Karma and Arul ( Grace )

Karma and Arul








Each action has its own elicitations which are inscribed as traces in the unconscious mind. This is called Puriyaddatheekam which I understand as a mantra body, the so called Avi in ordinary language. This may be the jelly-like stuff the rishies see. 


While the body may decay the soul does not and continues to exist as this mantra-body and assumes another birth consistent with traces inscribed. This is a very old notion in India.
 

Among the karma traces, Sanjitham is that which is already present in the Sittam or somewhere in the deepest part of the mind and which can be taken as a store-house of all possibilities to be and act. The Aakaamiyam is that which is acquired from the store of sanjitham by the actions one effects. Part of this goes to the deepest unconscious, deeper than even the Sittam and which is the anma itself and re-emerges as the consequences of the action in this life itself and sometimes in the next life depending upon the depth of the actions. Because of this, it is called pra-artha, meaning that which goes across. 


We must note here that it is more archaic than even the genetical coding that is being investigated quite extensively in the West and probably only available for transductive perceptions of Rishies and Siddhas.
This much is the standard stuff. 


However it has been interpreted as a kind of FATALISM-- one CANNOT win the FATE, the Karma. It has also been used to justify caste distinctions, sex discriminations and other social malpractices and injustices. If a person is born of a higher caste it said it is all because of the past karma and therefore no one can question it etc. . Such defeatist interpretation has killed all the initiative of the Tamils and Hindus in general and made them socially indifferent to the plights of the poor. When they see a man suffering,the indifference is rationalized by saying that person deserves it because of his own Karma etc. 


But this is contrary to Saiva Siddhanta proper, the way I understand it, for e.g. as that expounded by Meykandar and numerous Siddhas. Whatever handicap we have at birth we CAN OVERCOME them even the evil Karma and attain what they call Kanma Oppu, neutralizing kaanmiyam and rise above it through the GRACE or ARUL of BEING. There are actions that elicit aruL over and above karmic traces and such actions CAN ANNUL every limitation imposed by the Praarthta Kanmam etc. This line of thinking about actions and their effects is NOT popular at all. 


In order to drive in this point I have proposed a NEW THEORY OF ACTION in my Siddhanta TiruneRi a small book I wrote more than 20 years ago. 


Actions must be seen in terms of how ARUL is elicited, the engracing processes are augmented. The uzaRci vinaikaL are actions that are FOR self and as such they are circulatory, forever in the clutches of sanjitham, aakamiyam,  praartham etc. The kazaRci vinaikaL are the LEARNING kind of actions in which the mummalam gets destroyed along with elicitations of higher kind of Karmic traces that serve to bring some improvement through enlightenment. Then we have the Uzacci vinaikaL, actions which bring about EVOLUTIONARY changes and hence transformations into the higher kind of individuals. Then we have the Malarcci VinaikaL which are NO MORE with self-agency but only with DIVINE-agency. Such actions are CIVAC SEYAL and such actions bring about the releasement from Karma. 

Of course ThoNdu, service to society,  is sivac ceyal par excellence and the thoNdu type actions will result in overcoming the ill effects of all past Karma. This was the model of religious life presented by our Nayanmars and Azwars who were all for human equality and which is almost dead now. 


Well over and above these we also have the Viizcci vinaikaL, actions done under the pull of mummalam especially aaNavam. The karmic traces elicited by such actions is the source of miseries, death, disease, mental disorders etc. This is because instead of increasing ARUL they not only diminish it but INCREASE the presence of aaNaavam Malam that which causes DEATH. Chronic alcoholism, criminality, carnal sexuality, theft, gangsterism etc are of this type 
 

Now this view has another dimension to it: the Psychodynamic Theory of Motivations far more differentiated than that of Freud or even Jung. 


The credit for developing this must go to the Siddhas. Probably it originates from Meykandar’s observation that BEING pulls all psychic entities unto Itself like a magnet would pieces of iron in its vicinity. 


BEING establishes non-neutralizable PULL  or a TROPISM unto itself and which is experienced by all human beings as various kinds of wants, interests and desires. 

We have :

1. Lumenotropism  (Ida kalai Nadi) , 
2. Charmenotropism  (Pingkalai Nadi) and 
3. Numenotropism  (the Suzi munai Nadi). 

But grounding all these are foundational Muktotropism (Guru Nadi) And above all these and as opposed to them is the Giggotropism (MaraNa Nadi), that which is the source of evil, death depressions distress etc. 


They correspond roughly to Freud's Eros (Charmenotropism), Kratos ( Lumenotropism) and Thanathos (Giggotropism) The rest are not available as Freud did NOT recognize the reality of BEING. 

The above class of actions can be understood as arising through these kinds of psychodynamics. 


What is fascinating is that the Muktropism is there at the deepest recesses of the Human Mind IRRESPECTIVE of all differences in religion, culture etc And furthermore they are empirically determinable with the use of the ACCESS Tests that I have discovered.


I can go on. But the most important thing is that as long as we continue to perform the Kazarcci, Uzcci and Malarcci type of actions we are assured of all the good things in life including longevity, higher personal standing, happiness etc. 


We NEED NOT BE A PRISONER to the Karma that comes along with the present birth. 


The religious life the Siddhas recommended includes both mental and physical well-being without which no one can function effectively in the world including the economical and socio-political. 
I have to emphasize these dimensions of Karma Theory for it has been submerged and made a tool for the indolence and complacency so characteristic of Tamil mind today. 


ULLAGANAR
(11-4-2003, AG)

Note : Charmenortopism, Numenotropism, Luminotropism and Giggotropism are words coined by Ullaganar for he couldn't find an English equivalent.

( editing and re-paragraphing by his student ) 

( image taken from https://buddhaweekly.com/ with thanks )
                                                    

Hostility between Sanskrit and Tamil, is there a need?

I don't think there need to be any hostility between Sanskrit and Tamil

and in fact there never was till recent times especially after the

Europeans isolated Sanskrit and identified it with European languages on

very meager evidences as already pointed out by Aurobindo and many others

scholars.

I was first very surprised to note that Sumerian was a strange  kind of

Tamil, something I can understand with some help from the translations. Then

I collected more than 30 scholarly books on Sumerian and made intensive

studies on all aspects and convinced myself that it is Archaic Tamil. 

It is only after this that I saw the language of Purusha, Suktam, Rig Veda

and so forth is in fact a later derivative of this Archaic Tamil and hence

Rigkrit, the earlier version from which Sanskrit came into being is another

branch of Sumero Tamil. Rigkrit is closer to Archaic Tamil than Sanskrit.

Now I am in the process of showing that the language of Bagavath Gita is

also Archaic Tamil.

I think in ancient days the Tamil scholars must have known this for there

was no antagonism between them and both languages were cultivated in the

Tamil soil. In fact if you count the number of Sanskrit texts produced in

Tamil Nadu it may outnumber all those produced outside.

Of course there was some rivalry but that was during the times of Buddhist and

Jains when Tamil was being uprooted. But the most flamboyant person who

brought back Tamil is Sambantar, a Vedic Brahmanah of Kaundiya gotra and who

called himself Tamil Virakan etc.

Now if Sanskrit is a branch of Archaic Tamil then so are the Prakrit

languages of India and hence most of the Indian languages.

I also feel that the division of Indian languages into IndoAryan and

Dravidian is untenable. This is something I am trying to show by showing the

grammar of Sanskrit is substantially the same as Tamil and that both are

essentially agglutinative languages. Actually this is not new -- the 17th

cent Pirayoka Vivekam written in Tamil by a Brahmanah scholar effectively

says it.

My progress is slow because of various demands being made on me. But in due

course I will attend to all these.

I have to put up with ridicule form both sides-- the Tamil loving "pure

Tamils" and Sanskrit loving Brahmanahs and others. But I believe I am in

truth and hence also believe "satyam eva jayate" i.e "uNmaiyee ulakaaLum"

There is already a paradigm shift with the study of Sumerian , an Archaic

Tamil, playing a central role in Indological studies. 

The future is promising.

ULLAGANAR

( 11-4-2003, AG )

( editing and re-paragraphing by his student )

The semiotics of the Snake

The aRputat Tiruvantaati of Punitavatiyaar

puuNaaka onRu punaintonRu poGkaLin
naaNaaka meenmiLira nakamaittuk - kooNaakam
ponmudimeeR cuuduvatu mellaam poRiyiliyeeR(ku)
enmudivataaka ivar
 


Meaning:

For me who is still in the Darkness of Ignorance, the meanings are NOT clear at all as to why BEING (Siva) discloses Himself as the wearer of various kinds of snakes, one as an ornament on the chest, another and a violent one on his tiger skin waist and another a large one on His head. The metaphysical significations of these are not clear to me at all.

Comments:

Punitavati is still locked with her semiotics of the Snake that stands as an element in iconographic representations but here in the very presentational form of BEING, the muurttam.


She declares that in her ignorance, she is perplexed as to their meanings, is already hinting at the meanings for she isolates this symbolism as something very meaningful though she is not clear as to what is communicated.  Certainly something deep and profound is communicated and she hints at their meanings though describing the varying forms of snake in relation to the anatomy.


The Snake, a ubiquitous symbol of the Coiled Power, the ENERGY that is NOT just physical but also psychical is the snake of deep dreams, mythologies and captured as iconographic feature of not only Siva and VishNu but also many other deities


The golden snake that rustles as a chain on the neck is the form of Libido that establishes Pure Love as the bond that establishes social cohesion of self with others. The chest is the location of the heart and the libido of the heart appears as the FEELINGS of Pure Love and which is source of existential happiness. He who is capable of LOVE unto all, do not suffer existential anguish of whatever kind.


The live and hissing snake on the waist and around the attire of Tiger Skin is the form of Coiled Power that emerges as sexual libido along with Violence. The sexual dynamics always comes with immense possessiveness and always violent both in the males and females.  This is something Punitavati had personal experience of and which with immense struggle she had overcome and because of which she became a ghost, living but dead to the enticements of worldly pleasures.


The large snake, the KooL Nagam on the head that Siva wears stands for the psychic energy that underlies the mental, the metaphysical excursions in which remote seeing or transductive perceptions become what are cognised and analysed. This is also the Aticeedan of VishNu sleeping over which he enjoys the ARituyil or Yoganidra  the transductive perceptions that make available the seeing of the concealed and hidden.


But what does Punitavati communicate in describing these different kinds of snake on one of the muurttams of Siva?


The Coiled Power, the 'me' (Tamil: moy) of the Sumerians and which is lorded over by In-anna, the Generatrix of all is the Pure Energy and which allows being transformed into various forms. Just like the same energy is transformed into heat by electric iron and light by the electric bulb so there are YANTRAS, translating machineries of various kinds within the body of an individual. 


These snakes at the various locations of the body are such yantras, which are actually mantra complexes (probably as softwares in the brain) that transform the energy when become available into the above sorts.


ULLAGANAR
( 2-8-2002, AT )
 
( editing and re-paragraphing by his student)