AziviluNmai on Home Lifeமரபு விக்கி இருந்துUlagankmy (பேச்சு | பங்களிப்புகள்) பயனரால் செய்யப்பட்ட 01:58, 20 அக்டோபர் 2012 அன்றிருந்தவாரான திருத்தம் AziviluNmai: Sexuality Home Life and Paradise
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The metaphysical life is always a life of struggles with the immensely powerful and disturbing sexual impulses. It is quite well known that great individuals so deeply spiritual and who spend most of their time on metaphysical studies, become victims for sexual allurements and FALL from the grace of their admirers. Now the TRUTHS unearthed in the first part of this treatise indicates that LOVE is very important in the spiritual development of a person, be it a male or female and that it begins as sexual love in the first place leading to sexual union and species regeneration.
Love is aesthetical and the highest is the LOVE unto BEING which exists in all but in most individuals, it remains buried deep deep down. Only in the course of embodied existence with various kinds of struggles – political economic social and so forth that eventually it emerges that the most authentic life is that in which one seeks to be one-with BEING and enjoy an eternal bliss. The HOME established becomes the preparatory ground for such a development of the esthetics- the emotional and feeling related life.
For the HOME is the primordial institution where LOVE is developed and if properly lived, despite the violence and so forth, LOVE develops and eventually becomes widened and broadened to include the whole of humanity.
There is birth as a male and a female only because there are more or less dominance of Natam and Bindu, the fundamental Siva Tatvas. The Natam dominance and hence Bindu deficit leads the soul to be born a male and vice versa the female. This deep imbalance emerges as sexual appetites making them seek out each other’s company. an intimate kind of relationship get married and establish a HOME. In the course of such a domestic life, a number of important things happen and which are immensely relevant for genuine spiritual life.
Not only they begin to have children which makes the couple a Father and Mother and hence develop the aesthetic qualities of CARING for children and so forth but also for many others, the kiths and kin. They also begin to show greater interest in metaphysical matters for there takes place a neutralization of the sexual appetites and hence the transformation of the fundamental motivational dynamics itself. Where there is genuine LOVE between the couple the sexual libido elicited in sexual union and related activities gets transformed into Gnostic libido, intense desire for deep metaphysical illuminations. The relationship between the couple also become transformed and along with it the quality of the home itself.
Now we can see here the great importance of Home Life for genuine metaphysics. The sexual differentiation at birth becomes NEUTRALIZED quite effectively when a man and woman live together in intense love – there is transfer of Natam and Bindu so that the man becomes more a woman and a woman more of a man. Eventually while biologically they may be a male and a female but psychically they become androgynous – the ardhanari, one of the primordial archetypal forms of BEING.
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With such changes in the deep motivational dynamics itself where the presence self-possessive sexual desires become less and less powerful, the quality of the home itself changes. The home initially an institution for sexual mating and bringing forth children and so forth, becomes now transformed into a academic centre where metaphysical exchanges take place either overtly or covertly. The LOVE that bind the couple is no more merely the sexual appetites but rather something that allows profound metaphysical exchanges. Now when such transformations continue, the home may even become a TEMPLE where the deities become present in the activities of the couple making them serve the general humanity purely out of LOVE for the needy and poor. Eventually as the sentiment of LOVE gets cultivated further and further, there comes to prevail as deep intuitions the Njaanam itself and hence the home itself as the Paradise.
As love develops aesthetically, the hidden doors of deep metaphysical visions open up and the couple begin to enjoy profound intuitions and spend their time becoming clear of such insights. As they progress in such endeavors and where they seek also the company of gurus spiritual heads and so forth, they become sufficiently well illuminated to enjoy visions of BEING and along with it even the essence of moksa. At this point the home becomes a LOCAL PARADISE, an institution where the couple begin to enjoy a BLISS that they would enjoy genuinely only in Paradise but after being blessed with moksa.
In such a brief account we gave the impression that it is a linear development something that can happen within the span of a single life time. But empirical evidences suggest that this may not be the case and that many individuals despite a happy home life may not end up sexually neutralized. There may be breakups of the HOME and disruption of family life. There may not be the emergence of deep interest in metaphysical matters and genuine spirituality in the course of a life time of a happy family life. The progress in very untidy and both males and females may become victims of false gurus, false notions of sexuality religions cults and so forth.
The eventual transformation of the institution of HOME into a LOCAL Paradise itself where the Njaanam burst forth and the individuals enjoy a taste of Moksa may be something that becomes available only for special individuals and that too only after an immense range of births and deaths where the lesser forms of existences are lived out. But what is clear is the Axiomatic Truths already outlined do not favor a life of asceticism where there is intense avoidance of sexual activities. What is not favored also a free kind of sexual activity outside the bonds of Deep Love. The loveless sexual mating may in fact be harmful both for the body and mind.
இரண்டாம் காண்டம் :பூரணவியல் The Second Division: PuuraNaviyal
மூன்றாம் அதிகாரம்: சாதனவியல் The Third Chapter: Saathanaviyal
படலம் ஐந்து : இல்லறச் சாதனம் The Fifth Part: IllaRac Saatanam
சூத்திரம் 13: காமத்தின் அகவாழ்க்கை
கானற்பால் காமப்பால் கலங்கா வுண்டிடும் ஞானத்து வான்மா நலமே வளர்ந்து மோனத்துப் பெருவெளி முயலா நுழைந்து காலத்துப் படாஅக் கழற்கதி உற்றிடும்
உரை:
ஆணாகப் பெண்ணாக பிறந்துழலும் ஆன்மாக்கள் அனைத்தும் ஆன்களிடை நாதமும் பெண்களிடை விந்துவும் மிக்கிருக்க, அவற்றைச் சமன் செய்யும் வகையில் காமப்பசி உண்டு. இதன் காரணமாக திருமணம் செய்துகொண்டு இல்லறம் நடத்தும்போது, ஆழமான அன்பின் அடிப்படையில் இந்த இல்லறம் அமைய, மகட்பேறு அமைவதோடு, ஈட்டப்படும் காமக் குண்டலினி சக்தி கானற் பாலாக, மெய்யறிவு வேட்கையை எழுப்பும் ஞானப்பாலாக மடைமாற்றம் பெறுகின்றது. இதனை உணர்ந்து ஆழமான அன்பு நெறி பிழையாது இல்லறம் ஓம்ப, இருவர் மாட்டும் காமவேட்கை கழன்று, தூய அன்பே வளர, அகத்தே மறையாகவே இருக்கும் சிவஞானம், மறைபோக்கி படிப்படியாக தெளிவாகிட, முடிவில், வாழும் இல்லமே திருச்சிற்றம்பலமாக எழுந்திட, ஆன்மாக்களும் சுத்த மோனத்தில் விழுந்து, சுட்டுணர்வும் கழன்று ஆகவே எவ்வித காலவுணர்வும் தலைப்படாது வீடு பேறு யாதென்று அறிந்து மகிழும் என்பதாம்,
Sutra 13 : Sexuality and Home Life
kaanaRpaal kaamappaal kalaGkaa vuNdidum njaanattu aanmaa nalamee vaLarntu moonattup peruveLi muyalaa nuzaintu kaalattiR padaa kazaRkati uRridum
Meaning:
Deathless Truths 21 : Ethics and Sociopolitical Life
Violence along with love both domestic and sociopolitical, comes along, strangely enough with sexuality. This is true not only for human beings but also for the animals. Now the most interesting thing about human violence is that it brings out from the depths the ETHICAL questions of who is right and who is wrong, what is just and what is not, what is moral and what is not and so forth. What we are recapturing here is the sociology as described by Tolkaappiyar more than 2500 years ago where he sees the sociopolitical life as the outward reflection (puRam) of the basic domestic life(akam). The Saivites call this the Iruvinai form of thinking.
The Home a male and a female as husband and wife establish, can never be a private institution – it is a part of the public and hence also sociopolitical, The Home Life cannot be isolated and made independent of the public gaze and sociopolitical regulation. We can see that all religions as well as political systems regulate the institution of marriage and the setting up of a home for bringing forth children and nurture them.
But then why there comes to be intense VIOLANCE along with CARE where ethical principles become quite central in settling the various conflicts?
Now we have seen that all souls are infected with Mummlam- the ANavam Kanmam and Maayai and that among these it is the ANavam also called the Malam, that KILLS the individuals and because of which there is DEATH in the world. Now BEING interferes here and installs the Siva Tatvas Natam and Bindu which we have already seen pervade the souls and make them be born as males and females where the imbalance in these Tatvas also creates sexual appetites.
Now these Siva Tatvas also permeate the mental modules of Manam Buddhi AkaGaklram and Cittam, creating differences in personality traits making some violent and some loving and caring.
Now we can see that the presence of Natam and Bindu along with the Malam and so forth, install the various dispositional traits that cut across all cultural religious and national boundaries. The Natam introduces the MASCULINITY and the BINDU the femininity where these dispositions may not always correlate with biological sexual identities, There may be the violent prone masculinity among females as much as LOVING and CARING femininity among males.
The Natam impels the soul to rise up and excel others and in that put down others and if necessary even violently. When along with these tendencies we have the dominance of Malam, then such individuals become the Arakkar, the Raksasas the aggressive and oppressive and who would wage wars to KILL and eliminate the opponents. It also provides the impulse to form tribes of all kinds where the OTHER, the one outside his own tribe, the alien is an ENEMY and hence someone who ought to be killed and eliminated. In less extreme cases the OTHER is made an outcaste, some one not fit to enjoy the social privileges of the ruling tribe or tribes. This is most evident in Hindu Society where all human beings are identified in terms of castes and over which are constructed the VarNas and where those thrown outside the VarNas are made to belong to the outcaste Jati, a group fit to do only the most menial jobs of the society. There is total degradation of human dignity and where the Dharmas Sastras are quoted to justify it all.
Such discriminations bring about intense conflicts where the issues become a matter of fighting againse gross INJUSTICE, While the ruling and dominant tribe write the socalled Dharmas Satras to justify their social discriminations, there is a sense NATURAL JUSTICE already present in the depths of all souls and because of the PULL of BEING of all souls unto Himself. Thus there come to be all kinds of wars, both violent and nonviolent but all in the name of justice and fairness.
There come to be social heroes who remaining steadfast in their struggles on strong ethical grounds wage battles to bring forth greater justice to prevail in the society. Such individuals are quite different from others who fail prey to the various allurements of existence like sexual joys, economic well-being, power accumulation and so forth. The genuine social heroes eschew such weaknesses and remaining firm in their sense of RIGHT and FAI PLAY wage social wars even at the risk of their own life.
Such individuals because of such great social struggles also fight with the Maklam deep inside their own souls and weakening its fiendish hold eventually also eliminate it making the soul immensely Pure and Clean. The social struggles also become personal struggles for inner purity. They become veritably the great luminaries, the Brilliant Sun itself uplifting the lesser individuals who also become great and noble by becoming their followers. They become social leaders of immense charisma and BEING helps them along with immense psychic power so that they can continue their great social struggles to improve the society as a whole.
Such individuals become socially the very outstanding and enter History as someone who have contributed immensely for the social progress of the depressed and oppressed.
சூத்திரம் 14: அறத்தின் புறவாழ்க்கை
நாதவிந்து நர்த்தனம் சிக்கி நலனுண்டு பேதங்கட் போக்கிப் பெய்யருட்பெருக்கி மாதவத் துறுதியின் மயக்கங் கெடுத்து ஆதவன் தானாகும் அயர்வில் ஆன்மா
உரை:
சிவதத்துவங்களாகிய நாதமும் விந்துவும் ஆன்மாக்களைப் பந்தித்து ஆணுமாய் பெண்ணுமாய் பிறப்பெடுக்க வைப்பதொடு, அந்தகரணங்களாகிய மனம் புத்தி ஆங்காரம் சித்தம் ஆகியவற்றையும் மேவி. ஆண்மை பெண்மை எனும் குணங்களையும் உருவாக்கும். இவற்றோடு மும்மலங்களும் தாக்க ஆன்மாக்களிடையே பேதங்கள் கற்பிக்கவும், பகல்வேறு வகையில் உயர்வு தாழ்வு கற்பிக்கவும் வழி செய்யும். இதனால் மக்களிடையே பல்வேறு போராட்டங்கள் வெடிக்க, அதனால் அறவுணர்வு தலைதூக்கிட நியாயம் அநியாயம் என்று ஆய வைத்து ஆன்மாக்களை நியாயதிற்கே போராட வைக்கும். இந்தப் போராட்டங்களில் ஆணவ மலத்தின் கீழான இழுப்புகளுக்கு ஆளாகாது அளப்பரிய மன உறுதியின் நியாயத்திற்கே போராட, இவர்கள் இறைவனது அருளை ஈட்டி ஆழமான ஞான உணர்வுகளும் பெற்று மேலும் அகத்தே பாயும் அளப்பரிய குண்டலினி சத்தி, மேலா இரவிமதியாகவேச் சுடர. மக்களிடையே பெரும் மகான்களாவே சிறப்புற்று அனைவரைம் தன்பால் வசிப்பர் என்பதாம்,
Sutra 14: Ethical Conflicts and Politics
Natavintu narttanam sikki nalanuNdu peetaGkaL pookki peyyarud perukki maatavat tuRutiyin mayajjaG keduttu aatavan taanaakum ayarvil aanmaa
Meaning:
The Siva Tatvas Natam and Bindu permeate the souls and make them be born as males and females. Now in addition to that these Tatvas also permeate the mental modules of Manam Buddhi Agkaaram and Sittam and install personality characteristics of Masculinity with its aggressive tendencies and Femininity with its loving and caring tendencies. Now when along with these there is the infection of Malam, there are social tendencies to form various kinds of tribes along with warring dispositions where there is struggle to defeat and even eliminate the opponents. Such political conflicts make people very ethical where the notion of JUSTICE comes to be a dominant social concern. Those who become very alert to to this notion of justice and fight bitterly for safeguarding it without any fear, earn the Grace of BEING and acquire personality characteristics that are charismatic. They become great heroes and shine out nobility of thoughts that draw all unto them.
Deathless Truths 22: Freedom and the Higher Life
We have already established as an Axiomatic Truth that the souls, along with BEING and the binding fetters, the pasas, are anati – uncreated and always there indestructible. Now this means the souls are thrown into existence either embodied or disembodied and that this existentiality – being-ness , being-there-as such and such is ineradicable, indestructible.
Now what’s more is that in the embodied existence installed by the Siva Tatvas Natam and Bindu, the imbalnces make the souls assume births as males and females as already explained and where because of this imbalance there is SEXUALITY as part of the psychic being of the souls. We have seen that it is this instinct-like pressures that lead the souls establish a HOME and engage in sociopolitical life to maintain it and so forth.
Now over and above the Siva Tatvas Natam and Bindu, there is also the primordial Malam that infects the souls and which necessitates during these various kinds of births and existential struggles that leads to seeking LIBERATION from it
But why so?
Now in the course of living both the home life and the sociopolitical life, it is also realized that nothing is permanent for there is DEATH that deprives one of the body one enjoys and along with it all ohers – companions properties friends clans men the properties accumulated and so forth. Sometimes it is also realized that one cannot simply disappear and be a NOTHING, just evaporate and cease to be at all metaphysically. Even after death the soul is there in some space but with a mantra body where is stored the karmic traces of the past births and the actions effected then, The soul is there in Mantra world but certainly like in deep dreamless sleep, totally engulfed in Malam that generates absolute Darkness. There are no visions at all, not even the most rudimentary. The soul cannot disappear and become a nothing.
Now in embodied existence, it is seen that while the various joys- sexual and otherwise is a trickle, the miseries are vast. There are chromic mental depressions, disenchantments fears phobias and so forth. The understanding that there is NO escaping all these by becoming inexistent, adds it to all leading towards a helplessness, a profound disenchantment. Even death is not a solution as survives death and one is reborn. Also DEATH and the pangs of immense FEAR that it provokes make man attempt very seriously to FREE himself from this Malam that throws him into births and various kinds of existences, all impermanent and transient.
The metaphysical question: Can one be beyond the endless existential repetition, of endless births and deaths? grips the soul and heroic struggles begin to search for the absolutes.
This heroic struggle becomes attempts to free oneself from the Malam, whoch is real cause of it all. There begins at this point intuitions of higher forms of life, the Uka Vaazkkai, a kind of existence where one seeks the grace of BEING to become free of this fiendish Malam. Thus along with sexuality that installs the domestic and public forms of existence , there emerges a desire to FREE oneself from this sexuality itself and enjoy a form of existence without any desires, The sexual love become transformed into the altruistic LOVE , a kind of social disposition that CARES fro all forgetful of itself. The egotism, the disposition where one seeks to take possession of all as wholly for oneself slowly dies giving way to disposition of not seeking anything at all for oneself.
It is at this point it dawns that one can transcend the flux-prone impermanent kinds of existences, both embodied and disembodied and enjoy the Absolute Form of being-there, a from of existence that does not disappear at all. This is the Sat from of existence and which emerges as the possibility for oneself only when it is realized that all others, the Malam infected forms of life are Asat – impermanent and transient.
The soul now gains a new confidence, a new hope of assuming an absolute form of existence, a form of existence that is FREE of Malam and hence any kind of selfishness, tribalism, psychic atomism and so forth. The soul becomes wholly LOVE and lives entirely for others and in that almost the same as BEING who is wholly LOVE and because of which He is so active generating universes , equipping the souls with various kinds of bodies and mental facilities to learn, understand and eventually free themselves from this Malam.
Thus in the course of normal embodied existence emerges the desire to be free of all kinds desires and in that become free of chronic mental depressions disenchantments miseries fears phobias and so forth. The soul in becoming FREE of Malam and hence localizing desires also enjoys a supreme kind of BLISS, a kind of BLIS that is indeed divine, the same as that of BEING.
Thus this higher Life is a life where the soul seeks to be absolutely FREE, a save nothing as for oneself and enjoy with that a kind of FREEDOM that BEING always enjoys. BEING is absolutely FREE and the soul in being-one-with-BEING also begins to enjoy this total freedom and in that also enjoy the supreme Bliss the Siavanatam, the Bliss of being absolutely pure and clean- of wanting nothing for oneself.
The chapter on IllaRac Caatananam, the Sadhna of Home Life in concluded
சூத்திரம் 15: அருளின் உகவாழ்க்கை
அன்பேத் தானாகும் ஆசுவில் ஆன்மப் பண்பே பசுவின் பாழிலா யிருப்பு துன்பேத் தோற்றாத் தூயநல் வடிவின் இறைவனொடு யாண்டு மிணங்கிடு மியல்பு
உரை:
அநாதிப் பொருளாகிய ஆன்மாக்களுக்கு என்றும் அழிவே இல்லை. உடம்பொடு கூடியோ அல்லது உடம்பின்றிய மந்திரசொரூபியாகவோ அது இருந்துகொண்டே இருக்கும். ஆயினும மூலமலமாகிய ஆணவ மலத் தாக்கத்தால், உடலெடுத்து வாழும் போது பல்வேறு இருப்பு நிலைகளின் வீழ்ச்சி வினைகள் பலவற்றைச் செய்து பல கீழாலவத்தைகட்கு ஆளாகி பெரிதும் துன்பப் படும். இல்லற வாழ்க்கையிலும் புற வாழ்க்கையிலும் பல வீழ்ச்சிகளை ஏமாற்றங்களை இழப்புக்களை அவமதிப்புகளை சந்தித்து மரணாவத்தைகள் பட்டு பெரிதும் நோவும். அதுபொழுது தூய்தாகி, தனக்கென வாழும் போக்கைக் கெடுத்து பிறருக்கென வாழும் போக்கை வளர்த்து அன்பேத் தானாகி நின்று மேலான அனுபூதிகளைத் தூய்த்து இனபமே மகிழும். இறைவனது சிவதீக்கைகட்கு ஆளாகி, சுத்தமாகி தூய்தாகி, எவ்வகையிலும் துன்பங்களை அவலச் சுவைகளைப் போக்கி, அகத்தே விட்டகலாது செறிந்திருக்கும் இறைவனோடு ஒன்றித்து, தான் யார்க்கும் குடியலாத தன்மையின் இறைவனோடு ஒன்றித்து தானும் யார்க்கும் எதற்கும் அடிமைப்படாது நித்தியமான சத்தியத்தில் இனிதே வாழும்.
Sutra 15: The Higher Life of Pure Love
Anbeet taanaakum aasuvil aanmap paNbee pasuvin paazillaa yiruppu tunbeet tooRRa tuuyanal vadivin iRaivanoodu yaaNdum iNaGkidu miyalbu
Meaning:
The soul is anati and this means it exists always, embodied or disembodied. When death deprives it a body, it exists with a mantra body of a kind. Now the soul is always subject to the pulls of Malam that infects it as well as the pulls of BEING who seeks to liberate it from the fiendish hold of Malam and thus make it pure. Now actions done under the pulls of the Malam lead the soul to do actions that are immoral and unethical in both domestic and sociopolitical life. They cause severe mental depressions pains phobias and so forth driving the souls to seek a higher kind of life where such pains are avoided. Noting also all forms of existence infected Malam are transitory and impermanent and lead to evil kind of actions, they seek out a pure and permanent kind of life where they feel the absolute forms of understanding. Seeing that such intuitions create a life of great bliss, they seek out the grace of BEING to become FREE of the various worldly desires that bring about severe pains and mental depressions. They seek out liberation from domestic and sociopolitical life and be one-with the absolutely Free BEING in order to be FREE like BEING Himself
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