Becoming Great and Divine
There is a fundamental contrast between what Vedanta and the Tamil Tantric traditions promote as the Great One and Divine, called here the ANNal. While Vedanta defines such an individual as a Brahmin who by virtue of birth alone into a caste is already a dwija, the twice born, such a highly presumptuous and prejudiced view is not at all available in the Tamil Tantrism and Tirumular explains this in these verses.
The Vedanta traditions remains BLIND to the sexual dimensions of the human essences and have worked out a conceptual system with such notions as Aroopitam, Adhyasam and so forth, where sexuality does not figure at all except perhaps as mental aberrations of a kind. This is clearly false and as Tirumular would say KaRpanai - pursue fantasies born out of perhaps because of FEAR of sexuality and its immense power over human behavior. Advaita Vedanta is simply washing way sexuality and not at all transmuting it into the Amutu.
The whole of Advaita Philosophy dismisses sexuality without bothering to EXPLAIN as does the Tantrism of Tirumular here.
The Great Ones and the Divine in personality, the ANNals, are NOT such Brahmins but rather the Civayogi, the Great Siddhas, the selfless Gurus who impart divine wisdom (just like Tirumular who declared: yan petRa inbam peRuka ivvaiyakam: let the whole world enjoy the supreme bliss I have enjoyed) and even the ordinary individuals who overcome with sexual desires, Moham, enjoys it the proper way, the way of LOVE. Anyone can be a Civayogi, a great Siddha and so forth for it has nothing to do with birth or recitations of Vedas, study of scriptures and so forth. To become the ANNal, the Great and Divine, what one has to do is transmute the Sexual Libido into the Gnostic Libido and which actually becomes the Amutu, the ambrosia of longevity, eternal youthfulness and immense bliss.
27.
1950
யோகியும் ஞானியும் உத்தம சித்தனும்
போகியும் ஞான புரந்தரன் ஆவோனும்
மோகம் உறினும் முறை அமிர்து உண்போனும்
ஆகிய விந்து அழியாத அண்ணலே
உரை:
மேலே கூறியவாறு சுழிமுனை நாடிச் செலவின் சிவயோகியும், அதன்வழி சிவஞானந் தெளிந்து பக்குவத்தில் உயரும் சிவஞானியும், தேகம் வச்சிரத் தேகமாகும் சித்தியைப் பெற்ற உத்தம சித்தனும், உலகியல் இன்பத்தில் இன்னும் ஆழ்ந்திருக்கும் போகியும் , தான் பெற்ற சிவஞானத் தெளிவினை பிறருக்கும் உபதேசித்து ஞானபாரம்பரியத்தை வளர்க்கும் ஞான புரந்தரன் ஆவோனும், காமவேட்கைத் தட்ட ஆயினும் அதனை அன்பினோடு வரும் காதல் மகளிரைத் தழுவியே அமிர்தமாக உண்போனும் ஆகிய இத்தகையவர்களே அகத்திலே எல்லா செழிப்பிற்கும் மூலமாகிய பரவிந்து யாண்டும் அழியாது உடம்பில் நிற்கும் வகையில் உயர்ந்த பெரியோர்கள் ஆகும்.
27.
1950.
yookiyum njaaniyum uttama cittanaum
pookiyum njaana purataran aavoonum
mookam uRinum muRai amirtu uNpoonum
aakiya Vintu aziyaatha aNNalee
Meaning:
There are the Civayogies who indulge in metaphysical excursions through the Cuzi Munai Nadi, the Civanjanies who become the illuminated with Civanjanam in such excursions, there are the great Siddhas who have the diamond body and remain eternally youthful, and there are also folks though overcome with sexual desires but enjoy unions only with LOVE and hence are people who drink the Nectar. All such people are the Great Ones (ANNal) who are also divine and all because the keep the Bindu continuously active in their body.
28.
1951
அண்ணல் உடலாகி அவ்வனல் விந்துவும்
மண்ணிடை மாய்க்கும் பிராணனாம் விந்துவும்
கண்ணுங் கனலிடைக் கட்டிக் கலந்து எரித்து
உண்ணில் அமிர்தமாகி யோகிக்கு அறிவாமே
உரை:
மேலே கூறிய விந்து யாண்டும் அழியாது நிற்கும் உடலைப் பெற்றவராகி, கானற்பாலாக விளங்கும் பரவிந்துவைம், ஊனப்பிண்டமாகிய உடலுற்று மண்ணிடை பிறந்து பிறகு மரணம் வாய்க்கத்தரும் பிராணனாக நிற்கும் அபரவிந்துவையும் , சிவஞானம் ஆழச் சிந்திக்கத்தரும் ஞானக்கனலில், கானற்பாலில் கட்டிக் கலந்து சிவதீக்¨காயின் எரித்து, அதனது புது வடிவில் உண்ணில் அதுவே யோகியற்கு அமிர்தமாகுவதோடு, சிவஞானச் செஞ்சுடரும் ஆகும்.
28.
1951
aNNal udalaaki avvanal vintuvum
maNNidai maayakkum piraaNanaam vintuvum
kaNNuG kalanlidaik kaddik kalantu erittu
uNNil amirtamaaki yookikku aRivaamee
Meaning:
Such individuals as above who have become Divine and Great are the ones who enjoy a deathless body. Such people burn in deep metaphysical illuminations, the primordial energies of ParaBindu, the Fire Supreme and the AparaBindu that comes with breathing, throws the anma into bodily existence and with that suffer birth and death and transmuting with this with appropriate Sadhana into the Amutu, the ambrosia of deep metaphysical illuminations.
Comments:
Greatness of personality has nothing to do with birth or even guNas. It all depends to what extend one penetrates into the metaphysical DEPTHS and enjoys the deep illuminations ALREADY THERE as objective realities. These deep truths ILLUMINATE the mind and it is such illuminations that serve as the AMUTU for those who become great.
This is essentially transmuting the Sexual Libido into the Gnostic Libido, the Apara Bindu into ParaBindu where the Apara Bindu also comes along establishing BREATHING, the primordial life processes and which also lead to the assumption of a physical body, a biological nature along with birth and death. A person, as long as he lives with this biological body, sexual libido will also remain the ordinary mortal, suffering endless births and deaths and hence caught up with Samsara, Historicity, blind to Moksa but aware of only immortality, the perpetuation of self replication or seeking to overcome death with herbs and so forth.
The Highest Reaches of Personality
There appears to be a fundamental difference between what Vedic/Vedanta traditions and the Tantric traditions promote as the Great One and Divine, called by Tirumular the ANNal here. While Vedanta defines such an individual as a Brahmin who by virtue of birth alone into a caste is already a dwija, the twice born, such a highly presumptuous and prejudiced view is not at all available in Tantrism and Tirumular explains this in these verses. While the real significance of Purusha Suktam where the Brahmins are declared to have merged from the head of Purusha and hence superior to other castes who emerge from the chest, thighs and feet, may not be what is interpreted as the roots of VarNasrama Dharma, but somehow such a line of thinking has degenerated into the notion of Brahmin as the Dwija and by birth alone. This remains the overt and covert presentation of what Hinduism is even now and since the field is dominated by Brahmins, even the non-practicing ones, alternatives to these Brahmanical views and mostly Tantric are edged out and marginalized.
The genuine Tamil Tantrism with its temple-centeredness and caste free sociology and equality of mankind are hardly seen as aspects of Hinduism. The dominance of Brahmanism may also underlie the vehement opposition of the application of Psychoanalysis for understanding Hinduism where as a matter of fact Tantrism can be said to be wholly Psychoanalytic in its methodological orientation and because of which it is also vehemently opposed to VarNasrama Dharma that cannot support at all the freedom and universality of Tantrism.
Tantrism develops all human studies including the metaphysical as Hermeneutic Sciences, endeavors of man to seek truth-experiences and through that develop as a person.
Let us note that such a view transcends all kinds of differences - nationality, ethnicity, religious affinity and so forth.
Dr Loganathan @ Ullaganar
( editing and re-paragraphing by his student )
( photo courtesy of https://pixabay.com/en/tree-sunset-alone-lonely-648788/ with thanks )
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