¾¢ÕãÄ÷ -- ¯À§¾ºõ 26-30 Tirumular Upatesam 26-30
§Âº¢Å Á¡ÅÐ §¾Ã¢ø
¾¢ÕÅÊ §Âº¢Å §Ä¡¸ï º¢ò¾¢ì¸¢ø
¾¢ÕÅÊ §Â¦ºø ¸¾¢ÂÐ ¦ºôÀ¢ø
¾¢ÕÅÊ §Â¾ïºõ ¯û¦¾Ç¢ Å¡÷ì§¸
tiruvadiyee civamaavatu teeril
tiruvadiyee civalookanj cittikkil
tiruvadiyee cel katiyatu ceppil
tiruvadiyee tanjsam uL teLivaarkkee
¬Æî º¢ó¾¢òÐò ¦¾Ç¢Â¢ý, º¢Åõ ±ýÀÐ ¿¡¾ Å¢óÐ ±Ûõ º¢Å¾òÐÅí¸¨Ç «¨ºòÐ «¨ºòÐ ¯Ä¸¢¨É ¿¼¡òÐõ ¾¢ÕÅÊ§Â Â¡Ìõ; ±ñÒò¾¢¸Ùõ º¢ò¾¢¸Ùõ º¢ò¾¢ì¸ «¨¼Ôõ º¢Å§Ä¡¸Óõ «ò¾¢ÕÅÊ¸û ¿¼Á¡Îõ ¾¢Õº¢üÈõÀÄ§Á Â¡Ìõ; ¿øÅÆ¢ Â¡¦¾ýÚ Å¢º¡Ã¢òÐ ¦¾Ç¢Å¡¸ ¦ºôÀ¢ø, Áì¸ÙìÌ ¯Ã¢Â ¿øÅÆ¢ ¦ºø¸¾¢ «Ð§Å Â¡Ìõ; Åü¨È¦ÂøÄ¡õ º¢ó¾¢òÐò ¦¾Ç¢óÐ »¡Éò¦¾Ç¢× «¨¼ó¾¡÷ìÌ ÓÊÅ¢ø «ó¾ ¾¢ÕÅÊ¸§Ç ¾ïºÓõ ¬Ìõ.
At the end of metaphysical illuminations BEING will be known as the Divine Feet that plays Natham and Bindu and regulates the world; and when all the mystic powers are attained the metaphysical world will be known as this ground; the Way that one ought to follow will also be known as the WAY that leads to this world; and for those who attain the Absolute Understanding that illuminates all, this world also becomes the final refuge.
tiruvadiyee civamaavatu teeril: when you reflect and understand, BEING shows Himself as the dancing Divine Feet
tiruvadiyee civalookanj cittikkil: when one attains all the mystic powers it will turn out that Civaloka is this Ground of Divine Feet
tiruvadiyee cel katiyatu ceppil: when we explain it , the WAY towards the Divine Feet is the WAY
tiruvadiyee tanjsam uL teLivaarkkee: and for those who enjoy Abslolute illumination, this Dancing Feet also becomes the Final Refuge.
The way towards BEING, the Most Pure is the way of LEARNING that illuminates the mind. The higher reaches of metaphysical life is NOT possible in an unthinking and irrational life. Every experiences HAVE to be reflected upon and the mysteries surrounding it unfolded. Only in this kind of metaphysical journey where illuminations after illuminations are gained, it will be realised that finally everything in the world is a DANCE , a dance in which everything is moved by moving the basic and fundamental tatvas: Natam and Bintu ( Yin and Yang). This is the metaphorical Divine Feet -- we can see only the Play but the NOT the Player and hence BEING is known only as the Divine Feet.
But attaining this understanding, and living fully in that understanding is actually living in Civaloka, the Metaphysical World , the World of Mantras, the absolutely PURE Universe where only divine thoughts emerge and nothing evil at all. Hence living fully immersed in this World is also living the Divine World, the world of Absolute Purity where there can be only happiness.
And when this clarity is well established the confusions about how to live, which way to follow, what religion or mataphysics to choose and so forth will not arise. It will be clearly grasped that the WAY, the Right Way is the way that leads towards this Divine Feet, towards this Civaloka
When this illumination sets upon one and clarifies the understanding, it DISPELS all doubts and uncertainties and through the a[podictic certainly it breeds, it becomes the REFUGE, the Place where one feels save and secure. It provides the STRENGTH so that one can remain FIRM and UNPERTURBED no matter what kind of problem one faces in life.
¦¾Ç¢× ÌÕÅ¢ý ¾¢Õ¿¡Áï ¦ºôÀø
¦¾Ç¢× ÌÕÅ¢ý ¾¢ÕÅ¡÷ò¨¾ §¸ð¼ø
¦¾Ç¢× ÌÕ×Õ º¢ó¾¢ò¾ø ¾¡§É
teLivu kuruvin tirumeeni kaaNdal
teLivu kuruvin tirunaamanj ceppal
teLivu kuruvin tiruvaarttai keeddal
teLivu kuruvuru cintittal taanee
¬½Åî ¦ºÕì¦¸øÄ¡õ ¦ºüÚ ¾¡¦ÉÛõ «¸ó¨¾Ôõ ¦¸ðÎ ¨ÈÅ§É ¾¡¦ÉÉ «Á÷ó¾¢ÕìÌõ ¦ÁöÂ¡É ÌÕÅ¢ý ¾¢Õ§ÁÉ¢ì ¸ñ¼¡ø ¨ÈÅ¨É§Â ¸¡ñÀÐ§À¡ø ¬Ìõ ±ýÀ¾¢ý, ³ÂÓõ ¾¢Ã¢Òõ «¸üÚõ »¡Éò¦¾Ç¢× ¯ñ¼¡Ìõ; É¢ «ò¾¢Õ×ÕÅ¢¨É ÁÈó¾¢¼¡Å¨¸Â¢ø «Åý ¾¢Õ¿¡Áõ ¦ºôÀ¢ì¦¸¡ñ§¼ ÕôÀÐõ, ¨ÈÅ¨É Â¡ñÎõ ¿¢¨ÉÅ¢É¢ø ÕòÐÅ¾¢ý, »¡Éò¦¾Ç¢× Á¨ÈÂ¡Ð ÕìÌõ; É¢ ³ÂôÀ¡Î¸û ±Øõ§À¡Ð §¸ûÅ¢¸û §¸ð¸ «Ð¦À¡ØÐ ¯¾¢ì¸ôÀÎõ ¯À§¾º Å¡÷ò¨¾¸û ¨ÈÅÉÐ ¦º¡ü¸§ÇÂ¡Ì¦ÁÉ, «¨ÅÔõ »¡Éò¦¾Ç¢× ¾ÕÅÉ§Å; É¢ ¦ÁªÉõ âñÎ §ÅÚ Â¡¨¾Ôõ º¢ó¾¢ì¸¡Ð ÌÕÅ¢ý ¾¢Õ×ÕÅ¢¨É Á¡ò¾¢Ãõ º¢ó¾¢ôÀ¾¡ø ¬íÌ Å¢ÇíÌõ §¾º¢¸ò ¾¢ÕÅ¢ý ¸¡Ã½Á¡¸ »¡Éò¦¾Ç¢×õ ¯ñ¼¡Ìõ.
When aperson has become absolutely pure having overcome the ANavam and so forth, he becomes BEING-HIMSELF -AS-THERE and on account of it just the mere SEEING the form of the Guru becomes illuminating. And since reciting his name would keep hiî FORM active in mind, uttering his name î also illuminating. Now when in doubt and questions are raised his advises given will actually be the words of BEING HIMSELF and hence supremely illuminating too. And since the FORM of the Guru becomes one of the Forms of BEING-HIMSELF, deep complations of the very form of Guru becomes illuminating too.
teLivu kuruvin tirumeeni kaaNdal: it is illuminating the SEE the divine frame of the Guru
teLivu kuruvin tirunaamanj ceppal: it is illuminating to utter the NAME of the Guru
teLivu kuruvin tiruvaarttai keeddal: it is illuminating to listen to the divine words of Guru
teLivu kuruvuru cintittal taanee: it is illuminating to reflect on the Form of the Guru
Though the institution of Guru has becomes DEGENERATE just as so many institutions in Saivism, nevertheless Thirumular recommends an important place for genuine Gurus for people who would need the guidance of such people. BEING illuminates all according to their innate capacities just as Thirumualr himself has observed in many places. There are the vinjanakalar tye indiiduals who DO NOT require the services of the Human Guru as BEING Himself becomes the inner guru who instructs the Anma DIRECTLY from within but through the language of silence, the Sunya Cambasanai-- the nonverbal inner dialogue.
Thus the services of a human guru are needed only for the Pralayakalar or the Sakalar type-- also a notion available in Thirumanthiram. This is what later Meykandar calls Mun NinRu Unarttal -- appearing through the soul of an anma and instructing THROUGH him by overpowering his soul completely and shining forth as Himself. Such individuals who allow themselves to be taken over completely by BEING are the Gurus meant here.
And as Tirumular has said in many places BEING can take over both the body and soul ( uun udambu aalyam) and through that DISCLOSE Himself as such. The mind and bodies taken over as such become BEING- HIMSELF-AS-THERE and anyone who comtemplates on his form words names he assumes and so forth become another way in which a person can attain metaphysical illuminations and begin to enjoy the absolute illuminatioin -- the Civanjaanam.
The anmas thus possessed are NO MORE HUMAN with the finitude and impurity characteristic of them. Totally absolved of the Malam -- the Dark Stuff that obscures the SEEING , the seeing without any Cuddu, that-ness -- the person loses his human-ness and becomes a locale where shines forth without any distortions BEING Himself. His body becomes the tirumeeni-- the divine body and almost like the ICON that discloses in a concrete form an archetype that remains abstract and invisible for the ordinary eyes. Thus LOOKING at his physical body and noting the special Aura that comes to prevail, it is an away LEARNING and hence gaining metaphysical illumination. The very FORM of the physical body of individuals thus possessed become INSTRUCTIVE in a way about metaphysical truths.
And reciting the names certainly will help the fragile mind that gets lost very easily in mundane matters and hence lose the concentration and focus that metaphysical learnings require. The continous recitation of the name , like the repetitions of mantras works on mind , affects the cognitive processes and LIFTS UP the soul into the metaphysical realms and through that help gaining in illuminations. So would be the deep reflective exercises on the Form of the Guru, the special lustre that comes to prevail there.
The words of such a Guru cease to be words
of Human Speech but rather the Bagavath Gita, Civa Gita , Brahma Gita etc--
the words of BEING Himself just as the words of a possessed individuals
are no more the words of the speaker but rather that of the deity that
takes possession of him.The speech mechanisms are NO MORE that of
the individual -- BEING HIMSELF is PRESENT there and the words that emerge
are HIS Words and NOTat all that of the individual through whom the words
¾¡§É ÒÄý³óÐõ ¾ýÅºõ §À¡Â¢Îõ
¾¡§É ÒÄý ³óÐõ ¾ýÉ¢ø Á¨¼Á¡Úõ
¾¡§É ¾É¢ò¦¾õ À¢Ã¡ý¾¨Éî ºó¾¢ò§¾
taanee pulan aintum tan vacamaayidum
taanee pulan aintum tan vacampooyidum
tanee pulan aintum tannil madaimaaRum
taanee tanittem pirantnaaic cantittee
¦À¡È¢Ä¢Âô À¡÷¨ÅÂ¢ý ³õÒÄý¸Ùõ ¾É¢òÐ §ÅÈ¡¸¢ ´Ðí¸¢ ¿¢ýÈ¢¼ «È¢× ±õÀ¢Ã¡¨Éî ºó¾¢ì¸, ¾¡§É ó¾ ³õÒÄý¸Ùõ ¨ÈÅºÁ¡Â¢Îõ ±ýÀ§¾¡Î ¨ÈÅ¨É «È¢Å¾¢§Ä§Â ¿¡ð¼¦ÁÄ¡õ §À¡öÅ¢Îõ. ¾É¡ø «¸ò§¾ µ÷ ¬ÆÁ¡É Á¨¼Á¡üÈõ ¿¢¸Æ, ¦À¡È¢¸û ÀÍ¸Ã½í¸Ç¡¸ ÕôÀÐ§À¡ö, º¢Å¸Ã½í¸Ç¡¸ ¯ÂÕõ
When the mind , separating and isolating itself from sensorial commerce, it will encounter BEING with its mental eyes. And because of that the senses five will be attracted to BEING and will seek out understanding in relation to BEING only. And because of fundamental transformation of self this brings about , the senses cease to be physicalistic and become genuinely metaphyisical, disclosing perceptions related to BEING
taanee pulan aintum tan vacamaayidum: the senses on their own accord become concerned about BEING
taanee pulan aintum tan vacampooyidum : the senses five will seek out perceptions of only BEING
tanee pulan aintum tannil madaimaaRum : the senses five will suffer on their accord a fundamental change of direction
taanee tanittem pirantnaaic cantittee: when separating and isolating self from , the self encounters BEING
The function of metaphysical life is to ENCOUNTER directly BEING who is present AS-THERE always. However HE remains invisible only because our seeing is NOT sufficiently gifted deep wide and sufficiently OPEN to see HIM. Under normal circumstances we suffer from metaphysical blindness, live in CIVA RATRI and hence live like a blind man, unable see what is there resplendently. Here is located the function of genuine religious life: to open the eyes, reduce the metaphysical blindness by destroying the inner darkness in which we are already.
This requires the isolating of senses from the sensorial commerce, the physicalistic perceptions in which we are normally LOST unable to extricate ourselves from being carried away by it. This is the physicalistic life where the real and meaningful appear to be only the physical and we tend to live, with this kind imprisonment, in the physical world leading the materialistic kind life. This perpetuates the blindness and furthers our metaphysical ignorance. Thus in order to avoid this living in Metaphysical Ignorance, we have to isolate the self from the senses and freeing the mind from their clutches, remain OPEN to receive whatever this sense-isolation would allow.
It is this point that the nonphysicalistic world dawns and become available f´÷ perceptions and in it we also ENCOUNTER the presence BEING perhaps not sufficiently clear but nevertheless as an undeniable reality. However this constitutes the conversion as much as transformation for subsequent to that, on their own accord the senses cease to process the physicalistic and seek out the metaphysical. The materialistic way of life recedes to the background as unappetising , uninteresting and the spiritual way of life becomes that which is desired, enjoyed etc.
There comes to be a fundamental change in motivational dynamics too. The mind ceases to process the ordinary cognitive but become well established in transductive perceptions, perceptions related the metaphysical or the Unconscious.
Thirumular does NOT advocate propaganda
and preaching for bringing about "conversion" that he calls "madai maaRRaM'
, a rechanneling of the motivational dynamics in the direction of the metaphysical.
He recommends the opening of the capacities for transductive perceptions
that all persons naturally have by enabling them to extricate themselves
from the senses that imprisons them to the physical.
º¢ó¾¢ô ÀÐ¿ó¾¢ ¦ºöÂ ¾¢Õ§ÁÉ¢
Åó¾¢ô ÀÐ¿ó¾¢ ¿¡Áõ±ý Å¡ö¨ÁÂ¡ø
Òó¾¢ìÌû ¿¢üÀÐ ¿ó¾¢¦À¡ü §À¡¾§Á
cantip patunanti tantirut taaLiNai
cintip patunanti ceyya tirumeeni
vantip patunanti naamam en vaaymaiyaal
puntikkuL niRpatu nantipoR pootamee
¨ÈÅý ºò¾¢ º¢ÅÉ¡ö
¬Îõ ¬ð¼ò¾¢ý ¾¢Õò¾¡û
¸ñÎ À¢ÈÌ º¢ó¾¢ôÀÐ
¿Ä§Á «È¢Â «¾É¢ý
±ý Òó¾¢Â¢ø ±ô§À¡Ðõ
When I free myself from being enchained by the senses and venture into the metaphysical world, I encounter there the Twin Feet of BEING with which he executes the dance with Natam and Bindu; and having understood the workingî then the thinking becomes about the very body of BEING; and having understood in this manner the form and function of BEING there is only truely praising Him overcome with gratitude ; and as I do that , in my mind there continues instructions on Absolute Understanding ôö B²®ñG Hõ¦ºøf that makes the soul golden
cantip patu nanti tantirut taaLiNai : what is encountered (in the metaphysical journey) are the Twin Feet of BEING
cintip patunanti ceyya tirumeeni : what is deeply reflected upon is His Radiant Body
vantip patunanti naamam en vaaymaiyaal : what is praised truely by me are His names
puntikkuL niRpatu nantipoR pootamee : and because of this there is continuous intructions on Absolute Understanding that makes the soul golden
The genuine metaphysical life is a THINKING life and most certainly not the unthinking irrational life that is unfortunately so common in the modern world where dogmatism and nonreflective ritualism prevails. Thirumular here virtually outlines the thinkiing life he practiced and as a result of which he enjoyed instructions from BEING Himself on absolute undersanding that purifies the mind and soul and thereby making it Golden.
The golden is metaphor and indicates two things: that of limiting Purity and that of everlasting Joy. The metaphysical life is a life that increases true joy and that too by making the soul purer and purer , free of the Mummalam that 'dirties' it, make it mean inhuman atomic and beastly.
The genuine mataphysical life, as a life of ENCOUNTER of BEING is most certainly not of reciting dogmas and tenets of ones creed. The workings of the world are deeply reflected upon and through that the presence of the different combinations and permutations of Bindu and Natam are noted. There is NOTHING in the world, be it physical or metaphysical which is not shaped by the use of the Civa Tatvas Bindu and Natam, the Yin and Yang.
This is the first step in the direction of genuine metaphysical wisdom and to note which one has to tear oneself away from the all prejudices that thwart the objective seeing of the world. And now having seen the Dance , and the two feet that executes this marvellous dance, the next for metaphysical rrflections become BEING Himself, His true essence, what He is in Himself, the coruubam. This pressure within also brings about an understanding of His essence and from which glows that He is Full of AruL, that HE IS LOVE itself and because of which He graces the world with this Dance, that enables the world to be, to move and because of which the creatures LEARN and become pure at heart.
At the burst of this understanding what else can a person do except praise BEING in as many names as possible? This is true Praise, true prayer, the prayer that enuciates His essence in thousands of names and sings his LOVE in terms of the atttributes these names mention.
And this ensures the continuos presence of BEING in the mind and hence continuos intructions on Absolute Understanding by BEING Himself.
Thus in this way and very briefly Thirmular enunciates the goals of true religious life -- not to IMPRISON the mind in dogmas and meaningless rituals but make it move in the direction of true freedom where BEING takes over the instructions directly.
¾Õõ ±í¸û Òñ½¢Â
§À¡¾ó¾É¢ø ¨ÅòÐô Òñ½¢ÂÃ¡Â¢É÷
¿¡¾ý ¿¼ò¾¡ø ¿ÂÉí ¸Ç¢ÜÃ
§Å¾ó Ð¾¢ò¾¢¼ô §À¡Â¨¼ó¾¡÷ Å¢ñ§½
pootan tarum engkaL punniya nantiyaip
pootantanil vaittup puNNiyaraayinar
naatan nadattaal nayanang kaLikuura
veetan tutittdap pooyadaintaar viNNee
ÀüÀÄ ¾¢ÕÅ¢¨ÇÂ¡¼ø¸û ÅÆ¢»¡Éõ ¦¾Ç¢Å¢òÐ §À¡¾õ Ò¸ðÊ «¨ÉÅ¨ÃÔõ Òñ½¢Â§Á ¦ºöÂÅøÄ Òñ½¢Â÷ ¬ìÌõ ±í¸û Òñ½¢Â ¿ó¾¢¨Â, ±ýÚõ ÁÈÅ¡Ð «È¢Å¢§Ä ¨ÅòÐ «ó¾ ¿ü¦ºÂÄ¡ø ýÛõ Òñ½¢ÂÃ¡Â¢É÷. ¨ÈÅý ¦¾¡¼÷óÐ ¿ÊòÐ ¿ÊòÐ º¢Å»¡Éõ Í¼÷ó¾¢¼î ¦ºöÂ ¸ñ¸Ùõ «Õð¸ñ§É Â¡¸ «¾É¢ý ¸Ç¢ÜÃ ¯Ä¸ò¨¾§Â ¾¢ÕÜò¾¡¸ì ¸ñÎ, ±ØóÐÅÕõ ¿ýÈ¢ô ¦ÀÕì¸¡ø «Å¨É Ð¾¢òÐ Ð¾¢òÐô À¡Ê «Íò¾Á¡Â ¯¼¨Ä Å¢ðÎ º¢Å§Ä¡¸õ «¨¼ó¾¡÷
BEING is the respledent who instructs continuously and through making the souls become illuminated also makes them righteous and for the reason that He is also the Supremely Righteous. And those who keep Him thus forever active in their mind become by that very act even more virtuous. And the because of the tireless DANCE BEING executes to make all creatures pure, their eyes become that dominated by GRACE itself and hence experience only Bliss seeing now nothing else but the Dance.. And overcome with gratitude for this immensely satiating experience , they sing the glories of BEING and enter the heavenly world, discarding the physical body when the time comes.
pootan tarum engkaL punniya nantiyaip: Our ritghteous BEING who illuminates the mind
pootantanil vaittup puNNiyaraayinar: in understanding they keep Him thus and through that become even more virtuous
naatan nadattaal nayanang kaLikuura: the eyes becomes graceful and enjoys supreme bliss and all because able to see the Dance of BEING
veetan tutittdap pooyadaintaar viNNee : the virtuous overcome with immense gratitude praise the glories of BEING and enter the heavenly world.
This is the final verse on Upatesdam, the General Advise that Thirumular sets himself to give as the essence of all his metaphysical excursions and the clarities he had attained. And fittingly it is about Mukti, the END towards which all creatures are moving or are taken to perhaps unknown to themselves. To the ordinary individuals lost in existential struggles of all kinds, the underlying Game of BEING that lies at the deepest layers may still be uncosncious but this is NOT so for the illuminated who manage to have a glimpse of those deep currents that fashion our wakeful life events, the historical because of which they become like the waves that ripple on the surface of the sea but shaped as to what they are by the invisible undercurrents deep deep down.
But whatever the experience however painful the existential struggles are , they are essentially INSTRUCTIVE and hence illuminative, BEING gives Pootam, understanding though all these and makes the souls become purer and purer. The existential anguish, conflicts and clashes, the gains and loses and so forth are PURIFICATORY at the deepest level and because of which the souls become PURER and hence BEING is understood as the PuNNiyan, the supremely virtuous.
Ultimately what matters is our ethicality --- ethics rules divine illuminations. The wicked individual, no matter how sharp and analytical he is, can never gain the deep illuminations which are GIFTS of BEING and they are gifted only for the ethically good. So the wise who knows this, will keep BEING as the TEACHER but within their ethical self and because of which they also become Pure.
And as deeper and deeper disclosures are gifted and the hitherto hidden mysteries unfolded in transpires that BEING plays a Game, that everything in the world is His Play, a marvellous Play and when the eyes begin to behold the World as Play and BEING as the Player, there is sublime Bliss, a bliss that satiates and fulfills beyond measure. There cannot a greater measure of happiness than this.
This is the meaning of existence, that towards which all these existential struggles are leading to, or taking us to. And when we finally attain it , interest in the continuity of existence recedes to the background, drops from being a fabrique of human consciousness; cease to be the component of our motivational dynamics. One realises only at this point the supreme LOVE that BEING has shown and continuos to show all, and overcome with the most moving and meaningful gratitude, the self simply breaks out into lyrics and sings the munificence of BEING and when the time comes ascends to the heavens never to descend again assuming another rebirth.
This is the attainment of Mukti , finally escape from the endless existential repetitions, being born again and again.