The Metaphysical Gynecology of Tirumular - Part 2

The Dynamics of the  Cosmos and the Psychodynamics of the Anmas

The bringing into birth or presence (Tamil : utayam) of the universe also brings into presence both the dynamics of the cosmos as a whole and the psychodynamics of the anmas and which are NOT independent, in the understanding of Tirmular. What is there in the universe is also there in the human body, the human body being a microstructure of the macrocosm. The human person or the creature in general, the Pacu, is a crystallization in accordance with the axial forces already there in the universe.

These axial forces are those captured in the Icon of Cataaciva, the details of which are explained  below. They constitute not only the basis of the psychodynamics of the living creatures but also the whole movement of the universe. The cosmos is an immensely dynamic reality and it is so only because of the five faces of Cataaciva and which is understood also as the Dance of Siva and Sakti, the various modifications, transmutations and translations of Pure Energy from one form into another creating in that process everything that populates the universe, including the universe itself.

But overall there is an Intelligence behind it all and hence it is NOT simply a chaotic symphony of blind physical forces but rather a movement or Dance that is designed to lead the anmas to EVOLVE and attain Moksa. It is here where the Saiva Cosmology differs from the modern Astrophysics where the universe is NOT seen as a Macro Man, the Purusha of a kind, the Cataaciva etc.

More details below.

2.

1924.

செய்திடும் விந்து பேதத்திறன் ஐயைந்தும்

செய்திடும் நாத பேதத்திறனால் ஆறும்

செய்திடு மற்றவை ஈர் இரண்டின் திறன்

செய்திடும் ஆறாறு சேர் தத்துவங்களே

உரை:

இறைவன் பரவிந்துவினை அதிட்டித்து பேதப்படச் செய்து, சதாசிவ மூர்த்தியின் ஐந்து முகங்களாகி அதற்கேற்ற மனோன்மணியும் ஐந்து வகை சத்திகளாகப் பரிணமிக்கச்  செய்வர். இனி ஆங்கு விளங்கும் பரநாதத்தினை அதிட்டித்து, மூலாதாரம் தொடங்கி ஆக்ஞை வரையுள்ள ஆறு ஆதாரங்களை உருவாக்குவர். இனி எஞ்சி இருப்பதாகிய இடகலை பிங்கலை சுழிமுனை நாடி என்பவற்றோடு குருநாடியாகவும் இவற்றையே மிக்கும் குறைத்தும் சமமாக இருத்தியும் திரிப்பர். இவ்வாறே உலகிற்கும் உடலிற்கும் மூலமாகிய 36 தத்துவங்களை உருவாக்குவர் என்பதாம்.

2.

1924.

ceytidum vintu peetattiRan aiyaintum

ceytidum naata peetattirRanaal aaRum

ceytidu maRavai iir iraNdin tiRan

ceytidum aaRaaRu ceer tattuvaGkaLee

Meaning:

BEING pervades the ParaBindu and brings into the presence the icon of Cataaciva with the FIVE faces with both the Masculine and Feminine aspects and with that ten metaphysical realities there. And pervading the ParaNatam, BEING brings into presence the SIX Atara Cakras or existential worlds and the FOUR kinds of hierarchically organized psychodynamics of (PiGkalai, IdakaLai, Cuzi Munai and Guru nadies). And to sustain all these are brought into presence the 36 Tatvas, the building blocks of everything in the world.

Comments:

We are still with the genesis of the whole of the cosmos and the presence of KuNdalini, the Coiled Power that emerges in animal body as the sexual libido. Here Tirumular goes on to elaborate further the genesis of the cosmos so that we can make sense of the overall structure and the presence of various kinds of psychodynamics including the sexual which is the theme of this chapter.  I interpret, the aiyaintu, the five as the faces of Cataaciva where each face is dual - the Natam and Bindu parts and hence altogether TEN.  Each face establishes one kind of the primordial dynamics of the whole of the universe,  split into the illuminating type and attractive type. For example there is this Vaamateevam, that face which installs the sexual dynamics, which has both the function of pulling the anmas towards sexuality and LEARNING and hence becoming illuminated by experiencing sexuality. The same goes for TatpuRudam (self understanding), Satyosaatam (seeking to enjoy only truths) Akooram (seeking to become loving and merciful) and Iicaanam (seeking Moksa as the most meaningful)

Now this also leads to the creation of Six Atara Cakras or existential worlds for no one can jump immediately to the highest state of being-in-the- world. The WAY is one on Sobaana MuRai, a stage by stage process where one has to EVOLVE bit by bit towards the highest and which is becoming a mumuksu, one desiring Moksa and nothing else. BEING provides various worlds organized into a hierarchy, the higher nested inside the lower so that an anma living in one can access the higher within it and with that EVOLVE into higher of species.

Now the question arises: How are these cosmic pulls reflected in an individual?

It is here that we have the  FOUR nadies and which are those inner pressures that establish the Naaddam, the seeking (which also underly the genesis of the human body particularly the nervous system including the brain). The PiGkalai Nadi comes to be when the Bindu is dominant and by itself and Idakalai when Natam is dominant and stands by itself. The Cuzi Munai comes when both Bindu and Natam act jointly, one penetrating into the other. As one progresses thus, then the Guru Nadi comes to be active displacing the others and making the person a seeker of Moksa and nothing else.

With these fundamentals of the Dynamics of the universe as a whole and the Psychodynamics as part of it, the whole world is seen as something configured out of the 36 Tatvas that are generated form these basic ParaNatam and ParaBindu or the Kudilai that contains both.

Loganathan Krishnan @ Ullaganar

( to be continued ) 

( image on the nadis taken from 'Merging with Siva' , by Satguru Subramunia Swamy )