srigurubhyO namahA |
Once again, starting from where we left off in the thirumandiram - the 128th mantrA. The sage is in the process of describing some of the states of attainment and existence of the siddars or the true yOgis. Here in this mantrA he states that (through steady practise of pratyAhrA or sense withdrawal) the true siddars remain impassive in a state of rapture. Arresting their mind at the place where nAdA ends, they remain in a state of yOga nidrA or mindful sleep. Unperturbed by the world and by the needs and whims of the body, they establish themselves in ceaseless meditation.
சோம்பர் இருப்பது சுத்த வெளியிலே
சோம்பர் கிடப்பதும் சுத்த வெளியிலே
சோம்பர் உணர்வு சுருதி முடிந்திடஞ்
சோம்பர் கண் டார்அச் சுருதிக்கண் தூக்கமே. I.1.16.128
Nature of Divine Impassivity
In space pure is Impassivity seated,
In space pure It does repose,
Impassivity begins where Vedas end,
Who Impassivity saw, inside Vedas they slept. I.1.16.128
Com -In space pure is Impassivity seated, Those true siddars who have achieved self-realisation and perfection, remain rooted to the parAkAshA or the pure rarefied ether. In space pure It does repose, and in that pure space (parAkAshA) those siddars remain in perfect equipoise – i.e. without effort of any kind. Impassivity begins where Vedas end, these true siddars remain focused in the state that is at the end of nAdA, known as nAdAntA. Who Impassivity saw, inside Vedas they slept. And in that state they remain focussed on nAdA while in yOga nidrA (mindful sleep).
thirucchitrambalam |
Once again, starting from where we left off in the thirumandiram - the 128th mantrA. The sage is in the process of describing some of the states of attainment and existence of the siddars or the true yOgis. Here in this mantrA he states that (through steady practise of pratyAhrA or sense withdrawal) the true siddars remain impassive in a state of rapture. Arresting their mind at the place where nAdA ends, they remain in a state of yOga nidrA or mindful sleep. Unperturbed by the world and by the needs and whims of the body, they establish themselves in ceaseless meditation.
சோம்பர் இருப்பது சுத்த வெளியிலே
சோம்பர் கிடப்பதும் சுத்த வெளியிலே
சோம்பர் உணர்வு சுருதி முடிந்திடஞ்
சோம்பர் கண் டார்அச் சுருதிக்கண் தூக்கமே. I.1.16.128
Nature of Divine Impassivity
In space pure is Impassivity seated,
In space pure It does repose,
Impassivity begins where Vedas end,
Who Impassivity saw, inside Vedas they slept. I.1.16.128
Com -In space pure is Impassivity seated, Those true siddars who have achieved self-realisation and perfection, remain rooted to the parAkAshA or the pure rarefied ether. In space pure It does repose, and in that pure space (parAkAshA) those siddars remain in perfect equipoise – i.e. without effort of any kind. Impassivity begins where Vedas end, these true siddars remain focused in the state that is at the end of nAdA, known as nAdAntA. Who Impassivity saw, inside Vedas they slept. And in that state they remain focussed on nAdA while in yOga nidrA (mindful sleep).
# After describing the
effortless state of being of the siddars in the previous mantra, the sage here
describes the nature of such a state further. The term ‘shruthi’ in the
original can be understood to refer to the vEdAs. What it really denotes is nAdA. And
the place where the vEdAs end is to be understood as a reference to nAdAntA.
The vEdAs per se are eternal and thus unending. So the reference here is to
nAdA and nAdAntA.
Of the 36 tattvAs,
nAdA is the 36th tattvA (please note that this is according to saiva doctrine.) The
state which transcends and goes beyond even this ultimate state is the end of
nAdA and is known as nAdAntA.
The term ‘thookkam’ or
‘sleep’ refers to being inactive – i.e. the state which requires no effort to
remain in that state. Akin to being in the yOga nidrA or mindful/wakeful sleep. It is not the state induced by laziness or indeed even exhaustion, rather it is a conscious 'unwound' state. A state where the sensory activity of the gnyAnEdriyAs (or instruments of perception/cognition) and the karmEndriyAs (or instruments of action) are transcended. The mind is unyoked as it were from its connection to the external world through a disconnect of the sensory instrument and the seat of perception.
thirucchitrambalam |
2 comments:
If possible please restructure your translations that are in bold,they are not in proper sentence construct and it is difficult for ppl like me who cannot understand siddhar-tamizh.
srigurubhyO namahA |
Dear Gaandeeban,
The structure of the original mantrAs are like many others in Sanskrit as well - they are arranged in specific ways for word/syllable count,to fit with the metre(chandas)or the rhyme, etc. It is not necessary that reading them in the same way is intended for the correct meaning to be gained. Infact quite a lot of the time, different lines of a verse have to be taken together (other than their place in the verse)to get the correct sequence in the meaning.
There is also the question of grammer, which is quite different in the two languages. Throughout the text, I have tried to satisfy all angles -
1. The original in tamil is there for all to see clearly and make their own reading of it.
2. The english equivalent is also there right next to it for those who do not know tamil to also enjoy the nectarine words of the sage.
3. There is a brief translation of the sentences, in this I have kept the original in bold and the meaning in normal fonts. Here, I have tried to structure the sentences in the ways that will bring out the meaning intended rather than the original structure which as explained earlier is for many other purposes too.
4. There is a commentary that follows, where I try to explain the technical terms, states, symbols etc so that the reader who may not be aware of the sidda or even hindu traditions may understand best the context of the knowledge, and appreciate it fully.
I also try at various places where I feel it necessary to quote from the works of other traditions to explain any concept better.
The idea is that knowledge is only knowledege if it transforms the knower. Otherwise it is only more mental delusions to try and overcome. Hence it is my primary motive that the ideas and concepts and practises that are enjoined in the thirumandiram be available to any who want to try and cultivate those practises to further their understanding of Self and the world around.
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