Pure and Impure LinGkamFrom மரபு விக்கிThe Pure and Impure LiGkam
Dr K.Loganathan 2003
Dear Sathia
You have raised an interesting question about Sivalingkam that is similar to that raised by Ram a few days ago i.e. about the geometries . You are right in saying among all the icons of Hinduism, the SivaliGkam is peculiar in that it is NOT figural but rather geometrical. Tirumular has talked about SivaliGkam very extensively and you are aware that I have translated all the verses and in fact have written another series On the Meaning of SivaliGkam based on that. You are also aware of the state of confusion about the Meaning of SivaliGkam and I hope to attend o some of them here very briefly, by discussing the issues in terms of Pure LiGkam and Impure LiGkam i.e. Cutta LiGkam and Acutta LiGkam
1. Saivism, among all the world religions, has been concerned from very early times about the fundamental processes of death and regeneration and you can see this, as I have already pointed out, in Sumerian times itself and where it was seen as the Dance of Siva and Sakti in the Paradise of Dilmun, the Tillai ManRu of the historical period. Since the process of regeneration is involves sexuality, Saiva Thinking has been concerned with it and has reached a very deep and profound understanding of it and which is incorporated in the icons of SivaliGkam, Ammai-Appar and Siva Nadarajah the most powerful symbols that give an identity for Saivism as such.
1. Here I want to introduce the notions of Pure and Impure SivaliGkam to capture and articulate the deep understanding such as that of Tirumular. The Impure LiGkam is the Phallus-Yoni complex and which can be the prototype of ALL sexual unions that underlies the species regeneration of creatures. We can take such liGkams as Gudimalla LiGkam as evidence for this and which have quite obvious reference to the sexual act of the creatures. However where this feature is absent in such as the standard LiGkam worshipped in the Temples (e.g. Brihatisvarar Temple in Tanjore built by Raja Raja Chola) we have PURE LiGkam and which embodies only a geometry. It may be possible that at one time the Impure LiGkam was worshipped (perhaps still in some circles) but not now only the Pure LiGkam has become the object of worship and reverence.
1. But what is the relationship between the two? Here unless we bring in the Hermeneutics and see the Icon of Siva as a TEXT with a duality of Structure -the Surface and Deep - we cannot also see the relationship. The Impure LiGkam is the Surface Structure (S.S) close to the natural but the Pure LiGkam is the Deep Structure (D.S) and which is essentially metaphysical. The Pure LiGkam stands there in the depths giving rise not only to several other kinds of liGkams but also the instinctual pressure for sexuality. There is sexuality in the world and hence also the males and females of all species as the phenomenal impact of this Pure SivaliGkam, the direct representation of which is the Impure SivaliGkam, that which is almost the Phallus-Yoni complex. (can also an earlier picture odf the DNA molecules underlying sexual differentiation)
1. But why the Pure LiGkam is said to be at the depths? As Tirumular says the SivaliGkam replicates itself as the ANdaliGkam, PiNdaliGkam, AtmaliGkam, NjanaliGkam and so forth. To this we can add the Impure LiGkam as well. The point is the Pure SivaliGkam remains always in the DEPTHS and each time it becomes manifest in the world, as something that manages the phenomenal processes , it becomes in the AndaliGkam etc. The AndaliGkam is how the SivaliGkam establishes the cosmic processes; the PiNdaliGkam is how the same cosmic processes are made available within the body and so forth.
1. Now it is this Pure LiGkam that is the union of ParaBindu and ParaNatam, the Bindu forming the circular pedestal and Natam the Pillar (sivataaNu, kootaNdam, Su, tun etc) that stands on it and hence the GEOMETRY of the LiGkam. The union represented is NO MORE that of female and male and hence phallus-yoni but rather that of the abstract ParaBindu and ParaNatam. When we contemplate on this Pure SivaliGkam, our metaphysical thinking is LIFTED up to higher horizon where SEXUALITY does not figure at all. We become psychologically PURE in being in the highest metaphysical horizons where the worldly sexuality and species regeneration desires and so forth are TRANSCENDED. One can call this Pure Spirituality and where the Absolute or the non-historical in encountered and enjoyed.
1. Now it also turns put that there is another metaphysically deeper level of understanding the shape of SivaliGkam and why it is geometrical or a Yantra. The Pure SivaliGkam is no more an Icon but rather a Yantra where the Logos A-U-M takes this shape with the akaaram giving rise to circular pedestal, the ukaaram the pillar and makaaram as that which makes them remain united. Thus the Pure SivaliGkam is a representation of the Logos Om itself, the PiraNava. Now the important point is that once we understand the Pure SivaliGkam as such, we are NOT assailed of sexual thoughts but rather that of Grace of BEING. But how is that?
1. BEING as the ONE (Tirumular: OnRavan taanee) is FREE of any desires including certainly the sexual for He is ParipuuraNan, complete and closed within Himself. And therefore BEING in Himself is the Mahayogi, one who is essentially ABOVE sexuality. However out of LOVE for the pacus, the anmas already assailed with Malam, He installs sexuality in their bosom and it is for this purpose that He becomes the Siva-Sakti (Tirumular: iraNdavan innaruL). By uniting with Natam He becomes the Male, the Sivam and with Bindu, the Female, the Sakti. The Siva-Sakti Union as in the Androgynous form actually discloses that BEING installs sexuality for the pacus only to transcend it and become Pure like BEING Himself at the higher reaches.
1. When we see the Pure LiGkam as in the temples, and worship them we are reminded of the IMMENSE LOVE that BEING has and because of which He installs sexuality at the bosom of all creatures and which remains the basic motivational dynamics and the enjoyment of which constitutes the MEANING of existence itself till it is transcended and Moksa is seen as the MEANING of existence itself. For the mumuksu, the Moksa oriented person, the Impure LiGkam will not be meaningful at all but only the Pure LiGkam that remains the D.S.
1. So the EYES of the individuals are different. Some, like the Western psychoanalysts can see only the Impure LiGkam and hence the Phallus-Yoni but NOT the D.S, the Pure LiGkam, the union of ParaNatam and ParaBindu, SivaliGkam as the Yantra that can replicate itself in so many different ways. Some like the Saiva purists can see only the D.S and only the Pure LiGkam, the Yantra but not the S.S, the Impure LiGkam that is close to the Phallus-Yoni complex. However the balanced individuals will see BOTH and see in all these the LOVE of BEING unto the creatures, a good example of such an individual being Appar.
Loga
From: "ssathia" <ssathia@hotmail.com> To: <akandabaratam@yahoogroups.com> Subject: [akandabaratam] Re: Lingam is Icon of Siva Date: Tuesday, December 02, 2003 11:11 PM
Dear Friends,
The Lingam is made up of three cross-sections: it is a sqare at the bottom denoting Brahma, octogen in the middle denoting Vishnu and a circle at the top denoting Siva.
Does anyone know the reasons for use of square, octogen and circle to represent the trio and the reasons for the vertical arrangement in that manner?
It is interesting to note that while Hinduism is well-known for its use of complex humanlike forms to depict Gods, the Lingam is an anomaly in that it is a simple geometric form without humanlike attributes. Can anyone explain this anomaly?
Thank You.
Regards, Sathia
From: "Dr. K.Loganathan" <subas@pc.jaring.my> To: <akandabaratam@yahoogroups.com> Subject: Re: [akandabaratam] The Pure and Impure LiGkam Date: Thursday, December 04, 2003 9:48 AM
Dear Ram Paul Pathma, Sathia and Friends
Thank-you for the inputs which have made me think further. Yes this is NOT what Tirumular says directly but has the various concepts that would allow such an understanding. Hence you can say that it is an APPLICATION ( on my part) of some concepts available there to understand the complexity associated with the worship of SivaliGkam ( which is very ancient actually)
Now my use of "Pure and Impure" is prompted by the technical terms in Saiva Siddhanta of Cuttam and Acuttam. It looks as though I have to explain in some details these concepts (also to clarify myself) but before that let me mention something briefly.
Cuttam is the metaphysically Pure as being FREE of Malam, the Dark that makes every thing Impure and hence such concepts belong to the metaphysics of Saiva Siddhanta with its Fundamental Ontology of Pati Pacu and Paasam. The Paasams are various kinds of binders, delimiters, producers of Blindness and so forth, the Mummalam- aaNavam Kanmam and Maayai. As long as there is something with the presence of these paasams or Malam, it is Impure but otherwise Pure, Nimalam. For example BEING as Nimalan, always FREE of malam is PURE, Cuttam and all else Impure Or Acuttam.
So the LiGkam that is naturalistic ( though revered by some) and which is a schematic representation of earthly sexuality, the phenomenal presence of sexuality as part of the mechanism of species reproduction is IMPURE or Acuttam in the sense it is the presence of sexuality within the world or existence with Malam, the ignorance producing Dark Energy which also brings about DEATH. But when we look at the Deep Structure of this kind of naturalistic LiGkam we can access a glimpse of the Pure LiGkam that which is FREE of the earthly and hence the Malam.
Now about how people come to such concepts or Icons.
Juts briefly - these must be compared with the processes of coming to know like dreams. Dreams cannot be willed like thoughts and because of which they are said to be eruptions into consciousness from the unconscious layers ( Freud and Jung) or a kind of language in which BEING speaks to people ( Saivism and many ancient cults).
Being able to enjoy mythical dreams and which becomes the input for Icon Thinking is also related to a Pakkuvam, a state of readiness for receiving the Blessings. The Saivas consider this a kind of Transductive Perception ( Yogak kaadci, Vinjnjaanak Kaadci etc). I believe that the shape of SivaliGkam (in its various forms) and its elevation into something worth worshipping belongs to such experiences.
BEING as the MahaGuru ( TatciNamurty) TEACHES and such insights are part of His teachings.
More on such issues later ( getting ready to attend an important wedding!)
Loga
Original Message ----- From: <fritzv@attglobal.net> To: <akandabaratam@yahoogroups.com> Sent: Thursday, December 04, 2003 2:20 AM Subject: Re: [akandabaratam] The Pure and Impure LiGkam
> Dr. Loganathan, > Well said! Nice posting. > However, I am not sure you want to classify the 'Material Lingam' as 'Impure Lingam'. It is really not clear when and where the concept of Siva Lingam actually, originated, and how it progressed to its present form. It probably grew from some primitive 'fertility' symbol, (most religions have fertility symbols), and then progressed to a state of spiritually elevated 'Pure Lingam', as you have explained in your posting. > I do not have any problem agreeing to that. > But, I do not think, that the person/persons who arrived at this geometric shape had 'impure thoughts' in his/their minds when they conceived the Geometry of the Representation of 'Life'. To me, this is a beautiful concept, nothing ugly, or dirty or filthy or impure. How else could they have symbolized creation? Today, we could go a step further and show a sperm entering an ovum as the moment of Creation of Life. But, I do not believe the ancients had sufficient knowledge of the sperm and the egg, because they did not have microscopes to see these micro organisms. So they settled for a presentation that was one physical step higher, as their fertility image. > In that sense, your 'Impure' definition, seems a bit out of place. > Regards, > Ram > > > "Dr K.Loganathan" wrote: > > > 9. So the EYES of the individuals are different. Some, like the Western psychoanalysts can see only the Impure LiGkam and hence the Phallus-Yoni but NOT the D.S, the Pure LiGkam, the union of ParaNatam and ParaBindu, SivaliGkam as the Yantra that can replicate itself in so many different ways. Some like the Saiva purists can see only the D.S and only the Pure LiGkam, the Yantra but not the S.S, the Impure LiGkam that is close to the Phallus-Yoni complex. However the balanced individuals will see BOTH and see in all these the LOVE of BEING unto the creatures, a good example of such an individual being Appar. > > Ø > Loga
From: "Paul Kekai Manansala" <pkm@AsiaPacificUniverse.com> To: <akandabaratam@yahoogroups.com> Subject: [akandabaratam] Re: The Pure and Impure LiGkam Date: Thursday, December 04, 2003 2:37 AM
--- In akandabaratam@yahoogroups.com, fritzv@a... wrote: > Dr. Loganathan,
> But, I do not think, that the person/persons who arrived at this geometric shape had 'impure thoughts' in his/their minds when they conceived the Geometry of the Representation of 'Life'. To me, this is a beautiful concept, nothing ugly, or dirty or filthy or impure. >
I agree. If the phallus and yoni are impure, then the whole body is impure.
Thus, human-like statues of deity such as Kirata and Nataraja in realistic form could also be seen in a negative light.
Regards, Paul Kekai Manansala
Date: Thu, 4 Dec 2003 09:53:56 +0800 From: "Dr. K.Loganathan" <subas@pc.jaring.my> Subject: Fw: [akandabaratam] The Pure and Impure LiGkam
From: "Dr. K.Loganathan" <subas@pc.jaring.my> To: <akandabaratam@yahoogroups.com> Subject: Re: [akandabaratam] The Pure and Impure LiGkam Date: Thursday, December 04, 2003 9:48 AM
Dear Ram Paul Pathma, Sathia and Friends
Thank-you for the inputs which have made me think further. Yes this is NOT what Tirumular says directly but has the various concepts that would allow such an understanding. Hence you can say that it is an APPLICATION ( on my part) of some concepts available there to understand the complexity associated with the worship of SivaliGkam ( which is very ancient actually)
Now my use of "Pure and Impure" is prompted by the technical terms in Saiva Siddhanta of Cuttam and Acuttam. It looks as though I have to explain in some details these concepts (also to clarify myself) but before that let me mention something briefly.
Cuttam is the metaphysically Pure as being FREE of Malam, the Dark that makes every thing Impure and hence such concepts belong to the metaphysics of Saiva Siddhanta with its Fundamental Ontology of Pati Pacu and Paasam. The Paasams are various kinds of binders, delimiters, producers of Blindness and so forth, the Mummalam- aaNavam Kanmam and Maayai. As long as there is something with the presence of these paasams or Malam, it is Impure but otherwise Pure, Nimalam. For example BEING as Nimalan, always FREE of malam is PURE, Cuttam and all else Impure Or Acuttam.
So the LiGkam that is naturalistic ( though revered by some) and which is a schematic representation of earthly sexuality, the phenomenal presence of sexuality as part of the mechanism of species reproduction is IMPURE or Acuttam in the sense it is the presence of sexuality within the world or existence with Malam, the ignorance producing Dark Energy which also brings about DEATH. But when we look at the Deep Structure of this kind of naturalistic LiGkam we can access a glimpse of the Pure LiGkam that which is FREE of the earthly and hence the Malam.
Now about how people come to such concepts or Icons.
Juts briefly - these must be compared with the processes of coming to know like dreams. Dreams cannot be willed like thoughts and because of which they are said to be eruptions into consciousness from the unconscious layers ( Freud and Jung) or a kind of language in which BEING speaks to people ( Saivism and many ancient cults).
Being able to enjoy mythical dreams and which becomes the input for Icon Thinking is also related to a Pakkuvam, a state of readiness for receiving the Blessings. The Saivas consider this a kind of Transductive Perception ( Yogak kaadci, Vinjnjaanak Kaadci etc). I believe that the shape of SivaliGkam (in its various forms) and its elevation into something worth worshipping belongs to such experiences.
BEING as the MahaGuru ( TatciNamurty) TEACHES and such insights are part of His teachings.
More on such issues later ( getting ready to attend an important wedding!)
Loga
Original Message ----- From: <fritzv@attglobal.net> To: <akandabaratam@yahoogroups.com> Sent: Thursday, December 04, 2003 2:20 AM Subject: Re: [akandabaratam] The Pure and Impure LiGkam
> Dr. Loganathan, > Well said! Nice posting. > However, I am not sure you want to classify the 'Material Lingam' as 'Impure Lingam'. It is really not clear when and where the concept of Siva Lingam actually, originated, and how it progressed to its present form. It probably grew from some primitive 'fertility' symbol, (most religions have fertility symbols), and then progressed to a state of spiritually elevated 'Pure Lingam', as you have explained in your posting. > I do not have any problem agreeing to that. > But, I do not think, that the person/persons who arrived at this geometric shape had 'impure thoughts' in his/their minds when they conceived the Geometry of the Representation of 'Life'. To me, this is a beautiful concept, nothing ugly, or dirty or filthy or impure. How else could they have symbolized creation? Today, we could go a step further and show a sperm entering an ovum as the moment of Creation of Life. But, I do not believe the ancients had sufficient knowledge of the sperm and the egg, because they did not have microscopes to see these micro organisms. So they settled for a presentation that was one physical step higher, as their fertility image. > In that sense, your 'Impure' definition, seems a bit out of place. > Regards, > Ram > > > "Dr K.Loganathan" wrote: > > > 9. So the EYES of the individuals are different. Some, like the Western psychoanalysts can see only the Impure LiGkam and hence the Phallus-Yoni but NOT the D.S, the Pure LiGkam, the union of ParaNatam and ParaBindu, SivaliGkam as the Yantra that can replicate itself in so many different ways. Some like the Saiva purists can see only the D.S and only the Pure LiGkam, the Yantra but not the S.S, the Impure LiGkam that is close to the Phallus-Yoni complex. However the balanced individuals will see BOTH and see in all these the LOVE of BEING unto the creatures, a good example of such an individual being Appar. > > > > Loga > >
________________________________________________________________________ ________________________________________________________________________
Message: 2 Date: Thu, 4 Dec 2003 11:46:54 +0800 From: "Dr. K.Loganathan" <subas@pc.jaring.my> Subject: Re: [meykandar] Re: The Pure and Impure LiGkam
Dear Sathia
I have appended my responses below your questions.
Loga
From: "ssathia" <ssathia@hotmail.com> To: <meykandar@yahoogroups.com> Subject: [meykandar] Re: The Pure and Impure LiGkam Date: Wednesday, December 03, 2003 8:49 PM
Dear Dr Loga,
Thank you for this highly insightful write-up. I can see that this subject tends to bring out the best in you and therefore I will implore you for further explanation.
> 1. Saivism, among all the world religions, has been concerned >from very early times about the fundamental processes of death and >regeneration....
My question is , why limit the process of regeneration to sexual processes in conceptualising Lingam? In nature, we have both sexual and asexual processes of reproduction, both of which are valid and viable. Does the Lingam represent asexual processes as well?
Loga
You are right here - Saivism takes the whole of the world and sees CaGkaaram or the destructive processes there as something that demands an expalantion or understanding. I mentioned regeneration -death only as a subset of this general notion of world in Histroical Flux and which peretians to the LiGkam. Even here the concept of 'sexual' has its own bounds. In the extremely lower creatures and the above human spiritual beings, the clestial ones ( if they are) this does NOT apply. The limits of the applicablity of sex is reached when we cannot find the male and female differentiations of the species. But this does not mean that death and regeneration cannot take place. In some bacteria there may be self-reproduction. I understand that even some primitive creatures have both male and female structures within them and become essentially females when the reproductive desires emerge.
Howver at this asexual levels the notion of Apara Bindu and Apara Natma are applicable. The Bindu ( Vittu) part being the reproductive mechanisms and Natam part that which cause the differentiations. Both can be in the same creature for example the bacteria.
>>>>>>>>>>>>>>>
Sathia
But that is secondary. In the first place, why does Saivism make death and regeneration central to worship?
Loga:
Saivism is religion based on Natural Metaphysics. It begins with an understanding of the World and locates BEING as already there etc. in the world. Death and its opposite of life-regeneration are already there in the world that need to be UNDERSTOOD and we cannot understand EXISTENCE unless we understand DEATH that puts an end to the existence we enjoy. This is a FACT of existence which points to the FABRICATED nature of existence itself. With this understanding begins the questions: Why such configurations of existence? Who does it and why? Why there should be death( diseases, miseries of all sorts) as part of it ? and so forth.
While Sautrantika Buddhists will DENY the facticity of death by their constructive metaphysics of Momentray Particulars, a flow of photon-like ksanas, and while the Vedanties would chose to remain blind to it by seeing everything as products of Karpitam, constructions of sort and hence death is also a construction, the Saivites FACE the FACTICAL nature of death and related phenomena. Death is NOT irreal, we cannot wish it away - it HAPPENS and all of us are aware that soon or later it will also happen to us. So once you accept its FACTICAL nature, then of course you would seek to UNDERSTAND it all. With this kind of orientation to seeking to understand EXISTENCE and DEATH as that which puts and end to it, you become essentially a Saiva.
This is the substance of the First Sutra of Civanjanabotham:
The First sutra:
On Fundamental Ontology
Avan avaL atu enum avai muuvinaimaiyin tooRRiya titiyee, odungki malattu uLataam antamaati enmanaar pulavar.
¸ÕòШÃ: ±ý ѾĢü§È¡¦ÅÉ¢ý , ºí¸¡Ã ¸¡Ã½É¡ö ¯ûÇ Ó¾¨Ä§Â Ӿġ¸ ¯¨¼òÐ þù×ĸõ ±ýÀÐ .
THE FIRST AXIOM
This world, objectively understood and linguisticalized in terms of the pronouns he, she, it and so forth is a totality that is in historical flux; and therefore a Reality caused to appear. And since though dissolved by DARKNESS into not-being-there, it gets continuously reissued, there is a BEING that remains as the causal ground for its dissolution and re-issuance. So will say the philosophers.
> 4. But why the Pure LiGkam is said to be at the depths? As > Tirumular says the SivaliGkam replicates itself as the ANdaliGkam, > PiNdaliGkam, AtmaliGkam, NjanaliGkam and so forth. To this we can add the > Impure LiGkam as well. The point is the Pure SivaliGkam remains always in > the DEPTHS and each time it becomes manifest in the world, as something > that manages the phenomenal processes , it becomes in the AndaliGkam > etc. The AndaliGkam is how the SivaliGkam establishes the cosmic > processes; the PiNdaliGkam is how the same cosmic processes are made > available within the body and so forth.
My question: In that case, would the forms of Vishnu, Sivan and Brahma constitute the Surface Structures as well?
Taking the question a step further, do all forms of muurTam in Hinduism are also Surface Structures? If so, do we need them?
Loga:
Yes all Muurttams are Surface Structures with BEING as their D.S. All Muurttams are configurations of BEING in order to INSTRUCT the creatures on Civanjanam. BEING in Itself is BEYOND all such iconic presentations, BEING is wholly indeterminate with respect to form and muurttams are only presentations as for the creatures.
We need these muurttams and have to worship them to be blessed with metaphysical illuminations till the limiting point of being FREE of all ignorance. This is well established by Meykandar in the following Argument:
Sutra 2: onRu enRatu onRee kaaN, onRee pati; pacuvaam OnRu enRa nii paacattoodu uLai kaaN-onRu inRaal akkarangkaL inRaam akara uyir inReel ikkiramattu enum irukku
When it is asserted that BEING is one, what is meant is that though HE discloses Himself in so many different forms, HE is nevertheless the SAME. You who assert this oneness or sameness, by that very act of thus asserting, disclose yourself as a finite being enchained by desires, the paacaas. Furthermore this ONE is also asserted to be indispensable for the Being of the world just the primordial sound, akaaram, is indispensable for the production of the different phonemes. This is also the essence of Rig Veda.
>>>>>>>>>>>>>>>>>>>>>
Thank you.
Regards, Sathia
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Date: Thu, 4 Dec 2003 12:43:39 +0800 From: "Dr. K.Loganathan" <subas@pc.jaring.my> Subject: Re: [akandabaratam] Re: The Pure and Impure LiGkam : Siva-Sakti Dance
Dear Paul
Well I don't blame you for missing out on the presence of Siva Sakti Dance in Sumerian literature as I have mentioned it only once. I am reproducing my study of the Sumerian Paradise located in Dilmun below also for the benefit of many who have joined akandabaratam only lately. Please recall that our Winters locates Dilmun in Harappa as does Samuel Kramer, one of the leading Sumerilogists. I also share their view. Dilmun is Harappa with Magan perhaps the ancient Maharastra area ( Magan = Maa kaN > Maa kaaNam > Maa Rastra? ) where they have located Dwaraka.
Below the evidence you are looking for are available in lines 7 and 8 where Enki is said to dance with his spouse , Ninsikil. Here it is interesting that NinSikil means the Lady of Purity ( sikil > Sk. sukil> pure white) . The notions of Pure and Impure are already available here.
Loga
>>>>>>>>>>>>>>>> Tilmun as the Saivite Tillai ManRu: The Place where Siva dances with Sakti
The evidences for the metaphysical notion of Tilmun, the Tillai ManRu is provided by the following text taken from C.J Gadd’s “ A Sumerian Reading Book” (1924). The meaning of Paradise where Siva executes His Dance of Bliss with Sakti is available in these lines. I have given the Tamil renderings as well along with a re-interpretation of meaning where necessary
TEXT XVIII
1. e-ne( They(to whom)) ba-am (is given) e-ne (they (to whom)) ba-am (it is given) me-en-ze-en ( are ye!)
2. kur-dil-mun-(KI) (the land of Dilmun) ku-ga-am (is pure)
3. ki-ku-ga( a pure place) e-ne (they (to whom) ba-am (it is given) me-en-ze-en
4. kur-dil-mun-(KI) ku-ga-am (The Land of Dilmun is pure)
5. kur-dilmun-(KI) (The land of Dilmun) ku-ga-am (is pure) kur-dilmun (the land of Dilum) sikil-am (is clean)
6. kur-dilmun sikil-am ( The land of Dilmun is clean) kur-dilmun za(lag)-zalag-ga-am (The land of Dilmun is bright) >>>>>>>>>>>>>
Tamil:
1. iinee baa aam; eenee baa aam maan seeyen (Those who are given, yes those who are given are indeed people who are safe)
2. kunRu Tilmun kooga aam ( The country Tilmun is indeed divine)
3. kiiz kooka iinee baa aam maan seeyen ( Those given this divine place are indeed blessed)
4. kunRu Tilmun kooka aam ( The place Tilmun is indeed divine);
5. kunRu Tilmun kooka aam ( The place Tilmun is indeed divine); kunRu Tilmun sukkil aam ( The land of Tilmun is indeed pure)
6. kunRu Tilmun sukkil aam ( The land Tilmun is pure); kunRu Tilmun salaG salaGka aam (The land Tilmun is full of dance music)
Note: Ta. salaGkai : a chain of small bells worn on the feet during dance; Su kur> Ta. KunRu, kuuRu: means both a hill as well a country
>>>>>>>>>>
7. as-ni-ne (alone) dilmun (KI)-a (in Dilmun) u-ne-in-nad (they lay)
8. ki (The place) *en-ki (where Enki) dam-an-ni-da (with his wife) ba-an-da-nad-a-ba (laid himself down)
9. ki-bi (that place) sikil-am (is clean) ki-bi (that place) za(lag)-zalag-ga-am (is bright)
10. ki (the place) *en-ki (where Enki) nin-sikil-la (with Ninsikilla) ba-an-da-nad-a-ba (laid himself down)
Tamil
7. aasninee Tilmun-a uunee nadiyin ( Alone in Tilmun they danced)
8. kiiz Enkii tamanitaodu paNNidu nadi abba ( There Enki with His wife executed the Dance (of Bliss) )
9. kiizbi sukkil aam kiizbi salaGsalagkaam ( the place is pure and full of musical sounds)
10. kiiz Enkii Nin sukkilla paNNidu nadam abba ( The place (is so) when Enki with His consort the Pure Woman executes the Dance)
Su a-ba> Ta. avva: there
>>>>>>>>>
11. dilmun-(KI) ((In) Dilmun) uga (the crow) du(g)-dug (a cry) nu-mu-ni-bi ( uttered not)
12. dar-e (tha speckled bird) dug-dar-ri (the cry of the 'speckled bird' ) nu-muni-ib-bi (uttered not)
13. ur-gu-la (The lion) sag-gis-nu-ub-ra-ra (slew not)
14. ur-bar-ra-ge ( the leopard?) sil (the lamb) nu-ub-kar-ri (carried not away)
15. ur-ku (the dog) mas-ga(m)-gam ( the crouching kids) nu-ub-zu (knew not)
16. dun (the ox?) se-ku-ku-e (to eat the corn) nu-ub-zu.....(know not)
17. tu ( the dove) sag-nu-mu-un-da-sub-e (did not settle there)
Tamil:
11. Tilmun uuka tuuktuukku naa munibbee ( In Tilmun the monkeys did not make noise)
12. taaree tuukku taarai naa muniyibbee ( The (kau)taari birds did not utter their loud noise )
13. uur kolla saaGki naa aRu aRuyibbu ( The killing beasts did not cut off heads (of other animals)
14. uur bariakkee sil naa karaiyibbu ( The stripped beast (tiger?) did not carry away the young animals)
15. oori kuuv maan kamkam naa juuyibbu( The wailing foxes did not know deer clustered into herds)
16. tur sii kuukuuyee naa juuyibbe ( The horse did not to graze upon the wheat?)
17. tuu saan naa munyidu kuuvee ( the dove did not call out ( and make noise)
Names of animals: Su. uga> Ta. uukam: a species of monkeys; dar-e> Ta. taarai: kau-taari? Note Ta. taarai: brilliant strips, taarakai: stars. Su. Ur-gu-la> Ta. uur kol-a? The killing animal? Also uur-kula: a large beast? Su. Ur-bar-ra-ge: uur parakkee: uur varikkee: a stripped animal, uur: that which moves, a stripped animal and thus tiger ? Su ur-ku> Ta. uur kuuv: the animals which howls : dog or jackals; mas ga(m)-gam: animals ( Ta. maa) that hide themselves( Ta. kam-kammu) Su. dun, dur > Ta. tur> turakam: horse; Su tu, tu(g) > Ta. tookai: peacock
>>>>>>>>>>>
18 igi-gig-e ( Eye-disease ) igi-gig-me-en ( ' I am eye- disease') nu-mu-ni-bi (did not say)
19. sag-gig-gi (headache) sag-gig-me-en " I am headache') nu-(mu-ni-bi) ((did not (say)
20. um-ma-bi (an old woman there) um-ma-me-en nu ((said)( not " I am an old woman') ab-ba-bi ( an old man there ) ab-ba-me-en nu ( (said)not 'Iam an old man"
21. ki-sikil ( a maiden) a-nu-tu-a-ni ( whose water was not poured out?) uru-a ( in the city) nu-mu-ni-ib-si-gi (was not given in marriage)
22. lu ( no man) id-da bal-e-mi-de (to change (the course of) the canal) nu-mu-ni-bi (commanded)
23. ligir-e (no prince) zag-ga-na (his side) nu-um-nigin (turned away)
24. lul-e e-lu-lum ( 'The liar lies' ) nu-mu-ni-bi (no man said)
25. zag -uru-ka (beside the city) i-lu-nu-mu-ni-bi (none uttered lamentation)
Tamil:
18. imai kaikkee imai kaikku maan naa muniyibbee ( With respect to eye-disease no one said “ I am suffering with eye-disease)
19. san kaikkee ‘saan kaikku maan’ naa muniyibee ( With respect headache, no one said “I am suffering with headache)
20. ummaabi ‘ummaa maan’ naa ( The old woman did not say “ I am an old woman); appaabi “appaa maan” naa (The old man did not say “ I am old” )
21, kii sukkil aa naa tuuvani uuruva naa munyibbu sangki ( The young maidens in the city, those who have not reached puberty , were not given over in marriage
22. uLu iidai valimittee naa munibbee ( The man who would redirect the river did not speak out?)
23. ilikiirree saakainna naa niingkiyin ( The writers did not transgress their assorted duties)
24. uuzalla eeloolam naa muniyibbe ( The place is filled with falsities, no one said)
25. saak.u uuruakam izu naa munyibee ( In the parts of the city no one uttered lamentation)
Some interesting terms: Su um-ma> Ta. ummaa, ammaa: mother, old lady; Su. ab-ba> Ta. appaa: father; Su. si-gi ( marriage)> Ta. saGki: to unite , join together. Note Ta. saGkam, saGkamam: to unite, to join together. Su a-nu-tu-a: Ta. aan naa tuuva: do not sprinkle waters, perhaps letting go menstruation blood. Su. zag > Ta. saakai: branch
Su. ligir-ra > Ta. li(bi) kiira: the scratching of letters and writers. Perhaps CaGkam words such as ‘kiiran’ is derived from this with the meaning “writer, inscriber” etc
This concludes the text and we shall now analyse some aspects of it.
Dilmun as Harappa
Tilmun in having the meaning of ‘the Land of Origins” or the Earlier (mun) Country of Sustenance (til), rules out it being Bahrein in the Arabian Gulf and agree with Kamer and Winters that it is very probably Harappa of the Indus Valley, as there was active trade during the Sumerian times and hence NOT a country that has disappeared under the sea.
The description of Dilmun as above may actually be descriptions of the conditions that prevailed in Harappa and which may have given the initial understanding towards the conceptualisation of Tillai, the metaphysical notion of Paradise where Siva dances with Sakti the Dance of Bliss
The following points are to be noted and which may actually be a description of the actual sate of affairs in Tilmun/Harappa
1.
There is a claim the people lived a life FREE of ordinary diseases such headaches and eye aches and so forth. It is also claimed that even people did not suffer from senility, for even at old age they were youthful. These are in agreement with what we know of Harappa and Mohenjo-Daro from the archaeological excavations. The presence of sophisticated drainage system along with town planning indicates that the people as a whole were aware the immense importance of keeping their city PURE and CLEAN (sukkilla & kooka)
2.
This also indicates that there must have had sophisticated knowledge of medical science such as the Siddha or Ayur Vedic medical system along with a sophisticated understanding of Human Physiology. It is interesting that a young girls were NOT married off before they reached puberty which is indicated by the term a-tu-a( Ta. aal tuuva) which may be a ritualistic practice of purifying a girl on reaching her puberty. This practice is still available among Tamils. That girls were NOT married off before reaching puberty speaks well for their understanding of human physiology and the species generating processes.
3.
The city was well planned with different areas allotted to different occupations. There was also overall good co-ordination among the different trade groups as it is claimed that there were NO quarrels among them. There was NO uuzal or falsities and corruption and hence perhaps the people had a good social conscience with strict adherence to Dharma, the ethical principles.
24. uuzalla eeloolam naa muniyibbe ( The place is filled with falsities, no one said)
Here Su. e-lu-lum (> Ta. eloolam) may mean anarchy, social disorder , absence of justice etc.
4.
It is interesting that a trade group ‘ligir’, the writers (libi-kiir: those who scratch writings; ri>li. ireekai: lines, libi: writings) are mentioned. Thus not only was the art of writing a well established occupation but also the case that they did not transgress their allotted occupational rights. Thus it may be possible there was KaraNasrama Dharma, a division of society into different occupational groups which later perhaps degenerated into VarNasrama Dharma (KarNam> VarNam)
5.
It is also claimed that there was NO VIOLENCE at all even among the beasts such as lions and tigers. Thus it may be possible the AHIMSA was the prevailing dharma and hence the rudiments of latter day Jainism. The TiirtaGkaras may actually be the kings who were also the controllers of the temple tanks that are noted as present in these cities. They may also be people who controlled the pure drinking waters (tiirttam: drinking water)
The Dance of Bliss of Siva Sakti
These and similar notions learned from the actual conditions that prevailed in Tilmun/ Harappa must have given rise to the notion of Tillai ManRu of Saivism where Siva is noted to dance of the Dance of Bliss with His consort Sakti. I give below both the original as well as the re-interpreted versions
7. as-ni-ne (alone) dilmun (KI)-a (in Dilmun) u-ne-in-nad (they lay)
8. ki (The place) *en-ki (where Enki) dam-an-ni-da (with his wife) ba-an-da-nad-a-ba (laid himself down)
9. ki-bi (that place) sikil-am (is clean) ki-bi (that place) za(lag)-zalag-ga-am (is bright)
10. ki (the place) *en-ki (where Enki) nin-sikil-la (with Ninsikilla) ba-an-da-nad-a-ba (laid himself down)
Tamil
7. aasninee Tilmun-a uunee nadiyin ( Alone in Tilmun they danced)
8. kiiz Enkii tamanitaodu paNyidu nadi abba ( When Enki with His wife executed the Dance (of Bliss) )
9. kiizbi sukkil aam kiilbi salaGsalagkaam ( the lpalce 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)
Here Gadd wrongly interprets the crucial phrase “ba-an-da-nad” where as a matter fact it should it Ta. paNNidu nadam, where ‘nadam’ means ‘dance’ and PaNNidu, an auxiliary verb ‘to do” . The word “ nad, nadi” occurs quite widely in Su. as in ‘ki-e-nedi: Ta. kiiz ee nadi: the place for dancing)
It is stated here that it is only because of the DANCE of Lord of the world EnKi with His consort the Goddess of Purity that Tilmun enjoys all the good aspects of life as described above. There is music of the salaGkaii, the Silamboli, the sounds of the dancing feet wearing ankle bells and which expresses itself as all the above paradise-like conditions on earth. This understanding along with the meaning of the Land of Origins implicit in the meaning of Tilmun, should have given rise to the metaphysical notion of Tillai, now the Land of Origin of the whole universe and where the universe has all the features it has only because Siva dances the Dance Of Bliss with His Consort Uma. The Enki becomes Siva and Ninsikilla, the Woman of Purity becomes Uma, the Sakti
The combined presence of Ahimsa and the Dance metaphor, seem to show that the religion that prevailed here ( whatever or wherever Dilmun was) is Prot Saivism and Jainism which throughout their long history have interacted and influenced each other with Jainism upholding Ahimsa as its central principle. This also shows that perhaps there was the practice of Vegetarianism which has become a pan Indian practice of all people of higher culture but initially promoted by Jainism.
Original Message ----- From: "Paul Kekai Manansala" <pkm@AsiaPacificUniverse.com> To: <akandabaratam@yahoogroups.com> Sent: Thursday, December 04, 2003 12:31 AM Subject: [akandabaratam] Re: The Pure and Impure LiGkam
> --- In akandabaratam@yahoogroups.com, Yuri Gagarin Chelladurai > <chellabm@s...> wrote: > > > > > > > in Sumerian times itself and where it was seen as the Dance of Siva > and Sakti in the Paradise of Dilmun, > > > > > > Sorry if I missed this before, Dr. Loga, but what are the Sumerian > gods that correlate with Siva and Sakti specifically? > > > > 2. Here I want to introduce the notions of Pure and > Impure SivaliGkam to capture and articulate the deep understanding > such as that of Tirumular. The Impure LiGkam is the Phallus-Yoni > complex and which can be the prototype of ALL sexual unions that > underlies the species regeneration of creatures. We can take such > liGkams as Gudimalla LiGkam as evidence for this and which have > quite obvious reference to the sexual act of the creatures. However > where this feature is absent in such as the standard LiGkam > worshipped in the Temples (e.g. Brihatisvarar Temple in Tanjore > built by Raja Raja Chola) we have PURE LiGkam and which embodies > only a geometry. It may be possible that at one time the Impure > LiGkam was worshipped (perhaps still in some circles) but not now > only the Pure LiGkam has become the object of worship and reverence. > > > > > It's interesting that you consider the realistic images as "impure." > > Isn't the geometrical image rather abstract, or reserved based on > etiquette that popped up at a latter period. > > When the Europeans first came to Sri Lanka they were astonished to > find that it was considered a sign of nobility for high caste women > to go around bare-chested. One sees this was also the fashion in the > paintings at Ajanta. > > Today, one is more likely to see upper-class European tourists > sunbathing topless on Sri Lanka's beaches. > > If one sees "purity" as the most original form, then the realistic > form is the one authored by the creator as a physical representation > of the primal creative force which is reportedly formless. > > Regards, > Paul Kekai Manansala
________________________________________________________________________ ________________________________________________________________________
Date: Thu, 4 Dec 2003 16:24:02 +0800 From: "Dr. K.Loganathan" <subas@pc.jaring.my> Subject: Re: [akandabaratam] Re: The Pure and Impure LiGkam : the Yantras & Tantras
Dear Pathma
It appears to me that there are many confusions in your mind about some basic concepts of Saiva Siddhanta. I shall try to explain some of these as such confusions may exist in the mind of many as the Saiva and Siddha literature is not that well known
Loga >>>>>>>>>>>>>
Thank you Dr. Loga,
I am okay with such analysis, where the writer explains his ideas of perceptions of the linga, seeing into the meanings of suddha and asuddha linga.
But it is also good to bear in mind, (and scholars should make it a point to spell out) that Tirumular himself did not explain clearly what suddha and asuddha lingas mean. Perhaps it was not meant to be explained. Perhaps it was meant to be explored mystically in worship and meditation.
Loga
While Tirumular may not have applied these concepts to LiGkam ( which he could have quite easily) he has explained the notions of Suddha and Asuddha in many places. Let me give just the following:
1420:
cattum acattum catacattum taan kaNdu cittum acittum ceervuRaamee niittum cuttam acuttamum tooyvuRaamee ninRu nittam paranjcutta caivarkku neeyamee
Meaning:
The highest kind of Saivas (paranjcutta Caivar) who are absolutely Pure( cuttam) are those who witness BEING directly( neeyam) Such individuals having understood everything in terms of the categories of Absolute and Non-absolute or absolute-nonabsolute (cattum acattum catacattum) and in terms of sentient and non-sentient( cittum acittum) also rise ABOVE them. They also categorize everything in terms of Pure and Impure( cuttam acuttam) but again stand without being affected by them
1421.
KaRpana kaRRuk kalaimannu meyyookam muRpata njaanan muRai muRai naNNiyee coRpatam meevit turicaRRu meelaana taRparaG kaNduLoor caiva cittaantaree
Meaning:
The true Saiva Siddhanties are those who have learned whatever that needs to be learned , the arts and sciences that make them conjoin with TRUTH ( kalaimannu meyyookam) and with that they seek to clarify further and further the preunderstanding of civanjaanam they already have and all within the framework of rational thinking( muRpata njanam muRai muRai naNNiyee). In this they also seek to understand the limits of languages ( coR patam meevi) and rising above all languages become absolutely Pure ( turicu aRRU) and with that witness BEING in Deep Silence ( taRparaG kaNduLor)
So becoming absolutely PURE- turicu aRRu niRRal - requires all kinds LEARNING that leads to be in TRUTH and in context of which such cencepts as Cuttam Cittu Cattu and its negations are transcended and which transcendance lands the Ciavayogi in Deep Silence and which also enable the Direct Vision of BEING.
Deep Silence, the Moonam, is that which enables the Direct Visison of BEING and those who aspire this are the Saiva Siddhanties.
>>>>>>>>>>>>>>>>>>
But I too have a view of suddha and asuddha. Lingas established with the appropriate yantras for materialitic gains can also be deemed to be asuddha lingas, for moksha lingas are the only true suddha lingas. It is not just the linga that is important, but it is the yantra beneath the linga that esta blishes the meanings of suddha and asuddha. This makes immense sense as all lingas look the same; it is the yantra beneath that makes a whole world of difference. It is the yantra that determines andalingam, pindalingam, atmalingam, etc. These are all su ddha lingas. The linga itself is just a vehicle to express the shaktis of the yantra that is evoked.
Loga
You are most welcome to have your own understanding of these concepts but I guess it must be by way of deconstruction as these are already well established conceptual categories in Saiva Siddhanta. Furthermore you appear to CONFUSE the methods of INSTALLING SivaliGkas with a conceptual understanding of what a SivaliGkam is. Tirumular never says that the SivaliGkam becomes ANdalingkam and so forth because of the mantra-plates placed beneath a liGka during consecration. Please read Tirumular again at the following address:
http://arutkural.tripod.com/tmcampus/tiru-topics.html
What Tirumular says is that the SivaliGkam REPLICATES itself into ANdaliGkam PiNdaliGkam etc and this as part of the PLAY of BEING. It is Siva who wills thus and because of which such replications take place. They were already there even before temples were built and men began to worship them. They underlie the whole process of bringing into presence the whole of Cosmos and the evolutionary dynamics already there.
>>>>>>>>>>>
It can be explained that the yantra is the printed circuit board/the ROM chip, and the linga is the transmitter/receiver. Therefore, yantra determines e verything - the definer.
So to study the meanings of lingas, we really have to study first the meanings of yantras which includes, vasyam, mohanam, stambaram, aakarishnam, maaranam, vedanam (all bhoga yantras) and of course, moksham. Moksha lingas of cou rse includes andaligam, pindaligam, etc. I would think, the former five would be the asuddha lingas.
Loga
You are again confused about mantra yantra and tantra that are quite central in Siddha thinking. The mantras are auditory form of a complex of power-syllables while the yantras are their geometrical shapes. The 'tantra" here is their machinations, the tricks or strategies with which events are realised in the world - the Play, the TiruviLaiyaadal Panjca Kritiyam, Leelas and so forth.
The Siddhies are those which are enjoyed by the anmas and Buddhies are the processes that bring about the Siddhies.
The Buddhies are eight in number: Mohanam, vaciyam, aakarsham,vitveesanam, peetanam, uccaadanam, tambanam and maaraNam
The Siddies are : aNima, mahima, karima, ilakima, piraatti, pirakaamiyam, vacittuavam and iicattuvam
Both these can be explained in terms of how the Siva Tatvas Natam and Bindu are played by BEING ( natavindu narttanam)
However these Siddhies and Buddhies are not yantras which are geametrical forms ( or alchenical diagrams) of mantra complexes and which are forms mantra in their Play.
>>>>>>>>>
What else are the asuddha lingas? Lingas without yantras? Naturally forming lingas like Amarnath? Lingas in home shrines?
This would be more persuasiv e as Tirumular is really concerned with moksha rather than bhoga.
Now isn't all this better than being fixated with phallus, yoni, copulation, etc.?
Pathma.
From: "Pathmarajah Nagalingam" <pathma@siddha.com.my> To: <akandabaratam@yahoogroups.com> Subject: [akandabaratam] Re: The Pure and Impure LiGkam Date: Thursday, December 04, 2003 3:06 AM
From: "Pathmarajah Nagalingam" <pathma@siddha.com.my> To: <akandabaratam@yahoogroups.com> Subject: [akandabaratam] Sivananda on Linga Date: Saturday, December 06, 2003 1:11 AM
The popular belief is that the Siva Lingam represents the phallus or the virile organ, the emblem of the generative power or principle in nature. This is not only a serious mistake, but also a grave blunder. In the post-Vedic period, the Linga became symbolical of the generative power of the Lord Siva. Linga is the differentiating mark. It is certainly not the sex-mark. You will find in the Linga Purana: Pradhanam prakritir yadahur-lingamuttamam; Gandhavarnarasairhinam sabda-sparsadi-varjitam—The foremost Linga which is primary and is devoid of smell, colour, taste, hearing, touch, etc., is spoken of as Prakriti (Nature).
Linga means `mark', in Sanskrit. It is a symbol which points to an inference. When you see a big flood in a river, you infer that there had been heavy rains the previous day. When you see smoke, you infer that there is fire. This vast world of countless forms is a Linga of the Omnipotent Lord. The Siva Linga is a symbol of Lord Siva. When you look at the Linga, your mind is at once elevated and you begin to think of the Lord.
Lord Siva is really formless. He has no form of his own and yet all forms are His forms. All forms are pervaded by Lord Siva. Every form is the form or Linga of Lord Siva. There is a mysterious power or indescribable Sakti in the Linga, to induce concentration of the mind. Just as the mind is focussed easily in crystal-gazing, so also the mind attains one-pointedness, when it looks at the Linga. That is the reason why the ancient Rishis and the seers of India have prescribed Linga for being installed in the temples of Lord Siva.
Siva Linga speaks to you in the unmistakable language of silence: "I am one without a second, I am formless". Pure, pious souls only can understand this language. A curious passionate, impure foreigner of little understanding or intelligence says sarcastically: "Oh, the Hindus worship the phallus or sex organ. They are ignorant people. They have no philosophy". When a foreigner tries to learn Tamil or Hindustani language, he first tries to pick up some vulgar words. This is his curiosity nature. Even so, the curious foreigner tries to find out some defects in the worship of symbol. Linga is only the outward symbol of the formless being, Lord Siva, who is the indivisible, all-pervading, eternal, auspicious, ever-pure, immortal essence of this vast universe, who is the undying Soul seated in the chambers of your heart, who is your Indweller, innermost Self or Atman, and who is identical with the Supreme Brahman.
A Siva Linga consists of three parts, the lowest of which is the Brahma-Pitha, the middle one, the Vishnu-Pitha and the uppermost one, the Siva-Pitha. Some are Svayambhu-lingas, some are Narmadesvaras. There are twelve Jyotirlingas and five Pancha Bhuta Lingas in India. The twelve Jyotir-lingas are: Kedarnath, Kasi Visvanath, Somanath, Baijnath, Ramesvar, Ghrusnesvar, Bhimasankar, Mahakala, Mallikarjuna, Amalesvar, Nagesvar and Tryambakesvar. The five Pancha Bhuta Lingas are: Kalahastisvar, Jambukesvar, Arunachalesvar, Ekambaresvar of Kanjivaram and Nataraja of Chidambaram. The temple of Lord Mahalinga at Tiruvidaimarudur known also as Madhyarjuna is regarded as the great Siva temple of South India.
Spatikalinga is also a symbol of Lord Siva. This is prescribed for Aradhana or worship of Lord Siva. It is made up of quartz. It has no colour of its own, but takes on the colour of the substances which come in contact with it. It represents the Nirguna Brahman or the attributeless Supreme Self or formless and attributeless Siva.
For a sincere devotee, the Linga is not a block of stone. It is all radiant Tejas or Chaitanya. The Linga talks to him, makes him shed profuse tears, produces horripilation and melting of heart, raises him above body-consciousness and helps to commune with the Lord and attain Nirvikalpa Samadhi. Lord Rama worshipped the Siva Linga at Ramesvar. Ravana, the learned scholar, worshipped the golden Linga. What a lot of mystic Sakti there should be in the Linga!
The light of consciousness manifesting out of Sadasiva is, in reality, the Sivalinga. From Him all the moving and unmoving creations take their origin. He is the Linga or cause of everything. In Him, the whole world merges itself finally. The Siva Purana says: "Pitham Ambamayam Sarvam Sivalingascha Chinmayam." The support or Pitham of all is Prakriti or Parvati, and Linga is Chinmaya Purusha, the effulgent light which is self-luminous. Union of Prakriti or Parvati, and Purusha or Sivalinga is the cause of the world. In Sanatkumara-samhita of the Siva Purana, Lord Siva says: "O Parvati, daughter of mountain, there is none dearer to Me than the man who worships Me in the Linga, knowing that Linga is the root-cause of everything and knowing the world to be Linga-maya or Chaitanya-maya."
The Linga is like an egg. It represents the Brahmanda (cosmic egg). Whatever that is contained in the Brahmanda is in the Linga. The whole world is the form of Lord Siva. The world is a Linga. Linga also is the form of Lord Siva.
Linga signifies that the creation is effected by the union of Prakriti and Purusha. It means Laya, Jnana, Vyapya, Prakasa, Arathaprakasa, Samarthya and the symbol which denotes the above meaning. Linga means the place of dissolution for the world and all beings. It signifies also Satya, Jnana and Ananta—Truth, knowledge and Infinity. It indicates that Lord Siva is endowed with all-pervading and self-luminous nature. Linga is a symbol which makes us understand the various kinds of Artha which are indicated above. There are six Lingas, viz., Anda Linga, Pinda Linga, Sadasiva Linga, Atma Linga, Jnana Linga and Siva Linga. These Lingas are taken to mean the characteristics by which the Anda (the Universe), Pinda (the body), Sadasiva, etc., are to be recognised and understood.
The so-called educated men of the modern age have no spiritual insight and philosophical penetration. Hence, they criticise the union of Linga with Yoni as immoral and obscene, owing to their extreme ignorance and lack of enquiry, deep thinking and Satsanga or association with sages. This is highly deplorable and lamentable indeed! May Lord grant wisdom to these poor ignorant souls!
From: "Ram Varmha" <fritzv@attglobal.net> To: <akandabaratam@yahoogroups.com> Subject: Re: [akandabaratam] Sivananda on Linga Date: Saturday, December 06, 2003 2:47 AM
Mr. Nagalingam,
((Repeat of my earlier posting: I looked up the meaning of Lingam in A.S. Apte's Sanskrit-English Dictionary,
the 'Oxford' of such diction. I read the following: "Lingam: ..............., The male organ of generation, The genital organ of Siva worshipped in the form of a Phallus". And, "Yoni: Womb, uterus, vulva, the Female Organ of generation...". If these appear obnoxious and distasteful to some, then they need to contact the Publisher of this lexicon and influence or force them to expunge, remove or delete, these definitions from their text)).
The publishers are Motilal Banarsidass, of Coutright's Ganesa fame. As you will recall, they stopped publishing the book after angry outbursts from irate Hindus. Their address is Bungalow Road, Jawaharnagar, Delhi 7, India.
Will you kindly approach the Editors of the publication and have them remove what you consider, as obnoxious, anti-Hindu material from the pages of their Sanskrit-English Dictionary?
You may also want to approach Webster's New World Dictionary, where it is written: Lingam: n, [Sans] the Phallic symbol used in the worship of the Hindu god Siva: also linga: cf yoni.
You may need to check with other prominent publishers of dictionaries around the world, and have them erase similar statements as well, to close the issue.
You will be doing good service to every one and we will all benefit from your kind action.
Will you please agree to do so? Will appreciate your cooperation.
I am truly impressed with your single minded devotion to Lord Siva. May god bless you.
Regards, Ram
Pathmarajah Nagalingam wrote:
> The popular belief is that the Siva Lingam represents the phallus or > the virile organ, the > emblem of the generative power or principle in nature. This is not > only a serious mistake, but also a > grave blunder.
From: "Paul Kekai Manansala" <pkm@AsiaPacificUniverse.com> To: <akandabaratam@yahoogroups.com> Subject: [akandabaratam] Re: Sivananda on Linga Date: Saturday, December 06, 2003 3:59 AM
--- In akandabaratam@yahoogroups.com, Ram Varmha <fritzv@a...> wrote: > Mr. Nagalingam, > > > You may need to check with other prominent publishers of dictionaries around > the world, and have them erase similar statements as well, to close the > issue. >
Yes, about every major Sanskrit dictionary in the world.
> You will be doing good service to every one and we will all benefit from your > kind action. >
Yes, with more energetic, cobra-like individuals like Mr. Naga.lingam, there is hope the new Afghanistan-style Hinduism will be established in our lifetimes.
Regards, Paul Kekai Manansala
From: "Dr. K.Loganathan" <subas@pc.jaring.my> To: <akandabaratam@yahoogroups.com> Subject: Re: [akandabaratam] Sivananda on Linga Date: Saturday, December 06, 2003 8:29 AM
Dear Ram and Paul
While I am not opposed to seeing the meaning of phallus-yoni and as part of the meaning of LiGkam i.e. Asuddha LiGkam, I am not sure I can agree with the dictionary meanings where the History and the family affinities of Sanskrit have been grossly misunderstood. If Sk is taken as a derivative of Archaic Tamil then you may find a etymological derivation of LiGkam quite differently. So far the Sanskrit scholars have not studied that language as a variant of Archaic Tamil.
There is a Sumerian word 'sillige" with a root meaning of to split, slice off, to chisel and so forth. From this we have both Ta. 'cilai', a sculpture and iliGke> iliGkam . The Tamil cillu, caalai etc which also exist in Sumerian may have this word as their root. The Sumerian word for sculpture is 'alan' and which is retained in Tamil 'alaG-kaaram' etc. So one line of meaning is simply " a mark" a 'symbol' and which was how even Saiva Siddhanta was understood even during Tirumular' s time i.e. iliGka-anumana samayam or something like that i.e, a metaphysical system that takes everything a symbol or sign of something deeper and which has to be inferred etc.
This is the meaning of 'silai' , a sculpture taken as sign or symbol of the deity. Such a meaning belongs to Logic and is still available in many places. But this meaning is quite different from that available in SivaliGkam, ANdaliGkam PiNdaliGkam etc. the LiGkam that is worshipped.
Loga
From: "Dr. K.Loganathan" <subas@pc.jaring.my> To: <akandabaratam@yahoogroups.com> Cc: <meykandar@yahoogroups.com>; <kalaivani@yahoogroups.com>; <esuvadi@egroups.com> Subject: [meykandar] Re: [akandabaratam] Prayers and the Lingam: The Siddha way of Looking at SivaLiGkam Date: Sunday, December 14, 2003 9:42 AM
Dear Friends
Whenever I remain perplexed and confused, I am led to clarification by dreams both the lucid and nonlucid type. Lately I had many that served to explicate the MEANING of this and let me describe it briefly so that we have further thoughts on it. I also think that great Siddhas have said something similar and which constitutes the primary reason why SivaliGkam is taken the most important Icon of Siva.
1. The LiGka-Yoni complex is NOT a representation of the creature sexual act but rather the Union of Bindu ( the peedam ) and Natam (the piLLar, the tuuN or taaNu). However it also has as one of its meaning the bringing together the males and flames of all species, make them unite sexually and with that allow for species regeneration. Such an act of BEING through SivaliGkam is part of His Grace and hence in every act of sexual union you can also see the presence of SivaliGkam at the depths as much as the Dance of Siva-Sakti as was seen by Appar.
2. The SivaliGkam is NOT a representation of the sexual act per se but rather the union of Bindu and Natam or what is the same the akaaram and ukaaram brought together by Makaarram (as is also described in Indonesia in Njana Siddhanta). But then how the sexual dimensions come to figure ? This is where the dreams comes handy.
A female by her feminine charms ACTIVATES the Bindu in man, or the Yoni, the akaaram etc and when this unites with the Natam ( or the Pillar etc) there is release of KuNadalini from the Yoni into the Pillar and because of which the Pillar becomes firm and strong. Sometimes and in some males this flow of energy or energization as Dr Rajaram would it, is shown as Erect Penis, the revitalization or making the [erson virile like a bull which is also a symbol of Siva. This energization is fundamental for not alone it makes possible the sexual coitus the allows species regeneration but also make person capable of working tirelessly. Thsi ebergization is also disclosed in dreams as the entering of virile Nandi or Bull. In some cases it is also shown as the netry of the Five hooded Snake. This may exoalin why the in many cases ( even in ancinet greece) the SivaliGkam is also shown with snakes around it, the NagaliGkam
3. Now at higher levels and which is enjoyed only by some Yogies (as Tirumular would say) this energization results in the person having a Diamond LiGkam and with a diamond body ( golden body etc). At this level the transmutation of part of the food taken in into seminal fluid ceases, it being transmuted into the illuminating metaphysical light. It is here the Bindu that produces the KuNdalini becomes the Moon and no more the snake. When a Yogi of this type, even if he has sexual unions with females he will not be able to father a child, though he may enjoy orgasms. Each orgasm here would be a way of eliciting KuNdalini so that he can continue living with a diamond body, the Vaccirat Teekam. Now the nergization also may not require actual coitus- even Love relationships may be sufficient.
4. Now there is even higher level where instead of being sexually stimulated by young females around, the Woman, or Ambal Herself begin to be present within the body of the male and with that provides endlessly the energy required so that a person can continue to live without depending on the external females for the sexual stimulations etc. The CivaliGkam is active within the person and with Natam (LiGkam, Siva) penetrating into the Bindu (Yoni, Sakti) there is continuous production of Psychic Energy and which is described as Amutu, the ambrosia of longevity and so forth.
Those individuals who reach this state and because of which their body becomes SivaliGkam itself ir Ardhanari are said to be the True Siddhas or Sivayogies. They do not after the fleshy females and in search of sexual bliss as ordinary men. The presence of SivaliGkam within or the localization of Siva and Sakti as the Ardhanri within suplies them the Energy that ordinary men elicit through the act of union with females.
You can read many Siddha's books on this and the one by Pulasthiyar is one of the best.
Loga
Original Message ----- From: "ssathia" <ssathia@hotmail.com> To: <akandabaratam@yahoogroups.com> Sent: Sunday, December 14, 2003 8:12 AM Subject: [akandabaratam] Prayers and the Lingam
> Dear Friends, > > Prayer can be for the benefit of the person who prayes or for another > person who is the object that prayers. > > Prayer offers a means to help us mature into the manner we pray. For > example, if we go to temples and ask for material wealth, our mind begins > to focus on material wealth, we tend to act along that focus and we mature > along thoughts of material wealth. Prayers assist in introspection thus > helping the maturation process to challenge the demands of the ego. Prayers > can be transcendent, i.e., without requests, such as those by mystics. > > What is the purpose of Sculptures? > > Remembering that sculpture is considered by many as the higest art form and > that it provides a three-dimensional view of the art, the following are > listed as some of the purposes of sculptures: > > 1. To commemorate important figures and events. > 2. Educational > 3. Art appreciation > 4. Pleasure > 5. Instructional > 6. To create a physical representation of an abstract concept. > 7. Visual understanding of form and space. > 8. To stimulate a mystic catharsis > > In the case of idols used in Hindu temples, some people may view the idols > as symbols and others as there being no distinction between God and the > idol. Whichever way one chooses, it would be pertinent to remember that the > object of worship is God. > > Now tell me, what do you wish to see when you see the Lingam? > > There is no doubt at all that the Lingam stands for something. > > The question is, is it God that you wish to see or do you wish to see > sexual union in public display? > > To answer you do not need to quote any Guru, scriptures or puranas. Just > ask your conscience, you soul. > > Regards, > Sathia
From: "Dr. K.Loganathan" <subas@pc.jaring.my> To: <akandabaratam@yahoogroups.com> Cc: <meykandar@yahoogroups.com> Subject: Re: [akandabaratam] Cross From Lingam Date: Monday, December 15, 2003 12:02 PM
Dear Bala
Thank-you for this and which I find very interesting especially when it links with the Sumerians Akkadians and so forth. Perhaps ultimately it is to be derived from some symbols prevalent among the Sumerians and Babylonians. I remember seeing the Cross of Greek Orthodox Church where it is a cross but within a circle and in which form it is also available among the Christians in Kerala.
This may in fact be LiGkam-Yoni or Natam-Bindu again as the Bindu is often rendered as a circle, the Asuddha form of which is the Yoni.
This is interesting from the point of understanding the earlier and central metaphysical insights of Christianity. I recall two interesting words from Sumerian ; ji-us and jis-ka-la where the first means the living breath that makes a something living and the latter that which installs( ka-la) this breathing, what the Siddhas call jiivakalai.
It may be possible Jesus is really this "ji-us" the PraNa and it may be only because of this Jesus is called the savior and which in Sumerian would be 'si-pa" , the shepherd also a metaphor quite prominent in Christianity. Metaphorically again this may be the meaning of Jesus being called the Son of God, meaning that which establishes breathing and hence life as such in the world and as a LOCAL expression of the metaphysical PraNa. This metaphor of Son of God was very widespread in Sumerian. Even Sulgi declares himself as "nin-e todda me-en", one given birth to by Nina Herself, the Mother Goddess Herself and hence Son of Nina!
Now against this what can be the meaning of Nailing on the Cross?
I think this can only mean taking the soul to primordial layers within, the deepest layer and which is the Aum and also the SivaliGkam and the Cross!
When the soul is FREED from its worldly ties and made to be one with the Cross, gets nailed to it, then it is SAVED for then there will be an unending flow of KuNdalini.
Could it be that it is Saivism that is True Christianity?
Loga
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The Greek The Greek or equilateral cross is so simple in design that it was used to represent the most basic concepts of flight, armaments and fire production implements. Above all, generally, it was used to represent radiation or space (although, at times, its use was merely ornamental).
[T]he equilateral cross was adopted by the Chaldæo-Assyrians as the symbol of the sky and of its god Anu.
The same people represented the sun and its eight regions by a circle from which eight rays proceeded. By coupling these rays in pairs there was produced the radiated cross which the King of Assyria wore suspended round his neck like the cross worn by a Commander in our orders of knighthood (ERE, ibid., pp. 324-325).
The Assyrian kings were noted by Layard.
The statues of Kings Asurnazirpal and Sansirauman, now in the British Museum, have cruciform jewels about the neck (Layard Monuments of Nineveh, II, pl. IV) (Cath. Encyc., art. Cross, Vol. IV, p. 518).
The cross also appeared among the western Phoenicians.
Cruciform earrings have been found by Father Delattre in Punic tombs at Carthage (ibid.).
The cross has a meaning associated with sun worship. Schliemann has noted the presence of the cross on pottery and whorls of the Troad (the region about Troy) (ERE, ibid., p. 325). It is alternated with the rayed disc and at times the two emblems appear in juxtaposition (ibid.)
The association with Apollo and the sun cults is noted, where Apollo’s sceptre assumes at times the form of a cross (cf. coin of Gallienus reproduced in Victor Duruy’s Hist. des Romains, Paris, 1885, Vol. VIII, p. 42, ERE, ibid.).
Original Message ----- From: Bala Pillai To: akandabaratam@yahoogroups.com Cc: malaysiaindians@yahoogroups.com Sent: Monday, December 15, 2003 9:03 AM Subject: [akandabaratam] Cross From Lingam
Cross From Lingam http://www.logon.org/english/s/p039.html
Excerpt: Trede, however, makes a serious error which is not considered in the text. We have seen that the symbolism of the cross was from the first seen as a phallic structure with a female cross bar used in animism. The Madonna was not ever a symbol of the early Church but was derived from the Mother Goddess cults in the east.
The fact of the matter is that the cross derived not from Christianity, being then used at the cross-roads, but rather the phallic cross was tidied up so as to conform to Christian mores and left with the mother goddess figures of Hecate etc. which was relabelled the Madonna. |