¾¢ÕÅ¡º¸õ 13-2 Tiruvaasakam 13-2
11.
§¸¡ý
«Åý ¬ö¿¢ýÚ, ܼø þÄ¡ì̽ì ÌÈ¢§Â¡ý
ƒ
¦¿Îí¸¼ø ¬Ä¡Äõ «ÓЦºöÂ
§À¡É¸õ
¬ÉÅ¡ âÅøÄ¢¦¸¡ö¡§Á¡!
¯¨Ã:
koonavanaayninRukuudalilaakkuNakkuRiyoon
aananeduGkadalaalaalamamuthuceyya
poonakamaanavaapuuvallikoyyaamoo!
Tiruvaasakam 13-12
À¡Öõ «Ó¾Óõ §¾Û¼ý ¬õ ÀáÀÃõ ¬ö
§¸¡Äõ ÌÇ¢÷óÐ ¯ûÇõ ¦¸¡ñ¼ À¢Ã¡ý ̨à ¸Æø¸û
»¡Äõ ÀÃ×Å¡÷ ¿ø ¦¿È¢ ¬õ; «ó¦¿È¢§Â
§À¡Öõ Ò¸ú À¡Ê âÅøÄ¢ ¦¸¡ö¡§Á¡!
¯¨Ã:
º¢Å¦ÀÕÁ¡ý º¢Å¦ÀÕÁ¡ý ±ýÚ ¿¡ý §À¡üÈ¢ô Ò¸Øõ ±õÀ¢Ã¡ý ±ôÀʧ¡¦ÅÉ¢ø, º¢Å»¡Éò¦¾Ç¢¨Åò ¾¡Õõ »¡ÉôÀ¡Öõ, «üÀŨ¸Â¢ø Á¡Â¡Ð Áýò¨¾ ¦ÅøÄò¾Õõ «Ó¾Óõ, ¾¢¸ð¼¡ §ÀâýÀî ͨŨ ÅüÈ¡Ð «ÕÙõ §¾Ûõ ¾¡§É ±É ¿¢üÌõ ÀáÀÃõ ¬Ìõ. ºí¸¡Ãò ¾¡ñ¼ÅòÐ ¸ÎﺢÉòÐ ±Ã¢ÔÕ §À¡ì¸¢ ÌÇ¢÷ó¾ §¸¡Äò¾¢ø «ý§À ÅÊÅ¡¸ ¿¢ýÚ ±ý ¯ûÇò¨¾ ¸Å÷ó¾ÅÛõ ¬Ìõ. þùÅ¡Ú «Åý ¬Îõ ¾¡ñ¼Åò¨¾ ¸ñÎ ¸ñΠ̨à ¸Æø¸û §À¡üÈ¢ÂÅ¡Ú »¡Ä¾¢ø «Åý þÕôÀ¨¾ ¾ÅÈ¡Ð ¸ñÎ þù×ĸò¨¾ þ¸Æ¡Ð §À¡üÚÅ¡÷ ¦¿È¢§Â ¾¢Õ¦¿È¢ ¬õ ±ýÈÅ¡Ú , «ó¦¿È¢§Â §À¡Öõ ¿¡ý ¦ºøÅÐ ±ýÈî º¢ó¨¾Â¢ø þ¨ÈÅÉÐ Ò¸úÀ¡Ê ¦ÅÊ츢ýÈ º¢Å»¡É âÅøÄ¢¸¨Ç ¦¸¡öÐ Á¸¢ú§Å¡õ šã÷!
13-12
paalum
amutamum teenudan aam paraaparam aay
koolam kuLirntatu
uLLam koNda piraan kurai kazalkaL
njaalam paravivaar
nal neRi aam; anneRiyee
poolum pukaz
paadi puuvalli koyyaamoo!
Meaning
If you ask what kind of being is Sivaperuman whom we always worship, let
me tell you. It is as if HE is the one
of Pure Milk that affords true metaphysical illuminations, the one who feeds
the ambrosia of eternal youthful vitality and the one who feeds the Honey of
ever blissful experience. Such a BEING shape-changes from that of the fiery and
destructive Form into the cool and loving and thus stole my heart. Hence praying the ever rustling twin feet of
BEING who dances the Cosmic Dance tirelessly, and thinking we are in the same
WAY as those who praise the world
itself as BEING, let us sing the praise of Siva and pluck the flowers of deep
metaphysical illuminations.
Comments
Here emerges what can be said to be a critique of the Maya Vada Vedanta
that breeds distrust in everything worldly and promotes a life of negation, or
discarding of the earthly. Here negating the world as something despicable is quite different from GROWING OUT OF IT
through learning all the secrets the world harbors within it. When the world
ceases to be any more mysterious and because it’s essences are known, it ceases
to bind and fascinate us. Thus emerges again the hermeneutics where the world is taken as a TEXT the Deep
Structure of which is BEING, Sivaperumaan for the Saivites.
The world must be understood for the DANCE of BEING is there to be seen
and hence how BEING stands as the world itself. The World is the Magnificent
TEXT that when properly interpreted and understood furnishes also a genuine
understanding of BEING. Thus the Saivites avoid the mistake of the Advaitins
who pursue a life of negation rather than of understanding and Manikkavasakar
feels that he is also one of such hermeneutists who seek to understand the
world and through that BEING Himself.
The world as a whole is a genuine presentation of BEING and hence we
gain an understanding of BEING Himself when we understand the world, the existence
that wrought in it.
Tiruvaasakam
13-13
«ýÚ
¬Ä ¿£Æø ¸£ú «Õ Á¨È¸û ¾¡ý «ÕÇ¢
¿ýÚ
¬¸ Å¡ÉÅ÷ Á¡ ÓÉ¢Å÷ ¿¡û§¾¡Úõ
¿¢ýÚ
¬Ã ²òÐõ ¿¢¨È ¸Æ§Ä¡ý, Ò¨Éì ¦¸¡ý¨Èô
¦À¡ý¾¡Ð
À¡Ê, ¿¡õ âÅøÄ¢ ¦¸¡ö§Á¡!
¯¨Ã:
µÕ
¸¡Äò¾¢ø À¢ÃõÁÒò¾¢Ã÷¸Ç¡¸¢Â ºÉ¸¡¾¢ ÓÉ¢Å÷¸û ÓüȢ ÓبÁÂ¡É »¡Éõ ¡¦¾ýÚ Å¢º¡Ã¢ò¾Å¡Ú
þ¨ÈÅ¨É ¿¡¼, , ¾ðº¢½¡ã÷÷¾¢ §¸¡Äò¾¢ø ¸øÄ¡Ä ÁÃò¾¢ý ¸£ú «Á÷ó¾Å¡Ú º¢ýÓò¾¢¨Ã ÅƢ¡¸
±Ç¢¾¢ø ¸¢ð¼¡¾ »¡Éò¦¾Ç¢×¸¨Ç «ÕÇ¢ «¾ý ÅÆ¢ ÀÄ «Ã¢Â Á¨È»¡É áü¸û ±ØžüÌì ¸¡Ã½Á¡Â¢Éý.
þ¾É¡ø ¯ñ¨ÁÂ¡É Àò¾¢¦Â¡Î Å¡ÉÅ÷¸Ùõ Á¡ ÓÉ¢Å÷¸Ùõ ¿¡û §¾¡Úõ þò¾¨¸Â »¡Éõ ¾¡Óõ Á¸¢Æ «Åý
«Ê¸£ú ¿¢ýÚ ¬Ãò ¦¾¡Ø¸¢ýÈ ¬¼ÅøÄ¡É¡¸ò ¾¨Éì ¸¡ðÎõ ¿¢¨È ¸Æ§Ä¡ý ±õ þ¨ÈÅý. «Åý þùÅ¡Ú
Å¢¼¡Ð ÀÃôÀ¢ì¦¸¡ñ§¼Â¢ÕìÌõ »¡Éî ͼ÷¸Ç¡¸¢Â Ýθ¢ýÈ ¦¸¡ý¨Èô âÅ¢ý ¦À¡ý ¾¡Ð츨Çô
À¡ÊÂÅ¡, «Ð¦À¡ØÐ ¿õ «¸ò¾¢§Ä »¡Éí¸Ç¡¸
¦ÅÊìÌõ âÅøÄ¢¸¨Ç ¦¸¡ö§Å¡õ šã÷!
AnRu
aala niizal kiiz aru maraikaL taan aruLi
NanRu
aakaa vaanavar maa munivar naaLtooRum
NinRu
aara eettum niRai kazaloon, punaik konRai
Pontaatu
paadi, naam puuvalli koyyaamoo!
Meaning:
Once
the sons of the Brahma, the munis of Janaka and so forth beseeched BEING to
teach them deep metaphysical truths whereupon BEING assumed the form of
TatciNamurti and sitting in the cool shades of the Banyan Tree taught them the
Absolute Understanding through the Cin Mudra and because of which there arose
many scriptures. Because of this the devas and great rishis, staying within the
vicinity of BEING, who shows Himself as the Dancer of brilliant anklets, sing His praises everyday so that they too
can enjoy such deep metaphysical illuminations. Let us note that BEING continuously scatters such pollens from
the KonRai flowers He wears and singing
His praise, pluck the flowers of deep metaphysical wisdom that blossom in our
heart!
Comments:
All human
beings are capable of being both a
sisya, a student and a Guru, the teacher. There is already within all of us the
capacity for LEARNING and TEACHING. And as we go along these ways there comes a
point when, among some, the
metaphysical understanding is more than average and hence the person tends to
become more specially a Guru rather
than a sisya. However there is a Guru within such Gurus and that is the
TaciNamurthy, the archetypal form BEING assumes for the purpose of illuminating
the souls the mysteries of Absolute Understanding that only He can teach.
He is the
teacher of the teachers and the gurus of the World, write scriptures of various kinds depending upon the kind of
understanding they gain. And those among them who knows this, in all
humility, remain in the vicinity of
BEING and without trying to become God unto ordinary folks, fervently praise
BEING so that they continue enjoying further and further metaphysical
disclosures of a deep kind. Such illuminations are symbolically
communicated in terms of the pollens
that spread from the KonRai flowers that Siva wears.
Mindful of this the genuine Adiyars will sing the
praise of BEING, who is the FINAL source of Sivanjaanam and enjoy the blossoms
of such an njanam deep in themselves.
Tiruvaasakam
13-14
À¼õ
¬¸ ±ý ¯û§Ç ¾ý þ¨½ô §À¡Ð «¨Å «Ç¢òÐ þíÌ
þ¼õ ¬¸ì ¦¸¡ñÊÕó¾,
²¸õÀõ §Á À¢Ã¡ý
¾¼õ ¬÷ Á¾¢ø ¾¢ø¨Ä
«õÀħÁ ¾¡ý þ¼Á¡
¿¼õ ¬ÎÁ¡ À¡Ê ¿¡õ
âÅøÄ¢ ¦¸¡ö¡§Á¡!
¯¨Ã:
¡ñÎõ «Æ¢Â¡î
º¢ò¾¢ÃÁ¡¸ ¾ý «Æ¸¢Â ¾¡Á¨Ã¸¨Çô §À¡ýÈ ¾¢ÕÅʸ¨Ç ±ý ¯û§Ç À¾¢Å¢òÐ «¾ý ÅÆ¢ ¦Áö»¡Éõ
«Ç¢ì¸¢ýÈ ±õ ¦ÀÕÁ¡ý þó¾ ²¸õÀõ ±ýÛõ ¾¢ÕôÀ¾¢¨ÂÔõ §ÁÅ¢ ¿¢ü¸¢ýÈ¡ý. ¾£Â «Æ¢ôÒî ºì¾¢¸û
¡Ðõ Ò¸¡ Ũ¸ ¯Ú¾¢Â¡É ¸ÅºÁ¡¸ þÕìÌõ ¦Àâ Á¾¢ü ÍÅ÷¸û ±øÄ¡ò ¾¢¨º¸Ç¢Öõ Å¢ÇíÌõ, ±øÄ¡ ¾¢ÕÅ¢¨Ç¡¼ø¸ÙìÌõ ãÄ þ¼Á¡¸¢Â ¾¢Õò
¾¢ø¨ÄÂõ À¾¢¨Â§Â ¾ý þ¼Á¡¸ì ¦¸¡ñÎ «ÂáР¬Ê즸¡ñ§¼ þÕìÌõ «ó¾ Üò¾ ¦ÀÕÁ¡¨Éô À¡ÊÂÅ¡,
«Ð ¦À¡ØÐ «¸ò¾¢§Ä ¦ÅÊ츢ýÈ »¡Éôâì¸Ç¡¸¢Â âÅøÄ¢¸¨Ç ¦¸¡öÐ Á¸¢ú§Å¡õ šã÷!
Padam aaka en
uLLee tan iNaip pootu avai aLiththu iGku
Idam aakak
koNdirunta, eekampam meeya piraan
Tadam aar matil
tillai ambalamee taan idamaa
Nadam aadumaa
paadi naam puuvalli koyyaamoo!
Meaning:
BEING who has
implanted His twin lotus-feet deep within me as if undeletable pictures and
thus granting me deep illuminations is also the One who pervades the Temple of
Ekampam as His own. Let us sing the praise of this Dancing Lord who stays
permanently in the sacred Tillai, the primordial Ground of every movement, well
protected from the destructive forces with immensely thick and strong walls,
and enjoy plucking the flowers of deep illuminations that blossom as we do
that!
Comments:
BEING is peculiar in
that He can be in the heart of human beings as well as the power that pervades
a Temple. The gifted individuals, like Manikkasakar Njana Sambantar and so
forth understand this and sing it as a
central theme in their hymns. For Sambantar, the Thief who stole his heart is
also the BEING who pervades the Piramapuram, the Temple in Sikaazi. They see
SAMENESS in the archetypal form that possesses them and that which pervades and
gives the spiritual aura for the temples.
But there are
different ways in which BEING can be present within and here we have BEING as
the DANCER placing not His Whole Form but only the FEET and that too in the
shape of beautiful Lotus flowers and which is metaphor for the LOVE that BEING
shows towards the creatures. The Lotus is the shape of BINDU, the Feminine and
which is simultaneously the shape of Love and Grace.
It is because of
this that Manikkavasakar is blessed with the vision of the Cosmic Dance that
BEING executes in Tillai assuming the form of Siva Sakti. The Tillai is well protected
for no evil and destructive force can ever penetrate into it and disturb the
Dance of Bliss of Siva-Sakti where both the Natam and Bindu are agitated and
myriads of forms and shapes are continually created. This process continues
unaffected by the annihilation and destruction elsewhere so that the universe
continues despite all kinds of catastrophes. Even if the whole cosmos is
destroyed, BEING is there in this
Tillai, to renew it all and let there be
the world again.
Such
an understanding of the Cosmic Reality is that which is being enjoyed by
Manikkavasakar and which when firmly established and extolled through singing
hymns, would furnish further insights
into the workings of the universe and hence some mysteries unfolded.
The
Metaphor of Cosmic Dance
One of
most enduring and universally present notion that unifies the Dravidian and
hence Agamic Hindu religious thought is that of the Dance Metaphor that is captured in the world famous Siva
Nadarajah image that is rightly projected as the most alluring achievement of
Hindus as a whole. It has provided the
anchor within which to accommodate the new insight that became available either
as developments within or without. Ananda Kumarasamy, who made a detailed study
of this image in his famous essay “The Dance of Siva” concludes as follows:
>>>>>>>>>>>>>>>.
In these days of specialization, we are not accustomed
to such a synthesis of thought; but for those who 'saw' such images as this,
there could have been no division of life and thought into
water-tight compartments. Nor do we always realize, when we criticize the
merits of individual works, the full extent of the creative power which, to
borrow a musical analogy, could discover a mode so expressive of fundamental
rhythms and so profoundly significant and inevitable.
Every part of such an image as this is directly
expressive, not of any mere superstition or dogma, but of evident facts. No
artists of today, however great, could more exactly or more wisely create
an image of that Energy which science must postulate behind all phenomena. If
we would reconcile Time with Eternity, we can scarcely do so otherwise than by
the conception of alterations of phase extending over vast regions of space and
great tracts of time. Especially significant, then, is the phase alternation
implied by the drum, and the fire which 'changes', destroys. These are but
visual symbols of the theory of the day and night of Brahma.
In the night of Brahma, Nature is inert, and cannot
dance till Shiva wills it; He rises from his rapture, and dancing sends through
inert matter pulsing waves of awakening sound, and lo! matter also dances
appearing as a glory round about Him. Dancing, He sustains its manifold
phenomena. In the fullness of time, still dancing, he destroys all forms and
names by fire and gives new rest. This is poetry; but not less, science.
It is not strange that the figure of Nataraja has
commanded the adoration of so many generations past familiar with all
skepticisms, expert in tracing all beliefs to primitive superstitions,
explores of the infinitely great and infinitely small, we are worshippers of
Nataraja still.
>>>>>>>>>>>>>>>>>>>>>>>>
What is
interesting is to note the presence of this metaphor in the 3rd
millennium BC itself and in the Sumerian notion of Paradise:
Tamil
7. aasninee Tilmun-a uunee nadiyin ( Alone in Tilmun
they danced)
8. kiiz Enkii tamanitaodu paNNidu nadi abba ( When
Enki with His wife executed the Dance (of Bliss) )
9. kiizbi sukkil aam kiilbi salaGsalagkaam ( the plce
is pure and full of musical sounds)
19 kiiz Enkii Nin sukkilla paNNidu nadam abba ( The
place (is so) when Enki with His consort the Pure Woman executes the Dance)
Right from these ancient days the Tamils have sung
eloquently this dance of Siva-Sakti and contemplating on it, have gained deep
metaphysical visions such those of the Tirumantiram of Tirumular who has also
composed many beautiful verses on this DANCE. Prior to that we have this dance
described very elegantly as KadavuL Vaazttu, in Praise of God in many SaGkam
classics such PatiRRuppattu Kalittokai and so forth. During the Bakti period we
have all the great Saivite saints composing moving hymns describing this DANCE.
The VaishNava Azwars too describe BEING as Liila vinothan and understand
Tirumaal in terms of it. The Saktas also understand BEING-as-Woman in terms of
the same. And lately during the 14th cent. we have the Siddhas describing the world events in terms of
Magical Play of a kind, connected with Amirta kalaiknjaanam, the Paly where
BEINg blesses the soul with Amirtam, the ambrosia of eternal youthful vitality.
Below I provide a description of the same by
Manikkavasakar, certainly the most moving philosopher-poet of the whole of India, who by his immensely
moving lyrics even managed to capture the devotion of a missionary such as G.U. Pope, who came to convert but who
became converted instead, it would appear,
to Saivism
>>>>>>>>>>>>>>>>>
Padam aaka en
uLLee tan iNaip pootu avai aLiththu iGku
Idam aakak koNdirunta,
eekampam meeya piraan
Tadam aar matil
tillai ambalamee taan idamaa
Nadam aadumaa
paadi naam puuvalli koyyaamoo!
Meaning:
BEING who has
implanted His twin lotus-feet deep within me as if undeletable pictures and
thus granting me deep illuminations is also the One who pervades the Temple of
Ekampam as His own. Let us sing the praise of this Dancing Lord who stays
permanently in the sacred Tillai, the primordial Ground of every movement, well
protected from the destructive forces with immensely thick and strong walls,
and enjoy plucking the flowers of deep illuminations that blossom as we do
that!
Comments:
BEING is peculiar in
that He can be in the heart of human beings as well as the power that pervades
a Temple. The gifted individuals, like Manikkasakar Njana Sambantar and so
forth understand this and sing it as a
central theme in their hymns. For Sambantar, the Thief who stole his heart is
also the BEING who pervades the Piramapuram, the Temple in Sikaazi. They see
SAMENESS in the archetypal form that possesses them and that which pervades and
gives the spiritual aura for the temples.
But there are
different ways in which BEING can be present within and here we have BEING as
the DANCER placing not His Whole Form but only the FEET and that too in the
shape of beautiful Lotus flowers and which is metaphor for the LOVE that BEING
shows towards the creatures. The Lotus is the shape of BINDU, the Feminine and
which is simultaneously the shape of Love and Grace.
It is because of
this that Manikkavasakar is blessed with the vision of the Cosmic Dance that
BEING executes in Tillai assuming the form of Siva Sakti. The Tillai is well
protected for no evil and destructive force can ever penetrate into it and
disturb the Dance of Bliss of Siva-Sakti where both the Natam and Bindu are
agitated and myriads of forms and shapes are continually created. This process
continues unaffected by the annihilation and destruction elsewhere so that the
universe continues despite all kinds of catastrophes. Even if the whole cosmos
is destroyed, BEING is there in this
Tillai, to renew it all and let there be
the world again.
Such
an understanding of the Cosmic Reality is that which is being enjoyed by
Manikkavasakar and which when firmly established and extolled through singing
hymns, would furnish further insights
into the workings of the universe and hence some mysteries unfolded.
Tiruvaasakam 13-15
«í¸¢
«Õì¸ý þáŽý «ó¾¸ý ÜüÈý
¦ºõ
¸ñ «Ã¢, «Âý, þó¾¢ÃÛõ ºó¾¢ÃÛõ
Àí¸õ
þø ¾ì¸Ûõ ±îºÛõ ¾õ ÀÃ¢Í «Æ¢Â
¦À¡í¸¢Â
º£÷ À¡Ê ¿¡õ âÅøÄ¢ ¦¸¡ö¡§Á¡!
¯¨Ã:
¾¡§É
¾ÉìÌò ¾¨ÄÅÉ¡¸¢Â ¾üÀÃÉ¡¸¢Â º¢Å¦ÀÕÁ¡ÛìÌì ¸£§Æ «¼í¸¢Â ¯ÕÅí¸Ç¡¸ þÕìÌõ «ì¿¢, ÝâÂý,
ºó¾¢Ãý, þó¾¢Ã§Ä¡¸òÐ §Åó¾ý ¬¸¢ÂÅü§È¡Î, Òá½ ¯ÕÅí¸Ç¡¸¢Â þáŽý «ó¾¸¡ÍÃý ¬¸¢ÂÅü§È¡Î
Áýò¨¾Ôõ Áý¡Åò¨¾¸¨ÇÔõ ¾ÃÅøÄ ÜüÚŧɡÎ, ¾üÀÃòÐÅò¨¾ ±ð¼¡¾ ¦ºí¸ñ Á¡ø À¢ÃõÁò§¾Åý
¬¸¢ÂÅ÷¸§Ç¡Î, «¼ì¸Á¢øÄ¡¾ ¾ì¸Ûõ ±îºÛõ ¾õ ¦º¡åÀõ «Æ¢óÐ º¢ÅòÐÅõ Á¸¢Øõ Ũ¸Â¢ø º¢ÉóÐ ±Øó¾ «ôÀÃõ¦À¡ÕÇ¢ý «Õû º£üÈò¨¾ô À¡Êô À¡Ê «¾É¡ø ¯¾¢ìÌõ
»¡§É¡¾Âí¸Ç¡¸¢Â âÅøÄ¢¸¨Çì ¦¸¡öÐ Á¸¢ú§Å¡õ šã÷!
aGki
arukkan iraavaNan antakan kuuRRan
cem
kaN ari ayan intiranum cantiranum
paGkam
il takkanum eccanum tam parisu aziya
poGkiya
siir paadi naam puuvalli koyyaamoo!
Meaning:
There
are these little archetypes of Fire, Sun, Moon and the puranic figures of
IravaNa Antakasuura, Indra and so forth that people worship. There are also
people who worship the god of death,
the arrogant Takkan Eccan and so forth. There are also people who worship the
Red-eyed Vishnu and Brahma who are assumed as the most high. However let us
sing the glorious of BEING who arose in anger and destroyed these beings so
that they would too enjoy the Sivattuvam, the highest metaphysical essence and
enjoy the flowers of metaphysical illuminations that burst into us then as we
sing thus!
Comments:
Saivism
promotes what can be called Oneness-within- Manyness, the ONE as the deep
structure of all that are deemed as worship worthy. The various archetypal
presentations are contextual appearances of the ONE BEING and hence are NOT the most High. Such elements that have
encroached into the religious practices of mankind are the heavenly figures of
sun and moon, the basic elements of Fire Earth Wind Water and the Sky, the
puranic figures of Iravana Antakasuura Taksa Ecca and so forth. And though The
Red-eyed Vishnu and Brahma as distinct from these, belong to the basic Trinity, but since they are NOT fully
autonomous like BEING, they are also listed here along with these archetypes.
For as Deep Structure of these and as the highest we still have BEING, the
Parasivan according to the Saivites.
Manikavasakar
notes that this BEING, this Parasivan who is Lord unto Himself having no one
higher than Himself, bursts forth from depths and destroying the archetypal
essence of these figures, bestows
Sivattuvam, the essential SAMENESS with BEING.
This
is the highest and the faultless understanding of BEING and hence something
that would bestow further deep metaphysical truths upon one should one immerse
oneself in this understanding, and sings about it so that there would
be weakening of the resistances
the rational mind builds around itself.
Tiruvaasakam 13-16
¾¢ñ
§À¡÷ Å¢¨¼Â¡ý, º¢ÅÒÃò¾¡÷ §À¡÷ ²Ú,
ÁñÀ¡ø
ÁШâø À¢ðÎ «ÓÐ ¦ºö¾ÕÇ¢
¾ñ¼¡§Ä
À¡ñÊÂý ¾ý¨Éô À½¢¦¸¡ñ¼
Òñ
À¡¼ø À¡Ê ¿¡õ âÅøÄ¢ì ¦¸¡ö¡§Á¡!
¯¨Ã:
¿¡õ
ŽíÌõ º¢Å¦ÀÕÁ¡ý ÅüÈ¡¾ ţâÂò¨¾ ÅÆí¸ÅøÄ ÀÄõ Á¢ì¸ §À¡÷ ÅøÄ Å¢¼¨Ä ¦Åû§ÇüÈ¢¨É ¾ý Å¡¸ÉÁ¡¸ ¯¨¼ÂÅý. ¾ÁÐ
¦Áö»¡Éò¾¢ýý º¢ÈôÀ¡ø ¡Å÷ º¢ÅÒÃõ «¨¼¸¢ýÈ¡÷¸§Ç¡, «Å÷¸û ¾£Âºò¾¢¸§Ç¡Î Á¡È¡Ð §À¡÷ ¦¾¡Î츢ýÈ Å£Ã¢Âò¨¾ «ÕÙ¸¢ýÈ §À¡÷ ²ÚÁ¡Ìõ.
«ò§¾¡Î ¬ýÁ¡ì¸¨Ç ¬ñÎ ÁШâø ´÷ ¦¾¡ñ¼ý À¡ø Åó¾ÕÇ¢ µ÷ Ó¾¢§Â¡ðÌ Áñ ÍÁóÐõ «Åû
«Ç¢ò¾ À¢ðʨÉÔõ «ÓÐ ¦ºö¾Åý ¬Ìõ. §ÁÖõ «Ð¦À¡ØÐ À¡ñÊ ÁýÉý «Å¨Éî º¢ÉóÐ ¾ñ¼¡§Ä
Ò¨¼ì¸, «ÅÅÄ¢ «¨ÉŨÃÔõ ¦ºýȨ¼Â «¾ý ÅÆ¢ «ôÀ¡ñÊ ÁýɨÉÔõ ¾ÉìÌ ¬Ç¡ì¸¢Â ¦ÀÕ󾨸Ôõ
¬Ìõ. þùÅ¡Ú À¡ñÊÂÉ¡ø þ¨ÈÅý Àð¼ Òñ½¢¨É À¡ÊÂÅ¡Ú, þ¨ÈÅÉÐ ¾¢ÕÅ¢¨Ç¡¼Ä¸¨Ç ±ñ½¢ ±ñ½¢
«Ð ¦À¡ØÐ ¦ÅÊ츢ýÈ »¡Éò¦¾Ç¢×¸Ç¡¸¢Â âÅøÄ¢¸¨Çì ¦¸¡öÐ Á¸¢ú§Å¡õ šã÷!
Tiruvaasakam
13-16
TiN
poor vidaiyaan, civapurattaar poor eeRu,
MaNpaal
maturaiyil piddu amutu ceytaruLi
TaNdaalee
paaNdiyan tannaip paNikoNda
PuNpaadal
paadi naam puuvallik koyyaamoo!
Meaning:
Siva
whom we worship has as His vehicle the Bull that is capable of ferocious
battles. Thos who, because metaphysical
illuminations, gain entry into Civapuram, are given untiring energy to battle
the evil forces by this Bull. This Siva of this Bull is also possesses the
individuals like the one who served an Old women to build a wall against the
floods for the PaNdiyan King and who ate the Piddu offered by that Old Women.
He overpowered that PaNdiya King and made him serve Him by making the pain felt
by all when that PaNdiyan whipped him for unruly behavior. Let us sing that
pain and enjoy the flowers of metaphysical illuminations that become available
as we do that.
Comments:
Saivism
has as its theoretical framework Mantrayana in which BEING is seen as the one
creates myriads of Mantra-forms and with which He posses the anmas and make
them do things that are willed by Him. BEING does not become avatars but rather
assumes various mantra-forms with which He possesses the anmas, overpowers them
and makes them His agents. Thus he can possess the soul of a person and make
them do things in accordance with His Will as it happened in the case of an Old
Woman who did not have anyone to help her out when a PaNdiya King issued an order that everyone should contribute
towards building an embankment to arrest the floods. Siva helped out this woman
by possessing the soul of person and made him serve as the servant for that Old
Woman and also ate the rice-cakes offered by her. However it was shown that it
was Siva Himself who was doing all that when the pains was made felt by all on
being whipped for unruly behavior by the PaNdiya King, after which the King
also became a servant of Siva.
This
situation explains the notion of TiruviLaiyadal, the Sacred Games Siva plays
and because of which the world moves as it does. The notion of Sacred Play
gives the Saivites a concept for historiography, the way to understand the
natural and historical events.
BEING-as-Siva
is one-with all and MOVES along-with but at the same time remains ABOVE all so
that the historical events do not affect Him
Tiruvaasakam 13-17
Óý
¬Â Á¡ø «ÂÛõ Å¡ÉÅÕõ ¾¡ÉÅÕõ
¦À¡ý ¬÷ ¾¢ÕÅÊ ¾¡õ
«È¢Â¡÷; §À¡üÚŧ¾?
±ý ¬¸õ ¯û ÒÌóÐ
¬ñΦ¸¡ñ¼¡ý þÄíÌ «½¢Â¡õ
Àø ¿¡¸õ À¡Ê, ¿¡õ
âÅøÄ¢ ¦¸¡ö¡§Á¡!
¯¨Ã:
¦ÅÇ¢ôÀð¼ àÃì ¸¡ðº¢ìÌ
¸¡½ÅÕõ §¾¡ýÈ¢ ¿¢ü¸¢ýÈ ¯Ä¸¢üÌ ¾¨ÄÅÉ¡¸¢Â ¾¢ÕÁ¡Öõ, «¨Éò¨¾Ôõ À¨¼ì¸¢ýÈ «ÂÛõ, Áó¾¢Ã
ºì¾¢¸Ç¡¸¢Â à šÉÅÕõ ÁÄí¸§Ç¡Î ¦À¡Õó¾¢Â
«Ãì¸÷¸Ùõ, «ôÀ¡ÖìÌ «ôÀ¡ø ¡ñÎí ¸ÃóÐÕÅ¡¸§Å ¿¢üÌõ ÀÃÁ¨ÉÔõ, ±øÄ¡ ͸í¸Ç¢ý ãÄÓÁ¡¸¢Â
«ÅÉÐ ¦À¡ý ¬÷ ¾¢ÕÅʸ¨ÇÔõ «Åü¨Èì ¦¸¡ñÎ
¿¼òÐõ ¾¢Õò¾¡ñ¼Åò¨¾Ôõ
«È¢Â¡Ð ¸¢¼ôÀ¾¢ý, º¢Å¦ÀÕÁ¡É¢ý ¾ü¦º¡åÀõ ¯½÷óÐ §À¡üÚÅ÷ «øÄáõ. þôÀÊôÀð¼ þ¨ÈÅý ¾¡§É
¾ý «ÇôÀÕí ¸Õ¨½Â¢ý ±ý ¬¸õ ÒÌóÐ ±ý¨É ¯ûÙõ ÒÈõÒõ ¬ð¦¸¡ñ¼§¾¡Î ÁðÎÁ¢Ä¡Ð, «ÇôÀâÂ
Ìñ¼Ä¢É¢ ºò¾¢¨Âò ¾ÃÅøÄÅý ¾¡§É ±ýÀ¨¾ ÀÄ ¿¡¸í¸¨Çô âñ¼ÅÉ¡¸ò ¾¨Éì ¸¡ðÊ «ÕÙõ þ¨ÈŨÉô
À¡Êô À¡Ê «¾É¡ø ÅÕ¸¢ýÈ »¡Éò¦¾Ç¢×¸Ç¡¸¢Â âÅøÄ¢¸¨Çì ¦¸¡ö§Å¡õ šã÷!
Tiruvaasakam 13-17
Pon aar tivadi
taam aRiyaar; pooRRuvatee?
En aakam uL
pukuntu aaNdu koNdaan ilaGku aNiyaam
Pal naakam paadi,
naam puuvalli koyyaamoo!
Meaning:
BEING, because
absolutely transcendent and always ABOVE all and always the hidden and
concealed, is beyond the comprehension of VishNu, the Lord of the Manifest
Universe and Brahma the Lord of all creations and the pure celestial beings,
the devas, and impure celestial beings, the Asuras. They will not worship
BEING-as-SIVA because they do not understand the Cosmic Dance BEING enacts with
His Golden Feet and by which He makes it possible the gold or everlasting
happiness something enjoyable by creatures.
Such a BEING, on His accord has entered my body and empowered me within
and without. He also discloses through shown Himself as the one who wears many
snakes, that It is He who afford the
KuNdalini Sakti for the anmas. Praising thus and singing His glories, let us
enjoy the blossoms of metaphysical wisdom that unfold in our bosom!
Comments:
Saivism understands
BEING as always totally ABOVE, absolutely transcendent, the wholly Mysterious
and hence always the Incomprehensible. However as the WILL behind every
movement in the world and because of which the creatures are able to ACT, LEARN
and become PURE by destroying the darkness of Ignorance deep within, He also
discloses Himself as PRESENCE in the world. Saivites understand the great gods
Tirumaal or VishNu and Brahma along with, Rudra the ROOT archetypes of this
cosmic management, the lesser mantra bodies being the devas who are pure and
asuras who are impure as still under the management of BEING-as-Siva. These beings are constituted such that they
do not UNDERSTAND the BEING-the -DANCER as a presence deep within themselves
and managing them also.
Manikkavasakar
also explains here through personal experience that BEING-as-SIVA can overpower
both the body and soul of man and which is an expression of His Grace. The body
becomes thereby the veritable temple immune to the attacks of the impure forces
the asuras, devils, ghosts etc and who can be deadly. BEING in disclosing Himself as the wearer of many
snakes, the symbol of KuNdalini Sakti, also instructs on the fact once the soul
and body are kept PURE, a place fit for the presence of BEING, there will be
boundless flow of KuNdalini Sakti and hence longevity youthful vitality and
good health.
Siva : the Lord
Wearing the Snakes:
Right from Sumerian
times we see a peculiarity in the metaphysical thinking of the Dravidians and
which I have termed Iconic-thinking. This became the WAY of religious life
during the Bakti period where the figures of Siva and VishNu came to dominate
the metaphysical thinking as we can see in the hymns of Nayanmars and Alwars.
The archetypal presentations of BEING as Siva muurttams (absorbing within the
Ambal Muruka Vinayaka etc) and VishNu muurttams (absorbing within it Brahma
etc) were not only worshipped but also metaphysically reflected upon and in
course of which deep metaphysical illuminations burst within illuminating the
soul. Because of this Agamic Hinduism came to enshrine idol worship or
muurttam-worship as the central feature of religious life and for which purpose
temples are raised and idols installed with appropriate prayers mantra recitals
festivals and so forth.
The ignorant fools and who are NOT
pedagogically inclined in the metaphysical life, may not appreciate the
enormous practical implications of worship and contemplation of various ICONS
of BEING. But for the Nayanmars and Alwars, who knew that while BEING is above
all and who can also present Himself as the formless reality, as Pure Radiance
and so forth, does in fact present himself as many MUURTTAMS or Peruvadivu and all to illuminate the
human mind full of the Darkness of Ignorance.
In the following
verse of Manikkavasakar, the composer of the most moving lyrics in the world,
we have an instance of this, an interpretive understanding BEING-as-SIVA who
also presents Himself as the archetype wearing numerous snakes as His
ornaments. Certainly this is primitive going back to the early stages of
Shamanism where a priest, wearing the snakes would probably have danced as part
of the religious rituals as they still do in many parts of the world including
in Italy and not far from Rome.
The Snake represents
the KuNdalini, the Coiled Power, the primeval sexual Libido, perhaps akin to
the Id of Freudian Psychology but which on being transformed becomes the
psychic energy of various kinds that helps in sustaining the body and mind in
good shape. BEING-as-SIVA and as the wearer of the snakes also indicates that
He is the Kameshwaran, the manager of the sexual libido and hence also good
health and longevity. He blesses the deserving with a satisfying family life
and throws the undeserving into Sannyasam, into a life of inner desert ecology
where they simply dry up and all perhaps to kill their arrogant ego.
Tiruvaasakam 13-17
Óý
¬Â Á¡ø «ÂÛõ Å¡ÉÅÕõ ¾¡ÉÅÕõ
¦À¡ý ¬÷ ¾¢ÕÅÊ ¾¡õ
«È¢Â¡÷; §À¡üÚŧ¾?
±ý ¬¸õ ¯û ÒÌóÐ
¬ñΦ¸¡ñ¼¡ý þÄíÌ «½¢Â¡õ
Àø ¿¡¸õ À¡Ê, ¿¡õ
âÅøÄ¢ ¦¸¡ö¡§Á¡!
¯¨Ã:
¦ÅÇ¢ôÀð¼ àÃì ¸¡ðº¢ìÌ
¸¡½ÅÕõ §¾¡ýÈ¢ ¿¢ü¸¢ýÈ ¯Ä¸¢üÌ ¾¨ÄÅÉ¡¸¢Â ¾¢ÕÁ¡Öõ, «¨Éò¨¾Ôõ À¨¼ì¸¢ýÈ «ÂÛõ, Áó¾¢Ã
ºì¾¢¸Ç¡¸¢Â à šÉÅÕõ ÁÄí¸§Ç¡Î ¦À¡Õó¾¢Â
«Ãì¸÷¸Ùõ, «ôÀ¡ÖìÌ «ôÀ¡ø ¡ñÎí ¸ÃóÐÕÅ¡¸§Å ¿¢üÌõ ÀÃÁ¨ÉÔõ, ±øÄ¡ ͸í¸Ç¢ý ãÄÓÁ¡¸¢Â
«ÅÉÐ ¦À¡ý ¬÷ ¾¢ÕÅʸ¨ÇÔõ «Åü¨Èì ¦¸¡ñÎ
¿¼òÐõ ¾¢Õò¾¡ñ¼Åò¨¾Ôõ
«È¢Â¡Ð ¸¢¼ôÀ¾¢ý, º¢Å¦ÀÕÁ¡É¢ý ¾ü¦º¡åÀõ ¯½÷óÐ §À¡üÚÅ÷ «øÄáõ. þôÀÊôÀð¼ þ¨ÈÅý ¾¡§É
¾ý «ÇôÀÕí ¸Õ¨½Â¢ý ±ý ¬¸õ ÒÌóÐ ±ý¨É ¯ûÙõ ÒÈõÒõ ¬ð¦¸¡ñ¼§¾¡Î ÁðÎÁ¢Ä¡Ð, «ÇôÀâÂ
Ìñ¼Ä¢É¢ ºò¾¢¨Âò ¾ÃÅøÄÅý ¾¡§É ±ýÀ¨¾ ÀÄ ¿¡¸í¸¨Çô âñ¼ÅÉ¡¸ò ¾¨Éì ¸¡ðÊ «ÕÙõ þ¨ÈŨÉô
À¡Êô À¡Ê «¾É¡ø ÅÕ¸¢ýÈ »¡Éò¦¾Ç¢×¸Ç¡¸¢Â âÅøÄ¢¸¨Çì ¦¸¡ö§Å¡õ šã÷!
Tiruvaasakam 13-17
Pon aar tivadi
taam aRiyaar; pooRRuvatee?
En aakam uL
pukuntu aaNdu koNdaan ilaGku aNiyaam
Pal naakam paadi,
naam puuvalli koyyaamoo!
Meaning:
BEING, because absolutely
transcendent and always ABOVE all and always the hidden and concealed, is
beyond the comprehension of VishNu, the Lord of the Manifest Universe and
Brahma the Lord of all creations and the pure celestial beings, the devas, and
impure celestial beings, the Asuras. They will not worship BEING-as-SIVA
because they do not understand the Cosmic Dance BEING enacts with His Golden
Feet and by which He makes it possible the gold or everlasting happiness
something enjoyable by creatures. Such
a BEING, on His accord has entered my body and empowered me within and without.
He also discloses through shown Himself as the one who wears many snakes, that
It is He who afford the KuNdalini Sakti
for the anmas. Praising thus and singing His glories, let us enjoy the blossoms
of metaphysical wisdom that unfold in our bosom!
Comments:
Saivism understands
BEING as always totally ABOVE, absolutely transcendent, the wholly Mysterious
and hence always the Incomprehensible. However as the WILL behind every
movement in the world and because of which the creatures are able to ACT, LEARN
and become PURE by destroying the darkness of Ignorance deep within, He also
discloses Himself as PRESENCE in the world. Saivites understand the great gods
Tirumaal or VishNu and Brahma along with, Rudra the ROOT archetypes of this
cosmic management, the lesser mantra bodies being the devas who are pure and
asuras who are impure as still under the management of BEING-as-Siva. These beings are constituted such that they
do not UNDERSTAND the BEING-the -DANCER as a presence deep within themselves
and managing them also.
Manikkavasakar
also explains here through personal experience that BEING-as-SIVA can overpower
both the body and soul of man and which is an expression of His Grace. The body
becomes thereby the veritable temple immune to the attacks of the impure forces
the asuras, devils, ghosts etc and who can be deadly. BEING in disclosing Himself as the wearer of many
snakes, the symbol of KuNdalini Sakti, also instructs on the fact once the soul
and body are kept PURE, a place fit for the presence of BEING, there will be
boundless flow of KuNdalini Sakti and hence longevity youthful vitality and
good health.
Tiruvaasakam
13-18
º£÷ ¬÷ ¾¢ÕÅÊò ¾¢ñ
º¢ÄõÒ º¢ÄõÒ ´Ä¢ì§¸
¬Ã¡¾ ¬¨º «Ð ¬ö,
«Ê§Âý «¸õ Á¸¢Æ
§¾÷ ¬÷ó¾ Å£¾¢ô
¦ÀÕóШÈ¡ý ¾¢Õ ¿¼õ ¦ºö
§À÷ ¬Éó¾õ À¡Ê
âÅøÄ¢ ¦¸¡ö¡§Á¡!
¯¨Ã:
¯Ä¸òÐ ¿¼ì¸¢ýÈ
«¨Éò¨¾Ôõ ¾ÉÐ ¾¢Õò ¾¡ñ¼Åò¾¡ø ¿¼¡òÐõ þ¨ÈŨÉ, ¿¼Ã¡ºô ¦ÀÕÁ¡É¡¸ ¬¼ÅøÄ¡É¡¸ ¸¡Ïõ
Å¢Õô¦À¡Î, «ÅÉÐ «ÆÌ Á¢ì¸ ¾¢ÕÅʸǢý º¢Äõ§À¡¨ºì¸¨Ç §¸ðÎ Á¸¢Øõ Å¢Õô§À Å¢ÕôÀ¡¸ þô¦À¡ØÐ Å¡ú¸¢ý§Èý. ±ÉÐ
Å¢ÕôÀ¢¨É ¬Ã¡¾ §Å𨸨 «È¢ó¾¡ý §À¡ýÚ, §¾÷¸û ¿¢¨Èó¾ ¾¢ÕÅ£¾¢¸û ¿¢ÃõÀ¢Â
¾¢Õô¦ÀÕóШÈ¢ø ±Øó¾ÕÇ¢ÔûÇ þ¨ÈŨÉ, ¯Ä¦¸Ä¡õ «ÂáР¬Éó¾ò ¾¢Õò ¾¡ñ¼ÅÁ¡¸ «õ¨Á§Â¡Î
¾¢Õ¿¼õ ¦ºö¸¢ýÈ «¾¨É «Ê§Âý Á¸¢Æ ±ý ¯ûÇò¾¢Öõ ¬Î¸¢ýÈ «¾¨É, À¡Êô À¡Ê «¸ò§¾ ¦ÅÊ츢ýÈ
»¡Éò¦¾Ç¢×¸Ç¡¸¢Â âÅøÄ¢¸¨Çì ¦¸¡ö§Å¡õ šã÷!
Tiruvaasakam
13-18
Ciir aar
tiruvadit tiN cilambu cilambu olikkee
Aaraata aasai atu
aay, adiyeen akam makiza
Teer aarnta
viitip peruntuRaiyaan tiru nadam cey
Peer aanantam
paadi puuvalli loyyaamoo!
Meaning:
BEING enacts through
His magnificent Dance the Cosmic Drama and I now, have no other desire except
to listen attentively to the sounds of the anklets of the elegant FEET that
executes this DANCE. BEING who resides in TirupperunTuRai, full of streets with
chariots galore, dances the Dance of Bliss within my heart so that I can enjoy
infinite bliss. Singing of this immense bliss that floods the soul, let us
pluck the flowers of metaphysical illuminations that blossom then!
Comments:
Saivism
distinguishes itself not only in favoring and cherishing iconic-thinking, as do
all the different branches of Agamic Hinduism ( idolatry) , but also gives
special prominence to the image of the Dancing Lord, the Siva Nadarajah. Of
course this is only a metaphor but a metaphor that is most meaningful,
transcending in this whatever that can be communicated by words. As one ponders
on this image and sees the whole of the cosmos in the light of this image, the
whole of the cosmic reality unfolds itself as the Dance of Bliss of BEING and
all for the freeing the creatures from all the miseries of earthly life and let
them also ENJOY BLISS of a supreme kind.
Existence is NOT all
sufferings and happiness is not always the sexual or economic and political
that comes along with it. When the sexual desires and others that come along
with it, are transmuted and the earthly passions are transcended, new visages become available with the burst of
visions of the majestic Dance of BEING and which is encrypted into the
ever-elegant image of Siva Nadarajah. To be a Saivite is to gain the aruL of
BEING and thereby gain also the EYES to see this cosmic dance and listen to the
MANTRAS in terms of which BEING executes this dance. Using Natam and Bindu,
metaphorically put as the left and right legs of BEING and also symbolizing
themas having golden anklets, the soul seeks to understand the whole of the
cosmos in terms of this DANCE.
As the mind sinks
deeper and deeper into this image, there floods insights of infinite bliss and
which induces a passion to be in that vision always.
We see
Manikkavasakar in this metaphysical way of Being-in-the-World and burst into
raptures of infinite bliss where he knows nothing else except to sing them and
sustain oneself in it.
Tiruvaasakam
13-19
«ò¾¢ ¯Ã¢òÐ «Ð
§À¡÷ò¾ÕÙõ ¦ÀÕïШÈ¡ý
À¢ò¾ ÅÊ× ¦¸¡ñÎ,
þù ×ĸ¢ø À¢û¨ÇÔõ ¬ö
Óò¾¢ ÓØÓ¾ø,
¯ò¾Ã§¸¡º Áí¨¸ ÅûÇø
Òò¾¢ ÒÌó¾Å¡ âÅøÄ¢
¦¸¡ö¡§Á¡!
¯¨Ã:
¯¨ÁÂõ¨Á ¾ÉìÌ
À¡Ð¸¡ôÀ¡ö þÕò¾¢Â ¡¨ÉÓ¸ò¾Å¨ÉÔõ ¦¸¡ýÚ «Åý §¾¡¨Ä ¯Ã¢òÐ §À¡÷ò¾¢ÂÅý, þó¾ò
¾¢Õô¦ÀÕóÐ¨È §ÁÅ¢ ¿¢ü¸¢ýÈ ±õ þ¨ÈÅý. §ÁÖõ ²Ã½ ¿¢Â¾¢ôÀ¼ º¢ó¾¢ì¸ ÁÚôÀ¨¾Ôõ ¾Õõ ÀÄ
À¢ò¾ ÅÊÅí¸¨Ç ±ÎòÐ ¬ýÁ¡ì¸¨Ç ¬ûŧ¾¡Î, ±øÄ¡÷ Á¡ðÎõ þÃì¸ ¯½÷Å¢¨É ±ØôÀÅøÄ À¢û¨Ç
ÅÊ×Óõ ±Î츢ýÈÅý ¬Ìõ. þùÅ¡Ú ±ò¾¨É§Â¡ ÅÊÅí¸¨Ç ±ÎòÐ «¨ÉŨÃÔõ Óò¾¢ À¡ø þðÎî ¦ºøÖõ
Ӿġö, þó¾ ¯ò¾Ã§¸¡ºÁí¨¸ ÅûÇÄ¡ö þ¨ÈÅý þùÅ¡Ú «¨ÉÅ÷ Òò¾¢Â¢Öõ ÒÌóÐ «Å÷¸û ¾õ º¢ó¾¨É
µð¼í¸¨Ç ¿¢ÚòÐõ ¾¢Èò¨¾ ¿¢¨ÉòÐ ¿¢¨ÉòÐ À¡ÊÂÅ¡, ¦ÅÊ츢ýÈ »¡É×¾¢ôÒì¸Ç¡¸¢Â âÅøÄ¢¸¨Çì
¦¸¡ö§Å¡õ šã÷!
Atti urittu atu
poorttaruLum peruntuRaiyaan
Pitta vadivu
koNdu, iv vulakil piLLaiyum aay
Mutti muzumutal,
uttarakoosamaGkai vaLLal
Putti pukuntavaa
puuvalli koyyaamoo!
Meaning:
BEING who pervades
TirupperuntuRai also shows Himself as the one who killed the elephant created
by Umai to protect Herself and wore the skin.
He also assumes many mad and irrational forms and overpowers individuals
in those forms creating irrationalities.
He also assumes the form of a CHILD to evoke the feelings of love and
care in the heart of people. But he assumes all these forms and enters the mind
only to liberate the souls and take them towards Moksa. Thus let us sing this
Lord of Uttarakoosa MaGkai as he enters our thoughts and enjoy the blossoms of
divine disclosures as we do thus.
Comments:
A careful and
objective study of human history reveals that over and above the presence of
rationality there are irrationalities of all kinds. There is patriotism towards
a cause and for which people are
prepared to sacrifice their precious
life itself; an intoxication and frenzy towards a cult figure that does
stand any criticism; a religious zeal bordering madness that is blind to the
defects and so forth. We also see that the most momentous events in history are
in fact shaped by such intense frenzies that call forth immense sacrifices and
unbelievable heroic actions.
It appears to
Manikkavasakar that such dispositions are also caused by BEING and for which
purpose He assumes forms of various kinds of madness (pitta vadivu) and
overpowers the souls making them thoroughly irrational. It may that the form of
Siva where he defeats the elephant god, flayed it and wore the hide and all to
access Uma who denied it, may represent this mad-side of BEING. It may also be
indicative of the fact that once a Woman in general denies access to a Man,
madness may be result.
Now another kind
irrationality but more gentle is that of LOVE and CARE that people are capable
of but quite often do not display because of some inner problems. Now BEING
discloses Himself as a CHILD - BalakaNNan Balamurukan and so forth so that this
feeling of LOVE and CARE comes to prevail in mind overcoming all inner
resistances.
But why the
assumption of all these weird and quite bizarre forms and through that
channeling human thinking in various ways and not always rational?
The
attainment Mutti is NOT simply a matter of intellectual acumen and discursive
and rational thinking. Along with developing the rational capacities, the
NONRATIONAL dimensions of feelings and
emotions must equally be cultivated
well so that there comes to prevail LOVE and CARE in the soul and which
constitutes a precondition for the burst of Civanjanam that confers Mukti.
Tiruvaasakam
13-20
Á¡ ¬Ã ²È¢ ÁШà ¿¸÷
ÒÌó¾ÕÇ¢
§¾ ¬÷ó¾ §¸¡Äõ ¾¢¸Æ,
¦ÀÕóШÈ¡ý
§¸¡ ¬¸¢ ÅóÐ ±õ¨Áì
Ìü§ÈÅø ¦¸¡ñ¼ÕÙõ
â ¬÷ ¸Æø ÀÃÅ¢, âÅøÄ¢
¦¸¡ö¡§Á¡!
¯¨Ã:
«ôÀ¡ÖìÌ «ôÀ¡ø þÕìÌõ þ¨ÈÅý,
þó¾ô ¦ÀÕóШÈ¢Öõ §ÁÅ¢ ¿¢ü¸¢ýÈÅý, «ó¿¢¨Ä¢ĢÕóÐ ¸ÆýÚ, ±ÉìÌ ¯¾×õ ¸Õò¾¢ø ÅÄ¢¨Á Á¢ì¸
ÒÃÅ¢ ²È¢ ÁШà ¿¸÷ ÒÌ󾧾¡Î, ¦¾öÅ£¸ ¿Äõ ±øÄ¡õ Å¢ÇíÌõ ¾¢ÕÅÊÅ¢ø ¦À¡Ä¢óÐ ¯ñ¨ÁÂ¡É §¸¡
¾¡§É ±ýÀ¾¡¸ì ¸¡ðÊ ±ý¨ÉÔõ ¾ÉìÌ Ìü§ÈÅø ¦ºöÔõ ¦¾¡ØõÀ¡¸ì ¦¸¡ñ¼¡ý. «ò¾¨¸Â þ¨ÈÅÉ¢ý ÁÄ÷¸¨Çô
§À¡ýÈ ¦Áý¨ÁÂ¡É ¾¢ÕÅʸ¨Ç Å¢¼¡Ð §À¡üÈ¢ «¾É¡ø ¦ÅÊìÌõ ¦Áö»¡Éí¸Ç¡¸¢Â âÅøÄ¢¸¨Çì ¦¸¡ö Á¸¢ú§Å¡õ
šã÷!
Maa aara eeRi
maturai nakar pukuntaruLi
Tee aarnta koolam
tikaza peruntuRaiyaan
Koo aaki vantu
emmaik kuRReval koNdaruLum
Puu aar kazal
paravi, puuvalli koyyaamoo!
Meaning:
BEING who is totally
transcendent and who pervades the temple in TirupperuntuRai, also appeared as
the rider of a fierce horse who entered the great city of Madurai (to help me
out from my quandaries) in a from in which divinity was visible. Showing Himself as the real King, he made me
subservient to Him making me do only what He wills. And singing the glories of
flower-like divine anklet-wearing Feet, let us pluck the blossoms of
metaphysical illuminations that burst forth!
Comments:
BEING can Himself present
as the totally Above, beyond the reach of all and at the same time always there
with immediate presence to come to the rescue of those who deserve disclosing that
He is one-with-all and always there never departing from that state even for a moment.
BEING totally above and beyond the reach, being present as an inalienable friend
and so forth are aspects of AS-IF PLAY of BEING and the form in which we are
made to be aware of Him.
This is something Manikkavaasakar
has learnt in his life itself. It was BEING who came to his rescue when the
King of Madurai imprisoned him for not delivering the horses, for which purpose
a huge sum of money was entrusted to him. Manikkavaasakar spend the money for
divine services and failed to buy the horses. However the story goes that Siva transformed
the jackals into horses and drove them to Madurai thereby rescuing Manikkavasakar.
This dramatic event disclosed to Manikkavasakar that BEING is not only immensely ALIVE but actively and intimately
present with the soul. This also disclosed that whatever one does one is
actually led to do that but thinking that it is out of one’s own will that one
does it. However as the truth is disclosed in such dramatic events, it is also
understood that what really works is Divine Will and NOT the ego will of the person
though he may be led to think that way.
After this
realization the ego will subsides making only the Divine Will propel and thus
making one become totally subservient to
BEING