jIvA lies encolosed in siva - mantrA 136

srigurubhyO namahA |

The 136th mantrA of the thirumandiram is again full of paribAshA- where hidden and esoteric meanings are alluded to while on the outside the words seem to mean something different.


அப்பினில் கூர்மை ஆதித்தன் வெம்மையால்
உப்பெனப் பேர்ப்பெற்று உருச்செய்த அவ்வுரு
அப்பினிற் கூடிய தொன்றாகு மாறுபோல்
செப்பினிற் சீவன் சிவத்துள் அடங்குமே. I.1.24.136

The fierce rays of the sun beating upon the water,
The incontained salt does in crystal shapes emerge;
Even as that salt is in the water contained,
So does Jiva in Siva lie enclosed. I.1.24.136

Com - The fierce rays of the sun beating upon the water, Like the heat from the fierce rays of the sun when shining upon sea water The incontained salt does in crystal shapes emerge; will transform the salinity that lies mingled in the sea water into a separate form, that which we know as salt crystals. Even as that salt is in the water contained, And like how the separate form of the salt crystal is lost into the same water when it is merged back into the sea; So does Jiva in Siva lie enclosed. The jIvA too merges with the supreme sivA, similarly.

*Though the words in the original for this mantrA appear on the first glance to be simple and self-explanatory, this mantrA too like the one before it, is full of important paribAshA (i.e. coded/veiled speech). This is because here too the sage is speaking of procedures that are traditionally kept in secret by the sampradAyA or lineage. First of all, the overall meaning of this verse is in understanding that just like how salt loses its individual form (of salt crystals) when it is dissolved into water, the jIvA too will lose his individual form (namely the sthUlA (gross) and the sUkshma (subtle) sharIrAs or bodies) and merge finally into siva. Or simultaneously, the jIvA is forever merged and remains enclosed within the siva swarUpA.

Now to examine the paribAshA – As mentioned in the previous mantra, the navel region is the seat of the jIvA. Two separate things, salt and water, taking on a single form is seawater. The physical seawater (i.e. of our world) will evaporate due to the heat of the physical sun, the water part of it rising up as water vapour and the salt which until now remained merged without a separate form, is left behind as salt crystals. Similarly, the energy of sun (please refer to previous mantra) operating from the manipUra chakrA which is capable of revealing much, due to the limitations imposed by the faults of the gunAs, manifests as what is known as dEha shaktI or the energy responsible for the growth and function of the physical body. And with the grace of the guru, if one is able to raise this solar energy (from the manipUra) to the crown of the head – as indicated in the previous mantrA – then it is possible to overcome the above said gunakanchukA or the limitations of the gunAs of this energy. This will lead to the light on the crown of the head through which the adept is able to know the vig~nyAnamaya sharIrA or the consciousness body. Thus the usual kOshAs or bodies that the jIvA usually populates and identifies with (the gross and the subtle body) which are full of the pitfalls of desire and attachment can be transcended by the adept and he can then relate to the world from the detached plane of consciousness. A method, a path, a solution (upAya) that can transform the individual and free him from his limitations is spoken of here in this mantrA – making this an important one in this section of the first tantrA dealing with upadEshA.

With this transformation in the level of operation of the above mentioned solar energy, the physical desire towards the phenomenal (and illusory) world is transformed into the desire for God. The jIvA is thus transformed into siva.And like how the salt in the seawater does not reach and affect the water that is in the clouds, so too the limitations and impurities of the jIvA do not reach and affect the akhanda siva swarUpA. Thus the individual loses his jIvagunAs in the all-encompassing siva swarUpA. 

thirucchitrambalam |