  become IMPOSSIBLE for such a person. The consciousness at this point becomes also Absolute Consciousness, the Civanjaanam, that form of consciousness that is the most inclusive and which  NEVER fails to indicate that there is NOTHING ABOVE itself from within itself . It also breeds apodictic certainty by  it being and showing from itself that it is absolutely PURE and hence faultless.


Upatesam 22

¦ÀÕ¨Á º¢Ú¨Á «È¢ó¦¾õ À¢Ã¡ý§À¡ø
«Õ¨Á ±Ç¢¨Á «È¢ó¾È¢ Å¡÷¬÷
´Õ¨ÁÔû ¬¨Á§À¡ø ¯û¨Çó ¾¼ì¸¢
­Õ¨ÁÔí  §¸ðÊÕó ¾¡÷Ҩëü§È

perumai ciRumai aRintem piraanpool
arumai eLimai aRintaRi vaaraar
orumaiyuL aamaipool uLain tadakki
irumaiyung keeddirun taarpurai aRRee

¬ýÁ¡ì¸û «¨¼¸¢ýÈ àö¨Á¢ý «¨Á¸¢ýÈ ¦ÀÕ¨Á, «¨Á¡¾§À¡Ð Å¢Çí̸¢ýÈ º¢Ú¨Á ­Åü¨È¦ÂøÄ¡õ À¢¨Æ¡Р«È¢óР ±õÀ¢Ã¡ý§À¡ø ¬ýÁ¡ì¸Ç¢ý  ¸¢¨¼ò¾ü¸Ã¢Â »¡Éò¦¾Ç¢Å¢ý «Õ¨Á¡õ ¾ý¨Á¨ÂÔõ «Ð ­øÄ¡¾§À¡Ð ±Ç¢¨Á¡õ ¾ý¨Á¨ÂÔõ ¯ñ¨Á¡¸ «È¢óÐ ¦¾Ç¢§Å¡÷ ¡ÕñÎ?  ¦ÁöÂ¡É º¢Å»¡É º¢ò¾÷¸û ­ôÀ¢Ã¡§É¡Î §ÅÈüÈ ¿¢¨Ä¢ø ´Õ¨ÁÔ¼ý ¾¢¸úóÐ «¾É¢ý ¬¨Á§À¡ø ±øÄ¡ ÒÄí¸¨ÇÔõ §ÅÇ¢§Â §À¡¸¦Å¡ð¼¡Ð ¯û§Ç ­ØòÐ ­ù×ĸšú쨸¢ø ­ÕóЦ¸¡ñ§¼ ±ùÅ¢¾ì À¢¨ÆÔÁ¢ýÈ¢ ÁÚ¨Á¨Âô ÀüÈ¢ ­¨ÈÅý §À¡¾¢ì¸ ­É¢§¾ §¸ðÊÕôÀ÷.

Who can understand as it is, the greatness of those pure souls and the meanness of those who are not  as such and the rarity of the former and commonness of the latter other  than my BEING, my Lord? The illuminarted souls will, like the turtle, will withdraw all the senses from the world but cont­nuing living will also listen to BEING  when he discourses on the heavenly existence after death.

perumai ciRumai aRintem piraanpool: like my LOrd, the BEING who can understand the great and the mean

arumai eLimai aRintaRi vaaraar: and the rarity of the former and commonness of the latter and is clear in HIS understanding;

orumaiyuL aamaipool uLain tadakki: withdrwaing all the sense like a turtle would its limbs

irumaiyung keeddirun taarpurai aRRee: they ( the Siddhas) listen to the discourses of BEING on the life after death without any faults.

Commentary.
 

Here Thirumular outlines a social philosophy that has been thrown into  the wilderness into which Hinduism has degenerated but somehow kept alive among the Tamil Siddhas. For he claims that all  social distinctions , the hierachical differentiations among people and because of which some are categorised as  high and some others as low are ERRONEOUS and that they are BOUND to be so as they are inventions or constructions of the finite  individuals and as such always concerned with the Ego. In India people have used BIRTH and  caste distinctions to establish this social hierarchy even using scriptures in support for this monstrocity.  People in general use wealth education language ethinicity  sexuality  and even cultic affliations to establish  such hierarchies.  People of one religion claim they are superior to others and spend all their efforts to convert.

Somehow there is a NEED to categorise people in terms of high and low and most of the people use various categories for this purpose, not excluded in this are the religious affliations

But Thirumular is very clear: there is high and low among the people but the TRUE evaluation belongs to BEING and not to men or even the scriptures they quote. BEING is a living presence and it is HE who can be faultless in this. And for the same reason also one who becomes really the RARE or the UNCOMMON as opposed to being common.  Most people pass for as the commoners with various other people chosen by these folks as the rare and gifted. Some chose the heroes valiant  in the battles,  some others the artists, some others the political leaders and some others individuals with some  mystical gifts and prophetic capacities etc. But all these are purely human and therefore attempts of the faulty finite mind --it is BEING who can evaluate faultlessly as to who is the Uncommon etc.

And those wise people who understand this TRUTH are the Siddhas and because of which they REJECT out right all these human inventions and becoming very emotional and fanatical in such claims willing even to kill the opponents and critiques. But the really wise laugh at these human  follies and withdrawing the senses, like a turtle would its limbs, become supremely INDIFFERENT to such social mischieves and train themselves only to LISTEN to BEING to be instructed on these matters: who  is HIGH, who  is LOW and who are UNCOMMON and who are common etc. In this lies UNDERSTADING the earthly life and the life after death for the present life is a PREPARATION for the next and unless we understand what is the NEXT life we will NOT UNDERSTAND the present especially what constitues high low common uncommon etc.

And as to these matters we SHOULD NOT TRUST any man or the even the scriptures that is passed by such people as the words of God. BEING is there always and we should  aspire to LISTEN to Him DIRECTLY to get the necesasary clarities on such issues. But we cannot do this unless we LEARN to WITHDRAW our senses from the world and TRAIN ourselves  to enter the metaphysical world and LISTEN to BEING who begins to discourse on these matters directly for such individuals.


Upatesam 23.
 

Ò¨ÃÂüÈ À¡Ä¢Ûû ¦¿ö¸Äó ¾¡ü§À¡Ä
¾¢¨ÃÂüÈ º¢ó¨¾¿ø ¬Ã¢Âý ¦ºôÒõ
¯¨ÃÂü Ú½÷§Å¡÷ ¯¼õÀí ¦¸¡Æ¢ó¾¡ü
¸¨ÃÂüÈ §º¡¾¢ ¸Äó¾ºò ¾¡§Á

puraiyaRRa paalinuL neykalan taaRpoola
tiraiyaRRa cintainal aariyan ceppum
uraiyaR RuNarvoor udabang kozintaaR
karaiyaRRa coothi kalantasat taamee

±ó¾ ¸Äí¸Óõ «üÈ à À¡Ä¢Ûû ¸ÃóÐ Á¨ÈóÐ ­Õ츢ýÈ ¦¿ö§À¡Ä,  ±øÄ¡ ¯Â÷׸ÙìÌõ ¯Â÷Å¡¸ ¬¸§Å  ¬Ã¢ÂÉ¡¸ ­ÕìÌõ ­¨ÈÅý «üÀ ¬¨º¸Ç¡ø ¾¡ìÌÈ¡¾ º¢ó¨¾Â¢ø ¦ÅÇ¢ôÀðÎ ¬É¡ø ¸ÃóÐÕÅ¡¸§Å ­ÕôÀý.  º¢ýÓò¾¢¨Ã ÅƢ¡¸ «Åý ¦ºôÒõ »¡Éò¨¾, ¯¨Ã¸¼óÐ §Á¡Éò¾¢ø ¯üÚ½÷§Å¡÷, Á¡Â¡ Àó¾í¸û «¨Éò¨¾Ôõ ¸ÆýÈÅáö ¬¸§Å ¯¼§Ä¡Î ¾¡Á¨Ã ­¨Äò¾ñ½£Ã¡¸  ±ùÅ¢¾ ¦¾¡¼ìÌõ «üÚ ¬¸§Å ¯¼ÄüÚ ­ÕôÀ÷. «Ð¦À¡ØÐ ¸¡Ä×½÷×í ¸ÆÈ ¬¸§Å ±ùÅ¢¾ ¸ðθÙõ ­øÄ¡Ð §À¡¸ ¸¨ÃÂüÈ º¢ÅôÀ¢Ã¸¡ºòР ­¨ÈŧɡΠ´ýÈ¡¸¢ ­¨ÈŨɧÀ¡ýÚ ¾¡Óõ ºò¾È¢Å¡¸¢Â º¢Å»¡Éõ Á¸¢Øõ ºò¾¡¸  ­ÕôÀ÷ ±ýÈÅ¡Ú.

BEING emerges  but stands as the Unconscious in the mind that becomes unruffled by any earthly desires just like ghee being present invisibly in the pure milk. Those who transcend speech ( by transcending temporality) and LISTEN in DEEP SILENCE to the instructions on Absolute Illumination that BEING instructs on (through the language of Cin Muttirai) will untie themselves from all attachments to the physical body and becoming FREE from it, plunge  into  Boundless Radiance  and through that also become a Sat, an absolute (just like BEING)

puraiyaRRa paalinuL neykalan taaRpoola: like ghee present (invisibly) in the pure milk

tiraiyaRRa cintainal aariyan ceppum: What BEING  says within the mind that remains unruffled

uraiyaR RuNarvoor udabang kozintaaR: like becoming free of the bodily attachments by UNDERSTADING the divine disclosures  in Deep Silence

karayaRRa cooti kalantasat taamee: becomes the Sat, an absolute by merging  itself in the Boundless Radiance.

Commentary:
 

Here again emerges another important notion in Saiva Siddhanta that is hardly noted in other world religions. The anma is said to sat-asat i.e both historical and transhistorical. In other words  it has both the capacities : to be lost in historical processes and becomes simply the physical, the asat or to pull itself out from the world flux and maintain itself in the Absolute, BEYOND the world -flux. The existence  is a struggle between these two opposing tendencies -- the physical and metaphysical.

The physical possibilties it has -- to evolve  into creatures of various kinds of bodily anatomy, be a subject of biological evolution is there no doubt. But as one progresses and takes note of the DEEPEST desire within one self,to locate oneself in a realm that is UNCHANGING and BE in residence  which is permanent , then one also realises the REAL self is this absolute self and NOT the flux-prone  earthly self. The anma caught in the flux-prone existence, of existential repetitions where biological births and hence assuming endless number of bodies , and exhausted of this NOTES at that point that that is NOT the only possiblity it  has,  that one CAN FREE onself from this evolutionary machinery and EXIST FREE from that. This  existence free of the Karmic bondages,  discloses what is SAT, the Absolute and TRUE.

But is this a fiction of imagination, a mere projection of the historical mind, tired at the thought of being in the evolutionary  machinery   in an endless manner, without any relieve?

NO! says Thirumular-- it is a TRUTH that any body can ascertain for himself but provided a certain  kind of Sadhana is practiced.

The mind must be calmed, stilled so that it remains unruffled by worldly desires. The  mind or consciousnees must be made suitable for BEING to emerge into the mind and instruct the anma. In other words the mind must be made like Pure Milk  and at which BEING become manifest like the Ghee in it, i.e. as  an invisible presence. But then HE will begin to instruct and one can UNDERSTAND what  is being communicated only if one  TRANSCEND LANGUAGE and which can be attained only by transcending Temporality -- time consciousness.  Having attained this and as one continues to be instructed by BEING Himself in this manner,  gradually all ties to the body and hence to the world gets sundered and the anma made FREE!

It is this FREEDOM from the biological nature that frees the anma from Asat and enable it to become the Sat. For having freed from cloistering bodily frame, the anma plunges into the Bounldess Radiance, the Brahman and becomes by attaining this state of Being, an absolute in itself.


Upatesam 24

ºò¾Ó¾ø ³óÐõ ¾ýÅÆ¢ò ¾¡ýº¡Ã¢ø
º¢òÐìÌî º¢ò¾¢ýÈ¢î §º÷Å¢¼õ §ÅÚñ§¼¡
Íò¾ ¦ÅǢ¢ü ͼâü ͼ÷§ºÕõ
«ò¾õ ­ÐÌÈ¢ò ¾¡ñΦ¸¡û «ôÀ¢§Ä

cattamutal aintum tanvazit taancaaril
cittukkuc cittinRic ceervidam veeRuNdoo
cutta veLiyiR cudariR cudarceerum
attam itukuRit taaNdukoL appilee

¾ýÁ¡ò¾¢¨Ã¸Ç¡¸¢Â ºò¾Á¡¾¢¸û ³óÐõ ­ÂøÀ¡¸§Å ¬ýÁ¡¨Åô Àó¾¢ôÀ¾¢Ä¢ÕóÐ ¸ÆýÚ ­¨ÈŨÉì ¸¡ðÎÅÉÅ¡¸ ¬¸¢¼, ;ó¾ÃÁ¡¸¢Â º¢òÐô ¦À¡ÕÇ¡¸¢Â ¬ýÁ¡Å¢üÌ  «¿¡¾¢ Óò¾ º¢òÐÕÅ¡¸¢Â ­¨ÈŨÉî §º÷ÅРŢÎòÐ §ÅÈ¢¼õ ­ø¨Ä.  «Ð¦À¡ØÐ ¬ýÁ¡ ±ùÅ¢¾ ¯Ä¸¢Âø ¾¡ì¸ÓÁ¢ýÈ¢ Íò¾Á¡¸¢ ͼâü ͼ÷ §ºÕÁ¡§À¡ø, ­¨ÈŧɡΠ§ºÕõ. ­Ð¾¡ý Å¡ú쨸¢ý «Õò¾õ. ­¾¨Éì ÌÈ¢òÐ ­¨ÈÅÉÐ «ÕÇ¡¸¢Â ¬¸¡Â ¸í¨¸Â¢ø ÌÇ¢òÐ «È¢óЦ¸¡û!

When the perceptual senses five slowly get transformed naturally into the higher cognitive processes that disclose BEING, the anma as  a sentient being has nothing else  to conjoin except BEING, the supremely sentient. Having become PURE because of the release it has attained from the sensorial,  it enters Space Pure and conjoins BEING like a flame merging with another flame. You must gain this  understanding   as the MEANING of existence by gaining HIS GRACE, by cleansing yourself with a  bath in the cool waters of Metaphysical Ganges.

cattamutal aintum tanvazit taancaaril:  If the senses five become slowly transformed into those showing BEING

cittukkuc cittinRic ceervidam veeRuNdoo: the sentient anma has no palce other than the supremely sentinet BEING

cutta veLiyiR cudariR cudarceerum : in Pure space (tha anma will conjoin BEING ) like a flame merging with another flame

attam itukuRit taaNdukoL appilee:  That this is meaning of Existence is something that you have to  gain as  a blessing of BEING by bathing in the waters of Metaphysical Ganges

Commentary
 

The anma is psychical or sentient and hence capable of UNDERSTANDING and in this it differs from the insentient physical objects. However by the assumption of the physical body by its biological birth, it has also a physicality associated with it and hence a DUALITY which is expressed by Tirumular as  cat-acat i.e the anma is peculiar in that it can be both physical and psychical or spiritual.  The meaning of existence is escaping  from the physicality that remains a possiblity and  become a PURE spiritual entity. This is the essence of existential struggle, the battle with oneself and it constitutes also the essence of struggles with our own theistic and atheistic propulsions.

The anma acts using the various cognitive utensils available in the brain. Depending upon what faculties are used it is said to function with Manam when  only the external senses are used, with Butti when creative and imaginative capacities are utilised, with Akangkaaram when self-related social perceptions are generated and with Sittam when the Unconscious are explored. However when the anma gradually isolates itself from functioning with these cognitive utensils and become FREE then it has no other alternative except to be ONE-WITH-BEING  for at that point only BEING remains as that with it can fuse itself with, become one-with , something natural to a psychic entity, the anma.

Now it is only at this point that the sense faculties that were processing the physical become utensils that process BEING and thus help to generate an understanding of BEING. The Saiva psychologists say that at this point the sense facuties become civakaraNam from being pacukaraNam. Thus unless we train ourselves to transform the sense faculties from being  those that process the physical, the pacukaraNam, into those that process BEING i.e CivakaraNam , we shall NOT succeed in attaining  the END which constitutes the very meaning of Life-- to merge with BEING like a flame would with another flame.

But this is possible only when the anma becomes supremely PURE and which is NOT possible unless it cleanses itself  of all the dirt, the filth, the impurities, the malas that constitute that which make us mere human lacking in genuine spirituality. To become PURE we have to dip ourselves in the Metaphysical River, the Ganges.

Tirumular is NOT refering here to  the ritual baths that all religions emphasize but rather the process of becoming psychically pure, becoming Good at heart by allowing the Growth of LOVE for all.  To be PURE at heart is to be full of genuine concern and care for all, to allow the aruL, seen metaphorically as a river to dominate the psychic functioning.


Upatesam 25

«ôÀ¢É¢ø Ü÷¨Á ¬¾¢ò¾ý ¦Åõ¨Á¡ø
¯ô¦ÀÉô §À÷ ¦ÀüÚ ¯Õî ¦ºö¾ «ù×Õ
«ôÀ¢É¢ü ÜÊ «Ð ´ýÈ¡ÌÁ¡Ú §À¡ø
¦ºôÀ¢É¢ü º£Åý º¢ÅòÐû «¼íÌõ

appinil kuurmai aatittan vemmaiyaal
uppenap peer peRRu uruc ceyta avvuru
appiniR kuudi atu onRaakumaaRu pool
ceppiniR ciivan civattuL adangkum.

¸¼ø ¿£Ã¢ø ¸ÃóÐ ¾É¢òÐì ¸¡½ÅáР¸¢¼ìÌõ Ü÷¨Á, ¬¾¢ò¾ý ¿¢ýÚ ¸¡Â, ¯ôÒ ±É ¾É¢òÐ ¯½ÃÅÕõ ´ýÈ¡¸×õ, ¾É¢òÐ §À÷ ­¼ôÀ𼾡¸×õ ¯ÕöÐ ¿¢üÌõ. ¬Â¢Ûõ ­ùÅ¡Ú µ÷ ¾É¢ô ¦À¡ÕÇ¡¸ ¿¢üÌõ ¯ôÒ,  ¿£Õ¼ý Á£ñÎõ ¸Äì¸ «ó¾ ¿£§Ã¡Î ¸ÄóÐ ´ýÈ¡Á¡Ú §À¡ø º£ÅÛìÌõ º¢ÅÛìÌõ ¯ûÇò ¦¾¡¼÷À¡Ìõ. "¿¡ý" ±ýÈ «¸ó¨¾§Â¡Î ¿¢üÌõ§À¡Ð, ¯ôÒô §À¡ýÚ; «Ð ¦¸ðÎ ¿¢ü¸, ¸¼Ä¢ø ¸Äó¾ ¯ôÒ§À¡ø, º£Åý º¢ÅòÐû «¼íÌõ

When  the fierce sun beats the pungent sea, we have the salt being crystallised as  a distinct entity assuming its own name and form. But when it is dissloved in the waters again, it merges with the waters losing its distinctiveness. So is the case with anma -- when it stands with ego, it has its own distinctiveness  and identity. However on the  dissolution of the ego-sense, it becomes one-with BEING and quite indistinguishable.
 

appinil kuurmai: the pungency in the sea waters

aatittan vemmaiyaal : because of the heat coming from the sun

uppenap peer peRRu uruc ceyta avvuru: assumes a disctinct name and  form  and when  that  substance

appiniR kuudi atu onRaakumaaRu pool: dissolves in the waters , it becomes indistinguishable from it. And in this manner,

ceppiniR ciivan civattuL adangkum.: it can be said that the jiivan, the soul, dissolves itself in BEING , becoming indistinguishable

Commentary
 

Here Thirumular addresses the question about  the meaning of Advaita that has been a controversial issue in the Indian philosophical traditions for millenniums . The absence  of Duality, nonseparateness from BEING  is the common experience of all mystics and differences appear on the horizon only when a REFLECTIVE grasp  is sought about it.  The experience of ONENESS is translinguistical, at that moment because there is absence FISSURE with BEING, language becomes impossible. Any attempt to verbalise requires separating oneself from BEING and hence necessarily a dualistic situation where BEING is in a way an object of the-tic understanding, the cudduNarvu of Meykandar.

Thirumular attempts here to give a sense to  this enigmatic nature of this dimension of spiritual experience by an analogy where he brings out the point that the one-ness in question  is coeval with the destruction of the EGO and NOT the anma itself, and thus understanding NOT as the dissolution of Anma in Brahmam by extricating itself  from an uncanny mayasakthi- an inexplicable magic power -- that installs in the first place the separateness of anma from Brahman, BEING-as-RADIANT, a view attributed to Sankara.

Anma can be with or without ego and only when it is with Ego that there is an "I-ness', a separateness, distinctness and an identity. And only because of this ego-identity there are collectivities and  communities all within various kinds of tribalistic political organisations. The anmas also use religion language biological endowments wealth culture cults proffessions interests competencies and so forth to band themselves into collectives and play the political game.

Such Ego-anmas are like  salt crystals that have a structure and form that distiguish themselves  from others when the waters in which they are is dried up by the fierce  heat of the sun. The Ego-anma is a crystalisation  made possible by identity-confering processes in nature that facilitates concept formation and name-giving .

But why does this happen?

The fact is the anma in itself is APPROPRIATING,  naturally it is acquisitive, wants as-for-itself whatever reaches it . The universal  processes, the Universal  Praxis of BEING, the pankritiyas are  appropriated by such anmas as for-itself and with this emerges "for me", "I am this, that" etc. And all this because it is metaphysically IGNORANT, there is DARKNESS in its understanding ,  caused by a BLINDNESS in its seeing or perceiving.

And BEING allows this  but at the same time slowly dissolves or wipes out this acquistiveness, the tendency to appropriate as for oneself through destroying the ROOT cause of it all -- the metahysical ignorance caused by a BLINDNESS. BEING unfolds visions after visions,  opening up  the eyes so that the BLINDNESS is NO MORE. And it is at this point that the anma,  instead of being the Ego-anma,  becomes the Egoless-anma and as such unable to distinguish itself as a separate and distinct entity from BEING.  It becomes the salt that dissolves in the ocean and becomes thereby indistinguishable from the waters. It is THERE, it has not been evaporated into a  nothingness, a non-entity  and also it is NOT the ocean waters. It is there but without distincguising itself i.e without any ego functions.



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