Why is the Tamil Saivism a universal religion? Part 2

By Dr R Sivakumar, University Science Malaysia, Penang.

Why is the Tamil Saivism a universal religion? Part 1

By Dr R Sivakumar, University Science Malaysia, Penang

Which religion belongs to all living beings? - Part 2

Talk by Dr R Sivakumar, University Science Malaysia, Penang

Which religion belongs to all living beings? - Part 1

Talk by Dr R Sivakumar, University of Science Malaysia, Penang.

The Metaphysical Gynecology of Tirumular - Part 14

The Sexual Bliss and Supreme Bliss

Saivism, a religion that has gone to the depths of the destructive-regenerative processes, has also gone to the depths of the sexual dynamics related to that and has understood its essentials without flinching from the principles of Hermeneutic Science, a rational inquiry where truth-experiences are sought and NOT mere conceptual or imaginary understanding . 

The forms of thinking that deviate from that of seeking truth-experiences (MeyyuNarvu) is kaRpanai, mere fictions, vain conceptual, acrobatics indulged more in the vein of building defense mechanisms than seeking a true understanding. Sexuality, being the most potent of the inner forces, has also become that which was sought to be denied or explained away as something inconsequential and so forth, 

But the very fact that Bramacariyam was made central in some forms of spiritual life betrays the immense Power it has over the human mind.

In this verse Tirumular also begins tying up the understanding of gynecological processes that comes along with sexuality with Mantrayana, the ultimate forms of understanding. When a certain phenomena is understood in terms of the workings of Mantras that are active at the depths, we reach the final ground of Hermeneutics. We attain a translucency that connects the current field of investigation with the most Universal and with that the  understanding gained also becomes of universal applicability.

Here Tirumular relates the sexual desires and joys such desires bring about to the workings of a species of mantras - aa, ii, ee and so forth that are there in the depths of all souls as those which create these pressures within. On top of that he also notes that BEING as Ican is along with them and hence understanding that sexual desires are planted in the souls by BEING Himself and hence something DIVINE in itself.

24.

1947

கருத்தினில் அக்கரம் ஆயுவும் இயாவுங்

கருத்துளன் ஈசன் கருவுயி ரோடுங்

கருத்தது வித்தாய் காரணம் காரியங்

கருத்துறு மாறு இவை கற்பனைதானே

உரை:

உயிர்களின் சிந்தனையில் இன்ப புசிப்பினை மகிழ்ச்சியைத் தரும் அக்கரங்களாக ஆ இ , யா போன்றவை உள்ளன. அவற்ரோடு ஈசனும் இத்தகைய உவப்புக்களை அருள்பாலிக்கும் வண்ணம் உயிர்களின் சிந்தையில் இருக்கின்றான். இவ்வாறு அல்லாது இச்ச்னையும் மந்திரங்களையும் புறக்கணித்து, மக்களது சிந்தனைகளையே மூலமாகக் கொண்டு , அவறின் வழியேதான் இன்பப் புசிப்புக்கள் உயிர்கள் மாட்டு உண்டாகின்றன என்று புரிந்துகொள்வது , வெற்று கற்பனையாகும், உண்மையை உணர்ந்து தெளிவது அன்று.

காண்க:

910 

ஆனந்தம் ஆனந்தம் ஒன்று என்று அறைந்திட 

ஆனந்தம் ஆனந்தம் ஆ-ஈ-ஊ-ஏ-ஓம் என்று அறைந்து இடம் 

ஆனந்தம் ஆனந்தம் அஞ்சுமது ஆயிடும் 

ஆனந்தம் ஆனந்தம் அம்-ஹ்ரீம் அம்-க்ஷம் ஆம் ஆகுமே

உரை: 

சீவன் சகஸ்ர தளத்தைக் கடந்து பரசிவனோடு வேறற ஒன்றித்து நிற்கும்போது ஆன்மாவின் அகத்தே ஆனந்தமே பொங்கி வழிய அதனை வேறுவகையிலின்றி பாடல்களாகவே பறைசாற்றும். அவ்வாறான மெய்ஞானப் புலம்பல்களுக்கு வித்தாக இருப்பன ஆ-ஈ-ஊ-ஏ-ஓம் எனும் அக்கரங்களாகும். இதற்கு முன் ஆன்மாவை செலுத்தி வந்த சூக்கும பஞ்சாக்கரங்களாகிய ந-ம-சி-வா-ய என்பதும் ஆனந்தத்தின் எழுத்துக்களாகிய ஆ-ஈ-ஊ-ஏ-ஓம் ஆயிடும். அதன்பின் ஆன்மாவிற்கு மேற்கொண்டு சிவானந்தத்தைத் தருவனவாக அசபா மந்திரங்களாகிய அம்-ஹ்ரீம் என்பதும் அம்-க்ஷம் ஆம் (=ஓம்) என்பதும் விளங்கி மோனானந்தம் மகிழச் செய்யும். 

24.

karuththinal akkaram aayum iyaavuG

karuttuLan Iican karuvu rooduG

karuttatu vittaayk kaaraNa kaariyaG

karuttuRu maru ivai kaRpanai taanee

Meaning:

In the mind of the anmas are the mantra-syllables “aa” “ i” “yaa” and so forth creating internal pressures within the souls to seek joys and hence enjoyments, (including the sexual kind). BEING as Ican is also along with such anmas that have a birth (with a physical body etc) as their causal basis. But those who do not understand the basis of sexual pleasures in terms of this but attribute them to thoughts only, are indulging in fictitious or imaginary explanations. 

See:

910 

aananatam aanantam onRu enRu aRaintida 

aanantam aanantam aa-ii-uu-ee-oom enRu aRaintu idam 

aanantam aanantam anjcumatu aayidum 

aanantam aanantam am-hriim am-ksam aam aakumee 

Meaning: 

When the anma transcends even the thousand petalled lotus, it will be non alien with BEING, the Ever Blissful and the flooding bliss in the interior of the soul with give rise to spontaneous outpourings of divine laughter. Such lyrics will be agitated by the aksaras aa-ii-uu-ee-oom. At this point the mantras na-ma-si-vaa-ya that have been ruling the mind will coalesce with the above establishing only the state of immense bliss. Then as further experiences of this Divine Bliss are continued, there will come to prevail the asaba mantras am-hiriim and am-ksam-aam that will install the Bliss of Deep Silence  

Comments:

The sexual enjoyment, as explained above, is not only that activity that facilitates species regeneration but also that which serves to lift up the souls into a higher plain of spiritual existence, the life of Suzi Munai Nadi. This is the function of having sexual union with Deep Love between the partners. 

In this verse Tirumular notes that any kind of understanding that seeks to dissociate BEING as the source of sexual happiness is imaginary and fictitious, perhaps prompted by ideological notions such as brahmacariam, a temporary way of Being-in-the-World where there is self-denial of sexual relationships. The fact is there are  the mantras ‘aa' ii' and so forth, which create inner pressures for sexual happiness and that BEING as Ican, He who confers Moksa is along with them as the Real Cause. This Ican in promoting sexual bliss with these mantras also TRANSMUTES them in the Mantras ‘na-ma-si-vaa-ya”, and with that bless the anmas with Civanjanam and brings along with it the enjoyment of Supreme Bliss, the Peerinbam. Thus we have here the transmutation of the SiRRinbam, the sexual bliss, into Peerinbam, the Supreme Bliss that Tiruvuntiyar talks about.

Brahmacariam: Do we need it?

A study of Tirumantiram of Tirumular and the Tevaram Corpus discloses that sexuality is looked at positively and that it must  be enjoyed with LOVE so that in the end it can be neutralized and with that attain a Purity and Freedom that would prepare for the dawn of Civanjanam, the Absolute Understanding that would bless one with Moksa.

But this is NOT the understanding that we get from various other Indic traditions as well as some others. In Indic traditions we have the extreme situation of some Vamaccara Tantrics who believe in worshipping the vagina and assume the most effective Sadhana is fornication like dogs and pigs and which has been taken up by some neotantrics in the West. On the other extreme we have the Brahmacariam, the practice of celibacy as the precondition for Brahamanjnam, which alone will provide Mukti. This trend is post Vedic and has become well entrenched as part of Vedanta that has poisoned even the Saivites.

Brahmacariam is an Avoidance Behavior - it stamps celibacy as the hallmark of true religiosity and with that dismissing the householders, the family men and women to a secondary position. If this is true then such great Saivite figures like Tirumular, Punitavati, Appar, Sambantar, Sundarar, Meykandar, AruNandi, KaNNudaiya VaLLal and so forth are implicitly ruled out as  great teachers of spiritual wisdom for all of them were not advocates of celibacy.

But against this we have here Tirmular declaring that such Brahmacarins are incapable of TRUTH and whatever philosophy they do cannot be more than KaRpanai, fictions and imaginary metaphysical systems built more as defense mechanisms than as systems that articulate axiomatic truths.

Against this it would appear that the Advaita Vedantic tradition that has been projected as the acme of Indian philosophical thinking is simply a KaRpanai, a fiction born out to rationalize and justify celibacy, which in itself is a wrong attitude towards existence. Brahmacaria FAILS to cultivate LOVE between man and woman and with that slowly neutralize sexuality and rise above it with only Universal Love determining the attitude towards life.

Perhaps it is  because of this that the Brahmacarins generally have also been strong supporters of VarNasrama Dharma, the most heinous social philosophy ever evolved by man. The Brahmacarins, unconcerned with LOVE and CARE for people in general and hence spiritually DEAD can also condone the most immoral social philosophy that cuts at the very root of human dignity.

Loganathan @ Ullaganar

( editing and re-paragraphing by his student )

( photo courtesy of https://pixabay.com/en/ )

What is Tamilar Religion?

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Divine Tamil as a shield in life.

Talk By Dr R Sivakumar, University Science Malaysia, Penang .

The Hermeneutic Analysis of Religious Experience as Expounded in Jnanamirta Kattalai - Part 3

THE CHARACTERISTICS OF THE PACAS

3.0 There are five different types of deep limiting constraints (pacas) viz. anavam, tirotayi, cuttamayai, acuttamayai and karma.

Among these anavam is : eternal, one, universally present (vipu), uncreated, with limitless power to obstruct the cognitive processes among all the psyches with whom it is united like verdigris in copper. It is also called - pasunikaram, pasuttuvam, malam, ancanam, avittai, avirutam, mulamalam, mirittiyu, tamasu, cenmapicam, avaranam, acutti, mokam, cakacamalam and so forth.

3.1 The premises for postulating the truth of such an anavam are as follows:

The Egos must be one that is capable of universal and absolute consciouness but delimited somewhat by something. We also see them as beings of inferior knowledge (arpa arivu) and hence cannot be one that removes the malas. Unlike for Civa, inferior knowledge or understanding that is defiled is not natural to the egos. Also not all the egos have a uniform kind of understanding. It is also heard that the egos become capable of universal consciousness on attaining mukti. Besides these the egos are also not pure (acusi), have sufferings and develop desires for enjoying the objects of the world. This must be due to anava malam, i.e. that which breeds Darkness in understanding.

3.2 Now tirotayi is the atisakti (The Primordial Power) that in-itself is consciousness. Since anavam is non-intelligent, the atisakti is that which regulates the limitless power of anavam. This is classified as pacam in view of the fact that it is mentioned after the weakening of karma.

3.3 Now cuttamayai is eternal and one; it permeates all the material objects, in itself it is non-intelligent and pure. It is the basis of the four different kinds of language of cukkumi, and so forth, the non-intelligent objects of mantram, patam, vannam and kalai; the five cutta tattvas of Civa tattva and so forth, the regions that exist in them and the Vinjnanakalar that are in those regions. It is also the basis for the body and so forth of the lords of these regions i.e. the archetypal forms such as mantra-mahesvara, anucatacivar and so forth. It is the generative power (parikiraka cakti) that is said to be the Power for GROUNDING (vaippu cakti) of Civa. It is also termed variously as Kundalini, Kutilai, Makamayai, Urttuva -mayai, Vintu and so forth.

3.4 The premises for saying there is such a thing is: the various processes mentioned above will not be true/real unless there is such a causal basis.

3.5 While the cuttamayai is the higher portion (urttuvapakam), the lower is acuttamayai. And it is eternal, constitutes physical materiality of objects (vastu rupam), the ground of karma, the basis of all that is lower (acuttam), and common to the egos that are cakalar and pralayakalar. It is also the basis from which both the subtle and gross material tattvas (kalati tattuvas) are generated for the egos devoid of any form of physical bodies during cosmic involution. It is also called atomayai, mohini and so forth.

3.6 The premises for stating the reality of such a stuff are as follow: These physical products could not be produced without a basis (upatanam) such as mayai, just like a pot cannot be produced without a ball of clay. Since karma is non-intelligent it could not subsist within the ego. If it does then the ego will become non-intelligent. Since cuttamayai is hierarchically higher, acuttamayai could not also be part of it. Therefore, during cosmic involution (i.e. utter destruction of every physicalistic appearance), there must be acuttamayai as the ground for holding everything thus destroyed(till regeneration).

3.7 Now the nature of karma.

It is called karma because it is generated through verbal, mental and bodily actions. It is termed atittam because though the generated karma is weakened, it stays somehow in object realms till it becomes effective again and like the smell of medicinal ointments, though invisible it stays somehow in buddhi. It is called canakam because it underlines the creation of different types of physical bodies; tarakam as it constitutes a basis for everything, and pokiyam as it is digested (pucikkupututal). It is the causal basis of the three fold miseries of attiyanmikam and so forth. It is in-itself darma-adarma as it is generated at the confluence of psychic consciousness and physical products. It is refined (pakkuvam) during cosmic destruction (pralayam), it forms a basis for the regeneration of physical bodies during creation and it stays in mayai during cosmic involution (cankaram). Also it is something that never disappears unless it is 'worked out' (or 'digested').

3.8 There are three different types of karma: kayikam, vacikam and manacam.

3.9 Among these kayikam is worshipping the devas, beating someone and such other actions that are morally right or wrong (punniyam and pavam). Vacikam is singing devaram and such other sacred hymns; reciting the mantras from the vedas and agamas loudly, softly and mentally; scolding someone and such other (verbal) actions that are morally right or wrong.

3.10 The manasam is the yogic contemplation of the manifested and unmanifested forms of Parasiva using the five sacred letters, the sacred ash and beads (kantikai) of the Saiva Siddhanties and avoiding even the lower forms of contemplation of the Saivas who are one of the six 'inner' camayas that is higher than the three fold and six types of ('outer') camayas; thinking of stealing properties belonging to others and such other (mental) actions that are morally right and wrong.

3.11 This karma is that which constitutes the species type (cati) of genus, the life span and forms of cognition and enjoyment (pokam) and forms the foundation of egoistic (akantai) feelings. Without (proper) karma there is no full life span, good genus and good forms of enjoyment for anyone. The morally right does not annihilate the morally wrong; the morally evil does not annihilate the morally right.

3.12 If prayacittas consistent with the prescriptions of agamas and puranas are done, one can escape from being afflicted by karma. If such things are not done, the ego will suffer the miserable klesas called irauravam and kumpi pakam and be inert like a corpse. Otherwise, it has to be 'digested' to be rid off. The 'digesting' of the pleasures and pains (itam and ahitam) binds one to future births and deaths; as these are acquired through verbal, mental and bodily actions there is rebirth; and as there is 'digestion' of previous karma there is also death. Since it is so from the remote past, this process is an unbroken continuity like the flow of water in the rivers. This causal karma from which arises the karmas is in-itself dharma-adharma, eternal and inseparable like anavam and mayai.

3.13 The problems for affirming the existence of such a karma are as follows:

If two farmers have farmed similar land tracts and sow the seeds according to the Kural of Thiruvalluvar, it is not always the case that what one gets is also gotten by the other. What is the reason for this? Just as it is said 'punniyam is known in the farming that is done', so one must attribute the differences to the (underlying) karma that is known as different measures of punniyam and pavam. Also one may enjoy the bliss of heaven and the other suffer the miseries of hell. The karma is that which the cause of all these (differences).

NOTES

3.0 The pacas, as already explained (See 1.1) are deep-seated underlying realities that make human understanding finite and delimited in innumerable ways. The factors are further identified as anavam, mayai, karma and tirotayi. Here mayai is further divided into acutta mayai and cutta mayai.

The term anavam is derived from the Tamil root 'anu' meaning atomic. It is that
which atomizes i.e finitizes understanding. Mayai is understood in two distinct senses that are interrelated. As a factor of understanding it is that which leads the psyches to
misunderstand things, that which distorts and confuses human understanding so that clear
and true understandings are not possible. Mayai in the second and material sense is that which is the basis of the physicalistic entities that distract the human understanding and trap it within their hold thus preventing an understanding of the transcendent realities.(See also sec. 1 .8&7.0)

Tirotayi is distinct from ignorance induced by anavam. The Absolute Illumination that is Civajnanam is there in the understanding of every psychic being. However under normal ciecumstances it remains HIDDEN or CONCEALED from the view of the psyches and hence it remains something they understand only vaguely. It is this HIDDENESS of Civajnanam that is termed tirotayi. It is lumped together with the finitizing factors i.e malas because of this. But it properly belongs to Pancakritiyas one of the five fold universal activities of the Absolute.

3.3 Vaikari, paicayanti, mattimai, cukkurriai and aticukkumai are forms of language with which human understanding is fashioned. Vaikari is the audible language, the language of phonology, syntax, semantics and such other grammatical categories. Paicayanti is the nonphonemic, non verbal language of dreams and so forth; mattimai is the even more symbolic language of archetypes; cukkumai the language of mantras and aticukkumai the language of Omkaram, the ultimate basis of all that is symbolic and linguistical and enpresents understanding as a historical reality. (See also sec. 5.0)

3.4 to 3.11 For the meanings of karma and related issues see the introduction sec.5.1

3.12 The prayacittas are ritualistic acts that are done and which have therapeutic effect on the persons who effect them i.e. wash away their sins and guilt.

3.13 The tatvas here are the ultimate constituents of human understanding taken in its broadest sense, in a sense in which it includes not only cognitions and perceptions but also the existential elements of feelings and emotions.

The tatvikas are complexes generated out of these tatvas.

The Civa Tatvas are the root archetyptal forms eternally there (generated from the basic tatvas of Natham and Bindu). The absolute in conjunction with Natham is Civam; in conjunction with Bindu is Cakti. The other Civa Tatvas are intermediate forms arising from balanced and unbalanced presence of Bindu and Natham.

Dr Loganathan @ Ullaganar

( editing and re-paragraphing by his student )

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