Botam in English- Sutra 10மரபு விக்கி இருந்துUlagankmy (பேச்சு | பங்களிப்புகள்) பயனரால் செய்யப்பட்ட 08:22, 15 பெப்ரவரி 2013 அன்றிருந்தவாரான திருத்தம்
English translation with notes by Dr K.Loganathan 1994 உண்மைஅதிகாரம்: பயனியல்: மெய்வாழ்க்கை Second Section: Payaniyal (On Authentic Existence)
அவனே தானே ஆகிய அந்நெறி என்பது சூத்திரம் The Tenth Sutra: avanee taanee aakiya anneRi கருத்துரை: என் நுதலிற்றோ வெனின், பாசக்ஷயம் பண்ணுமாறு உணர்த்துதல் நுதலிற்று Existence constituted by the self living as SAME AS BEING is authentic existence. And when one pursues it, being always One-With-BEING and doing only those dictated by BEING, not only we escape the worldly attachments but also the karma so difficult to disengage otherwise. General Intention: What is intended is to explain how to neutralize and overcome the cares that bind the anma to the earthly. Notes 1. As the first axiom on Authentic Existence, the goal of all metaphysical inquiries, what OUGHT to be set as the goal in life is being outlined here. The crucial term is 'paacatcayam', neutralizing and overcoming the cares for the worldly to which one is chained by maaya malam and karma malam and aaNava malam-- the root malam, as already explained in the first three sutras. These malams or paacams i.e. chains or fetters are what ought to be disengaged, overcome, battled with and destroyed. The term 'tcayam' meaning emerging victorious in war, indicates that it is a battle, a warfare, a spiritual combat and hence not something easy in which one can emerge victorious just by one self alone. 2. The sutra proper outlines the WAY that would ensure victory in this combat. 'avanee taanee aakiya an neRi' is the WAY (neRi) in which the anma remains completely forgetful of itself i.e. remains egoless and fronts in its Being only BEING and nothing else so that the ways of Being in the world are in fact ways of being of BEING itself and not the self In the existence of the self the individuality of the anma is backgrounded so that it becomes invisible, concealed and simultaneously BEING is made to shine out, allowed complete freedom to disclose ITSELF. The personality of the person discloses not the ego but BEING and only BEING. For he does only what is dictated by BEING- the individual agency is lost and he becomes merely a tool of BEING. 3. And since in the vicinity of BEING, only the universals abide, whatever that particularises or finitises the anma will not be present there. Hence since the worldly cares and attachments and the karma that throws the anma into worldly circulation are such finitising agents, they will be ineffective to the extent BEING is foregrounded in the existence of the self. 4. The term 'iRai paNi niRRal' defines authentic existence. It is an existence in which whatever is done is not done through self-agency but rather wholly through BEING agency. What is done is no more an act in the ordinary sense but rather an expression of pancakritiyas -Sivac Ceyal. The activities of the individual fuses with the universal pancakritiyas, the activities of BEING which are in fact in the nature of PLAY, of DANCE. 10.1 முதல் அதிகரணம் மேற்கோள்: ஈண்டுப் பரமேசுரன் இவ் ஆன்மாவாய் நின்ற முறைமையான் அவனிடத்து ஏகனாகி நிற்க என்றது Notes 1 The term 'parameecuran' means the totally transcendent Divine Being or Deity. It is rendered here simply as BEING as there is no difference in meaning. 2. The phrase 'yaan enatu ennum cerukku aRuththal' is rendered here as losing egoity and becoming egoless. By egoity what is meant here is the fronting of self, self-agency, self needs and so forth. Egoity underlies the 'I-ness' and 'mine-ness' of ordinary existence in which understanding remains not only finite and particularistic but also wholly-For-Self and Not-For-Other. 3. The term 'ciipaatam', literally means the Divine Feet but metaphorically the Universal Dance, the PLAY of BEING because of which the world is what it is. BEING cannot ever be fully comprehended, what is humanly possible is an understanding of HIS WORKINGS, the PLAY. எடுத்துக்காட்டு 10.1.1 நான் அவன் என்று எண்ணினர்க்கும் நாடும் உளம் உண்டாதல் edutuk kaaddu 10.1.1 naan avan enRu eNNinarkkum naadum uLam Undaatal Anyone who persists in differentiating one self as I and another as he and so forth, is still in search of absolute illumination (as he is still enmeshed in finitude). But should he become genuinely egoless with identification of self with everything that stands as Other and thus neutralize Alterity, he would evolve into an individual who has successfully absolved every egoity. BEING then would grace such an individual by admitting him into the realms of Universal Dance and possess him and grace him totally so that egoity is completely neutralized, never to be met with again. Notes 1. Unless an individual identifies himself first with everything that stands as Other and annul thereby every alterity, the destruction of egoity is impossible and hence the finititude. Understanding would still remain temporical, with absolute illumination still far in the horizon. The individual continues to be a searcher, restless in his quest, unsatiated in his search for moksa 2. The destruction of Alterity which is a precondition for Absolute illumination, Civajnaanam, is not simply a matter of philosophic pursuits, intellectual adventures, logical acrobatics. The egoity that persists in self-differentiations and accentuations of differentia can be overcome only when LOVE comes to prevail as that which conditions existence. It is NOT knowledge that neutralizes alterity but uncalculating LOVE, a LOVE that is spontaneous and receives an Other as if itself. When every Other is taken and identified with self the distinction between self and not-self is overcome and Alterity neutralized. It is only PURE LOVE that can destroy egoity and neutralize Alterity. 3. An egoless self is totally universal, having absolved everything that particularizes, finitises and make the understanding temporical and historical. The universalistic understanding is ahistorical and atemporical. when understanding is thus universalized the anma is matured, developed to the level where BEING can grace it by allowing entry into the REALM of Universal Dance, the Thiru ciRRampalam or Citambaram. Entry into this Realm means total and irrevocable possession by BEING and because of that being in total and absolute illumination. There now prevails an understanding in which everything is understood by being-one-with everything. Standing as it is in itself nonalienly and hence enjoying an understanding in which there is no error, untruth, distortion, diffraction and so forth constitutes this end mode of Being. Understanding ceases to be interpretive and hence transcends hermeneuticality, the breeding ground of errors, misconceptions, misunderstandings and so forth. Notes 1. The term 'aruL', a central term in Saiva Siddhanta has no suitable equivalent in English. The closest we have is Grace, which does not communicate effectively all the connotations aruL has in Tamil. The most relevant sense is a disposition Wholly-For-Other, a spontaneous, uncalculating and nonreward seeking expression of LOVE. 2. The term 'iRaipaNi niRRal' can also be interpreted as 'toNdu', selfless services rendered to the community. Here we are interpreting it as doing things solely in total submission to the dictates of BEING so that actions are not of the self but rather of BEING. எடுத்துக்காட்டு 10.2.1 நாம் அல்ல இந்திரியம் நம்வழியின் அல்ல, வழி naam alla intiriyam, nam vaziyin alla, vazi Argument 10.2.1 எடுத்துக்காட்டு 10.2.2 சார்ந்தாரைக் காத்தல் தலைவர் கடனாதல் edutuk kaaddu 10.2.2 caarntaaraik kaattal talaivar kadanaatai Argument 10.2.2 Notes 1. The above two arguments describe in greater detail the functioning of an individual completely under the command of BEING and hence aspects of authentic existence. The first discloses the autonomy that pertains to an individual within such an existence and how it comes about. The self is dissociated from the senses so that the seeking of sensorial pleasures, characteristic of the unliberated, is no more. The selectional principles operative in the phenomenology of perception cease to be self-willed and become completely determined by BEING and hence directed towards the attainment of absolute illumination. The entire hermeneutical experience of the individual is now taken over by BEING so completely that one becomes helpless and powerless in determining the course of one's own actions. The individuals become possessed by BEING so much so that they become belongings (udamai) of BEING. 2. We have also here an argument against distinctions of caste, creed and sex in the domains of authentic existence. No matter in what physical frame one happens to exist, all those in authentic existence lose their individuality and become alike in being possessed by BEING. All such individuals are EQUAL, and only such individuals are equal for whatever they do are in fact the doings of BEING and not the individual selves. Individuality is lost and universality comes to prevail neutralising whatever differences that might have existed before. A spirit steeped in universality ceases to be particularistic and hence narrowly tribal in al broad sense of the word. 3. There is no releasement without bestowing absolute illumination as it has already been pointed out earlier (Sutra 8, atikaraNam 1). Bestowing absolute illumination includes disclosing the hidden past of an individual as well. BEING as that which knows everything is certainly capable of instructing an individual also on his past, the various forms of life he has led, courses of action he had indulged in and the karmas that he had elicited and which remain as elements of his own unconscious even now. The individual must also be informed of his cosmic-historic past in order to destroy the mystery surrounding his existence and without which total releasement is impossible. BEING assumes also the role of a GURU who instructs now psychoanalytically the persons own evolutionary past that remain as deposits in his unconscious. 4. The arguments in 10.2.2 center on the fact that BEING as the LEADER is obliged to safeguard and protect the individuals from destruction provided they submit to HIS authority. As the Supreme Power in the political sense, it is OBLIGATORY on the part of BEING to protect the individuals, act in such a way that the DARKNESS does not intrude and cause deaths - mental as well as physical. Those who surrender, lose their own will and submit completely to the WILL of BEING, are taken into realms of existence beyond the reach of the long arms of ANavam, the ANTIBEING, the BLACK MASS that swallows every appearance. 5. Such actions of BEING are not actions in the ordinary sense and the analogy should not be over-stretched. A king or a political leader cannot remain aloof and unaffected by the measures taken for the sake of the citizens. There is joy when they succeed and fear and anxiety when they fall. BEING as completely autonomous and who knows ALL, has no such fears or anxiety. The Omniscience of BEING, that IT is Absolute illumination itself ensures the nonarising of such affectivities. The word 'calam' is derived from 'cel' or 'cal' meaning to move, agitate and so forth. 'calam ilan' is one who is free of such affectivities, disturbances and so forth. BEING remains absolutely beyond, totally undisturbed, forever unaffected. 6. The expression 'taan taanaayc ceytal' is crucial in explaining the meaning of individual freedom in Saiva Siddhanta. An individual is FREE only to the extent he is free of desires and which comes to be only when he is totally nonparticularistic i.e universalistic. Any form of particularism discloses the presence of prejudices and hence a circumspection of understanding. A circumscribed understanding is NOT a free understanding and such an individual, because of that, is also not free. BEING is absolutely autonomous as it is totally free of any particularism and the individuals who approach BEING and submit completely to be formed by BEING are transmuted into being absolutely FREE individuals, transformed into the image of BEING itself. An individual becomes FREE only when he loses all egoity and lets BEING overpower him totally. He is FREE only to the extent he submits to BEING, total submission meaning total freedom! Fusing self with BEING is fusing self with genuine freedom. 7. A new obligation emerges amongst those who are well entrenched in authentic existence. The self-illumination that has been reached by an individual obliges him to disclose it to others and thereby enable them also to enter the infinitely self-fulfilling authentic existence. The releasement and the consequent absolute illumination obliges them to serve as a GURU to others who are yet to be thus graced and guide them by reforming their actions so that they do the RIGHT and avoid the WRONG. The clarity attained obliges one to impart it to others, communicate it to others spontaneously. The genuinely liberated do not guard Civajnaanam as a private possession to be enjoyed solely by oneself and to be imparted only to those who meet one's fancy. It is not a secret to be hoarded and guarded as exclusively one's own. 8. Such a free impartation to whoever seeks is not without its benefits. The impartation of deep illuminations freely to whoever seeks them becomes self-instructional in a way. It is in the course of such pedagogic activities that one can reflect upon one's own past which is made a visible presence by the conduct of the students. The term 'aayntaar mun ceyvinaiyum angku' means reflections on one's praratta karma, the accumulation of karmic traces by actions effected prior to that moment and which has led to the present state of affairs. The understanding of the form and functions of such karmic traces which remain buried in the unconscious is an important act in the attainment of total releasement. One is helped in such a psychoanalysis of self in the course of pedagogic activities, indulged in the spirit of service to mankind. இங்குளி வாங்கும் கலம்போல ஞானிபால் edutuk kaaddu 10.2.3 ingkuLi vaangkum kalampool jnaanipaal Argument 10.2.3 The smell of a strongly pungent stuff is retained by a container even after the stuff has been removed. In the same manner even the individual who has attained the foregrounding of BEING in his existence and thus has become a jnaani, retains these karmic traces binding him to earthly existence. However the actions effected subsequent to becoming a jnaani cease to be thus binding. And furthermore because he investigates only TRUTHS and seeks only genuine illuminations he also comes to understand the mystery surrounding his own birth. ingkuLi: perungkaayam: a pungent resin. எடுத்துக்காட்டு 10.2.4 நண் அனல் வேவாத நற்றவர் தம்மினும் edutuk kaaddu 10.2.4 Argument 10.2.4 Like the adepts in yoga who remain unscathed even amidst burning fire and like the charioteer who magnificently controls the horses and leads the chariot to his own destination, so would the jnaanis. Because they never cease seeking to understand the Dance of BEING and continuously persist in it, they will not be ensnared by the earthly distractions even though the sensorial experiences are lived through. எடுத்துக்காட்டு 10.2.5 சதசத்தாம் மெய்கண்டான் சத்தருளிற் காணின் edutuk kaaddu 10.2.5 Argument 10.2.5 When an individual who under ordinary circumstances enjoys both the temporical and atemporical understanding, evolves to be a meykaNdaan i.e one who sees only as disclosed by BEING, he would see only the absolute TRUTHS by virtue of the GRACE of BEING. One who succeeds in this will cease enjoying the earthly pleasures and taking delights in the worldly. Like Darkness that is dispelled by radiant sunlight, the absolute illumination thus attained would dispel the untruths. Thus the MeykaNdaan will not approach the false, the flux prone but will bask only in the flux immune absolute illumination, pure Radiance. 1. Authentic existence as founded solely by effectuation of actions as decreed solely by BEING and which are on that account Wholly-For-Other and not at all FOR-SELF-ITSELF, cease to elicit, because of this, karmic traces which would further bind the anma to the earthly. The traces which are nevertheless acquired are of the liberating sort; they UNBIND the individual and make him more and more universalistic by destroying egoity. 2. Within such an authentic existence the karmic traces of the more recent and very ancient past are however not completely wiped off as earthly existence continues and they too continue to be effective. They are compared in their effectiveness to the smell that is retained by a container even after the stuff has been removed in the sense that in due course, they will not be there anymore as continuous productions of the fragrance is no more. It will dwindle and finally disappear as there is no replacement of it. 3. An unshakable resolve to see TRUTHS and nothing else but truths is characteristic of authentic existence. Such an existence is compared to the yoga adept who remains unaffected even amidst burning fire. Existence comes to be determined by vairaakiyam, a single-minded resoluteness that remains unscathed by the worldly fires that continuously flare up and burst into immense flames. The worldly desires cease to fire the jnaani, burn him with eagerness, anxiety and so forth. He remains untouched by the long fingers of such flames being mindful of only the philosophic pursuits in search of TRUTHS, of absolute illuminations. 4. The model of a charioteer is brought in to explain the manner in which a jnaani would manage his body. The body of course is the chariot with the senses and other organs visualized as the horses. When the drive is not well managed, the chariot will go where the horses pull it to. However when the management is effective, the pull is directed towards the destination already set before the journey started and FOR-WHICH the authentic existence is, the sojourning is for. The jnaani, fully in the resoluteness towards the attainment of absolute illumination manages even the body for that purpose; regulates the bodily needs so that they do not interfere with what he has resolved to attain, the destination he wants to reach, searching the HOME towards which the evolutionary journey is. Sutra 10 concluded |