The Metaphysical Gynecology of Tirumular - Part 29 ( Final Part )

MODEL Thinking in Relation to Cosmology





Right from very primitive times Model Thinking in relation to the Cosmos has been a feature of mankind and in which the Cosmos as Mother is perhaps the most ancient. Our anthropologists also mention that the very primitive Mother Goddess figures have very enlarged breasts and groin with the groin part showing also the vagina in the form of a large slit. Many Tantric cults in India promote such models. Some figures also show a child suckling the breasts. Even some animal figures in this form have been given a divine status.


Such primitive and intuitive or unconscious model thinking finds a Metaphysical Explanation in the verse below. The Cosmos is NOT just simply a ballet of lifeless particles, stones and gravitational and magnet forces. Piercing through this crust of materiality is the LIVING Principle, LIFE forces and which demand seeing the Cosmos as a LIVING thing and as a Purusha, Mother and so forth.


Here however Tirumular describes a MODEL of the Cosmos as a WOMAN and all because he wants to make sense of the presence of SEXUALITY and its transmutation into Pure LOVE not just in the creatures but something there in the universe itself and because of which it is also in the creatures. What is not in the cosmos cannot be in the body and which principle is part of the Satkarya Vada, something very central to Saivism.


It is interesting that the FIRE is said to be the parts from the breasts to the groin. The reasons are quite obvious. These are the body parts of a woman that are capable of arousing the sexual desires in man, the most erotic zones in the female body and made to be so only because BEING-as-WOMAN has designed man and woman as such. The breasts are not only for feeding (karumulai) but are also for intense sexual stimulation.


However the FACE is the Pure Space and hence realms of Pure Love. The face contains the EYES and hence represents the SEEING by BEING of all that transpires. When an anma ascends to the level of the FACE and sees that BEING SEES all, and seeks to own the SEEING of BEING as its own seeing, then it transcends sexuality, transmutes it into LOVE.

59.

1974

உரம் அடி மேதினி உந்தியில் அப்பாம்
விரவிய தன்முலை மேவிய கீழங்கி
கருமுலை மீமிசை கைகீழிற் காலாம்
விரவிய சுந்தர மேல் வெளியாமே

உரை:

இவ்வுலகினை அம்மையின் வடிவாகக் காணும்போது, வல்லிதாக உருப்பெற்று எல்லா உயிரினங்களௌம் தங்குதற்கு உரியதாக விளங்கும் இம்மண்ணுலகு, திருப்பாதம் ஆகும். நீர் நிறைந்த எல்லாப் பகுதிகளும் அவளது உந்தி யாகும். பால் ஊட்டுதற்கும் காமவேட்கை எழுப்புதற்கும் கருவியாக இருக்கும் பெருத்து பரந்திருக்கும் முலை தொடங்கி அல்குள் வரை நெருப்பு ஆகும். காமவேட்கை எழுப்பி கரு உற்பத்திக்கு காரணமாகிய முலை தொடங்கி தோள் கீழ் வரை காற்றின் பகுதியாகும். கழுத்தும் முகமும் இந்த நான்கு பூதங்களையும் கொண்டிருக்கும் பரவெளியாகும்.

59.

1974.

uram adi meetini untiyil appaam
viraviya tanmulai meeviya kiizaGki
karumulai miimicai kaikiiziR kaalaam
viraviya cuntara mee veLiyaamee

Meaning:

When we view this cosmos as a WOMAN (and because of the presence of sexuality) we can see the solid Earth (that provides a firm platform for all the creatures) is the FEET. The navel part is the realms of the waters. The parts from the breasts (where the life sustaining milk and sex arousing roundedness are available) to the groin are the realm of Fire. From this breast that are instrumental for species regeneration, upwards towards the shoulders, is the realm of the Wind while the region from the neck to the head is that of Pure Space.


Comments:

Right from Sumerian times the whole of the Cosmos has been seen as huge Person- the Engirsu, the Purusha, the Purushotama, the PerumaaL and so forth. Where the seeing transcends the physicalistic and hence a vision of the Cosmos not simply an astrophysical reality but a LIVING Substance dawns, such articulations also become available. And while Purusha and so forth are masculine, the seeing the whole Cosmos as MOTHER and hence feminine is even more ancient. The Nin-a of the Sumerians, the Great Mother, am-an-ki who has as her daughter In-anna, the creatrix, is an example of this. 


But such visions which are in a way anthropomorphic, are precipitated by a certain UNDERSTANDING of the cosmos and here Tirumular notes the presence of SEXUALITY and the species regeneration processes already there as an integral parts of the Cosmic processes.


How to make sense of it against the COSMIC reality?  What kind of cosmos is the cosmos in which sexuality and its transcendence is present?


The MODEL of WOMAN presents itself. The solid earth-like realms are her FEET, the watery her navel and fiery from the breast to groins, the windy from the breasts to the shoulders. This exhausts the FOUR butaas or the primordial elements. Then comes the FACE and HEAD as the realms of Pure SPACE.


Here we do not have theorizing that the Brahmanahs emerged from the FACE, the Ksattriyas from the shoulders, the Vaisyas from the belly and the Sudras from the feet and so forth as it is done in Purusha Suktam. What are related to COSMIC WOMAN are the various instincts in all creatures especially the SEXUAL and its transmutation into LOVE. So this is the MODEL of the cosmos to make sense of the presence of SEXUALITY and its transmutation into Pure Love.



ULLAGANAR

( editing and re-paragraphing by his student )


 

Sumerian 'sipa', 'sib' and the Tamil 'Siva'

Sumerian 'sipa', 'sib' and Tamil 'Siva' 

We can provide many evidences to show that this naming of BEING as Siva was already accomplished in Sumerian times itself and hence already a fabric of the metaphysical thinking of SumeroTamils in the deep past. 


A phrase that occurs frequently in Sumerian texts is 'sipa sag gig-ga' which is translated as 'the shepherd of the black heads' but a more appropriate translation of which will be 'the savior of the black people' or "the savior who is Black". The word 'sipa' which also occurs as 'sib' might be the root word from which the English terms such as 'shepherd',  'savior',  'save', 'safe' etc.  Siva is seen as the saviour. This notion is reinforced in the following occurrence of the term in Sulgi's Mutarbiyam ( Hymn B) 


73. sipa ildum-ma-bi su-bi hu-mu-dug 
 (and) for the shepherds and pack dogs it was a pleasant (time) 
sipa ez.tummabi suubi tukkummu 

74. u-me-da u-ul-li-a-se 
 (though) always and always 
uLmai-odu uu uuziya see 



Here clearly the translation of the first line is not only inappropriate but also inconsistent with the second. The second line means  'being there really until the time of (uu), uuzi the total destruction of the world. And since total destruction is being talked about, the ildum-ma , has to be those which thus destroyed and thus things that remain as there in the world and hence ezu-tumma, that which have arisen, brought into being-there . Hence we can see sipa (si-ba)is seen that Power  bi  that does this i.e ezu-tumma.

Now it is possible that the POWER that is the agent of the genesis of all and their continuous presence there , should also be considered  that which destroys all. With this we have the notion of Siva as 'sangaara-karaNanakiya mutal' , an insight that is explicated in great details and subtlety in the Civanjanabotham of Meykandar. 

>>>>>>>>>

Now it may be possible that it is this 'si-pa', 'si-ba' that has become 'si-va' and in conjunction with 'ya' self  the Si-Vaa_Ya.

Now what about the 'Na-Ma'? 

I suspect that this can be traced to Sumerian 'nam' as in 'nam-tar-ra', 'nam-en-na', 'nam-lugal-la' etc and which means the 'essence' , that which confers an identity. This exists in Tamil as 'nayam ' as Tol  nan-nayam etc. Perhaps it is also linked  to Sanskrit 'naamam', name but with the primordial meaning of an identity.
.




ULLAGANAR

( 3-1-2005, AG )

( editing and re-paragraphing by his student )

( photo taken from https://pixabay.com/

Agamic Semiotic Mathematics of Tholkaapiyar for Being - Part 2

Talk by Dr Sivakumar, University Science Malaysia, Penang.

Agamic Semiotic Mathematics of Tholkaapiyar for Being - Part 1

Talk by Dr Sivakumar, University Science Malaysia, Penang.

A deeper understanding of Tholkapiyam, the oldest known Tamil texts,  is being brought out, probably for the first time in human history. Tholkapiyam is generally understood as a grammar book for linguistics, particularly for the Tamil language.

For the first time, Dr Sivakumar, a brilliant scholar from University Science Malaysia, brings out the deeper meaning of Tholkapiyam. He explains that Tholkapiyam does not just talk about the grammar of language but also the grammar of 'uyir', the soul.

The surface structure of Tholkapiyam talks about the grammar of language, but the deep structure talks about the grammar for the soul. And Tholkapiyar also gives a method to measure if a person is on the right path.

These are the types of knowledge that we don't find in any other language.

The Metaphysical Gynecology of Tirumular - Part 28

Truth,  Moksa and Language Transcendence


Moonam or the Deep Silence that makes speech impossible, is a theme that is talked about by Tirumular in many places.  Only in Deep Silence that the Njanam can be enjoyed and which becomes available when the anma is wholly one-with BEING and which is the meaning of Advaita in Saiva Siddhanta, called Sudhadvaita to distinguish it from Advaita of Sankara that comes along  with Vivartta Vada or Mayavatam which does not exist in Saiva Siddhanta. 

The empirical experiences are NOT negated as fictitious, misleading, magical, illusory, delusory and so forth or even as mental projections of a kind (KaRpitam). Tirumular is very clear on this - the Civanjanies seek TRUTH (Cattu) within the sensorial experiences that are processed by the various modules of the mind- Manam, Buddhi AhaGkaaram and Cittam. There is truth even in ordinary experiences, we have to  LEARN such truths and collecting them and assimilating them, we have to REFORM our understanding so that there is MORE CLARITY than IGNORANCE in our general understanding.

As we progress thus we also TRANSMUTE our sexuality linked with intentionality into Pure Love and at which point intentionality also dissolves. This makes the person truly FREE as he is in want of nothing and only at this point he can be absolutely one-with BEING and enjoy the Njanam in Deep Silence and which also transcending the very linguisticality of understanding itself.

More below

57.

1972.

மனத்தொடு சத்து மனஞ்செவி யென்ன
இனத்தெழு வார்கள் இசைந்தன நாடி
மனத்தில் எழுகின்ற வாக்கு வசனம்
கனத்த இரதம் அக்காமத்தை நாடிலே

உரை:

சிவஞானிகள், அழியா உண்மைகளாகிய சத்தறிவு யாதென்று அந்தக்கரணங்களாகிய மனம் புத்தி அகங்காரம் சித்தம் என்பவற்றோடு புறக்கரணங்களாகிய மனத்தோடு பொருந்திய செவி கண் போன்றவற்றின் எழு பொறியறிவுகள் வழியேத் தேடி மெய்ஞானத்தோடு ஒத்த இனமாகி ஞானத்தில் உயர்ந்து செல்வார்கள். இதற்கு புறம்பாக செல்வோர்கள் தமது இச்சைக்கு இசைந்தன நாடி அதுபொழுது எழுகின்ற கூற்றுக்களாகிய வாக்கு பேச்சு போன்றவற்றின் மூலத்தை  நாடில் அவை காமக்கனல் சுட்டெரிக்க விளைபவை என்று தெளிவாகும்

57.

1972.

manattodu cattu manjcevi yenna
inattezu vaarkaL icaintana naadi
manattil ezukinRa vaakku vasanam
kanatta iratam akkaamattai naadilee

Meaning:

The Civanjanies would use the cognitive utensils of Manam, Buddhi, AhaGkaaram and Cittam and in conjunction with senses ear and so forth, will seek TRUTH and assimilating such truths will ascend to higher personal possibilities( in metaphysical space). The others will talk and speak in terms of the intentionalities that arise within and are agreeable to them and all instituted by sexual desires that burn-  as that which provides the heat of sexual desires in their blood.




58.

1973

சத்தமும் சத்த மனமும் மனக்கருத்து
ஒத்து அறிகின்ற விடமும் அறிவிலர்
மெய்த்து அறிகின்ற விடம் அறிவாளர்க்கு
அத்தன் இருப்பிடம் அவ்விடத் தானே

உரை:

மூலநாதத்து எழுகின்ற மொழிகளையும் அந்த மொழிகள் வழியாகவே ஒன்றினை அறிகின்ற மனமாதி அந்தக்கரணங்களும் நீங்கி இறைவனோடு முற்றிலும் ஒத்து மொழிகடந்த நிலையில் மோன முத்திரை வழியாகவே சிவஞானம் தூய்க்கும் இடத்தை காமத்தோடு கூடியவர்கள் அறிகிலர். வேண்டப்படுவதெல்லாம் மெய்யே பொய்யல்ல என்ற உறுதியில் ஞானயாத்திரை சென்றவா சிவஞானம் அடைகின்ற இடம் அறிவாளர்கள் அத்தன் இருப்பிடம் மோனத்தில் வீழ்த்தும் இடம் என்றும் அறிவார்கள்.
58.

1973.

cattamum catta manamum manak karuttu
ottu aRikinRa vidamum aRivilar
meyttu aRikinRa vidam aRivaaLarkku
attan irupidam avvudat taanee

Meaning:

Those still with sexual desires of whatever kind, will be incapable of understanding Njanam and the existential location of enjoying this. Only those who  have transcended all desires can also transcend the linguistic way of understanding and enjoy Njanam in Deep Silence occasioned by Being-one-with-BEING without any fissure, any difference.  For those who seek in their metaphysical journey only TRUTH and succeed in it, they also know that, that location is also the location of BEING-in-Itself.


Comments:

Tirumular here outlines  a new view of talk and speech and hence the normal Vaikari form of language. The question he appears to pose is: Why do people speak at all? Why do people execute speech acts at all in their daily life? . Thus he brings out the INTENTIONALITY underlying the speech (vaakku vasanam) and hence also inherent sexuality available in all as part of the uyir muuccu, the very breath and here as the heat (kanatta) of the blood or various juices in the body (iratam). Thus language as speech (both the oral and written form) exists only because they SERVE the communication INTENTIONALITY and which is linked with the inherent sexuality.

But what is the way to overcome this sexuality linked intentionality?

One must search for TRUTH, the Absolute TRUTH, the Cattu, the meyttu, not by avoiding and stupidly negating everything sensorial but accepting them as such and search within that for truth. One must seek to clarify understanding by seeking truths that illuminate the mind and assimilating such truths one must ascend in the Metaphysical Space so that in the end one reaches the realms of the Njanam which is also the realm of BEING-in-ITSELF, the coruubam of BEING. On the way BEING presents Himself as various form of ICONS, stimulating Icon Thinking and which also burns off sexuality transmuting into LOVE. These illuminations one enjoys in the course of Icon thinking also violates all the Malam, the Darkness of Ignorance within because of which intentionality and sexuality exists in the first place.

This is a fascinating insight into the genesis of sexuality in man and which also offers a way to become FREE of it. The search for truths and assimilating them into understanding also serves to transmute sexuality itself into LOVE. We cannot separate the way of Bakti from the way of Njanam, both go together - it is growth in Njanam that transmutes sexuality of ordinary life into LOVE of religious life and it is also LOVE that opens up the eyes so that deeper metaphysical realities can be witnessed, darsanas gained.



ULLAGANAR

( editing and re-paragraphing by his student )


( photo taken from https://www.twenty20.com/ with thanks )

Tamilar Agamic Semiotic Science

Talk by Dr Sivakumar, University Science Malaysia, Penang

Agamic Semiotic Science with Western Comparison Part 2

Talk by Dr Sivakumar, University Science Malaysia, Penang.

Agamic Semiotic Science with Western Comparison Part 1

Talk by Dr Sivakumar, University Science Malaysia, Penang

The Linguistic Philosophy of Tolkaapiyar - Part 9 ( Final )

The TG Phonology of Tolkaappiyar ( Part 2 )

The Linguistic Theory of Tolkaappiyar is a form of TG grammar but quite different from that of Chomsky. The Process Grammar of Tol. moves around the notions of Ilakkiyam , the texts and IlakkaNam the processes ALREADY within the language and which go to account for the grammatical COHERENCE that any normal speaker understands implicitly. 

Part of this implicit understanding are the TG processes that he sees at various levels, the phonological, syntactical, semantical, the prosodic and so forth. The Uriccol are those words which have undergone SEMANTIC transformations and as such in order to get the root meaning one has to PEEL OFF (urittal, the peeling off the superficial layers) the transformations it has undergone. This line of thinking can easily be extended to form the basic principle of Etymological Science where the collection of similar etymas is just the beginning but where the real task is TO GO TO THE ROOTS of these semantic clusters by processes of de-transformation evidenced by archaic occurrences of the these words. For example we have ‘karam” meaning hands and which can be connected with Sumerian ( Su )  gar-u: to do or Su. suu : hands. This ‘suu’ itself can be related Su./Ta: suur, suul: to radiate out. The common theme is that of radiating out like rays- the hands radiating out from the body just like the rays of light radiate out from the sun. 

Meanings evolve and so do the sounds that have words and sentences that are collections of words with a grammatical coherence. Thus the Process Grammar of Tol allows the looking at the Linguistic Competence of Man on an evolutionary model. And as another development of this Process Grammar is Mantrayana, the science of meaning (and objects) creations where the notion of ezuttu but as mantra-phoneme plays a crucial role as in the Mantrayana of Tirumular. 

With this prelude let us come back to the TG notions implicit in Tol. that Nac. is trying his best to bring out in the passage quoted above. 


We have already mentioned that Karuvi means the Generative Basis, that which serves as the basis for the transformations and Ceykai are the various kinds of transforms that have actually taken place. Now we shall inquire why they are sub-classified into Akak Karuvi, Purak Karuvi, PuRac Ceykai, Akac Ceykai and so forth. 


Let us consider Nac. observation that the chapter of Nuun Marabu and PiRappiyal (phonetics) are PuRappuRak Karuvi i.e. very very distant Generative Basis. The chapter on Mozi Marabu that deals extensively with the dependent phonemes, the caarbezuttu is said to be Purak Karuvi (distant generative basis), chapter on PuNariyal that deals with the transformation processes when two independent words conjugate in a sentence is said to be Akak Karuvi and those sutras that say the phonemes of the type short ‘e’ and ‘o’ will not occur as word endings are said to be Akak Karuvi. 


What additional meaning is implicit in this classification of the Generative Basis? 


The essential notion is available in the Akak Karuvi and which is said to be the study of phonetic transforms the phonemes undergo when two words conjugate. The most distant are the chapters that simply either enumerate or describe the various processes underlying their production. Thus it is clear the various chapters of Ezu. have IMPLICIT ANTICIPATION or hidden intentions. Where the description do not have in mind of the transformational processes the different phonemes may undergo, then phonemes of such description are said to be the Most Distant (PuRappuRam) in the sense that there is NO ANTICIPATION of the possible transforms they may undergo. And when such transforms are explicitly spelt out as PuNariyal, then because the hidden intention is made explicit then it is said to be Akak Karuvi, the kind of descriptions that are in fact intended. We can make sense of the intermediate categories in terms of these basic notions. 


Now what about the PuRpuRac Ceykai and so forth? Is there also a HIDDEN INTENTION that Nac. saw in the sutras of Tol? 


Here as an instance of the Most Distant Transform he cites the sutra 140 concerned with the appearance of the semivowels in the context of word conjugations and it goes as below: 



140: 

ellaa mozikkum uyirvaru vaziyee 

udampadu meyyin uruvukkoLal varaiyaar 

and it means: for both the initial word and conjoining word, the insertion of semivowels to the vowels that occur initially will not be censored as ungrammatical. 

As example we have : kiLi azakitu> kiLiyazakitu where the ‘a’ is transformed into ‘ya’ by the insertion of the new ‘y’. Here we note the semivowel is IMPORTED from the general phonological basis of the language. 

As an example of the Akac Ceykai is said to be Tokai Marabu and which mentions which phonemes are replaced with what phonemes etc. An example of this will be the following sutra: 

143. 

ka sa ta pa mutaliya mozimeeR RoonRum 

meelelzutt tiyaRkai colliya muRaiyaal

nga nja n_a ma vennum oRRaa kummee

anna marabin mozivayi naana: 



This explains what phonemes are DISPLACED by what phonemes and in what kind of conjugations. For maram+ kuRitu > maraGkuRitu and where we have the ‘m’ displaced with ‘G’ 


But what is the difference between this and the above where there is an INSERTION of the semivowel? 


While in the former there is ADDITION of the semivowels, in the latter we have DISPLACEMENT of one phoneme with another that makes the utterance more convenient. While the Most Distant Transform is one of insertion of an extraneous sound, the Most Intimate Transform is that of DISPLACEMENT of one phoneme with another. 


Thus the MEASURE used in the classifications of TRANSFORMS appears to be that of insertion of additional phonemes compared to that of DISPLACEMENT where the former counts as the Most Distant while the latter the Most Intimate. 


Thus Tol in his TG phonology in describing the phonemes seem to had the INTENTIONS or not at all of describing also how the phonemes suffer TRANSFORMS when words conjugate and how in such transforms we have either insertion of new phonemes along with the existing or displacement of one phoneme with another and so forth. Thus such phonemic insertions and displacements are phonological TRANSFORMATIONAL processes of the language and which constitute the IlakkaNam of the language. 




ULLAGANAR

( Editing and re-paragraphing by his student )

Human Freedom in Saiva Siddhanta

I would like to outline a summary of the concept of Human Freedom in Saiva Siddhanta.  1. The notion of Human Freedom and its metaphysical analysis is already available in the famous Patikam of Appar (c. 7th cent AD) that begins with Nam yaarrkum Kudi Alloom ( we are not subject to anyone).  This  is the genuine human freedom where there is absence of subjectivity to a nation, cult, religion, ideology or whatever.  This notion is also expressed by Tolkaappiyar(c. 5th Cent BC) as the Munaivan , the illuminated who enjoys the Vinayin Niigki viLangkiya Arivu, an understanding that is FREE of all prejudices (vinai) and hence truly objective. Now while Tokaappiyar  does not bring in BEING to explain this human freedom Appar does where he says that he is subject to no one only because he has neared BEING who is Taan Yaarkkum Kudi allaat tanmaiyoon:  One is absolutely FREE in the sense He is the authority unto Himself. 2. The overall implication is that a person becomes truly free and autonomous only by gravitating towards and become totally under His influence for BEING is NOT an enslaving Power but rather one who FREES all souls for He is himself  absolutely FREE.  In other words, because of His essence as the absolutely FREE and subject to no power other than himself,  He also promotes such a freedom so that an individual who comes close to Him becomes equally FREE and LIBERAL, totally autonomous in his existence in the world.  Now this may sound puzzling and self contradictory where bringing a soul under the total influence of BEING also means letting the individual enjoy absolute freedom, This puzzle cannot be unfolded without bringing in the Fundamental Ontology of Triadism,  an Ontology that remains peculiarly siddhantic to this day, to the best of my knowledge. 3. BEING,  the countless number of souls and binding fetters (Pati Pasu Paasam) are anati , uncreated and eternally there, remaining indestructible and where, while they enter into the configuration of all individuals, they themselves remain free of such constituents.  Here it is  also noted that while the souls are Samalan,  infected with Malam the primordial binding fetter, BEING is Nimalan, One who is absolutely free of this Malam.  This means that while the soul even in its most primitive form of existence is BOUND , infected with fetters, BEING is NOT - He remains always absolutely free. Thus the bound nature of the souls is their essence and that they can become free and autonomous only by the Grace of BEING who remains forever free and absolutely autonomous. In other words it is NOT the case where the human being is robbed of his initiative and exercise of will, conscious and unconscious  as said below but rather one already begins existence with total loss of freedom.  In bringing the soul under the regulation of BEING, He does not rob the initiative and exercise of will of the individual but rather promotes them. There is exercising of free will by humans or for that matter even other lower forms of beings only because of the Grace of BEING who violates the hold of Malam. 4. Here we must also note that even in Saivism,  the religious individual is bound and not free. For he remains cultic - a Sakta, A  VaishNava , the  Saiva and so forth  and fight bitterly among themselves. However among the really great individuals no matter what cult they favour, there is a Transcendence of all cults with the understanding that finally it is one and the same BEING who presents Himself in many different archetypal forms.  There is Metatheism and not Polytheism  and this Metatheism so characteristic of Saivism  is also another reason why an individual's thinking is promoted so that it becomes totally Free and purified of all prejudices. 5. But even here since there is regulation of the individuals thinking and so forth, isn’t it restricting the exercise of Free Will  and so forth? Here we can bring in an analogy to explain the matter. When good parents in their care and love for their children regulate their behaviour pedagogically so that they grow up as excellent and autonomous individuals, matured and independent,  we do not say they are depriving  the free will of the children. What we can say is that they NURTURE the mind of the children so that the growth is healthy and the children become great. BEING as Siva nurtures the souls as do good parents to their their children so that the souls grow up healthy and finally enjoy Moksa. It is here that He promotes the ascendance of the Cakras and which is possible only by dislodging the various fetters, the binding Pasas.  Unless a person’s Free Will is developed he cannot free himself by his own efforts, the binding fetters and become genuinely autonomous.  He has to LEARN to the very end to attain Moksa and BEING promotes LEARNING to the end.  BEING promotes this kind of growth, concealing Himself for the most part so that the individual would exercise his Free Will to the very end.  Only when a person is sufficiently matured that BEING discloses Himself and at which point out of great love and gratitude he becomes a bakta. To be a Bakta is NOT to be a slave but rather deeply loving  as was the case with Appar and all other Azwars and Nayanmars. ULLAGANAR ( 25-5-2010. AT ) ( editing and re-paragraphing by his student ) ( photo taken from https://www.pexels.com/ with thanks