Tirumular on
SivaliGam ( The
Seventh Tantra:1704-1711)
º¢ÅÄ¢í¸ò¨¾ô ÀüÈ¢ ¾¢ÕãÄ÷
Dear
Friends
Perhaps
one of the most misunderstood notions in Hinduism is that of the meaning of Sivalingam,
a central and very ancient symbol of Saivism. While it is true that it is a
symbol of regenerative processes and hence in a way a union of Phallus and
Yoni, but that is not all to it. The biological is just one of the meanings.
The notion of Sivalingam goes well beyond this and the Saivites see it as a
symbol of the whole of the destructive-regenerative processes in the whole of
nature, both physical and metaphysical.
The
most extensive and perhaps the most ancient (c. 6th cent.)
scientific accounts of this notion are available in the first chapter of the
Seventh Tantra of Tirumantiram and runs into about 73 verses. In this series I
hope to give the original Tamil along with translations into English
accompanied with meanings and elucidative commentaries. I shall at first give
only the verses and break into essays when substance covered demands it.
It must
be noted that SivaliGkam is NOT peculiarly Saivite or even Hindu. It is a
universal structure available in all human beings. In the Baum Test of Agamic
Psychology, one of the Access tests, the presence of this structure at the
depths of human mind has been unearthed among different cultural groups
differing in ethnicity language and religion. Thus it is psychological
universal of immense significance for all those who are interested in
understanding the dynamics of the human mind.
I am
using the text published by Ji. Varatharasan, modifying his elucidations when
necessary.
Loga
Tirumantiram,
The Seventh Tantra, ¾¢ÕÁó¾¢Ãõ , ²Æ¡õ ¾ó¾¢Ãõ
The Six Atara Cakras ¬È¡¾¡Ãõ
1
1704
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¬È¢¾ú ¾¡Á¨Ã¨Â ¯¨¼ÂÐ; «ÎòÐÅÕõÁ½¢âøõ Àò¾¢¾ú ¾¡Á¨Ã¨Â ¾ý À£¼Á¡¸ì ¦¸¡ñÎûÇÐ; «ÎòÐÅÕõ
ÅÕõ «¿¡¸¾ò ¾Äõ ÀýÉ¢ÃñÎ þ¾ú ¾¡Á¨Ã¨Â ¯¨¼ÂÐ. þÉ¢ µ÷ Åð¼ò¾¢ý §Áø ¿¢ýÈ ÌÈ¢¸û
À¾¢É¡Ú¨¼Â¾¡¸ «ÎòÐ ÅÕõ §ÁÄ¡É Å¢Íò¾¢ò ¾Äõ ¿¢üÌõ. þÅüÈ¢¨É ±øÄ¡õ «ÛÀÅ¢òÐ «È¢óÐ
º¢ó¾¢òÐ ¦¾Ç¢Â, «ÎòÐÅÕõ ¬ì»¡ ¾Äõ ¦¾Ã¢Â ÅÕõ. «Ð¦À¡ØÐ þó¾ ±øÄ¡ ¾Äí¸ÙìÌõ ãÄÁ¡¸
þÕôÀÐ ¿¡¾õ Å¢óÐ ±Ûõ ¾òÐÅí¸§Ç¡Î ´ýÈ¢òÐ ÅÕõ º¢Åý ºì¾¢ ±ýÚ «È¢Â, ±ñÒò¾¢ì¸Ç¡ö ±ñ
º¢ò¾¢¸Ç¡ö ¿¡¾Å¢óÐì¸û Å¢Õò¾¢Â¡ì¸¢ ¬ýÁ¡¨Åò ¾¡ì¸¢ «íÌ ¸¡Ä×½÷Å¢¨Éò §¾¡üÚÅ¢ìÌõ
þ¨ÈÅÉÐ ¾¢Õ¿¼ò¨¾ ¸¡½ §Åñʧ¾ ¿õ ¸¼¨Á¡Ìõ.
1704
naalum
irumuunRum iiraintum iiraaRum
koolimeel ninRa
kuRikaL patinaaRum
muulam kaNdu
aaGkee mudintu mutal irandum
kaalaG kaNddan
adi kaanalumaamee
Meaning:
Among
the Atara Cakras (that constitute the essence of existence and which are there
in the world as well as in the psychic interior) the first, the muulaataaram,
has the four-petalled Lotus as its foundation, the second, the Suvaatistaanam
the six-petalled Lotus; the third, MaNipuurakam, the ten-petalled Lotus and the
fourth Anakatam has the twelve-petalled Lotus. Next comes Vicukti that has 16
symbolic elements (kuRikaL) over a globular structure. When one seeks and
understands the fundamental principles of the genesis and evolution of these
Cakras, then one enters the sixth Cakra, that of Aknja. And when the
understanding goes further and locates the Siva tatvas Natam and Bindu and
BEING as Civa and Sakti while in union with them and how it is only because of
the DANCE of this TWO that there are eight fold Buddhies and Siddhies that
install TEMPORALITY in the mind, that we really succeed seeing the DANCE of
BEING. This direct vision of the Dance, the Divine Feet, must the goal of our
metaphysical efforts.
Tirumantiram,
The Seventh Tantra, ¾¢ÕÁó¾¢Ãõ , ²Æ¡õ ¾ó¾¢Ãõ
The Six Atara Cakras ¬È¡¾¡Ãõ
2
1705
®Ã¡Ú
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16 Àʸ¨Ç ¯¨¼Â¾¡¸ þÕìÌõ. þÅü¨È¦ÂøÄ¡õ ®ðÊ«ÛÀÅ¢òÐ »¡Éõ ÅÇ÷òÐ À¢ý ¸¼óÐ þýÛõ ¬Æõ
¦ºøÄ, §Á¨¾Â¡¸¢Â «È¢Å¢ý ¾¢ÈÉ¢ü¦¸øÄ¡õ ¬¾¢Â¡¸ þÕìÌõ Àáºò¾¢ ¿¡¾ò¨¾Ôõ «¾¡ÅÐ
¦º¡ü¸¨ÇÔõ ¸¼ó¾È¢Ôõ §À¡Ð ¦ÅÇ¢ôÀÎÅ¡û. §À¡¾Á¡¸¢Â »¡Éò¾¢ý ¬ÄÂÁ¡¸ þ¾¨É§Âì ¦¸¡ñÎ,
Á§É¡Å¢¸¡Ãí¸¦ÇøÄ¡õ «Æ¢ìÌõ Ũ¸Â¢ø «Å¢¸¡ÃÁ¡¸¢Â Íò¾ò¾¢ý ¸ñ Å¢¼¡Ð ¦¾¡¼Ã, ¬ýÁ¡ þó¾
§Á¾¡¾¢¸Ù즸øÄ¡õ ¬¾ÃÁ¡¸ º¢Å»¡Éõ ¦ÀüÚ ¦À¡ö¨Á¸¨Ç ¿£ì¸¢Â¡ñÎõ «Æ¢Â¡Ðõ Á¡È¡Ðõ
¿¢ü¸¢ýȯñ¨Á¸¨Ç «È¢ÂÅÕõ.
§Á¾¡¾¢: §Á¾Á¡¸¢Â »¡Éò ¦¾Ç¢Å¢üÌ ãÄÁ¡¸ ¬¾¢Â¡¸ ¿¢üÀÐ.
§À¡¾¡ÄÂõ: §À¡¾õ + ¬ÄÂõ : ¸üÈÇ¢: »¡Éõ ¯¾¢ìÌõ þ¼õ.
Á£¾¡Éõ : Á£+ ¾¡Éõ : ¸¼óÐ ¿¢ü¸¢ýÈ ¾Äõ.
1705:
iiraaRu
naatattil iireddaam antattil
meetaati
naataanta miitaam paraasatti
pootaalayattu
avikaaran taniR poota
meetaati yaataara
miitaana uNmaiyee
Meaning:
While
the SUN principle as an expression of the Siva Tatva, Natam, have 12 divisions,
the MOON, the expression of Bindu, has 16 divisions. When one gains all these,
enjoys the experiences and illuminations afforded by them and finally
transcends them all, one can meet Parasakti as the Deep Structure and who
stands as original ground of it all but only when one transcends every aspect
of speech. When one pursues further, taking it as the temple of metaphysical
illuminations, becoming free thereby of all mental distortions, one can also
attain, theCivanjaanam the Absolute Understanding where only truths shine out.
Comments:
The
SivaliGkam is the union of the Siva Tatvas Natam and Bindu where the Pillar (
tuuN or SivataaNu) stands for Natam and the circular pedestal for Bindu. When
the Natam penetrates into Bindu (like in sexual copulation) KundaliNi is
released and which under the transformer Natam appears as the Sun and under
Bindu as the MOON and which are elements of metaphysical experience. The Sun
and moon structures emerge slowly in degrees, 12 for the sun and 16 or the moon
and at each stage there are illuminations or gaining of insights into the
mysteries surrounding existence. Such insights gained thus illuminate the mind
and develop the understanding by driving the darkness of ignorance. The mental
distortions are also removed and the understanding purified.
When
during such times one seeks the Deep Structure of it all, and tears oneself
away from all kinds of speech, in the deep silence that ensues, one can witness
Parasakti, the Transcendent Pure Radiance which is behind every kind of
metaphysical illumination one enjoys. This is the Temple of Metaphysical
illuminations (pootalayam) that destroys every kind of mental distortions or
pollutions of ordinary understanding. Perseverance in this Temple further
purifies the soul and at the end of which one begins to enjoy Civanjaanam, the
Absolute Understanding in which there is seeing and experiencingonly truth and
nothing else.
Tirumantiram,
The Seventh Tantra, ¾¢ÕÁó¾¢Ãõ , ²Æ¡õ ¾ó¾¢Ãõ
The Six Atara Cakras ¬È¡¾¡Ãõ
1706
3
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¦ºöž¢ý ãÄò¨¾Ôõ, º¢Å¾ý¨Á¸û ´Ã¡ÚÁ¡¸¢À¡¦ÃíÌõ Ţ¡À¢òÐ ¬ýÁ¡ì¸¨Ç þÃðº¢ìÌõ
À¡Ã¡ÀÃÉ¡¸¢Â þ¨ÈŨÉ, ÅüÈ¡Ð ¦À¡Ä¢¸¢ýÈ ¸¡÷§Á¸õ ´ýÈ¢òÐ ¿¢üÌõ §Åñʨ¾¦ÂøÄ¡õ §ÅñÊ¡íÌ
¾Õõ ¸üÀ¸ò ¾ÕÅ¡¸ ¸¡½ÓÊÔõ.
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¾ý¨Á¸Ç¡ÅÉ: «Å¡Å¢ý¨Á, ®ÍÃòÐÅõ, ¸£÷ò¾¢, ¦ºøÅõ, »¡Éõ, ÅüÈ¡¾ þǨÁô ¦À¡Ä¢Å¢ý ţâÂõ
±ýÀÉÅ¡Ìõ.
1706
meelenRuG
kiiz enRu iraNdaRak kaaNunGkaal
taanenRum
naanenRu tanmaikaL ooraaRum
paareGkum aakip
paranta paraaparan
kaar onRu
kaRpakamaaki ninRaanee
Meaning:
If one
sees the six Atara Cakras and the SivaliGkam that establishes them all, without
separating and isolating the top pillar of Natam and the bottom pedestal of
Bindu, then one can witness how the transcendental BEING spread across the whole
world and gives rise to the ego sense of “I” and “mine” and the six
Siva-qualities to the anmas. BEING would also appear as the Tree with the dark
rain clouds that bestows untiringly whatever is desired.
Comments:
Perhaps
Tirumular is describing here a technique for ascending further and enter what
is called the Sahasra Talam, the metaphysical realms of Thousand Petals. For
this what is required is the seeing of BOTH Natam and Bindu and as always
together and everywhere. The Father of Natam and Mother of Bindu must be seen
as always together and hence not avoiding or despising one in favor of another.
Once o
person succeeds in the unitary vision of Siva and Sakti together and
everywhere, BEING as Ammaiyappar, the Androgynous Reality, then one can succeed
entering the Realms of Thousand Petals and there enjoy Boundless KuNdalini, the
Power that regenerates youthful vitality and virility along with all the divine
qualities that would ensure undiminishing joy.
Tirumantiram,
The Seventh Tantra, ¾¢ÕÁó¾¢Ãõ , ²Æ¡õ ¾ó¾¢Ãõ
The Six Atara Cakras ¬È¡¾¡Ãõ
4
1707
¬¾¡Ã
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Å£úòÐõ þ¼¸¨Ä À¢í¸¨Ä ÍØ ¿¡Ê¸Ç¢Ä¢ÕóÐõ À¢ÈÌ þÅüÈ¢üÌ ãÄÁ¡¸ þÕìÌõ ÌÕ¿¡Ê¢ĢÕóÐõ
¬ýÁ¡ ¸ÆýÚ Íò¾Á¡Ìõ. «Ð¦À¡ØÐ º¸ŠÃ ¾ÄòРѨÆ× ¬ýÁ¡Å¢üÌì ¸¢ð¼ , Å¢óÐ ¾òÐÅõ Á¾¢Â¡¸
Å¢Çí¸¢ »¡Éò ¦¾Ç¢Å¢¨É 16 ÀʸǢø ¾Ã,«¾ý ÓÊÅ¢ø §À¦Ã¡Ç¢ ÅÊÅ¢ø Àáºò¾¢ ¾Ã¢ºÉõ ¸¢ðÎõ.
þó¾ º¢Å»¡É §À¡¾¡ÄÂõ ÒÌóÐ ¬úóÐ, ³õ¦À¡È¢¸û «Åü¦È¡Î ÅÕõ À͸ýõ Òò¾¢ §À¡ýÈÅü¨È Å¢ðÎ
¿£í¸¢ º¢Å»¡Éõ ¦¾Ç¢Âò ¾Õõ º¢Å¸Ã½í¸û §À¡ýÈÅü¨È ®ðÊ º¡¾¡Ã½ µ÷ ¬ýÁ¡Å¡¸ þÕôÀÐ ´Æ¢òÐ
º¢ÅÅ¡ýÁ¡¸ ¯ÂÕõ§À¡Ð, Àú¢Å§É¡Î þ¨½óÐ Å¡Øõ º¸Á¡÷ì¸õ ¦Áö¡Ìõ.
Å¢Çì¸õ:
º¢òÐ>
Å¢òÐ> Å¢ò¨¾ , §Å¾õ> §Á¾õ : ¦Áö»¡Éõ. §Á¾¡¾¢: ¦Áö»¡Éò ¦¾Ç¢Å¢¨Éò ¾Õõ ¿¡¾
Å¢óÐ ¿÷ò¾Éí¸û.
¿¡Ê:
þÂøÀ¡¸§Å «¸òÐ ÀÄ ¿¡ð¼í¸¨Ç §¾¡üÚÅ¢ôÀÐ.þ¨Å§Â þ¼¸¨Ä À¢í¸¨Ä ÍÆ¢Ó¨É ±ýÀÅü§È¡Î
þÅüÈ¢üÌ ãÄÁ¡¸¢Â ÌÕ¿¡Ê ±ýÀÉ×Á¡Ìõ. ¿¡Ê Íò¾¢: «üÀ ¬¨º¸Ç¢Ä¢ÕóÐ, ¿¡ð¼í¸Ç¢Ä¢ÕóÐ
Å¢ÎÀðÎ àö¾¡¾ø.
1707
aataara
cootanaiyaal naadi cuttikaL
meetaati iireN
kalaantattu viNNoLi
pootaalayattup
pulan karaNam punti
saataaranaG
keddaan taan sakamaarkkamee
Meaning:
The SivaliGkam,
which is the union of Natam and Bindu, generates the six Atara Cakras beginning
with muulaataaram and ending with Aknja. When one examines and understands how
they in fact configure the various instinctual pressures and hence the
motivational dynamics, then one can attain being free of the Four Nadies - the
Idakalai, Pingkalai, Suzimunai and Guru Nadi which is the deep structure of all
these. In the course of such reflections the Bindu emerging as the Moon within
will afford metaphysical illuminations in 16 degrees. At the end of this way of
learning there will be the Vision of Parasakti as the pure heavenly Radiance.
When the anma immerses in this field of Pure Light and loses the normal senses
cognitive utensils and thoughts and acquire utensils and so forth designed to
enjoy Civanjaanam, then the anma succeeds in leading a way of life which is
Being-along- with-BEING (saka maarkkam)
Comments:
Metaphysical
life is not only experiencing the various realms beyond the physical but also UNDERSTANDING
how the elements there configure the ordinary life. These elements and dynamics
remain the MYSTERY of existence, that which remain the Unconscious most of the
time and hence something there but incomprehensible. The ordinary mind
dismisses them as MYSTICAL thus depriving itself an opportunity for gaining a
deeper understanding of self itself.
Tirumular
maintains that one can free oneself from the ordinary and worldly passions only
by reflectingly appropriating an UNDERSTADING of how one’s own psychodynamics
are configured by SivaliGkam that establishes the Six Atara Cakras for this
purpose. In the course of such a life metaphysical reflections, the Bindu
within in the form of the MOON, the WOMAN, slowly unfolds the mysteries in 16
degrees and at the end of which there is the darsana of Parasakti as Pure
Divine Radiance. When one maintains oneself firmly in the vision of this Pure
Light, then oneis freed of the ordinary senses and mind of an ordinary person
and bestowed in their place with those that would constitute a Sivanjani, one
desirous of understanding Civanjaanam and nothing else. This way of life is
also a life is sakamaarkkam, Being-along-with-BEING.
Tirumantiram,
The Seventh Tantra, ¾¢ÕÁó¾¢Ãõ , ²Æ¡õ ¾ó¾¢Ãõ
The Six Atara Cakras ¬È¡¾¡Ãõ
5
1708
§Á¾¡¾¢Â¡§Ä
Å¢¼¡Ð µõ ±Éò àñÊ
¬¾¡Ã §º¡¾¨É «òÐÅ
§º¡¾¨É
¾¡Ð ¬¾¡ÃÁ¡¸§Å ¾¡ý
±Æî º¡¾¢ò¾¡ø
¬¾¡Ãï ¦ºö
§À¡¸Á¡ÅÐ ¸¡Â§Á
¯¨Ã:
«È¢Å¢¨É
¦¾ûÇȢšìÌõ §Á¾¡¾¢ ¸¨Ä¸¨Ç «¸ò¾¢Ä¢ÕóÐ Á¨È¡РþÕò¾¢, «¨Å þýÛõ ͼ÷óÐ ´Ç¢Õõ Ũ¸Â¢ø
µõ µõ ±É ¯îºÃ¢òÐì Ìñ¼Ä¢É¢ ºì¾¢¨Âò àñÊ, ¬Ú ¬¾¡Ãí¸¨ÇÔõ «ÅüÈ¢ý þÂøÒ¸¨ÇÔõ ÁüÚõ «¨Å
«È¢Å¢¨É ¦¾ûÇȢšìÌõ «òÐÅ¡ì¸Ç¡¸¢Â Áó¾¢Ãõ À¾õ ÅýÉõ ÒÅÉõ ¾òÐÅõ ¸¨Ä ¬¸¢ÂÅüÈ¢ý
¦Áö»¡Éò¨¾ô ¦ÀÈ, ţâÂí ÌýȡŨ¸Ìñ¼Ä¢É¢ ºò¾¢ ¦¾¡¼÷óÐ ±ØóЦ¸¡ñ§¼ þÕìÌÁ¡Ú º¡¾¢ò¾¡ø,
þó¾ «üÀ ¯¼õÒ þó¾ ¬Ú ¬¾¡Ãí¸û ÅÆ¢ «¨ÁÔõ ±øÄ¡ º¢ò¾¢¸¨ÇÔõ ¬ýÁ¡ «ÛÀÅ¢ì¸ò ¾Õõ µ÷
¸ÕŢ¡¸ Á¡Úõ ¸¡ñ¸.
1708
meetaatiyaalee
vidaatu Om enat tuuNdi
aataara cootanai
attuva cootanai
taatu
ataaramaakavee taan ezac ceytaal
aataaranj cey
pookamaavatu kaayamee
Meaning:
Establishing
firmly the various processes that afford clarities in understanding, one must
recite the Mantra Om to further activate the KundaliNi and its flow into the
psychic interiority. With eliciting psychic Energy thus, one must examine the
six Atara Cakras and the various channels of cognition (attuvas: mantra,
mantra-complexes, the intonations, the existential worlds, the realities and
the various stages or degrees in which illuminations are attained) continuously
eliciting the Libido and transforming it into various kinds of higher energies,
the Gnostic and so forth. Once one succeeds in doing this then the ordinary
body becomes the instrument for the enjoyment of all the Siddhies that the
Atara Cakras bestow upon the anma.
Comments:
Tirumular
is at pains to point out that a life of excursions into metaphysical realms and
understanding how the various elements there work to illuminate the mind
require tremendous psychic energy elicited at the lowest level as the sexual
libido, the union of male and female. This energy is the Taatu, that which also
goes into the species regeneration. While at the lower levels this may be so,
at higher levels it becomes transmuted to the Gnostic and such other forms of
energy that go into the various kinds of illuminations of the mind that bring
about clarities in metaphysical understanding.
This
union of Male and Female may also take place in the celestial word as marriages
between male and female deities, a matter that is celebrated in marriage
rituals, the hiero-gamos of various kinds, a practice that has been with
Hinduism even from the Sumerian times.
However
when the self frees itself from the phenomenal worldand enters fully the Pure
World of the Mantras, the recitation of Om becomes the technique for eliciting
the continuous flow of KundaliNi, the Coiled Power. The Om as A-U-M is the
union(ma-kaaram) of u-kaaram, the Root Female and a-kaaram, the Root Male and
hence the continuous repetition of it ensures the continuous flow of KundaliNi
and also the maintenance of the body in youthful vitality, virile even in old
age.
More
details are made available in the next sutra.
Tirumantiram,
The Seventh Tantra, ¾¢ÕÁó¾¢Ãõ , ²Æ¡õ ¾ó¾¢Ãõ
The Six Atara Cakras ¬È¡¾¡Ãõ
6
1709
¬Ú
«ó¾Óí ÜÊ ¬Ìõ ¯¼õÀ¢É¢ø
ÜȢ ¬¾¡Ã ÁüÚí
ÌÈ¢¦¸¡ûÁ¢ý
¬È¢Â Åì¸Ãõ ³õÀ¾¢ý
§Á§Ä
°È¢Â ¬¾¡ÃòÐ µ÷
±Øò¾¡§Á
¯¨Ã:
«Íò¾
Á¡¨Â¨Âò ¾¢Ã¢òÐ ¯ÕÅ¡ì¸ôÀð¼ þù×¼õÒ, ãÄ¡¾Ãõ ¦¾¡¼í¸¢ ¬ì¨» ŨÃÔûÇ ¬¾¡Ãí¸û ÅƢ¡¸§Å
¯ÕÅ¡ì¸ôÀðÎûÇÐ.¯ûÇò¾¢ý þÂøÒ¸¨Ç ¦ºùÅ¢¾¢ý ¯½÷óЦ¸¡ûÇ, þó¾ ¬Ú¬¾¡Ãí¸¨ÇÔõ ¿õ
¬öÅ¢üÌâ ¦À¡ÕÇ¡¸ ÌÈ¢¦¸¡ûǧÅñÎõ.«Ð¦À¡ØÐ þó¾ ¬Ú ¬¾Ãí¸¨Ç ¯ÕÅ¡ì̸¢ýÈ ³õÀÐ
«ì¸Ãí¸ÙìÌ ãÄÁ¡¸, «¨Éò¨¾Ôõ §ºÊ츢ýÈ ãÄ Áó¾¢ÃÁ¡¸ µ÷ ±ØòÐ Áó¾¢ÃÁ¡¸¢Â µí¸¡Ã§Á
þÕôÀ¨¾ì ¸¡½Ä¡õ.
1709
aaRu
antamuG kuudi aakum udampinil
kuuRiya aataara
maRRuG kuRikoLmin
aaRiya vakkaram
aimpatin meelee
uuRiya aataarattu
oor ezuttaamee
meaning:
This
physical body (that we enjoy as our own) is in fact generated in such a way
that the Six Ataara Cakkaras, from Mulatara to Aknja, are already there. In
order to understand properly the dynamics and essence of self, we should also
seek to understand these cakras as well as all those that come along with
them.These Cakras that establish the WAY for the selves, are in fact generated
out of the fifty aksaras and the Om, the Mantra of a single aksara, that
remains the originating ground of all these.
Comments:
With
this verse Tirumular begins an account of the Genesis of the human body where
he notes that, in addition to being physical with bones flesh nerves and so
forth, there is also SPIRITUAL. The spiritual dimensions are already there as
the essence of the living human body for right at the point of inception, the
Six Ataara Cakras along with the deities that regulate them are already
installed, a matter that has been investigated in greater depths by the later
Siddhas of Tamil country. Thus it is NOT just the genetic factors that
determine the physical characteristics of the body generated but also the
spiritual elements and which are present in the form akkara-cakras, mantra
complexes and the deities that ordain them.
In the
formation and genesis of the embryo, these cakras and deities come to prevail
in stages and only because of which the person who comes into the world as
human being, comes also with such spiritual essences as speech culture religion
and so forth. Thus it becomes imperative that in seeking to understand self in
a nonreductionistic way, one should also seek to understand how the mental
functioning is ordained by the mantra-complexes.
By way
of explaining the origins of theses mantra complexes that are generated from
the basic 50 aksaras, Tirumular also notes that these have as their Deep
Structure or Ground, the Logos Om, the primordial single aksara where BEING is
also present in His most authentic form.
Tirumantiram,
The Seventh Tantra, ¾¢ÕÁó¾¢Ãõ , ²Æ¡õ ¾ó¾¢Ãõ
The Six Atara Cakras ¬È¡¾¡Ãõ
7
1710
¬Ìõ
¯¼õÒõ «Æ¢¸¢ýÈ «ù×¼ø
§À¡Ìõ ¯¼õÒõ
¦À¡Õó¾¢ÂÅ¡Ú¾¡ý
¬¸¢Â Åì¸Ãõ ³õÀÐ
¾òÐÅõ
¬Ìõ ¯¼õÒìÌõ ¬Èó¾
Á¡§Á
¯¨Ã:
«ì¸Ãºì¸Ãí¸Ç¡ø
Íò¾ «Íò¾ Á¡¨Â¸¨Çò ¾¢Ã¢òÐÁó¾¢Ã¦º¡åÀ¢¸Ç¡¸ þÕ츢ýÈ ¦¾öÅí¸Ç¡ø ¬Ìž¡Ìõ ¯Â¢÷
Å¡ú¾üÌ⾡¸ Å¢ÇíÌõ þù×¼õÒ.«Íò¾Á¡¨Â¢ý ¯¼õÒ «Æ¢¸¢ýÈ ¾ý¨Áò¾¡Â¢Ûõ Íò¾Á¡¨Â¢ý
«¨Á¸¢ýÈ ÝìÌÁ×¼õÒ Áýò¾¢ý §À¡Ð ¯¼¨ÄÅ¢ðÎ ¿£í¸¢ «Æ¢Â¡§¾ ¿¢üÌõ. þùÅ¡È¡É þÃñÎ
¯¼õÒ¸Ùõ ±ùÅ¡Ú Ó¨È§Â ¦À¡Õó¾¢ µ÷ ¯Â¢÷ þÉ¢§¾ Å¡ÆìÜÊ ÜÚ¸¨Ç ¿¢Úòи¢ýÈÉ ±ýÚ
Å¢º¡Ã¢òÐò ¦¾Ç¢Ôõ§À¡Ð, µ¦ÃØò¾¡¸¢Â µí¸¡Ãõ ³õÀÐ «ì¸Ãí¸Ç¡¸ ŢâóÐõ, ¾òÐÅí¸û
ÓôÀò¾¡§È¡Î þ¨ºóÐ¬Ú ¬¾¡Ãò ¾Äí¸¨ÇÔõ «ÅüÈ¢üÌ ÓÊ׸¨ÇÔõ ¯ûǼ츢 ´ýÈ¡¸§Å þó¾ ¯¼õÒ
§ºÊì¸ôÀθ¢ýÈÐ ±ýÀÐ ¦¾Ç¢Å¡Ìõ.
1710
aakum
udambum azikinRa avvudal
pookum uambum
poruntiyavaaRutaan
aakiya vakkaram
aimpatu tattuvam
aakum udambukkum aaRanta
maamee
Meaning:
The
body that becomes that which is lived by an anma, is generated from the
physical (asutta maayai) and spiritual (cutta maayai) substances with the help
of the mantras and by the deities that are there along with the mantra-complexes.
Of these while the physical body suffers death and decay, the spiritual body
survives death and remains there indestructible. Only when we seek to
understand how these two different kinds of bodies come to co-exist in a well
co-ordinated manner, we can see how the primordial LogosOM became
differentiated into the 50 aksaras and how in union with the tatvas, the real
substances, this body is generated in such a way that the six Ataara Cakras are
already there along with the competency to transcend them.
Comments:
This
verse is related to above where Tirumular is seeking understand the genesis of
the living body where we have both the physical and spiritual functioning in
good co-ordination. The living human being (and also all the living creatures)
being generated out of both the physical and spiritual substances, have an
inherent DUALITY, the mental and physical functioning in good co-ordination.
The good co-ordination we see between the mental and physical is due to the
fact that the spiritual self contains within itself SCRIPTS of mantra-complexes
that act and transform the physical and spiritual substances so that there is
good co-ordination between the mental competencies and physical attributes of
the biological body (except in some abnormal cases). Thus the soul with scripts
of an elephant does not generate the body of a human being and so forth.
In this
it is only the physical body that suffers death and decay but not the spiritual
self, the soul that separates itself from the body at the point of death and
survives (along with the prabta karma) till it is allowed to resurrect itself
and enjoy another lease of life.
Tirumular
also notes here that the scripts available in the spiritual self also establish
the Six Atara Cakras within the mental horizons and hence inner ecological
regions as already available. Thus the atara cakras are NOT inventions of the
mind but rather recognition of what is already made available as
differentiations of the Primordial SivalinGkam, the graphical version of A-U-M.
The AUTHENTIC LIFE consists in living in accordance of these inner ecologies
already given and TRANSCENDING them as well and which capacity is also equally
available.
Tirumantiram,
The Seventh Tantra, ¾¢ÕÁó¾¢Ãõ , ²Æ¡õ ¾ó¾¢Ãõ
The Six Atara Cakras ¬È¡¾¡Ãõ
8
1711
¬Ô
ÁÄâý «½¢ÁÄ÷ §ÁÄÐ
Å¡Â þ¾Øõ À¾¢É¡Úõ
«íÌÇ
à «È¢× º¢Å¡Éó¾õ
¬¸¢ô§À¡ö
§Á «È¢Å¡ö
Å¢¨Çó¾Ð ¾¡§É
¯¨Ã:
µ÷ ¬ýÁ¡
¯¼¦ÄÎòÐ ¿øÄ ¯Â¢÷ô§À¡Î Å¡Æò ¾Õõ Å¢óÐÅ¢ý ¦ÅÇ¢ôÀ¡¼¡¸¢Â ¾¡Á¨Ã ÁÄâý §ÁÄÐÅ¡ö àÂ
«È¢Å¢¨Éò ¾Õ¸¢ýÈ «Æ¸¢Â ¦Áö»¡É ÁÄ÷ «¿¡¸¾ì ¸üÈǢ¢ý §Áľ¡¸ , À¾¢É¡Ú þ¾ú¸§Ç¡Î ÜÊÂ
Å¢Íò¾¢ò ¾ÄÁ¡¸ þÕ츢ýÈÐ. ¬ýÁ¡ «ó¾ì ¸üÈǢ¢ý ѨÆ×ô ¦ÀüÚ «¾¢ø Å¡Æ, «È¢× ±øÄ¡ì
¸ºÎ¸¨ÇÔõ §À¡ì¸¢ ࠫȢš¸, Íò¾ò¾¢ý Íò¾Á¡¸ Å¢Çí¸¢¼, «¾É¡ø ÅÃìÜÊ º¢Å¡Éó¾ò
àöô¨ÀÔõ «ÛÀŢ츢ýÈÐ. µ÷ Á¡ó¾É¢ý «üÀ «È¢× ¸ºÎ¸û §À¡ì¸¢ò àö¾¡¸¢¼, þ¨ÈÂÕÇ¢ý
Ш½Â¡ö, Å¢Íò¾¢ì ¸üÈÇ¢ þ¾É¢ý ±öÔõ «Å¨É ¬ð¦¸¡ñÎ §Á×õ ¦Áö»¡ÉÁ¡ö ¾¡§É
Å¢¨ÇÔõ ¸¡ñ.
Å¢Íò¾¢:
§ÁÄ¡É Íò¾¢
1711
aayu
malarin aNimalar meelatu
vaaya itazum
patinaaRum aGkulLa
tuuya aRivu
civaanatam aakipooy
meeya aRivaay viLaintatu
taanee
Meaning:
Above
the Lotus form that the Bindu takes and which establishes the conditions for
living as such for an anma, lies the Beautiful Flower that would afford the
most beautiful experiences in the world.. It lies as Vicukti, the Cakra above
the existential world of Anakatam and with a lotus of 16 petals. Any anma that
succeeds in accessing this Cakra would begin to enjoy Pure Understanding and
also Bliss Supreme arising from Pure Consciousness. This understanding would on
its own accord transmute the ordinary understanding of the person making
existence itself as conditioned by it.
Comments:
It has
already been noted that it is the SivaliGkam, as the combination of the Siva
Tatvas Natam and Bindu (as the LiGkam and Yoni) that worked by the mantras
generate the Existential Worlds or Atara Cakras that found the existence
itself, an anma assuming a body, cognitive and other utensils and appropriate
ecological conditions for surviving and sojourning as a living creature in the
world till death puts an end to it.
There
is a teleology in the movement of understanding that examines these Cakras and
appropriates how they in fact configure the UNDERSTANDIING itself. One can see
that one is being pulled upwards by psychotropisms, the nadies, that exist
because of the inherent pull BEING exerts on the anmas. As Meykandar has
observed, BEING pulls all anmas unto itself like a magnet would pieces of iron
nearby. While the universal processes may NOT be teleological but rather
cyclic, the movement of understanding of creatures is eminently so, there is
direction and an Upper Limit to this movement and development of understanding.
There
are TWO qualities that become more visible as the higher realms are accessed.
One is BEAUTY and other is PURITY and both become eminently available in the
Cakra of Vicukti that lies above Anakatam, the Cakras of painful battles with
the ugly and dirt within oneself. When the battle turns inwards and bestial
within is noted and vanquished, the ugly within is eliminated , one gains the
access into the Cakra of Vicukti where resides the 16 petalled Lotus that
breeds esthetically the supreme and ethically the most pure. There takes place
a transmutation of understanding itself as if by an alchemical process, llike copper
changed into the brilliant gold, the ordinary understanding is transmuted into
something very PURE and because of the Pure Consciousness that becomes
available for experience now, also the enjoyment of Feelings of Undying and
ever pleasing Bliss of Civanantam.
Also as
if spontaneously this PURITY becomes also an integral part of the person so
that such a person also becomes a PURE individual and always happy, free of the
filth and dirt that are root causes of pains and miseries of all kinds. The
individual who accesses the Vicukti, is not only pure as a person but also a
happy one, always full of joy and happiness.
Now it
should also be noted all these esthetical aspects, the feeling related aspects
of personality development, are attributed to the different forms of Bindu, the
way Sakti or the Woman contributes to configuring the shape and form of human
existence.
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