They walk into light of siva - mantrA 126

srigurubhyO namahA |

Continuing from where we left off some months ago, without preamble, I will proceed to the next mantrA in the text.

முப்பதும் ஆறும் படிமுத்தி ஏணியாய்
ஒப்பிலா ஆனந்தத் துள்ளொளி புக்குச்
செப்ப அரிய சிவங்கண்டு தான்தெளிந்து
அப்பரி சாக அமர்ந்திருந் தாரே. I.1.14.126

They Walk Into Light of Siva

Ascending thus the steps,
Thirty and six of Freedom's ladder high,
Into the peerless Light of Bliss they walked;
And Siva, the inexplicable, they saw--
Having seen, realized and so stayed. I.1.14.126

Com -Ascending thus the steps, Thirty and Six of Freedom’s ladder high, (The siddars) ascend high towards the final goal of mukthi or liberation using the knowledge of the thirty six (see previous mantrAs) tattvAs, that are enumerated in the AgamAs, as the ladder. Into the peerless Light of Bliss they walked; ascending thus they merge into the luminous plane beyond compare – that of endless sivAnandA or supreme bliss, And Siva, the inexplicable, they saw – (and there) they had the darshan / vision of the supreme siva, that supreme principle which transcends description by way of words, Having seen, realized and so stayed. And having seen the supreme, they realized the truth about their Selves (as siva) and the siddars remained so (as siva).

# The term ‘padi mukthi EniyAi’ in the original, refers to the fact that the siddars consider the thirty six tattvAs as the ladder to liberation. That is, they ascend the spiritual path through transformation while still being engaged with the tattvAs (i.e. the phenomenal world, the body, the mind etc). Unlike some other schools of thought which encourage (and expect) the aspirant to suppress or overcome the distractions by understanding all phenomena as unreal or illusory, the siddars are those whose philosophy is accepting of the various tattvAs. They are understood correctly to be the various modifications (parinAmA) of the one siva.

Thus the sage makes clear that the true siddars are those, who have reached the highest goal of liberation through the paths that use the thirty six tattvAs as the ladder to spiritual heights. And having reached such heights, the siddars remain in that self-state being verily like siva Himself.

thirucchitrambalam |

Power of prayer - mantrA 97

SrigurubhyO namahA

After a wonderful guru pUrnimA, here I am. With the next mantrA in the thirumandiram. We were at the subsection where the sage speaks in humility with respect to the limits of knowledge in understanding the supreme.
So, here we are at mantrA 97.

மன்னிய வாய்மொழி யாலும் மதித்தவர்
இன்னிசை உள்ளே எழுகின்ற ஈசனைப்
பின்னை உலகம் படைத்த பிரமனும்
உன்னும் அவனை உணரலு மாமே. 3.6.97.

Power Of Prayer
By words spoken in Truth's luminous accents,
Rising on sweetest music's pious heights
Even Brahma who after Him created this our world,
All, all, seek His imperishable Light. 3.6.97.

Com - By words spoken in Truth's luminous accents, through the words of the vEdAs of everlasting fame Rising on sweetest music's pious heights the supreme IshA (lord) becomes manifest as nAdA in the sweet swarA (tone(s)) of the intoner. Even Brahma who after Him created this our world, even braHmA, the four faced creator who in the very distant past 'created' this phenomenal and gross (sthUla) world from the subtle (sUkshmA) principle, is ever meditating on the supreme siva All, all, seek His imperishable Light when such is the case, how then ;could it be possible that we as mere human beings (with all our limitations) can ever imagine comprehending this supreme? (Surely we never can).

* Here the words 'இன்னிசை உள்ளே எழுகின்ற' (translated as, Rising on sweetest music's pious heights) in the original refer to the fact that the supreme siva/IshA is manifest as the arising nAdA in the vEdic riks (the metered verses). That the vEdic mantrAs are resonant with precisely constructed sounds to produce specific energy patterns for specific ends is an accepted siddhAntA. Hence the import of the correct method for pronounciation and intonation for getting the swarA right with respect to the vEdic body.

The reference to braHmA ever meditating on this supreme is to highlight the fact that siva is ever existant as the supreme principle because of which everything else is. And it is due to the authority/instruction given by siva that the four faced braHmA (who only comes much later) is able to 'create' from the subtle essence this vast and varied phenomenal world.

Through the above verse the sage highlights the truth that though the supreme siva is manifest as nAdA in the vEdic corpus and can be 'felt' / 'experienced' through the various intonations, even the gods like braHmA who possess much higher intelligence and sattvic disposition than the average human being in our world, are still unable to fully understand the supreme and continue meditating on it ceaselessly (in a bid to finally reach Him). He finishes the verse by asking us a rhetorical question - If even the great gods are still unable to understand Him, then how would it be possible for a mere human to claim to understand the supreme?

Thus the sage sets out his position in humility by declaring right at the onset that it is not possible for us to ever completely understand this supreme as it is beyond All, while being verily the fabric of everything.

Thirucchitrambalam

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

Immortal Vedas - mantra 84

Sri Gurubhyo namaha.

This is the eighty fourth mantra of the Thirumandiram where the sage reveals that the words which make up the body of scripture known as the Vedas and the meanings of those words are ever revealed by the grace of the supreme Siva.

சித்தத்தின் உள்ளே சிறக்கின்ற நூல்களில்

உத்தம மாகவே ஓதிய வேதத்தின்

ஒத்த உடலையும் உள்நின்ற உற்பத்தி

அத்தன் எனக்குஇங்கு அருளால் அளித்ததே. 12.5.84.

Immortal Body

Of Books that glow and thrill the heart,

The Vedas stand in truth unsurpassed,

The Lord who, the center holding,

Bodied forth the Vedic chants;

Likewise in His Grace to me gave this body-temple to hold.

Com – The Vedas stand in truth unsurpassed, Of the Vedas that have been held as the best of Of Books that glow and thrill the heart,all the books that delight the soul and bestow incomparable wisdom Likewise in His Grace to me gave this body-temple to hold the Lord out of His grace towards me (in this body) Bodied forth the Vedic chants revealed the body (of the Vedas) namely the word/sound The Lord who, the center holding and the meaning (of the word) that is born out of the body of the Vedas.

* The term ‘body of the Vedas’ refers to the words/sound that the Veda is composed of and the term ‘which is born from within the body’ refers to the meaning of the words. That is to say that the Lord out His grace, revealed the words and the meaning of the words that make up the Vedas. In this mantra the concept that shabdha (word/sound) and its artha (meaning) are in a state of constant union or sAmarasya is detailed. In the tantra sastras it is explained in much clearer detail as to how the shiva (shabdha or sound) and shakti (artha or meaning) are forever united in a state of co equality.

Sing and dance for the Lord - mantra 56

Sri gurubhyo namaha.

The fifty sixth mantra of the Thirumandiram is the last mantra which forms the section titled The greatness of vedas. Here the sage hints at the view that songs, dance, music and other such arts are for the purpose of seeking, praising and uniting with God and not for the fulfilment of the more baser desires of the human beings.

பாட்டும் ஒலியும் பரக்கும் கணிகையர்

ஆட்டும் அறாத அவனியில் மாட்டாதார்

வேட்டு விருப்பார் விரதமில் லாதவர்

ஈட்டும் இடஞ்சென்று இகலல்உற் றாரே. 56 .6.

Vedic Sacrifices

Uncaught in the world's web of woman, song and dance,

Such alone seek the holy sacrifice to perform;

But the unpracticed in austerities do but reach

Desire's Abode, misery to find. 56.6.

Com – song and dance As long as there are songs and music, that the songs are set to, in the world's web of woman there will also be the dancing girls who dance to the song and music. Uncaught Those who do not conform to the path set out by the Vedas for the realisation of Truth; Such alone seek the holy sacrifice to perform will be unfit for the performances of the holy sacrifices, But the unpracticed in austerities as they do not possess the discipline to follow the observances and the many austerities. do but reach Desire's Abode, misery to find Instead, they let their desires and thoughts flow outward into the worldly objects and thus destroy themselves.

* The sage expresses his understanding that song, music and dance were established to realise the truth about God. But instead, when they are used (superficially) for entertainment and satisfying the whimsical desires and lust, they (i.e. the songs, music etc) become incapable of conveying the truth about God. Rather, they become distracting tools that encourage the outward flow of consciousness towards the external sense objects. Thus, those who are caught in the external world become unable to stick to the strict discipline that is required in order to establish oneself firmly on the right path as revealed by the Vedas. And those that are true to the Vedic path, become the accomplished ones, able to understand the truth that is conveyed through the Vedas.

Here ends the second section of the Payiram (Proem) titled ‘The greatness of the Vedas’.

Non different to the Self - mantra 55

Sri gurubhyo namaha.

The fifty fifth mantra of the Thirumandiram talks about the six angas or limbs of the Vedas. Here the sage also hints at the fact that karmas (those that are sanctioned by the vedas or those that are not) lead to more and more births and deaths. So he suggests the jnyana marga or the path of Knowledge where the non duality (advaita) of the jiva (embodied being) and Siva (supreme being) is ever contemplated. With is bhava or awareness in the mind of non difference the individual must attempt to merge in Siva rather than worship with a feeling of being different to Siva.

ஆறங்க மாய்வரும் மாமறை ஓதியைக்

கூறங்க மாகக் குணம்பயில் வாரில்லை

வேறங்க மாக விளைவுசெய்து அப்புறம்

பேறங்க மாகப் பெருக்குகின் றாரே. 55.5.

One In Several

Of the One, the Vedas chant in divisions six,

The One who yet in parts divisible does not be,

As divided parts they swam into their ken,

Then upgathered and swelled into the patterned whole. 55.5.

Com – The One who yet in parts divisible does not be The are not many in this world, who are capable of understanding the truth about Siva, by realising that He is not separate from themselves, Of the One, the Vedas chant in divisions six yet they chant the Vedas that comprise six angas or divisions, which are sung in His praise. As divided parts they swam into their ken They chant and worship Siva, by falsely imagining Him to be separate (other than) from themselves. Then upgathered and swelled into the patterned whole And through such worship they achieve the result of increasing manifold their riches, desires and position in this world. Thus, they lead themselves into doom.

* The six angas or divisions of the Vedas are – Sikshai, Karpagam, Vyakaranam, Chandhovishidhi, Jyothisham and Niruttham. Those that do not understand Siva to be the same as oneself, but who, in the wrong perception of Him to be different from themselves, perform much Karma (both those that are sanctioned by the Vedas and those that are not) which leads to their being tied to many future births.

Supreme path of Siva - mantra 54

Sri gurubhyo namaha.

The fifty fourth mantra of the Thirumandiram continues in praise of the Vedas and emphasises that the supreme path shown by the Vedas includes the path of Siva or Siva yoga (thought by Thirumular) by describing and expounding on the philosophy of such yoga in the Upanishads.

திருநெறி யாவது சித்தசித் தன்றிப்

பெருநெறி யாய பிரானை நினைந்து

குருநெறி யாம்சிவ மாம்நெறி கூடும்

ஒருநெறி ஒன்றாக வேதாந்தம் ஓதுமே.54.4.

Supreme Path

The Holy Path is naught but the Path Supreme,

Who muse on the Lord, Himself the Path Supreme,

As Material-Immaterial, as Guru Divine,

They reach Siva's Pure Path-so Vedanta’s all declare.54.4.

Com – The Holy Path is naught but the Path Supreme The path of Siva, which is the holiest of all paths is, Who muse on the Lord where one thinks of the Lord who is beyond the As Material-Immaterial duality of knowledge and ignorance and Himself the Path Supreme is manifest as the Supreme state of Liberation. as Guru Divine It is to be found through the guidance of the Guru and They reach Siva's Pure Path it is the path capable of bestowing the realisation of Siva. so Vedanta’s all declare This holy path of Siva is spoken of as being the best of all paths, by the Upanishads.

* The Upanishads are called Vedanta (lit. End of Veda) – The final declarations made and affirmed after much discussion, deliberation, debate and inner meditation, on the various truths spoken of in the Vedas. Thus the Upanishads contain the ‘last word’ on all maters. So it is an accolade for the path of Siva to be spoken of as the highest path in the Upanishads.

Moving force of the Vedas - mantra 53

Sri gurubhyo namaha.

In this the fifty third mantra, the sage elaborates on the fact that the vedas contain mantras and formulations which are capable of producing jnyana (knowledge/wisdom) and infinite other kamya (desired) results depending on the state of maturity of the seeker. That is to say that everything there is to be known or experienced can be known or experienced through the path of the Vedas.

இருக்குஉரு வாம்எழில் வேதத்தின் உள்ளே

உருக்குஉணர் வாயுணர் வேதத்துள் ஓங்கி

வெருக்குஉரு வாகிய வேதியர் சொல்லும்

கருக்குஉரு வாய்நின்ற கண்ணனும் ஆமே. 53. 3.

Moving Mood

In the beauteous Veda, aptly named the Rig,

As the moving mood behind, He stood;

In the trembling chant of the Vedic priests He stood,

Himself the Eye of vision Central. 53. 3.

Com – In the beauteous Veda, aptly named the Rig In the Vedas that are so beautifully ornamented by the many mantras (chants) that are contained in them, As the moving mood behind, He stood the Lord is felt as the intense emotion that is capable of melting the heart of the listener. In the trembling chant of the Vedic priests He stood He is also felt as majestic and terrible sound, capable of inducing incredible fear in the heart of the listener. Himself the Eye of vision Central He, the three eyed (Siva) is present as the central causative factor in all the Vedic mantras.

* The above mantra describes that the Vedas possess many mantras that are capable of bestowing much good fortune and other great benefits. And the Vedas also possess many mantras that are terrible in nature and which are capable of destroying others and producing many other evil calamities. That is to say, the Vedas have the necessary mantras for Jnyana yoga (path of knowledge) and they also have the mantras that are of use to the one desiring of (good or bad) ends. Yet, it is the same Siva, who bestows the fruit to the both – the Jnyani’s who chant the Vedic mantras without expecting any particular fruit and the Grihasta (householder) who chants the Vedic mantras expecting certain definite fruits.

The truth of the vedas - mantra 52

Sri gurubhyo namaha.

The next mantra in this section dealing with the greatness of the Vedas is the fifty second one in the Thirumandiram.

வேதம் உரைத்தானும் வேதியன் ஆகிலன்

வேதம் உரைத்தானும் வேதா விளங்கிட

வேதம் உரைத்தானும் வேதியர் வேள்விக்காய்

வேதம் உரைத்தானும் மெய்ப்பொருள் காட்டவே . 52. 2.

Truth Of Maker

Brahma spoke the Vedas, but Himself not the goal supreme;

He spoke the Vedas only the great Maker to reveal;

He spoke them for the Holy sacrifices to perform,

He spoke them, the True One to manifest. 52. 2.

Com – Brahma spoke the Vedas, but Himself not the goal supreme The (Brahmana) who is proficient in the chanting of the Vedas with the right intonation (swara) cannot realise the truths spoken therein, by the knowledge of the sound (words) alone. He spoke the Vedas only the great Maker to reveal Because, the Lord revealed the Vedas, so that we might be able to attain the knowledge of the Supreme Brahman (Absolute Being). He spoke them for the Holy sacrifices to perform That is the reason why He spoke through the Vedas, instructing them (the Brahmana) to perform the holy sacrifices (yaga’s &c). He spoke them, the True One to manifest He instructed them through the revelations of the Vedas, so that they might realise the Truth (Brahman).

* The Vedas have been revealed so that the (wise) may attain to the enlightened state of being able to understand and unite with the supreme Brahman. Therefore, the mere recitals of the Vedic passages are not capable of bringing about that state. The wise should know that, one becomes a true knower of the Vedas only by identifying the Brahman (through the various recitals and the associated sacrifices and observances) and uniting with that).

The greatness of the Vedas - mantra 51

Sri gurubhyo namaha.

This is the fifty first mantra of the Thirumandiram and in this section (this mantra and the next few following) the sage deals with the greatness of the Vedas. After the first part in praise of the form of God, the sage now extolls the virtue of the Vedas as they are the method through which the Siva is to be realised.

The mantras will now be numbered in two different ways - the first number refers to the position from the start of the Thirumandiram and the second one refers to its position in the relevant section of the text.

வேதத்தை விட்ட அறமில்லை வேதத்தின்

ஓதத் தகும்அறம் எல்லாம் உளதர்க்க

வாதத்தை விட்டு மதிஞர் வளமுற்ற

வேதத்தை ஓதியே வீடுபெற் றார்க்களே. 51. 1.

Vedas Proclaim Dharma

No Dharma is, barring what the Vedas say;

Its central core the Vedas proclaim;

And the Wise ones ceased contentious brawls,

Intoned the lofty strains and Freedom's battle won. 51. 1.

Com – No Dharma is, barring what the Vedas say There is no truth or law (Dharma) that has not been spoken of or revealed through the Vedas. Its central core the Vedas proclaim All the laws and observances that are worthy of being followed are explained through the Vedas. And the Wise ones ceased contentious brawls Therefore the scholars, who are possessed of wisdom, should stop wasting their time by entering into arguments (debates) that purport to debate the wisdom of the Vedas. Intoned the lofty strains and Freedom's battle won Instead, they should follow (by intoning the Vedic mantras) the paths set out through the Vedas and attain Mukti or Liberation.

* The Vedas are held to be four in number – Rig Veda, Yajur Veda, Sama Veda and Atharvana Veda. The above four, each comprise the following four divisions, namely, Mantra, Brahmana, Aranyaka and Upanishad.