Fill thy thoughts with Nandi - mantrA 141

srigurubhyO namahA |

The 141st mantrA of the thirumandiram details the process of spiritual progress commencing from initiation through to contemplation and finally absorptive concentration.

சந்திப் பதுநந்தி தன்திருத் தாளிணை
சிந்திப் பதுநந்தி செய்ய திருமேனி
வந்திப் பதுநந்தி நாமம்இன் வாய்மையால்
புந்திக்குள் நிற்பது நந்திபொற் பாதமே. I.1.29.141

All they see is Nandi's Holy Feet twain,
All they think is Nandi's Holy Form divine,
All they chant is Nandi's Name, I trow,
In all their thoughts Nandi's golden Words and wise. I.1.29.141

Com - All they see is Nandi's Holy Feet twain, Continuously one should unite with the Holy feet of siva, All they think is Nandi's Holy Form divine, Continuously one must contemplate His reddish effulgence, All they chant is Nandi's Name, I trow, At all times one must keep chanting the name of siva and singing His praises. In all their thoughts Nandi's golden Words and wise and in my mind there is nothing but the knowledge of His holy feet.

*The word ‘sandhippadhu’ in the first line of the original verse refers to the process of obtaining initiation from the siva guru. This is the first step through which the yOgin is able to obtain the grace of siva, which is often referred to as the Holy Feet of siva. As described before, this grace is in the form of light – the light of siva. So in the first step the disciple receives the grace on the crown of his head through the guru.The word ‘sindhippadhu’ in the second line translated as think refers to the practise of observing and experiencing the vibration (spandA) that emanates from the light on the crown of the head. This exercise cultivates the light body of the aspirant.The word ‘vandhippadhu’ in the third line refers to the state where all body consciousness is lost (i.e. where the senses are under control) while immersed in the worship of the holy feet of siva. Again, as before, the sage speaks in line with the vEdic idea of assimilation of spiritual knowledge through the stages of shravanA, mananA and nidhidhyAsanA. One must first of all approach the guru and obtain from him the right initiation through which the light of siva is obtained on the crown. Then one must strive to experience the spandA at that region and being aware of nothing else but the holy effulgence of siva, one must remain engaged in the worship of the Lord. Then one’s consciousness will be pervaded, like that of our revered thirumUlar, with the pure light of siva. Nothing but the wisdom of siva.

thirucchitrambalam |

Seek His grace, the senses get controlled - mantrA 140

srigurubhyO namahA |

The 140th mantrA reveals the path through which the mind that is usually engaged with the external world through the sense instruments can be made to disengage from it. Rather than advice the disciple to control these sense instruments by withdrawal or suppression (like many other schools of thought), the sage speaks of 'purifying' the instruments themselves by cleansing the taint of the impure tattvAs. This then would render the instruments pure while still allowing the individual to use these faculties for his/her spiritual practise and upliftment.

தானே புலன்ஐந்துந் தன்வசம் ஆயிடும்
தானே புலன்ஐந்துந் தன்வசம் போயிடும்
தானே புலன்ஐந்துந் தன்னில் மடைமாறும்
தானே தனித்துஎம் பிரான்தனைச் சந்தித்தே. I.1.28.140

Surely then the senses five under your control come,
Surely then the senses five back to their native homes retreat,
Surely then the senses five change their course,
If, alone, you seek the sole felicity of our Lord's perfect Grace. I.1.28.140

Com - If, alone, you seek the sole felicity of our Lord's perfect Grace. Without the limitations and the taints of the tattvAs (due to having transcended them or due to them being temporarily suspended) if the AtmA/self  had the occasion to meet in person with the Lord, Surely then the senses five under your control come, then definitely the mind which usually runs as pulled by the five senses will come under the control of AtmA. Surely then the senses five back to their native homes retreat, The sensory pleasures (vishaya sukhA) which otherwise keep the senses enthralled will then lose their grip over the sense instruments. Surely then the senses five change their course, and when that happens, the same five senses will enable the AtmA to continue being immersed in the path of siva.

* ‘aIm pulan’ or the five senses refers to – sound (sabda), touch (sparsha), sight (rUpa), taste (rasa) and smell (gandha). These are also known as the five tanmAtrAs or the subtle qualities. Though it is beyond the remit of what we are looking at here to expand on this in great detail, I would like to however bring to the attention of the reader to the following. These five qualities above are connected to the five elements or the panchabhUtAs thus –

AkAsha – ether/space – shabdA (sound)

vAyu    -   air   - sparshA (touch) + shabdA

agni -        fire  - rUpa (sight) + sparshA + shabdA

jalam -      water - rasA (taste) + rUpa + sparshA + shabdA

prithvI -    earth - gandha (smell) + rasA + rUpa + sparshA + shabdA

As the element becomes grosser (from space to earth) it gains more and more qualities. Thus everything in the phenomenal world that is made up of these five elements is possessed of one or more of these qualities. And within the body there are the five sense instruments ears, skin, eyes, tongue and nose, these in tamil are known as the ‘aIm pori’. The manas or mind is connected to these five sense instruments and identifies with the experiences generated by the contact of these five sensory instruments and the external world. The sage tells us that if ever the occasion arose whereby the effect of the tattvAs on the jIvA was transcended or lost for a while, then it will be possible for the AtmA to see and experience the only other, siva. For this high end, a sort of rewiring is needed. The sage explains that if through the practise of pratyAhArA and prAnayamA and through living a disciplined life, the usual outward flow of the sense instruments (and thus the mind) was reversed, then the same senses will lead one to the path of union with siva.

If the wayward and wanton flow of the mind was made steady through being bought under the influence of the AtmA or self rather than being in the control of the sense instruments, the adept will soon find himself disengaging easily with the external world. The pull or the lustre of the sensory pleasures of the world will pale in comparison to the bliss that is experienced when these senses are turned inward. And gradually the yOgi becomes more interested in experiencing the pleasures of the inner world. The big message of this mantra then is that when free from the taint of the Atma tattvAs (the impure or ashudda tattvAs), the self will remain experienced in the siva tattvA (the pure or shudda tattvA) and only then the activity of the senses will be rendered silent

thirucchitrambalam |

Guru's role in Soul's illumination - mantrA 139

srigurubhyO namahA |
A very popular and oft quoted mantrA, the 139th verse speaks about the importance of the guru in the life of spiritual aspirant. The mantrA has two levels of meaning - one on a personal level and the other on a level relating siva as the guru. The sage stresses on the necessity of a preceptor or an authentic guru from a sadsampradAyA or a valid and proper spiritual lineage, to enable the aspirant to progress further on the spiritual path.

தெளிவு குருவின் திருமேனி காண்டல்
தெளிவு குருவின் திருநாமஞ் செப்பல்
தெளிவு குருவின் திருவார்த்தை கேட்டல்
தெளிவு குருவுரு சிந்தித்தல் தானே. I.1.27.139

 

It is but to see the Guru's Holy Form,
It is but to chant the Guru's Holy Name,
It is but to hear the Guru's Holy Word,
It is but to muse the Guru's Holy Being
--Thus it is the soul its illume receives. I.1.27.139

Com - It is but to see the Guru's Holy Form, (--Thus it is the soul its illume receives.) The practise of visualising the presence of the siva guru on the crown of one’s head, in his effulgent form, will result in attaining clarity. It is but to chant the Guru's Holy Name, (--Thus it is the soul its illume receives.) The practise of chanting or repeating continually the holy name of the siva guru, (the auspicious panchAkshara mantra of siva) will result in attaining clarity. It is but to hear the Guru's Holy Word, (--Thus it is the soul its illume receives.) The practise of listening to the words of upadEshA of the siva guru and contemplating it, will result in attaining clarity. It is but to muse the Guru's Holy Being, (--Thus it is the soul its illume receives.) And finally, the practise of contemplating the radiant light, that is the divine form of the siva guru continually, will result in attaining great clarity.

*The word in the Tamil original ‘thelivu’ referring to clarity is present at the start of each line of the verse – however, in the English translation of the verse it is rendered as a fifth separate line. So in my translation above, I have added the fifth line in brackets ( ) to each of the other lines to provide the context correctly. Though the verse above has the word ‘thelivu’ at the start of each line, it is meant to be read at the end of each line to get the correct meaning. The term ‘guru’ in the original refers to one’s own guru in the path of upAsanA and also to the guru of gurus – siva. Following on from the mantrAs before, it becomes clear that the sage is urging the disciple to cultivate the practise of being immersed in the light, which is the form of siva that is present in the guru chakra in the crown of the head. This mystic seat of the guru tattvA is in a downward triangle that is within the pericarp of the thousand petalled lotus or sahasrAra kamala on the crown of the head. To be aware of the presence of the guru tattvA here and to revel in its radiance is an important practise as it cultivates the light body of the adept and is capable of endowing right thought, right vision etc. The guru tattvA will guide the life of the adept from there. This light that is also elsewhere in the text referred to as Grace or Holy feet is the form of siva which will pervade the adept when the right level of spiritual maturity is attained. As described in previous mantrAs, the siva yOgi remains immersed in this light and after some time learns to experience the sensations/vibrations that emanate from this light. The idea of vibrations turning into light fields or quasi energetic fields in and around the body is a concept well defined in the yOga manuals and in much of the siddha and tAntric texts.

Chanting the guru’s name continually is a reference to being immersed in the japA of the panchAkshara mahAmantrA of siva. Meditation on the form of siva as pure effulgence while being immersed in the chanting of the panchAksharA will produce clarity – this is chitta shuddi or internal purification. More on this will follow later in the text. Listening to the words of upadEshA of the guru (on the crown of the head) and contemplating that is a reference to shravana, and mananA. The words of the guru is nAdA and the contemplation of it refers to be being immersed in nAdAntA (refer mantra 128) in the state of silence as siva is beyond words. And finally being ever immersed in the contemplation of light (form of the guru) refers to the final state of nidhidhyAsanA.Thus the sage makes clear through the grace of the siva guru one is able to attain clarity of being. His words or upadEshA when taken to heart and put to practise will yield the result.

thirucchitrambalam |