Verses 11 - 20
English translation with commentray by Dr K.Loganathan 2001
Upatesam 11
123
அளித்தான் உலகெங்குந் தானான உண்மை
அளித்தான் அமரர் அறியா உலகம்
அளித்தான் திருமன்றுள் ஆடுந் திருத்தாள்
அளித்தான் பேரின்பத் தருள்வெளி தானே
aLittaan ulakengkun taanaana uNmai
aLittaan amarar aRiyaa ulakam
aLittaan tirumanRuL aadun tiruttaaL
aLittaan peerinbat taruLveLi taanee
அருளாளனாகிய இறைவன் என் அகஹ்த்டில் வெளிப்பட்டு உலகெங்கும் தான் பர்ந்திருக்கின்றதை உணர்த்டி அருளினான்; சிவயோகஹ்த்டைல் தலைப்பட்ட எனக்கு அமர்களுக்கும் அறியவொண்ணா சிவவுலகத்தினைக் காட்டியருளினான். மேலும் உலகெல்லாம் தானே அநாத விந்துக்களை அசைத்து அசைத்து அனைத்தையும் தில்லமன்றுள் நின்றவாறே ஆடும் பேருண்மைஅயையும் அறியத் தந்தான். இதனால் மாறாபேரின்பத்து அருள்வெளியில் நான் அழுந்திடவும் அருளினான்.
BEING blessed me with the TRUTH that HE pervades all and
granted me existence in a world even beyond the reach of the deities
He blessed me an understanding of the dancing feet that dances endlessly in the Sacred Hall and with that
blessed me with the Universe of Grace of immense Bliss.
aLittaan ulakengkun taanaana uNmai: BEING blessed me with the truth that HE pervades all
aLittaan amarar aRiyaa ulakam: granted me existence in a world beyond the reach even of the deities
aLittaan tirumanRuL aadun tiruttaaL: He blessed me with an understanding of the dancing feet that dances endlessly in the Sacred Hall
aLittaan peerinbat taruLveLi taanee: and with that blessed me with a universe of Grace of immenses Bliss
Commentary
All human beings are in search of happiness and noting that the worldly pleasures always come with problems that darkens the heart there begins a search for a world where one can be in permanent bliss, be joyful forever. This desire is in the bosom of everyone at the deepest sanctuary of their heart and which under ordinary circumstances issue forth as various kinds of earthly desires that call for instrumental actions for attaining them. But such mortals little realise that the pleasures that issue forth from such instrumental actions are transient just like the pleasures of eating when hungry and where the hunger returns after awhile
As opposed to these are metaphysical pleasures, the BLISS that follows by Being-with -BEING in a state of intimate fusion in which the ego is lost completely and the individual becomes totally egoless. Such a state of Being-in-the World cannot be ACCOMPLISHED by instrumetal actions of any kind but only by giving it up totally and be OPEN to be formed entirely by BEING though it may happen UNCOSCIOUSLY at first. At this point uncritical TRUST and UNFLINCHING FAITH are called for despite many challenges on the way. And those who persist are blessed with metaphysical wisdom the initial one being the prevalence of BEING everywhere. Then begins the visions pertaining to the five fold activities of BEING, the production sustenance and annihilation with Disclosure and Concealment of BEING as underlying them. This is the MOST we can get in terms of an understanding of BEING which is metaphorically described as the DANCE and the vision of the dance itself as witnessing the endlessly moving FEET.
But with this begins the supreme illumination that firmly establishes the mind in absolute UNIVERSALITY and in a state where there pervades an ABSOLUTE UNDERSTADING, an understanding of what remained as the mysterious but now plainly transparent and indubitable. It is the indubitablity of pure consciousness unsullied by any shadow of doubt that becomes the source of immense Bliss metaphorically described here as the World of Grace that even the gods do not know of for finally it is NOT an attainment by whatever human efforts bur rather a blessing. The most we can do is to become fit for this blessing and that's the main purpose of existence itself, including the metaphysical.
Upatesam 12.
124.
வெளியில் வெளிபோய் விரவிய வாறும்
அளியில் அளிபோய் அடங்கிய வாறும்
ஒளியில் ஒளிபோய் ஒடுங்கிய வாறும்
தெளியும் அவரே சிவ சித்தர் தாமே
veLiyil veLipooy viraviya vaaRum
aLiyil aLippooy adangkiya vaaRum
oLiyil oLipooy odungkiya vaaRum
teLiyum avaree civa cittar taamee
The genuinely illuminated Siddhas are those who understand
Beyond any shadow of doubt that Being-with-BEING is like
Pure space spreading out within Abslolute Space
True love getting subdued by Divine Love and
Clear Light being subdued by the transcendental Light Supreme
எந்தவொரு ஐயப்பாடும் இன்றி ஆன்மா இறைவனோடு முற்றியிலும் ஒத்திருக்கும் நிலையை செவ்வே அறிந்த சிவ சித்தர்கள்தாம் யாரென்னில் அவர்கள் அதனை சிறு வெளி பெருவெளியில் விரவியவாறு என்றும், தூய்மையான அன்பின் அளி இன்னும் சுத்தமான சிவஅன்பின் அளியில் அடங்கியவாறும், அறிவின் சிற்றொளி மெய்ஞானத்தின் பேரொளியில் ஒடுங்கியவாறும் உளதாம் ஒன்றெனக் காண்பவர்களே என்றது.
veLiyil veLipooy viraviya vaaRum: like pure space spreading out in absolute space
aLiyil aLippooy adangkiya vaaRum: like true love getting subdued only by Divine Love
oLiyil oLipooy odungkiya vaaRum: like clear light being subdued by transcendental Light Supreme
teLiyum avaree civa cittar taamee : the genuine Civa Siddas are those who understand Being-with-BEING as above without any doubts as such
Commentary
Metaphysical excursions which is the genuine religious life is a journey, a pilgrimage and because of which pilgrimages to sacred places have become instituted as part of the ritual obligations in all religions. It is a TRAVEL with a destination and it is in the conception and understanding of this , the end point of the travel that there are many differences over which, at least in India, there has been vigourous disputes for millenniums. And in this verse emerges a concept of it called Sudda Advaita of Saiva Siddhanta to distinguish it from various kinds of advaitas and which is distinctly HERMENEUTICAL. The end state is an UNDERSTADING as all metaphysical journeys are hermeneutical i.e. concerned with definitisation of the naturally finite human understanding. And the anma does not get evaporated and become a non-entity as it is claimed in the well known Advaita Vedanta of Sankara for there is the EXPERIENCING of bliss and unless there is this anma even at this stage as the experiencer, there can be NO articulation of this experience at all.
Then the question arises: How are we to understand this end state? and Thirumular addresses this question in this verse in touching metaphors and analogies to explain the matter, mindful of the hermeneutical foundations within which he moves. Only bounded space can merge and be one with the boundless when the bounding factors are removed. Here the space of the pot becoming the vast open space on being broken is an apt example. But the space of the pot stands for CONSCIOUSNESS of the limited understanding of man which become the SAME as the Supreme Consciousness of ABSOLUTE BEING when the defiling and delimiting factors are removed. There is total merger, the UNDERSTANDING is no more human , that of an anma, but that of BEING.
And now we should note that understanding has TWO aspects to it-- that of SCOPE and that of CONTENT. The above analogy applies to the SCOPE and the analogy of the little light being OUTSHINED by the larger light applies to the content. The UNDERSTADING of BEING is supremely ILLUMINANT and therefore suffers no development or change. The human consciousnees, the Light with which it sees become subdued in the face of the BRILLIANCE of BEING just as the light of stars gets subdued by the brilliance of the sun. The little light is there but it fails to OUTSHINE the larger light; for there is complete WITHDRAWAL.
Such is also the case with DIVINE LOVE where BEING is understood as LOVE itself, "anbee sivam" also articulated by Thirumular elsewhere. Just as goodness can be conquered only by a higher goodness so is with love, the little love can be conquered only by a larger and purer love by putting the forrner to shame. Just is the case even with the human love no matter how pure it is-- it gets conquered by Divine LOVE, the LOVE that BEING HIMSELF IS as His essence. The human love even of the most saintly person is reduced to NOTHING in comparison to the Divine Love of BEING.
Thus the END STATE of the metaphysical journey is that of DEFEAT, the human being defeated by the Divine and hence the human becoming totally egoless but by that divine in essence
Upatesam 13
125.
சித்தர் சிவலோகம் இங்கே தெரிசித்தோர்
சத்தமுஞ் சத்த முடிவும் தம்முள் கொண்டோர்
நித்தர் நிமலர் நிராமயர் நீள்பர
முத்தர் தம்முத்தி முதல் முப்பத்தாறே
cittar civalookam ingkee tericittoor
cattamunj catta mudivum tammuL koNdoor
nittar nimalar niraamayar niiLpara
muttar tham mutti mutal muppattaaRee
The genuine Siddhas are those with capabilities for transductive perceptions
See the divine world while still in this earthly world and through hermeneutic investigations
Have seen the languages and their limits in their own understanding and because of which
They live in a world of absolute permanence , totally Pure and forever Unchanging and as such
Enjoy the final liberation having understood all the metaphysical realities , thirty six in number
As those that have provided the necessary steps towards this ascendance.
உண்மையான சித்தர்கள் யாரென்னில், மறையுலகாக இருக்கும் சிவலோகத்தை தங்கள் நுதல்விழிப் பார்வையின் வழியாக இந்த உலகில் இருக்கும்போதே கண்டவர்கள் ஆவர். இது எப்படி எனில் மொழியின் மூலத்தையும் காலவுணர்வு கழிய அதுவும் கழியும் முடிவையும் தம்முள்ளே தெளிவாகக் கொண்டோரும் ஆகும். இதனின் நித்திய உணர்வு தலைப்பட்ட நித்தர்களாகவும் , அதனுள் தொடர்ந்திருக்கும் திறத்தினால் சுத்தர்களாகவும் அகலாது தொடர்ந்திருக்கும் பரமுத்தி எய்தியவர்களாகவும் இருப்பர் என்பதாம். அத்தோடு நூலிய அறிவியல் முறையில் இந்த முடிவான நிலைக்கு வந்தவர் என்பதின் உலகியல் வாழ்க்கை பரவாழ்க்கை என்ற இரண்டையும் பின்னும் 36 தத்துவங்களை தாம் முத்திமுடி நிலை அடைவதற்கு உதவிய முதல்கள் என்றும் உணர்ந்திருப்பர் என்பதாம்.
cittar civalookam ingkee tericittoor: the Siddhas are those who with their capablities for transductive perceptions , have seen the divine world here itself
cattamunj catta mudivum tammuL koNdoor: who have realised that the origins of languages and their limits are in their own understanding
nittar nimalar niraamayar : live in a world of absolute permanence, totally Pure and forever Unchanging
niiLpara muttar : enjoy the final liberation forever
tam mutti mutal muppattaaRee: understanding that all the metaphysical realities, 36 in number as the ones that provide the necessary steps ( towards this ascendance)
Commentary:
The final liberation, that FOR-WHICH existence is, the paramutti, is a state of Being-in-the- World which is the end point of the metaphysical journey that is simultaneously Hermeneutical, i.e something that pertains to UNDERSTADING. That which liberates the mind is CLEAR UNDERSTANDING, for that which is understood ceases to be of any importance to the individual who understands it. This hermeneutical principle plays a central role in the Saivism of Thirumular that he equates with Siddaism of a kind.
Understanding involves SEEING, the therisanam, and hence the liberated person is understood here as the one who has SEEN all and hence the one who has developed all the possible kinds visionary capablities including the transductive, metaphorically understood as the vision of the THIRD EYE, the eye that remains normally closed in the forehead. A person becomes a Siddha or a mystic when he gets this eye opened and begins to enjoy visions of the hidden mysteries that baffle the ordinary individuals. Such visionary experiences are actually higher developments of the dreaming capablities that all individuals are gifted with.
But this is NOT sufficient to attain the Final Liberation but constitutes only an important stage of developemnt towards it. The contents of the mystical visions must be INTERPRETIVELY understood and one should aspire to be ILLUMINATED by such hermeneutic exercises. It is during the course such exercises that one would realise that the mind functions with a variety of languages, the phonetic, the mythical , the mantraic and so forth but the root cause of all being TEMPORALITY within and which has as its cause METAPHYSICAL IGNORANCE as such. There are languages of all sorts only because there is IGNORANCE deep within onself and when there is NO MORE this ignorance, the LIMITS of language as such is also reached.
Being-in-the -World with this kind of understanding that has transcended TIME constitutes Being is absolute permanence, in absolute Purity and Unchangeableness. And at the same this time, this understanding will also understand the physical and metaphysical world as constituted by the Tatvas, the experience fabricating elements as constituting the necessary EVOLUTIONARY LADDERS that can serve one to attain this final state of absolute liberation. The experiential world is NOT a magical fiction, an illusion or delution of an aberrant mind but rather illuminating realities that help one to ascend higher and higher and finally attain the final liberation!
Upatesam 14
126
முப்பதும் ஆறும் படிமுத்தி ஏணியாய்
ஒப்பிலா ஆனந்தத்து உள்ளொளி புக்குச்
செப்ப அரிய சிவங்கண்டு தான் தெளிந்து
அப்பரி சாக அமர்ந்திருந் தாரே
muppatum aaRum padimutti eeNiyaay
oppilaa aanantattu uLLoLi pukkuc
ceppa ariya civang kaNdu taan teLintu
appari caaka amarntirun taaree
The genuine Siddhas are those using as ladders the thirty and six tatvas
Ascend towards and succeed in entering the world of Inner Light that breeds incomparable Bliss
And witnessing BEING who wipes out any impulse towards speech and
Having Understood HIM as HE is in Himself with absolute clarity
Remain absolutely contented realising that that is for which life is!
வாழ்க்கையின் எல்லா அனுபூதிகளையும் நிறுத்தும் 36 தத்துவங்களையும் சிவஞானத் தெளிவினை தரவல்லவைகளாகத் தேர்ந்து அவற்றையே ஏணிகளாகக் கொண்டு படிப்படியாக ஏறி அகத்தே தூண்டா விளக்காக எரிந்துகொண்டிருக்கும் உள்ளொளி புகுந்து அது தரும் ஒப்பிலா ஆனந்தத்தைத் துய்த்தவாறு , ஒருவனை சுட்டறிவு போக்கும் திறத்தின் மௌனியாக்கும் சிவனை தெரிசித்து சொரூபமும் உணர்த்தப்படுமா உணர்ந்து இனி இதனின் அடைய வேண்டியது வேறில்லை என்றும் அப்பரிசே முடிவானது என்றும் அடங்கி அமர்ந்திருப்போரே உண்மையான சித்தர்கள் அல்லது சிவஞானிகள் ஆவர்.
muppatum aaRum padimutti eeNiyaay: Using the 36 tatvas as ladders towards Absolute Liberation and ascending
oppilaa aanantattu uLLoLo pukkuc: towards and entering the world of Inner Light that breeds incomparable Bliss
ceppa ariya civang kaNdu taan teLintu: understanding BEING who wipes out speech and having understood HIM as HE is in Himself
appari caaka amarntirun taaree: remain absolutey contended realising that that is for which life is
Commentary:
The real journey that one should undertake in life is the metaphysical journey, a journey of archeoductive movement into the hidden Depths of oneself. For there lurks, the Inner Light that illuminates all and hence wipes out all the MYSTERY that remains baffling the mind. This Mystery remains as the real UNCONSCIOUS, that part of our own mind that under normal circumstances is BEYOND our comprehension and which is AVOIDED by the ordinary individuals because of some kind of FEAR. But the genuine Siddhas prove themselves to be UNAFRAID of this inner archeology that digs out the hidden elements that fabricate our existence and whatever configures not only our existence but the world and everything else that constitutes the experience.
Against the Mayavadic Vedanta that sees all these as mental fabrications and a kind of fantasy , a vacuous fabrication of the mind, Thirumular sees them as Tatvas, 36 in number as REALITIES that constitute the world and the human experiences as such. They must be UNDERSTOOD as to what they are in terms of their essence and functions and which is really UNDERSTADING them and hence existence itself. We should NOT AVOID understanding as to what they really are by a whimsical act of the mind that discharges them as irreal just like dream elements.
The understanding of the Tatvas enhances the Inner Light for each Illumination we succeed in gaining is actually allowing the Inner Light already there to shine with greater brilliance. Thus the Tatvas become the LADDERS that help one to attain CLEAR CONSCIOUSNESS , a consciousness of indubitable certainty; and hence experiencing of Hermeneutical Bliss, a bliss born of absence of uncertainties of whatever kind.
Now only at this point the authentic FORM of BEING also becomes transparent for such a consciousness TRANSCENDS the archetypally constituted consciousness and hence always coming with the feeling that there is a BEYOND, a MYSTERY still not reached and understood yet.
Now at this point also occurs the wiping out of thetic-consciousness, the CudduNarvu, consciousness formed by a that-ness. This wiping out that only an understanding of BEING as He is in Himself can effect is also the destroyer of the capacity for SPEECH as such. For when there is NOTHING in consciousness as a THAT or a THERE, there can be NO speech at all..
The attainment of this state of Being is also an attainment of state of NO DESIRES, the attainment of a state of FULL SATURATION. Thus the Siddhas who have reached this state would know implicitly that they have arrived HOME, attained the Paramutti and remain simply contended, fully enclosed within themselves.
Upatesam 15
127
இருந்தார் சிவமாகி எங்குந் தாமாகி
இருந்தார் சிவன்செயல் யாவையும் நோக்கி
இருந்தார் முக்காலத்து இயல்பைக் குறித்தங்கு
இருந்தார் இழவுவந் தெய்திய சோம்பே
iruntaar civamaaki engkun taamaaki
iruntaar civanceyal yaavaiyum nookki
iruntaar mukkaalattu iyalbaik kuRittangku
iruntaar izavuvan teytiya coombee
இப்படிப்பட்ட சிவசித்தர்கள், சித்தமலங்கெடுத்து வந்தமையும் தூய்மையின் சிவமாகி, அதனின் சுட்டுணர்வுங் கெடுத்து பரனுணர்வின் எங்கும் தாமாகி இருந்தார் இவ்வுலகில் தானென்ற அகந்தை அற்று , காண்பதும் செய்வதும் சிவச் செயலேயாகவேக் கண்டு. அதனின் காலவுணர்வில் படாது கழன்று அதீதமாகி அதனின் இச்சை வயத்தனாய் ஆகுதற்கும் காலவுணர்விற் படுதற்கும் உள்ளத் தொடர்பை அறிந்து, யாதனையும் பற்றாது இருப்பர் இழவு வந்தெய்திய சோம்பில் என்பதாம்
The genuine Siddhas will LIVE in the world with an inner purity and universalism that allows them to be ONE-WITH eveything in the world by virtue of the fact they overcome finitude and begin to see everய்thing as the Dance or Praxis of BEING and hence without any ego intrusions at all. Having trancended TIME they Being outside it witness it as something that comes to because of DESIRES and always in a state MOURNING, the mourning that arises because of the DEATH of all the worldy desires.
iruntaar civamaaki engkun taamaaki: (the Siddhas) remained as being everywhere having attained inner PURITY (by attaining civattuvam)
iruntaar civanceyal yaavaiyum nookki: are there in the world but SEEING only the UNIVERSAL PRAXIS, the civasc ceyal
iruntaar mukkaalattu iyalbaik kuRittangku : are there having transcended TEMPORALITY and hence with the full understanding of TIME with the three ektases odf past present and future;
iruntaar izavuvan teytiya coombee: are there mourning the loss of every worldly desires (that make the mind finite)
Commentary
Certainly this is one of the deepest and most profound metaphysical statement anywhere in the world and constitutes the unshakeable foundation of Metaphysica Universalis that Saivism embodies. It unfolds the MYSTERY surrounding the presence of TIME as a universal feature of ALL human understanding transcending religions cultures, ethnicities languages and what not. There is TIME as a fabrique of human consciousness and which constitutes their LINGUISTICALITY, a special competence of all living creatures. Underlying this competence is THETIC consciousness, understanding of things as "this" and "that' and without which language with Noun and Verb phrases is impossible.
But it is possible to RISE ABOVE TIME and be in a state of consciousness FREE from TIME or temporality. This is an UNDERSTANDING the Absolute Understanding, the CIVANJANAM that remains the primordial possiblity of all. But to attain this we must be FREE of worldly desires and become PURE. The attainment of this inner purity is what is meant of "civamaakutal" i.e " becoming civa". It is a state of Being absolutely PURE and which means without any desires AS-FOR-ONESELF-ONLY but rather WHOLLY-FOR -OTHERS. In other words it is state of Being without any ego at all, it is submerging the ego-concerns and allowing only Divine-concerns to prevail , dominate and determine the praxis, the whole range of actions one does. This constitutes "the civa ceyal nookkal" seeing and doing only the Divine Praxis that pervades the whole universe, metaphorically understood as the eternal Dance of BEING. There are now eyes only for this and nothing else.
This state of Being also unfolds the MYSTERY of TIME with its ektases of past , present and future. Temporality exists only as long as there are EXPECTATIONS and hence always oriented towards the FUTURE and in terms of which the present and past are cognised. But if there does not come to be the state of EXPECTING something, awaiting for this is and that, then there will NOT be temporality itself!
When this Understanding bursts upon oneself, the Siddhas will remain DEAD to the worldly desires and be in state of MOURNING. However this is NOT a state of sadness , depression and so forth. It is a state SUPREME BLISS, a bliss of Being finally at HOME that breeds the feeling that there is NO MORE ANYTHING BEYOND, that the END of EVOLUTIONARY journey that that has taken countless number of births and deaths has come to an END.
Upatesam 16.
137
அடங்கு பேரண்டத்து அணு அண்டஞ்சென்றங்கு
இடங்கொண்டது; இல்லை இதுவன்றி வேறுண்டோ
கடந்தொறும் நின்ற உயிர் கரை காணில்
திடம்பெற நின்றான் திருவடி தானே
adangku peeraNdattu aNu aNdanjsenRangku
idangkoNdatu; illai ituvanRi veeRuNdoo
kadantoRum ninRa uyir karai kaaNil
tidampeRa ninRaan tiruvadi taanee
மலர்ந்து விரிந்து பிறகு ஊழிக்காலத்தில் அடங்கி ஒடுங்கும் இயல்பிற்றாகிய இவ்வண்டத்துள் அதன் உறுப்பாகி நிற்கும் அணுக்களும் அவ்வாறே அவ்வண்டத்துள் சென்று அங்கு அந்த அடக்கத்தில் தன் கட்டு நீக்கி இடங்கொண்டது என்பது இந்தப் பிரபஞ்ச உண்மை. இதைத் தவிர்த்து அணுவிற்கு அழிவில்லை போன்ற வேறெல்லாம் கற்பனைகளே. அதுபோலத்தான் உடம்பெனும் கடத்தில் கட்டுப்பட்டிருக்கும் ஆன்மா அதன் எல்லையாகிய உடம்பினைக் காணில் அது திடம்பெற உறுதியாக அழியாது நிற்கின்றதும் இறைவனது திருகூத்துத் தலமுமாகிய தில்லயம்பதியே யாகும்.
At the dissolution of this vast universe that unfolds and remains, the atoms that remain the component parts also gets dissolved at that point into primordial stuff. This is the truth and such ideas as the atoms are indestructible and so forth are not truths. So is the case with the anmas that ordinarily inhabit a body that functions like a cauldron. When the LIMIT for such inhabitations is sought it will be found to be the firm and undying Tillai where BEING enacts His DANCE
adangku peeraNdattu : the vast universe that gets dissolved
aNu aNdanjsenRangku idangkoNdatu: the atom goes along and become dissolved just as the universe
illai ituvanRi veeRuNdoo: what can be the case other than this?
kadantoRum ninRa uyir karai kaaNil : if the anmas enclosed in cauldron-body sees its limits
tidampeRa ninRaan tiruvadi taanee : it will see that it is the firm Tillai where remains BEING dancing
Commentary:
Right from the ancient days there has been extensive cosmological studies by the Tamils as part of their metaphysical investigations. We can see the beginnings of this in Sumerian astronomy and then in the Babylonian that was a continuation of it. In the Indian subcontinent in such verses as Suuriya Namaskaram and so forth we can see that there was also a deep understanding of cosmology. We also find such insights in many Agamas both in Sanskrit and Tamil. There are many texts that are specially devoted to this. Certainly there have cropped up many different views. The most important view that differs from the one available here is that of Vaishesikas who along with Jains propounded the view that there are a number of different types anus, i.e atoms and that they are INDESTRUCTIBLE and that all the objects in the world are generated out of them. The Saivites have been challenging this view saying that anything with form and structure and hence with an identity can only be transient and in the end they will also be dissolved into the Primoridal Energy, out of which , in the first place, the atoms are generated.
This is the view that is being described here by Thirumular in the first two lines and claims that the contrary views cannot be true. Now he links this with the destruction of FINITITUDE of the anmas, or psychic entities. The body it assumes at every birth is a product of Karma, desposits of action-outcomes of the births and which goes, as a cluster of mantra-complexes , to the formation of the biological body it acquires at the present birth. But in the evolutionary progress what is the LIMIT for this acquisition of a body, an inhabitation?
All the bodies that are karmic in origin will get dissolved on the way, with the soul getting larger and larger bodies as the FINITUDE gets destroyed. The body assumed may also become from physical to nonphysical i.e the mantra-bodies, the mantrat tirumeeni. The anmas live like the celestial beings present everywhere like electromagnetic waves. But this is also NOT the limit for even such bodies are NOT BEYOND DISSOLUTION.
The final body and abode is the TILLAI, the primordial GROUND where the whole Cosmic Dance get enacted by the movement of the FEET of BEING, the shaking of the Tatvas of Vintu and Natam , by the permutations and combinations in infinite number of ways of which the cosmos itself and everything in it is produced. When the anma finally settles with this PRIMORDIAL GROUND itself as its body, the LIMIT to this body-transition is reached. It is a FIRM body for there is NO dissolving that anymore for that which dissolves all else, remaining because of that, itself undissolved
Upatesam 17
128
சோம்பர் இருப்பது சுத்த வெளியிலே
சோம்பர் கிடப்பதுஞ் சுத்த வெளியிலே
சோம்பர் உணர்வு சுருதி முடிந்திடஞ்
சோம்பர் கண்டார் அச்சுருதிகண் தூக்கமே
coombar iruppatu cutta veLiyilee
coombar kidappatunj cutta veLiyilee
coombar uNarvu curuti mudintidanj
coombar kaNdaar accurutikaN tuukkamee
உலகப்பற்றுகளையெல்லாம் போக்கிய சிவஞானிகள் விரும்பி இருப்பது அகச் சுத்தத்தைத் தந்துகொண்டே இருக்கும் சுத்த வெளியிலே; பிற உலகியல் காரியங்களில் ஈடுபடாதே கிடப்பதும் அந்த சுத்த வெளியிலே. இப்படிப்பட்ட சிவச்சோம்பல் கைவந்தார்தம் ஞானம் எல்லா சுருதிகளுக்கும் அப்பாலதாகிய சிவஞானமேயாகும் என்பதின் உலகத்து எச்சுருதிகண்ணும் ஆர்வமற்று இருப்பர்.
The genuinely illuminated individuals will have their Being in the Space of Absolute Purity and they EXIST too forever in this Purity not wishing anything worldly and toiling for it. The UNDERSTANDING is also that which is the LIMIT of all scriptures viz. the Absolute Understanding and hence enjoying this they will NOT be interested in any of the scriptures.
coombar iruppatu cutta veLiyileeee: the genuinely illuminated have their Being in the Space of Absolute Purity
coombar kidappatunj cutta veLiyilee: such people also EXIST in such a Pure Space
coombar uNarvu curuti mudintidanj : their understanding is the LIMIT of all the scriptures
coombar kaNdaar accurutikaN tuukkamee : and because of this they will NOT be interested even in the scriptures.
Commentary:
The metaphysical life has its own weaknesses and one of them being a fanatical attachment to a particular scripture and extolling it beyond measure because of that attachment. This is a sign of metaphysical immaturity and the source of bitter strives among the religious. No scripture can enclose the Absolute Illumination in its entirety within the body of scriptural utterances for it is BEYOND time consciousness and hence Language as such. But this does NOT mean the scriptural texts are IRRELEVANT , no certainly not. What Thirumular says in this verse is that we must study as many as we can and TRANSCEND ALL to reach the LIMITS, the Curuti Mudinta idam, the UNDERSTADING the scriptures PRESUPPOSE a LIMIT to it. . Like an arrow the scriptures show a BEYOND and this is the understanding that is beyond but at the same time the Ground of all scriptures that must be sought after by the genuinely metaphysical.
And this means a OPENESS and receptivity towards ALL scriptural texts, a desire to reach the LIMITS that is embodied there and which is possible only if we severe our fanatical attachments to a particular scripture.
Such are the Civanjanies and such people once already there will have thair EXISTENCE founded upon it. For it breeds a PURITY lacking in any kind mind narrowing attachments which makes the mind IMPURE and hence breed rivalries, a combative spirit and hence a lot of stress and strain.
They become supremely INDIFFEENT to the enthusiastic claims of the sectarian people because they LIVE in PURITY and all these sectarian outburts will appear supremely childish and mischeivous and totally inconsistent with a life in purity. They would value Being in PURITY more than indulging in scriptural studies as they have TRANSCENDED that stage of Being and attained the BEYOND.
The "tuukkam" is not real sleep but rather INDIFFERENCE. If one already enjoys the WISDOM, then the study of scpritures for this purpose become unnecessary.
Upatesam 18
129
தூங்கிக் கண்டார் சிவலோகமும் தம் உள்ளே
தூங்கிக் கண்டார் சிவயோகமும் தம் உள்ளே
தூங்கிக் கண்டார் சிவபோகமும் தம் உள்ளே
தூங்கிக் கண்டார் நிலை சொல்வது எவ்வாறே
tuungkik kaNdaar civalookamum tam uLLee
tuungkik kaNdaar civayookaum tam uLLee
tuungkik kaNdaar civapookamum tam uLLee
tuungkik kaNdaar nilai colvatu evvaaRee
பொறிலியப் பார்வையும் நூலியப் பார்வையும் கடந்து நுதலியப் பார்வை தரும் அறிதுயில் தூக்கத்து அனுபூதிகளில்
சிவஞானியர் காண்பர் இதுவரை மறைபொருளாகவே இருந்த சிவலோகம் தம்முள்ளேயே இருப்பது ; அந்த
சிவலோகத்தில் ஆழ ஆழ அழுந்துவதேசிவயோகமும் என்றும் காண்பர்; இவ்வாறான சிவயோகத்தில் அழுந்துவதால்
வருவதே மெய்யான சிவபோகம் என்றும் காண்பர். இப்படி விளங்குகிற அறிதுயில் காட்சியின் தூக்கத்தில் இப்படி கண்டு
மகிழ்கின்ற சிவஞானிகளின் நிலையை பொறிலியப் பார்வைக்கு மேல் போகாதார்க்கு விளங்கும் வகையில் சொல்வது
தான் எவ்வாறு?
The genuine civanjaanies capable of transductive perceptions that are beyond the sensorial and hermeneutic will enjoy
SEEING the Metaphysical World; will immerse themselves deep in it and understand that that is genuine Civayoga; and
will experience Bliss Supreme by delving deep into these transductive experiences. How is it possible to explain their
essence for those who are incapable of transductive perceptions because locked up in the sensorial and hermeneutical ?
tuungkik kaNdaar civalookamum tam uLLee: the civanjnanies will SEE the Metaphysical World within themselves
through transductive perceptions
tuungkik kaNdaar civayookaum tam uLLee : the civanjanies will practice genuine Civayoga within themselves
tuungkik kaNdaar civapookamum tam uLLee: the civanjanies will experince Bliss Supreme within themselves
tuungkik kaNdaar nilai colvathu evvaaRee : how can the transductiove experiences of the civanjaanaies be
communicated to those incapable of such perceptions?
Commentary:
Here emerges again another dimension of Agamism -- the need for DIRECT experiencing of the Metaphysical World
called here the Civalogam. This world is ALREADY THERE within everyone of us but only that it remains beyond our
comprehension and hence only grasped as a CONCEALED PRESENCE only because we REMAIN metaphysically
BLIND. It is NOT that this metaphysical world is a fiction or simply a mental consctruction, a fantasy and or a Mittai as
Samkara would say, a sumperimposition upon what is a homogeneous light, the Brahman. Such intellectual struggles are
there only because the Metaphysical Eyes remain closed and we are INCAPABLE of opening it by our own intelletual efforts
and what not. Going beyond the sensorial and the interpretive-hermeneutic is possible only when we are GRACED by
BEING, only when , to speak metaphorically here, the Third Eye is opened up.
The Siddhas or genuine Civanjaanies are such people , i.e with the Third Eye opened up and hence capable of
Transductive Pereceptions, the capacity to SEE directly what remained hitherto HIDDEN or CONCEALED and hence
the Unconscious. This hidden world is finally lighted up and the civanjanies WITNESS for themselves directly these
metaphysical elements and through that begin to UNDERSTAND the mysteries surrounding existence and which
constitutes the enigmas and paradoxes of life.
The genuine Civayoga is NOT the practices of various kinds of bodily postures , controlling and regulating the breath etc.
The Civayoga is getting the Third Eyes opened up and attain the capacity for transductive perceptions and having
attained exploring the metaphysical world and going deeper and deeper into it unafraid of the catastrophic changes it
brings about in personality. For this exploration destroys all attachments to the world including various sectarian identities
and biases hence it is only for those brave souls who are capable of withstanding the DESTRUCTION of self identities and
EGO and capable of genuine purity. And this PURITY and the genuine FREEDOM it affords, metaphysical freedom that
makes one genuinely AUTONOMOUS and hence without any tribalistic social identities is the source of Civaboogam,
the Bliss of absolute purity.
In being FREE of all identities -- religious national racial linguistic and what not , in being PURE in this sense there is a
happiness, the Civabogam
Upatesam 19
130
எவ்வாறு காண்பான் அறிவு தனக்கெல்லை
அவ்வாறு அருட்செய்வன் ஆதியரன் தானும்
ஒவ்வாத மன்றுள் உமைகாண ஆடிடுஞ்
செவ்வானிற் செய்ய செழுங்சுடர் மாணிக்கம்
evvaaRu kaaNpaan aRivu tanakkellai
avvaaRu arutsceyvan aatiyaran taanum
ovvaata manRuL umaikaNa aadidunj
cevvaaniR ceyya cezunjcudar maaNikkam
எவ்வாற்றினும் ஒப்பில்லாத மூல அம்பலமாகிய தில்லை மன்றுள் விந்துவின் தேவியாகிய உமை கண்டுவக்க, செவ்வியவானின் இன்னும் சிவத்த செழுஞ்சுடர் மாணிக்க வடிவில், ஆகவே கருணை மேவந்த நிலையில் எல்லா ஆன்மாக்களையும்தீக்கை செய்து சுத்தம் செய்யும் வகையில் ஒவ்வொரு ஆன்மாவிற்கும் அது அது தம் அறிவிற்கு காணும் எல்லைக்குத் தகஞானக்கொடை நல்குவன் ஆதியரனாகிய சிவபெருமான் .
BEING as the supremely radiant flame , redder than even the evening sky and absolutely pure like the precious crystal,under the stimulations of Umai, the WOMAN of Vintu ,dances the DANCE in the assembly of the incomparable Tillai, adance in which out of supreme LOVE for all the creatures , each taught the Divine wisdom strictly in accordance with theLIMITS to understanding that each creature sees within itself.
evvaaRu kaaNpaan aRivu tanakkellai: how each creature sees a limit to its own understanding
avvaaRu arutceyvan aatiyaran taanum: The Primordial BEING would grace wisdom strictly in accordance with theLIMITS of each one of the creatures;
ovvaata manRuL umaikaNa aadidunj: BEING dances tha DANCE with Umai onlooking in the incomparable arena ofTillai
cevvaaniR ceyya cezunjsudar maaNikkam : BENG redder than even the red evening sky and radiant like the pure crystal
Commentary:
This verse outlines the reason why Agamism is immensely tolerant and has opted for philosophical paganism which is
NOT the beginning of metaphysical/ religious thinking but rather very matured phase of it. This is the WISDOM that has
become so characteristic of Agamism after millennium of efforts to UNDERSTAND the infinitely complex religious
phenomena where gods after gods have come and gone and along with them many cults and religions. It also addresses
itself to the question of iconoclastic tendencies, the abhorrence of idol worship that we see in some religions including
some Saiva sects that went by the name of Anu Saivism and in which Idol worhip was strictly prohibited.
Thirumular chides all these and allowing for the presence of enormous number of archetypal presence of BEING and the
possibility that this may be endless in historical life , also gives a REASON for all these openness and tolerance. For it is
a FACT that the creatures, the human beings, are LIMITED in their capacity for understanding and hence as a pedagogic
principle it becomes NECESSARY to come to their level in order to INCULCATE some sense of the Divine. Some
individuals are BEASTLY in their psychological make-up and abstract thinking or even for that matter some kind
religious thinking is BEYOND them. The dogmatic thelogicians will condem them to hell fire or force them into some
practices which are MEANINGLESS to them and which are followed by them out fear and rather in an uninvolved
mechanical manner.
BEING is NOT such an arrogant theologian but rather a SUPREMELY KIND and extremely capable of TEACHER. He
would COME DOWN to be within the limits of understanding of each individual and present Himself in the archetypal
forms most suited to the individual hiding HIS essence as the Deep Structure of all these manifestations. The
presentational forms evoke a sense of wonder, enable the individual to experience the SACRED in his own way and the
Deep Structure within each pulls them even higher. Any individual inresponding as sacred to something or other
experiences in a distant and perhaps in a crude and intuitive manner BEING and hence spiritualised in some sense.
Leaving to BEING to inform and reform each individual is that which underlies the OPENNESS of Agamism with
respect to multiplicity of deities it allows, for each one these deities is BEING Himself presenting Himself thus for the
purpose of spiritualising some individuals in way that is COMPREHENSIBLE to them , in a way they UNDERSTAND
BEING
Here also emerges the relevance of the HERMENEUTICS of UNDERSTANDING that Agamism promotes. What is
important is NOT sectarian identities verbal adherence to dogamas but rather the UNDERSTANDING of BEING for it is this
that finally redeems the individual.
And another point here is that it is an act of KINDNESS or Supreme LOVE. And it is here that the WOMAN comes to the
picture. BEING is moved to DANCE and be actively present as the most RADIANT principle in the world , pulled out
from TOTAL ISOLATION which is also possible for BEING (the Sattan) and made to be present in the world, dancing the
dance of BLISS only because it is the WOMAN who implants the LOVE SUPREME that would promote the Dancing
presence of BEING.
This is another metaphorical way of saying that BEING-as-WOMAN is BEING-as-LOVE and that the whole drama of
this vast cosmos and the happenings in the life of the creatures are there as such only because of this DANCE,
pedagogical processes of various kinds in which ignorance is destroyed and understanding is developed.
Upatesam 20
மாணிக்கத் துள்ளே மரகதச் சோதியாய்
மாணிக்கத் துள்ளே மரகத மாடமாய்
ஆனிப்பொன் மன்றினில் ஆடுந்திருகூத்தை
பேணித் தொழுதென்ன பேறுபெற் றாரே
maaNikkat tuLLee markata coothiyaay
maaNikkat tuLLee marakata maadamaay
aanipon manRinil aaduntirukkuuttai
peeNit tozutennna peeRupeR Raaree
இந்த உடம்பினை சுத்தஞ் செய்து மாணிக்கக் கல்லாக மாற்ற, அதனுள்ளே மரகதசோதியாய் சிவஞானம் விளங்கும். அதுபொழுது மாணிக்கத்துளே சிவலோகம் என்றும் அழியாத மரகத மாடமாய் விளங்கி அங்கு காண வரும் குற்றமற்ற ஆனிப்பொன்றில் இறைவன் தன் சத்தியோடு ஆடும் ஆனந்தத் திருகூத்தை தரிசிக்க வருவர். உண்மையாக இறைவனை எவ்வழியில் பேணித் தொழுது அவன் அருளாலேயே இந்த பேறு பெற்றார்கள் இந்த சிவஞானிகள் என்பதை யான் அறியேன்.
When this body frame is made pure like the faultless crystal, inside it will begin to shine the Absolute Illumination as the undying Flame. At that point the Metaphysical World will appear as the house of precious stones within which will appear the Golden Hall and they will witness the Dance of Bliss Siva dances with Sakthi. I am not clear how the Civanjanies prayed to attain this as a blessing of BEING.
maaNikkat tuLLee markata coothiyaay: Like the undying Flame inside pure crystal
maaNikkat tuLLee marakata maadamaay: like the everlasting house of precious stones inside the pure crystal
aanipon manRinil aaduntirukkuuttai: the dance of Bliss that Siva enacts with his Sakthi in the Golden Hall
peeNit tozutennna peeRupeR Raaree: How did the the civanjanies prayed to attain this as the blessing?
Commentary:
One of the central insights that sustains Saivism is the notion of BEING -as-Dancer, the Siva Nadaraja and it is seen here as a blessings that accrues only to those who are pure in heart. The purity of mind is more important than anything else for the DIRECT WITNESSING of how BEING in fact is present in the world. BEING is there all the time VISIBLE to the PURE in heart and INVISIBLE to those who are not so. BEING is a concealed reality only for the ignorant whose eyes are covered up and made blind by the prejudices that condition their existence.
The Crystal, MaaNikkam, is brought in here to drive in the point that the soul must be purified and made to shine forth like a pure crystal. Then the mind and body becomes the Civalogam itself, the metaphysical world itself, the House of Precious stones meaning the everlasting and undying ABSOLUTE WORLD, the world that REMAINS unchanging despite the fluctuations the historical world suffers, including the Pralaya, the total withdrawal of the Manifest universe.
Inside this indestructive and permanent world lies the Golden Hall, the Hall of supreme happines and because of which it is described as Golden. And there one can witness the DANCE of Bliss that BEING enacts with His consort and which gives structure and form to the whole of the manifest world, the phenomenal world inside which our history is written. This is the FINAL VISION for there is NO MORE a beyond behind it. It is a CLOSURE of all the existentiall struggles, that which puts an END to our metaphysical struggles of all kinds.
Thirumular is wondering looking at the GREATNESS of this witnessing, how has this become, for some at least, a reality, what kind prayer that they practiced to be graced with this vision etc.