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/ )
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