Give in charity now and here - mantrA 193

srigurubhyO namahA |
The 193rd mantrA is one that is shrouded in paribhAsha or symbolic words. Though the external meaning of verse is something that makes sense by itself, the esoteric and hidden meaning conveyed through this verse is of great importance to the sincere adept who is intent on cultivating the light body. In the later tantrAs, this topic will be revisited and I will provide a more detailed commentary of the actual process at that juncture. Suffice it to say here that I have explained the current verse by keeping in mind the greater context of kAyAkalpA and other such yOgic methods capable of transforming this limited body into something far superior.

துடுப்பிடு பானைக்கும் ஒன்றே அரிசி
அடுப்பிடு மூன்றிற்கும் அஞ்சொ஢ கொள்ளி
அடுத்தொ஢ யாமற் கொடுமின் அரிசி
விடுத்தன நாள்களும் மேற்சென் றனவே. I.5.7.193

 Same the rice of life that in all body-pots boil;
The Five are the fuel that feeds and kindles the burning Three,
Gifts of rice in charity give, lest birth flame anew,
The days missed of such deeds are for ever lost to Thee. I.5.7.193

Com - Same the rice of life that in all body-pots boil; vindhu (semen/sexual fluids) is like the rice (that is cooked) in the pot like body where the central channel or sushumnA nAdi is like a ladle. The Five are the fuel that feeds and kindles the burning Three, the sOmasUryAgni (the moon, the sun and fire) mandalAs that are present within the body is like the fire (to cook with) for which the five types of vAyu (vital airs) are the fuel to keep it burning. Gifts of rice in charity give, lest birth flame anew, One must practise the method of preserving this vindhu Shakti or seminal fluids and then transmuting it through the medium of fire to exchange it for the nectar that oozes from the lunar orb . The days missed of such deeds are for ever lost to Thee. (Instead) people sadly waste the limited time they have on this earth through expending this sexual energy wantonly and without proper awareness of what actually is happening.

*Once again, the Tamil original is different in construct to the English translation and I have provided the commentary following the original verse. The term ‘அரசி‘though meaning rice ordinarily is used here with a different and more esoteric meaning. It is to be understood as a reference to vindhu or semen. The sage speaks here about the yOgic process through which the adept transmutes the sexual fluids through the agency of the fire into something that is altogether more valuable. The five vAyus or vital airs (prAnA, apAnA, vyAnA, udAnA and samAnA) when controlled (though the technique of pranayama), help the adept to cultivate the agni mandala or orb of fire. Focussing the breath to flow through the central channel of sushumnA, he is able to merge the ten kalAs of the agni mandala into the twelve kalAs of the sUrya mandala or solar orb and then finally the solar orb into the sixteen kalAs of the Chandra mandala or lunar orb. Through the conservation of semen and the correct flow of breath, he begins to cultivate his light body. This indestructible body is referred to through the words ‘nectar of the moon’. Thus the sage advices the devotee to make haste and begin the process of cultivating the immortal body (of light) through the divine path of sivayOgA, instead of foolishly wasting one’s days and more importantly wasting the vital energies that will enable one to accomplish this yOgA.  

thirucchitrambalam ||

Birth and death are two faces of a coin - mantrA 192

srigurubhyO namahA |
The 192nd mantrA speaks clearly and drives home the idea that this life is momentary.

மாறு திருத்தி வரம்பிட்ட பட்டிகை
பீறும் அதனைப் பெரிதுணர்ந் தாரிலை
கூறும் கருமயிர் வெண்மயி ராவது
ஈறும் பிறப்புமொ ராண்டெனும் நீரே. I.5.6.192

The deed is drawn, the terms clear specified,
Yet torn to shreds it is--of this men think not much;
The shining dark tresses to full grey turn,
Even so birth and death are one--not two. I.5.6.192

Com - The deed is drawn, the terms clear specified, Yet torn to shreds it is—(Though)The beautiful silk cloth that has been woven with much care after the strands of silk have been untangled (from the cocoon) and straightened will one day be torn to shreds. of this men think not much;  people do not understand the perishable nature of things very well. The shining dark tresses to full grey turn, similarly for one’s dark black hair to turn to grey and then white with age Even so birth and death are one--not two the time between birth and death in this earth is only something very momentary. (One must be aware of this truth of the momentary nature of life).

*As is evident, I have based the commentary on the words of original rather than try explaining it through the English translation of the verse. The gist of this verse is to convey the truth that our time here on this earth is momentary. Everything in this phenomenal world is perishable and one day will perish. Birth and death (when seen from a higher perspective) appear to happen so fast that the time between these (what we know as life) is nothing more than a few moments. Thus one must realise this and take all effort to seek the Lord before the short space of time we are here for is exhausted.

thirucchitrambalam ||

Our days are numbered - mantrA 191

srigurubhyO namahA |

சென்றுணர் வாந்திசை பத்துந் திவாகரன்
அன்றுணர் வால் அளக் கின்ற தறிகிலர்
நின்றுண ரார்இந் நிலத்தின் மனிதர்கள்
பொன்றுணர் வாரிற் புணர்க்கின்ற மாயமே. I.5.5.191

The sun's rays visit all the quarters ten,
But men measuring with their little sense know this not;
They ponder not nor on the deep mystery muse,
These men on earth--their minds in low passions caught. I.5.5.191

Com - The sun's rays visit all the quarters ten, The siva sUryan moves up and down and the surrounding eight directions within this body and produces cognition. But men measuring with their little sense know this not; People do not realise the truth that the siva sUryan pervades this body as ‘sensation’ and cognises through the medium of the senses. These men on earth—These mortals who populate this earthly realm They ponder not nor on the deep mystery muse, are not aware of the true state of being of the g~nyAnis who have lost the idea of ‘I’ (ahamkAra) or the ego and remain merged in siva. their minds in low passions caught. What a pity and loss for them that they do not realise this?

*The word ‘திவாகரன் ‘meaning sun is a reference to the effulgence that resides in the navel region. It is this principle that travels throughout the body as sensation and enables one to perceive this world through the medium of the senses. Identification with this reinforces the ego or the idea of the ‘I’. The sage indicates that the g~nyAni or realised being has come to a state of being where the wrong notions of ahamkArA have been destroyed and instead the experience of ‘I am siva’ has taken hold. In the last line of the verse, the sage mourns the fate of those ignorant of this distinction, those who foolishly cling to wrong ideas of themselves as the being limited by the world understood through the senses.

thirucchitrambalam ||

The body is an empty vessel - mantrA 190

srigurubhyO namahA ||
This is a beautiful verse, poetic and direct. While at the same time there is a hidden / more esoteric meaning that speaks to the initiate. Echoes of the vEdic statements that speak of the oneness of siva and jIvA (the supreme soul and the embodied soul) are visible here.

வேங்கட நாதனை வேதாந்தக் கூத்தனை
வேங்கடத் துள்ளே விளையாடு நந்தியை
வேங்கடம் என்றே விரகுஅறி யாதவர்
தாங்கவல் லாருயிர் தாமறி யாரே. I.5.4.190

The Lord of this body frail that to ashes turns, the Lord of Vedanta dance
Nandi He is, who in this crumbling frame disports
They, who know not what an empty vessel this body is,
They know not what the life sustains and supports. I.5.4.190

Com - The Lord of this body frail that to ashes turns (siva) is the supreme principle which is manifest in the isAna direction (i.e. north eastern direction) on the crown of the head of this physical body the Lord of Vedanta dance (He) acts in this play of life as the principle of vAk (speech/word/sound). Nandi He is, who in this crumbling frame disports It is He (nandi) who is the fire of consciousness, residing within this material body that is destined to burn (when consigned to the pyre after death). They, who know not what an empty vessel this body is, The ignorant people do not understand that He is (also) manifest as this physical body that is perishable They know not what the life sustains and supports And thus they do not recognise siva as the supreme principle which is the very foundation of this body and life.

*Those readers who can read Tamil may be able to enjoy the word play in the verse in the original. The word ‘வேங்கட‘is used specifically with slight changes to imply different meanings in each of the lines. The term ‘வேங்கட‘refers to the principle –siva- that is present in the isAna (north eastern) part of the head. The term ‘வேதாந்தக் கூத்தனை ‘refers to the shabda brahman or the supreme principle that is conveyed through vAk or the words of vEdAntA.  The term ‘வேங்கடம்‘is a composite of vEm + kadam which means this perishable body (this burnable body) and the nandi who sports there is a reference to the truth that siva supports this physical body by being the fire in the mUladhAra chakra. The sage further conveys that we are not aware of the fact that it is the same siva who is also manifest as this body which is a parinAmA (modification) of the panchabhUtas or the five elements. ThirunAvukkarasar writes the same truth as ‘ UnAgi uyirAgi…’  In the last line of the verse the sage indicates that those who are ignorant of the siva tattvA (supreme principle) remain ignorant also of the jIva tattvA (life principle). This points to the siddAntA that siva and jIva are infact the same. 

thirucchitrambalam |