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 )
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