Pray and perform noble deeds - this is the law of life eternal - mantrA 195

srigurubhyO namahA ||

In the 195th mantrA, the sage displays his superior wit by twists on the word fate. He opines that nothing more than a proper discriminatory intellect is essential to discern what is good and what is not. Of what use are the laws and decrees in the case of one lacking the awareness that their actions have consequences.

ஆம்விதி நாடி அறஞ்செய்மின் அந்நிலம்
போம்விதி நாடிப் புனிதனைப் போற்றுமின்
நாம்விதி வேண்டும் அதென்சொலின் மானிடர்
ஆம்விதி பெற்ற அருமைவல் லார்க்கே. I.5.9.195

Perform thou noble deeds, good Karma to shape,
Praise thou the Holy One, the Holy Land to reach;
This is the law we need, this the law for men
Who, blessed with earthly life, seek the Life eternal. I.5.9.195

Com - Perform thou noble deeds, good Karma to shape, (You must) recognise that path which is pure and noble and is fitting for (your) birth and persevere till the end on such a path leading to salvation. Praise thou the Holy One, the Holy Land to reach; (after the pursuit of such a path long enough) you must go even higher (subtler) and reach the light mandala and remain in the contemplation of the supreme as pure effulgence. This is the law we need, this the law for men.Who, blessed with earthly life, seek the Life eternal. To those (like you) who have the great fortune to obtain the highest of all births – i.e. as human,  what other law or decree is needed apart from what has been said above?

*The sage plays with the word ‘விதி‘which means fate or destiny as well as law, order, command etc. He suggests that those who have had the good fortune of being born as a human being are indeed possessed of all the faculties that would enable them to tread the path towards the supreme. By proper use of their birth and body, they must understand what actions take them to higher realms and which actions pull them deeper into the realm of sorrow and suffering. Then they must choose to perform those activities that will elevate them and avoid fastidiously all that is counter productive to this end. From the perishable human body to the immortal body of light, this transformation is possible through the path of action – right action. Thus there is no need for further elaboration and issuing hundreds of decrees and laws (about how to conduct one’s life) to direct those who are aware of the consequences of their actions. They will naturally tread the right path once possessed of discrimination or vivEkA. 

thirucchitrambalam ||

Lord is the light beyond visible reach - mantrA 194

srigurubhyO namahA |
Here is the 194th mantrA which can be better understood in context with the previous one. A beautiful verse, poetic and concise.

இன்புறு வண்டிங்கு இனமலர் மேற்போய்
உண்பது வாச மதுபோல் உயிர்நிலை
இன்புற நாடி நினைக்கிலும் மூன்றொளி
கண்புற நின்ற கருத்துள்நில் லானே. I.5.8.194

The bee, that nectar seeks, flies high for its flower on top
And there, alone, it sucks the fragrant juice;
Even so, they who seek the blessed grace divine,
Aspire for the Light beyond visible reach of eyes. I.5.8.194

Com - The bee, that nectar seeks, flies high for its flower on top (Akin to) the honey bee that flits around in search of nectar and flocks to where the flowers bloom And there, alone, it sucks the fragrant juice; and feeds on the fragrant pollen of various flowers. Even so, they who seek the blessed grace divine, (are those ignorant people) who instead of seeking bliss by contemplating the hidden lotus within Aspire for the Light beyond visible reach of eyes search outside for that supreme bliss that is present (within) as the effulgence of the sOmasUryAgni mandala. They do not understand that the supreme light is beyond the reach of the mind which flows ever outward.

*When read together with the previous mantra, we can understand the import of this verse. That the practise of pratyAhArA or sense withdrawal/ sense control is essential for the sivayOgA path mentioned above.  The bee is led to the various flowers through the fragrance and attractive colours of the different blossoms and flits from bush to bush distracted by their appearance and smell. Similarly, the agitated and untrained mind is ever flowing outward. Distracted as it is by the sights and smells of the material world it is never a fit receptacle to be filled with the nectar of siva realisation. For, such a mind is deluded about the real nature of bliss, and blinded by this delusion continues to search outside for something that is hidden within. When the mind is stilled through proper practise, it is possible to tread the path of sivayOgA and attain grace. Otherwise, this life (short as it is) is simply wasted in the pursuit of simple and momentary pleasures.

thirucchitrambalam ||

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 ||