திருமூலர்- உபதேசம் 30 Tirumular : Upatesam 30 Part 1
English translation with commentary by Dr K.Loganathan 2001
Dear Friends,
For several years I have been conducting classes on Thriumanthiram and have completed upto the Sixth Tantra. Soon I am about to start classes on the remaining three. I am venturing now to provide my own interpretations to the first part of the First Tantra, the Upatesam , that which in a way summarises the whole metaphysics of Thirumular, certainly one of the most profound metaphysicians of the world.
Here we have Hermeneutic Science at the deepest and hence something universal. He describes many of the essentila sof Agamism that outl;ines a metaphysics of individuals freedom and certainly something that does not condone Varnasrama Dharma at all and hence entirely different from Vedism.
I am following here the same numbering system as that of Dr B. Nadarajan but I will follow a style of rendering it into English keeping in mind the numerous individuals who are keen to understand these verses but do not have the necessary knowledge of Tamil. I am also providing elucidatory notes to explain the matter a bit further.
I hope you will find them interesting and philosophically stimulating
verses 1-10
1. உபதேசம்: Advise on Metaphysics
113.
விண்ணின்று இழிந்து வினைக்கிடாய் மெய்கொண்டு
தன்னின்று தாளைக் தலைக்காவல் முன்வைத்து
உண்ணின்று உருக்கியொர் ஒப்பிலா ஆனந்தக்
கண் இன்று காட்டிக் களிம்பு அறுத்தானே
VinninRu izintu vinaikkiidaay meykoNdu
thanninRu taaLaik talaikkaaval munvaittu
uNNinRu urukkiyor oppilaa aanantak
kaN inRu kaaddik kaLaimbu aRuttaanee
பரலோகத்தில் மந்திர சொரூபியாய் திரிந்துகொண்டிருக்கும்போது, முற்பிறவியில் எய்திய பிராப்த கன்மத்திற்கு ஈடாய் ஓர் உடலினைப் பெற்று உலகத்தில் உயிர்க்கும் போது, இறைவன் தானே தன்னின்று எனக்குக் காவலாய் அமர்ந்தான். அத்தோடு உள்நின்று ஆதவ்னாக எழுந்து என் கசுடுகளை வெய்து உருக்கி அழித்துப் போக்கி என்னை தூய்தாக்கி, ஒப்பிலாத தன் சொரூபத்தைக் காட்டி இன்று எஞ்சி நிற்கின்ற களிம்பையும் அறுத்தான்.
When I emerged from the metaphysical realms of mantras
Assuming a physical body consistent with the prapta karma I have acquired
He remained throughout the saviour by establishing HIS Dancing Feet to guide me along
And standing within as radiant flame, melted away all the hard impurities and
Enabled me to experience Bliss Supreme that is incomparable and undying and today
Disclosing Himself in his most authentic form
purified me further of all misunderstandings
vinninRu izintu: emerging from the metaphysical realms of mantras (which is abode of the souls after death)
vinaikkiiday mey koNdu: assuming a physical body consistent with the (prapta ) karma I have acquired
tanninRu taaLaik talaik kaaval munvaittu: He remained the saviour by establishing His Dancing Feet to guide me along
uNNinRu urukki: standing within as the radiant flame, melted away all the hard impurities
oor oppila aananta: Bliss Supreme that is incomparable
kaN inRu kaadi: disclosing Himself in His most authentic Form
kaLimbu arUttaanee: purified me further of all the misunderstandings.
Commentary
The central point here is Tarisanam, seeing for oneself the most authentic form of BEING, something that however is possible only as a GIFT from BEING. It is empஹ்asized here that everything happens only as His Grace, including the rebirth that is determined by the Prapta karma one has acquired. Even here His Guidance is there and without which the assumption of a physical body and acquiring an existential world consistent with that, is impossible.
But one should not just be happy with EXISTING and BEING simply will not allow that. He remains the FIRE within melting away hardened sediments of inflexibilty and resistance, and making the mind fluid and flexible makes the heart soft and gentle, full of AruL . But this same fire as the Inner Radiance provides the metaphysical illuminations that further dispell all taRpootam, the ego-thoughts and at which point occurs the Divine Disclosure, BEING disclosing Himself in his most authentic Form, that which in its turn generates the Consciousness of Supreme Clarity and indubitability.
2.
114
களிம்பு அறுத்தான் கண்ணுதல் நந்தி
களிம்பு அறுத்தான் கண் விழிப்பித்து
களிம்பு அணுகாத கதிரொளி காட்டிப்
பளிங்கிற் பவளம் பதித்தான் பதியே
kaLimbu aRuttaan kaNNutal Nanti
kaLimbu aRuttaan kaN vizippittu
kaLimbu aNukaata katiroLi kaaddip
paLingkil pavaLam patittaan patiyee
நுதல்விழி நாட்டத்தின் இறைவன் என் உள்ளத்தில் ஏற்கனவே கிடக்கின்ற மும்மலங்களாகிய களிம்பினை அறுத்து சுத்தமாக்கினான். இதனை எனது நுதல்விழியை விழிப்பித்து காணாததைக் காட்டி ஞானம்புகட்டிச் செய்தான். மேலும் எவ்வாற்றினும் களிம்பு அணுகாத சிவஞானப்பிரகசாத்தைக் காட்டி , பதியாகிய இறைவன் என் ஆன்மாவை பளிங்கென சுத்தமாக்கி அங்கு சிவத்துவம் பதித்தான்.
Nanti, the BEING-as-Virile Bull and with the Third Eye
Opening up my capacity for transductive perceptions
Dislodged the inner impurity that obscures and blocks off visions and
Dislosing the Light of Pure Radiance that is unattainable with these impuritieச் still lodged
Implanted in my crystal clear mind the REDNESS of Sivattuvam
KaNNutal nanti: BEING-as-VIRILE BULL and with the Third Eye
kaLimbu aRuttaan: dislodged the inner impurities that obscure and block off visions
kaN vizippittu: Opening up my capacity for transductive perceptions
kaLimbu aNukaata katiroLi kaaddi: dislosing the Light of Pure Radiance that is unattainable with the impurites still lodged
paLingkil pavaLam patittaan patiyee: implanted in my crystal clear mind the REDNESS of Sivattuvam
Commentary
In this verse Tirumular attends again to possiblities of transductive perceptions i.e Darsanas , metaphorically described as the visions of the Third ஏye. We can understand this notion by noting that it is akin to the common dream experience where visions are had while one is asasleep i.e. where the ordinary perceptual senses are inactive. All human beings possess this capacity for transductive perceptions but become available only for those who are PURE by being FREE of inner constraints that obscure, distort, disfigure and even block off such deep visions that disclose for direct experiencing the contents of metaphysical realms.
By KaLimbu is meant here the ANAVA MALAM, that which introduces metaphysical blindness and through that IGNORANCE. It is akin to the verdigrees in copper the removal of which is said to transform the copper into gold. As long as this stuff is present with the soul, the higher visions will be blocked off and if at all something become available for seeing, it will not perceived in the true light. It is that distorts disfigures destroys and so forth and therby introduces MISUNDERSTANDINGS.
The "KaN vizipittal" is actually opening up this Third Eye, the capacity for transductive perceptions which is another and higher level of dream experience. Since in such visions the hidden and concealed truths as well as what holds for oneself in the future become available, only the PURE in heart are blessed with this capacity. And with this we have the ARUTKAN, seeing that is constituted by ARUL itself and hence a kind of seeing where falsities are impossible to perceive and whatever is seen is seen in the true light. As truths after truths are seen in this way and accumulated the anma, the soul, becomes purified further and in the end attains Sivatuvam, a PURITY from a kind of oneness with BEING itself.
3.
115
பதிபசு பாசம் எனப்பகர் மூன்றில்
பதியினைப் போல் பசுபாசம் அனாதி
பதியினைச் சென்றணுகாப் பசு பாசம்
பதியணுகிடில் பசுபாசம் நில்லாவே
patipacu paacam enappakar muunRil
patiyainaip pool pacupaacam anaati
patiyinaic cenRaNuKaap pacu paacam
patiyaNukidil pacupaacam nillaavee
யாராலும் தோற்றுவிக்கப்படாதனவும் யாண்டும் அழியாது நிற்பதுமாகிய அநாதிப்பொருள் என்று பகரப்படும் பதி பசு பாசம் என்னப்படும் மூன்றில், பதியினை போல் பற்பல மாற்றங்கட்கு ஆளாகும் பசுவும் பாசமும் அநாதியே ஆகும். இவற்றில் பாசத்தோடு அநாதியே பந்திக்கப்பட்டிருக்கும் பசு, பதியினைச் சென்று அணுகிட அதன்கண் பாசம் கழன்று நில்லாதுபோம். ஆயினும் இவ்வாறு அணுகாவிடில், பந்தித்திருக்கும் பாசமும் அகலாது பந்தித்துக் கொண்டே இருக்கும்
Among the metaphysical entities that constitute Fundamental Ontology and
That consists of BEING, the innumerable anmas and the enchaining fetters,
The innumerable anmas and the fetters are unoriginary just as BEING and in this
If the anma does not move unto BEING, it will continue to be engulfed by the fetters but
If it does, then and only then, the fetters will not stand with the anmas
patipacu paacam enappakar muunRil: Among the metaphysical entities that constitute Fundamental Ontology and that consists of BEING, the innumerable souls and the enchaining fetters
patiyainaip pool pacupaacam anaati : the enchaining fetters and the enchained souls are just as unoriginary as BEING
patiyinaic enRaNuKaap pacu paacam: In this if the anma does not move unto BEING, it will remain engulfed by the fetters;
patiyaNukidil pacupaacam nillaavee: But if it does then the fetters will not stand with it.
Commentary
This verse is certainly the watershed in the long History of Tamilian metaphysical thinking and which also gave the distinctive metaphysical illumination that sustains Saivism and will continue to sustain it in times to come. For here we have the Fundamental Ontology worked out most clearly for the first time in Human History. It is quite common in world religions and metaphysics to learn that BEING is unoriginary , indestructible and hence the Absolute. But it remains to this day the central insight of Saiva Siddhanta that along with BEING as unoriginary we have also the anmas and fetters that enchain the anmas and make them struggle with cudduNarvu, the the-tic consciousness of this and that and temporality along with it.
This verse also outlines very criptically but most beautifully the meaning of not only of all religious struggles but also existence itself, that FOR WHICH existence is. The anma, in itself and right from the beginning of phenomenal history is ALREADY FALLEN, the fallenness is NOT something that has happened on the way because tempted into the evil by the snake. The FALLENESS is what anma IS right from the beginning and what causes this are the fetters, aNavam Kanmam and Mayai that enchain the soul into physicality by forcing it to acquire a physical frame and hence historicity, presence as a phenomenal entity with an appropriate puvanam, or existential world. This is the REASON why we are here with a certain identity that is historically constituted.
Thus the very purpose of existence is for FREEING ourselves from this FALLENNESS, we have to redeem ourselves from this fallen state. But how? Thirumular explains it most clearly: by moving unto BEING, the Absolutely PURE and Free of all these fetters. Only by reaching fire, we can dispel the cold, only by moving towards Light that can we escape the Darkness. Only if we MOVE close to BEING that we can redeem ourselves from the enchaining fetters and if we fail in this by the neglect of metaphysical journeys then we also will fail to redeem ourselves. The possiblity of redemption is in our hands, it is always hanging there infront of us as something we can attain provided we set our mind towards it. The Paradise is NOT SOMETHING WE HAVE LOST for we never had it at all, but rather something that remains there as something we can ATTAIN provided we struggle towards it. The Paradise lies at the end of metaphysical journey and only the truly valiant in the metaphysical sense, can access it.
Upatesam 4
வேயின் எழுங்கனல் போலே இம்மெய்யெனும்
கோயி லிருந்து குடிகொண்ட கோன்நந்தி
தாயினும் மும்மலம் மாற்றித் தயாஎன்னுந்
தோயம தாய் எழுஞ் சூரியனாமே
veeyin ezungkanal poolee immeyyenum
kooyi liruntu kudikoNda koonnanti
taayinum mummalam maaRRit tayaa enun
tooyamataay ezunj cuuriyanaamee
மூங்கில் உள்ளே ஒளிந்துகொண்டிருந்து பிறகு உரசி உரசி சூடாக்கிட அதுபொழுதே வெளிப்படுகின்ற தீபோல, இந்த உடலில் அதனை வருத்தும்போதே எழுகின்ற நந்திலெம்பெருமான் அதனிந் இந்த உடலை கோயிலாக மாற்றுகின்றான். இது ஏன் எனில் தாயினும் கூடிய கருணையின் காரணமாகவேதான். இவ்வாறு மும்மலம் கண்டித்து சூரியனாக எழுந்து இல்லாதுபோக்கி ஆன்மாக்களை சுத்தம் செய்து அவர்கள் உள்ளத்தும் தயா எனும் கருணைக் கடலில் வீழ்த்தவேதான்.
Meaning"
Like fire that indwells the bamboo and emerges at the approriate moments
BEING as KING-BULL also indwells this physcial body making it
veritably a temple when HE chooses to disclose Himself and
With LOVE that exceeds even that of MOTHER dispells all the dark stuff within
Infusing by that act LOVE and CARE as the dominant feelings by arising
As the sun that immerses the soul in Pure Light.
veeyin ezungkanal poolee : Like fire that indwells bamboo and emerges at the appropriate moments
immeyyenum kooyi liruntu : making this physical body veritably a temple
kudikoNda koonnanti: when BEING as KING-BULL chooses to disclose Himself in the body as He who dwells there
taayinum mummalam maaRit: dispelling the dark stuffs with LOVE and CARE greater than even that of MOTHER
tayaa enun tooyamataay ezunj cuuriyanaamee: arises within as the sun of Pure Light infusing LOVE and CARE as the dominant feelings.
Commentary
So many people in the world lament at the absence of KINDNESS but the presence of CRUELTY in the bosom of man. Being philosஒphically naive they immediately jump to the conclusions that metaphysical reflections , that appear so distant from the daily practical concerns, the economic and political struggles, are rather irrelevant and a glorious waste of time. Such people are like those who take pills that give immediate relief but do not cure the disease by building up the immunity so that such diseases do not assail one again.
Thirumular outlines here the remedy that cures the soul of all evils and transforms it into one incapable of anything but LOVE and CARE and which is the solution for the hatred and envy that mars social and economic existence. The mummalam, aaNavam Kanmam and Mayai are the root causes of EVIL in man, that which make man despise and hate others and hence create dissensions in social existence. Where there are these factors lodged very firmly in the soul there CANNOT be any kind of progress including that in economic and political life. The beastiality , unless removed, will NOT allow any progress.
And this beastiality can be removed only through attaining metaphysical illuminations and immersing in the Pure LIGHT that purifies the soul of all the dirts just like a good bath in clean waters. And we need not go very far in search of that for this physical body is potentaiallly a TEMPLE provided BEING who indwells MANIFESTS Himself and takes control of all processes both the cognitive and biological. The body is compared to the bamboo shoots where the FIRE that indwells is NOT SEEN under ordinary circumstances. However when it is dry and heated then and only then, the FIRE within bursts out and rages consuming the bamboo itself. Such is the case even with our physical body. When it is dried and heated by Tapas, the Radiance within will burst forth consuming the mummalam , effecting what the Saivites call tiikkai and purify the soul of all evil inducing elements.
Only such people, pure at heart and beyond any kind hatred, will be honest trustworthy reliable and full of CARE for the society as a whole and as such would become the anchor for social progress both politically and economically.
Upatesam 5
சூரிய காந்தமுஞ் சூழ்பஞ்சும் போலவே
சூரிய காந்தஞ் சூழ்பஞ்சைச் சுட்டிடா
சூரியன் சந்நிதி யிற்சுடு மாறுபோல்
ஆரியன் தோற்றமுன் அற்ற மலங்களே
cuuriya kaantamunj cuuzpanjcum poolavee
cuuriya kaantanj cuuzpanjcaic cuddidaa
cuuriyan canni tiyiRcudu maaRupool
aariyan thooRRamun aRRa malangkaLee
சூரியக் காந்தக் கல்லும் எளிதில் பற்றி எரியக் கூடிய பஞ்சும் பக்கத்தில் பகத்தில் இருந்தாலும் , சூரியனது கிரணங்கள் இல்லாத போது அந்தக் காந்தக் கல் பஞ்சினை சுட்டு எரியச் செய்யாது. அதேபோலத்தான் ஆன்மாவின் செயற்பாடுகளும். ஆதவனாக அகத்தே இறைவன் இல்லாதபோது மும்மலங்களை எரித்து இல்லாதுபோக்க முடியாது.
At the absence of the Sun, even if the convex lens wraps up dry cotton
it will not singe it but will do so when the sun is around; so is the case even with the soul
It can burn off the dirt within and become pure only
In the Radiant Presence of the Great Warrior
cuuriya kaantamunj cuuzpanjcum poolavee: Just like convex lens and cotton wool that it wraps up
cuuriya kaantanj cuuzpanjcaic cuddidaa: it will NOT singe the cotton if the Sun is absent
cuuriyan canni tiyiRcudu maaRupool: but will do so when the Sun is present
aariyan thooRRamun aRRa malangkaLee : So is the case with the soul -- it can burn off the dirt within only at the Radiant Presence of the Great Warrior
Commentary
In this very apt analogy Thirumular brings out that the anmas , no matter what they do, are ineffectual in becoming PURE unless thay install the presence of BEING in their bosom first.
The convex crystal can wrap around itself the cotton that can easily burn off. However at the absence of the rays of the sun or something like that it remains ineffectual to singe the cotton and make it burst out in flames. But when the sun is around it can get the rays, bring them to a focus onto the cotton and through that make it burst out in flames.
Thirumular is hitting at the elaborate prayers and tapas but which are NOT genuine but only a mere grandiose SHOW to impress the public and oneself. Any such ritualistic practices done without installing BEING in the heart are supremely INEFFICIENT in burning off the filth of evil within and make one PURE and hence more developed.
The rituals no matter how elaborate, are USELESS unless they are done with genuine Bakthi, a loving devotion to BEING and because of which HE is present within, disclosing Himself from the Depths. BEING cannot be cheated into blessing by a mere empty show of religiosity-- He is not a FOOL at all to be cheatedd thus.
It is also being pointed out that genuine Tiikkai, that which burns off the dirt within is NOT to be equated with the so many rituals done in the name of Tiikkai by the religious monks and by such people. The Tikkai that gains genuine PURITY and through that affords the enjoyment of Deep Metaphysical Insights can be effected only if BEING wills it and that is entirely a matter of GRACE and hence not something that can be demanded and forced out from BEING in lieu of mere rituals or even by soul-melting pleadings and cries.
The genuine Tiikkais are EXISTENTIAL, something that happens in LIFE, in the course of social praxis where our real nature becomes manifest. Each time we are seized with guilt for having done something wrong, there we are thrown into genuine Tiikkai and when we emerge out of it through genuine repentance, then and only then there is this cleansing, burning off the evil within.
118
மலங் களைந்து ஆமென மாற்றி அருளித்
தலங் களைந்தான் நற் சதாசிவமான
புலங் களைந்தான் அப்பொதுவினுள் நந்தி
நலங் களைந்தான் உள் நயந்தான் அறிந்தே
malang kaLaintu aamena maaRRi aruLi
talang kaLaintaan naR cataasivamaana
pulang kaLaintaan appotuvinuL nanti
nalang kaLaitaan uL nayantaan aRintee
தற்சிவமாக அப்பாலுக்கப்பால் இருக்கின்ற பரசிவன் வெளிப்பட்டு சதாசிவமாகி, என் அகம் புகுந்து ஆங்குள்ள மும்முலங்களை, எனக்குப் பொருந்துமெனக் களைந்து இந்த பிரபஞ்ச சுழற்சியிலிருந்து விடுவித்துள்ளான். அது எப்படியோவெனில் என்னை திருசிற்றம்பலத்தில் அழுத்தி ஐந்து புலங்களும் உலகியல் இன்பங்களை நாடாது காத்து அகத்தே நயந்து பிரதிட்டையாகி நலங்களே நான் மகிழுமாறு செய்துள்ளான்.
BEING as Sathaaciva, i.e the ABSOLUTE that also Manifests Itself
Purified me of all the dirts as something that I deserve and with that
Also freed me from the need for phenomenal presence in the world and
Depriving me of the physical senses also freed me from indulging in earthly pleasures
By immersing me in the Common Ground of all and
Feasted me with spiritual Bliss by implanting Himself firmly in my heart.
malang kaLaintu : purified of all the dirts (that enchain the soul)
aamena maaRRi aruLi: blessed me with it as something that I deserve
talang kaLaintaan : also freed me from phenomenal circulation .ie. being born again and again into world
naR cataasivamaana: by becoming the good Sathaacivam,ie. BEING both as the Transcendantal Absolute and the Manifest
pulang kaLaintaan appotuvinuL nanti: and relieved me of the physial senses by immersing me in the Tillai Ambalam. ie. allowing the enjoyment of transductive perceptions;
nalang kaLaitaan uL nayantaan aRintee: freed me enjoying the worldy pleasures by implanting Himself in my heart and thus enjoy spiritual feasts
Commentary
The question : why do we strive in life and especially in religious life with all kinds of prayers , fasts and penances and what not? is a question common to all religions. This is what that is addressed in the most general sense by Thirumular here. And he answers it most clearly: to become PURE by freeing ourselves from mind-narrowing prejudices that are termed here Malam, i.e that which induces the metaphysical darkness. All the religious practices have as their REAL meaning that of making the practioner PURE of this Darkness and hence simultaneously EGOLESS.
But this is NOT something we can achieve on our own with our ego actions. It can be effected only by BEING that too HE does only for the deserving. All our heroic but egoistic toils are useless unless in the first place we wound the EGO and cause it to withdraw to the background so that the heart if FREE for the blossoming of the Divine. Thirumular, in an autobiographical note mentions without mentioning that he has come to deserve this and because of which he is being blessed with the Grace of BEING who purifies him of all the filth and tranforms his personality into something excellent, allows him to EVOLVE into a higher kind of species.
This comes with freeing him from the phenomenal circulation, being with the Karma that forever works towards being born again and again into the physical world assuming a physical body. He is allowed to EVOLVE into a species of anmas that can subsist only in a Mantra-body free of the of karmic traces that would throw them back into the physical earthly life.
Freeing the soul of the need to assume a physical body need not be depriving the perceptual experiences. The anmas are freed only of the physical senses but NOT the metaphysical. SEEING as such continues but seeings as conditioned NOT by the PacukaraNam, the sensual but rather the SivakaraNam, the metaphysical that affords perceptions related to Transcendental Consciousness
BEING as He who grants this is BEING-as-SATHASIVA, i.e BEING who while always the Transcendetal Absolute but also the MANIFEST for without manifestations it is impossible to transmute the psychic entities , purify them of all defects and make them PURE so that they can access the Tllai Ambalam, the Absolute Ground that consititutes the Final HOME, and for all.
Upatesam 7
119
அறிவு ஐம்புலனுடனே நான்றதாகி
நெறியறியா துற்ற நீர் ஆழம் போல
அறிவு அறிவுள்ளே அழிந்தது போலக்
குறியறிவிப்பான் குருபரன் ஆமே
aRivu aimpulanudanee naaRathaaki
neRiyaRiyaa thuRRa niir aazam poola
aRivu aRvuLLee azintatu poola
kuRiyaRippaan kuruparan aamee!
ஆழ்கடலில் அழுந்தி நீந்துவார்க்கு திசை தெரியாதிருப்பதுபோல, அறிவு ஐம்புலன்களுடன் ஒன்றாகி நின்று எத்திசை என்று அறியாது அல்லற்படும் . அதுபொழுது இந்த புலனறிவைக் கெடுத்து அதனுள்ளே இருக்கின்ற ஆழறிவை அடைய அங்கு இறைவன் அகத்தே குருபரனாக எழுந்து குறிதந்து அறிவு எத்திசை செல்லவேண்டும் என்று அறிவித்து உதவுவன்
Our ordinary understanding because entagled with the senses
Would lack a direction just as one is lost in the depths of deep waters (where nothing would provide a sense of direction)
However when the ordinary understanding is allowed to dissolve itself,
From the unknown depths emerges BEING-as -GURU who would indicate (in various ways)
The signs of TRUE direction for redeeming ourselves.
aRivu aimpulanudanee naaRathaaki: When understanding gets entangled only with the sensual
neRiyaRiyaa thuRRa niir aazam poola: existence becomes like being lost in the deep waters where a sense of direction is impossible;
aRivu aRvuLLee azintatu poola : When the ordinary understanding is allowed to be dissolved in the metaphysical
kuRiyaRippaan kuruparan aamee: from the Depths would emerge BEING-as-GURU who would provide the signs of the RIGHT direction for redeeimg ourselves.
Commentary
The normal existence is both physical and metaphysical and Thirumular in this verse brings out the special importance of the metaphysical. The physicalistic life that depends entirely on the information provided by the senses, highly diffractive, is a metaphyscially BLIND LIFE and hence one will be lost. There will be MEANIGLESSNESS for existence , an absence of a sense of direction and psychical strength on account of that. This kind of life is being compared to swimming in deep waters where while inside the waters there is no direction that is singled out as that one should follow. This state of not knowing which WAY to swim is the FALLENNESS that is characterised by psychic infirmity, lacking in principles and just drifting along.
But when one dissolves this physicalistic understanding without any FEAR into the metaphysical, then life becomes SYMBOLIC where as one moves along there are SIGN POSTS to guide us along in our metaphysical journey. Life ceases to be one of just handling of brute facts but rather many symbolic elements-- metaphors, icons , rituals, dance, music and such elemets of high culture..
The symbolic life is life with BEING who, remaining in depths by concealing Himself, slowly sends SIGNS of various sort for us to comtemplate and UNDERSTAND , gain illuminations and move ahead CONFIDENTLY with the knowledge that at the critical moments HELP will be thrown in some form or other to guide us along. Metaphysical life is NOT life in blindness, help is always available provided we remain OPEN to be guided.
Behind the symbols is BEING-as-GURU for each symbolic element contains within itself a LIGHT of deep illumination to gain which we have to INTERPRETE and access the meaning enclosed. Hence the metaphysical journey is HERMENEUTICAL, a supremely RATIONAL kind of life though immensely symbolic.
upatesam 8
120
ஆமேவு பால் நீர் பிறிக்கின்ற அன்னம்போல்
தாமே தனிமன்றில் தன்னந்தனி நித்தந்
தீமேவு பல்கர ணங்களுள் உற்றன
தாமேழ் பிறப்பெரி சார்ந்து அவித்தாமே
aameevu paal niir piRikkinRa annampool
taamee tanimanRil tannantani nittan
tiimeevu palkara nangkaLul uRRana
thaameez piRaperi caarntu avittaamee
நீரோடு கலந்தப் பாலினை திறமையுடன் பிரிக்கும் அன்னம்போல், இறைவன் அம்பலத்தில் தானே தன்னந்தனி நித்தம் ஆடிக்கொண்டே, தீயவை மேவு ஆன்மாக்களின் புலன்கள் நடுவே ஆடி , நல்லவற்றை தீயவற்றிலிருந்து பிரித்து எரித்து இல்லாதுபோக்கி, மீண்டும் பிறப்பதிலிருந்து ஆன்மாக்களை ஊய்விப்பன் .
Like the swan that separates skillfully the water mixed up with cow's pure milk
So does BEING on His own dancing alone in the Hall of Tillai relentlessly
Burns away all the dirt that breeds evil from all the senses with which they stand mixed up
And burning them to ashes redeems the souls forever from falling into recurrent phenomenal circulation.
aameevu paal niir piRikkinRa annampool: Like the swan that separates skillfully the water mixed up with pure cow's milk;
taamee tanimanRil tannantani nittan: On HIS own BEING all alone dances relentlessly in the Hall of Tillai;
tiimeevu palkara nangkaLul uRRana: removes all the dirt that breeds evil from the senses with which they stand mixed up;
thaameez piRaperi saarntu avittaamee: On His own accord singes them to ashes and redeems the souls from falling into the recurrent phenomenal circulation.
Commentary
The question: What does BEING do in creating this world and enacting His Play, gets anwered in this verse. BEING like a swan that separates the unwanted water mixed up with pure milk, removes the falsities mixed up with TRUTH in the consciousness of the souls. What BEING does is டொ CLEANSE the consciousness so that it shines forth PURE and BRILLIANT so that only TRUTH shines in it. This is the same as reconstituting the seeings so that it becomes the SEEING, the kind of seeing where no falsities are ever seen.
It is empahsized that BEING is ONE and not many when HE is all alone in the metaphysical Hall where the processes that generates the cosmos and runs the courses are instituted, understood here metaphorically as DANCE in view of the effortlessness, rhythm and attending Bliss. However when He descends from this Supreme Oneness then HE becomes MANY and that too on HIS OWN ACCORD manifesting Himself in innumerable archetypal forms just to PURIFY the souls of the falsities that inhere in them. In order to teach the child, the teacher should descent to the LEVEL of the child so that the child can understand what he says. The same here: BEING assumes innumerable archetypal forms in order the CLARIFY the consciousness of the psychic entities in accordance their developmental stages, so that they begin to see in PURE LIGHT in which alone TRUTH is visible.
This is the real meaning of Tiikkai, clearing and clarifying through burning off the deformers, deflectors and refractors of consciousness and hence understanding. When this process continues and the soul assumes the state of seeing through the Pure Light that allows only the seeing of TRUTH, the purpose of worldly existence is attained and hence the need for phenomenal circulation overcome. This attaining the state of metaphysical FREEDOM or Mukti, is also that for which BEING dances the dance of Eternal Bliss.
upatesam 9
121
வித்தைக் கெடுத்து வியாக்கிரத் தேமிகச்
சுத்தத் துரியம் பிறந்து துடக்கற்ற
ஒத்துப் புலனுயிர் ஒன்றாய் உடம்பொடு
செத்திட்டிருப்பர் சிவயோகி யார்களே
vittaik keduttu viyaakkiramit teemikac
cuttat turiyam piRantu tudakkaRRa
ottup pulanuyir onRaay udampodu
settiddiruppar civayooki yaarkaLe
உண்மையான சிவனோடு இரண்டற்ரு கலந்திருக்கின்ற சிவயோகியர் என்பார், சாதாரண அறிவினைக் கெடுத்து மிக உயர்ந்த சுத்தத் துரியாவத்தையில் ஆழ்ந்து அதனின் எவ்வித உலகத் தொடக்கும் அற்று, உயிரும் புலன்களும் முற்ரிலும் ஒத்தும் உடம்பொடு வேறன்றியும் கலந்து உலக வாதனைகளுக்கு செத்திட்டிருப்பர் என்பதாம்.
The genuine civayoogies will remain dead to the world
even while living with the physical body
Having attained unity between the senses and the soul and
Having become totally autonomous by transcending the
normal understanding of worldly matters and enjoying
the absolutely Pure Consciousness of the most excellent meditative state
vittaik keduttu : transcending the ordinary understanding of the world
viyaakkiramit teemikac cuttat turiyam piRantu: attaining the Pure Consciousness in the most excellent meditative state
tudakkaRRa : having become totally autonomous
ottup pulanuyir onRaay: kaving attained unity between the senses and the soul
udampodu settiddiruppar civayooki yaarkaLee: the genuine civayogies will remain dead to the world even though still living with the physical body.
Commentary
One of the most important notion the Civayogies have been emphasising all along is that of becoming genuinely FREE and autonomous. The FREEDOM they talk about is not the political freedom the Western Nations articualte but rather the METAPHYSICAL FREEDOM which is the genuine freedom. This involves becomeing free of WANTS for as long as there are WANTS and WISHES there is SEEKING the worldly and hence falling into the rules and regulations of the socio-political existence. This would mean being subject to a group, political or otherwise.
This applies even to religions that do NOT allow transcendence from their dogmas cultic principles and tenets. A man remains BOUND and hence UNFREE as long as there is membership to such religions and provides an IDENTITY that mesmerises the individual and enslaves him through providing an irrationally captivating IMAGE. This is an idolatory of a kind that enslaves people in its own hidden ways.
The genuinely FREE, the Civayogi is DEAD to the worldly matters in the form of DISINTEREST in them for himself even though he continues a bodily existence just like others and hence in active social commerce with them. However his MIND is NOT in the world, it basks in the BRILLIANT LIGHT of Pure Consciuosness which is available only in the most excellent meditative state. All metaphysically constituted life, as opposed to the enslaving world religions are FREEDOM promoting, and they would emphasise practices that would UNBOUND an individual and make him FREE and autonomous .i.e NOT a member of any religious cult or tradition. Thus Vittai Keduttal -- the destruction of all historically constituted understanding becomes an important task for all those who seek genuine metaphysical freedom.
Upatesam -10
122
சிவயோக மாவது சித்தசித் தென்று
தவயோகத் துள்புக்குத் தன்னொளி தானாய்
அவயோகஞ் சாரா தவன்பதி போக
நவயோக நந்தி நமக்களித் தானே
civayooka maavatu cittacit tenRu
tavayookat tuLpukut tannoLi taanaay
avayookanj caaraa tavanpati pooka
navayooka nanti namakkaLit taanee
சிவத்தோடு பிரிவற்று ஒன்றாய் இருப்பதாகிய சிவயோகத்தை நந்தி எம்பெருமான் தானே எனக்கு அருளினன். இது எப்படிப்பட்டதெனில் சித்து இது அசித்து இது என்று வேறுபடுத்தி அறியத்தரும் தவத்திற் புகுத்தி ஞானத்தெளிவு தந்து, தனது சுயச்சிவபிரகாச ஒளியே எனது ஒளியாக அமையுமாறு செய்து அதன்வழி மெய்யான யோகம் அல்லாதவற்றை போற்றாது காத்து அருளினன் என்றவாறு.
Among the nine different types yoga that BEING-as-BULL has granted the world
And which affords the enjoying metaphysical happiness by being ONE-WITH BEING,
The CIVAYOGA is that which allows the souls to bask in the PURE LIGHT of BEING
As if their own through appropriates austerities and penances
By making possible the correct understanding of both the physical and the psychical
And through that avoid being misled by the wrong kinds of yogas
civayooka maavatu cittacit tenRu: The genuine CIVAYOGA is that which makes possible the understanding of both the physical and psychical,
tavayookat tuLpukut tannoLi taanaay: allows through appropriate penances the souls bask in the PURE LIGHT of BEING as if their own;
avayookanj caaraaatu : voids being misled by the wrong kind of yogas
avan pati pooka navayooka nanti namakkaLit taanee: BEINF-as BULL has provided the nine different yogas that afford the enjolyment of metaphysical happiness by being ONE-WITH BEING.
Commentary
Here gets articlulated the real objective of all meditative practices that we come across in all religions of the world where not the dogmas and rituals are emphasized but rather direct experiencing of BEING. This also turns out to be the PRIMODIAL MOTIVE of the whole of existence itself, THAT-FOR-WHICH existence is and which though articulated as Nirvana , Mukti, Moksa and so forth but here understood as being ONE-WITH - BEING and basking in the GLOW of PURE LIGHT which is that of BEING. But this is possible only at the end of a HERMENEUTIC juorney , journey in which UNDERSTANDING is developed and that too wihout neglecting both the physical and psychical. The TRUTHS are available both in these worlds and they must be wrested out and the neglect of psychical by the materialism and idealism is NOT AT ALL recommended. The world both in its dual make-up must be UNDERSTOOD as it is and such a kind of life that involves restraining the mind from the negative tendencies such materialism or idealism, constitutes the genuine CIVAYOGA, distinguished here from other kinds of Yoga.
Genuine Yoga is NOT simply "siddha virutti nirootam" as articulated by Patanjali or even a Yoga of gaining Kundalini, the Coiled Power and other kinds of Yoga. The Civayoga is HERMENEUTICAL, that which has as its central concern the DEVELOPMENT OF UNDERSTADING and hence austerities of the appropriate type so that this hermneutic objective is not lost. There is an important reason for this: the sighting of TRUTHS that this hermeneutic journey allows facilitates the gaining of CiRsakti, the lumen naturale which when allowed to accumulate continuosly finally become the Pure Light of BEING itself and hence being ONE-WITH-BEING
In the light of this way of understanding Civayoga, all other yogas are NOT the genuine yogas though they may help somewhat in the complicated and immensely demanding metaphysical journeys.