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The Metaphysical Gynecology of Tirumular - Part 18

Sexuality and Time Consciousness and Transcending Both

While Tirumular speaks of becoming FREE of time consciousness in many places, perhaps the verse below is the most explicit of all. 

We must recall that Saiva Siddhanta stands as a metaphysical system even with deeper reaches than of most of the Western metaphysical systems only because of this.

It has an explanation of how and why there is Temporality or Intentional Time as part of human understanding and because of which the creatures also measure out world time using various kinds of repetitive movements in the world. This competency for Time Measurements and which is the same as Intentional Time is ultimately traced to the presence of Apara Bindu in the soul and which installs various kinds of intentionalities but as the Deep Structure of which remains the Fundamental Intentionality, that which is established by Para Bindu or ParaSakti Herself, called here the Kaarikai, the Beautiful  and Black Woman.

We must recall here that such a notion of Dissolution of Temporality and with that the very competency to measure out time and live without time consciousness still remains beyond the reach of Western philosophers.  Taking off from Hume, Kant said that Space and Time are Apriori, categories of the mind and with that dismissing the fundamental question of metaphysics: How to become Pure and Absolutely Free of any historicity (or samsara)? Unable to account for the presence of the notions Time and Directed Space as inalienable categories of understanding,  he had the audacity to declare that anything that claims to be free of these categories should be assigned to Transcendental Imagination, a kind of mental functioning beyond the scientific.

Now Heidegger records an improvement in linking Time with Being and that there is Projective Thinking, the going beyond itself and into the future and thus ahead of itself and moving unto itself by itself.  Here too while Heidegger rightly  connects Temporality (the KuRippuk Kalaam - the Intentional Time of Tolkaappiyar) he fails to push further and unravel the Deep Structure as Tirumular does in this verse and locate Timelessness as an existential possibility.

The projective mind is the AparaBindu Mind, that which operates with various kinds of intentionalities but which has as its Deep Structure the Para Bindu, the ParaSakti and which installs the Fundamental Intentionality, existence as that for enjoying  Moksa.

The intentionalities remain basically tied to the sexual desires and only a person who transmutes this into Universal Love and rises above it, would also become of Free of Time.  He would then understand the Njanam, the Absolute Understanding that would disclose everything as what in itself is, the Ding an Sic of Kant. At this point there is no ANNIYAM, as MeykaNdar would say - an otherness for the very subjective-objective distinctions are overcome.

31.

1954.

காலங் கடந்தவன் காண் விந்து செற்றவன்

காலங் கடந்து அழிந்தான் விந்து செற்றவன்

காலங்களின் விந்து செற்றுற்ற காரிகை

காலின்கண் வந்த கலப்பு அறியாரே

உரை:

குறிப்புக் காலம் சுட்டுக்காலம் எனவரும் இருவகை காலவுணர்வுகளில் , மூலத்தவாகிய குறிப்புக்கால உணர்வினைக் கடந்து தூய்தாகியவன் வேட்கைகளின் மூலமாகிய விந்துவின் ஆட்சியை போரிட்டு வென்றவன் ஆகும் . இவ்வாறு காலவுனர்வினைக் கடந்து தனது அசத்தான இயல்பினை அழித்து சத்தாக நிலவும் இயல்பினைப் பெற்றவன் இந்த அபரவிந்து செற்றவன் ஆகும். இவ்வாறு காலவுணர்வினில் படுத்தும் அபரவிந்துவை செற்று மேலோங்கி நிற்கும் குண்டலினியாகிய காரிகை, பிராணவாயுவில் கலந்து யாண்டும் நிற்பதை  சிவயோகிகளைத் தவிர்த்த சாதாரண மக்கள் அறியமாட்டர்கள்.

31.

1954.

kaalaG kadantavan kaaN Vintu ceRRavan

kaalaG kadantu azintaan Vintu ceRRavan

kaalaGkaLin Vintu ceRRuRRa kaarikai

kaalinkaN vanta kalappu aRiyaaree

Meaning:

Time consciousness exists as World Time and Intentional Time (or temporality) of which Temporality is more primordial. The one who wins over the Apara Bindu that installs the sexual desires (and hence the desire for immortality) in fact wins over and becomes FREE of this temporality and hence Time consciousness itself. Such a person is also one who has destroyed his acat-self and with that has become the PURE cat-self. Now except for the Civayogies, nobody is aware that the Pure KuNdalini that emerges on winning over the AparaBindu that throws one into Temporality, is already there in the breathing processes itself as its essential dynamics.

Comments:

There are many places where Tirumular speaks of transcending TIME consciousness itself and with that  the anma becoming PURE and FREE. Temporality is INTENTIONAL time or more specifically, the time consciousness installed by what can be called Fundamental Intentionality and which is attainment of Moksa.  There is a Power or form of ENERGY, called here the Kaarikai, the Woman or ParaSakti, that remains part of the breathing processes and hence in all creatures and working in them unknown to them taking them towards Moksa. Thus the meaning of breathing and hence living is for attaining Moksa and which carries the implication that on attaining it,  the breathing will also cease and the creature will die the Final Death, never to assume again a physical body which has to sustain itself  with breathing and so forth

But how to release this form KuNdalini in the psychic interiority?

Tirumular uses the phrase ‘Vintu ceRRal” and by which he means overcoming the unconscious impulsions installed by  Apara Bindu and enjoying the presence of Pure Bindu and which shows itself as Supreme Inner Radiance, the Para Sakti, the Pure Jyoti, the u dalla-e-a of En Hudu Anna (c. 2200 BC). When anyone overcomes the desires for immortality - to live forever with a continuous and unbroken line of progeny and hence endless species reproduction, he would also destroy his Acat-Self and become the absolutely pure Cat-Self who would seek only Moksa and nothing else.

Loganathan @ Ullaganar

( editing and re-paragraphing by his student )

The Metaphysical Gynecology of Tirumular - Part 17

Overcoming Death

We hear of many Siddhas living for hundreds of years without eating or even sleeping but otherwise very youthful. They are said to enjoy the Diamond Body, a body transmuted into being diamond-like, very strong with youthful vitality. 

To become the ever sixteen, the enRum patinaaRu has been one of the goals of Saivism from ancient times. 

There seems to a believe that with an appropriate Sadhana anyone can conquer DEATH or at least cheat it and live for millions of years or at least for more than 120 years as exemplified by some Siddhas.

The following two verses many provide an explanation of such possibilities.

The Bindu has two forms - the Para Bindu and Apara Bindu. The Woman, Ambal, the In-anna appears as Pure Light, the u-dalla-e-a  of En Hudu Anna (c. 2200 BC) when as ParaBindu and as the sexual alluring and voluptuous women as Apara Bindu. Those ordinary individuals capable of only the physicalistic seeing and hence seeing with senses alone can see only the voluptuous women folks and enjoy only the sexuality of the flesh. However those who have the Third Eye and hence are capable of seeing the Depths are capable of also seeing Inner Pure Light and which is the form of Para Bindu. As one persists in vision of this Pure Light, one also gets freed of all the dirt and poison, the Asuddha that brings about death. In this way one also gets to live long and with youthful vitality.

29

1952.

அறியாது அழிகின்ற வாதலால் நாளும்

பொறியால் அழிந்து புலம்புகின் றார்கள்

அறிவாய் நனவில் அதீதம் புரியச்

செறிவா யிருந்து சேரவே மாயுமே

உரை: 

மக்கள் மண்ணிடை மாய்க்கும் விந்துவை எப்படி  அனல் விந்துவாக மாற்றுவது என்று அறியாது நாளும், ஐம்பொறிகள் வழி சென்று

சிற்றின்பமாகிய சந்தான விருப்பத்து உடலின்பம் தூய்த்து மரணத்தை நாடிச் சென்று புலம்புகின்றார்கள். ஞானக்கண் திறந்து சிவஞானம் மகிழ்ந்தவாறு சாக்கிராதீத நிலையில் செறிந்து அந்நிலயிலிருந்து மாறாது இறைவனோடு சேர்ந்திட , மண்ணிடை மாய்க்கும் விந்து சோதி வடிவத்து விந்துவாக மாறும்.

29.

1952.

aRiyaatu azikinRa vaatalaal naaLum

poRiyaal azintu pulambukin RaarkaL

aRivaay nanavil atiitam puriyac

ceRivaa yiruntu ceeravee maayumee

Meaning:

Not knowing the Sadhana of transmuting the aparaBindu that brings about death along with desire for progeny hence the normal sexual unions, people die all the time by going with the sensorial channels, hence physicalistic existence. When they succeed in opening their Third Eye and engross themselves is a state of absolute transcendence even while awake (nanavil atiitam) and remains firmly in union with Para Bindu in the form of Clear Light, then they can also escape from the death bringing Apara Bindu.

30.

1953.

மாதரை மாய வருங்கூற்றம் என்றுன்னக்

காதல தாகிய காமங் கழிந்திடுஞ்

சாதலு மில்லை சதகோடி யாண்டினுஞ்

சோதியி னுள்ளே துரிசறுங் காலமே

உரை:

காம மயக்கத்து வனப்பு மிகு மங்கையரை, சந்தானவிருத்திக்கு இழுக்கும் வகையில் மரணத்தைக் கொண்டு வரம் எமனென சிந்திக்க, அவர்கள் பால் எழக்கூடிய காதலாகிய உடலின்பக் காமங் கழிந்திடும். காதற் காமம் திரிந்து அன்பு மிகு நேயமே மிக்கிருக்க, ஒடியாது குண்டலினி சுரந்துகொண்டே இருக்கும் எனபதின், மரணம்  சதகோடி யாண்டு சென்றாலும் விரைந்து வாராது போகும், எவ்வாறு என்னில் சோதி வடிவத்து விந்துவில் ஆன்மா அடங்கிட, மரணத்தைக் கொண்டு வரும் துரிசாகிய ஆணவ மலம் அற்று ஆன்மா தூய்தாகுதல் மெய்யாகும் காலம் இதுவே என்பதின் என்க.

30.

1053.

maatarai maay varuGkuuRRam enRunnak

kaatala taakiya kaamaG kazintidunj

caatalu millai catakoodi yaaNdinunj

cootiyi nuLLee turicaRung kaalamee

Meaning:

One way to escape from this death bringing sexuality is to think of the voluptuous women who arose the sexual passions as actually disguised God of Death. Such thinking will dry up and evaporate the sexual desires that come along with strong passions (and not love). The death will not approach even if one lives for millions of years and all because, fully in the Pure Light of ParaBindu, one gets rid of all the dirt and filth that brings about death and so forth.

Comments:

We have to understand Tirumular here with reference to what he also says elsewhere in the book. He is one of the few Siddhas who has recognized the immense power of the sexual urges and where even the celestial beings are NOT free of it - Anjcum adakkiya amararum illai - even among the celestial beings there are none who can control the senses five. Thus what he appears to distinguish is the base carnality, the desires of the FLESH and the sexually tinged emotions and feelings of LOVE. While the desires of the flesh are death bringing, that of LOVE is life nourishing and one who sustains a life of LOVE can in fact conquer premature death, put here metaphorically as living for millions of years.

But what is the difference?

The passions of the flesh come along with the seeing, remaining confined to the physical and hence to the FLESH. A man incapable of transductive perceptions and viewing the hidden depths with his Third Eye, the metaphysical eye, can see only the physical and hence the physical body and the seductive features of a women's body. 

He will be blind to the INNER qualities of a woman and hence incapable of establishing the Union of the Souls through LOVE and which may not always translate into bodily unions.

Tirumular thinks that while desires from seeing only the flesh will lead to early death, desires arising from LOVE relationship are of the nourishing kind, that which elicits the endless flow of KuNdalini and hence something that will drive away death as well.

Dr Loganathan @ Ullaganar

( Editing and re-paragraphing by his student )

( Photo courtesy of https://pixabay.com/ )