nAdAntA - mantra 93

srigurubhyO namahA

The 21st mantrA in this section is the 93rd mantrA of the invocation. In this mantrA the sage reveals the nature of the state of consciousness that he is established in and in the process he awakens the reader to certain esoteric concepts pertaining to nAdA or sound/harmonics.

இருக்கில் இருக்கும் எண்ணிலி கோடி

அருக்கின்ற மூலத்துள் அங்கே இருக்கும்

அருக்கனும் சோமனும் ஆரழல் வீச

உருக்கிய ரோமம் ஒளிவிடுந் தானே. 21.5.93.

God Within Vedic Hymns

In the countless measures that are in Veda Rig,

He indwells with His radiant locks;

The Sun and Moon with their splendid argent rays,

In vain they melt the waxing lustre of His glowing locks.21.5.93.

Com - In the countless measures that are in Veda Rig, there exist countless mantrAs in the Rig vEdA In vain they melt waxing lustre of His glowing locks. and all of those countless mantrAs are dissolved (finally) into the subtle (sUkshma) essence known as the pranavA (om). The Sun and Moon with their splendid argent rays, and at the peak of the above said pranavA the Sun and the Moon reveal their respective lustre and light in the form of the Atma jyOthi (self light) He indwells with His radiant locks and in that highly subtle state, there exudes an effulgence of golden light rays.

* This mantrA has to be understood in light of sAdhanA involving the ascent of kundalini and gradually lifting the individual into ascending states of intelligence/consciousness. When the sivashaktI normally resident in the mUlAdhArA is focused upwards it will finally culminate in the experience of pranavA (om) and its peak state. The countless mantrAs that are mentioned here as being in the Rig vEdA have to be understood as metaphors for all mantrAs. When looked at separately, these mantrAs are set in various measures (chandas), they are dedicated to various dEvatAs (divinities), have different uses and applications, are articulated differently - there are many differences in them.

But in reality all the countless mantrAs that exist in this world are all nAdamayA - i.e. they are finally understandable as nAdA (I dont know whether to use the word sound or harmonic to describe nAdA). The final limit of the realm of nAdA is also the final limit of the pranavA (om). This is because the om is the seed nAdA for all else and all other sound/harmonic is finally absorbed into the pranavA. It is apt to note that the scriptures have unanimously declared that the essence of the vEdAs is the gAyatrI (mantrA) and the essence of gAyatrI is the pranavA (om) and thus the pranavA is the essence of all mantrAs.

The stage where the pranava nAdA ends is known as nAdAntA (the end or final limit of nAdA). The seers who have reached this height describe that at this stage, amidst the effulgence of the sOmA (moon) sUryA (sun) and agni (fire) mandalAs, the supreme Atma jyOthI (self effulgence) becomes manifest at the peak of the pranavA.

The pranavA (om) is itself composed of 5 separate entities / stages - a, u , ma, bindu (depicted as the dot on the crescent) and nAdA (depicted as the crescent). The tantrAs relate these five aspects to five different states of consciousness -

'a' - is connected to the jAgrat avasthA or the waking state of consciousness.

'u' - is connected to the swapna avasthA or the dream state of consciousness.

'ma' - is connected to the sushupti avasthA or the deep sleep state of consciousness.

'nAdA' - is connected to the turiyA avasthA or the transcendental fourth state of consciousness.

'bindu' - is the turiyAthItha avasthA or the state beyond even the fourth state.

I must also note here that the 'a' represents the agni mandalA or the orb of fire, the 'u' represents the sUrya mandalA or the solar orb and the 'ma' represents the sOma mandalA or the lunar orb. The exact location of these spheres in the human etheric body and their bIjAs and constituents need to be learnt from a competent guru.

Thus with the above information it becomes clear that the state known as nAdAntA is one which is effectively beyond/transcendent to all the above mentioned five aspects. At this state there is a lack of modulation, or flux in consciousness - there is simply a seamless state of being.

Through the above mantrA the sage reveals that he was ever established in this transcendental state of awareness (of nAdAntA) and he sort of describes the 'topography' of such a realm by indicating the atmic effulgence and the state where its perception becomes possible. So we know that the sage is well capable of fulfilling his role in bringing this tamizh marai (the thirumandiram) to the peoples of the world. It is also clear that prior to his descent from kailAs to the southern land, he was established in the abode of sivA as atma jyOthi in the supreme realm beyond the pranavA.

Here ends the 93rd mantrA of the invocation in the thirumandiram.

thirucchitrambalam

Devotion to Shakti - Mantra 78.

Sri gurubhyo namaha.

The seventy eighth mantra of the Thirumandiram describes the Bliss or Ananda that arises when the self remains united with the shakti in the sushumna channel.

நோ஢ழை யாவாள் நிரதிச யானந்தப்

பேருடை யாளென் பிறப்பறுத்து ஆண்டவள்

சீருடை யாள்சிவன் ஆவடு தண்டுறை

சீருடை யாள்பதம் சேர்ந்திருந் தேனே. 6.5.78.

Devotion To Sakti

Bright jewelled, the Eternal Bliss named,

She my Saviour, sundering all bonds of birth;

Siva's treasure, Mistress of Avaduthurai cool,

Her Feet I reached and in devotion fast remained. 6.5.78.

Com – Bright jewelled, the Eternal Bliss named The Devi (Shakti) who is adorned with the purest jewels is known by the name of SivAnandavalli (She who is saturated in the supreme Bliss of Siva). She my Saviour, sundering all bonds of birth She cut asunder all the bonds, which were the root cause of my physical birth. treasure She possesses limitless glory. Siva's Mistress of Avaduthurai cool She is manifest in the (stem of the veena) spinal chord where Siva is present for the sake of ripening (maturing) the jiva. Her Feet I reached and in devotion fast remained I attained to Her feet and there remained in steadfast devotion.

* The term ‘Avaduthandurai’ in line three of the above mantra refers to the path through which the Self is matured (through wisdom) – namely the spinal chord. Through the above mantra it is obvious that the author remained in the state of bliss that arises as a result of being united with the Shakti in the Sushumna Nadi or central channel. The cutting away of the bonds refers to the vaasanaas or latencies that lie in the karana sharira or the causative body. This causal/causative body precedes the manifest physical (sthula sharira) or gross body. The latencies or vaasanaas 'sprout' like seeds producing the need to take on a physical body or bodies. A central theme running through kundalini yoga, kriya yoga (not karma yoga) and other such methods is the 'burning' of these latent seeds through knowledge produced/realised as a result of sadhana, ascension of kundalini through the sushumna, etc. The vaasanaas thus 'burnt' do not possess the power to 'sprout' any more and thus the need for future repeated births is exhausted and the state of moksha or liberation is achieved.

Lost in Shakthi devotion - mantra 75

Sri gurubhyo namaha.

In this the seventy fifth mantra the sage declares his experiences in Kundalini yoga and through the choice of words also declares his worship of the supreme Shakti. In this mantra and from others elsewhere in the book, we can identify traces of the sage's devotion to Devi and his knowledge and practice of Shakta advaita (non dual philosophy from the Shakta angle) and Srividya. However, in this mantra the author continues from the last mantra to discuss the secrets of Kundalini yoga in depth. He makes clear that the state of undivided oneness that is termed Samadhi is acchieved through the repeated process of Kundalini yoga where the latent kundalini shakti is systematically awakened, forced through the central naadi (energy channel) called sushumna, upward until it reaches the sahasrara where it merges with the state of being that is Siva. This union of energies (in both its kinetic and potential aspects) is at the very heart of both the Srividya tradition and of Kundalini yoga.

An interesting point to note here is that the tamil siddars embraced kundalini yoga and pranayama with a great zeal as both these processes are concrete and can (if pursued correctly and repeatedly) produce kayakalpa (strengthening and making this physical body immortal) and also non dual samadhi consciousness.

இருந்தஅக் காரணம் கேள்இந் திரனே

பொருந்திய செல்வப் புவனா பதியாம்

அருந்தவச் செல்வியைச் சேவித்து அடியேன்

பரிந்துடன் வந்தனன் பத்தியி னாலே. 3.5.75.

Lost In Sakti Devotion

Hear O! Indra, what urged me thus?

She the Holy One, Lady of the Universe, rich and vast

In devotion deep and true, Her I adored

And with ardour unceasing, here I pursued. 3.5.75.

Com – Hear O! Indra, what urged me thus? O Indra, listen attentively to the reason why I remained so, merged in the seven chakras. She the Holy One, Lady of the Universe, rich and vast It is to attain the realisation of the supreme Parashakti, who is the Lady (supreme ruler) of the seven worlds (chakras) who is fit to be adored and worshiped through the best of penances. In devotion deep and true, Her I adored With the highest Bhakti (devotion) I approached Her there in the Chidaakasha (ether region in the top of the head) And with ardour unceasing, here I pursued and after attaining Her through Bhakti, I returned back down filled with Her grace.

* The Indra who the author speaks to here is the name of one of his disciples and is not a reference to Indra the king of Gods. Here the author explains Kundalini yoga – When the consciousness of the individual is directed towards Siva who is in the Akaashaa of the head, the Kundalini, which until then is lying dormant coiled in the Muladhara, is awakened. The awakened Kundalini starts to ascend towards the Sahasrara (in the top of the head) where it unites with Siva, resulting in the state of Samadhi. Those who attain to the state of Samadhi unite with the supreme consciousness above and then return back (to a ‘normal’ state) after being ‘separated’ from the state of oneness with the supreme consciousness. This is what the author refers to when he states that he returned below after attaining Parashakti through Bhakti, filled with Her grace. Through the above mantra the author makes clear his reason for being aware of and merged in the seven chakras – for the upward ascension of the Kundalini so that he might united with the supreme consciousness through the resulting Samadhi state.

The hue of red coral - mantra 72

Sri gurubhyo namaha.

The seventy second mantra of the Thirumandiram and the sixth mantra in this, the fourth section of the first tantra, forms the last mantra in this section dealing with the guru hierarchy in Thirumulars stream. The next mantra and few that follow will deal with the history of thirumular.

எழுந்துநீர் பெய்யினும் எட்டுத் திசையுஞ்

செழுந்தண் நியமங்கள் செய்யுமின் என்றண்ணல்

கொழுந்தண் பவளக் குளிர்சடை யோடே

அழுந்திய நால்வர்க்கு அருள்புரிந் தானே. 6.4.72.

Nandis Attain Celestial State

"The Heavens in eight directions may rain,

Yet shall you the Holy rites and pure perform;

"So spoke He of the matted locks and coral hue,

And His Grace conferred on the steadfast Four. 6.4.72

Com – "The Heavens in eight directions may rain Even during terrible times, where incessant rains batter the eight directions (i.e. even during the period leading to the pralaya or cosmic dissolution) Yet shall you the Holy rites and pure perform the Lord Siva instructed them (the four – see previous) to continue the performance of the practices (meditation, prayer &c) that lead to spiritual growth. the steadfast Four So the four remained steady in their love, So spoke He of the matted locks and coral hue fixed on the beautiful matted locks of Siva, glowing with cool light the colour of fine coral. And His Grace conferred Thus the lord Siva bestowed His grace on the four (Sanakar &c).

* The reference to being fixed in Siva’s matted locks glowing with the fine light of coral is to convey the practise whereby yogis remain fixedly submerged (in meditation) in the cool reddish light that is seen in the top portion of the head. It is also noticeable from the above mantra that Siva instructed the four to continue without pause, their respective sadhanas that lead to the highest state.

Here ends the fourth section of the Payiram (Proem) titled ‘The Guru Hierarchy’.

The eight nathas - mantra 68

Sri gurubhyo namaha.

Back again to the Thirumandiram and my apologies to the regular readers for the delay in this the next instalment. In this mantra the sage refers to the science pertaining to the ascension of kundalini.

நந்தி அருளாலே நாதனாம் பேர்பெற்றோம்

நந்தி அருளாலே மூலனை நாடினோம்

நந்தி அருளாவ தென்செயும் நாட்டினில்

நந்தி வழிகாட்ட நானிருந் தேனே. 2.4.68

Eight Nathas

By Nandi's Grace I, His Masters elect,

By Nandi's Grace I Primal First sought;

By Nandi's Grace, what can I perform not?

Nandi guiding, I here below remained. 2.4.68

Com – By Nandi's Grace I, His Masters elect It is only through the grace of Siva that I attained to the state of being the Guru (master). By Nandi's Grace I Primal First sought It is only through His grace that I approached the Siva called Rudra, present in the Muladhara lotus (Root chakra). By Nandi's Grace, what can I perform not? In this world, there is nothing that can not be attained or accomplished with the grace of Siva. Nandi guiding, I here below By Siva Himself showing me the path, I was able to ascend from the Muladhara (at the root) to the Sahasrara on the top of the head. remained And there (in the Sahasrara) I remained.

* It is to be understood from the above mantra that the reference to the ‘Mulan’ (Primal First) signifies the Deva present in the Muladhara or Root chakra. Each chakra has its own presiding divinity – and Rudra is present as the Swayambhu (self originated) Lingam in the Muladhara lotus. The sage comments on the ascension of the Kundalini, from Muladhara to the Sahasrara, mentioning that with the grace of Siva it is possible for the sadhaka to proceed from the root to the top of the head and remain there merged in the bliss of union with Siva. The deeply mystical and often concealed science pertaining to the awakening and the subsequent ascension of the kundalini is referred to here and the sage further mentions that such a process becomes natural and free from fear where Siva Himself assumes the role of the guide.