What is Icon Thinking and why icons in temples and its relation to Hermeneutic Science

Icon Thinking belongs a distinct field of Hermeneutic Science that can be called Hermeneutic Semiotics. 

Various kinds of metaphysical meanings are encrypted into various kinds of symbols, some natural and some non-natural. For example the cobra is natural but recast as of semiotic significance and hence an icon. However the five hooded or thousand hooded Snake (the Vaasuki, Aticedan etc) are non-natural and elements of transductive perception (similar to those in dream experience). To this category we can also include the Fiery Dragon that plays a central role in the Chinese Culture.

Such elements natural looking or non natural,  are METAPHORICAL in essence and hence do not belong to field of natural sciences but the field of Hermeneutic Sciences. Within the external shape of various kinds of snakes is HIDDEN a meaning and getting at this MEANING becomes the task of the Hermeneutic Semiotics.

  

Since the icons are a kind of metaphors, questioning them with respect to the norms of natural science are MISPLACED and inappropriate.  

For example we cannot ask questions about the reality of the Five Hooded Snake, its whereabouts, evolutionary history and so forth. They belong to the DREAM WORLD and hence are elements of transductive perceptions rather than sensory perceptions. However because of this it does not mean they are subjective fancies, mere fantasies, wild imaginations and so forth. They are OBJECTIVE realities only that the mode in which a vision of them is gained is dream-experience. Among the active dreamers, a dream vision of such snakes is possible.

  

Since visions of icons are available only under extraordinary states of consciousness that are akin to dream experiences, TEMPLES are built as a MEDIA for not only the RETENTION of such experiences but also to INITIATE the individuals for whom such experiences still remain unavailable. In entering into a temple and getting fully engrossed in the symbolic world of the icons there, a person is LIFTED UP into the metaphysical realms and in that also torn away from the physical. 

  

The worship here means retaining the icons in memory with reverence and waiting for the icon to POSSESS the self and therewith GRACE the individual. An invitation is sent and willingness is expressed for the entry and installation of the ICON worshiped. An individual praying towards Saraswati for example, indicates his desire for Saraswati to emerge from the depths of his own self and POSSESS self as if by magic and channel the psychic energies in the direction of scholarship etc.

  

Now it may possible that such temple-centered Icon Thinking is also available for some persons in their encounters with the natural world.  The caves, hills, rivers, trees and so forth may activate the same cognitive mechanisms as those underlying the dream experiences or the Icon Thinking. Thus the natural world becomes the TEMPLE for such individuals and objects there become the ICONS. Thus such individuals DO NOT SEE the natural world, as would natural scientists but rather as a Hermeneutic Scientist where he sees the natural as ICONS and hence as elements that have Metaphysical Meanings.

We use the word ‘animism’ for such a way of seeing the natural world and which is different from that of the natural scientist. But the natural scientist CANNOT disprove this ‘animism' for it is simply a different way of seeing the world, which has its own validity. Also it is NOT irrational etc for it belongs to the filed of Hermeneutic Science and which has its own LOGIC.

Loganathan @ Ullaganar

( Editing and re-paragraphing by his student )

 ( photo from :https://pixabay.com/ with thanks )

The undermining and eventual decline of the Saiva Siddhanta Tradition

The Undermining of Saiva Siddhanta Tradition

The Tamil philosophic tradition suffered a tremendous setback from the beginning of the 17th cent, the century of some great Siddhas and Saiva philosophers. The decline of the Cholas and the general pessimism that came to prevail made the Viddhantic ideas rather attractive, a drug of a kind to soothe the pains of continuous humiliation at the hands of foreigners. 

But the seeds of Viddhantic development was laid by Kannudaya Vallal, who actually began as a strict Saiva Siddhanti but drifted away with his formulation of philosophical methodology as consisting that of Sruti, ukti and anubavam. For him the Sruti was the Hymns of Thirunjana Sambanthar and he argued that such sruties are authoritative, thereby undermining the pedagogic scientific character of genuine Saiva Siddhanta. He in fact coined the hybrid term Vedanta-siddhantam to distinguish his system from that of Meykandar. The 16th cent. Smartha Brahmins, Corubananthar and Tattuvarayar seized upon this opening and quickly displaced the Thirumurai as Sruti and emplaced the Upanisads especially the Mahavakkiyas. 

The 16th cent Corubasaram, Corubavunthiyar and the numerous works of Tattuvarayar such as Tattuvamirtham, Amirthsaram and so forth and later Kaivalya Navaneetham of Tandavaraya Suvamikal signify the growth of the Viddhantic tradition going well beyond Athi Sankara himself in the subtlety of analysis.

In the 19th cent. it is works on the Viddhantic tradition that remain quite outstanding despite the attempts of Somasundara Nayakkar. Arumuga Navalar and many others to arrest this unhealthy development.. The Vivekacudamani of Sankara became the model and numerous texts, brilliant in many ways, such as Subanuva Rasayanam of Sundara Swamikal, the Vedanta Ilakanam of Caccithananthar, the Ilakkanavirutthi of an unknown author , the Motca Sathanam of Ramanatha Yogikal and numerous others were composed and studied avidly, submerging the Siddhantic tradition or at least weakening it considerably. Also Vedanta tradition ceases to be that of Smartha Bramins only- it became the main philosophy of leading Tamil thinkers.




The Decline Of Saiva Siddhanta Tradition

It can be seen that in all these Viddhantic texts the notions Sruti Ukti and Anubavam continue to be paraded as constituting the Logic of philosophical inquiries, however the choice of Sruti is not that of Thevaram as it was the case with Kannudaya Vallal but rather either the Upanisads or the writings of Sankara. Though towards the end of the 19th cent. such valiant individuals as Somasundara Nayakkar, Sundara Sivaccariyar, Arumuga Navalar, Pampan Swamikal and many others put up a battle to arrest the decline of Siddhanta and the rise of Viddhanta, it appears to have had no effect at all necessitating the frontal attack by Periyar in the early 20th. Century.

Recent developments in Tamil Nadu and elsewhere indicate that the hermeneutic scientific spirit of true Siddhanta tradition is dead and it is the authoritarian Viddhanta thinking that reigns supreme. Even the Atheenams meant to keep alive the scientific spirit of Saiva Siddhanta have failed in it miserably. The notion of TRADITION has now been raised to the level of an Authority so that such Atheenams demand compliance and submission, failing which the right to call oneself a civajnani is not conferred. 

The attainment of Civajnanam is seen as a matter of undergoing certain diksas and the Atheeenams self-arrogating to itself a position of AUTHORITY through maintaining the rights over these diksas.

In such a decay and degeneration of Siddhanta tradition, the spirit of open ended and free inquiry i.e. the practice of Hermeneutic Sciences can never flourish. The literary productions become simplifications, which in fact effect dilutions, tedious and repetitious commentaries or empty eulogies. New depths are not accessed and if at all, the persons in authority , the Atheenams and others actively discourage their proliferations for fear of losing their own authoritative positions. The practical and urgent problems are bypassed or ignored as any active and meaningful analysis will lead to the birth of new ideas. 

As it stands today the Siddhanta tradition has become a DEAD tradition, lacking in vitality and enterprise.

This is the situation in which we are right now and with which we cannot be complacent. Come what may we must dismiss all authorities except the authority of TRUTH and press our hermeneutic inquiries into areas untreated earlier. A tradition is alive only to the extent it is productive of new ideas.

We must also note a peculiarity about the Siddhantic Tradition – it is a tradition that detraditionalises an individual. It encourages freedom and autonomy so that in the end, an individual becomes totally autonomous like our Appar, unafraid of any earthly power. The Siddhantic tradition in being essentially pedagogic DEVELOPS educationally an individual so that he is emplaced in ThiruNeri after which Civa Himself takes over.

No man should aspire to be CIVA himself or to pretend to do what only CIVA can do viz. confer MUKTI. 



Loganathan @ Ullaganar

Note : The Tamil world is fortunate to have a great soul like Dr Loga who has dedicated his whole life to recover the genuine hermeneutic essence of Saiva Siddhanta. He has written voluminous amount of writings, both in Tamil and English. It will be a great loss not only for the Tamil world, but for humanity as a whole if these great works are forgotten. A group of his students are working tirelessly to make them available to the world and for humanity to benefit. 


( editing and re- paragraphing by his student )
( photo of Dr Loga and Dr Sivakumar )

C G Jung and Loganathan's view on psychology and metaphysics.

Question 4: Do you ignore the importance of other disciplines for the psyche?

Goldbrunner in his INDIVIDUATION, page 161, says that your treatment of "what God is in Himself" is a question which you regard as beyond the scope os psychology, and adds: "This implies a positivistic, agnostic renunciation of all metaphysics." Do you agree that your treatment amounts to that? Would you not agree that such subjects as metaphysics and history have their place in the experience of the psyche?



Jung: 


I do not ignore the importance of other disciplines for the psyche. When I was professor at the E.T.H. in Zurich I lectured for a whole year about Tantrism and for another year about the Spiritual Exercises of St. Ignatius of Loyola. Moreover, I have written a number of books about the peculiar spiritual discipline of the alchemists.

What Goldbrunner says is quite correct. I don't know what God is himself. I don't suffer from megalomania. Psychology to me is an honest science that recognizes its own boundaries, and I am not a philosopher or a theologian who believes in his ability to step beyond the epistemological barrier. Science is made by man, which does not mean that there are not occasionally acts of grace permitting transgression into the realms beyond. I don't depreciate or deny such facts, but to me they are beyond the scope of science as pointed out above. I believe firmly in the intrinsic value of the human attempt to gain understanding, but also recognize that the human mind cannot step beyond itself, although divine grace may probably does allow at least glimpses into a transcendental order of things. But I am neither able to give a rational account of such divine intervention nor can I prove them……….



Loga:


It is very clear to me that Jung does not entertain at all the notion of Hermeneutic Science and that Psychology along with all other human sciences including History , Music, Linguistics etc is in fact a  fundamental kind of Hermeneutic Science. As such it evolves naturally into Metaphysics .

Philosophy is  a FUNDAMENTAL  METAPHYSICS and all metaphysical inquiries when pursued rationally are Hermeneutic Science.  Jung is confining himself into the ego centered sciences and understands Psychology within that without realizing that even this is a product of Divine Grace.

Divine Grace is NOT just the disruptive explosions of the Unconscious; it permeates everything and without it there is nothing.  And transgressions are always there.  When a person becomes scientific, he becomes rational,  transgressing the state of irrationality, belief in  magic and superstition.  Similarly  there is another higher state of Being-in-the World, where even RATIONALITY IS TRANSCENDED and this is what Jung is reluctant to admit. The human mind CAN GO BEYOND ITSELF and it has to do by withdrawing every ego assertions and allow oneself to be completely taken over by BEING, the Absolute.

And until the ULTIMATE point of  ONENESS with BEING, the self cannot but be INTERPRETIVE and hence hermeneutic scientific. Every experience, including the ego-less transcendental remains interpretive and hence hermeneutic scientific. To the END of existence, the rational person remains hermeneutical and in this  he brings even the religious.

And it is here that the greatest resistance is met with  but which Agamic Psychology is determined to overcome. 



Loganathan @ Ullaganar

( editing and re-paragraphing by his student )

Ponggal Celebration By Suyameiyarivagam, - Siva - Sakti Prayer.

Explanation By Dr Sivakumar of University Science Malaysia, Penang

Ponggal Celebration By Suyameiyarivagam - 2017

Explanation by Dr Sivakumar, University of Science Malaysia, Penang

The Metaphysical Gynecology of Tirumular - Part 12

The Conception and Birth

The following three verses are testimony to the factual observations that are essentially scientific and how valuable they were deemed for the science of gynecology attesting to the fact that it was a well-developed natural science at the time of Tirumular and which has survived in the works of the later Siddhas. We shall only  note some salient points here.

The sexual union is recommend only as an expression of psychic union, the union of the souls of the man and woman who would be the parents of the a child.  The man is required to praise the female so that she is psychologically ready not only for coitus but also for conception. The conception can fail if there is unconscious resistance on the part of the woman. Lavishing her with praises about her feminine charms as fore play, not only readies her mind but also the body and because of that.

Tirumular also notes the presence of genetic processes that are operative while the fetus is growing. There are certain determinations like life span, personal qualities and so forth, which are built up during this phase. Later he will explain all these in terms of mantras at work during such moments.

20

1943

கொண்ட குணனே நலனே நற்கோமளம்

பண்டை யுருவே பகர்வாய் பவளமே

மிண்டு தனமே மிடைய விடும்போதில்

கண்ட கரணமும் உட்செல்ல கண்டு விடே

உரை:

தன் பெண் துணையைப் புணரும் முன் அந்த மாதின் மனங்குளிரும் வகையில் அவளை நற்குணத்தினள், நலம் தருபவள், அழகில் நற்கோமளம் போன்றவள், பெண்மை இலக்கணம் பிழையாத உருவினைக் கொண்டவள் பவளம் போன்ற சிவப்பு இதழ்களை கொண்டவள் என்றெல்லாம் கூறி, அகத்தடையெல்லாம் நீக்கி, பெருத்த கொங்கைகளை மிடைந்து, ஆண்குறி நலமே கருகுழிக்குள் செலக் கண்டு வித்தை விட வேண்டும்.

20.

1943.

koNda kuNanee nalanee naRkoomalam

paNdai yuruvee pakarvaay pavaLamee

miNdu tanamee midaiya vidum pootil

kaNda karaNamaum udcella kaNdu videe

Meaning:

One must praise the woman saying she has excellent personal qualities, good nature, beautiful and precious like gems, has a feminine figure as extolled by the ancients, has lips beautifully red like the coral and so forth.  Having thus praised and made her fully agreeable to intercourse, clasping her closely against the chest of large breasts, one should release the seminal fluid ensuring prior to that the male organ is well inside the opening towards the womb.

21.

1944.

விட்டபின் கர்ப்ப உற்பத்தி விதியிலே

தொட்டுறுங் காலங்கள் தோன்றக் கருதிய

கட்டிய வாள் நாள் சா நாள் குணங் கீழ்மை சீர்ப்

பட்ட நெறி இதென்று எண்ணியும் பார்க்கவே.

உரை:

இவ்வாறு ஆண் வித்துவை, சுக்கிலத்தை, விட்ட பின் கர்ப்ப உற்பத்தி ஏற்கனவே விதிக்கப்பட்ட நெறிகளுக்கு ஏற்ப நடக்கும். அது பொழுது கரு உற்பத்தியாகி உருப்பெறும் காலங்கள், வளர்ந்து வரும் போது அமையும் தோற்றங்கள், அக்கரு வளரும் போது அமைகின்ற வாள் நாள் சா நாள் போன்ற ஆயுள் நிலமைகள், அமைகின்ற கீழான மேலான குணங்கள் போன்றவை படுகின்ற நெறி இதுவென்றும் எண்ணியும் பார்க்கவேண்டும்.

21.

1944.

viddapin karppa uRpatti vitiyilee

thodduRuG kalaaGkaL toonRak karutiya

kaddiya vaaL caa naaL kuNaG kiizmai ciirp

padda neRi ithenRu eNniyum paarkkavee

Meaning:

Having released the seminal fluid  as above, the fertilization will take place in accordance with the rules of fetus formation. There will be stages of onset and growth of the fetus and during which it will also be written how long it will survive, when it meets with death, the noble and evil personal qualities and so far. One must take note of such processes and understand them all.

22.

1945.

பார்த்திட்டு வையத்துள் பரப்பற்று உருப்பெற்று

வார்ச்செற்ற கொங்கை மடந்தையை நீக்கியே

சேர்த்துற்று இருதிங்கள் சேராது அகலினும்

மூப்புற்றே பின்னாளில் ஆம் எல்லா உள்ளவே

உரை:

இவ்வாறு பார்த்து நாம் வரும்போது, உலகத்தொடக்கு யாதுமின்றி  கருவானது கருப்பையில் நலமே உருப்பெறும். பிறகு முற்றாக வளர்ந்த பின், கச்சினை வருத்தும் பெரும் கொங்கைகள் உள்ள மங்கையை நீங்கி, பிறந்து உலகத் தொடக்கு உறும். இவ்வாறு பிறக்கும் சிசுக்கள் சில இரண்டு மாதங்களுக்கு மேல் வாழாது போகும். சில நெடுங்காலம் வாழ்ந்து மூப்புற்றே பின்னாளில் மடியும். இவை அனைத்தும் சிந்தித்து தெளிதற்குரிய விசயங்களாகும்.

22.

1945.

paarttiddu vaiyattuL parapaRRu uruppeRRu

vaarcceRRa kongkai madantaiyai niikkiyee

ceertuRRu irutiGkaL ceeraatu akalinum

muupuRRee pinnaaLil aam ellaa uLLavee

Meaning:

As we observe and care for the growth of the fetus as above, the fetus develops inside the womb undisturbed by external events of the world. Then when fully grown, it escapes the womb of the woman of large breasts crushing the tight breast bands and joins the world. Such a child may sometimes live for less than two months; sometimes will live for long and die of old age. All these facts must be pondered upon to understand the whole process.

Comments: Since the verses are quite self-explanatory, additional comments are not given.

Loganathan @ Ullaganar

( editing and re-paragraphing by his student )

( picture from http://www.imagesource.com/, with thanks )

Learning in Sumeria

SumerianTamil as the Learning Society

I consider most fortunate that I took up seriously the study of Sumerian literature, which has provided me with concrete evidences to argue in favor of Tamil origins of Hinduism and Indic Civilization in general. 

I cannot help feeling that the bulk of Indian scholars still continue their slave mentality induced by some European Indologists who distorted the historical documents to paint a picture of the Aryan mighty race that were the beginners of civilization as such and a branch of whom entered India and civilized the Tamils and other natives there. Such lies continue their influence and which is seen in the total neglect of  Tamil in Indological studies and the tyrannical opposition to every proposition in favor of the Tamils.  

In many forums, anyone speaking in favor of Tamil is booted out mercilessly and which to me is another expression  of Brahmanism with its idolatry of Sanskrit language and VarNasrama Dharma. It is unfortunate also that the Tamil scholars remain unadventurous and suffer from a serious mental slavery where independent thinking is NOT cultivated. It remains a painful puzzle to me as to why despite of hundreds of my postings on SumeroTamil showing the important connections with the historical Tamil, they still refuse to accept them even as matters that should be investigated further.

Against this, the following lines should count as the greatest discovery of the Sumerian beginnings of Tamil culture and how the basic principles enunciated as far back as c. 3000 BC continue to sustain it. These lines may also account for the amazing continuity of the Tamil culture and why it has been  so productive with a capacity to survive despite many calamities. 

When a culture is TRUTH oriented and the society as a whole organized as for LEARNING the truths, it seems to survive somehow.

The most important line is: 

246

nig.nam kal-kal-en nig-e me-kal-kal ( You appreciate something, it appreciates you)

Tamil: nikaznam kalkalen nigavee mey kalkal  ( If you study all happenings, you also study great truths)

Tamil: நிகழ்நம் கல்கல்-இன் நிகவே மெய் கல்கல்

This line can pass for good  Tamil even now and even a rudimentary knowledge of Tamil is sufficient to understand it. The words ‘kal” and  “me' (> mey : truth) are still in use and amazingly in the same sense as in this NeRi. The ‘nig.nam' is nikaz.nam, that which happens, the events around and Suruppak says that if one studies the happenings around then one would also learn great truths!

You can see this is the philosophy in Tolkaappiyam,  TirukkuRal, Tirumantiram, CivanjanBotam and all other major milestones in Tamil literature. 

The NATURE must be studied for the truths are there in the world and it is only by such studies the great truths, the metaphysical truths can also be learned.

Tamil culture right from its inception has been a culture of Natural  Metaphysics, where deep reflections begin with seeking to understand the natural and in that also discovering the hidden and concealed realities.

But why should the Nature be studied and the truths there understood? The brilliant Suruppak also attends to these related questions.

 Positively speaking it helps one to live  a life of happiness and joy:

244.

sa-hul-la i-im-diri-ge  . . . . . .  ( A very joyous heart . . . . )

Tamil: saay uvalla iiyim tirigee  ( he can roam around with a joyous heart  . . . . )

Negatively it leads to IGNORANCE and that in turn to mental slumber, inactivity, sloth or in short ‘dullness' of the mind.

245.
nig.nam nu-kal zi ku-ku-da ( Nothing is precious (except) a sweet life)

Tamil: nikaznam naa-kal jii kukuuyidu ( If you do not learn about the happenings around, your soul will sleep)

Now another important discovery that really surprises by its modernity is that brightness of intelligence, the shining forth as ‘bright' child is also related to this learning of the natural world.

247.

dumu-mu  gun-gim igi.gun.gun  ( My son, with its eyes brilliant like antimony)

Tamil: tamu.moo kan.Gim iGi. Kan.kan ( My son, your eyes should be brilliant like the sun)

Here “gun” is Ta. kun, kan which has become ‘kanal' heat woith ‘kanali' as same for the sun. The learning of nature, acquiring truths already, dispel the inner darkness and ‘enlightens' the individual and because of which there is an inner radiance, an active presence of the Inner Sun and because of which the EYES of the individual will shines forth bright like the sun.

Thus we see here a scientific criteria is also given for identifying INTELLIGENCE qualitatively , the brightness of the eyes and which we use even now for a quick assessment of intelliegence.

These lines thus should go as the Golden Lines that established the birth of Tamil Civilization  in the distant past (c. 3000 BC) and which continues to this day

Suruppak's NeRi

244.

sa-hul-la i-im-diri-ge  . . . . . .  ( A very joyous heart . . . . )

Tamil: saay uvalla iiyim tirigee  ( he can roam around with a joyous heart  . . . . )

Sa , sag Ta. taan : self 

Hul-la . Ta. uvalla: the ‘-a' is an adjective formant as is the case even now e.g. Periya Viidu, nalla aaL etc

i-im ‘ Ta. ii-um : here ‘ii' is the demonrative or cuddu ‘I, ii' etc meaning ‘this he ‘ etc. The ‘im' here is tha Ta. um the particlicle of conjuction, meaning ‘also' ‘and' etc.

245.

nig.nam nu-kal zi ku-ku-da ( Nothing is precious (except) a sweet life)

Tamil: nikaznam naa-kal jii kukuuyidu ( If you do not learn about the happenings around, your soul will sleep)

Nig.nam: Ta. nikaz.nam: nika: that which happens, nika.nam: the happenings around. It is communicated by the term ‘nikacci' which also has the same root ‘nig'

Kal. Ta. kal: to study, learn etc. Still in use in Tamil.

Ku-ku Ta. kukkuu: to crawl around, to sleep. See Ta. kokkoo : to sleep in the bed and enjoy sex. Also Ta. kuGku, kaGku: darkness

246

nig.nam kal-kal-en nig-e me-kal-kal ( You appreciate something, it appreciates you)

Tamil: nikaznam kalkalen nigavee mey kalkal  ( If you study all happenings, you also study great truths)

Kal.kal.en : Ta. kalkaliyen : Here the verbal suffix ‘-en' is the arche form of Ta. -in,  the conditional verbal suffix.

Nig-e Ta. nikavee, mikavee : great, excellent, outstanding. Ta. nii, nivar : to stand tall, to rise up etc.

Me-kal-kal Ta. mey kal.kal : learn the truths; mey: truth

247.

dumu-mu  gun-gim igi.gun.gun  ( My son, with its eyes brilliant like antimony)

Tamil: tamu.moo kan.Gim iGi. Kan.kan ( My son, your eyes should be brilliant like the sun)

Gun' Ta. kan, kanal : to shine radiating heat, Ta. kanali : the hot sun

Igi.kan.kan  Ta. imikan.kan: the eyes shining bright. Also the intelligence shining bright.

Loganathan @ Ullaganar

( Editing and re-paragraphing by his student )

( photo taken from https://pixabay.com/en/photos/ with thanks )

The Hermeneutic Analysis of Religious Experience as Expounded in Jnanamirta Kattalai - Part 1

THE ATTRIBUTES OF PATI

The attributes (or distinguishing features) of Pati, Pacu and Pasam will be described.

Because the pacus are not autonomous, the pacas are physical, but Pati is autonomous; we shall describe the attributes of Pati, Pacu and Paca in that order. 

Hence now the characteristics of Pati:

1.1 Pati is In-Itself (corubam) and In-the - World. The Pati In-Itself does not have a beginning, a middle and a terminus; does not have a gross or subtle form; it is not also a Nothingness (cunya rupam); does not have individuating or identifying guna or features; it is one, immobile, an Integral cat-cit-ananta, a Vastness beyond the universe; the Pure; the Transcendent to all the five basic cosmic processes.

1.2 Now Pati In-the world (tadattam) is the causal agent of the five processes of origination of the cosmos, being there-as-the world, involution, the engulfing of pacus in transcendental ignorance and liberating them from it.

1.3 The power as One, as the Eternal and in itself as Desire, Consciousness and Activity will be one with Civa that is Pati inseparably like heat of fire. It differentiates itself into many like Parai and so forth. Because of these differentiations, Civa too will appear as Cattar, Uttiyuttar and Piraviruttar.

1.4 Cattar is the power purely as a potency, a being without the intentions and inclinations yet to bring about the cosmos. In view of there being no Power differentiation, Cattar is Nishkala (Unmanifested). Pure consciousness is its only body. Cattar is also known as Ilayar.

1.5 Now Uttiyuttar is Civa with the intention to bring about the Cosmos.

There is now Power as Consciousness and Activity coming together. It' s bodies are five Brahmas i.e. Isan and so forth that rise when the five energies of Parai, i.e, Desire, Consciousness and Activity conjoin the cutta maya.

In view of its association with the different forms of pacas it is cakalan (manifested); in view of its linkage with the different forms of Energy, it is also a nishkala (unmanifested); hence it is a cakala-nishkala (manifested-unmanifested). He is also known as Catacivan and Pokan.

1.6 Now Piraviruttar is Civa who has begun the creation of the cosmos. For effecting this, the Activity-Power must be dominant. Therefore, there will be less of Consciousness-Power but more of Activity-Power. As He is associated with different forms of pacas, He is a cakalan. He is also known as Maheswara and the Supreme controller (atikarar).

1.7 Hence the Pati, has the nine (archetypal) forms: Civa, Cakti, Nata, Bindu, Catasiva, Maheswara, Rudra, Vishnu and Brahma that are nishkala, cakala-nishkala and cakala. Of these the Cakti is the Power of Civa, Bindu the Energy of Nata. The Cakti of the remaining murtis are: Monomani, Mahesai, Uma, Lakshmi and Sarasvathy. All these are differentiations of Civa-Cakti. The Energy is the body, the tool and location of Pati.

1.8 The following are the premises for the above conclusions:

a) The world of material bodies and who are male, female, haemorphrodite and so forth are products like pots and so forth and therefore there must be a Supreme Agent as the causal agent.

b) The maaya is material: the psyches are non autonomous and function with delimited consciousness and activity. Therefore, there must be a Supreme Agent who 'works' on these objects.

c) The psyches are delimited by the Constraints (malas) and the Supreme Agent is without any such constraints or finitizers. Hence He stands, like oil in sesame seed, one with the psyches without alienation, providing the body, organs and so forth from the Cutta and Acutta maya in accordance with karma of the psyches using his Power that is forever with him.

1.9 The attribution of Agency to Pati does not mean that He must be, like the potter, with utensils. This need not be the case. Like Time, He could be an abstract entity causing however, the cosmic processes. If He is said to have a body then there must be another Agent for creating that body and so forth. Therefore, Pati is an Agent without any utensils (upathis). The embodied Mahesvara and so forth are intermediate agents.

Like the sun that remains unaffected but causing the blooming of lotus, the withering of ambal, the hardening of clay, the melting of butter and so forth, by Its mere presence, the Agent one with the Power that is directed towards the cosmic processes, causes all the cosmic processes.

1.10 The activity of Pati as Cattar is to bestow paramukti to those Egos in a very advanced stage of Caktinipatam, and establish in aparamukti those Egos in some form of advanced stage of Caktinipatam.

With His power he will create the sound forms from the cutta maya, also objects and essences from the Civa tattuvas and cakti tattuvas, various object realms, and body, organs and so forth for the psyches that are in these different cosmic realms. Standing in Bindu tattva, He will effect the Catasiva tattva and making Catasiva the Lord of this, He will stand one without separating and bring about all the processes.

1.11 Now the activities of Catasiva who stands as the Utyuttar. Always bestowing Grace, and liberating the Vinjnanakalar type of egos that are in an advanced stage of Caktinipatam and bestowing paramukti; bestowing grace and to those Egos in advanced stages of Caktinipatam, illuminating the cognitive activities in the Civa tattuva and so forth that is consistent with the degree of liberation they have attained thus causing them to become paramuktas, being similar to Civa, anucatasivas, vittiyesuras, and rudras; through the five 'faces' of Isa and so forth, revealing the transcendental consciousness (parajnanam) as Vedas and Agamas such as Kamika and so forth; standing in catakkiya tattuva, generating Isvara tattuva, and cosmic realms (puvanas) out of it; and to the Lords of these realms such as anantar, the eight vittiyesuras producing the bodies and organs; making Mahesvara the Lord of the Isvara tattuvam; standing there generating the cutta vittya tatvas and producing bodies and organs to the millions of mahamantras who are in the Cutta vittyas.

1.12 Now the activities of Pathi as Pravirutta: bestowing paramukti to those Paralayakalars who are in advanced stages of caktinipatam; removing all the karmas of the egos advanced in Caktinipatam, leaving only the constrain of supervision (atikaram) and making them rudras and puvanesvaras; disturbing the acutta maya and generating the tattuvas:- Mayai, Time, Order (niyati) and Kalai; generating object realms out of these tattvas; producing bodies and organs for those who are in these tattvas; in conjunction with Parameswara generating Prakirti, Vittai and Araga from Mayai; generating Purusha tattva from Kalai and so forth; disturbing Prakirti and differentiating the gunas; in conjunction with Parameswara, creating the Trimurties Brahma, Vishnu and Nilarudra on the left shoulder, right shoulder and the chest using the gunas rajasa, satvika and tamasa; generating; establishing and annihilating the twenty four tattvas starting with the gunas and endings with the Prakirti.

1.13 This Supreme Agent comes as the Cattar and Utyuttar among the sudha attuvas, as the Praviruttar that's anantesurar among the acutta attuvas.

NOTES as per the numbering above: 

1.0 The terms Pati, pacu and paca are central technical terms in Saiva Siddhanta that began to appear in post Sangkam classics particularly in Tirumantiram that also contains the essences of this school of thought. Pati literally means the Lord, the Being with Supreme Power. The terms pacu and paca are derived from the Tamil root pac- meaning to bind, fasten, glue and so forth as in pacai (paste. Pacu, is the psychic entity that is bonded, delimited, finitized and constrained. Pacas are those entities which thus finitize the inherently nonfinite psyches or egos.

1.1 The Corubam and Tadattam are the transcendent and immanent aspects of Pati. Pati-In-Itself is Pati understood as a transcendent Reality whereby what it is in itself is grasped. The understanding of Pati through its phenomenal presentations, how it is present in the world as an immanent reality there is Tadattam. These two modes of understanding Pati can also be seen to arise from the historical and ahistorical modes of human understanding.

1.2 Desire, Consciousness and Activity are forms of Power (Sakil) that are termed Icca Sakti, Jnana Sakti, and Kriya Sakti. These are forms of Energy or the Aristotelian Energia, that from which the dynamics of the world processes are derived.

The Cattar is the state of Being of Pati in absolute intentive withdrawal, closed within Itself, containing everything only as pure possibilities. The state of Being with Intentiveness is Uttiyuttar and the state of Being active in the world enacting the drama of life is Piraviruttar.

1.7 The nine forms of Pati can be understood as the primordial archetypal forms in which Pati is present in the world for effecting whatever there as realities. The term murti is taken here as equivalent in meaning to the notion of archetype, understood as Imago Dei. The murties are also termed Civa Tatvas See sec. 2 and 3

1.8 Mayai here is derived from the Tamil maal or maay meaning death, darkness and so forth. Acutta Mayai is the primordial stuff, the end substance that is obtained when all the physical realities are resolved.

The Cutta Mayai is also a substance but unlike accutta mayai, it is that from which originate the symbolic and non symbolic languages, mantras and so forth without which cognition in general are impossible. It also termed Kudilai.

The term malam, a key term in Saiva Siddhanta is also derived from the above roots. Here it meaans the substance that surrounds human understanding and breeds ignorance. Malam, speaking metaphorically, is that which introduces DARKNESS in human understanding.

1.10 Para Mukti is the absolute End-State-of- Being of the psychic entities. The intermediate End-States akin to the final and with which it can be mistaken, constitute Apara Mukti. 'Para' here means the transcendent, the overriding, the absolute and so forth

By caktinipatam is meant the flow of Arul or Numen- the Power transfer that not only illuminates but also simultaneously lifts up the human psyche from its beastial state into the humane and later into the divine. This happens with the awesome encounter with the sacred whereby the sacredness itself is transferred in appropriate measures to the human psychical beings.

1.11 Cakalar, Pralayakalar and Vinjnakalar are terms of classification used to distinguish the psyches in terms of malas. The cakalar are the psyches existing with all the three malas of anavam, kanmam and mayai. Pralayakalar are those without the illusion breeding mayai; vinjnakalar without mayai and kanmam, and hence only with anavam.

The term kalar is derived from Tamil. kal, meaning to learn or practice an art. Competencies to learn and understand are used here to classify individuals into these types. (See sec. 2.15-2. 18 ) Thus these classifications are ultimately hermeneutical in their origins.

1.12 Attuva means the way, the approach. The Supreme Agent presents ways and means for the finite psyches to learn and understand, reduce ignorance and thereby get rid off the finitude. The ways and means that afford transcendence towards the Absolute State of Being is cutta attuva; the remaining acutta attuva.

Loganathan @ Ullaganar

( editing and re-paragraphing by his student )

( Image of Nadaraja taken from wikipedia , with thanks )