Make your own free website on Tripod.com

 

The Mantrayana of Tirumular

â á½



Dear Friends, 

The Mantrayana may perhaps be the most distinctive contribution of Agamic Hinduism and the roots of which are traceable to Sumerian times. Temple worship YogaSciences and Mantrayana go together and in the Kes temple of Hymns of Enhudu Anna( 2200 B.C.) and many other Sumerian Hymns we see already the NamavaLi and related mantra recitals. But the most important feature of Mantrayana is that  it constitutes the THEORETICAL framework for the whole range of Hermeneutic Sciences and in this it is something like what theoretical physics is to positive sciences. While the West was busy in developing the positive physical sciences, the Hindus were developing a vast range of Hermeneutic Sciences that are essentially spiritualbut now all buried deep down as unwanted records of the past. 

In this series I want to  describe selected verses from the massive Fourth Tantra of Tirmular that runs to more 600 verses and thus constituting the most ancient and extensive treatise on Mantrayana from the Indian soil. I follow the same numbering as that G. Varadasanar and also guided by the commentary he has written to them . However I shall endeavour to bring out the Hermeneutic dimensions inherent to Tirumular’s treatment of it.

We should also note that inthe age of Cyber Space, Mantrayana can be given an interpretation that is concrete and intelligible by correlating it with the various themes of artificial intelligence.

Loga




The Asaba Mantras .

þá: , áɡ .Ч , ý . † ĢԼ Ǣθ. … ĢԼ ѨƸ. ġ ¢ 츢

Varadarasan: The Asaba mantras are thosewhich remain unrecited and as integral to the very life breath. It is these which are really called the mantras .The life breath emerges with the sounD ‘ha” and enters inside with the sound ‘sa”. All creatures in fact recite this mantra ( inaudibly and unconsciously )

884. 

ڸҸ Ҹ
ڸ ¸
ڸ ȧ¡ ŧ¡
ڸ á

:ġ šҸ Ż Ҹ š ڸ. Ż򨾫 š Ȣ ¢ տ ¢ θ 򾨸 Ƣ¡ ȢЦ Ũ¢ ڸ. ¡ ŧ¡ Ţ. ŧ¡ Ţž ¡ 츢 򾡸 Ӿ Ţ ̸.

884.The Primordial Logos and All

pooRRukinReen pukazntum pukal njaanattai
teeRrukinReen cintai naayakan ceevadi
caaRrukinReen aRaiyoo civayookattai
eeRrukinReen nam piraan oorezuttee

Meaning:

In this treatise I glorify Sivanjanam, the Absolute Understanding that serves as the final refuge of all.Devolping that Understanding within me I also witness the Divine Feet that dances in mind illuminating me in various ways and communicate them through these verses. This also is explaining what is genuine Sivayoga. And as the first step in this task, I begin expounding the secrets of theAUM. The Primordial Logos that discloses also the authentic form of BEING

Comments:

In this first verse Tirumular provides a prelude or introduction to the whole text and that beginswith articulating what the essence of the Promordial Logas, AUM is .This AUM is thevariant Su. aam which is also rendered as oom in some cases and may also be the root of the Amen of the Christians something that probably survived from the Sumerian times. 

In one of the Upanishads it is stated that ‘aam” means assent , a meaning that is still retained in Tamil.

This is the Primordial Logos simply an agitation that becomes differentiated intovarious kinds of languages that illuminate the mind. Thus itis comparable to the most basic computer language, the machine language of dots and dashes or something even deeper than that --the language that differentiates into dots and dashes.

It is a LANGUAGE on its own and that which discloses the most authentic form of Siva, BEING all the other understandings being really inauthentic for they are configured by languages more distant from this Promordial Logos.Hence the oorezuttu of Piran-- the singlesyllable of BEING Himself.It turns out that the UNDERSTANDING that this oom configures is Sivanjanam, the Final and Absolute Understanding and hence the Absolute END of all the hermeneutic endeavours of man, that understanding towards which all the hermeneutic endeavours are already directed.

This reaching of BEING and understanding Him with OOM as the language is also the genuine Sivayoga, being-with Siva , BEING, enjoying a state of Being the same as Siva or what is the same , enjoying Sivahood ( or Sivattuvam)


The Mantrayana of Tirumular 

â á½ 

2

885. 

Ħ ɡ
á
Ө츢
ȧ

:

Ħġ Ţ ŢŢ úɡ , Ţâкɡ ¨ 츢 ɡ 쾢¡ ʦ, Ţâ 򦾡Ƣ ýɡ Ţ¡ â Ţ ŻǢŢ ġ ҽ Ǣš , 󾸡 ý 򾡸 ȢŢ ŧ ý и !

885 TheBasic Aksaras

oorezut taalee ulakeGum taanaaki
iirezut taalee isaintu aGku iruvaraay
muuvezut taalee muLaikinRa cootiyai
maavezut taalee mayakkam uRRatee

Meaning:

BEING permeates everything by spreading in the form of the Primordial Logos AUM; then becomes the Sataacivan with Sakti or the Man-Woman complex by differentiating it into mantras akaaram and ukaaram; then becomes the basic or root archetypes of Rudra Tirumaal and Brahma by differentiating further into akaaram ukaaram and makaaram and in these forms enacts the dramas in the life of creatures and illuminates them by assuming also the form of Radiant Light. But the anmasare also affected by the mamakaaram --the mantra of the Black Holes, and because of which suffer confusions as well as death

Comments:

The‘ezuttu’ as in‘piraan ezuttu”perhaps means that which arises , taking it as having the root ezu- to rise that occurs in Sumerian as ‘il”.It is the spontaneous emergence of the primordial agitation that gives rise to the various languages and hence becomes the vehicle of human understanding, that which installs consciousness as such. This Primordial Logos differentiates further and the first splitting being that which introduces the basic differentiations of creatures into males and females, a differentiationthat is quite universal. Thus BEING becomes Siva-Sakti complex, the Adam-Eve complex and hence the Parents of the Cosmos quite often attributed exclusively to the Female aspects of this differentiation, the Inanna of the Sumerians, the Ambaal( <ammaa: mother) of present times.

But this is NOT sufficient to account forthe pedagogic process in nature. To illuminate the creatures and instruct them on Sivanjaanamthe AUM is differentiated further into the akaaram-uakaaram-makraam complex and along with the assumption of the shape of the root archetypes of Rudra Vishnu and Brahma

But existential truths indicate that existence is not always one of smooth learning , which would be the case if only the above archetypes or the mantras are functioning. Over and above these there is the mamakaaram, the mantra of the ANava Malam, the Black Hole that forever functions to annihilate dispel destroy scatter swallow whatever that has become manifest, whatever illuminations achieved.

The workings of this mamakaraam creates Darkness in the soul, wipes out whatever metaphysical illuminations that have been attained and in the end also brings about death or death-like processes.

We should note here that AUM is NOT the self as in Vedantabut rather the most primordial language of BEING. The Upanishadic “udgiita”is actually Tamil -- uL giitam where giitam is a devlelopment from Su. gis, giz , giz-zumeaning sound , loud and shrill voice etc ( Ta. kiiccu). It simply means the innermostlanguage already available in the soul and hence if equated with AUM, then something perhaps in the form of Sivanjaanam, the Absolute Understanding that brings along with it the Cutta Caitanyam, Undefiled Pure consciousness.

Only when we seek to understand BEING through the language of AUM that we get to understand His most authentic form and simultaneously enjoy Sivanjaanam




The Mantrayana of Tirumular

â á½

3. 

886 ¢ Ч


ȸ
ȸ
ȸ
ȸ š

Ģ ¢ ̾Ǣ ȡ  ̾, ¡ ú쾢ǡ ¢츢 . Ч æǢ¢  Ż ( =)   Ƣ¡ ȢŢ (= ) ġ Ÿ     Ģ .

886 The Primordial Centre in the Brain


teevar uRaikinRa ciRRampalam enRum
teevar uRaikinRa citamparam enRum
teevar uRaikinRa tiru ambalam enRum
teevar uRaikinra tenpotu vaamee

Meaning: 

At one of the lower parts of the  brain that controls the whole body ( with mantras) called Ten Potu resides all the devas  who are the  powers that effect the various processes (both mental and physical). This is the reflection in the brain or the human body what is called the realms of Absolute Understanding ( Sivanjanam)  CiRRampalam,  the realms of Eternal  Truth,  Citambaram and  the realms genuine divinity , Tiru Ambalam, the abode of BEING  and in Space 

Comments:

Tirumular is well noted for saying that whatever in the universe is also in the human body. The human body is microcosm in a way and in this verse he gives more substance to it. Having said that BEING permeates everything  in the form of the Primordial Logos, the Ongkaaram, he now comes to articulating in greater details how this BEING along with  the AUM is present in the human body. 

He locates a region of the brain, the Ten Potu, the southern region of illumination, almost as the operation center that controls everything in human body -  both the physical and mental. It is also called CiRRampalam, Citambaram and Tiru Ambalam, descriptive terms that apply normally to the deepest realm of the Gods and where resides Siva with His consort Parvati and  all the devas, the Tillai Ambalam and where He enacts the various dances ( that will be described soon) 

Such an abode of the gods, the powers that manage the mantra-complexes are located somewhere in the deep recesses of the  brain as well and because of which the body functions the way it does. 

Here CiRRampalam , as a variant of cin+ ambalam means the realms of Sivanjanam, the Absolute Understanding that illuminates all and hence that which frees the mind from the darkness of ignorance. The word “cin’ has as its roots cuur> cuun from which is also derived Sunyata, the Pure Radiance. It is then also the Sunyata of the Buddhists where only Pure Brilliance shines forth obliterating all differentiated consciousness. 

The word cit-ambaram means the realms of Absolute TRUTH . The word ‘cit’ is related to Sumerian jid/ sid meaning “true, staight”. It has given us also the word cattu, where it means the TRUTH that remains unsubverted and stands there as eternal.  The CiRRampalam is also this Cit-ambalam. 

Tiru Ambalam means realms of the divine, the noble, the good and the beautiful. The word ‘tiru’ is a variant of Su. sir,siri SK sri and Ta. siir 

The implication is that the Absolute Understanding - Sivanjanam,  the undying Eternal Truth , the cattu and genuine divinity are ALREADY in our brain somewhere  waiting for us  to reach appropriate and enjoy  the highest possible kind of existence. 

Anyone born a human being is already endowed with all these possibilities in his brain itself and all are EQUAL with respect to the  RIGHTS to these possibilities.



The Mantrayana of Tirumular

â á½

4.

887

Ҿ
þ

:

¢ ̾ Ũ¡ и .  򾡸 Ţâ Ţâ š  úǡ Ш Ҿ ѸŢ , Ģ Ũ¡ ¢ ¡ Ħ þ Ŀ  򾨸 ǡ 츢 Ĩ Ƣ  Ҿ¾ Ĩ   . ġ Ĩ,   . 

887 :The Dances in the Body 

aamee ponnambalam aRputam aanantam
aamee tirukkuuttu anavarata taaNdavam
aamee piraLayamaakum attaaNdavam
aamee caGkaarattu arun taaNdavaGkaLee

Meaning 

In the location of the brain, the Ten Potu which is also CiRrampalam Citambaram Tiruvambalam and so forth is also the Ponnambalam, the Golden  Assembly where takes place a variety of dances. There is the aRputam that continuously introduces the novel into the mind and body, the aanantam that leads to the enjoyments of all kinds, and there is the persistent and always occurring anavaratam type that enable the creature to survive.  These dances,  in addition bringing about  metamorphoses ( piraLayam)  are also the  great CagKaaram type i.e that which confer something the elegant and noble ( saaGkam) and thereby spiritualize the anmas. 

Comments:

The notion of DANCE is made extensive use in Saivism which sees BEING itself as the Dancing Lord, the Kutta Piran or Aadavallaan. BEING who is everywhere is also present in the Ten Potu part of the brain and because of which it is also called the Ponnambalam, the Golden Assembly where Siva dances continuously with His consort Parvati. These dances that take place in the brain account for the various kinds of movements within mind and the body that constitutes what existing or living is. 

First of all there is the aRputam variety where the mantras   combine into complexes  in novel ways so that something NEW both physical and mental become experiential realities. Then there is aanantam type, the kinds of movements that are happiness seeking and providing, a fundamental desire of all living things -  the seeking of pleasure and the avoidance of pain that is instinctual. 

‘anavaratam’ means the continuously ongoing, the kinds of processes like breathing that are autonomous. There are many processes in the body that take place continuously and beyond the willful control of the mind and which account for the survival as a living thing. 

These dances collectively bring about metamorphoses , the piraLayam, drastic and critical changes in both mind and body that underlie the  developmental stages - infancy childhood adolescence youth adulthood old age and so forth and cognitive changes along with them
 But all these dances and the changes that are brought about by them are actually CaGkaarat TaaNdavam, dances that confer something GOOD for the anmas. These dances or various kinds biological mental and psychical changes  that are brought about by the mantra-complexes , are  NOT just simply haphazard  and meaningless. The various mantras are set to work in myriads of  ways so that the anmas  get rid off the inherent ugliness and bestiality and assume the good and the DIVINE. These dances are there to spiritualize the anmas.


The Mantrayana of Tirumular

â á½

5.

888ɢ

ɢ
츢ø Ƣ
ɢ
ɢ

:

Ţ Ҿ Ħ Ģ ɢ . ɡɢ   ýȢ Ţ ý ġ   츢ø Ƣġ. ¢ Ƣ ȡ.  ž ¡ Ƣ ŧɡ ȡǡ, ɡ ͼ 

ɢ:  

888.The Dance of Bliss 

taNdavamaanatu taniyezuttu oor ezuttu
taandavamaanatu anukkirakat tozil
taandavk kuuttu tanininRa taRparam
taandavk kuuttu tamaniyam taanee

Meaning: 

The various kinds of dances such   aRputam Anatam and so forth mentioned above are in fact effected by the Primordial Logos , Ongkaaram that stands on its own and as undifferentiated unity. BEING enacts these dances for no other reason except as an expression of His Infinite Love , the natural tendency to bless all. BEING stands in itself and as it is when one with this Ongkaram and enacts the world drama. And because this dance is enacted in the Golden Assembly 9(Ponnambalam) whoever manages to understand BEING in this way will also enjoy mind and body that is in fact gold. 

Comments

This an importance verse that delineates the secrets of the true metaphysical life and the GOOD that becomes experientially available for anyone who understands this and moves in that direction. This is the primordial impulse of the metaphysical mind itself and hence that which underlies all religions, no matter how different they may appear on the surface.
Here it also emerges that BEING is One-Many along a theoretical explanation of it. BEING is in the world as many archetypal forms enacting the various dramas in the personal and collective life of the individuals as well the  historical and cosmological processes - the macroscopic and microscopic, the human and non-human. All these countless number of archetypal forms that human mind is given to understand as muurtties and made to worship in various iconic representations are in fact BEING but disclosing Himself with various differentiated mantra-complexes as the garment, the clothes He wears or guises He takes, or the masks he wears for that purpose. When the mind frees itself from the hold of such muurtties and rises above them it would be one-with BEING-in-Itself  and that because it stands above the differentiated mantras and one-with Ongkaaram, the Single undifferentiated Aksara or ezuttu. 

So it appears that the primordial goal of Sivayoga and hence all metaphysical or religious endeavors is to gain an understanding of BEING as He discloses Himself through Ongkaaraam, When one succeeds in this then one can enjoy the UNITY that underlies all differences at the surface level. 

But why does BEING condescend to do this, enact this marvelous DANCE that moves everything in the world including the human consciousness? 

The answer is simple: it is an anukkrakat tozil  -- purely an expression the INFINITE LOVE that BEING is, a natural or spontaneous expression that BEING has to bless , purify and uplift al the creatures. LOVE expects nothing in return and BEING being LOVE itlself enacts all this for the creatures and NOT for Himself. He stands as the paripuuRaNan,  the wholly saturated, and hence in want of nothing. 

But what is the CRITERIA that we have so that we know that this is RIGHT and not one of the weird imaginations of the fertile mind? 

As we understand this and move in that direction in our metaphysical struggles our body and mind becomes GOLD. The Ten Potu,, the deep recesses in the brain where BEING locates Himself and enacts the various dances in the body and mind is also the Golden Assembly. When through the appropriate sadhanas the anma locates itself in this part of brain and functions according its mind and body becomes GOLD, a metaphor that means  a healthy body and healthy mind. 

As we move away from the numerous archetypal  forms of BEING and  ascend to seeing HIM as ONE, the totally above the taRparan,  the inasanity and corruption of the ordinary life is overcome , the desires that propels the names become divine and through that mind and body become really excellent. 

This verse also explains why from ancient times  Dance and Music and such fine arts have been part of temple culture and closely linked with Sivayoga. 


The Mantrayana of Tirumular

â á½

6.

889 á

ͼ

ͼ
á

򧾡 Ȣ   ͼ Ţ Ȣ , ġ ž 򾢧 Ţ.  Ţâ ǡ ȡ žǡ  . žǡ ¢âǢ ȢŢ   ͼ Ţ ɡ .  š žġ 째 Ũ ġ ɡ á . 

889The Ground Unto Itself 

taanee paranjsudar tattuvamaay niRkum
taanee akaara ukaaramataay niRkum
taanee paranjsudar tattuvak kuuttukkut
taanee tnakuut taraatalan taanee

Meaning: 

BEING discloses Himself as Brilliant and Pure  Light when one with Ongkaaram and who contains   within Himself the Sivatatvas in the state on unmanifestation.   Then  on His own will,  He differentiates into the mantras akaaram ukaaram and so forth and appears as the Siva Tatvas. In the dramas that  are enacted at the cosmological and personal level  with these Siva Tatvas , He remains the Brilliant Light in the depths and ordains these plays. BEING as the fully autonomous has no other above Him, He is the Causal Ground unto Himself. 

Comments:

The experience of BEING as Pure Light is a universal experience recorded in the mystical experiences of all great mystics throughout the world no matter historically to what religion they belonged . Among the varieties of religious experiences, this constitutes not only the common ground but also the highest. But it is  the greatness of Tirumular that he does not content himself with articulating this experience and singing praises of it but goes on to provide a RATIONAL explanation of it. 

Mantrayana as the THEORETICAL framework that EXPLAINS in a rational manner the metaphysical experiences emerges in this verse most clearly. 

What is the  mantra basis of this experience of BEING as  Pure Light and how does it become possible for human beings to experience that  at the height of their metaphysical journeys? 

BEING with Primordial Logos, AUM is Paranjcudar, Brilliant and Pure Light, the Brahman of Vedanta, the Sunyata of the Buddhists and so forth. When the human mind ascends to SEE and experience BEING with Primordial Logos as the founding language, then BEING is experienced as Brahman, Brillliant and Pure Light. This experience also unfolds the TRUTH that it is BEING who shape-shifts into the Siva Tatvas - Sivan Sakti  Satasivan Makesvaran VishNu Brahma and so forth while still reaming their ordaining Power and in the form of Pure Light at the Deepest Level. Thus the world drama is played at both cosmological and personal level by  BEING as Pure Light through  the intermediary of root archetypal forms assumed for this purpose.


But how does He assume these forms? 

The undifferentiated AUM, is differentiated into the various aksaras, the primordial mantric syllables and by selected and judicious combination of them APPEARS as the above siva tatvas  Sivan Sakti cataciva Maheswaran VishNu Brahma  and so forth Himself remaining the Pure Light in being one-with the AUM. 

But this is there a CAUSE above him that underlies these differentiations?
No --  there is NOTHING above Him, He is the MOST HIGH, the absolutely  ABOVE, the TaRparan, a  causal ground unto Himself.


The Mantrayana of Tirumular

â á½

7.

890ŧ¡

á
á š š
á Ģ ȡš š
á ¡ ¡š ¡

ġȢġ վ̾ ¡ ɡ ġ ɡ ɡ Ŧ츢ȡ. ɢ , ---š-± Ţ . á ¡ Ţ Ч - 츢 š--« -š- . á 츢 ŧ¡ Ţ ¡ ̽, է ¸ 츢 š- -š .

890 The Sivayoga

taraatala muulaikkut taRparan maaparan
taraatalam veppu namacivaa ciyavaan
taraatalanj colliR Raanvaa ciyavaakun
taraatal yookan tayaavaaci yaamee

Meaning:

BEING, He who has no one else as above Him is the Great Transcendent Lord of the PrimordialGround that generates all.This ground is also the realms of intense Fire and the mantras that rule over them is Na-ma-ci-vaa-ya. Now if one were to describe the deeper basis of this itself it is a realm deep within ruled by the mantras ci-vaa-ya( and its permutations). But the Final Ground of all is the deepest realm ruled by the mantras ci-vaa and which is Full Of Love Supreme and that towards which the journey of Sivayogaalready is .

Comments:

Tirumular again succeeds in unravelling the UNIVERSAL dimensions of metaphysical life of mankind , by providing a universal and acceptable hermeneutic explanation of it and which is thoroughly rational. Rationality shows itself in making the unintelligible and mystical clearlyintelligible and hence thereby something one can UNDERSTANDand appreciate.

The immediate Ground of the emergent or phenomenalisthe Muulai,the basis and here it is a said to be veppu, an intense realm of FIRE, the realm of molten lavashooting out from the Volcanoes or something like that. This notion immediately takes to the ‘u-ri-a ‘ , the realms of fire spills or mu-ri-a, the realms where emerges molten rocks as fire balls of the Sumerians as described in the beginning lines of Suruppak’s NeRi ( > 2600 B.C) . We can see that this isalso the Agnim illee of Rig Veda, and the Kaalakni of Saivism.

BEING stands as the Kaalakni Rudra as the Lordof this realms , a Lord unto Himself and having no one as Above Him. He is TaRparan and is also maaparan, the Great Lord, the absolutely Transcendent.

But what is fascinating and which remains essentially Saivite to this day is thatthis realm is said to be ruled by the mantras na-ma-si-vaa-ya , a mantra-complexthat is recited and considered in fact the name of BEING itself.Why is that so ?

The na- stands for the aaNavam, the Black Hole that swallows all and confers DEATH, state of beingcompletely withdrawn or non manifest. Thus it is only in the form of FIRE of INTENSE heat and Light that BEING can VIOLATE this Satanic Force and thereby let there be things as there , as existents.

The -ma- stands for the presence of ignorance, confusions and so forth in the mind of creatures where again only the FIRE as the illuminating Light can destroy it.

The mantras ci-vaa-ya stands for the PURE REALMS, the metaphysical realms beyond the aNavam , Kanmam and Maayai, the sources of the delimittedness ignorance finititude and so forth of the mind. This remains always the Deep Structure of the realms of Na-ma-si-vaa-ya, the ground of the Manifest World, the world ofthe Five Fold Universal Praxis, generation, sustenance, annihilation, concealment and revelation.

But as the Deep Structure of this and the Deepest of all remains the reams ordained by the mantras si-vaa and which is the golal of Sivayoga. It is the Final Home, the Viidu , that towards which the whole metaphysical journey has been moving untidily perhaps but surely towards nothing else.

What is immensely fascinating is that it is the realm of ‘tayaa’ Love and Kindness unto all, the JivakaaruNyam of VaLLalaar. The SivaYoga or theunion with the Ultimate Ground of All is in factentering the realms of unlimited and boundless LOVE. This state is finally attained only by the dissolution of ego-self, the workings of the mantra ya-kaaram, that whichunderlies the creation of ego-sense.


The Mantrayana of Tirumular

â á½ 

8.

891Ÿ


Ȣ¡Ţ

Ÿ

:

á¡ , ĸš쨸¢Ģ Ţξ , иǡ Ţ .츾 Ÿ¡ , Ţ ơŨ š ħ 򾢨 ž. ǢŢ ġ ɢ æ Ȣ¡ ,æ Ƣʨ . Ш¡ ¨ Ǣš Ǣš.

891Attaining Sivahood

aamee civaGkaL akaara ukaaraGkaL
aamee paraGkaL aRiyaavidam enpa
aamee tirukuuttu adaGkiya ciRparam
aamee civakati aananta maamee

Meaning:

Those who manage to access and be in CiRparam,the final Causal Ground of all, will not suffer being played by BEING as they are freed from phenomena existence. This is what is termed Sivakati, being as Siva Himself and which is also a state of Supreme Bliss where there is no suffering at all. And those who are genuinely illuminated will declare that thisstate is beyond the reach of the Great Gods and hence one should transcend every type archetypal attachments.And they also declare furtherthat it is themantras akaaram and ukaaram that can facilitate this transcendence.

Comments:

One of most central notions that emerged very clearly in the Bakti Period is the notion that we are Played by the gods and that we have no way of resisting it -aadduvittaal aaruvar aadaataaree, as Appar put it. In ordinary life we are played in such a way that that fact is CONCEALED from us and because of which we think we are the agentsand the actions we execute are our own. This can also be seen as an AS-IF Play by BEING--He plays in such a way thatwe think as if we are the agents. But when the time comes and theTRUTH is disclosed, then we realise that we have been IGNORANT of the TRUTH and that whatever we are, it is all because of the GRACE of BEING.

At this point emerges true Bakti, LOVE unto BEING but which normally comes along with attachments to a Great God,to one or family of archetypal presentations of BEING. Thus emerge the religious differenceswhere the baktas are known as Saiva, VaishNava Sakta nd so forth. 

What Tirumular clarifies here is that even this state of Bakti, Love unto the great gods must be transcended andthe mind allowedto be formed by the mantras akaaram and ukaaram alone to reach the Final Stage, to enter the HOME and enjoy Mukti that is noted here as Sivakati,the way of Being in which the ego does not show itself but only BEING, Siva. This is also a state of FREEDOM from the phenomenalworld and also beyond being played and hence beyond any kind of sufferings.The need to being played by BEING doesn’t any more exist for after all BEING plays only to bring the souls to this state and having brought them to it, the PLAY also ceases.

This state that transcends even Bakti that ismainly feeling oriented is one of Njaanam, of metaphysical illumination. The Sivakati is also a way of Being in which there is no more ignorance and hence a state in which the understanding becomes the Absolute Understanding the Sivanjaanam. And this state belongs to the mantras, akaaram and ukaaram, thePure Siva Tatvas Bindu and Natam which in combination emerge as the illuminating LIGHT, the experiencing of which is the Ultimate metaphysical experience.


The Mantrayana of Tirumular

â á½ 


9.


892 :

Ȣ ȡ
š Ȣš â
Ȣ ġ

:

Ǣ , ŻǢŢج , ž , Ţ Ȣ Ȣ 񼡸 Ȣ ȡ š Ȣ â, Żɢǡ ħ¡.š 򨾧 š򧾡 Ȣ ġ, š쨸 ¢ .

892.The Sources of Happiness

aanantam muunRum aRivu iraNdu onRaakum
aanantanj civaaya aRivaar palarillai
aananta moodum aRiya vallaarkadku
aanantak kuuttaay akappadun taanee

Meaning

The bliss that accrues to one because oflove developing akaaram mantra, and the happiness that becomesavailable because of the ukaara mantra that brings about metaphysical illuminations, and joy one experiences by the workings of the mantra makaaram that conjoins both, and the joy that accrues to one when the understanding as the feminine afforded by Bindu ,as the masculine afforded by the Natam are brought together, all are the products of the mantra complex Ci-vaa-ya. This is not known to many but only a select few of Sivanjaanies. When one examines and understands life as whole in terms of these bliss providing mantras, the whole of life will become a Dance of Bliss!

Comments:

As Tolkaappiyar noted more than two thousand years ago and through a critical examination of empirical l life, all creatures seek after happiness and that this varies according to what seek to achieve.In this verseTirumular seeks to give a metaphysical explanation of this empirical fact in terms of Mantrayana.

There is first of all the happiness that one begins to enjoy because of the feeling of LOVE that comes to pervadeas factor of one’s personality and which brings about a social cohesion or integration with all. This LOVE overcomes theSOCIAL ALIENATION which is itself the source of social struggles of various kinds and hence the source of various kinds of stresses and strains.The feeling of LOVE and as afforded by the dominance of aruL or Grace eliminates not only such sources of distress but also creates the condition for social happiness by making one someone whois LOVED and adored by all.

The ukaaram mantra enables brave metaphysical thrusts into the DARK, into the hidden and untrammelled metaphysical realms within and without and thereby destroys the IGNORANCE. The ukaaram is that mantra that underlies theDEEP CREATIVITY of an individual and hence the production and articulation of NEW knowledge or understanding which itself is a source of delight.He who succeeds in understanding more and more especially the hidden Depths enjoys a kind of bliss by virtue of that fact alone.

Now an individual can be happy just because the dominance of LOVE in his personality or because of the depth of understandinghe has succeeded in gaining. However there is another kind of happiness -that which becomes available to one by combining metaphysicalwisdom along with the human quality of being full of Love unto all. This kind of happiness is brought about the mantra makaaram, that which combines and coalesces. 

But all these ,notes Tirumular to his eternal glory, are by-products of the mantra Si-vaa-ya, tha mantra that works to bring about Sivattuvam, Being like Siva, absolutely Pure and shining with Sivanjaanam, the Absolute Understanding, the Limit of all the hermeneutic endeavours of the soul,the pressure tounderstand and appropriate TRUTH and be free of all falsities. The mantra Si-vaa-ya installs this thrust in the soul and those who allows for itand accommodates oneself towardsit and LIVE accordingly, says Tirumular , will enjoy the above kinds of Bliss and will NOTsuffer from Virakti,a total disenchantment.

We can bombast theworldby controlling the whole media withthe greatness of one’s own religion or the supernatural qualities of themessiah one cherishes or the Acarya whose slave one has become or the Scripture that one has inherited as one’s own and so forth. But these are useless in terms of the JOY that can become one’s own and leadinga life full of happiness and contentment. Only when the mind is OPEN and seeks to UNDERSTANDALL along with becoming LOVING unto all that real happiness is to be had.



The Mantrayana of Tirumular

â á½ 


10

893 Ĩ

ĸ ġ


š

:

ġ ĸǢ ġ, š žǡ Ţ Ȣš ž. š Ȣš  , š ﺡǡ Ţâ Ţ츨 ž. š ŧ ﻡ ը â ɡ . ɢ Ȣ ¢ šš ոǢ ɧġ 째 ڧ ġ Ţâ ȢŢ ̸ ǡ Ȣš¡.

10

On Intellectual competency

Paduvatu iraNdum palakalai vallaar
Paduvatu ooGkaaram panjaak karaGkaL
Paduvatu saGkaarat taandvam patti
Paduvatu kooNam parantidum vaaRee

Meaning:

Those who excel in the arts and sciences do so only because their intellect is formed actively by the siva Tatvas natam and Bindu together. These are activated by the Primordial Logos AUM that differentiates into panjcaakkaram na-ma-si-vaa-ya.These praxis of the mantras are actually the Dance of BEING where the Darkness of Ignorance is destroyed. Thos who understand this and live in genuine Bakti will also have the Vel of Tirumurukan as the trianglular yantra that differentiates into hexagon and so forth and spread the whole being of the person

Comments:

In this verse we have the notion INTELLIGENCE given the Mantrayana explanation that makes intelligible how one becomes intelligent with competencies to learn and master all kind of skills and knowledge. The intellect is formed most immediately by the Civa Tatvas Natam and Bindu or the Yin and Yang of Taoism. The Bindu contains everything but unless it is pierced and make to open up by Natam, everything remains simply unrealised potentialities. So both Bindu and Natam must dance together for intelligence to be productive and creative with capacities not only to learn but also to produce new knowledge and hence be inventive .

But the Siva Tatvas , being simply realities inert on their own cannot be doing the dancing, the interpenetrating embracing enveloping and so forth on their own. It turns that they are acted upon the mantras na-ma-si-vaa-ya, the mantras that bring about theUniversal Praxis of creative production, sustenance , dissolution and through these concealing and disclosing. And as the Primordial Causal Ground or Deep Structure we have the Logos itself -- the undivided AUM. Thus it is the Primordial Logos and its active presence in the mind that shows itself as intelligence and the competencies to learn effectively the various arts and sciences.

But the AUM in itself, being insentient cannot move on its own. Thus we have BEING , one with this AUM who actually moves or DANCES and because of which the mantras split , becomes many and agitate the Natam and Binduin so many different ways thereby producing creative and inventive intelligence.

Having understood this nature of intelligence, if one lives in genuine Bakti where the Ego is NOT allowed to interfere with the functioning of these mantras and tatvas, it so happens that the Natam-Bindu formations appear as the KooNam, the Wedge shaped Yantras, the Spear of TiruMurukan and differentiate themselves further into hexagons and so forth. It is only with such a differentiation of Natam-Bindu complexes spread out that intelligence GROWS and one becomes very competent in general intelligence.


HOME