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 |

Night and day yearn for Him - mantrA 94

srigurubhyO namahA
The 94th mantrA is the last one in this section titled 'thirumUlar varalAru', where the sage reveals further about his state of being.

பிதற்றுகின் றேனென்றும் பேர்நந்தி தன்னை
இயற்றுவன் நெஞ்சத்து இரவும் பகலும்
முயற்றுவன் ஓங்கொளி வண்ணன்எம் மானை
இயற்றிகழ் சோதி இறைவனு மாமே. 22.5.94.

Night And Day Yearn For Him
Unceasing, I prattle daily Nandi's name,
By day praise Him in thought and ;by night as well,
Daily I yearn for my Master, the Light-Hued,
The Lord of the uncreated Radiant Flame. 22.5.94.

Com - Unceasing, I prattle daily Nandi's name I am ever involved in singing the praises of the One who goes by the name Nandi By day praise Him in thought and; by night as well, daily I remain in meditation, day and night keeping Him (nandi) in my heart. Daily I yearn for my Master, the Light - Hued, I strive constantly to reach/merge my Lord and master, the One who is self luminous (swayam prakAsha) The Lord of the uncreated Radiant Flame He is ever existent, naturally in the form of pure light.

* The word 'pidhatrudhal' in the tamil original translated as prattle signifies a state of Ecstasy born of deep devotion and communion with the supreme. In this state the experiencer speaks of things that are contextual and those that are totally out of context. A kind of a divine madness akin to the experiences described by the sufi mystics in wonderful poetry.

The above mantrA is fairly simple in that the words are not used with an intention to convey multiple layers of meaning. The simple message of the mantrA is that the sage remained always engaged in the thoughts of sivA, he spoke always (both when in context and when outside the context) of sivA, and remained ever immersed in the meditation of sivA as the supreme effulgence -i.e. jyOthi swarUpA .

This mantrA forms the close of the fifth sub division of the first tantrA of the thirumandiram. The next sub division is (the sixth) titled ' avai adakkam' which is a traditional style which speaks highly of all the virtues of the Lord while at all times bearing in mind one's own limitedness. It is an expression of humility.
Here ends the 94th mantrA of the invocation of the thirumandiram and with it the fifth sub division termed ' thirumUlar varalAru'.
Thirucchitrambalam

sadAsivA state - mantrA 92

srigurubhyO namahA
Continuing the series, we will now see the next mantrA which is the 20th in this section and is the 92nd mantrA since the start.

நந்தி அருளாலே மூலனை நாடிப்பின்
நந்தி அருளாலே சதாசிவன் ஆயினேன்
நந்தி அருளால்மெய்ஞானத்துள் நண்ணினேன்
நந்தி அருளாலே நானிருந் தேனே. 20.5.92.


Form-Formless: Sadasiva State
With Nandi's Grace I sought the Primal Cause,
With Nandi's Grace I Sadashiv became,
With Nandi's Grace Truth Divine attained,
With Nandi's Grace I so remained.20.5.92.

Com - With Nandi's Grace I sought the Primal Cause with the compassionate grace of nandi (the sage's guru) the siva guru I was able to seek and reach the rudran in the mUlAdhArA (root chakrA) With Nandi's Grace I Sadashiv became Then again with the grace of the guru I became the sadAshiva mUrthy With Nandi's Grace Truth Divine attained due to the supreme grace of the siva guru I attained the true knowledge (enlightenment) With Nandi's Grace I so remained and through the grace of the siva guru I remained so in the state of supreme attainment.

* Here the tamil word 'mUlan' refers to the form of sivA in the mUlAdhArA (root chakrA) known as rudran. This manifestation resides in the mUlAdhArA. The term 'sadAshivan' refers to the form of sivA in the ag~nyA chakrA or the third eye centre.

So, from the above mantrA it becomes clear that due to the grace and guidance of the sage's guru (nandI), he was able to attain the darshanA of the mUrthy (manifestation) in the mUlAdhArA and gradually through the steady path and the ever present guidance of the guru he was able to unite with the sadAshiva mUrthy, the manifestation in the third eye centre. The third eye centre is the realm of the real knowledge, that which is beyond duality and is thus unlimited by space or time.

Thus the sage makes clear that he remains established in the true centre of being, ever united to the higher self in the unwavering realm of intuitive awareness. The two reference points (the root and the third eye) given here are the bottom and the top of the scale thus clearly suggesting the gradual awakening due to the grace of the guru.

Here ends the 92nd mantrA of the invocation section of the thirumandiram.
thirucchitrambalam

From Kailas to Earth - Mantra 91.

sri gurubhyO namahA

The next mantrA in the thirumandiram series is the 91st mantrA.
Since it has been a while since the other mantrAs of this section were published on this blog, it might be of use to revisit the basics! The last 18 mantrAs, this and the few to follow are all from the initial invocation and belong to the section known as 'thirumoolar varalAru' (the history of thirumoolar, the sage who is the author of this text). Thus aptly this section deals with the history of thirumoolar, the reasons behind his composing this text, his spiritual lineage/ paramparA, the virtues of this text etc. In the last couple of mantrAs the sage reveals that he was initiated in the shaivA tradition through his guru (nandhI) and in mantrA 88 he clearly describes this in detail. In this mantrA the sage reveals that it is on the instruction of his guru that he undertook the task of composing this text.


விளக்கிப் பரமாகும் மெய்ஞ்ஞானச் சோதி
அளப்பில் பெருமையன் ஆனந்த நந்தி
துளக்கறும் ஆனந்தக் கூத்தன்சொற் போந்து
வளப்பில் கயிலை வழியில்வந் தேனே. 19.5.91


From Siva's Seat To Earth
Thus expounding I bore His Word
Down Kailas's unchanging path,
The Word of Him, the Eternal, the Truth Effulgence,
The Limitless Great, Nandi, the Joyous One,
He of the Blissful Dance that all impurity dispels. 19.5.91

Com - The Word of Him, the Eternal, the Truth Effulgence, if one were to begin describing the state of the unmanifest core ''agOchara vindhu'' then it has to be said that it is a state which is supreme (param) and one which is effulgent consciousness or chaitanyA The Limitless Great, Nandi, the Joyous One, such a supremely blissful nandi (state of consciousness) is possesed of limitless glory. He of the Blissful Dance that all impurity dispels. Thus expounding I bore His word due to the command of Him (sivA) who is the blissful dancer (natarAja mUrthy) remaining ever without motion Down Kailas's unchanging path I have come down from the glorious realm of Kailas to this earth.

* The word 'thulakkarudhal' in the original tamil refers to being without any motion/ activity. Thus the juxtaposition of the 'blissful dancer' next to 'remaining without activity' is to describe the state of unmanifest absolute (refer the previous mantrA). This is because the swarUpa shivA or shivA in self state is pure consciousness without any activity.
Here the sage makes clear that he used to live in the lofty realms of Kailas before his advent to the tamil land. And he also mentions that it was due to the command of shivA that the sage left his abode in Kailas to visit the southern land (in order that he may bequeath the world with the gem that is the thirumandiram).

Here ends the 91st mantrA of the invocation.

The esoteric metaphors in the story of kannapar.

Srigurubhyo namaha.

Here I am - delivering on my word to be back with the esoteric meaning of the story described in the previous post. If you did not see the last post with the story of kannappa nAyanAr please click here to see the story. Otherwise keep reading.....

I had in the concluding part of the story mentioned that kannappar was none other than the pAndavA arjunA in his previous birth and had briefly alluded to the events that transpired when arjunA performed a severe tapas directed at shivA to obtain the pAsupatAstrA. Though arjunA enjoyed a very close connection to bagawAn krishnA throughout his life and though the supreme krishnA was a friend, guide and master to arjunA, a clear study of the mahAbhArathA will show some flaws in arjunA's charecter. The presence of pride was a major flaw and the arrogance that is a product of pride was the main reason that he was not able to see that it was shivA Himself who had come to him in the form of the hunter. Of the three kinds of malA' s or impurities that taint the jIvA (viz. mAyika malA, kArmika malA and Anava malA) the Anava malA or the taint of ego or the ahamkArA was strong in arjunA. Perhaps his close contact with the teacher of teachers sri krishnA cleansed arjunA of the mAyika malA or the taint of mAyA (the illusion through which the one is seen as many) and perhaps his fulfilling the role of the kshatriyA or the warrior class by fighting bravely alongside his brothers cleansed his kArmika malA or the taint of karmA (action reaction cycle). But the hardest of all to cleanse, the taint of ego, was strong in arjunA. And as a result of the curse of shivA he was born again as the hunter tinnanar.

It becomes evident from the portrayal of tinnanar as a child who learnt everything fast and was a brilliant archer etc that the samskArAs or mental tendencies from his previous life as the high born arjunA are carried through. And though he was from a clan of people who hunted for a living, tinnanar himself was beyond the cycle inflicted by kAma (lust),krOdhA (anger/hatred), mOhA (delusion), lObhA (greed) etc as he is shown to be compassionate with the animals and not to kill weak or injured animals, only killing when hungry, not killing female or pregnant animals etc. So it is clear that the attachment to identity or AnavA was the main fault. This sense of ego too dropped when the vAsanAs or the tendencies that made it manifest were finished. This is what is shown by the chase of the boar in the jungle. The boar here represents the ego (oft compared to the lone and rougue elephant in the texts and also boar) and the chase refers to the pursuit of a path through which the seeker attempts to rid himself of the idea or notion of 'I'. After a long pursuit the boar tires and is easily killed (though at first it escaped the net that was set for it and had to be chased all over furiously). The killing of the boar is the metaphor for the riddance of the last clinging Anava malA. Thus as soon as that was done the supreme devotion or bhakti that was until then only in a potential stage became manifest in tinnanar and he was possesed by an urge to climb the summit.

We also saw that during the chase tinnanar (the seeker) was accompanied by his friends nanan and kadan. Here nanan is a metaphor for good and kadan for evil. We also were told that nanan (good) described the glory of the kudumithEvar or the lord atop the hill and also detailed to tinnanar the way worship was traditionally done to the lord. Thus we see that the good tendencies(samskArAs) help in making evident the glory of the supreme lord. On the other hand, kadan (evil) was left behind cooking the boar while the other two went to climb the peak. That is to show that only the good samskArAs can accompany the seeker to the realm where the supreme becomes manifest. All the negative tendencies (vAsanAs) have to be left behind. So now we have the meaning that the aspirant or sAdhakA with his good tendencies can reach the shrine of the Lord. But when there, even those tendencies (however good they may be) have to be left behind - to realise God or Self or the supreme tattvA, which is one without parts, the idea of duality and everything else has to be renounced. This is the final communion. That is why he climbs the hill a second time on his own without anyone.

His parents (and the people of the village) who came and tried in vain to bring him back to his 'senses' and back home to the village represent the myriad good and bad tendencies(samskArAs and vAsanAs, attachments (bandhAs), and worldly desires (kAmA,mOhA etc). Thus we see them trying to bring him 'back' to the world of duality - but since true bhakti had dawned in the mind of the seeker at that point, their efforts to distract the seeker were in vain.

We also saw that the priest was asked by shivA to hide behind the lingam and observe what happens when kannapa nAyanAr came up to offer his worship. That is, the shivAchAryAr or the priest was behind shivA while kannapar was in front of shivA. This illustrates that true bhaktI is any day far superior to mere ritual (however ordained they may be). Though this is not an open getaway clause for everyone to do what they like and claim to be 'devoted', it shows that fundamentally real bhaktI or devotion is superior to mere rituals bereft of the emotion of devotion. I feel it my duty here to add that given the current trend in the world to 'drift as the senses lead one', bhaktI or real devotion is something way beyond the grasp of the average Joe Bloggs! Most of us need the superbly organised and structured rituals and modes of worship before our inner faculties are pure enough to realise the supreme. That is why the rituals are structured in such a fashion as to provide the chitta shuddI (mental purification) and bhUta shuddI (body/elemental level purification) gradually.

Tinnanar's readiness (without a second thought) to pluck out his own eyes for the sake of the lord is indicative of the highest form of self surrender. This is atma nivEdanA or total offering. This is bhaktI at it highest. Such a high peak of devotion reveals the lord in all his glory - which it did, as shivA appeared from within the lingam and blessed the seeker and named him kannapar. If one's devotion was at such an elevated state, then the usual rules of cleanliness and liturgy etc that apply are transcended and no demerit accrues as a result. If however, these rules were defied by one whose level of attainment was lacking then it becomes a transgression and it is quite full of demerits. Rather than this legend be understood as one that okays abandoning the regular and prescribed practises in worship, it has to be understood as one that merely illustrates the intensity (and mind you, the uncommonality) of bhaktI at its highest. If we were also able to dig out our eyes for the lord without a second thought, then it probably wont matter if we offer boar or water from our mouth to the lingam. But if we are not in that state of being, then it is best to stick to scriptural and prescribed methods for worship!

Violence in the idea of bhakti.

Srigurubhyo namaha.

After yet another long sabattical from making regular updates on this blog, the mooligaisidhan is back. This time trying to make a post out of an observation!

The idea of Bhakti or the path of devotion is a contribution of the drAvida dEshA or the southern region of India. Though the stories of famous bhaktAs or devotees from the north of the country are to be seen in plenty, the idea/concept of bhakti or devotion as a method for Self realisation (ultimately) is one born from the southern regions. Bhakti is defined as parA anuraktI or love that is associated towards a supreme being or deity. The classical texts like Narada bhakti sutrA etc give a detailed description of bhakti and its divisions depending on the 'quality' or 'intensity' of devotion etc.

The concept of bhakti or devotion itself is not the reason for this post. The presence of violence in bhakti is. On the surface it might appear odd that violence is connected to devotion or love for a deity, but a clear examination of some the famous episodes in the lives of the well known bhaktAs will make you see what I am on about. One story that jumps to mind is the one about the well known bhaktA kannappar. The hunter who dug out his eyes for Shiva. For those of you who are not aware of this story, I provide a brief retelling below -

There was once a land known as Udupur in the drAvida dEshA. In the forests there, there lived a community of hunters. Their chief was known as nAgan and his wife was tattai. As was common among the tribes of the southern forests, they were great devotees of subramanyA or murugA. As the fruit of many years of devotion to subramanyA, a son was born to this couple. The child was unusually heavy at birth, so they named him tinnanar. The boy was reared according to the traditions of the hunters and he grew to be a strong and talented huntsman. He was a skilled archer and started to manage the affairs of the tribe even when quite young and was crowned king by his father. Even though tinnanar was a hunter, he was of a noble disposition. He would not kill young animals, or those injured or wounded, or those carrying their offspring.

While out hunting one day, a boar escaped his net and began charging away towards the undergrowth. Tinnanar gave chase and he was accompanied by his two friends, nanan and kadan. After a while, the boar was unable to run any further and being tired slowed to a crawl. Soon it was killed by tinnanar and his friends. With effort of the chase, they too were tired and thirsty. While they were on the way to Ponmukali, tinnanar wanted to climb a nearby hill. His friend nanan decided to accompany him to the hill as he knew that atop the kalahasthi hill there was the tufted Lord, kudumithEvar. The other friend kadan decided to stay down to cook the boar.

As he was climbing the hill, a dramatic change overcame tinnanar. The samskArAs from his previous birth were becoming evident now and he began to rapidly lose body consciousness. When he reached the top of the hill, he saw the lingam, the lord kudumithEvar. He ran towards it overcome with a deep love and embraced the lingam and began to shed tears in torrents. As he remained there hugging the lingam it occured to him that the lord might be hungry. Though he felt that it was unbearable to be seperated from the lord even for a few moments, he ran down the hill to where kandan was cooking the boar. There he picked the pieces of the freshly cooked meat and tasted them by putting it in his mouth and selected the very best for the lord. As a hunter, he was unaccustomed to the rules involving the ritual of worship. nanan explained to him that normally the lord was worshipped by being washed with water (abishEgam), flowers (archanA) etc before the food (neivEdyA) was offered to him.

Tinnanar ran around the forest in a frenzy gathering the flowers and water from the nearby spring. As he had nothing to gather all this with and was also in no mind to waste any further time before being back with his lord, tinnanar went to the spring and took a mouthful of water and kept it in his mouth! The flowers he gathered and kept them on his own head! He collected his bow and arrow and the best pieces of the boar he had kept aside and began running up the hill again towards the lingam. When he reached the lord, he stood near and spat out the water from his mouth on the lingam. This was his abishegam to kudumithEvar. He then shook his head to scatter the flowers on the lingam. This was his archanA to kudumithEvar. Then placing the meat of the boar near the lord for his hunger, tinnanar went and stood guard through the night. The next morning, he went again into the forest to hunt fresh food for the lord.

After he had gone away, the sivAchAryAr (the priest) came walking up to conduct the usual morning prayers to the lord. When he came and saw the meat there on the lingam, he was horrified at the descecration of the lord by someone. At once, he cleaned the place thoroughly and began the chants mentioned in the AgamAs to purify the place and the lingam. He then proceeded to do the abishEgam of the lord with special pure water kept in a kalasA (pot) while having his mouth covered (lest a bit of spittle accidentally pollute the lords water) and chanting the holy names performed the archanA with the fresh flowers brought in a basket. He then offered the freshly prepared pAyasA (sweet) and other pure neivEdyA to the lord. After performing his worship the sivAcharyAr went back to his house in the village.

In the afternoon, tinnanar returned with fresh game for the lord. He removed the flowers and other offerings of the priest and once again performed the worship to the lingam as before in his own way. In the meantime, nanan and kadan anxious about the change in tinnanar went home to report the happenings to his father. His father and mother along with the rest of tribe came at once to see what madness had overcome tinnanar. When they reached the hill, they saw tinnanar standing guard near the lingam. Though they pleaded with him in many ways, tinnanar refused to leave the side of the lord and go home with them. In the end, they returned home without him.

The next morning tinnanar went to hunt fresh food again for the lord. The sivAchAryAr found more meat when he came to worship that morning. Horrified at this repeated desecration, the priest once again chanted the purifying mantrAs and began his customary worship as sanctioned by the scriptures. The same thing kept happening for five days. The priest was very disturbed by these events and pleaded to the lord to intervene. kudumithEvar, lord shivA, wanted the priest to know about the devotion of tinnanar and in a dream instructed the priest to hide behind the lingam the next morning to observe what happens. The next morning, the priest arrived very early and as adviced by the lord hid behind the lingam.

On the sixth day, tinnanar went out as usual and came back with the meat and other articles for his worship. When he arrived at the lingam, he was horrified to see that the lords right eye (on the lingam) was bleeding. Shocked, he dropped the meat and everything else and ran around to find some of the medicinal herbs he knew of. Gathering them, he squeezed the juice on the bleeding eye. But it was all in vain as the herbs did not stop the bleeding. It was then a thought occured to him - flesh for flesh. Without a second thought, he at once picked his arrow and gauged out his own right eye and stuck it on the lords eye. The bleeding stopped at once. Delighted that he was able to fix the bleeding of his lord, tinnanar began to dance in ecstacy. It was then he noticed that the lords left eye was now bleeding much the same as the right one had done some time back. Now that tinnanar knew how to remedy this, he had but only one problem. That of locating the position of the lords left eye when his own one remaining eye was pulled out. After a minutes thinking, tinnanar placed the big toe of his foot at the exact spot of the lords left eye and standing still he began pulling out his other remaining eye with the arrow.

At once the supreme shivA appeared from within the lingam and held tinnanars hand and said ' My dear child, oh kannappA, stop pulling your eye'. The lord called him by the name kannappA thrice. Tinnanar thus became kannappar, as he had given his own eyes to the lord. ShivA held kannapar in his arms and kept him to his right. In a moment, kannappar regained his vision and lived as another shivA himself. The priest who had witnessed all this in hiding understood the true meaning of devotion.

This here is the story of the bhaktA kannappa nAyanAr. There are a few esoteric meanings to this story and there are also other things that are evident from the ancient purAnAs. tinnanar or kannappar was ArjunA (the pAndavA) in his last life! In that incarnation, before the big war arjunA went to worship the lord shivA in the forests to ask for the pAsupatAstrA. On completion of his tapas, shivA appeared before his (with the astrA) in the form of a hunter. But arjunA (due to his conceit) failed to recognise the lord and was thus cursed by shivA to be born in the earth as a hunter. ShivA also decreed that arjunA will gain the highest place when in the birth of the hunter, he will through devotion overcome the taint of conceit and ego. It was the good samskArAs (at the ripe moment) from his birth as arjunA that suddenly made tinnanar want to worship the lord that day after the hunt.

The esoteric meaning of this story I will mention in my next post. But the topic of this post was a study into violence in the idea of bhakti, so I will refrain from deviation and stick to illustrating the violence in bhakti! Over the next while, I will be retelling a couple of other stories which will go to illustrate the extreme violence that is evident in the idea of bhakti.

Under the sacred Bodhi tree - Mantra 79

Sri gurubhyo namaha.

The seventy ninth mantra of the Thirumandiram describes the glory of Shivas sacred wisdom.

சேர்ந்திருந் தேன்சிவ மங்கைதன்

சேர்ந்திருந் தேன்சிவன் ஆவடு தண்டுறை

சேர்ந்திருந் தேன்சிவ போதியின் நீழலில்

சேர்ந்திருந் தேன்சிவன் நாமங்கள் ஓதியே. 7.5.79.

Under The Sacred Bodhi Tree

Fixed in devotion fast I clung to Her Lord-elect,

Rooted firm to Siva who in Avaduthurai smiled;

In devotion fast sought repose under Siva Bodhi's shade,

In devotion fast I chanted

The lyric spell of His countless names. 7.5.79.

Com – Fixed in devotion fast I clung to Her Lord-elect I remained fixed in the worship of the Lord in the form of Ardhanarishwara (half male and half female – the united state of Siva and Shakti). Rooted firm to Siva who in Avaduthurai smiled I remained fixed in the Sahasrara lotus which is present at the (top) end of the spinal chord through which Siva guides the Self into spiritual maturity. In devotion fast sought repose under Siva Bodhi's shade I remained (merged) in the shade of the consciousness/ wisdom of Siva. In devotion fast I chanted The lyric spell of His countless names And during then, I remained, lost in the meditation of Siva’s many names.

* The term Siva Bodhi refers to the wisdom of Siva. Being under the shade of Siva Bodhi refers to the state of being absorbed in the overwhelming wisdom of Siva – a state similar to being in a trance, all but a holy trance. The author reveals that he remained in a trance like state, merged in Siva consciousness, brought about through meditating on and chanting the many names of Siva.

The word Bodhi is a compound and refers to a tree. The legendary tree under which (in Gaya) the Buddha attained to enlightenment. Here the word shiva bodhi refers to the shade of the shiva tree. The concept of ArdhanArishwara (half shiva half shakti) is a very unique vision that is central to the tantra thought of the co equal nature of the shiva and shakti. There is no difference between shakti (power) and shiva (the wielder of the power).

Mystic truths - Mantra 76.

Sri gurubhyo namaha.

The seventy sixth mantra in the Thirumandiram where the author gives further clues pertaining to the discipline of body and mind needed by a student to achieve clarity in this path.

சதாசிவந் தத்துவம் முத்தமிழ் வேதம்

மிதாசனி யாதிருந் தேன்இன்ற காலம்

இதாசனி யாதிருந் தேன்மனம் நீங்கி

உதாசனி யாதுடனே உணர்ந் தோமால். 4.5.76.

Mystic Truths Flashed

Sadasiva, Tattva, the Muthamil and Veda

Them I sought not while here I stood;

I held them not in the heart; but soon my mind turned,

And indifference abandoning, realised them all. 4.5.76.

Com – Sadasiva, Tattva, the Muthamil and Veda The Sadashiva Tattva (Principle), the beautiful Tamil language and the Vedas Them I sought not while here I stood were all deeply and thoroughly examined and realised by me. I held them not in the heart And during the time I spent so in researching and studying (the above mentioned subjects), I remained without even food- which strengthens and helps the body. but soon my mind turned As a result of that, the confusion and duality in my mind was cleared and the mind made pure. And indifference abandoning, Casting aside my likes and dislikes (and other such pairs of opposites) realised them all I remained pure, enabling me to realise the Truth.

* When it is said that one does not eat in the day, it does not mean that one does not eat at all. Instead, we take it to mean that one eats in the night. This is an axiom of the Nyaya school of thought as propounded by Gauthama rishi. It is known as the Devadatta nyaya - where Devadatta is the person who declares that he never eats in the day. On observation it becomes clear that the above Devadatta never looses weight but is still healthy and robust (even though he does not eat in the day). From this it becomes evident that Devadatta must be eating in the night (so that he can still maintain the body weight), even though that he eats in the night is not expressed in literal words.
Likewise, the first two lines of the above mantra have to be understood to mean that the author analysed and researched, to an extremely high degree, the Sadashiva Tattva,( the absolute principle pertaining to the supreme), the Tamil language and the Vedas. As a result of his intense involvement, he even abandoned everyday things like food and likes and dislikes. And as a further result (of being indifferent) he attained the clarity of mind, enabling him to realise the truth that is conveyed through the three (see above) subjects. It can be understood here that the author recommends the sadhakas to eat moderately (not in excess) and remain pure without bias, in order to reach great states of clarity and understanding. In the above mantra the sage gives useful advice to his disciples who are on the quest to reach rarefied heights of self knowledge to aid their abiding in the state of Siva samadhi. He also reiterates the vedic and upanishadic truth that one biased (held in thrall) by likes and dislikes and one who is a slave to his senses (held in thrall by food,smells,tastes etc) can never imagine reaching such unadulterated and blissful heights of absorptive consciousness.

The paths revealed - mantra 71

Sri gurubhyo namaha.

In the seventy first mantra the sage describes the two separate methods or paths : that of renunciation and that of complete being. He conveys that the paths though different in their premise or approach, aim eventually to take the jiva to a state of liberation from the repeated cycle of birth and death.

மொழிந்தது மூவர்க்கும் நால்வர்க்கும் ஈசன்

ஒழிந்த பெருமை இறப்பும் பிறப்பும்

செழுஞ்சுடர் மூன்றொளி யாகிய தேவன்

கழிந்த பெருமையைக் காட்டகி லானே. 5.4.71.

Lord Transcends What He Revealed

The Lord it was who spoke to the Three and to the Four,

He spoke of Death futile and of Birth according;

At once of God and the three Radiant Lights;

Yet His surpassing greatness ne'er fully revealed.5.4.71

Com – The Lord it was who spoke to the Three and to the Four The path that was revealed to the three, namely Sivayoga Maamunivar, Vyaghrapadar and Patanjali and the four, namely Sanakar, Sanandhanar, Sanatanar and Sanatkumarar, by Siva He spoke of Death futile and of Birth according is the great path that is capable of destroying the cycle of birth and death. At once of God and the three Radiant Lights The supreme Siva, who is in the radiant form of the Sun, Moon and Fire, Yet His surpassing greatness ne'er fully revealed is not one who bestows small grace (i.e. He is the one who reveals the supreme truth)

* It is to be observed and understood that the path revealed by Siva to the four (Sanakar, Sanandhanar, Sanatanar and Sanatkumarar) is the path of Renunciation. The path that was revealed to the three (Sivayoga Maamunivar, Vyaghrapadar and Patanjali) is the path of being in the world and through that guiding the people of the world. That is why the author separates the two kinds of masters as the three and the four. It is to be mentioned here that although the two paths are different in their means, they both attempt to reach the common end – namely that of ridding the cycle of birth and death (I.e. Liberation). And now seems to be the best time to highlight the fact that the path of Thirumoolar is the bridging (synthesis) of the above mentioned two paths.

The seven disciples - mantra 69

Sri gurubhyo namaha.

The sixty ninth mantra of the Thirumandiram details the names of the seven disciples of Thirumular who form part of his parampara or lineage.

மந்திரம் பெற்ற வழிமுறை மாலாங்கன்

இந்திரன் சோமன் பிரமன் உருத்திரன்

கந்துருக் காலாங்கி கஞ்ச மலையனோடு

இந்த எழுவரும் என்வழி யாமே. 3.4.69.

Seven Disciples

By merit of instruction imparting,

Malangan, Indiran, Soman and Brahman,

Rudran, Kalangi and Kancha-malayan,

These seven in my line successive come. 3.4.69.

Com – By merit of instruction imparting The lineage of those, through whom, the Thirumandiram has been initiated is as follows. Malangan, Indiran, Soman and Brahman, Rudran Malangan, Indiran, Soman, Brahman, Rudran, Kalangi and Kancha-malayan the unshakable Kalangi, and Kanjamalayan. These seven in my line successive come The above named seven are the students who have followed in the same lineage as me.

* Through the above mantra the sage names the initiates who have followed in the same lineage. Here in this mantra the sage lists the names of seven disciples who followed him and who were initiated into the wisdom and science of the Thirumandiram. In a separate verse earlier the sage detailed the names of the masters who formed part of the parampara or lineage of gurus before him. Here he details the masters of the same lineage who came after Thirumular.

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.

The eight masters - mantra 67

Sri gurubhyo namaha

From this mantra we begin the fourth subdivision in the first tantra of the Thirumandiram. This section is called 'guru pArampariyam' or the hierarchy of the gurus (in the lineage of Thirumular). Please note that the mantras are now numbered in three segments (eg. 1.4.67) where the first number is the position of the mantra in the section in question. The second number is the number for the section in which the mantra occurs and the final number is the position of the mantra when counted from the very first sloka in the Thirumandiram.

After a description of Siva there followed the description of the methods through which this Siva is realised - the vedas and the agamas. Now in the fourth section the sage reveals the lineage of the gurus and their hierarchy with a view to show that the supreme Siva yoga (of which the Thirumandiram is the authority) that will be revealed in the following tantras (chapters) is something that comes directly from Siva through a successive and unbroken lineage of gurus down to Thirumular.

நந்தி அருள்பெற்ற நாதரை நாடிடின்

நந்திகள் நால்வர் சிவயோக மாமுனி

மன்று தொழுத பதஞ்சலி வியாக்ரமர்

என்றிவர் என்னோ டெண்மரு மாமே. 1.4.67

Eight Masters

Seekest thou the Masters who Nandi's grace received

First the Nandis Four, Sivayoga the Holy next;

Patanjali, then, who in Sabha's holy precincts worshipt,

Vyaghra and I complete the number Eight.1.4. 67

Com – Seekest thou the Masters who Nandi's grace received When one seeks to know of the great Gurus (Masters) who have received the grace of and initiation from Nandi (Siva), (it is found that they were eight in number.) First the Nandis Four They are the four Nandis, namely Sanakar, Sanandhanar, Sanatanar and Sanatkumarar. Sivayoga the Holy next Then come the great, Sivayoga Maamunivar Patanjali, then, who in Sabha's holy precincts worshipt and the yogi Patanjali, who was graced with the vision of the Cosmic Dance of Siva in the grand temple at Chidambaram. Vyaghra Then there is the master Vyaghrapadar. and I complete the number Eight. The above mentioned seven together with me (i.e. Thirumoolar) make up the eight masters.

* The above mantra traces the lines of the (eight) masters who have received initiation from Siva Himself and clearly states the names of the eight masters. It is worthy of note that the author always uses the name Nandi to describe both Siva and the masters who received initiation from Siva. That is to say that the masters who received initiations from Siva are equal to Siva Himself. Here the core view that there is no difference between the guru and the disciple is touched on by the use of the word Nandi to refer both.

It is also worthy to note a few more things here. The four nandis - sanakar, sanandhar, sanatanar and sanatkumarar - are the mind born sons of the creator Brahma. These are the four sages that are depicted at the feet of Siva as Dakshinamurthy (the guru of all gurus). The verses to follow will elaborate this in detail.

The yogi patanjali spoken of here is the same as the author of the Yoga sutras. That Patanjali and Thirumular were contemporaries who studied under the same master is revealed here. Patanjali after the vision at Chidambaram compiled the yoga sutras and Thirumular authored the Thirumandiram conveying the same essence (of yoga/union) through a different process.

A few words here to describe the master Vyagrapadhar for those who do not know this great yogi. There was once a rishi named Madyandina whose son was a devotee of the lord Siva and worshipped Him in the form a linga in the forests (in Thillai kshetra). He was in the habit of collecting the flowers and fruits for his daily worship from the forest before daybreak each day. One day however, he found that it was too dark and as a result the flowers that were collected were impure (as there were bees polluting the flowers). This made him very sad and Siva understanding the reason for his grief gave him a boon. He gave him the eyes and limbs of a tiger to enable him to see in the dark and also to climb trees to collect the flowers and fruits!! Hence he was known as vyagrapadar (vyagra - tiger, padar - feet/limbs) and continued to live in the forest worshipping Siva.

It is said that adishesha (the thousand headed serpent upon whom Vishnu remains in yoga nidra), was very keen on seeing the supreme Thandava (dance) of Siva. He then expressed his desire to Siva who then adviced adishesha to go down to the earth and to a place known as vyagrapuram (the place where the above mentioned vyagrapadar lived) where He (siva) would be dancing His thandava sometime soon. Adishesha then went to the earth and was born as Patanjali. He then approached vyagrapadar and told him his desire to see the thandava of Siva. In due course, the supreme being Siva appeared there and bestowed His grace on the two and performed His Thandava. This story leads on to more and is also connected to the sthala purana of the chidambaram temple (where the thillai kali resides), but I do not want to digress from the verse at hand. The above story I mention only so we might know vyagrapadar and patanjali who figure at later stages.

Mastery of Life? - mantra 66

Sri gurubhyo namaha.

The sixty sixth mantra comes as the last in the section titled 'on the greatness of the Agamas' and as a final word hints at the limitation of the agamas and goes further to explain the momentary nature of this thing we call 'life'.
From the next mantra we will begin to see the description of the glory of the lineage or guru parampara to which the sage belongs and through which the Thirumandiram has come down from guru to disciple.

அவிழ்கின்ற வாறும் அதுகட்டு மாறும்

சிமிட்டலைப் பட்டுயிர் போகின்ற வாறும்

தமிழ்ச்சொல் வடசொல் எனும்இவ் விரண்டும்

உணர்த்தும் அவனை உணரலு மாமே. 10.66.

Key To Mystery Of Life

Life takes its birth, stands preserved awhile,

And then its departure takes; caught

In that momentary wave of flux, Him we glimpse,

The Lord who in Tamil sweet and northern tongue

Life's mystery revealed. 10.66.

Com – Life takes its birth The soul in its state of bondage, stands preserved awhile the soul in its state of freedom from bondage, And then its departure takes; caught In that momentary wave of flux, in its state called life, which is as momentary as the blinking of an eye, Him we glimpse is not able to realise the Supreme Siva, The Lord who in Tamil sweet and northern tongueLife's mystery revealed who is revealed through the Agamas in the Tamil and Sanskrit language.

* Through the above mantra, the sage hints at the limitations of the Agamas by making it clear that it is not possible to realise the supreme Siva, by the knowledge gained through the Agamas – as the time, in between the birth and death, that is called life is but momentary. Making it impossible to comprehend that being who is Himself responsible for the birth, death and so called life of the jiva.

Here ends the third section of the Payiram (Proem) titled ‘On the greatness of the Agamas’.

Agamas revealed in sanskrit and tamil - mantra 65

Sri gurubhyo namaha.
In the sixty fifth mantra the sage goes on to describe the context regarding the revelation of the Agamic truths and he also explains that the agamas were revealed to the Supreme devi, Parashakti, by the Lord himself. He further reveals that the agamas were revealed in both sanskrit and tamil simultaneously.

மாரியும் கோடையும் வார்பனி தூங்கநின்று

ஏரியும் நின்றங்கு இளைக்கின்ற காலத்து

ஆரிய முந்தமி ழும்உட னேசொலிக்

காரிகை யார்க்குக் கருணைசெய் தானே. 9.65.

Revealed Alike In Sanskrit and Tamil

Devoid alike of rain and summer's gift of dew

Even the flashing lake had lost it's vernal bloom

Then did He in Sanskrit and Tamil at once,

Reveal the rich treasure of His Compassion to our Lady Great. 9.65.

Com – Devoid alike of rain and summer's gift of dew During the time of the dissolution of the worlds, when the seasons of rain, summer, winter were absent (i.e. they were already in a state of absorption or laya), Even the flashing lake had lost it's vernal bloom when even the massive perennial lakes were dry (i.e. due to the fires of destruction). Reveal the rich treasure of His Compassion to our Lady Great In that most fearful time before the beginning of the creation of the world systems (again), the Lord revealed the Agamas to Parashakti, Then did He in Sanskrit and Tamil at once in Sanskrit and Tamil simultaneously.

* Here the sage presents the subject of the antiquity and validity of the two languages, namely Tamil and Sanskrit, by mentioning that the agamas were revealed to Parashakti, simultaneously in both the languages, by the Lord Siva. That it was revealed when the worlds were dissolved and in a state prior to the birth of the next cycle of creation, shows the antiquity of the Agamas and also of the two above mentioned languages. (Perhaps the author was aware of the many vicious debates that were to ensue at a later date among scholars regarding the antiquity and importance of the two languages).

Importance of the agamas - mantra 64

Sri gurubhyo namaha.
In this the sixty fourth mantra the sage reveals the importance of the word of the Aagamas.

அண்ணல் அருளால் அருளும் சிவாகமம்

எண்ணிலி கோடி தொகுத்திடும் ஆயினும்

அண்ணல் அறைந்த அறிவுஅறி யாவிடின்

எண்ணிலி கோடியும் நீர்மேல் எழுத்தே. 8.64.

Import Of Agamas

Numberless the Sivagamas composed,

The Lord by His Grace revealed;

Yet they know not the wisdom He taught;

Like writing on water, the unnumbered fade. 8.64.

Com – The Lord by His Grace revealed Even though the Lord has revealed, out of His compassion for the jivas, Numberless the Sivagamas composed what has been classified as countless crore of Agamas. Like writing on water, the unnumbered fade They all become useless, like writing on water, Yet they know not the wisdom He taught to those that are not aware of / that do not understand the supreme truth as spoken by Siva.

* The meaning is that, the content of the Agamas has to be understood within the context of the divine wisdom that arises out of dedicated practise or sadhana as thought by the guru.