The Metaphysical Gynecology of Tirumular - Part 25

The Mantrayana of Transgressive Sexuality

In Hermeneutic Sciences, every understanding makes possible an APPLICATION and which is a technology, the Sadhana. It is the formulation of a Sadhana and gaining EXPERIENCES with that, that allows the VERIFICATION of the understanding. When the practice of a Sadhana brings about the Payan, the outcomes that also lead to feel that what one is led to experience are truth-experiences, then the understanding itself is taken as true and so forth.

And among these applications the Upatesam, the enlightening spiritual discourses, is deemed the highest. As the etymology of the word itself suggests, such discourses UPLIFT an individual into the metaphysical realms of LIGHT and hence clarity of UNDERSTANDING. (Upa: Ta. uppa: above; teesam : Ta. teecu: light, realms of light)

The deep and true metaphysical understanding brings along with it a tendency on the part of such individuals who enjoys them towards the PEDAGOGY of instructing others on the WAY that has led them to successfully gain deep metaphysical insights. Tirumular is very famous because he has said: yaan PeRRa inbam peRuka ivvaiyakam: Let the whole world enjoy the joys I have enjoyed.

Thus a TRUE Siddha will NOT hoard the spiritual wisdom as the exclusive possession of a particular caste or creed and make it very esoteric and mysterious and with that make a kind of mental slaves of the disciples as the degenerate Tantric gurus are prone to do.

A true Siddha will avoid both and make his understanding FREELY available to all, as is the case with Tirumular here.


52.

1967.

நின்ற சிகாரம் நினைக்கும் பிராணனாய்
மூன்று மகாரம் ஒருமூன்றோடு ஒன்றவை
சென்று பராசக்தி விந்து சயந்தன்னை
ஒன்ற வுரைக்க வுபதேசந் தானே

உரை:

மேலே கூறியபடி எண் சித்திகள் மகிழும் ஓர் சித்தன் உரைக்கத்தக்க உபதேசம் யாதென்றால், ஐந்தெழுத்து மந்திரட்தில் தலையாகியதாய் சிவத்துவம் நல்கும் சிகாரம் பல்வாறு நினைத்து சிந்தித்துத் தெளிதரும் உயிர்மூச்சாய் நிற்கும் அதேபொழுது, அகார உகார மகாரமாகி பின் மூன்றும் ஒன்றாகும் மமாரத்தின் ஒன்றாகி ஓம் எனும் ஓங்காரம் ஆக, அந்த ஒங்காரமேத் தானாக நிற்கும் பாரசத்தியோடு ஆன்மா ஒன்றாகத் தான் விந்து சயந்தன்னை அடையமுடியும் என்று தெரிப்பதே யாகும்.
52.

1967.

ninRa cikaaram ninaikkum piraaNanaay
muunRu makaaram oru muunRodu onRavai 
cenRu paraasakthi Vintu cayantannai 
onRa vuraikka vupateesan taanee

Meaning:

The True Spiritual Discourse (Upatesam) that an enlightened Siddha can give to others is to explain that within the mantra complex Si-Vaa-Ya-Na-Ma, it is the sikaaram that stands one with the life breath and makes an anma think, reflect meditate and so forth. This then collapses into the trisyllable  A-U-M and which because of the cementing and fusing functions of Makaaram collapses further and becomes the Om, the Logos. When the anma unites with this Logos and in that also the ParaSakti who is one with it, then and only then Vintu Jayam or TGS can be attained


53.

1968.

தானே உபதேசம் தான் அல்லாது ஒன்றில்லை
வானே உயர்ந்து வந்த பதினான்கு
மான் ஏர் அடங்க அதன் பின்பு புத்தியும்
தானே சிவகதி தன்மையு மாமே

உரை:

எல்லா உபதேசங்களின் உட்பொருளாய் அமைவது இறைவனேதான் பிறிதல்ல. டூறைவனது அருள் இல்லாது அகத்திலும் புறத்திலும் ஒன்றுமே இல்லை.  சுத்த ஆகாயப் பெருவெளியில் படர்ந்திருந்த இருளைக் கிழித்துக்கொண்டு புறவுலகு ஏழும் அகவுலகு எழுமாய் உயர்ந்து இறைவன் ஆன்ம போதம் புகட்டுகின்றான். இதனை அறிந்து மானிடர்கள் ஏரொளி மண்டல்மாகிய சுத்த ஒளி மண்டலத்தில் அடங்க, ஆன்மா சிவகதி பேறுற்று சிவத்துவம் எய்து சிவன் தானாய் நிற்கும்.
53.

1968.

taanee upateesam taan allaatu onRillai
vaanee uyarntu vanta patinaaGku
maan eer adaGka atan binbu puttiyum
taanee civakati tanmaiyu maamee

Meaning:

The subject matter of all spiritual discourses is BEING and nothing as there is NOTHING without the Grace of BEING. BEING brings into presence in the SPACE the fourteen universes, the inner seven and outer seven and when man UNDERSTANDS all these and acquiesces with them,  then and only then his understanding will get transformed into the Sivakati, the state of enjoying Sivattuvam, being qualitatively the SAME as Siva.

Comments:

The Transgressive Sexuality that is being investigated by Tirumular in these verses reaches the FINAL Ground of hermeneutic explication in Mantrayana and that too to the LOGOS. The phenomenal TGS reaches the noumenal grounds of mantras as the DS elements that shape the SS such as the TGS. But the mantra world is also hierarchically organized with aksaras and akkara-cakras, the mantra-complexes collapsing into the Siva Mantra Si-Vaa-Ya-Na-Ma and this in turn into A-U-M and finally into Om, the Logos itself.  What we call collapsing is actually moving into DS' s further down in the depths the limiting structure  being reached with Om. The movement comes to a stop on its own accord at this point with Om possessing this POWER to make further movement not only impossible but also unnecessary.

For when understanding understands everything in terms of the functions of Om and hence as the Grace of BEING, the understanding itself gets transmuted so that it GLOWS with Civanjanam and which confers upon the anma the Sivakati, the ULTIMATE state of Being-in-the-World, being qualitatively the SAME as Siva or BEING. With this attainment the whole evolutionary development of the soul comes to an END, it attains that the END towards which  it was set into motion right from the day it began life as the most primitive single-cellular creature. With the life force, the piraaNa, there was this Sikaaram pressuring it unknown to the anma towards this Sivakati but which it attains only after evolving into a human being and that too only after becoming hermeneutic scientific.

This movement and the processes of gradually ILLUMINATING the anma about this and all related matters are ALREADY there as parts of the objective world along with pathways towards this. The anma, however, can be side tracked into the wrong ways and thus MISLED away from the WAY, the Sanmaarkkam and all because of the Mummalam which are also there.

To make a person UNDERSTAND all these, the  UPATEESAM by the truly illuminated are called for and this consists in discourses in terms of Mantras.




ULLAGANAR


( editing and re-paragraphing by his student )