From Immortality to Moksa
These two verses outline the great secrets about longevity that have been hoarded by the Siddhas as esoteric doctrines to be revealed only to the selected few. However Tirumular being a hermeneutic scientist more than anything else, clearly outlines the details for everybody to understand and practice.
What he proposes is that sexuality that is fundamental to species regeneration and hence to immortality must NOT be suppressed or repressed but rather elicited and TRANSMUTED into the higher kind of Gnostic Energy, the energy that take shape as deep metaphysical illuminations. Such illuminations are also forms of ENERGY and is possible only when the desire for immortality and hence species generation and hence also the normal sexuality is transmuted into that of desire for Moksa, the enjoyment of Absolute Illumination.
This kind of life, he also notes, is a life of even greater joy where the amutu, the ambrosia that oozes from the Inner Moon itself is drunk repeatedly and immeasurable joy and happiness is enjoyed along with a body of diamond strength, the Vaccirat Teekam.
25.
1948.
ஒழியாத விந்து உடன்நிற்க நிற்கும்
அழியாப் பிராணன் அதிபலஞ் சத்தி
ஒழியாத புத்தி தபஞ் செபம் மோனம்
அழியாத சித்தி உண்டாம் விந்து வற்றிலே
உரை:
யாண்டும் ஒழியாவகை நிற்கும் பரவிந்துவின் ஓர் கூறாக உடம்பில், சனன வளர்ச்சிக்குக் காரணமாகி நிற்கும் வித்து உடன் நிற்க, அதனோடு தொடர்புடையதாக உட்சுவாசம் நிட்சுவாசம் ஆகியவற்றிற்கு ஆகவே உயிர்ப்புக்குக் காரனமாகிய பிராணனும் அழியாது உடம்பில் நிற்கும். அதன்வழி உண்ணும் அன்னத்தைத் சீரணித்து அதன் ஓர் கூறாக அகத்தே ஆற்றலை வளர்க்கும். இனி இப்படிப்பட்ட சத்தியை ஆழமான சிந்தனையாலும், மனதைக் கட்டுப்படுத்தும் தவங்களாலும், சூக்குமங்களை அறியத் தரும் மந்திர செபங்களாலும், காலவுணர்வினைக் கடந்துசெலத் தரும் மோனத்தாலும் சந்தான விருத்தியின் வித்துவை வற்றிடச் செய்து ஞானவிருத்தியின் வித்துவாக மாற்றினால், என்றும் அழியாத சித்திகள் பல உண்டாகும்.
25.
1948
oziyaata Vintu udan niRka niRkum
aziyaap piraaNan atipalanj satti
oziyaata putti tabanj cepam moonam
aziyaata citti uNdaam Vintu vaRRilee
Meaning:
The indestructible ParaBindu stays also in the body as the seed of species regeneration. Now it is only as long as this seed persists in the body there will the breathing that sustains life. And because of the active presence of this vital air, there will be digestive processes that produce the various kinds energy required by the body. Now when through metaphysical meditations, various kinds self-control exercises, mantra recital and the practice of Deep Silence, this libidinal energy is transmuted into the Gnostic powers, the species regeneration sexual desires will be desiccated and various kinds of mystic powers become available.
26.
1949
வற்று அனலைக் கொளுவி மறித்தேற்றி
துற்ற சுழியனல் சொருகிச் சுடருற்று
முற்று மதியத்து அமுதை முறைமுறை
செற்று உண்பரே சிவயோகி யாரே
உரை:
தவம் செபம் போன்ற ஞானக்கிரியைகளால், காமக் கனலை ஞானக்கனலாக மாற்றி சிற்றின்ப ஆசைகளின் வித்துவை வற்றி , ஞானக்கனலின் துணையோடு அதனை மறித்து சிவஞானத் திசை செல்லுமா ஏற்றி, ஆணவமலத்தை அழிக்கும் சுழிமுனை நாடிச் செலவே செலவு என்று நின்று சிவஞானச் செஞ்சுடர் பட்டால், ஆங்கு முழுமதியாக விளங்கும் பரவிந்துவின் அமுதைத்தை வற்றாது மீண்டும் மீண்டும் உண்டு மகிழ்ந்திருப்பார் உண்மையான சிவயோகியர் என்றவாறு
26.
1949.
vaRRa analaik koLuvi maRitteeRRi
tuRRa cuziyanal corukic cudaruRRu
muRRu matiyatttu amutai muRaimuRai
ceRRu uNbavaree civayooki yaaree!
Meaning:
With the practice of meditations, mantra recital and so forth, when the libido is transmuted into the HEAT that dries up the desire for species reproduction, one should re-channel the psychic energy in the direction of Civanjanam, the Inner Radiance. Attaining the movement in Cuzi Munai Naadi and remaining engrossed in it, one should move in the metaphysical realms enjoying various kinds of deep illuminations. Then at the end of it all, one would encounter ParaBindu as the Inner Moon and the genuine Civayogies would remain drinking the nectar that oozes from it continuously.
Comments:
In these two verses Tirmular outlines the well guarded secrets of the Siddhas, the techniques for transmuting the immensely powerful sexual libido into the Gnostic libido that would allow them not only the enjoyment of Civanjanam but also Supreme Bliss.
This is the famous Saiva view of transmuting the SiRRinbam, sexual happiness into Peerinbam, the Supreme Bliss.
But this requires the drying up of the normal sexual desires into which is written along with bodily happiness also the mechanism of species regeneration. To enjoy the immensely satiating Supreme Bliss, that of Full Moon and not the snake, one must practice japam, tavam and so forth that would re-channel the libido in the direction of metaphysical illuminations. The Sexual Energy is transmuted into the Light of metaphysical illuminations and it is only with such transmutations that the snake within is overcome and Inner Moon, the Nanna Su'en of the Sumerians is encountered. The people who attain this are the genuine Civayogies and which means that this is primary goal of all Yogas.
The Snake and the Moon
The workings of the metaphysical realms have been understood in terms of the Sun and Moon and the Snake that is also linked with the Moon. This trend of thinking, central to Tantrism, seems to be have been also widely prevalent from ancient times in Africa, SEAsia and the Far East. It is also available as remnants of ancient cults even in the christianized European countries like Italy, Greece and so forth to this day.
In Sumerian literature there are many references to the worship of the Moon, the Sun and the Snake that was called Usumgal from which we have Tamil udumpu.kaL, a large reptile. It is interesting that In-Anna, who also assumes the form of a large Snake is the eldest daughter of Nanna Su'en, the Moon God and which god became the Soma in later times.
Thus this myth leads us to think that the Snake, In-anna, is a product of the Moon, something that is given birth to by the Metaphysical Moon.
Now against this it is interesting that Punitavati sees a conflict between the Snake Siva wears on His neck and the Moon He wears on His tuft. She also thinks that the Moon remains always the Crescent Moon only because it is always attacked by the snake on His chest!
So what can be the iconic meanings of the symbols of the Snake and Moon?
The following two verses of Tirumular throw immense light on this metaphysical question.
What he proposes is that sexuality that is fundamental to species regeneration and hence to immortality must NOT be suppressed or repressed but rather elicited but TRANSMUTED into the higher kind of Gnostic Energy, the energy that takes shape as deep metaphysical illuminations. Such illuminations are also forms of ENERGY and is possible only when the desire for immortality and hence species regeneration and hence also the normal sexuality is transmuted into that of desire for Moksa, the enjoyment of Absolute Illumination and at which point the snake is no more but only the Full Moon, the Nanna Su'en and not Usumgal.
This kind of life, he also notes, is a life of even greater joy where the amutu, the ambrosia that oozes from the Inner Moon itself is drunk repeatedly and immeasurable joy and happiness is enjoyed along with a body of diamond strength, the Vaccirat Teekam.
So it appears the reptilian shape of sexual libido is also a force that throws the soul into perpetual Historical Existence, assuming various forms of living creatures one after another. It is a FLOW, a crawl of a kind resembling the reptiles in the metaphysical world. But against this stands the Full MOON, round and complete and hence Closed within itself, no more flowing, crawling and hence flowing from one kind of species to another and hence caught up in what the Hindus call Samsara. The encounter with the Moon puts an end to the historicity and with that transmutes the desire for Immortality, perpetual historical existence with a biological body even in the form of offspring, into Moksa, the releasement from such a samsara.
It is interesting that Moksa is called Viidu PeeRu, the Final Homecoming and which carries the implication that this movement towards the Moon was already there as part of the historical processes and that there is an EVOLUTIONARY dynamics written into the cosmic processes and that we EVOLVE from creature nature into something higher only in the end to escape from the Snake and install the Moon.
Getting out from reptilian form of sexual libido by transmuting it into the Moon form of it, the Amutu, is already EVOLUTIONARY in nature.
Now Tirumular also notes that there is a relationship between breathing as such and the presence of the sexual libido. Thus the creatures can LIVE only as long as there is sexual libido agitating their motivational dynamics. This carries the implication that only as long as the Snake is there, there will be breathing and living. This also carries the implication that once the Snake is replaced with Moon, the breathing will cease and with that enjoying a biological form of existence.
The soul in beginning to enjoy the Moon is also transported into a form of Being-in-the-World that does NOT result in assuming a biological body.
Loganathan @ Ullaganar
( editing and re-paragraphing by his student )
( pic courtesy of https://pixabay.com/ )
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