Saturday, June 16, 2012

Sleeping, still they perceive - mantrA 129

srigurubhyO namahA |

The next mantrA is the seventeenth one of the first tanthiram and is the 129th mantrA from the start of the text. Here the sage details further the glories of yOga nidrA and the states to which the siva yOgi attains to. The mantrA also details the accepted view with regards to the krama mukthi idea or a gradual, step by step way to liberation.

தூங்கிக்கண் டார்சிவ லோகமும் தம்முள்ளே
தூங்கிக்கண் டார்சிவ யோகமும் தம்முள்ளே
தூங்கிக்கண் டார்சிவ போகமும் தம்முள்ளே
தூங்கிக்கண் டார்நிலை சொல்வதெவ் வாறே. I.1.17.129

Sleeping, in themselves they saw Siva's World,
Sleeping, in themselves they saw Siva's Yoga,
Sleeping, in themselves they saw Siva's Bhoga,
How then describe the minds
Of those who sleeping saw? I.1.17.129

Com - Sleeping, in themselves they saw Siva's World, Those siva yOgIs who have attained to the state of nAdAntA (see previous mantra) can see within themselves the glorious world of siva or sivalOkA while immersed in yOga nidrA, Sleeping, in themselves they saw Siva's Yoga, It is only those yOgins who remain immersed in such yOga nidrA who are capable of perfect union with siva within themselves. Sleeping, in themselves they saw Siva's Bhoga, Similarly it is only those yOgins who are able to attain the highest bliss, which is the bhOgA or the enjoyment of siva, within themselves. How then describe the minds Of those who sleeping saw? How could the incredible expanse of their states (i.e. of yOga nidrA) of attainment ever be described to those who have no experience of such states themselves?

# Having described the perfection in the state of existence of the true siddars and having spoken of the state known as yOga nidrA, here the sage ventures further to reveal the glories of this state. The term ‘sivalOkA’ or siva’s world is indicative of the heavens that are the rewards for those who through proper treading of the path of karma reach those worlds as of their ishta dEvatA (like sivalOkA, vaikuntam etc). This technically is also known as sAlOkA mukthi. A first step for the soul on a gradual path to liberation known as krama mukthi. There is the idea that the path to liberation is graduated – sAlOkya (in the same world), sAmIpya (being close to), sArUpya (attaining the same form as) and sAyujya (merging totally with). It is beyond the scope of this post to elaborate this further here, but I will try to write a separate post to explain this better. The point to note here however, is that the siddars experience the world of siva in themselves in their yOga nidrA – without having to wait till the death of the body to reach that plane in a spirit/ essence form.

The term ‘siva yOgam’ in the original refers to the state of being united with siva. The sage uses the word yOgA to mean ‘unite’ here rather than a particular type of yoga known as sivayOgA. The siddars are able to experience this unity with siva, within themselves in the state of yOga nidrA. As mentioned above, the attainment of proximity or closeness of the ishta dEvatA is known as sAmIpya mukthi and it is the next state in the graduated path to liberation.

The term ‘siva bOgam’ in the original means, the enjoyment that is always experienced by siva Himself. This is unlimited and pure bliss – supreme AnandA. The siddars through being established in yOga nidrA are even able to experience this highest and pure state of supreme bliss in the here and now within themselves. This is indicative of the attainment of the same form as (sArUpya) and total merger with (sAyujya) siva, which are the last two states in the graduated path to liberation of a devotee.

Finally, in the last line of the verse the sage laments that there simply is no way to describe the immense states of being, experienced by the true siddar so established in yOga nidrA or divine impassivity to those who have not experienced such a state personally. They experience the various grounds of liberation (i.e. the different stages on the gradual path to liberation) within themselves and attain to the highest bliss while remaining in the state beyond nAdA, however to the untrained eye they appear to be asleep/ inactive.

Though the sage has in the last few mantrAs and in this one given us a clear picture of the states to which the true siddars can attain to, he also expresses the understanding (by way of a lament) that it is impossible to describe this state to those who have no personal experience of such states. Like the sweetness of sugar is something one has to know for oneself by placing it on his own tongue, these states too can only clearly understood by experiencing them for oneself. 

thirucchitrambalam |


Gaandeeban said...

two requests: 1: split each word in the mantras and simplify their meaning
2:make ur translations concise and brief.trying to read 3 paragraphs is lil too much

mooligai sidhan said...

SrigurubhyO namahA|

Dear gaandeeban,
If you havent seen the first post in the thirumandiram series explaining my motive behind the work, you will realise that it is for a purpose beyond just a translation. Iam actually trying to write a commentary, like what is known as a bAshyam or dIpikA, something to flesh out the original with the meaning that is hidden in technical terms and highly packed symbols. It is therefore impossible to do that in bite size paragraphs due to the depth in the original work.

If time or the attention span required to read through fully is a problem for you, please just read the translation that is at the start of each mantrA (with bold and normal fonts). This usually is just one para and you can leave out the commentary that follows and try to absorb the essence from the words.

mooligai sidhan said...

srigurubhyO namahA |

And re your first point, I am trying to present the words of the original in meaningful sentences and follow the sequence in meaning rather than just provide a word for word english translation for the original - which after all is a different language with its own set of limitations and not all tamil words (particularly those connected to a spiritual realm)can be accurately conveyed using english words. So I am trying to present a holistic view of the same to also a non-tamil literate reader base.