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#810 - March 21, 2010 03:51 PM Re: Hindu Gems
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Registered: February 07, 2010
Posts: 1030
Loc: KL
Contents - this page

1. The Metaphysical Tamil

2. The Finest Shastras of the Hindus

3. Tayumanavar - On Why Religions and Cults Proliferate

4. Logic Based Hinduism Free of Shastras

5. Religious Terrorism and its Consequences - Tayumanavar

6. The World is the Genuine Scripture - Tayumanavar

7. Some Day BEING will Speak to You - Tayumanavar

8. Evil does not exist

9. Devaram and the Moksha Experience - Tayumanavar

10. The Greatness of Sacred Tamil - Tayumanavar

11. Demystifying Tantra

12. Some Obscure Tamil Texts on Chakras

13. Free will and God's Will

14. The Agamic and Vedic Traditions

15. The Egg - Andy Weir on Reincarnation

16. Monism and Dualism in Saiva Siddhanta - Revisited (long)

17. Monism and Dualism in Saiva Siddhanta - continued

18. Thoughts on Divali Day

19. Saiva Deconstruction of Lokayata - Civanjana Cittiyar of ArulNandi Sivaachaariyar

20. The Saiva Life - The Minimal Duties of a Saiva Hindu

21. Irupa Irupatu - Arulnandi Sivaachaariyar


23. Bhartrihari

24. Rg Veda on Equality

25. Siva - what exactly are we talking about!

26. A Principle of Puja

27. Thoughts on the May 21 Doomsday Prophesy

28. The Great Yoga of Tirumular-31

29. The Great Yoga of Tirumular-32

30. Light and Sounds in meditation

31. Review of the Hermeneutics of the Tirumantiram

32. The meaning of Agamism

33. New Chronologies of Indian Civilisation

34. The Siddhis, Pratti and Karima - Tirumular

35. The Siddhi Vacittuvam - Tirumular

36. Symbolism, Iconography and Rituals

37. After the Siddhis the life of a Jivanmukta, a Siva Guru - Tirumular

38. The Temple, Ritual Life and offerings - Appar, Tevaram, Fourth TirumuRai

39. Deconstruction: the Method of Metaphysics

40. Selections from the TiruKural






The Metaphysical Tamil

Let it be noted that in the History of Indian Philosophy there does not exist a book like Civanjana Botam (CJB) that is a marvel of both depth of metaphysical insights and clarity of logical thinking. A divine gift, as the story goes, it established very firmly the metaphysical foundations for Saivism in the most inclusive sense i.e. a philosophy that accommodates all shades of metaphysical thinking but at the same time bent on pointing out the erroneous quite mercilessly so that only TRUTH prevails. Tantric Buddhism of MaNimekalai should be credited with its beginnings and the philosophical Jainism of Nilakeci with further and substantial developments. But here we must not forget the Sumerian beginnings of such pursuits that came along with temple building activities. However it is Meykandar who raised it to a level of astuteness that was the very peak of such a developments never to be repeated ever since. Saivism stands like a solid rock unshaken and unnerved by any kind of new religion that came to India and tried to rob of its foundations. For the point is Meykandar accomplished through CJB something even beyond Husserl’s attempt to found philosophy as a rational science with his phenomenology of eidetic reduction and what not. It is not philosophy that has been transformed into a science but the whole realms of metaphysics and hence the religious dimensions of human existence itself. Of course the insights were already there in Tirumular’s Tirumantiram and the hymns of Appar Sambantar Sundarar Manikkavasakar and so forth. But while these baktas opened new vistas through their aesthetics, there was also a requirement for the rational foundation of even this aesthetics and it is this that is accomplished by Meykandar and followed with AruNandi Umapati and so forth.

Now we must note that CJB has TWO levels of logical structure, the General and Local. The General Structure pertains to the PROGRESSIVE structure of the text as a whole and which was noted in Tolkaappiyam as the Atikaara MuRaimai, how a text has SEQUENTIAL organization and which is simultaneously progressive. The truth of the First Sutra gives birth to the Second and which both collectively gives birth to the Third etc. So by the time we come the final sutra, the 12th, the truths of all the earlier sutras are presupposed. Now within this organizational structure is superimposed another - the Potu and CiRappu where the first 6 sutras are the Potu and remaining 6 are the CiRappu. What is Potu is the Metaphysica Generalis, metaphysical truths that are UNIVERSAL and hence already there in the understanding of all human beings, the past present and future and not only among the Saivites but in the mind all people whatever their religion or culture. Such truths are the AXIOMATIC TRUTHS and therefore NOT the peculiar possession of any one-person religion or culture. Now the CiRappu is Metaphysica Specialis and which is the APPLICATION to existence so that existence becomes AUTHENTIC - not the false and misleading but the true. The true Existential Meanings are worked out and presented as what one OUGHT to seek out and hence what one OUGHT to do by way of attaining that for which existence is. And this true meaning is Moksa and which requires that one should worship BEING in attuviti anbu, in LOVE that sees no difference at all with any.

So collectively the whole text can be said to be Metaphysica Universalis with the component parts of Metaphysica Generalis and Metaphysica Specialis (to borrow some terms from Kant)

But what makes this exercise something in Hermeneutic Logic?

This is where the impact of Tol. MaNimekalai and Nilakeci are evident. The whole text is cast within the structure of Showing in order make others See what one has in fact seen. This kind of logical dialogue was called KaaNdikai Urai in Tol. where the word KaaNdikai is a noun derived from the injunctive KaaNdikaa!, Please you see. This is also the structure of Nilakeci where the first chapter outlines the darsanas, what one has seen as truths and the remaining chapters deconstructs them against this initial description of truths. The same structure is followed by Meykandar and which is quite visible in the LOCAL structure where each sutra is divided into various theses and each thesis is SHOWN to be true so that others can SEE what is shown and through that come to an agreement.

Each sutra is divided into a number of atikaraNam or theses where again collectively these atikaraNams would lead to the truth of the sutra. But each atikaraNam has a MeeRkooL, the truth that is asserted accompanied with REASON (eetu) and UtaaraNam (argument). Here again we see the Circular structure that we also see in Tolkaappiyam and later taken over by Naiyaiyikas, where the Pratiknja is also the same as the Nigamana but with a change in the logical status, as Pratiknja it remains an assertion but as Nigamana it becomes something collectively agreed upon and hence accepted as truth. The MeeRkooL, that which is asserted or shown as true is given the REASON and illustrations so that others can also SEE what is shown. The term MeeRkooL is derived from the verb meeRkoLLal and means accepting as true, presupposing as true and so forth.

Thus in this way Meykandar gives a detailed and very elaborate structure to the Hermeneutic Logic, a kind of Communicative Logic and in which through an immensely rational activity of the mind, the gifted who has seen the Axiomatic Truths labors also to MAKE SEE OTHERS what one has seen and here not invoking any authority whatsoever. It is this aspect of it which makes the whole a text in science i.e. in Hermeneutic Science.

And as part of this Hermeneutic Logic, the deconstruction of UNTRUTHS is unavoidable and this is done in a masterly fashion of MeykaNdar throughout the whole text. For example the first Axiomatic Truth is that there is BEING and He is ONE - not many. In showing that this is truth several schools of thought contrary to this are deconstructed and in that deconstruction the truth is allowed to emerge as that which cannot be deconstructed. Here the understanding is that the TRUTHS cannot be deconstructed, the attempt to deconstruct and with that destroy and disperse them will FAIL where with that failure itself establishing it as a truth.

It is this insight available in CJB that is taken over and given an epic like dimensions in the massive Civanjana Cittiyaar by AruNandi where attempts are also made to delineate explicitly the Hermeneutic Logic of MeykaNdar in CJB.


Edited by webmaster (December 12, 2011 01:56 PM)

#811 - March 21, 2010 03:55 PM Re: Hindu Gems
Pathmarajah Offline

Registered: July 22, 2004
Posts: 375
Loc: Penang
The Finest Shastras of the Hindus

I have read the Vedas, the Upanishads, the Ajita, Makuta, Parameshvara and Chandrajnana Agama, the Vedanta Sutras, the Puranas, Ramayana, Mahabharata, Bagavadgita, the Ribhu Gita and the Yogavashishta, the shad dharsanas and the Yoga Sutras, the Tirukural, some of the Tirumurais including the Tirumantiram, and the SivaJnanaBodham and hundreds of bhasyas, books and articles by various swamis and scholars.

As I have widely read these texts as well as western philosophies and religions, in short I can say that the ultimate shastras on Hinduism are;

1. in ethics there is nothing comparable to the Tirukural, although there are many similar much cherished books.

2. on religion there is nothing even remotely comparable to the Tirumantiram in it's depth, breath and vision, nothing at all, anywhere in the world.

3. on philosophy there is the incomparable SivaJnanaBotham, which for the first time in the world establishes religion as a rational philosophy and not based on religious authorities.

4. on devotional hymns the veda samhitas has been more than matched in the Tirumurai. And the Sri Rudram has been more than matched by the Sivapuranam by Manickavasagar, which I feel is the finest single hymn in Hinduism. It has been said by renowned saints and scholars that, 'if one does not melt to Manickavasagar's Tiruvasagam, one will not melt at all'.

It just so happens all these four texts are in tamil, but the irony is 95% of Hindus have not even heard of it, much less read it. Yet, without knowing these 3 texts, which is the minimum required, one cannot speak of Hinduism or philosophy. I wonder what the other writers are talking about! Oh, I see, the Bhagavadgita and the Ramayana. Same ole, same ole.

Today in the English language, the finest available books on Hinduism are The Trilogy: Dancing with Siva, Living with Siva and Merging with Siva.

I have already done my part in bringing forth and explaining the Tirumantiram and SivaJananaBotham in modern english in several short and easy to read essays that no one can miss it's thrusting in-your-face clarity and understandings. What more can I do for Hinduism!


[This message has been edited by Pathmarajah (edited March 21, 2010).]

Edited by Pathmarajah (January 17, 2012 10:48 AM)

#812 - March 23, 2010 06:51 PM Re: Hindu Gems
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Tayumanavar - The Secrets of Sitambaram - 16

Tayumanavar - On Why Religions and Cults Proliferate

Even a cursory look at the human cultural history will show that thousands of religions and cults have come, prevailed for sometime only to disappear with the birth of some new religions and cults. There have been heroic attempts to FREEZE some religions and with that strategy make the religion SURVIVE the same against all odds. But something happens and the monolithic religion for some reason or other disintegrates into thousands of sub-sects and religions. A good example is Modern Christianity. Since the protestant movement there has been new sects of Christianity mushrooming almost daily so much so that there are now more than 40,000 sects each with its own claim for excellence.

Now Tayumanavar notes that such a proliferation of religions, gods and cults, each with its own head, ritual practices and philosophical justifications and so forth is something that cannot be prevented. They will continue and multiply to the extend that counting them will be like counting the sands on the beach - just too numerous to count and make sense.

But why such a disturbing proliferation of religious which also give rise to endless quarrels arguments debates and even fierce battles?

Primarily there is the Darkness of Ignorance in the soul only because the Deep Visions, the Transductive Perceptions, the visions of the Third Eye, the witnessing of the DEPTHS where every drama in life is fabricated, remains unavailable to those who become fanatically religious. In addition to that there is even loosing the memory of some deep truths all because the cognitive processes bring their own delusions and illusions. Thus because of it all we have endless waves of joys and sorrows assailing the individuals forcing them to seek out a way to be FREE of such turmoils.

It is at such moments of weakness of the average person there comes an individual who claims that he has the solution and creates a religion or cult with various justifications. Each religion or cult comes with a certain ritual practice with arguments showing that they are the TRUE practices and the most authentic religion that people ought to follow and so forth. They claim that the religion or cult they have founded will destroy the root cause of all miseries confusions bewilderments and so forth.

But such arguments do hold at all for the processes in nature whereby such religions and cults are proliferated cannot be arrested and streamlined. The only permanent solution is to TRANSCEND all such religions and cults, learning as much as possible from each but without being attached to any one of them.

malai malaiyaaG kaN kaaNaamai yaati

maRappenRu ninaippenRu Maayaa vaari

alai alaouaa adikkum inbat tunbamneRu

malaivikkum viNaikaLenRum athanait tiirkka

talai palavaanj samayamenRum teyvamenRunj

saatakar enTum avarkadku saadciyaakat

kalai palavaa neRiyenRum tarkka menRum

kadaluRu maNal ennik kaaNum poolum

There are mountains of the absence of seeing directly the metaphysical depths (because of which there is metaphysical ignorance). Also the cognitive processes are assailed by waves of false and misleading constructions because of which there is forgetting the right, remembering the false and so forth. All these also cause waves after waves of feelings both pleasant and unpleasant. These in turn bring about actions that further confuse the mind. Because of it all, there come men who claim they are the heads and propose religions and cults to alleviate the pains of suffering humanity. They also invent various rituals and procedures giving also various kinds of justifications and intellectual arguments to support their inventions. If one were to begin to count such religions and cults, it will turn out to be more numerous than the sand particles in the beaches (so that we have to discard all such developments as ephemeral)


#813 - March 30, 2010 02:00 PM Re: Hindu Gems
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Logic Based Hinduism Free of Shastras

While it is important to study the religious literature of the states in India and elsewhere, let me say something interesting and perhaps quite unique to Sacred Tamil and which is more ancient and more extensive than even Sanskrit literature.

Personally I find this the most appealing aspect of Sacred Tamil and which makes me struggle for a better understanding of it by the whole world.

You know that only in India we have attempts to found the various darsanas on LOGIC and in that FREE philosophies from the hold of scriptural authorities. In the North Logic is known only as the Nyaya system, modifications of which exists even among the Buddhists, Jains, Vedantins and so forth.

But it is hardly known that the earliest Logic developed in India is that available in Tolkaappiyan (c.500 BC) and that it is essentially Hermeneutic Logic, a kind of logic where there are NO piramaNas like Partyaksa, Anumana, and so forth. The Hermeneutic Logic notes that TRUTH has no measures other than itself - a TRUTH establishes itself as TRUTH from within itself.

The greatness of Meykandar (c.13th cent AD) is that in his Botham, he brings the whole of Metaphysics into a field of the most inclusive Hermeneutic Science founded upon very strictly on this Hermeneutic Logic.

One immediate implication is that we need not seek the authority of either scriptures or rishies or mahagurus to enjoy deep metaphysical insigghts. And furthermore it does not require any kind of special birth to enjoy spiritual wisdom. As Meykandar says, Sivanjaanam, the Absolute Understanding, is there already in the bosom of all and what is required is the destruction of the concealing darkness of ignorance by seeking truths earnestly.

A Dalit or for that matter anyone can reach the highest in metaphysical wisdom and WITHOUT a study of the Agamas, Vedas and so forth. Analysis of existence along Hermeneutic logic is sufficient.

Does Brahmanism of Sanskrit literature ever say this and propagate Hinduism along these lines?

This view of the foundation of religious life is the greatest achievement of the human mind and we are so fortunate that it is available in Tamil language. Once known widely religious conflicts will be quite unknown.

This is the reason why I struggle even at this old age for a better understanding of Meykandar and Sacred Tamil literature at least in India if not the whole world.


#814 - April 08, 2010 08:01 AM Re: Hindu Gems
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Tayumanavar- The Secrets of Sitambaram-25

Religious Terrorism and its Consequences - Tayumanavar

In what can be considered one of the deep metaphysical or depth psychological insights into the origins of religious terrorism, we have here Tayumanavar outlining a Theory of such religious behavior and its consequences projecting himself onto a person who lives as a terrorist.

First he notes that a person becomes a victim of religious terrorism that calls for killing of people of different faiths because he REFUSE to think deeply of the essence of BEING. It appears that when BEING is not kept in sight and the soul always glows in His presence then the EVIL forces take over and make the person murderous. We have to recall here that the Malam is a Killer Power and when thoughts of BEING are absent then this Malam comes to rule the mind making even killing a pleasure. Such a person will not FEEL anything remorse at all on killing people just because they are different.

Now one way to destroy such evil tendencies is to pull back the mind and MEDITATE upon BEING so that there is no fissure and alienation of the soul from BEING. When the soul really keeps itself in the presence of BEING and embraces BEING fervently and in LOVE there cam only be LOVE unto all.

However he also notes that the emergence of such thoughts and indulging in such terrorist activities, will not disappear without any karmic consequences.

There is immense GUILT tormenting the person from within creating great stress in social existence. So becoming an outcaste he despises the normal social life with the comfort of home life with wife children and so forth. He abandons such a joyous life and with the inner torments that makes the ordinary joys impossible he begins to roam the forests seas hills eating leaves roots fruits and so forth. He tortures his body by way of torturing the soul for having entertained terrorist thoughts. It appears to be a divine exorcism, of driving away the evil and dark forces that have taken control over the soul

Now it appears that this is not sufficient. Such a person also visits the temples and rolls over the precincts like a pot with the MOON in the sky kept in mind. This moon is a symbol of the inner moon, the Bindu or Goddess and which is the very source of LOVE and COMPASSION. It is also worn as the Crescent Moon by Siva.

Thus torturing the body in many ways and rolling over by way of a ritual, may drive away the evil forces and install the Mother Goddess as the Metaphysical Moon whereby only thoughts of LOVE and KINDNESS will emerge in the mind.

We must note here a kind of psychiatry being practiced here. In fact most of the temple rituals have psychiatric implications and most of them were formulated by the Siddhas who were also a kind of physicians. Certainly many spurious practices have also crept in.

aayum aRivaaki unnaip piriyaa vaNNam

aNaintu sukam peRRa anbaraiyoo nnat

tiiya kolaic camayattunj cellac cintai

teLintidavunj samaataanam ceyveen vaazvaan

kaaylai pul saruku aruntak kaanam

kadal malai eGkee enavuG kavalai yaaveen

vaayil kumpam pola kidntu puraLveen vaanin

mati katirai munnilaiyaa vaittu neeree

If I become a metaphysically thinking soul always thinking of BEING and who, with that keeps close to BEING then I become at peace with myself and joyous with love unto all. However if I fail in this and let the mind be without BEING then terrorist religions become attractive and I entertain thoughts in that direction. Then I reflect further and become clear as how evil such religions are. I also enter into pacifying myself with some rationalization. However the guilt continues to hit me and I forsaking family life and all the comforts of such a life, decide to become a mendicant wondering the hills seasides and forests eating the fruits grass dried leaves and so forth. Still restless I roll over the temple precincts as if a pot holding the Moon foremost in my thought.


#815 - April 08, 2010 03:49 PM Re: Hindu Gems
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The World is the Genuine Scripture - Tayumanavar

Human beings become religiously divided only because of different scriptures and which along with illuminating people in some ways also make them antagonistic to each other. They provide an identity that makes them religious - a Muslim a Christian a Buddhist a Jain and so forth and which brings along with it religious conflicts out of deep-seated hatred towards each other. The typical religious mind is a highly prejudiced and closed mind and would seek to destroy other religions and propagate their own as the religion of mankind.

Now the Tamil Saivism differs from all such religions in that it does not have a scripture as THE scripture of Saivism. Or it can be said that it has a scripture but it is the whole or COSMOS itself taken as a vast text that is continuously being written by Siva. BEING as the Deep Structure of the cosmos makes Himself VISIBLE through the various features of the cosmos so that is the study of the cosmos as a TEXT that would disclose not only the presence of BEING but also His essence. This view has been there as part of Agamism and which was made central in the elucidation of Fundamental Ontology by Meykandar in his celebrated Botham.

The burden of this verse of Tayumanavar is to underline this central feature of Tamil Saivism. It takes the World as the Scripture and hence does not create a religion like Islam Christianity Vedism and so forth.

The translation of the verse makes the immediate meaning quite clear and hence further comments are quite unnecessary. However we must draw out the implication of this NO SCRIPTURE metaphysics of Saivism and why it is indeed universal and why while religions like Islam Christianity and so forth will become obsolete in time Saivism will not. It will emerge the religion of mankind as a whole where the people will not fall into sect emotions and fiercely combative religions

For the Cosmos-as-the Scripture is ALREADY given to us only that we remain FALLEN and cling to some wordy scriptures of prophets rishis and messiahs. The scientific temper of the world now will blow up this fallen irrationality of mankind and pull back the souls to the cosmos and its genuine appreciation. This was in fact how the ancient civilizations of the Sumerians and so forth began. Now no matter what culture or language or nationality of a person is, the COSMOS is already a common thing. Different people do not have different cosmos as they have scriptures. Thus the COMMONNESS of the cosmos as a Scripture will certainly make people come together in a common understanding and where there is no ground at all for serious combats as in the ordinary religions.

The historical religions will soon belong to the inherent barbarism of mankind. In the next phase of development of human culture, this barbarism will fall off like the witchcraft of medieval Europe. At that point a metaphysics like that of Saivism will come to rule the world ushering in a massive advance in human culture and civilization.

Neeree taan uravu pakal kiidaa vaNNam

Nittam varavuG kaLai inniliakkee vaittaay

Aaree aGkavar perumai ennee! Ebpeen

adukinRa kaaRRee! Nii yaaraalee taan

peeraatee suzalkinRaay? Enpeen vantu

peykinRa mukilkaL! Em perumaanum poola

taaraaLamaakak karuNai poziyac ceytynj

saatajam ennee! Karutic saaRRym enbeen.

Taking the whole of the Cosmos as the genuine scripture and reading the various unfailing regularities like days and nights with the arrival and demise of the Sun, I exclaim how great BEING is to establish this Niyati (regularities) in the cosmos. O the wind that keeps on blowing so regularly! With the help of whom you blow without deviating ever from your regularities? I will exclaim. And with regard to the dark clouds that shower rains like the love and kindness of BEING, I also marvel at the kindness that makes BEING force such munificence in nature. O you (ignorant fools who take wordy scriptures as the final WORD of God and fight among yourselves Bitterly ) consider the visible cosmos and tell me about BEING by studying it.


[This message has been edited by webmaster (edited April 08, 2010).]

#816 - April 18, 2010 11:48 AM Re: Hindu Gems
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Some Day BEING will Speak to You - Tayumanavar

One of the peculiar features of Tamil Saivism and VaishNavism as we gleam from the very extensive Sacred Tamil literature is that there will come a point in the spiritual devopment where the Bakta can converse directly with BEING and clarify all his doubts so that there are no uncertainties whatsoever.

In the modern context this claim may sound absurd but this was the way religion was practiced in the ancient times where someone will get into a trance to the beat of drums and will allow the soul and body to be possessed by the gods who then will speak out using the faculties available in the body of the person for such purposes. This is the phenomenan of aaveesam, still to be observed as part of village rituals in many parts of Tamil Nadu. It is also quite common among many people throughout the world. At higher levels it becomes a kind of Yoga as we already see in Sumerian literature itself.

Here Tayumanavar may be speaking metaphorically about various religious people using the ocean, parrots, honey bees, swans that are natural objects.

The sea only murmurs and in that has lost the capacity for what is called the Vaikari form of speech, the speech of normal verbal communication. It only murmurs and which is a metaphor for mantra recitals. Such souls who transcend ordinary speech and recite only mantras are also universal in outlook- they rise above the communal, national linguistic and religious boundaries and have in mind the whole of the world as a singleton. Now Tayumanavar having noted this universalism among the best of the mystics asks: Who has transformed thus? Rhetorically implying by that it’s because of the grace of BEING and nothing else.

Now the humming bees the chirping parrots and the swans that go as messengers are perhaps metaphors for different kinds of religious people bent on mantra recitals. The bees surround flowers in search of the honey there. Thus there are people who would hum various kinds of mantras but for gaining something they desire. The mantra recital becomes a tool for gaining what would please them. The parrots chirp blissfully and perhaps in this resemble the vain chatter or noisy mantra recitals of people who cannot practice silence. The swans are the messengers and hence the kinds of people who are like the priests mediums and so forth - the message carriers - they communicate the wishes of the ordinary people to the gods.

But all these are indirect communication for Tayumanavar and hence always interpretive and hence not absolutely authoritative. He mentions that DIRECT COMMUNICATION with BEING is possible and as one pursues in all these ways of communicating directly with BEING, there will come a day where BEING will grace with direct communication, a kind of communication that Tirumular called Sunya Sambashanai- conversation in Deep Silence.


uraiyiRantu perumai peRRu tiraik kai niiddi

olikkinRa kadalee! Iv vulakanj cuuzak

jaraiyinRi unai vaittaar yaaroo? Enbeen

kaanakattil paiGkiLikaaL! Kamala meevum

vari ciRai vaNdu inaGkaaL! ootimaGkaaL tuutu

Maarkkam anRoo? niiGkaL itu varaiyileeyum

Periya paripuuraNamaam poruLaik kaNdu

peeciyatuNdoo? Oru naaL peecum! Enbeen

In the mood to interrogate the natural world I will ask : O the Sea that has transcended speech and with hands of waves that reach the shores and just murmurs, let me know who made to surround the earth without any boundary? Then I will turn towards the parrots in the forests and the humming bees around the flowers and the swans I will say: Isn’t your task that of communicating messages in various ways? Now let me also ask you: Have you ever until now managed to SPEAK with BEING the wholly and fully integral reality? Any way do not fear, one day He will speak to you. I will say.


#817 - April 18, 2010 02:52 PM Re: Hindu Gems
Pathmarajah Offline

Registered: July 22, 2004
Posts: 375
Loc: Penang
Evil does not exist

Absence of knowledge leads to ignorance. This ignorance leads to acts
that are considered 'bad' or evil or sin. But ignorance has no
existence; it is just the absence of something. The absence of light is
called darkness. When there is light, darkness vanishes without a trace.
Darkness is not Real. It does not even have empirical existence. It is
not an entity. In the same way ignorance is not real or even has
empirical existence. When there is knowledge, ignorance disappears
without a trace of it's 'apparent existence' ever.

So when ignorance does not exist, how can bad, evil or sin ever exist?

Check the list of the 36 tattvas and you'll find that not one of these
tattvas is evil. Anava, which is one of the tattvas is an encapsulating
It encapsulates the free, all pervasive soul. Such a free all
pervasive soul cannot have an experience, cannot take a human birth. For
the soul to take birth and have an experience, it has to be encapsulated
by anava first. Only then can it take on the 5 kosas (bodies), and only
then it can take a human birth to experience life. Therefore anava is
'good'. It is a tool. We need it!

At the end of our sojourns and experiences, we (by the Grace) shed our
anava and become free all pervasive souls again (this time an
experienced and mature soul), to be in the company of Siva, then to be
near Him, then to be like Him and then to finally merge in Him.

So anava malam is a tool that we use to experience life.

Good and Evil, are christian doctrines, and absent in the Hindu worldviews.


#818 - April 21, 2010 05:30 PM Re: Hindu Gems
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Devaram and the Moksha Experience - Tayumanavar

The burst of Bakti literature, the core of Sacred Tamil compiled into the massive Devaram and Divvya Prabantam are the greatest achievements of the spiritual mind where they were sung not just by ordinary religious souls but by those who were already enjoying Moksa though still embodied. Thus the MEANINGS of the hymns are related to the Final Liberation and no one can really appreciate the profundity unless they also have a clear grasp of Moksha and its human possibility.

Since the days these hymns were sing they have displaced the Vedas by the universality they proclaim and the possibility of Moksa they outline as a possibility for all and hence dealing a death blow to the VarNasrama Dharma so deeply entrenched in the whole of SK literature.

Tayumanavar was a great mystic on his own where his hymns are deeply metaphysical and where we come across for the first time the use of the word camayaatiitam the transcendence of religions, the main spirit of Sacred Tamil literature from very ancient times.

Now Tayumanavar outlines the reason why the great Three, Appar Sambantar and Sundarar are very special for him for despite being a humble and a filthy dog, a study of their verses has destroyed many doubts he had about Moksha for their hymns clearly indicate that they were already enjoying moksa and hence attained the final liberation.

But what is Moksha here?

The soul, already infected with Malam and hence atomic, assumes a physical body because of the violation of this Malam by the Grace of BEING. Since then the soul has been thrown into existential repetition, being born again and again each time assuming a physical body consistent with Karma elicited.

Now Tayumanavar sees the millions and millions of souls still caught up in this historical process with no hint at all of ever becoming free from that miserable condition. For Tayumanavar this is very highly depressing because a study of such living creatures gives him no hope at all that he can one day enjoy Moksha and get freed from this condition of being born again and again into the physical world and die again and again suffering all the miseries that death entails.

However he notes that the hymns of Devaram composed by the Great Three, outline to him very clearly that these great souls are different from millions of others for they were not only aware of genuine Moksha but also enjoyed it as shown by the various events in their life.

anRu nutal inRai varaic canana koodi

adaintu adaintu aGku yaatanaiyaal azintatallaal

inRu varai muktiyinRee, edutta teekam

eppootoo teriyaatee, ippooteetaan

tunRu manak kavalik keda[ pulau naayeenaiat

tozumbu koLac ciikaazit turaiyee! Tuutu

cenRidavee poruLai vaitta naavalooy! Nam

civan appaa! venRa arud celvat teevee

From the primordial times when the souls atomic with fully enveloped by Malam, assumed an embodied existence with this Malam being violated, to this day there have been millions and millions of such souls who have suffered this being thrown into embodied existence repeatedly and where they have never enjoyed the final liberation of being free from this existential repetition. I do not know when I assumed this present body but now after studying the hymns of Sambantar of Sirkaazhi, Sundarar who implored BEING Himself to serve him as a messenger and Tirunavukkarasar who was called Father even by BEING Himself, I feel that Moksha is possible. With this I destroy the growing mental depression that Moksha may not in fact be possible. These three great souls who are indeed blessed have made me to be in their service by the excellence of their metaphysical achievements.


#819 - April 21, 2010 05:37 PM Re: Hindu Gems
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The Greatness of Sacred Tamil - Tayumanavar

Many Tamil scholars and who are very proficient in SK language and literature as well, praise Tamil literature especially Sacred Tamil literature for its metaphysical profundity and openness. They always feel and not for silly chauvinistic reasons that it is indeed a real blessing to be born a Tamil and who enjoys the Sacred Tamil literature. Even foreigners like G.U. Pope belongs to this category of scholars.

For the souls that are exhausted with endless problems in worldly life - the dark sea where lurk the sharks of various kinds of cravings, it becomes a real BALM to indulge in the study of Sacred Tamil. In the earlier verse Tayumanavar singled out the trio of Devaram and where he also noted that Sacred Tamil is peculiar in that the verses are of those already enjoying Moksa and hence is a literature a study of which will also help the ordinary persons to gain glimpses of Moksha and with that overcome many problems in life.

In this verse Tayumanavar takes up MaaNikka Vasakar of Tiruvasakam, Tirumular of Tirumantiram, AruNa kiri of Tiruppukaz and a host of other great souls. He says that even the celestial beings worship Manikkavasakar only because every word of Tiruvasakam is a gem, a diamond - words of metaphysical insights that are priceless.

Now Tirumular comes to the scene with the Siva mantras and where the study of Tirumantiram would institute the desire for Moksa in the mind of the people by opening up their metaphysical eyes. AruNa Kiri is noted for his famous cumma irukkum cukam the bliss of being without any actions and predispositions to act.

This is the state of frozen physical stillness, the Sahaja Niddai and which becomes possible only when the soul destroys every bit of dirt within and which causes ignorance. A man has to be ACTIVE doing this and that he is unable to remain still only because there is IGNORANCE deep within and which pushes him to act learn and destroy that darkness the patches Malam create.

What Tayumanavar notes here is that a study of Sacred Tamil literature leads to self-purification so that a soul that becomes absolutely Pure and Clean cease to ACT in any way with the impulses to act wiped out completely. It enjoys the Yoga of remaining physically and mentally frozen whereby every possible misery is destroyed even before they assail the soul

‘teevar tozum vaatavuur teevee!’ enbeen

‘Tirumuular teevee! Ic cakattoor muttikku

aavaluRa civa en vaakkudanee vanta

aracee! Cummaa viruntun aruLai xaap

puulakil vaLar aruNa kiriyee! maRRaip

puNiyarkaaL @ o “ enbeen purai onRillaa

ooviyam poola asaivaRavubn taanee niRpeen

ootariya turyar jkedavee uraikku munnee!

I will exclaim (after reading Tiruvasakam), O The lord of Vatavuur! You are in fact worshipped by the celestial beings themselves! And then I will say, O divine Tirumular! You came down with the Siva mantra and pulled many people lost in worldly life into a life where they seek moksha and nothing else. I will also hail AruNa Kiri who taught the art of being actionless and with that kind of Yoga of Niddai the soul becomes pure and clean by destroying all the remnants of the Malam still in the deeper recesses of the soul. I will also hail the so many other great souls( who developed Sacred Tamil with its own excellence) Now after studying all these great souls, I remain absolutely still in body and mind like a painting without any defects and in that stillness destroy all possible miseries that may attack me and even before they get mentioned as such.


#820 - May 27, 2010 09:34 AM Re: Hindu Gems
Pathmarajah Offline

Registered: July 22, 2004
Posts: 375
Loc: Penang
Demystifying Tantra

Being the bedrock of Hindu thought and spiritual practice, the tantras deserve close attention."

Here are some articles demystifying the misunderstood Tantra.,-The-Tantras~-An-Overview-1.aspx

#821 - June 02, 2010 10:32 AM Re: Hindu Gems
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Registered: July 22, 2004
Posts: 375
Loc: Penang
Some Obscure Tamil Texts on Chakras

1. The Akattiyar Njaanasaitanyam, by a siddhar named akattiyar who lived circa 1400 CE, who in 51 verses wrote on chakras. This book is available in print from Tamarai Nuulakamn, Chennai.

2. Ezu KaaNdam by Bhogar, also a siddhar who lived circa 1400 CE, a massive book of 7,000 verses, and in the first chapter (kaandam) of 1,000 verses wrote on chakras too.

3. A book by Battra Kiriyar, a contemporary of Pattinattar, probably circa 100 CE who also wrtoe on chakras.


#822 - June 03, 2010 07:56 AM Re: Hindu Gems
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Registered: July 22, 2004
Posts: 375
Loc: Penang
Free will and God's Will

You can get up from your seat right now and go make yourself a coffee,
smoke a cigarette, find a mate and make a baby, sign up for a course and
get that second degree, or establish a restaurant. If you have done any
one of these actions you have demonstrated to yourself your personal
will power.

Some individuals have enormous influence over others and can inspire
masses towards a cause, or discover something or make an invention that
changes the course of humanity. This is the human will!

But that is just about how much we can do or influence world events. In
the big scheme of things over large periods of time, our combined
willpower does not influence events in any significant way, rather it is
puny. Furthermore we have no control over our own lives; we cannot
choose over critical factors, like where and when we are born, or our
death, or the children we want, or the situation facing us, etc. We
simply take what is 'destined' for us, and exercise our personal free
will to accommodate it and live within it's parameters.

We observe the universe and see that there is universal order, and it
evolves. Self evidently, this evolution is guided by intelligence.
Mankind reacts to this order or live by it. It completely shapes our
lives and destiny. This overarching power and intelligence is God's

We are trapped on earth, and in time and space! We are enclosed in
a large box! There goes our free will! People in a box and people in a
prison really cannot claim to have 'freewill'.

This God's Will which is universal, permeates our soul too and animates
it. It/He is referred to as the Inner Controller or Antaryamin. And
ultimately our personal free will is subject to this God's Will. We are
only subject to this and not any other power. Hence the saying, "naam
yaarkum kudi alloom", for we are subject to Him.

All this refers to souls on earth, as bodyless souls cannot act. A soul
requires a vehicle, a body to exert its free will. In it's unbonded free
state, a soul does not desire nor act, for desiring too requires the
tools of senses so that it could perceive before it can desire. Without
a vehicle, the capabilities of the soul remains latent.

In the unbonded state the soul is totally permeous without hindrance to God's Will, and all actions of the soul are the actions of God. This is the state and power of the other gods in the Hindu pantheon (Kena Upanishad 2-4) who are arch-types of the Supreme Siva, and who have not yet experienced sayujyam with Him.

We can conclude that in the entire scheme of things, 99% is God's Will
and just 1% is our free will.

We cannot explain the course of events, even in our own lives,


Free will and God's Will Free will and God's Will

#823 - June 15, 2010 04:00 PM Re: Hindu Gems
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Posts: 1030
Loc: KL
The Agamic and Vedic Traditions

The Agamic Tradition

1. Agamism that centers on Temple Worship must have had a beginning in the primitive practices of Tree Worship and so forth. In fact it may be possible that historically it is the TREE that evoked the feeling of presence of Divine Power and religiosity in man. This is also part of the general feeling of the presence of Divine Powers in Nature itself whenever there was something unusual and spell binding. Thus probably the earliest phases of Agamic Hinduism, as it existed in the Dravido-African-Australian substratum was something like Shintoism of the Japanese where they understood the divine powers as Kami and which may be a variant of Ta. saamy, which exists till today in such expressions as Saami-aadi etc betraying the shamanistic roots.

2. During the times of the Sumerians (4000 BC to 2000BC) we see massive developments not only in temple building but also hymnology, incantations, Mantrayana and metaphysical thinking. En Hudu Anna (The divine star of the heavens) has sung many temple hymns of which Kes temple Hymn, which is a hymn of Siva (Keci: the Sadaiyan, the One with Long hair) is philosophically very profound. She has also to her credit the immensely moving and personal Bakti-tinged Sirbiyam, the Exaltations of Inanna which contains within itself not only the concepts of Siva-Sakti but also the beginnings of the later day Samkiya Philosophy, to which I have already drawn the attention of scholars.

3. All the great Sumerian kings were temple builders just as the Tamil kings were during the Historical period and every major city was also a temple city and where the royal family was also in charge of the Temple administration. Thus we see here the persistence of the primitive Priest-King concept that was retained among the Tamils till recent times. The word koo (kO) means both God and King. Jiu Sudra, Gudea, Uruhegal, Sulgi, Ur Nammu and so many other great Sumerian kings have erected massive temples and in which they installed the ruling deities for they believed that unless favored by the gods they cannot function effectively as a king and the land itself will not prosper. In this Gudea seems to have started the habit of installing statutes of himself along with those deities and which habit probably underlies the later developments of Jainism and Buddhism where the kings as Divine became the Tirtangkaras and Bodhisatvas etc.

4. This tradition of building a temple installing the deities and organizing many rituals festivals, singing and dancing, praying in terms reciting hymns and so forth, is still alive to-day and constitutes the essential features of what I will call Agamic Hinduism, the living Hinduism of the common man. The underlying philosophy of such a way of life was also well understood: to be with the gods and gain their aruL or grace and lead a good life and thereby elevate oneself to higher reaches of metaphysical life that Sulgi describes as inda-sim: reaching the very peak (sim, Ta. cimaiyam) of excellent life (inda Ta. intu)

5. This Agamic Tradition was FREE of the evil and criminal VarNasrama Dharma even during the Sumerian times where Moksa was not denied to any one. The whole of Sacred Tamil literature form even the historical period(c. 500 BC) is FREE of VarNa Thinking where in fact there has been severe criticism of it.

The Vedic Tradition

1. It appears to me that that Vedic tradition was initially simply a ritual practice especially associated with the royal families where the central ritual was kindling the fire in the Suluh (Ta. suulai: fire pit) and especially associated with the god Asimbabbar and which I take as Ta. Aati paarppaan, perhaps the later day God Brahma (also called ayan, naanmukan, veetan etc). It may be possible that Sumerian Ea (Ayan) and some other deities were merged with this AtiPaarppaan. However in Sumerian literature it is Saraswati, called Nishada, the nu-kasbiam (the weaver of texts) who was very popular as the Goddess of learning. Making this Nishaba a consort of Brahma must have been a later development. I also believe that the Tamil paarppaar, the Brahmins were so called because they were the worshippers of this Atipaarppaan and hence a cultic name just like Saivite, VaishNava, Sakta and so forth.

2. The word veda itself is a derivative of Su. sid as in sid-nig-sid (all learning or recitations); Sid> vid> vittai, veeta etc. In the incantations such as UduG-hul, it was used in the sense of recitations to ward off the evil spirits and by the shaman priests, the Sag-ku (Ta. saan-kuu: the people of the gods)

3. But Endu Anna's Sirbiyam discloses that there was a ritual of Fire (suluh) within the Temple but especially meant for the kings, to kindle the Fire or Sun within thereby making them the beneficiary of Sul Utu (as was the case with Sulgi). The believe was that any person whose psychic interior becomes dominated by the Inner Sun, would be endowed with all the strength and intelligence that would make him a King. Many kings in fact assumed such titles e.g. Utu HegaL (the glorious rising sun) and later there came to be lineages in terms descent from the Sun (suuria vamsam) and Moon (Candra vamsam) and so forth.

4. Thus we have the ritual of Fire Worship, the Ejna as a central feature of this cult of the royal families where this word is definitely Sumerian and where is occurs as eji fire and ejen (fire festival). Thus it is not an accident that Rig Veda begins with the worship of agnim Ille (which is Sumerian Su. ugnim> agnim, Su. el> illee etc

5. I believe the exclusivism of the Vedas (which lasts to this day) and the prohibition of women in Vedic recitation and that most of Vedic practices are for the general well-being of the Kings (Rajasuuyam etc) all show that it was part of the Priest-King cult of the ancient Tamils where the political leadership was in the hands of the oligarchy representing the rulers and priests who were perhaps of the same family (as was the case with En Hudu Anna, the daughter of Sargon, the Emperor))

6. Throughout this period there was also the religious practices of the common folks and which was not centered on activating the Sun within so that one can shine forth as a king but rather lead a good and healthy life on this earth with fervent devotion to the gods. It is this dimension which is part of general temple worship that became the central theme during the Bakti revolt and in which this ancient hold of the Priest-King was finally overthrown and genuine Bakti for BEING was established as the main impulse of religion. This also was growing out of VarNasrama Dharma and transmuting the Vedic recitations simply as one of the rituals, to be practiced by those who like it. This reconstitution of religious dynamics was the significance of the hymns of Nayanmars and Alwars and to which even the Kings had to submit.


#824 - July 13, 2010 01:48 PM Re: Hindu Gems
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Posts: 1030
Loc: KL
Andy Weir on Reincarnation

Andy is one funny guy. But he has understood reincarnation, something that 99.99% of Hindus have not! He has explained reincarnation better than almost every Hindu scholar or swamy, past or present. Hence his writing deserves mention in Hindu Gems as one by an Honorary Hindu.


The Egg

By: Andy Weir

You were on your way home when you died.

It was a car accident. Nothing particularly remarkable, but fatal nonetheless. You left behind a wife and two children. It was a painless death. The EMTs tried their best to save you, but to no avail. Your body was so utterly shattered you were better off, trust me.

And thats when you met me.

What what happened? You asked. Where am I?

You died, I said, matter-of-factly. No point in mincing words.

There was a a truck and it was skidding

Yup, I said.

I I died?

Yup. But dont feel bad about it. Everyone dies, I said.

You looked around. There was nothingness. Just you and me. What is this place? You asked. Is this the afterlife?

More or less, I said.

Are you god? You asked.

Yup, I replied. Im God.

My kids my wife, you said.

What about them?

Will they be all right?

Thats what I like to see, I said. You just died and your main concern is for your family. Thats good stuff right there.

You looked at me with fascination. To you, I didnt look like God. I just looked like some man. Or possibly a woman. Some vague authority figure, maybe. More of a grammar school teacher than the almighty.

Dont worry, I said. Theyll be fine. Your kids will remember you as perfect in every way. They didnt have time to grow contempt for you. You wife will cry on the outside, but will be secretly relieved. To be fair, your marriage was falling apart. If its any consolation, shell feel very guilty for feeling relieved.

Oh, you said. So what happens now? Do I go to heaven or hell or something?

Neither, I said. Youll be reincarnated.

Ah, you said. So the Hindus were right,

All religions are right in their own way, I said. Walk with me.

You followed along as we strode through the void. Where are we going?

Nowhere in particular, I said. Its just nice to walk while we talk.

So whats the point, then? You asked. When I get reborn, Ill just be a blank slate, right? A baby. So all my experiences and everything I did in this life wont matter.

Not so! I said. You have within you all the knowledge and experiences of all your past lives. You just dont remember them right now.

I stopped walking and took you by the shoulders. Your soul is more magnificent, beautiful, and gigantic than you can possibly imagine. A human mind can only contain a tiny fraction of what you are. Its like sticking your finger in a glass of water to see if its hot or cold. You put a tiny part of yourself into the vessel, and when you bring it back out, youve gained all the experiences it had.

Youve been in a human for the last 48 years, so you havent stretched out yet and felt the rest of your immense consciousness. If we hung out here for long enough, youd start remembering everything. But theres no point to doing that between each life.

How many times have I been reincarnated, then?

Oh lots. Lots and lots. An in to lots of different lives. I said. This time around, youll be a Chinese peasant girl in 540 AD.

Wait, what? You stammered. Youre sending me back in time?

Well, I guess technically. Time, as you know it, only exists in your universe. Things are different where I come from.

Where you come from? You said.

Oh sure, I explained I come from somewhere. Somewhere else. And there are others like me. I know youll want to know what its like there, but honestly you wouldnt understand.

Oh, you said, a little let down. But wait. If I get reincarnated to other places in time, I could have interacted with myself at some point.

Sure. Happens all the time. And with both lives only aware of their own lifespan you dont even know its happening.

So whats the point of it all?

Seriously? I asked. Seriously? Youre asking me for the meaning of life? Isnt that a little stereotypical?

Well its a reasonable question, you persisted.

I looked you in the eye. The meaning of life, the reason I made this whole universe, is for you to mature.

You mean mankind? You want us to mature?

No, just you. I made this whole universe for you. With each new life you grow and mature and become a larger and greater intellect.

Just me? What about everyone else?

There is no one else, I said. In this universe, theres just you and me.

You stared blankly at me. But all the people on earth

All you. Different incarnations of you.

Wait. Im everyone!?

Now youre getting it, I said, with a congratulatory slap on the back.

Im every human being who ever lived?

Or who will ever live, yes.

Im Abraham Lincoln?

And youre John Wilkes Booth, too, I added.

Im Hitler? You said, appalled.

And youre the millions he killed.

Im Jesus?

And youre everyone who followed him.

You fell silent.

Every time you victimized someone, I said, you were victimizing yourself. Every act of kindness youve done, youve done to yourself. Every happy and sad moment ever experienced by any human was, or will be, experienced by you.

You thought for a long time.

Why? You asked me. Why do all this?

Because someday, you will become like me. Because thats what you are. Youre one of my kind. Youre my child.

Whoa, you said, incredulous. You mean Im a god?

No. Not yet. Youre a fetus. Youre still growing. Once youve lived every human life throughout all time, you will have grown enough to be born.

So the whole universe, you said, its just

An egg. I answered. Now its time for you to move on to your next life.

And I sent you on your way.

#825 - July 18, 2010 01:08 PM Re: Hindu Gems
Pathmarajah Offline

Registered: July 22, 2004
Posts: 375
Loc: Penang
Long. Very long. I have been working on this blockbuster for more than a month.&#8232;

Monism and Dualism in Saiva Siddhanta - Revisited

I refer to our recent discussion on the abovementioned subject of Monism and Dualism in Saiva Siddhanta as in the below mentioned links.

In these discussions I quoted over one hundred verses from the Tirumandiram showing the widespread and irrefutable monism in saiva siddhanta, apart from the dualist verses too. Those quotes were from the english translation of the Tirumandiram by Dr. B. Natarajan in the early 80s (Natarajan Translation). This translation was the only complete one in english.

Today we have another full translation, by a team led by Prof T.N. Ganapathy, T.V. Venkataraman, Dr. T. N. Ramachandran, Dr. K.R. Arumugam, Dr. P.S. Somasundaram, Dr. S.N. Kandaswamy, proof reading and editing by Chris Krishna, Dr. T.B. Siddhalingaiah, Dr. T.N. Pranatharthiharan, Prof Ramesh Babu (Uni Madras), and published by Babaji Kriya Yoga Publications (Ganapathy Translation).

Both translations adopts different styles. The Natarajan Translation done with poetic grace, did not provide tamil transliterations, did not provide commentaries, and did not offer translations of technical terms in a glossary that would be useful to those with no background in Hindu philosophy and terms. This present work, the Ganapthy Translation, fulfils that need.

I have found Dr. Natarajan's command of english better, his style poetic, keeping the spirit of the verse, the intent and meaning, but without separate commentaries as it is quite unnecessary, leaving the verses unadulterated to speak for itself directly to the reader. The Ganapathy Translation is direct tamil to english literal interpretation with much separate commentary for most verses.

In their Foreward the Ganapathy Translation did not dispute with the Natarajan Translation. Rather they state clearly that this translation "would not take sides in the important philosophical debate between Saiva Siddhantins or realistic pluralists, and those who see the Tirumandiram as an expression of the highest mystical states of consciousness, or monistic theism."

In our last discussions there might have been insinuations that the Natarajan Translation might be in error, or that Dr. B. Natarajan himself might be swayed by monistic views, or that I may have misread, misunderstood and presented it in error. In other words, translation became an issue.

Hence I present below the tamil transliteration and both the translations, so that once and for all we can put those concerns to rest, and there can be no more disputes on these issues. Importantly, not a single translation of Dr. Natarajan has been disputed by the Ganapathy team. I have bolded and highlighted the important words and phrases in both translations. On the contrary, as you can read, Natarajan has been respected and endorsed. One can be forgiven for thinking the Ganapathy team of ten translators were even more monist than Dr. Natarajan. Those with a good command of tamil can verify the translations themselves. I feel vindicated. I have reproduced the Ganapathy Translation's Commentaries only where required, and appropriately. My own comments are marked separately.

The verses were OCRed (optical character recognition) from the text and in that process diatrical marks were lost and adjustments had to be made where necessary.

Mandiram 412
tane ticaiyodu tevarumay nirkum
tane udal uyir tattuvamay nirkum
tane kadal malai adiyumay nirkum
tane ulagil talaivanum ame.

Natarajan Translation
412: He is the Totality&#8232;
Himself as space and celestials stands,&#8232;
Himself as body, life and matter stands,&#8232;
Himself as sea, hill and dale stands,
Himself--all worlds' Lord Supreme.

Ganapathy Translation
Directions and the celestials is He;
Body, soul and all matter,
Ocean, hill and source is He;

Verily, He is the Lord of the world.

Lord Siva is the universe, the souls and their experiences. He sustains them, their actions and karma, and the world order.

my comments: He Himself became all this world. Elsewhere too Tirumular quotes the vedas saying, Siva is para aakaasam (space), and the vedas also says He is kaala kaalaaya (time). This means the space is Siva. We are living within Him. Ganapathy clearly says body, soul and matter too is He and it's source.

Mandiram 427
nitta cangaram karu idar nikkinal
otta cangaram udal uyir nivudal
cutta cangaram aditattu ul toyou ural
uytta cangaram paran arul unmaiye.

Natarajan Translation
427: Four Forms of Death&#8232;
When but birth--impediment uprooted,&#8232;
Daily Death is unto Fated Death
&#8232;And Fated Death unto Pure Death&#8232;
And Pure Death unto Redemption Death&#8232;
In that alone is the Truth--Jiva becoming Siva.

my comments: Jiva become Siva only when the saajuyam merger takes place, not when one is a jivanmukta. In the jivanmukta state there is only proximity (togetherness) with Lord Siva but no union, yet.

Ganapathy Translation
Daily dissolution is to free from body's fetters;
Ordained dissolution is to give up body altogether;
Pure dissolution is to be merged into Aloneness
Ultimate dissolution is to be in Paras grace truth.

The saint elaborates on the states of dissolution. In deep sleep, the body-both gross and subtle-remains, yet the soul is not involved with them, temporarily free from the body's fetter. At death the gross body is given up altogether. During sarva-samhara, total dissolution, the soul bereft of gross and subtle bodies, is caught in anava-mala, which plunges it into a deep sense of Aloneness. Reaching God is the ultimate samhara. In God, the soul plunges like a salt-doll in the ocean. This is the ultimate samhara.

Mandiram 429
paale mudalaay elum payir appayir
paalaai adanginum pandaip paal paal aagaa
vaalaac cangaarattin maal ayan ceydiyaam
paalaam payiraay adangum paalilA

Natarajan Translation
429: Void the Beginning and End
&#8232;Out of Void, a plant (soul) it sprang,&#8232;
To the Void it returns;
Yet shall it not be Void again;&#8232;
In that Void, exhausted, it shall die;&#8232;
That the fate of Hari and Brahma too,&#8232;
Who the holocaust of Samhara survive not.

my comments: Here is explained where souls came from. Souls sprang out from the Void, which is Parasivam or Brahman (in the same way Brahma and Vishnu sprang out from the same Void, Brahman. And to that Void it returns. The soul will be annihilated (die, survive not)!

Ganapathy Translation
The world comes out of maya; into maya
The world dissolves; maya dissolves not;
World of Visnu and Brahma dissolve interior;
Mayas creation dissolves into maya alone.

Worlds created by Brahma and sustained by Vishnu are said to be temporarily dissolved into prakrti, the immediate cause. Tirumular clarifies the position that all the worlds, created by maya dissolve into maya.

Mandiram 446
Padaittu udaiyan pandu ulagamgal elum
Padaittu udaiyan pala tevarai menu
Padaittu udaiyan pala civarai munne
Padaittu udaiyan param agi ninrane.

Natarajan Translation
446: God Created All, Himself the Param Uncreated
Of yore He created worlds seven
Of yore He created celetials countless
Of yore He created species numberless
He who of yore created all
Himself stood as Primal Param uncreated.

Ganapathy Translation
Master is He of the seven worlds he creates;
Master is He of the celestials he created;
Master is He of the soul he creates
Master of all creation, He is their Lord too.

This verse asserts that all living beings and non-living objects are God's creation and they belong to Him as form of His form, a product of His all pervading cosmic power and intelligence, God is their Master. He is their supreme initiator, animator: and oversees all that happens. In tIle case of the souls and celestials, God gives them bodies and their instruments. Tirumular says that creation is an aspect of the Lord's grace.

my comments: Ganapathy confirms that Siva creates the souls.

Mandiram 686

tane padaittidu vallava nayidum
tane yalittida vallavu nayidum
tane cangara-t talaivanu mayidum
tane yivanenum tanmaiya name.

Natarajan Translation
686: Powers Isatva Confers&#8232;
He acquires the power to create&#8232;
He acquires the power to preserve&#8232;
He shall himself be Lord of destruction&#8232;
He and Isa inextricably one become.

my comments: Upon union with Siva the jiva acquires the powers of creation and destruction, as there is no more two!

Ganapathy Translation
Himself he gets the power to create.
Himself he gets. the power to preserve.
Himself the Lord of Samhara he will be
He, too, has His attributes.

The verse is the crux of isatva. "The yogin acquires the powers of creation, preservation and samhara (involution), but he may not choose to exercise these power's, for He is steeped in grace and with the extinctions of the malas, he thinks only of the holy feet of Lord Siva.

Mandiram 1018

Kondaik kundattin ullelu codiyay
Andangal irelu makki alikkalam
Pandaiyul vendam paranda parappelam
Inrucol nulai edutturait tene.

Natarajan Translation
1018: Power of Sacrificial Fire&#8232;
Becoming the Light within the Light&#8232;
That from the sacrificial pit arises,&#8232;
You attain the power,&#8232;
To create and dissolve worlds twice seven;
The truth that is spread&#8232; over extensive Vedas ancient,&#8232;
I here state explicit&#8232;In one single book.

my comments: Upon merger with Siva, one acquires/shares the power of creation and dissolution. The merger of jiva and siva is of that finality, undifferentiated. That truth that is spread out and hidden in the vedas, Tirumular declares it explicitly in his one single Tirumantiram.

Ganapathy Translation
By becoming the inner flame of kundalini, arising from the pit
The two times seven worlds can be evolved and dissolved by You
This day I have proclaimed in this, my opus
The message of the ancient all pervading, hoary Vedas.

The power of creation and dissolution are attained by Siva-yogins when kundalini is fully awakened. These powers they undertake when prompted by Siva. In one sense, the Tirumandiram is the quintessential of the Vedas.

Mandiram 1179

Taramum akuval tattuvamai nirpal
Karana kariyum aagum kalappinal
Purana vindu podinta puradani
Parala vam ticai pattudai yaale

Natarajan Translation
1179: She is Cause and Caused&#8232;
She stands as Spouse,&#8232;
She stands as Tattvas,&#8232;
She is the Cause&#8232;
And the Caused at once,&#8232;
She is the Ancient&#8232;
That is enveloped by Bindu perfect,&#8232;
She possesses the directions ten of this world.

my comments: Shakti is the cause and the effect at the same time, as well as the 36 tattvas.

Ganapathy Translation
She who is also the consort pervades the tattvas; she is
Cause and effect; such is Her composite nature;
She is the ancient one absolutely compact of bindu;
She pervades the ten directions of the cosmos.

my comments: note, Natarajan translates 'tattuvamai nirpal' as 'She stands as the tattvas, whereas Ganapathy translates it as 'She pervades the tattvas'. I just don't see where it says 'pervades'.

Onrum irandum iladumay onraga
Ninru camaya niragaram ningiye
Ninru paraparai neyattai-p padattal
Cenru civamadal cittanda cittiye.

Natarajan Translation
1437 Siddhanta is to Unite With Siva&#8232;
You and He are not two separate&#8232;
You and He are but one united;&#8232;

Thus do you stand,&#8232;
Freed of all sectarian shackles;&#8232;
Adore the Feet of Paraparai&#8232;
And with Siva become One;&#8232;
That the way Siddhanta fulfills.

Ganapathy Translation
It is said to be one, two and nothing;
Being one with that, detached from religions contentions,
Attaining the grace of Paraparai by the holy feet, and
Becoming Sivam is Siddhanta siddhi.

There is contention among the various schools of philosophy regarding reality. To the idealists, reality is one, an Absolute Brahman. To the realists, reality is two - the purusha and the prakrti - the spiritual and the material. To the nihilists, there is nothing called reality; only sunya exists. The sincere practitioner should remain detached from these contending religions because contention - philosophical or ordinary - serves no purpose. Only practice and devotion serve the purpose. Concentrating on the 'holy feet' of the Lord, discarding contention, will bring results.

Mandiram 1440
Cutta-c civan urai tan adil toyamal
Muttar pada-p-porul mutti vitta mulam
Attagai anma aranai adaindarral
Cutta civam aavare cutta caivare

Natarajan Translation
1440: Goal of Suddha Saivas is to be One With Siva&#8232;
They tarry not in the Pure Maya Sphere of Siva Tattvas&#8232;
There they but attain the status of Gods,&#8232;
But that as a spring board&#8232;
Their Soul reaches farther out to Siva Himself&#8232;
And merging in His union, Self-effacing,&#8232;
Themselves become Immaculate Siva
They, forsooth, are Suddha Saivas.

Ganapathy Translation
Without being lost in the words of the Lord,
The perfect ones go for their meaning-the -root of liberation.
Such a soul attains the Lord; similarly,
The pure Saivites will become perfect Siva.

Mandiram 1441
Nan enrum tan enrum nadi nan carave
Tan enru nan enru irandu ila-t tarpadam
Tan enru nan enra tattuvam nalgalal
Tan enrum nan enrum carragillene

Natarajan Translation&#8232;
1441: I and You Difference Effaced&#8232;
I sought Him in terms of I and You&#8232;
But He that knows not I from You&#8232;
Taught me the truth, "I" indeed is "You"&#8232;
And now I talk not of I and You.

my comments: Tirumular too started his journey in dualism but was taught otherwise.

Ganapathy Translation
I approached differentiating myself and Yourself;
There is no two as Yourself and myself;
I was made to realize that Yourself is myself;
Hereafter I will never talk in terms of Yourself and myself.

In the process of knowing, three things are involved: the knower (jnaatr), the knowledge (jnana) an4 the known (jneya). There is differentiation between the subject and the object. The knower thinks that the known is something external and different from him. This is the ordinary world experience. In the same way God is also approached, thinking that He is the known and He is different from the knower. On realization, the self understands that it is not different from Himself. Difference will be there only until anava (egoism) is allowed a toe-hold. On realization, one is completely lost in the blissful, soul fulfilling experience, and there is no space for differentiations such as myself and Yourself. Now, there is no differentiation between the knower and the known, because they are not different. It is God who sees from within and it is God who is seen. It is the Reality seeing Itself. There is no role for the soul to play but to surrender completely unto the grace that shows and sees. There is no individuality for the soul at this stage and hence there is no question of differentiation.

Mandiram 1469
Tanpal ulagum tanakku arugu avadum
Anbal enakku arul avadum avana
Enbargal jnanamum eydum civogamum
Pinpalin neyamum perridum tane.

Natarajan Translation&#8232;
1469: Stages of Attainment Through Jnana&#8232;
Thus they say:&#8232;
By devotion the Jiva first sojourns Lord's world;&#8232;
Then comes to dwell in Lord's proximity;&#8232;
Further on receives Lord's grace,&#8232;
And in the end attains Jnana
&#8232;In Sivohamic I and You union&#8232;
Jiva shall himself Siva become.

my comments: Proximity to the Lord (clinging to His feet, dualism) is one stage of attainment, but that is not the final attainment. The next and final attainment is merger with Siva. *That* is the goal of siddhanta and saivas, and not just proximity to Lord Siva in Sivaloka as the other gods and devas are content to do so.

Ganapathy Translation
Possible to be in His world; possible to be very close to Him;
Possible by love to have His grace-they say;
Through jnana, they achieve Sivoha,
And following that, the jneya.

People who follow the paths of carya and kriya may reach the world of the Lord and they may attain proximity to Him. They may have His grace by pure love; all of them are possible. So also is the Sivoham-bhavana, the suggested union with Lord Siva, through jnana. In this state, the soul is aware of its individuality. It is aware that "it is I who know the Lord." Duality is still ringing in the mind; the antahkaranas are still active; the ego is still alive. The suggested union with the Lord takes the soul to the next stage of experience, where it loses its individuality and identifies completely with the Lord. This is the state of sayujya, the complete mergence with the Lord, which is the result of following the path called sanmarga. At this state, the knower, known and knowing become one.

my comments: Ganapathy confirms that saayujyam means complete mergence, and not just proximity or clinging to His feet. Merging comes from following the path of sanmarkam - chanting the aintheluthu Namasivaya.

Mandiram 1481
Tan avan agi-t aindam anidam malam cerru
Monam adu am molippal muttal avadum
Inam il jnana anubudiyil inbamum
Tan avanay ural ana canmarkkame.

Natarajan Translation&#8232;
1481: Sanmarga Leads to Supreme Grace-Bliss&#8232;
When you scorch Impurities five&#8232;
And listen to the Voice of Silence&#8232;
You become a pure Mukta;&#8232;
And I and You in one merge;&#8232;
And by the unsullied Grace Jnana grants&#8232;
You shall joy of the Bliss Divine;&#8232;
Verily, then by Sanmarga Path&#8232;
You become He indeed.

my comments: It is clear here that at first one is a mukta (stage one of attainment), then with His Grace there is merger (stage two of attainment). There are two stages of attainment. For saivas the ultimate goal is sayujyam or merger. In all these are previous verses the stress is of 'becoming Siva', rather than the vedantic realising 'You are Siva'.

Ganapathy Translation
The 'I' became He. Destroying the five fetters of the I,
Being liberated through the teaching of silence and enjoying
The bliss attained in the flawless experiential wisdom,
The 'I' becoming He is sanmarga.

When one realizes the true nature of himself and the Lord, he becomes He. He understands that there is no essential difference between him and Him. This becoming one with the Lord is the result of sanmarga.

my comments: sanmarga is defined here as Becoming Siva. Tirumular says this is achieved by repeating the Namasivaya mantra.

Mandiram 1509
Pacam pacu anadu agum ic-cologam
Pacam arul anadu agum ic-camibam
Pacam ciram anadu agum- ic-carubam
Pacam karai pati cayucciyame

Natarajan Translation
1509: Transformation of World-Knowledge&#8232;
In Saloka Pasa Jnana (World knowledge) becomes Pasu Jnana (Spiritual knowledge)
&#8232;In Samipa it becomes Arul Jnana (Grace-knowledge)
&#8232;In Sarupa it is transformed into Pati Jnana (God-knowledge)&#8232;
In Sayujya it is for ever dissolved.

my comments: Tirumular goes on here to describe four stages of spiritual attainment. The jivanmukta is in Sarupa or knower of Pati. It is in the next stage, saayujyam, that the Knower becomes the Known.

Ganapathy Translation
In saloka, pasa becomes pasu;
In samipya, pasa becomes grace;
In sarupa pasa becomes the highest;
In sayujya with the Lord, pasa is nullified.

Mandiram 1512
Caivam civanudan cambandam agudal
Caivam civam tannai-c caramal ningudal
Caivam civam tannai-c caramal ningudal
Caivam civanandam cayucciyam

Natarajan Translation
&#8232;1512: Stages in the Soul's Pilgrimage
&#8232;In the Soul's Pilgrimage towards God&#8232;
The Path of Saivam describes stages four;
&#8232;It is Saivam, when the Self forges a kindred tie with Siva (in Saloka)
&#8232;It is Saivam, when the Soul realizes itself and nears God (in Samipa)
&#8232;It is Saivam, when it leaves Samipa (and reaches Sarupa)
&#8232;It is Saivam when it enjoys the final bliss of Sivananda,&#8232;
The inextricable union in Sayujya.

Ganapathy Translation
Saivism is getting into contact with Siva
Saivism is realizing oneself and depending on Siva
Saivism is repealing the dependence on Siva
Saivism is merging with and enjoying the bliss of Siva.

All the four steps that lead to liberation are put in a nutshell in this verse. In the first step one enters into the fold of Siva (saloka entering the world of Siva). In the second step one comes close to Siva and depends on Him for everything he does (samipya - getting closer to Siva). These two steps involve devotion and ritualistic worship. In the third step one learns to overcome his limitations and to continue on his own without rituals by way of practicing yoga and he himself becomes the form of Siva, i.e., he realizes Siva personified by all the existing entities (sarupya - getting the form of Siva). In the fourth and last step one merges with Siva and is liberated (sayujya - merging with Siva). This is what Saivism stands for and according to Tirumular.

It is this chosen Saiva Path that helps reaching the Lord;
It is this Great Path to which even the deserters returned realizing;
It is this Graceful Path that helps entering the cosmic "world; and
No doubt it is this path that liberates and helps merging. (Tirumandiram 1563)

my comments: Ganapathy confirms that merging with Siva is what Saivism is all about, and that is the sanmarkam. Attaining the state of saloka, samipa and sarupa is NOT saivism. The 3 prior attainments are for other religions, not Saivism. Those who seek to merely cling to the feet of Siva (samipa) are not saivas!

Mandiram 1513
Cayucciyam caakkira adiidam caarudal
Cayucciyam uba-caandattu-t tangudal
Cayucciyam civam aadal mudivu ilaa-c
Cayucciyam manattu ananda cattiyA.

Natarajan Translation&#8232;
1513: Sayujyam&#8232;
Sayujya is the state of Jagra-Atita-the Beyond-Consciousness&#8232;
Sayujya is to abide for ever in Upasantha,
&#8232;The peace that knows no understanding
&#8232;Sayujya is to become Siva Himself,&#8232;
Sayujya is to experience the infinite power of inward bliss,&#8232;
Forever and ever.

Ganapathy Translation
Saayujya is reaching the state of jaagraatiita;
Saayujya is staying in the state of upa-saanta;
Saayujya is becoming Siva and
Saayujya is experiencing inwardly the endless power of bliss

The experience at the saayujya state of liberation is explained here. Jaagrat (waking state) is one of the states of consciousness; atiita is going beyond. Jaagraatiita is transcending all state of consciousness while awake. In the parlance of Cekkilar this is the state of "the roaming heroes seeing nothing while eyes are wide open" (vilitta kan kurudaa-t tiriyum viirargal). That is, though they have eyesight, and their eyes are wide open, they do not see anything external.

Mandiram 1731
Veda netumal uruttiran melisan
Mitana aimmukan vinduvum natamum
Atara sattiu mantac sivanoyum
Catara naman sadasivan tane.

Natarajan Translation
1731 Sadasiva comprehends all Nine God-Forms&#8232;
Brahma, Vishnu, Rudra, Mahesa,&#8232;
And the Five-faced Lord above,&#8232;
Bindu, Nada, Sakti Primal, and Siva
&#8232;--All these are but Sadasiva in general.

Ganapathy Translation
Brahma, Vishnu, Rudra, Isa above
Superior five-faced one and the pure maya the majestic sound
The power of centres, and ultimately Siva
All are ordinarily Sadasiva.

In the first line the four-headed Lord is mentioned, with Brahma as the creator, Vishnu, Rudra and Isa who abides above these gods. Sadasiva who has five faces and superior to all, the pure maya (bindu) and mystic sound (nada), the power of adharas, and ultimately the ParaSivam, are all generally referred to as Sadasiva. Though they have individual names a.nd forms, together they are called Sadasiva. Rudra is Srikanta Rudra and Isa is Maheswara.

Mandiram 1807
Sivamotu satti tikalnatam vindu
Tavamana aimmukan isan aranum
Pavamuru malum patumatton ira
Navamavai yaki natippavan.

Natarajan Translation
1807 The Nine God Forms are of Siva&#8232;
Siva, Sakti, the luminous Nada and Bindu&#8232;
The five-faced Sadasiva holy,&#8232;
Mahesa, Rudra, Mal and the lotus-seated Brahma
&#8232;--All these forms nine&#8232;
He assumes.

my comments: nadippavan - actor. The one same actor who plays 9 different roles. Tirumular calls Siva a nadikai, an actor, much like in the movie Dasavataram - just one person playing 9 different roles. Nada and bindu are Siva's forms, and from which anava, karma and maya emerges.

Ganapathy Translation
Siva together with Sakti, the glowing sound and the seed-point,
The ascetic five faced One, lsa and Hara and
Mal who take birth and up to the lotus-seated One
Nine are they whose roll He only plays

Of these nine manifestations Siva, Sakti, Nada and Bindu are the formless states of God. Sadasivam is the formless form while the other four are forms. According to the Tirumandiram (verses 2417 and 181 0) besides these nine manifestations, Para Siva is the tenth, who takes the nine forms.

my comments; anything that has form ultimately perishes. The gods including sadasiva have form, they are sat-asat, and therefore perishes.

Mandiram 1810

Talaiyana naakun tanataru vakum
Alaiya varuvuru vakum sadasivam
Nilaiyana kilnanku nituru vakum
Tulaiya ivaimurru mayalla tonre

Natarajan Translation&#8232;
1810 The Form, Formless and Form-Formless Aspects of Siva&#8232;
The first four (Siva, Sakti, Nada, Bindu) are His Form-less ones;&#8232;
The un-moving Form-Formless is the Sadasiva;&#8232;
The abiding last four (Brahma, Vishnu, Rudra, Mahesa)
&#8232;Are the Formed ones;&#8232;
All these and the One beyond too are He.

my comments: the 'One beyond' is the a-tattva, or ParaSiva.

Ganapathy Translation
The pre-eminent four are Siva's formlessness;
The unmoving formless form is Sadasivam;
The lower forms that are stable are the lofty forms
All these unending ones and the one is He.

Of the nine forms of Siva, the pre-eminent four are Siva, Sakti, Nada and Bindu; they represent His formless state. The unmoving and stable formless form is Sadasivam. The lower stable forms are Mahasware, Hara, Hari and Brahma. These four have form. Siva abides In these nine forms and remains the One that transcends all.

Mandiram 1819
Oliyum irulum orukalum tira
Oliyulork kanro oliya toliyum
Oliyirul kantakan polave rayul
Oliyirul ninka vuyirsiva mame.

Natarajan Translation
1819 By Inner Light Unite One in Siva
&#8232;Interminable are light and darkness
&#8232;Only to those who have light, will darkness cease;&#8232;
To the eyes that see light, darkness is not;&#8232;
So, too, when the inner light dispells darkness&#8232;
The Jiva with Siva one becomes.

my comments: There is no darkness, no separation of siva and jiva to those who see the light.

Ganapathy Translation
Light and dark will never cease;
Only to those who have the light, the light will cease not;
like the eye that sees the light and dark, turning, different
The soul becomes Siva when the inner light dispels darkness.

Mandiram 1924

Ceytitum vindupe tattiran aiyaintun
Ceytitu nadape tattira nalarun
Ceytitu marravia yiriran tirriran
Ceytitu maratu certat tuvankale.

Natarajan Translation
1924 Thirty Six Tattvas Devolute&#8232;
Bindu attains modification five times five (twenty-five)&#8232;
Nada attains modification four and six (ten)&#8232;

The rest two--Sakti and Siva--attain not modification&#8232;
But activate the other two--Bindu and Nada.

my comments: From Siva came bindu and nada. From bindu and nada arose the 36 tattvas. This disproves the pluralistic notion that pasam is an independent pre-existing eternal entity. Pasam is a modification of the primordial substances, nada and bindu.

Ganapathy Translation
the effect of the modification of bindu will make twenty-five
The effect of the modification of nada produces six
The effect of them will make four
The effect of the two will produce thirty-sex.

Mandiram 1932
Vittini lanri mulaiyillai ammulai
Vittini lanri velippa!u miirillai
Vittum mulaiyum u!ananri veralla
Attanmai yaakum araneri kanume.

&#8232;Natarajan Translation&#8232;
1932 Siva is Seed, Bindu is Embryo&#8232;
Without seed is embryo none,&#8232;
Except from seed the embryo appears not;&#8232;
The seed and the embryo are but one, separate never;
&#8232;Thus are the Bindu and Siva too;&#8232;
This you should know.

Ganapathy Translation
Except from the seed there is no shoot
Except from the seed there is no way of germination
The seed and shoot are the same
That is the nature of Hara-way, realize.

Except from the seed, the shoot could not come forth. Except form the seed, germination is not possible. The seed and shoot are the same; there is no difference. Likewise, Siva and bindu are one. The Seer and the Seen, consciousness and energy, I and That: all are one and the same. Hara or Siva bestows this way, highlighting the non-difference between Siva and bindu. It is the logic of non-duality that the yogin realizes.

my comments: realise, Siva is the seed of all from which everything emerges. He is the bindu and nada too from which the world - anava, karma and maya emerges. As the shoot emerges from the seed, pasu and pasa (the shoot) emerges from nada and bindu ( the seed). Siva enters the bindu and out emerges countless souls. In the same way 'the seed and the shoot are the same', in that same way pasu and pasa are the same with Siva. Realise that!

Mandiram 1969

Vinduvum naatamum vilaya vilaintatu
Vandaip palluyir mannuyi rukkelilm
Antamum aatiyu maaman tiranka!um
Vindu atanka vi!aiyun sivokame.

Natarajan Translation
1969 Sivoham when Bindu Subsides
&#8232;In union of Bindu and Nada&#8232;
Was born this creation vast;
&#8232;It is beginning and end of all life,&#8232;

Of great mantras too,&#8232;
When Bindu subsides,&#8232;
Then is Sivoham.

Ganapathy Translation
When the bindu and nada emanate, emerge
The multitude of lives that came, the great mantras
That are the origin and end of all the flourishing live forms

The consciousness of Siva identity that is obtained when the
bindu is subdued.

All embodied lives have their origin in the bindu and nada, the seed point of energy and the primordial sound. When bindu is mastered and sublimated, one realizes one's identity with the consciousness of Siva, the Lord, through the mantra Sivayanama: "Siva, That Supreme Being I am."

my comments: all lives, all souls, emerged from nada and bindu. Nada and bindu is the origin of souls. Into bindu do souls dissolve ultimately - back to its source. When one chants 'Namasivaya', one is saying 'I am Siva'. All saivites chant this without realising that they are pure monists!

Mandiram 2007
Vaikari yatiyu maya malatiyum
Poykari yana purutati petamum
Meykari giianan kiriya vicetattuc
Ceykari yisan anatiye ceytate.

Natarajan Translation
2007 Lord Creates Activating Saktis Jnana and Kriya
&#8232;Vaikhari and rest of Sounds,&#8232;
Maya and rest of Impurities,&#8232;
Purusha and rest of Tattvas illusory&#8232;
--All these,
Acting on Saktis, Jnana and Kriya,&#8232;
The Lord True from time immemorial made.

Ganapathy Translation
The vaikari and the rest of sounds, maya, and the rest of impurities
Purusa and the rest of tattvas illusive, all these
Acting on saktis of action and knowledge
The Lord true has made from the beginning of time

The Lord who is Absolute Truth, for the redemption of souls, made the four sounds of the vaikari: pasyanthi, madhyama and suksma. He also created impure illusions (asuddha maya), and the five fold afflictions affecting the individual soul (purusha). Therefore, the souls condition is due to His purpose, and the Lord has created the means for redemption.

my comments: Purusha means souls. Purusha, tattvas, maya and malams - 'the Lord true has made from the beginning of time.' He made all these for the redemption of the souls. He is the one who created the anava, karma and maya from bindu and nada. Before this act of creating these malams did not exist.

Mandiram 2017
Civa nenac civa nennave rillai
Civa nar civa narai yarikilar
Civa narciva narai yarintapin
Civa narciva nayit tiruppare.

Natarajan Translation&#8232;
2017 Jiva and Siva are One&#8232;
Jiva and Siva&#8232;
Separate are not;
&#8232;Jiva knows not Siva;&#8232;
When Jiva knows Siva;
&#8232;Jiva becomes Siva.

my comments: The apparent separation of siva and jiva will only disappear to those who see the light and identify themselves with Siva.

Ganapathy Translation
There is no difference between the soul and Siva
The soul does not recognize Siva
When the soul comprehends Siva, thereafter
The soul becomes Siva Himself.

The soul and Siva are not two different principles. They share one consciousness, just as the wave and ocean are the same water. There is no soul different from Siva. As long as the soul is limited by ego consciousness, it does not recognize Siva. When it again experiences Siva, then the difference between the soul and Siva melts away. The soul attains Siva-consciousness when it identifies with Siva, the Sivogam bhavana; then the soul becomes Siva Himself.

Mandiram 2019
Arivay ariyamai niinki yavane
Porivay olintenkun taanaana potan
Arivay yavarrinut taanaa yarivan
Cerivaki ninraac civanu makume.

Natarajan Translation&#8232;
2019 Lord is Knowledge and Knower&#8232;
He is all Knowledge, immune from Ignorance,&#8232;
Without aid of sensory organs, He is self-Illumined,&#8232;
Himself as Knowledge and Himself as the Knower too&#8232;
He is the Jiva as well,&#8232;
He stands pervasive all.

Ganapathy Translation
Being pure consciousness He is unaffected by ignorance
He without the aid of sensory organs is the known, being omnipresent
Intelligence, pure that He is; abides in souls and knows all Himself
Pervading close He also remains as souls.

Mandiram 2077
Onriran takinin ronriyon rayinork
Konrum irantum orukiilum kutita
Onriran tenre uraitaru vorkkeliim
Onriran taynirkum onroton ranate.

Natarajan Translation&#8232;
2077 They Think of I and You as Two&#8232;
The two, I and You, in union one stood,&#8232;
Undifferentiated as One Becoming;&#8232;
For them is there no more Two, I and You;&#8232;
They who speak of I and You as two&#8232;
To them He is I and You, forever two;&#8232;
He, the Being, One and One above.

my comments: To those who think Siva and Jiva are two - to them He is forever separate. To the pluralists Siva is forever not with them.

Ganapathy Translation
For those who become one, the one merges with two
The one and two will never unite
For those who say one and two
It will remain as the one and two when one unites with one.

This verse elucidates the Advaitic theme of this section. The relationship between soul and God is one in essence; it is two when their respective characteristics are recognized. The soul's consciousness is limited to individualized; its functions are also individualized. It is bound by the illusion of separation. God is the absolute consciousness, omnipresent, omniscient and innately free from impurities. That explains how the soul and God are two. But once the soul is cleansed of impurities it becomes one with God. Hence, it is said that for those who merge with Him, there is only one. For those who only see separation, God and soul will never become one. All those who think that God and soul are two, remain as one and two.

my comments: dualists and the so called pluralists may choose to think and remain two, but that is not saivism, not sanmarkam, and therefore they are NOT suddha saivites!

Mandiram 2314
Tane sivamana tanmai talai-p pada
Ana malamuma&#65533;"p&#65533;"pasu bedamum
Mana kunamum paranma upadiyam
Panuvin munmati polpada rave.

Natarajan Translation
2314 In Jiva-Siva Union All Fade&#8232;
When that State is attained,&#8232;
Where the Self becomes Siva,&#8232;
The Malas, the Pasas diverse,&#8232;
Gunas and experiences&#8232;
That arose for the estranged Jiva,&#8232;
Will all, all, fade,&#8232;
Even as does the beams of the moon
&#8232;In the presence of the rising sun.

Ganapathy Translation
Due to grace, soul has the potential to become siva
Primordial anava, karma, mayeya, tirodhayi
The atomic qualities, vasanas and agony
All vanish like the moon before the sun.

An analogy is presented to explain their disappearance. Before the presence of the scorching sun, the cool moon disappears.

my comments: if pasam is Real and Eternal, where did it go? Scorched, disappears and vanishes! Therefore it cannot be Real, and ultimately, is not eternal, but dissolves back into nada and bindu.

Mandiram 2345
Arar(u) akanru tanaiarin tanavan
Iraki yavinum yavum tanileyta
Veray velipukku vidurran nam arul
Terat telivurra-t tinda-civamame.

Natarajan Translation
2345 When Tattvas Are Transcended, Grace Descends and Union in Siva Takes Place.&#8232;
He, Jiva,&#8232;
Abandoning Tattvas six times six&#8232;
Realized the Self;&#8232;
He the Finite became&#8232;
And pervaded,&#8232;
He (Jiva) in them (Tattvas) and they in him;&#8232;
Yet transcending them&#8232;
He passed into the Beyond;&#8232;
And as Grace descends on him&#8232;
He doubt-free Jnana attained&#8232;
And Siva became.

Ganapathy Translation
He who left the thirty, is self-realized
Having absorbed in all and all absorbed in him
Differenting himself, he enters space, attains release
Becomes Siva, touched by luminous grace.

my comments: Becoming Siva is mentioned again and again in hundreds of verses. That is the sanmarkam and the goal of saiva siddhanta. Anything else, is NOT saiva siddhanta.

Mandiram 2380
Tesara sivamakum tanjnanat tinkalai
Acara neyam maraiyum kalantattup
Peca-urai-y-unarv(u) arra peruntakai
Vaca mahocara manadi tane.

Natarajan Translation&#8232;
2380 Jnana
&#8232;The way of Self-Jnana&#8232;
Is to be one with Siva;&#8232;
In the Kalanta&#8232;
Devotional love disappears;&#8232;
Sans speech, sans sentience
&#8232;Jiva becomes Being Great&#8232;
Unto Nandi Himself,&#8232;
That is beyond speech and thought.

Ganapathy Translation
Effulgen Siva is the embodiment of Sivanyaanakala
At kalanta the hitherto observed austerity and devotion disappear
the great in mystic silence without speech and sentience
Is verily Nandi beyond the word and thought.

Sivajnaanakalaa means the. splendour of Sivajfiana. Siva is self effulgent and shines with the splendour of Sivajnaana. When the soul transcends the five kalas, commencing with nivrtti and ending with saantiyatiita (absolute peace), it gives up all austerities and devotion It transcencls speech and sentience, and abides in utter mystic silence. Such a soul becomes Nandi, Siva, who is beyond the ken of thought.

my comments: 'maanandi taane' means he (the mystic soul) is maha Nandi Himself isn't it!

Mandiram 2393
Sivamatal vedantam siddhantam aakum
Avamavam aakum a-v-a-vv- irantum
Sivamaam sadasivan ceytonra nanal
Navamana vedanta jnanasidhantame

Natarajan Translation&#8232;
2393 Of the Six Ends Vedanta and Siddhanta Alone Show the Path to Siva-Becoming.&#8232;
Is the goal of Vedanta and Siddhanta

&#8232;The rest four Ends lead not to Siva-Becoming,
&#8232;--Siva that is Sadasiva--&#8232;
And so it is that Vedanta and Siddhanta&#8232;
Are wondrous Ways indeed.

Ganapathy Translation
Vedanta and Siddhanta teach oneness with Siva
The remaining four antas are not so useful
Siva activates Sadasivam to do cosmic functions
Wondrous Vedanta jnana is Siddhanta.

Both Vedanta and Siddhanta expound oneness of the soul and the four antas, Kalanta, Nadanta, Bhodanta and Yoganta, do not directly deal with oneness of jiva and Siva. Therefore, Tirumular says they are not as useful as the first two antas, Vedanta and Siddhanta. It is understood from several references in the mandiram that these were the dominant systems, exerting influence over the human cultures of South India.

Mandiram 2437
Tonriya tompadam tar padam sultara
Enra asipadam i-m-munrod(u) eytinon
Anra paraparam akum pirapp(u) ara
Enranan mala sivamay irukkume.

Natarajan Translation
2437 The Three States Lead to Siva-Becoming
&#8232;Tvam-Padam, Tat-Padam and Asi-Padam&#8232;
He who has these three states of liberation attained,&#8232;
Has verily become Para-Para Himself;&#8232;
No more birth shall be for him;&#8232;
And when he departs&#8232;
He shall indeed Siva be.

Ganapathy Translation
Who has attained liberation
Through knowledge of tvam, tat and asi,
Has become parapara, without birth
After death he shall verily be Siva.

In the upanisadic statement, the order of the three words is tat tvam asi. However, Tirumular puts tvam first. Tvam means 'you' denoting the soul. The word tat means "that", denoting Lord Siva. The word asi is a verb, meaning "is." Putting it together, the sentence indicates that the soul is Siva.

Mandiram 2485
Idanoru munril iyainta oruvan
Kadanurum a-vv-uru ver(u) ena-k kanum
Tidamadu pola-c sivapara ciivar
Udanurai pedamum onrenal ame

Natarajan Translation
2485 Jiva, Para and Siva Are One in Three Places&#8232;
One person in places three functions&#8232;
Yet may be as three different appear;&#8232;
Unto this&#8232;
Are Jiva, Para and Siva;&#8232;
One are they

&#8232;But in different places appear.

my comments: Parasiva, Siva and Jiva are one and the same but appear as three in three places.

Ganapathy Translation
That abides in three bodies
Will realize them to be different
That firmness the different
With siva, para and jiva are to be treated.

The soul inhabits three bodies: the gross (physical) body, the astral) body and the causal (spiritual) body. The differences between Siva, para and jiva should be considered. Jiva refers to the soul in the embodied condition. Para refers to the soul without the triple malas. Siva refers to the soul that is one with Lord Siva.

Mandiram 2501
Cerridum civa upadhi-t tiranelum
Parrum paropaadhi elum pakar urai
Urridum kaariya kaaranat tod(u) ara
Arrida a-c-civam aakum anuvane.

Natarajan Translation
2501 Transcend All Experiences, Caused and Causal&#8232;When Caused Experiences Seven of Jiva&#8232;And Causal Experiences Seven of Para Leave,&#8232;Cause and Caused Difference vanish,&#8232;Then Jiva becomes Siva for sure.
Ganapathy Translation
Destroying the seven adjuncts of jiva
Also the seven adjuncts that cling the para
Completely departing from the effect and cause
The soul assumes the nature of Siva.

my comments: the adjuncts of the jiva, the karya upadhis, are enumerated in verse 2495. 'accivam aakum anuvane' means the atomic soul becomes That Sivam.

Mandiram 2510
Veynta upasanta vaadani ulla-p-poy
Eynta sivamata linsiva nantattu-t
Toyntaral mona sukanubavat tode
Ayntatil tirkkai aanat (u) raintume

Natarajan Translation
2510 Upasanta State--The Tenth State
&#8232;Entering into Upasanta experience,&#8232;
Jiva becomes Siva;&#8232;
There immersed in Siva-Bliss
&#8232;Jiva into Siva merges;&#8232;
Enjoying that Bliss experience
&#8232;It abides constant there;&#8232;
That Experience engrosses&#8232;
All the ten of Jiva
&#8232;(From Jagrat Upwards to Siva Turiya.)

Ganapathy Translation
Gone with the impression of tranquility
Becoming Siva immersing in Sivananda
Losing ones self, sukhaanubhave of mystic silence
Abandoning it are the ten steps of tranquility

In this verse and verse 2509 (where the first five steps are mentioned), Tirumular enumerates the ten steps to the attainment of eternal tranquility, ie. upasaantam.

The next five steps are enumerated in this verse
1.attainment of Sivahood (Becoming Siva)
2.immersing in Sivananda (the bliss of Siva),
3.losing oneself in the experience of bliss
4. mystic silence with the experience of sukha (happiness), and
5. abandoning it.

Mandiram 2519
Vinnava raallum arivari yan tannai-k
Kannara-v ulle karutidir kaalaiyil
Ennura vaakamu-ppotum iyarrini
Pannidil tanmai paraaparan ame

Natarajan Translation&#8232;
2519 Think of Him Continuously&#8232;
He whom even Celestials know not,&#8232;
Think of Him, in the waking dawn,&#8232;
Continuous think of Him morn, noon and eventide&#8232;
If thus you perservere,&#8232;
You shall become the very Paraparam.

Ganapathy Translation
He is unknown even to celestials
If you meditate on him in the morning
And practise the means thrice in a day
You will attain the nature of Supreme Siva.&#8232;

The devotee excels rapidly who meditates three times a day, morning, noon and evening. If one consistently continues meditation, one becomes Lord Siva.

Mandiram 2570
Akiya-v a-e coyam devatat tan-n-idattu
Akiya vilu vitata ilakkanai-t
Tarupa santame tontatt(u) asienpa
Akiya civan paransivan ame

Natarajan Translation&#8232;
2570 Confluence of Three States Jiva, Para and Siva&#8232;
The Jiva (Deva Datta) becomes So-Ham&#8232;
And by the speech of grammatical convention triple&#8232;
Is in Tvam-Tat-Asi&#8232;
With attributes thus transferred&#8232;
There Jiva is Jiva, Para and Siva,&#8232;
All in one.

Ganapathy Translation
That person is this Devadatta
Is the example of jagad ajagal laksana
they say tranquillity is tvam tat asi
Thus jiva becomes para and then Siva.

After the removal of the triple bonds, the soul becomes para and then Siva. The nature of jiva, para and Siva has already been noted in commentary on verse 2466.

my comments: as the parajiva (supreme soul), the soul is still distinct from Siva, though it enjoys the powers of creation and destruction. It is saarupa - identical to Siva, but duality still exists. It is this saarupa parajiva that finally merges into Siva and this merging is called sayujyam. After which there is no more duality.

Mandiram 2571
Tuvantatt(u) asiye tontatt(u) asiyum
Avaimannaa vantu vayatt(u) eka maana
Tavamuru tattuva masive danta
Sivamaan atumsit taantave taantave

Natarajan Translation&#8232;
2571 Tat-Tvam-Asi of Vedanta is the Same as Thom-Tat-Asi of Siddhanta-Vedanta&#8232;
Tvam-Tat-Asi is the same as Thomtatasi&#8232;
The one comes conjoined as the other&#8232;
The holy concept of (You-being-I) Tat-Tvam-Asi belongs to Vedanta;&#8232;
The concept of I-Siva-becoming (Thomtatasi) is Siddhanta-Vedanta.

my comments: Hear ye, hear ye; this is the fine distinction of vedanta and siddhanta.

Ganapathy Translation
Tvam tat asi is tom tat asi
Both of them denote the same
Tat tvam asi is the vedantic statement
Soul becoming Siva is Siddhanta Vedanta

In Saiva Siddhanta, which is the conclusion of vedanta, the statement is twam tat asi. The word tvam denotes the soul, tat means Lord Siva, and asi indicates the soul becoming Siva.

Mandiram 2578
Uyirparam aaka uyarpara ciivan
Ariya sivamaaka a-c-civa veda-t
Tiruyilum ciiriim paraaparan enna
Uriya urai-y-arra omayam aame

Natarajan Translation&#8232;
2578 From Jiva to "Aum"--Five Stages&#8232;
Jiva becomes Para;
&#8232;And that Para-Jiva becomes Siva;
And from that Vedic Lamp of Siva
&#8232;Arose the light of Paraparan;&#8232;
And in turn fills as Aum&#8232;
That no speech could describe.

Ganapathy Translation
When soul gets grace it becomes parajiva
When it meditates on Sivam, it becomes Sivam
Adored in triple vedas as the most Supreme Being
That is the indescribable pranava form

Mandiram 2582
Atitattul-l-aki akanravan nandi
Atitattu!-l-aki arivilon anma
Matipperr(u) irulvitta manuyir onraam
Patiyir patiyum para-v-uyir tane.

Natarajan Translation&#8232;
2582: Jiva Becomes Para and then Siva&#8232;
He, Nandi, is within Atita&#8232;
And Beyond it;&#8232;
He, Jiva, Jnana bereft of,&#8232;
And enters Atita;&#8232;
And attains Jnana&#8232;
And rid of Ignorance dark, Para becomes;
&#8232;Then will with God (Pati) one be.

Ganapathy Translation
Siva stands supreme and leaves atita
The soul in atita losses its knowledge
Getting patijnana, leaving the darkness
Merger in the Lord, becomes supreme soul.

When it merges with Siva, it is called para-v-uyir, ie., the supreme soul.

Mandiram 2587
Alikinra caayaa purudanai-p pola-k
Kalikinra niril kumiliyai-k kaanil
Elukinra tiyilkarp purattai-y okka-p
Polikinra i-v-udal poma-p paratte.

Natarajan Translation
&#8232;2587: Absolute Union&#8232;
Even as shadow disappears with body,&#8232;
Even as bubble returns into water,&#8232;
Even as flame of camphor leaves traces none,&#8232;
So is it when Jiva into Param unites.

my comments: The merger is total without any trace of the soul.

Ganapathy Translation
Like the shadow disappears in the person
Like the bubble subsides in the water
Like the camphor in flame disappears in space
So the fallen body disappears in Param.

Tirumular presents three similes to illustrate that the dead body (of the jivanmukta) vanishes into Param. He uses similes taken from the empirical environment; the shadow of a person visible under the light of sun and moon, vanishes when light is absent; air bubbles break and disappear in the water; and camphor when set on fire disappears in open space. From these examples, one comes to understand that which originates from a particular source will disappear from the environment and return to the source. With regard to the simile of camphor, the flame consumes the camphor; it disappears in its immediate cause, the air, which in turn goes back to its source, the space.

my comments: The Ganapathy translation restricts this verse to the dead body, but this section in this tantra relates to souls and their union with Siva, as is the following verses. Anything that returns to its source leaves no trace.

Mandiram 2588
Udalum uyirum olivara onrir
Padarum sivasatti tame paramam
Udalaivitt(u) inta uyirenkum aki-k
Kadaium talaiyum karakkum sivatte.

Natarajan Translation&#8232;
2588: Total Merging&#8232;
When body and Jiva&#8232;
As unbroken unite (in Yoga)&#8232;
Then shall Grace of Siva Sakti be;&#8232;
Then does Jiva, Param become;&#8232;
Jiva that leaves this body,&#8232;
Pervasive then becomes;&#8232;
With beginning and end none
&#8232;In Siva forever it merges.

Ganapathy Translation
If body and soul without break unite in yoga
Sivasakti pervades them, making the soul param
Having left the body the soul becomes pervasive
Merging in Siva both the beginning and end.

In practising yoga, transformation takes place in both body and soul. Divine grace pervades the whole person, making the so attain the state of param, the unfettered condition of soul. The physical aspects of the most evolved soul form an impediment for further progress. If the body is left, the soul becomes pervasive and merges with the all pervasive and Supreme Lord Siva.

Mandiram 2590
Paranenkum aara-p paranturru nirkum
Tiranenkum aki-c ceriveilkum eytum
Uranenku mayulak(u) undu umilkkum
Varaminnan kand(u)yaan valnturra vare.

Natarajan Translation&#8232;
2590: When Jiva Becomes Para&#8232;
Jiva becomes Para;&#8232;
That Para pervasive stands;&#8232;
Immanent too in all creation it is;&#8232;
A mighty Power it is,&#8232;
That can dissolve and create universes vast;&#8232;
This was the boon granted to me;&#8232;

And thus is my state exalted.

my comments: Tirumular was granted the boon of creation!

Ganapathy Translation
The soul becomes paran and stands spreading everywhere
With all capacity it becomes immanent in all beings
Being omnipotent it devours and spits the universe
Thus I got Siva's blessings and lived accordigly.

Tirumular states that as param (an unfettered soul), he received Siva's blessing to devour and deliver the universe, living life endowed with divine grace.

my comments: the unfettered soul is omnipotent God, with powers to create and destroy.

Mandiram 2596
Ellam ariyum arivu tanaivittu
Ellam arintum ilaapamank(u) illai
Ellam arinta arivinaai naanennil
Ellam arinta irai-y-enal aame.

Natarajan Translation&#8232;
2596: Knowledge That Knows All&#8232;
What avails you&#8232;If you know all,&#8232;
But not the Knowledge that knows all?&#8232;
When you can say,&#8232;
"I am the Knowledge that knows all"
&#8232;Then can you well say,&#8232;"I am God."

Ganapathy Translation
Having left the Lord who knows all
There is no use of knowing all
If one realizes himself to be the all knowing Lord
It may be said that he is the all knowing God.

Continued below

Edited by Pathmarajah (December 12, 2011 01:48 PM)

#826 - August 02, 2010 11:31 AM Re: Hindu Gems
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Registered: February 07, 2010
Posts: 1030
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Continued from above

Mandiram 2620
Avanivan isanenr(u) anpura nadi-c
Sivanivan Isanenr(u) unmaiyai orar
Pavan ivan palvakai yaami-p-piravi
Puvan ivan povatu poykanda pote.

Natarajan Translation
2620: Realize the Truth that Jiva is Siva&#8232;
That this Jiva to become Siva
&#8232;They in love sought not;&#8232;
That this Jiva is Siva&#8232;
That truth they know not;&#8232;

Knowing not this Jiva is Siva,&#8232;
They diverse births take,&#8232;
And into worlds several wander

my comments: Wander, pluralists, wander aimlessly, from birth to birth! For all I care!

Ganapathy Translation
He is this soul - devoutly meditate on Isa
Siva is this soul - this the terrestrials don't know
Bhavan is this soul, this birth is of different types
Bhuvan is this soul which goes when it sees the unreal.

One must fervently meditate on Isa to know that the Lord and soul are the same. The name Isa denotes Siva. Etymologically it means one who possesses spiritual wealth, and one who rules. Siva has all wealth and is the ruler of all worlds. Earthly people do not know that "Siva is the jiva" since they do not have right knowledge and self-realization. Bhavan is an epithet of Siva (see, Tiruvasakam,4.17 6). Bhuvan is also a name of Siva (see, Tiruvasakam, 5.9).

Mandiram 2646
Adi-p pirantanta valankai-k kondapin
Vedittu ennai vilakkaval larillai
Cotippan anke suvadu padavannam
Adikkan teyvam avanivan aame.

Natarajan Translation&#8232;
2646: Be not Separated from Lord&#8232;
Holding the Sword of Jnana&#8232;
That Primal Lord gifted me,&#8232;
None there is to separate me (from Him);&#8232;
Search did I there further&#8232;
Leaving traces none;
&#8232;Then Jiva with Primal Siva one became.

my comments: No trace!! The soul is no more intact, it is annihilated.

Ganapathy Translation
After holding the sword, gifted by the Primal Lord
There is none to change and separate me from Him
I probe my mind without imprint of material things
He is the Primal Lord; soul becomes the supreme Siva.

The divine preceptor, Sivaguru, gifted Tirumular the sword jnana. He describes holding it in the hand of his mind. He declared that nobody is capable of changing this realization or separating him from the Lord. He examined his mind and vacated all thoughts associated with matter and its evolutes. After making the mind pure the soul in the Buddha state becomes Siva; who is the source and force of all beings.

Mandiram 2659
karudan uruvam karudam alavil
paruvidam tirndu payam kedumaapol
kuruvin uruvam kuritta appode
tiri-malam tirndu civan avan aame

Natarajan Translation
2659: At the Thought of Guru's Form Impurities Vanish&#8232;
At the thought of Garuda's form&#8232;
The serpent's poison leaves&#8232;Its terrors lose;&#8232;
Unto it,&#8232;At the thought of Guru's form&#8232;
The triple Malas leave instant;&#8232;
The Jiva then Siva becomes.

Ganapathy Translation
Just as the thought of the form of Garuda
Destroys the great poison and annihilates the fear, even so,
The moment the form of the guru is contemplated
The three impurities are annihilated, jiva becomes Siva

Mandiram 2660 (a repetition of verse 766)
Annal iruppidam arum arigilar
Annal iruppidam ayndu kolvargalukku
Annal alivu inri ulle amarndidun
Annalai- k kaanil avanivan aagume.

Natarajan Translation
2660: When Jiva Becomes Siva&#8232;
None know where the Lord resides,&#8232;
To those who seek where the Lord resides
&#8232;The Lord within them resides;&#8232;
When they the Lord see,&#8232;
Jiva becomes Siva.

Ganapathy Translation
Lord's abode, no one notices
Lord's abode, inquire and discern
Seated inside is the Lord, eternal, unchanging
See Him, He has become one with you.

my comments: 'avan ivan aagume' means 'he will become He'.

Mandiram 2697
taane irukkum avarril talaivanum
taane irukkum avan ena nannidum
vaanaay irukkum im-maa-iru-jnaalattu-p
paanaay irukku-p paravalam aame

Natarajan Translation
2697: Seek Himself as Yourself&#8232;
Himself as Lord
&#8232;In all things, He alone is;&#8232;
Himself is Yourself&#8232;
Thus you seek Him;&#8232;
The very Heaven is He in this vast earth;&#8232;
Sweet is He;&#8232;
May you Him adore.

my comments: In all things He alone is, there is no other 'soul'. This is the Aloneness or kaivalya.

Ganapathy Translation
He is the Individual; (tan) He is the chief
To become the Individual one should seek Him
The Param, as the vast space which is like
The great universe, is revered everywhere

The significance of the term 'tan' is that Reality is always Alone.

Mandiram 2711
civan arul aaya civan tiru-naamam
civan arulaal maa-t-tiroda mala-maayai
civatn mudalaga-c cirandu nirodam
pavam adu aganru para-civan aame.

Natarajan Translation
2711: The Five Letters Denote the Five Relations in the Liberation Process
&#8232;The Five-lettered name of Siva (Sivayanama)&#8232;
Is Siva-Sakti (Grace);
&#8232;Si for Siva, Va for Sakti, Ya for Jiva,&#8232;
Na for Tirodayi and Ma for Maya (impure);
&#8232;Thus the Five Letters, five relations denote;&#8232;
As you chant with Si first (that is as Si Va Ya Na Ma)&#8232;
You are of Karmas freed;&#8232;
Births no more will be
&#8232;You shall Para-Siva become.

Ganapathy Translation
Due to Siva's benevolence, Siva's sacred name is obtained;
Siva, Sakti, jiva, obscuration, impurities (it stands);
Starting from the eminent Siva, the impediments (and)
Birth, being removed, one becomes Para-Sivam.

Mandiram 2820
nan enrum tan enrum naadinen naadalum
nan enrum tan enrum irandu illai enbadu
nan enra jnaana mudalvane nalginaan
nan enru naanum ninaippu olindene.

Natarajan Translation
2820: Lord Himself Removed "I" and "He" Distinction&#8232;
As I and He, I separate sought;&#8232;
And as I thus sought,&#8232;
"I and He are separate are not;"&#8232;
-Thus the Lord of Primal Jnana Himself granted,&#8232;
And then no more was the thought of I and He.

Ganapathy Translation
I sought "Thou" as different from "I" and
Discovered that "I" and "Thou" are not two;
This (wisdom) bestowed by the Gnostic Chief; (and)
"I" lost the thought of "I-ness."

It is a "Thou-I" state, not a state of "I" and "Thou." Tirumular is emphatic that there is no "I" and "mine."

my comments: unequivocably self evident. The minute one talks of jiva and siva as different, one is already lost. It is a completely lost man talking. The minute one searches for Siva as separate from the soul, one would never find Him, for that is not the sanmarkam.

Mandiram 2833
Mattimam aru-aru maarri malam nikki-c
Cuttam adu agum turiya-t turicu arri-p
Pattam ara-c civam agi-p piralvu urru-c
Cattiya jnana anandam caarndanan jnaniye

Natarajan Translation
2833: How Jnanis Reach Satya-Jnana-Ananda&#8232;
The Tattvas six times six&#8232;
That in Eye-brow Center stand
&#8232;In Waking State,&#8232;They left behind;&#8232;
They rid themselves of Malas;&#8232;
Were purified in Turiya that is Pure (Suddha);&#8232;
Freed of the bondage condition (Pedda)&#8232;
They became Siva;&#8232;
Beyond that they ascended into&#8232;
Satya-Jnana-Ananda (Truth-Knowledge-Bliss that is Sat-Chit-Ananda).&#8232;
They, the Jnanis True.

Ganapathy Translation
DispelliIig the central thirty-six principles, removing the bIenishes,
Purging the blemishes in the pure turiya,
Freeing from bondage, becoming Siva, changing into
Satcitananda, equaled the jnaanins.

Mandiram 2846
amaru arindEn 'agattin arum-porul
pomaru arindEn pugumarum idu enre
emappadu illai ini or idar illai
nam am mudalvanum nan enal ame.

Natarajan Translation
2846: Knowledge of the Way of Becoming
&#8232;I knew the Way of Becoming,&#8232;
I knew the Way of Seeking the Rare One,
&#8232;I knew the Way of Entrance to Him;&#8232;
No more the egoity,&#8232;
None other the locale&#8232;
The Primal One I become,&#8232;
He and I one will be.

Ganapathy Translation
To experience the soul's inner nature, I know the formula;
How to take refuge, I know the way;
No more support, hereafter, no more asylum;
Myself and the Primal Lord are one, it can be said.

Self-realization is a state where the sense of otherness disappears; that is, one's self and the primal Lord, i.e., jiva and Siva become one and the same (mandirams 1823 & 2958).

Mandiram 2921
kugai kurundam adu eri-k kunam payil
mogam ulagukku unarginra kaalattu
naagamum onru nadu-urai ceydidum
paganum aginra panbanum aame.

Natarajan Translation
2921: Jiva Becomes Siva by Kundalini Yoga&#8232;
When the Owl gets to the top of Kurunda tree&#8232;
And realizes desire is the source of world&#8232;
Then the Snake standing in the Center teaches (Jnana)&#8232;
And Jiva, Siva becomes.

Ganapathy Translation
The owl climbing the compassionate plant,
Understands the delusion of the gunas as the cause of the world;
The monkey achieves equanimity of oneness;
The agent (rider) becomes (one with) the good-natured.

my comments: this versa has many yogic meanings. The Ganapathy translators have referred to Natarajan's translations and explained it as well. It appears that Dr. Natarajan has yogic understandings and is not a mere academic.

Mandiram 2948
vidaru-padaa-vannam veru irundu aayndu
padaru-padade pala-marai paarttu-k
kadariya palai-k kadandu anda-k karpanai
udariya paalil odunguginrere.

Natarajan Translation
2948: Merging into Void&#8232;
Undistracted, I sit aloof and meditate,&#8232;
Doubt-free, I follow the ancient Vedas,&#8232;
I cross the awesome waste, this life is,&#8232;
And beyond into the Void, that defies imagination,&#8232;
I merge.

Ganapathy Translation
Without distraction search in tranquility,
Free from doubt, grasp the esoteric teaching (truth),
Transcend the great pal (maya), and
Merge with the pal which defies imagination.

The jiva should grasp the esoteric teaching that it is not other than Siva. It should ultimately merge with the Greatest paal, the Great Aloneness, which defies all imagination. The term paal in the third line refers to maya, etc., and the term paal in the fourth line refers to the unspeakable, infinite Reality.

Mandiram 2991
Mannil kalangiya nirpol manidargal
Ennil kalangi iraivan ivan ennar
Unnil kulattin mugandu oru-pal vaittu-t
Tennil paditta civan avan ame

Natarajan Translation
2991: Still Your Thoughts and Be Purified&#8232;
Unto muddied water these men's minds are,&#8232;
Unclear in vision,
&#8232;They see not and say,
"This is Lord;
"&#8232;From the heart's lake within,&#8232;
Draw a pitcherful,&#8232;
And keep it in stillness apart;&#8232;
When you thus purify it,&#8232;
You shall become Siva.

Ganapathy Translation
Like the ruffled muddy water, human beings
confused in thought, do not know the (nature of the) Lord;
just as drinking water is drawn from the tank and stored,
if the mind is clarified, he becomes Siva.

If one's mind is confused, it is like the ruffled muddy water. Through such a mind one cannot comprehend the true nature of the Lord. If one's mind is clear, like the pure water stored in a pitcher, then one, not only comprehends, but becomes Siva Himself.

my comments: it is the confused and muddled persons who do not know their nature and say that souls and Siva are different. Their minds are ruffled and not clear. This will not happen if their minds are clear.

Mandiram 3010
tigai anaittum civane avan aagin
migai anaittum colla venda manidare
pugai anaittum puram angiyil kuudu
mugai anaittum engal aadi-p piraane

Natarajan Translation
3010: All Emanate From Him Alone&#8232;
If directions cardinal are all of Siva,&#8232;
Why speak of someone else, O! you men!&#8232;
All smoke from Fire emanates,&#8232;
All creation from our Primal Lord arises.

my comments: The analogy for creation is provided here.

Ganapathy Translation
If all the cardinal directions are to be of Siva,
Do not say anything unnecessary, O' Men!
The body of rising smoke emanates from fire;
All that blossoms are from our primal Lord.

When one thing, say X, can explain everything else, then why multiply entities like Y and Z? This is the principle called Occam's Razor in Western philosophy. The principle of Occam's razor is: why multiply entities when one entity can explain all things sufficiently. This principle is being suggested is this verse by Tirumular well before the advent of Occam. Just as smoke can be sufficiently explained with reference to one source, namely fire, the entire creation can be explained with reference to Siva. Then why seek any other cause other than Siva? It is superfluous and unnecessary.

Mandiram 3039
Puvanapadi migu punniyan endaai
Avane ulagil adar perum paagan
Avane arum pala ciivanum aagum
Avane iral ena mal urravare

Natarajan Translation
3039: He is Jiva and Master of Jiva
&#8232;He is Lord of Worlds,&#8232;
The Holy One, my Father,&#8232;
He is Master Mahout,&#8232;
Of Jivas all,&#8232;
He is Jivas themselves too,&#8232;
He is the Lord,&#8232;
Whom all in endearment hold.

Ganapathy Translation
My virtuous Lord! He is the leader of the universe;
He is the mahout who controls the world;
He is the one who manifests as the innumerable jivas;
He is the one who is revered as the Supreme God.

Here the world is compared to an elephant which is in the rut. Such a mad, mad world is being controlled by the Lord who is like a mahout (driver of the elephant). He manifests Himself everywhere - in the universe, in the innumerable jivas, in the inanimate and animate things. The Lord, thus, is all-pervasive.

Thus, the verses and translations speaks for itself! The most commanding statements in the Tirumandiram repeated hundreds of times is that of Becoming Siva. There is no escape from this conclusion. The point of all this is that we have shown in these 60 verses that there is nothing wrong with the translations, as independently verified and attested by a separate team of ten tamil scholars. One would be forgiven if one thought that the Ganapathy team of translators are even more monistic than Dr. Natarajan.

In the Ganapathy Translation, the editors included as an addendum a monograph by Kauai Aadheenam on Monism, and its most respectful and eloquent rebuttal by the Dharmapuram Aadheenam. I read the rebuttal and found that they totally missed the main points raised by Kauai, and instead spent a large part of the rebuttal on showing that god, soul and the world are eternal, when this is not the issue and which is not disputed. This I find is common among many realistic siddhantins, who erroneously call themselves pluralistic siddhantins - their uncanny ability to repeatedly miss the disputed issues.

Therefore I did not bother to rebut the Dharmapuram paper.

At dawn we find the emergence of dew on leaves. It remains for a while, and by mid-morning it vanishes. Was the dew created? From what? Where did it come from? Is it eternal? Where did it go? Has it disappeared into nothingness?
Of course the appearance of the dew is 'creation'; previously existing water molecules in the surrounding air now condensed to a liquid, and the condensing moisture already present in the air is 'eternal', as it always existed as molecules. Likewise when the dew vaporises, it 'dissolves' into the surrounding air, but it still exists in the atmosphere, as molecules. Hence creation and eternity, an apparent paradox, is explained and resolved by this analogy - the dew is created but the water molecules, which is its primordial essence, is eternal. Likewise the gods, the souls and the worlds. Therefore it logically follows that whatever that 'appears, stays and dissolves', or described as created, preserved and destroyed, is not Reality.

The gods too? Yes, the gods too! If Ayan (Brahma) and Mal (Vishnu) are destroyed at MahaPralaya as Tirumular says, what more the souls! For the gods, Brahma, Vishnu, Rudra, Mahesvara and Sadasiva too are souls with form, or formless form, both sat-asat, destined for annihilation during the Great Dissolution when Hara absorbs them all unto Himself. For Siva alone is Sat, a-tattva, not one of the 36 tattvas, therefore who has neither birth not death. I have explained this in my study of the Ajita Agama.

What can I say, that it feels good to say, I told you so!

To the dualists (or the so called pluralists) I say, now you have nothing! You have been misled for some hundred years; you bought it, rationalised it, justified it, pretended to be knowers, believed what you wanted to believe, played a cat and mouse game, deflected the issues by questioning the translations, you ignorantly conned yourself and others, gave yourselves awards in the process, but now you have nothing. Your understanding and scholarship exposed as utterly untenable.

This paper, a comparative study on the translations, together with my earlier presentations on saiva siddhanta, links below, stands as a definitive commentary on saiva siddhanta in english, as to my knowledge there is no such detailed in-depth discussions anywhere else in the world in the english language.

Reference Links:

(some links are for the purpose of providing background&#8232;information or continuity only)


Monism & Dualism in the Tirumantiram&#8232;


Tayumanavar on Advaita&#8232;

Physics & Metaphysics

Shankara & the Dalit

Mukti and Ontology


Edited by Pathmarajah (December 12, 2011 01:54 PM)

#1415 - November 06, 2010 12:30 PM Re: Hindu Gems [Re: webmaster]
webmaster Offline

Registered: February 07, 2010
Posts: 1030
Loc: KL
Thoughts on DIVALI Day

In the midst of all the darkness of anger and hate, conflict and confrontation,
injustice and suffering that envelops the world, what sustains us is the hope
that these somber sides of humanity will eventually pass. We are strengthened by
the hope that ultimately truth and justice, knowledge and harmony will prevail.
There are anecdotes from Hindu sacred history which have inspired the festival,
but the essence of them all is this deepest Hindu conviction of the ultimate
victory of Light over Darkness. This is what illumines us when we are plunged
in the fears and concerns that crass reality provokes.

Divali reassures that there is a bright and shining effulgence at the end of it
all. That is the deeper significance of this joyous pan-Hindu festival. When we
pray, tamasom jyotir gamaya: From Darkness lead me unto Light, we are invoking
the positive potential in human existence, even while recognizing its negative

It is light that informs us of the world around. But our life-experience must
include enjoyment also. Light is not only vibration of varying intensities, but
of varying durations as well. This causes colors to arise. Color adds splendor
to the world. But for them the world would be a drab gray of changing shades.
But let us remember that color is not intrinsic to light, but a result of
interactions between vibrations and our optical systems. It is the human brain
that transforms mere undulations into chromatic magnificence. There is a lesson
in this: We have the potential to shape uninteresting and uninspiring
surroundings into something splendid and spectacular.

Light is also a life-sustaining principle. For it is sunlight that cleverly
collaborates with the green of the earth to produce all the food that sustains
and nourishes life on our planet. If we look for miracles, this is where we
find one. As a Vedic rishi declared;

agnir jyotir, jyotir agnir: Fire is light, light is Fire,

for in Vedic symbolism, agni is the eternal life-giving principle. There is
nothing more universal than light. Light spans every nook and corner of the
physical universe, and it has been there since the first Big Bang of cosmic
creation. Its power is like that of the Vedic Indra, which is why a Vedic sage

indro jyotir, jyotir indrah: Indra is Light, Light is Indra,

for in the symbolism of the Vedic sage-poets, Indra was the omnipotent

There is nothing we know of that is as omniscient or as omnipresent as light. If
anything is worthy of universal worship, it is light. That is why light is
taken to represent all that is positive and glorious in the human experience.
That is why light stands for knowledge, as darkness for ignorance; why light
stands for justice, as darkness for injustice; and why light stands for truth
and darkness for untruth.

There is also the spiritual dimension of light. Jyoti refers not only to the
physical phenomenon of light but also to its ecstatic and mystical aspect. It
states in the Rigveda:

ayam rochayd arucho rochano: Shining, He caused to shine what shone not.

In other words, when that supreme light enters the human spirit, we become light
ourselves.. In the truly enlightened state, even as light encompasses the entire
universe, we begin to see the oneness behind the many, and we embrace every race
and creed, every religion and ritual as our own.

Such insights and historical optimism elevate and ennoble us. They are implicit
in the celebration of Divali.

In that spirit I wish all my Hindu brothers and sisters and others who would
join us too a very joyous Divali.

V. V. Raman
November 5, 2010

#1425 - November 18, 2010 02:36 PM Re: Hindu Gems [Re: webmaster]
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Registered: February 07, 2010
Posts: 1030
Loc: KL
Civanjana Cittiyar of ArulNandi

The Civanjana Cittiyar of AruNandi (c.13 th cent AD) is perhaps the most significant book on Indian Philosophy which is not only massive but exceedingly subtle. I have translated most of the Parapakkam, the First Part that deals with the whole range of Indian philosophies different from Saiva Siddhanta said to be the Supakkam.

I have uploaded now the description and deconstruction of the Lokayatas, the Indian Materialists, certainly very fascinating. You can access it at:


Saiva Deconstruction of Lokayata

Understanding is Ekstatic

In the History of world religions and philosophy, the Tamil Saivism holds a unique place in that it is the only system that is simultaneously philosophical, that which justifies the religious way of life not on the basis of the authority of revealed scriptures, messiahs rishies and so forth but on the basis of hermeneutic study of the natural and developing Human Understanding in that way so that metaphysical truths come to be accepted and religious way of life condoned. Every understanding has its own applications and having the understanding of the truth and reality of the deities that configure world events including the personal, the religious way of life becomes the natural APPLICATION of such an understanding.

In the philosophical level, i.e. the Njaana Paatai, they also have introduced a METHOD that remains peculiarly Saivite to this day viz. the method of DECONSTRUCTION, which is not the destruction' of Heidegger, Gadamer and other Philosophical Hermeneuts or the deconstruction' of Derrida and other Radical Hermeneuts. For here the object is not negative but rather the positive one of bringing out the TRUTH where it remains concealed, distorted, obfuscated and so forth. The Saivite culture allows maximum freedom for intellectual expression but at the same time seek to deconstruct whatever thus emerges so that untruths do not get lodged as part of the ongoing culture.

Having expounded how AruNandi had deconstructed the Sautrantikas Buddhism I now venture to expound how he deconstructed the Lokayatas whose philosophy resembles the modern materialists and which is available as the first part of the massive Sivanjana Siddhyar (13th cent).

Having described the essential precepts of the Lokayata, AruNandi begins with verse 33 the deconstruction of their philosophy. It must be recalled here that AruNandi stands unique in this in the whole of India and certainly his source of inspiration is Meykandar's Civanjana Botam that he learned directly from Meykandar himself. It may be possible that even in the writing of this book he had the personal guidance of his guru viz. Meykandar. The deconstruction is also being done perhaps for the first time in India for it is not just simply arguing against a system of philosophy but rather exposing the weaknesses inherent to a way of thinking so that a new understanding devoid of those defective elements is given birth to. To deconstruct is NOT just to destroy but rather to allow TRUTH prevail in the philosophical thinking. It thus serves to destroy prejudices that thwart thinking and thereby prepares the mind to enjoy deep metaphysical illuminations.

#1428 - November 30, 2010 04:00 PM Re: Hindu Gems [Re: webmaster]
Pathmarajah Offline

Registered: July 22, 2004
Posts: 375
Loc: Penang
The Saiva Life - The Minimal Duties of a Saiva Hindu

The Pancha Nitya Karmas (Five Minimal Duties) would sum up the minimum requirements of a good Hindu.

Yet in this modern age people want something even simpler, something more basic that they could perform quite easily. Here is my view:

Wear the thiruneer (sacred ash) abundantly, wear the rudrasha bead, chant aum namasivaya all the time even when driving, commuting or golfing, worship Siva at the home altar singing the thevarams and thiruvasagam, visit temples often and observe the whole puja.

Oh, and do wake up early in the morning before sunrise and just sit observing the quietness.


Edited by Pathmarajah (November 30, 2010 04:01 PM)

#1429 - December 01, 2010 04:22 PM Re: Hindu Gems [Re: webmaster]
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Registered: February 07, 2010
Posts: 1030
Loc: KL
Irupa Irupatu - Arulnandi Sivaachaariyar

Arunandi Sivaaccaariyar, is the foremost student of Meykandar himself. He has also to his credit the massive Sivanjaana Siththiyaar, a philosophical text of outstanding merit, probably written within the guidance of Meykandar himself. The text should have been written in the 13th cent. itself, the time of Meykandar, considering that he was his foremost student.

What is distinct and earns our sympathy is the pains within which the inquiry was undertaken and because of which it avoids being dry and meaningless. Gnawing doubts about central issues in EXISTENCE are raised in front of Meykandar himself and seeks TRUTHS that would alleviate the excruciating pains he was suffering. What we have, because of this, is an existential analytics of a profound kind that remains forever of interest to all thinking people throughout the world.


Webmaster: also available on this link is the Sivajnana Siddiyar, a text that deconstructs Lokayata, Buddhism, Jainism and Vedicism (vedanta).

#1432 - February 13, 2011 07:49 AM Re: Hindu Gems [Re: webmaster]
Pathmarajah Offline

Registered: July 22, 2004
Posts: 375
Loc: Penang
Many Hindus wonder what is the modern social order in place of the old worn out and abused jaati and varna order. The new order is already in place.


The new world order that has come to be established universally and is here to stay is that everybody, men and women, gets an education, proceed to get a diploma or degree in a field that they choose, and work, freely choose a spouse and raise a family in a birth-to-death welfare society that is grounded in democracy, human rights and liberalism.

Traditionally a caste clan took care of its own clan members. In a welfare state the whole country is one caste, and the state takes care of all weaker sections; the children, women, senior citizens, the handicapped, single mothers, where education is free till post graduate for all, health care is free the whole life for all, retirement plan for all, minimum wage that is enough for a three room apartment, a car and a dog, plus unemployment benefits - and all this is paid for by the taxes of the able working class aged 18-60.

Such a welfare state is already in place in Canada and the Scandinavian countries.


Edited by Pathmarajah (February 13, 2011 07:49 AM)

#1433 - February 16, 2011 11:05 AM Re: Hindu Gems [Re: webmaster]
Pathmarajah Offline

Registered: July 22, 2004
Posts: 375
Loc: Penang


Undivided by space, time or qualities, whose form is nothing but endless consciousness, measurable only by His own awareness, tranquil and splendid, to Him obeisance.

By bad advice is a king ruined,
By attachment an ascetic is ruined,
By indulgence a son is ruined,
By lack of study a Brahmin is ruined,
By a bad son a family is ruined,
By association with rogues good conduct is lost,
By recklessness modesty is lost,
By lack of attention agriculture is lost,
By absence from home familial love is lost,
By lack of affection friendship is lost,
By carelessness prosperity is ruined,
By extravagant generosity wealth (is wasted).

If true, there is no need for austerities.
If pure in mind what matters pilgrimage?
If kind, there is no need to bother about followers.
If generous, there is no need of any adornment.
If truly learned what matters wealth?


Edited by Pathmarajah (February 16, 2011 11:06 AM)

#1436 - March 15, 2011 11:46 AM Re: Hindu Gems [Re: webmaster]
Pathmarajah Offline

Registered: July 22, 2004
Posts: 375
Loc: Penang
Rg Veda on Equality

There is none high or low amongst you. You are all brethren and therefore, strive all together to attain prosperity. (Rg Veda 50, 60, 5).

As, O God, Thou art for ever the common Lord of all alike, as such we invoke thee now. (Rig Veda 4, 32, 13)

All who can walk are equally entitled to the use of paths and roads. (Rig Veda 2, 13, 2)

Be united; speak in harmony; let your minds apprehend alike; common be your prayer; common be the end of your assembly; common be your resolution; common be your deliberations; unified be your hearts; common be your intentions; perfect be your unity. (Rig Veda 10, 191, 24)

#1437 - March 26, 2011 09:15 AM Re: Hindu Gems [Re: webmaster]
Pathmarajah Offline

Registered: July 22, 2004
Posts: 375
Loc: Penang
Siva - what exactly are we talking about!

"The inner light is so beautiful. It is firm, like a plasma. It is sometimes fibrous and full of energy. And yet, it is quiet and full of colors."

The inner light, sometimes called the central sun, jyothi, is what flows through all life, the Immanent Being, the essence of our soul or the soul of our soul, it neither dies or is born, it is the substratum of all creation, it is Siva.

When we say Siva, this is what we are talking about, not some anthropomorphic human like character described in texts as the one who rides a bull, has long flowing hair, etc. That is also Siva as Ishvara, the Ruler, who inhabits the Sivaloka, surrounded by an entourage of many Svarupa Beings or Gods and millions of devas, and who is separate and and distinct from us. Siva the Ishvara is whom we worship in the temples and in the home altars, and whom we aspire to merge with in sayujyam. We usually refer to this Being as Lord Siva or Siva Peruman.

Other Hindus worship the many Svarupa Beings too, or exclusively one or a few of these Svarupa Beings. No matter, because the same Inner Light pervades all these Svarupa Beings as the core of their being, as explicitly described in the Kena Upanishad.

When we talk of Siva as the Inner Light, we are already *that*, we are already one with *It*, and it is already within us as the core of our soul. We do not worship it. (There is no need to) We see and experience it each morning, or when we meditate. When the saints or the texts say, 'we are that', this is what we mean. We are that Inner Light.

This inner light is what we see within our head first thing in the morning when we become awake but our eyelids still closed and it is still dark outside. Usually we brush it off and quickly (re) focus on objects outside of us and open our eyes, and in that process we lose focus on the inner light. Whereas the meditator maintains his focus on this inner light as long as he can before he arises.

The experienced meditator can not only see this inner light shining within his head, but he can also see the same light shining within the head of everyone, every animal and everything.

These are the two perfections of Siva.

There is a third perfection - the Transcendent One, or ParaSiva - the Highest Siva state. It is indescribable and there really is nothing to talk about it, (nothing has been written about It too) except to say it is 'that' and we are that too.

So there is Siva, Lord Siva and ParaSiva.


#1439 - May 17, 2011 11:48 AM Re: Hindu Gems [Re: webmaster]
Pathmarajah Offline

Registered: July 22, 2004
Posts: 375
Loc: Penang
A Principle of Puja

Hindus worship the Gods by making a formal offering of water, fruits,
flowers and cooked food. The food is symbolically presented and placed
in front of the Gods. The food conveys, not nutrition, but the
worshipers intense sentiments and hopes. In much the same way when we
present a gift to a loved one it is not the gift that matters but the
expression of love, appreciation and longing. When we present a bouquet
of flowers to a women, there is an unspoken, unwritten, well and clear
message in that presentation. It is not mere flowers or petals.

"On the second of these nectars the Rudras live, with Indra at their
head. Truly, the gods do not eat or drink. They are satisfied by merely
looking at the nectar."

Sama Veda, Chandogya Upanishad III, VII - Meditation on the Rudras, 1

"He who thus knows this nectar becomes one of the Rudras, with Indra at
their head; he is satisfied by merely looking at the nectar. He retires
into that white colour and again rises up from that colour."

Sama Veda, Chandogya Upanishad III, VII - Meditation on the Rudras, 3

"On the third of these nectars the Adityas live, with Varuna at their
head. Truly, the gods do not eat or drink. They are satisfied by merely
looking at the nectar."

Sama Veda, Chandogya Upanishad III, VIII - Meditation on the Adityas, 1

This principle of worship is already established in the Sama Veda. The
'Look' is an important part of Hindu Agamic rituals. The worshipper
begins the worship by "Looking' at the murthi along with chanting a
simple mantra. This simple rite establishes the Deity in the murthi, and
formal worship with presentation of gifts and hymns can begin. We
present several items to the Deity during an elaborate puja for his
Look. The Look is the acceptance of the gift. The message is conveyed!

The Look is called niriksana in sanskrit.

'Looking at a spot', niriksana, ritually transfers the consciousness of the deity in the worshipper's mind to the spot or icon looked upon. The mental creation of the mantra body of the god is 'placed' on the spot or icon. This is the essence of Hindu worship. By concentrating on the deity within our minds, as the soul of our soul, then looking at an icon ritually makes the inert icon 'alive'. Worship can then begin.

There are many classes of gods in Hinduism; Rudras, Maruts, Ashvins,
Rhbus and Visvedevas. Some gods are in more than one list.

Indra is one of the 11 Rudras. Varuna is one of the 8 Adityas.


Edited by Pathmarajah (May 24, 2011 04:23 PM)

#1440 - May 23, 2011 11:38 AM Re: Hindu Gems [Re: webmaster]
webmaster Offline

Registered: February 07, 2010
Posts: 1030
Loc: KL
Thoughts on the May 21 Doomsday Prophesy

Among the sad ironies that rattle our world is the mindless prediction by some
religious extremists that the world would come to an end of May 21, 2011. This
was to happen, not by natural disasters, not by unrest the Middle East, not by
explosions of weapons of mass destruction, but by the intervention of a very
party-minded God who would transport all Christians to the bliss of Heaven, and
cast all Non-Christians into the depths of a climatically intolerable Hell with
a capital H. If such a pronouncement had come from an intellectually challenged
medieval soothsayer in the Dark Ages inhabited by ghosts and goblins, jinns and
asuras, it would have been understandable. But the fact that it came from a
so-called religious leader in a country regarded as scientifically advanced
where it received much public space and was taken pretty seriously by quite a
few gullible folks reflects the low level of general scientific knowledge in a
section of the citizenry. Ignorance of scientifically informed worldviews has
the potential for spelling disaster: we seldom remember the horrors perpetrated
in ages past as a result of preposterous fears of the supposed powers of the

Similar absurdities infect the minds of millions all over the world, stirred by
corresponding worldviews resulting from other unreformed and stagnant religious
frameworks. In this context it is important, however, not to yield to the
temptation of condemning any particular religion. Every religion has at its
core not only belief in a God Almighty but also injunctions to love and hope,
to serve and help, to care and be compassionate, and above all to be humble and
reverential towards the ungrasped grandeur of the universe that has made life
and love and laughter possible. The real culprits for our religious mess are
leaders who keep the minds the masses in the fetters of blind beliefs of which
they themselves are victims - beliefs that should be relegated to the archives
of ill-considered ideas. Their instigation to persist in values no longer
appropriate and visions no longer relevant goads many millions to servile
adherence to ancient worldviews and sometimes to hurtful behavior. Such men
have not moved much in knowledge or understanding since the distant days of the
sages, messiahs and prophets whose spiritual charisma instigated the great
religions of the world, but not every inspired insight they articulated deserves
perpetual acceptance.

Not surprisingly, in our own times the tension between religion and
anti-religion has been growing in intensity. Anti-religious movements are fed up
with the lingering dross of traditional religions with all their untenable
views, including the conviction that one&#65533;s own versions of God and the hereafter
are superior to those of others which must therefore be decimated. So the New
are coming with full force in their ardent desire to dismantle all
religions, and in their relentless efforts to make ours a faith-free species.

Such goals are as na&#65533;ve, though less ridiculous, than the belief that humanity
will be salvaged on such and such a date. They also ignore the many positive and
necessary contributions of religions to humanity.

What we direly need, and may hope for, is a recognition on the part of
influential religious leaders of all traditions that one can be anchored to any
faith without subscribing to the fairy tales of humanity&#65533;s infancy. Prayer to an
unfathomable Mystery in whatever form or by whatever name and in whatever
traditional mode is surely possible without denigrating other forms and names
and modes towards that Mystery, including the ones that are seen in the laws and
equations of physics. To respect reason and to be guided by the visions of
science can also lead to the religious experience.
Perhaps this embarrassment might stir rational religionists to reflect more
carefully, fruitfully and meaningfully on their own faith system.

V. V. Raman
Author of Truth and Tension in Science and Religion
May 21, 2011

#1442 - June 08, 2011 02:29 PM Re: Hindu Gems [Re: webmaster]
webmaster Offline

Registered: February 07, 2010
Posts: 1030
Loc: KL
The Sutras are mine and I compose them by way of bringing out the essence. I use the versions of Dr Suba ANNamalai and that J.Varadarasan both in Tamil. When it comes to interpretations most of them are my own where I use the previous interpretations as my guide. Almost for the hundreds of the verses of Tirumandiram I have studied, I have given my own interpretations and where I am guided also by my studies of Agamic and Tantric Psychology.

The Great Yoga of Tirumular-31

Tirumular is still concerned with the preconditions for becoming a genuine Siddha by which he means one who enjoys the Siddhies, the Great Mystical Powers. It is not ardent Tapas no matter how elaborate strenuous and so forth that matters but rather only genuine social service where with LOVE unto all, not only people are enlightened with lessons on Njaanam but also cured of mental and physical disease.

What is interesting is that Tirumular is quite clear that developing the intellect, accumulating a vast knowledge through extensive scholarship, sharpening intellect through debates and so forth are quite useless. In order to attain the Great Mystical Powers, more than the intellect, LOVE unto all must be developed.

Sutra 3:

Njaana veeLvi ceyvatodu, veRRu aRivinaip perukkinaal addamaacittikaL kaikkuudaa-- anbin adippdaiyil vidaatu makkad toNdu ceytu varaveeNdum.


The vain intellectual pursuits no matter how elaborate and extensive are quite useless for enjoying the great Mystical Powers, what is important is continuous social service out of love unto all.


The Great Mystical Powers endow a person with many uncanny capacities that can be misused if there is still egoism and greed for personal glory. So Tirumular repeatedly emphasizes the need to selfless service to mankind as a precondition for being blessed with these powers and which accrue to genuine Siddhas in gradual measures taking altogether a minimum of 12 years at least for the full enjoyment of these powers if at all blessed. These are made clear in the following three verses which also outline the various stages of such blessings.

Tirumantiram 639

Naadum piNiyinaal nam sanam cuuzntakkaal

Niidum kalai kalvi niiL meetai kuurnjaanam

Viidu onRu ilan aakil, vaaycitti peetattin

Niidum tuuram keeddaal niiL mudivu iiraaRee


When people, relatives and friends approach the Siddha when afflicted with mental and bodily diseases, extensive knowledge of arts, wide scholarship sharp intellect and so forth will be useless and moksa will not be possible unless with love and kindness these diseases are cured. The real Siddhies will also not be gained and there will be only deep breathing up to to 12 inches because of the great disappointments.


Eezaanatil saNdavaayuvin veetiyaam

Taazaa nadaipala yoosanai saarntidum

Cuuzaana oor eddil toonRaa narai tirai

Taazaana onpatil taanpara kaayamee


If services to the people are done with love and kindness, at the end of the seven years, the Siddha will emerge a great warrior like a furious storm to destroy evil in the world. He will be active and energetic capable of walking great distances without getting tired. On the eight year the signs of old age like grey hair and wrinkled skin and so forth will disappear. On the ninth year, there will access of the Celestial Space (that allows the enjoyment of the Siddhies)


Iiraintu elpuusamatti aaya uruttiran

Neervu onRu pannoRil iiRu aakum eN citti

Ciir onRu meel eez akkiiz eez puviyil cenRu

Oor onRu viyaabiyaay niRRal iiraaRee


On the tenth year, Rudra the destroyer would appear on the forehead (destroying all the deposits of senility and so forth). At the end of the eleventh year the Eight Great Siddhies will become available. Then on the twelfth year becoming a genuine Siddha the person will become capable of exploring the seven lower worlds as well as the seven upper worlds and thus capable of being in every world (that would allow him to fathom the true causes of the various diseases and cure them)


The Tamil Siddha tradition, even in Sumerian times to which it has links, has been a medical tradition connected with curing both mental and physical ailments. Thus it is linked also to the primitive beginnings of shamanistic practices where there was the Medicine Man with claims of extraordinary powers to cure the diseases. This tradition gradually became scientific with rational theories of diseases both mental and physical and the Great Mystical Powers Eight are related to the competence a person as a Siddha would have to cure such diseases and help out people.

Tirumular is quite emphatic that vast and extensive scholarship, sharp intellect great skills in various arts and so forth will be quite useless for gaining these Siddhies and hence Moksa unless the person in loving kindness treats people and alleviates their pains in all possible ways,

If a person professing to be Siddha in fact practices this medical and psychiatric art in loving kindness, in due course the various Siddhies will come to prevail as part of his competence and with which he can be extremely successful as a medical person.

It appears that Tirumular is again talking from his personal experiences and lists out what would happen as the years pass in this kind of preliminary Siddha practices. The details are available above. But the most important is the competence to explore the seven worlds above and below and which in Siddha terminology is the worlds of super conscious and unconscious layers of the human mind.

What this really means is that at about the end of twelve years of genuine practice of the Siddha medical science, a person may become a great psychiatrist, capable of exploring not only the normal and super conscious states of his patients but also the unconscious world where lurk the evil powers that cause the various mental diseases making the person abnormal. Thus with this capacity, the genuine Siddha also becomes capable of curing the various mental diseases that afflict people and thus make them function as normal individuals again, a medical task that remains quite difficult to this day.


Edited by webmaster (June 08, 2011 02:33 PM)

#1443 - June 13, 2011 11:30 AM Re: Hindu Gems [Re: webmaster]
webmaster Offline

Registered: February 07, 2010
Posts: 1030
Loc: KL
The Great Yoga of Tirumular-32

Tirumulars views on Addamaacitti, the Great Powers Eight are now described briefly in the verse 642 and later in the series individually. A careful study of these verses indicate that Tirumular was a great metaphysician and avoided the common mystical and magical interpretations of the Siddhies. They are not extraordinary powers that a Siddha gains through very ardent Tapas and so forth but rather certain qualities of the soul, certain kinds of dispositions that become characteristic of those who attain what can be called absolute inner purity and total transcendence. There come to prevail a universalism akin to that of BEING and it is aspects of this universalism that are called Siddhies here.

Sutra 4
Njaanam vaLarttu akatteec ceRintirukkum aNuttuvam keduttu cuttamaaki civaparattuvam eyta eN cittikaL taamee vantamaiyum enpatodu avaRRaip piRarum anubavikka uzaippataal inta cittikaL evvakaiyilum kuRaiyaatee niRkum enpatu.

When a Siddha gains metaphysical illuminations, destroys with that the atomicity of understanding already there and becoming Pure and Clean enjoys the absolute transcendence, the Eight Siddhies descend upon him as if natural and if such a Siddha seeks to let others also enjoy such Siddhies, there will be no diminishing of such Siddhies at all.

When a soul becomes a Great Soul, a Maha Atma, something extraordinary through great metaphysical attainments, then the Eight Mystical Powers descend upon such a person making him historically a great figure, someone who goes into the historical records as a mighty person who caused a great advance in human history as a whole.

Tirumulars understanding of the Eight Siddhies, as described below is not at all mystical and magical but rather something verifiable in the history of mankind. All great individuals who have shaped human history have enjoyed these Eight Great Powers and thus remains something that anyone can gain and enjoy provided he works the right way towards it.

Along with describing the essences of the Siddhies Tirumular also describes the essences of the Siddha Pedagogy, non brahmanical in the following verses,


Taanee aNuvam sakattum tannoonmaiyum
Aanaak kanamum parakaayat teekamum
Taan aavatu parakaayam ceertanmaiyum
Aanaatu uNmaiyum viyaabiyum aam eddee

The Eight Great Siddhies are follows:
Taanee aNuvam: when the soul stands one with all then there is Anima (spiritual intimacy)
Sakattum: when the soul stands as the whole world (sakam) itself , it enjoys Mahima (absolute greatness)
Tan noomaiyum: when the soul is gifted with immense competence to solve all problems, then it enjoys the Siddhi of Ilahima
Aanaak kanamum: when because of such great competence it acquires an immense Depth of Personality, then it begins to enjoy the Siddhi of Karima
Parakaayat teekamum : the attainment of a great and magnificent body of diamond strength, something that enables longevity is the Siddhi of Piraatti.
Taan aavatu parakaayam ceertanmaiyum : trying out of love unto all to encourage all others to enjoy such a diamond body that one enjoys is the Siddhi of Parakaamiyam i.e. love unto all.
Aanaatu uNmaiyum: standing for TRUTHS no matter what and which attracts all unto oneself is the Siddhi of Vacittuvam, a kind of magnetism.
Viyabiyum: breaking the local and national greatness and becoming truly global in fame and prestige is the Siddhi of IIsattuvam.

taaGkiyat tanmaiayum taan avai palluyir
vaaGkiya kaalattum maRRu oor kuRai illai
aaGkee ezuntu oom avaRRuL azuntum mikku
ooGkiyavaa mutti muntiya vaaRee

If a Siddha who has attained the Siddhies, bears with the problems of humanity and strives to instruct them so that they too can enjoy these Great Siddhies, there will no problems at all for the Siddha - the powers will remain with him as before. When the Pedagogy is right, the primordial Logos Aum will arise within these pedagogical processes activating in the mind the desire for attaining Moksa as the very meaning of existence.

Muntiya munnuuRRu aRubatu kaalamum
Vantatu naazikai vaan mutalaayidac
Cintai ceyac ceya maNmutal teerntu aRintu
untiyuL ninRee utittu ezumaaRee

Such an activation of a deep desire for Moksa will be sustained for 360 minutes or so. During these moments when the Time and Space and their divisions into various parts are repeatedly interrogated and inquired into, there will be a better understanding of the Pancha Butas Earth and so forth. The Logos Aum will now arise from the Cakra of Manipurakam at the navel sustaining the desire for metaphysical illuminations.

The verse 642 where we have given the meaning phrase by phrase makes it clear what Tirumular meant by the Great Siddhies Eight. There is nothing mystical about them but rather something empirically true. If we ask the question: How does an average person an Atma, can become a Mahaatma, a Great Person who commands love adoration and respect across the whole globe, we can understand the meaning of these Siddhies and as interpreted and explained in sufficient details above.

There are processes in Nature and quite freely available to all whereby any person no matter of what birth and nationality can attain superlative fame and glory by the dint of extraordinary spiritual qualities and which are the Great Siddhies. They are not magical powers that one can use to get what one desires or effect something miraculous and so forth. They are simply extraordinary spiritual qualities such as LOVE unto all (aNima), transcending above national and cultural boundaries and becoming truly universal( Mahima) and so forth.

Thus it is clear this Yoga of Tirmualr that ends up with such Siddhies is not only non-Brahamanical but also anti-Brahmanaical, It fosters a spiritual pedagogy of absolute OPENNESS and where a genuine Siddha who enjoys these Siddhies should strive hard to encourage also others to enjoy such Siddhies. The Siddha Pedagogy proposed here is called Natantam by the Tamil Siiddhas where what is meant is the activation of the Primordial Logos Aum deep in the soul of all so that they seek metaphysical illuminations and strive to attain the Njaanam and with that also enjoy Moksa.

A Siddha is NOT a Brahmanah who corners the Vedas and hence the Brahmanjaanam exclusively to the members of Brahmin caste or VarNa. A Siddha stands outside such VarNas and castes with an OPENNESS and where TRUTH Seeking and shining in it becomes the central theme of the metaphysics. It is interesting that Tirumular understands Vacittuvam, the personal magnetism and charisma to being in TRUTH, in enjoying UNmai -- absolute and indestructible truths.


Edited by webmaster (June 13, 2011 11:31 AM)

#1444 - June 14, 2011 10:50 AM Re: Hindu Gems [Re: webmaster]
Pathmarajah Offline

Registered: July 22, 2004
Posts: 375
Loc: Penang
Light and sounds in meditation

Now, the light which shines above this heaven, above all the worlds, above everything, in the highest worlds not excelled by any other worlds, that is the same light which is within man. There is this visible of this light: when we thus perceive by touch the warmth in the body. And of it we have this audible proof: when we thus hear, by covering the ears, what is like the rumbling of a carriage, or the bellowing of an ox, or the sound of a blazing fire. One should worship as Brahman that inner light which is seen and heard. He who knows becomes conspicuous and celebrated, yea, he becomes celebrated.

Sama Veda, Chandogya Upanishad III, XIII - Meditation on the Door-Keepers, 7-8

#1445 - June 18, 2011 12:17 PM Re: Hindu Gems [Re: webmaster]
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Registered: July 22, 2004
Posts: 375
Loc: Penang
Review of the Hermeneutics of the Tirumantiram

This is my review of the doctoral thesis by Carlos Ney Mena entitled the Hermeneutics of the Tirumantiram, attached as a pdf document in the following post:

At the outset, Mena mentions "the Tamil Cittar movement as a counter cultural movement which, in
opposition to the orthodox, high-caste &#346;aiva Siddh&#257;nta movement .... and competing systems."

I am hearing this for the first time and I am surprised Professor Hart even allowed this as a base hypothesis for the paper.

Nowhere in his 62 page thesis does he argue that; rather his main hypothesis is not discussed at all. His work is a very brief discription and summary of the Tirumantiram and a comparison of the yoga of the Tirumantiram with the Yoga Sutras of Patanjali.

On this basis alone his thesis has to be rejected, as he does not (even try to) establish the siddhar tradition as a 'counter cultural' tradition. I wonder why his professor Dr. Hart would consider it, but then very few persons in the west undertake siddhanta studies, and each must be encouraged to plod on.

There seems to be an enduring bizarre understanding of what is siddhanta, siddhar, agama, tantra, etc, by western scholars, and I don't know why Dr. Hart does not clear that. Let me explain.

means the original 28 saiva agamas (shruti texts) but today it means all 320 agamas including the shakta and vaishanava agamas.

Tantra means the same thing as agama, and it is used interchangeably. For instance the Ajita Agama is also known as the Ajita MahaTantra. Tantra is also used to mean 'method' or 'rituals'.

The philosophy of the agamas is known as siddhanta.

Realisation consists of many stages. A self realised person is one who has seen the Light (oli) as a first step. A self realised person (mukti) who has then burnt all his still existing (sanchita) karmas and has no more rebirths is called a jivanmukta. A jivanmukta who was persisted in his efforts and has obtained the 8 siddhis (powers) is called a siddhar.

In the Tamil tradition there were 18 siddhars, one of whom was Tirumular. (There are many more today. But who is keeping track!)

A siddhar is therefore the culmination of being an agamist or tantrist or siddhantin.

The Tirumantiram is a summarised version of the 28 Agamas.

The agamas (tantras) deals with temple worship, pujas, gurus, diksha, mantras, many yogas and meditations. However western scholars see tantra as yoga, mediation and some unusual practices like urine therapy, sex, raising the kundalini, etc.

Secondly, Mena places the Tirumantiram in the 11th century and quotes other scholars, and becomes fixated to this date. He ignores the verses in the Tirumantiram where Tirumular states that he, Patanjali and Vyagrapadar are co-disciples of Nandi their guru. Further he ignores that Sundarar (9th century) mentions Tirumulan. At the time when Tirumular lived and visited Tillai, it was still a forested area and a grove with a small temple. That was where he was buried. It was not yet the grand Chidambaram it is today.

Wrong historic placing would ruin his thesis on the history of spiritual and cultural development in south India. But he also mentions that there could be two Tirumulars, just like there must have been two Auvaiyars. Well this is one way out.

Indians have historically failed in timekeeping, and trying to date Indian documents, events and personalities can drive one mad, and it is best not attempted! Perhaps it was meant to be timeless? Or yogas in absurdities?

There is much conjectures in Mena's article. He conjectures that bakti was infused into temple worship over time, and does not realise that bakti is a pre-requisite and basis of temple worship. And bakti is also the basis of Hinduism from time immemorial as the rig veda are bakti hymns. The Tirumantiram too is a collection of 3,000 hymns, and can, and is, sung in temples. Bakti is not an intermediate development in Hinduism. Rather there is no Hinduism without bakti.

Mena describes the Tirumantiram has containing 'technologies of the self';

- technologies of the physical body
- technologies of the energetic body
- technologies of the mental body.

and these technologies or yogas are contained in Tantra 3-7. Technologies to purify the atma tattvas or 24 material tattvas, which when practiced enables grace and liberation to take place.

So, 'technology' is another word now introduced in this paper as a synonym to describe yoga, siddhanta, agama, and tantra. As if there is not enough confusing words already!

aatanga (ashtanga) yokam, kayasiddhi, Breath Rythm of the Week, Inauspicious Directions of the Week, Kechari Yokam, Pariyanga Yokam, Urine Therapy, and Lunar Yokam, are some of the 'technologies' described by Tirumular in the Tirumantiram.

Some of Mena's other observations was:

1. Tirumular attributes aatanga yoga to Siva's authorship and not Patanjali.

2. In Verse 555, Tirumular mentions 'the Primordial whose meaning is within the Vedas', meaning Siva is within the Vedas.

3. both Tirumular and Patanjali mention that Siva worship is a must to obtain arul, grace, and mukti:

Yoga Sutra II.32
Purity, contentment, austerity, introspection and devotion to the &#298;&#347;vara are the Niyama.
(&#347;auca-sa&#7747;to&#7779;a-tapa&#7717;-sv&#257;dhy&#257;ya-&#299;&#347;vara-pra&#7751;idh&#257;n&#257;ni niyam&#257;&#7717;.)

While Isvara can mean any god, in practise it means Siva. Patanjali again repeats;

Yoga-S&#363;tra: II.45
Through devotion to &#298;&#347;vara the attainment of sam&#257;dhi.

4. Another important observation by Mena is that he recognises the differences in vedanta and siddhanta philosophies. He describes Tirumantiram Verses 2405-2424 and quotes Tirumular;

"patipacupaacam verinmai" or "the Undifferentiated States of the Supreme".

And Mena does capture a fine distinction between advaita vedanta and saiva siddhanta, quoting Dr. Natarajan; the siddhanta does not say, 'there are not two', but asserts that, 'they are not two'.

Carlos Mena should remove the main hypothesis as it is flawed, and include much more comparisons of the Tirumantiram and Yoga Sutras and resubmit it. As it is, the paper is too brief.


#1446 - July 10, 2011 09:33 AM Re: Hindu Gems [Re: webmaster]
webmaster Offline

Registered: February 07, 2010
Posts: 1030
Loc: KL
The meaning of Agamism

Whatever the etymology of the word Agama, it is quite clear to me that it means a metaphysical impulse that results in building temples, installing images of deities and worshiping them with love. It is not clear how ancient this tradition is but we can see it is that which remains the central impulse in the pyramidal cultures of the ancient world, the Egyptian, Nubian, Sumerian and of course Dravidian.

In contrast to Vedism with its VarNasrama Dharma, Agamism remains quite egalitarian and where the equality of all for striving towards moksa, each in his own way, is not only recognized but also allowed.

I noticed that this is so as there are no scriptures like the Vedas, Bible, Al Koran and so forth that are taken as absolutely authoritative. Agamism is essentially a Depth Psychological approach to metaphysical pursuits and hence quite open and scientific. The Agamas are continuously in production and there does not exist a single Agama taken as absolutely authoritative. Tirumular notes there can be an endless number of Agamas which are simply metaphysical treatises.

Hinduism now largely understood as Brahmanism has pushed down this Agamic tradition where even this tradition has become corrupted by Vedism.

What is important in Agamism is Icon Meditation, the choosing of a Deity and worshiping with love and adoration of the the deity so that this archetypal form of BEING gets installed in the soul and regulates the psychodynamics of the person. Just to give an example: the worship of Saraswati, the Goddess of Learning, the Sumerian Deity of scholarship, Nisaba, once installed in the soul, the person becomes highly motivated to learn and so forth,

Each deity has powers for channeling the psychodynamics of a person as well as the bodily functions so that eventually the person becomes a Njaani, the spiritually enlightened and hence fit to be graced with Moksa.

This has nothing to do with VarNa or caste - any one can aspire for such blessings and enjoy Moksa eventually.

The ICONS have Metaphysical Meanings
and we have to wrest out such meanings and articulate them in conceptual terms. The worshiper of a certain deity also ENJOYS in some ways such metaphysical meanings. The icons of Siva, Munisvarar and so forth encrypt profound metaphysical meanings.


Edited by webmaster (July 19, 2011 11:16 AM)

#1447 - August 05, 2011 12:39 PM Re: Hindu Gems [Re: webmaster]
Pathmarajah Offline

Registered: July 22, 2004
Posts: 375
Loc: Penang
New Chronologies of Indian Civilisation

Pulling together available archaeological evidence as it is available today, the American anthropologist James G. Schaffer ((1936 - 2011), Associate Professor of Anthropology, University of Delhi) developed the following chronology of early Indian civilisation:

1. Early food-producing era (c. 6500-5000 BCE): no pottery.
2. Regionalisation era (5000-2600 BCE): distinct regional styles of pottery and other artefacts.
3. Integration era (2600-1900 BCE) : cultural homogeneity and emergence of urban centres like Mohenjo daro and Harappa.
4. Localisation era (1900-1300 BCE ) blending of patterns from the integration era with regional ceramic styles.

The Indian archaeologist S.P. Gupta (1931 - 2007, Chairman, Indian Archaeological Society) proposed this cultural sequencing:

1. Pre-ceramic Neolithic (8000-600 BCE)
2. Ceramic Neolithic (6000-5000 BCE)
3. Chalcolithic (5000-3000 BCE )
4. Early Bronze Age (3000-1900 BCE)
5. Late Bronze Age ( 1900-1200 BCE)
6. Early Iron Age (1200-800 BCE)
7. Late Iron cultures

According to these specialists, there is no break in the cultural development from 8000 BCE onwards, no indication of a major change, as an invasion from outside would certainly be.

#1448 - August 07, 2011 05:18 PM Re: Hindu Gems [Re: webmaster]
webmaster Offline

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Loc: KL
The Siddhis, Pratti and Karima - Tirumular

Now attention shifts to the Siddhis of Praatti and Karima which are listed after Anima, Lakima and Makima. We can relate Pratti to Psychokinesis of modern Para-psychology where the power of mind over matter is demonstrated.

However here there is a difference. Pratti is not simply power over matter but power over all events and world objects so that they become things of the Siddhas desire. The Siddha here acquires the god-like power to regulate world events according to his wish.

Karima, as will be explained is the Siddhi to SEE all but by moving outside TIME and hence transcending temporality itself. While Makima allows the visions of the past and future into the present, karima eliminates TIME itself as a factor in the consciousness of the soul thus enjoy seeing the whole cosmos as would BEING himself.

sutra 12
Meyyaana taaraNai poonRa yookap payiRcikaL muulam, ellaap paru porudkaLin muulamaakiya tuuya oLi sattiyudan uccik kamalam cenRu onRittu niRka, iccittatai adaiyum piraatti kaivaruvatodu, todarntu atil irukka kaalak kadappu ceytu anaittaiyum oruGkee kaaNum tiRattin karimaa cittiyum kaivarum enRatu.

If a Siddha practices TaraNai and such yoga practices and reducing all concrete objects to their primordial form of Pure Energy and stays witnessing that Light by reaching the Lotus of Thousand Petals at the head, the Siddhi Piraatti that allows one to attain what one desires become available to the Siddha. If now if he persists in this he will also be blessed with the Siddhi Karima that would allow him to transcend TIME itself and witness the whole cosmos simultaneously.

The Siddhi Praatti though related to the psychokinesis of modern Parapsychology where the power of mind over matter is demonstrated, here this Siddhi goes further. The Siddha with this Siddhi does not anymore await for the things to happen but WILLS what he desires and with that enjoys realizing his wishes. Now when a Siddha persists thus exhausting all his desires, he eventually becomes desire-less and beyond any intentionalities. This will free him from Intentional Time and hence World Time itself and hence view the whole of the cosmos as would BEING Himself. This Siddhi is called Karima here meaning perhaps removing (Ta, karai) TIME consciousness itself.

ninRana tattuva naayaki tannudan
kaNdana puutappadai yaanavai ellaam
koNdavai ooraaNdu kuuda iruntidil
viNdatuvee nalla piraattiya taakumee

If the Siddha reduces all concrete objects to their primordial Pure Energy forms and stands one-with Parasakti the Power over all objects for a year or so, then the Siddhi Piraatti will become available to him and whereby he can attain and enjoy whatever he desires.

aakinRa min oLi aavatu kaNdapin
paakinRa puuvil parappu avai kaaNalaam
meekinRa kaalam veLiyuRa ninRatu
pookinRa kaalaGkaL poovatum illiayee

With this Siddhi if the Siddha accesses the Lotus of Thousand Petals at the peak of the Head, he will succeed in seeing the whole of the Cosmos in totality with nothing hidden from vision. With this the soul is freed of Time Consciousness itself so that there is nothing like the flow of time - TIME comes to a stop. This is attaining and enjoying the Siddhi Karima.

poovatonRu illai varuvatu taan illai
saavatu onRu illai tazaippatu taan illai
taamatam illai tamar akattu innoLi
aavatum illai aRintu koLvaarkkee

For those who attain the Siddhi Karima and see the whole cosmos simultaneously, there nothing that transpires and nothing that appears, There is also nothing that dies and nothing that gets generated. There is no slowness as there is no Temporality at all. There is only the presence of Pure Radiance everywhere for those who really understand Parasakti

aRinta Parasatti uLLee amaril
aRintatu puutappadai avai ellaam
kuvintavai oor aaNdu kuuda irukkil
virinta parakaayam meevalum aamee

If the Siddha having understood ParaSakti as the Pure Energy of all concrete objects and submerges himself in Her, and within the original state of all the cosmic objects for a year, then he will be able to spread across the mantra world that remains as the vast expanse.

There is an intimate relationship between the Siddhis Pratti and Karima that these verses bring out quite clearly anticipating in many ways modern astrophysics.

Pratti is not exactly the Psychokinesis, the mind over matter of modern Parapsychology. It is certainly more than that -- it is coinciding the WILL of one's own with the Cosmic Will of Parasakti and with that influence the world events itself so that what one desires is achieved. And this Power is attained by reducing mentally all concrete objects to their primordial Pure Energy Form where resides not only Parsakti but also Her Cosmic WILL that generates all objects and events in the cosmos. When the will of the Siddha merges with this Cosmic WILL of Parasakti, the Siddha can also will the events so that they turnout to be what he desires.

Now it is said that if a Siddha enjoys this Siddhi for a year or so he would attain and enjoy the Siddhi Karima that allows him to SEE all just the way BEING sees where there is nothing left out from the vision. This is the SEEING where there is no Cuddu, that-ness, this-ness or just simply the the-tic consciousness. The soul sees with PaarvaiyaRra Paarvai, a SEEING where there is no spatiality or temporality and which is possible only when the basic Intentional Time does not arise at all. As already explained it is the presence of Intentionality and hence Intentional Time( kuRippuk Kaalam) that underlies the presence of Time consciousness in everyday experience that constitutes the historical.

Now when a Siddha attains the Siddhi of Praatti when he enjoys whatever he desires, then there will come a point where he will be exhausted and would desire NOTHING. At this point there will also be NO intentionality and hence Intentional Time and hence also TIME as a factor of consciousness. His understanding and visions become unbounded, unlimited by Space and Time and hence just as pervasive as BEING Himself.

This is transcending TIME and with that attaining the Absolute Understanding, the understanding that does not exclude anything at all and remains the same always. This is the Njaanam or more commonly the Sivanjaanam, the end of all hermeneutic endeavours that also puts an end to existential repetition.


#1449 - August 15, 2011 03:15 PM Re: Hindu Gems [Re: webmaster]
webmaster Offline

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Loc: KL
The Siddhi Vacittuvam - Tirumular

We now come to the final of the eight Siddhies, that of Vacittuvam and which has the Tamil root vaci: to bind, attract and so forth. It refers to a certain quality that attracts people unto an individual, a personal magnetism, a charm that would make a person god-like, someone to be adored as if God Himself. This Siddhi is related to as Tirumular expounds in the following verses to the notion of Anbee Sivam, BEING is LOVE, an understanding of BEING that Tirumular was the first to articulate and which remains to this day the hallmark of Saiva Metaphyics, a metaphysics that which understood from very ancient times that BEING is AruL, a power that grants without any reluctance whatsoever so that all souls can learn develop understanding and gain the redeeming Njaanam.

Saivism promotes equality of all souls in relation to gaining Njaanam and enjoying Moksa

It is quite peculiar to Tamil Saivism and thanks largely to Tirumular that BEING(God) is understood as wholly Love (anbee Sivam), a slogan-like metaphysical utterance of profound significance first uttered by Tirumular himself.

Here we find the metaphysical explanation of how a soul having enjoyed the various Siddhis up to Iisattuvam becomes wholly love by the grace of ManonmaNi, the consort of Cataciva, and appears as the Full Moon like the In-aNNa of the Sumerians.

What is important here is that the Siddha who enjoys the final Siddhi of Vacittuvam is wholly LOVE and hence will be not only BLIND to any differences that may exist among the creatures including the animals but will also fight vigorously against all kinds of discriminations.

This explains why Tamil Saivism has been dead against VarNas and Castes-- if there is LOVE for all in the heart, the person will remain BLIND to the differences no matter how glaring they are.

taNmaiya taakat tazaitta kalaiyinuL
panmaiyatu aakap paranta aimpuutattai
vanmaiyataaka maRittidil ooraaNdil
menmaiyatu aakiya meypporuL kaaNumee

If the Siddha is graced with the presence of the Inner Moon and which grows in strength, his soul will be full of LOVE unto all so that the various differences that exist in the physical world of the five basic elements are not only overlooked but severely criticized. Within a year of such an existence he will be endowed with the understanding of the TRUTH that BEING is wholly love (that will make his mind and body gold)

meypporuLaaka viLaintatu eetenil
naRporuLaakiya nalla vacittuvam
kaipporuLaaka kalanta uyirkku ellaam
taRporuL aakiya tanmaiyan aakumee

As the grace of ManonmaNi the Full Moon, what happens to the soul is blessing of the good Siddhi Vacittuvam which will make the Siddha the very BEING Himself for all the souls that seek his blessings and in commune with him

Tanmiyataakat tazaitta pakal avan
Menmaiyatu aakiya meypporuL kaNdidil
Ponmaiyatu aakap pulankaLum pooyida
Tanmaiyatu aakiya naRkodi kaaNumee

If the Siddha allows the Inner Sun to shine bright in his soul and further allows the Civanjaanam to shine brightly in his understanding, he will be able to see BEING as wholly Love and with which his body and soul will become GOLD whereby BEING will also be seen as of Pure Gold.

The theme of the soul becoming Pure Gold has been with us as part of the Kemetian Sumerian Nubian and Dravidian culture from very ancient times. The ancient Pharoahs not only mummified the bodies but also wrapt it with Gold with the believe that once they are resurrected they will enjoy a golden body.

In Saivism Siva appears as the Golden Lord indicating that he is capable of blessing the souls with a Golden Body. These verses of Tirumular elucidate the real meaning of enjoying a Golden body and mind by relating it to the Siddhi called Vacittuvam, the final in the eight great Siddhies.

It turns out that as a Siddha becomes one full of LOVE unto all and all because ManonmaNi as the Full Moon dominates his soul, and furthermore because of this fights vigorously against all differences and discriminations among the creatures specially among people, then he will begin to enjoy the Siddhi Vacittuvam that would make the body and soul of Pure Gold.

But what does this really mean?

The Pure Love that he begins to show towards all, will attract the whole world and which will adore him worship him as if he is BEING Himself. In his personality, the individual ego will be submerged completely and because of which only BEING begins to shine in his soul, making him worship worthy. People who approach him will see the DIVINE in him and no more the human and which will make them worship him as if he is a living God etc, a phenomenon we see quite abundantly among the Hindu people at least.

This also shows that Brahmanism that emphasizes caste and VarNa differences among people and all in the name of Vedas, Dharma Sastras, PuraNas and so forth, will never allow a person to enjoy Moksa and with that a Golden Body of Love unto all which also comes along with the healthy body and mind. VarNa and caste mongers will forever remain polluted and blind and hence mentally and physically sick. The hatred that castesin and VarNas promotes is a poison that will kill a person in due course and will never lead to a life of a healthy body and mind.


#1450 - August 17, 2011 10:59 AM Re: Hindu Gems [Re: webmaster]
Pathmarajah Offline

Registered: July 22, 2004
Posts: 375
Loc: Penang
Symbolism, Iconography and Rituals

There are many sources on Bhairava, The Terrifying, The Horrifying. Siva is the creator of gods, and just like He created Virabhadra, Kali and Muruga, He created Bhairava by way of emanation. His terrifying Anger emanated as Bhairava. It is one of the most important of the 64 forms (murthis) of Siva.

Netra Tantra (Agama)

Rituals is a language. We communicate with the gods formally through rituals, accompanied by the ringing of bells, the clanging of cymbals, the blowing of horn, music, spoken words (hymns) and hand gestures (mudras).

These rituals convey our wishes. When we present a saree or gifts to the wife we are conveying 'a message' with deep sentiments. We do not simply fling the saree to the wife, or just place it and walk away. It has to be conveyed with proper protocol with passionate pleadings, exaggerated compliments and some grovelling for impact! Gods and wives love exaggeration. Call Him the Most Terrifying and He'll calm down and pay attention to an insignificant pipsqueak like you.

Like Symbolism and Iconography, Rituals are unspoken languages. When we see a signage it tells us something, like road signs. It influences our actions. We 'stop' or 'do not turn left' or 'do not park'. These are communicative languages. Just lie dance is a language - it conveys a theme or story, and not mere body gestures. A smile is also a language - it is a warm welcoming gesture.

Languages have their own unique meanings. Sunthar is not necessarily beautiful but could be a Bhairava (Horrifying) expert. A mouse is not an animal but a computer gadget. Home is your frontpage and not your house. A cellphone is a gadget to talk over long distances and not mere plastic and metal. C++ is a language, not garbage scripts. We use symbols and icons all the time.

We use a ritual to talk to someone over the phone - unlock, depress the correct numbers on the handphone using the area and country code. If the ritual (a sequence of rites) is not correct, it will not work. There will be no connection. The call has to be made at the designated times, else it will go to voicemail. It is not that people and gods are just sitting around to receive your calls you know! Neither can you call from anywhere you like. The call must be placed in designated areas (temple) else there may not be signal reception. (5 bars in or near a temple, one bar or no bar if far away from the transmitting tower.) A home altar is a sub-station. It has 1 or 2 bars, and needs frequent recharging.

But the installed and kumbhabhishegam consecrated Murthi itself is not mere symbolism and iconography. Unlike other icons that adorns the walls of a temple, the Murthi is 'a body' used by the gods to present themselves in this bhuloka, at the designated times (kaala puja). Just like souls enter and exit physicals bodies on earth in their sojourn, the Gods enter and exit the Murthis (Ajita Agama).


#1451 - August 19, 2011 03:51 PM Re: Hindu Gems [Re: webmaster]
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Registered: February 07, 2010
Posts: 1030
Loc: KL
After the Siddhis the life of a Jivanmukta, a Siva Guru - Tirumular

Having explained what the Great Siddhis Eight are and how to enjoy them and which constitutes a remarkable field of science that can be called Saiva Parapsychology, Tirumular now turns his attention to what would a Siddha who has attained these Siddhis would do in actual life.

Here emerges a fundamental difference between Brahmanism and Agamism which contains within itself the Siva Yoga such as that of Tirumular Patanjali and a host of other Siddhas.
The point is a Siddha who has attained the Siddhis Eight would become a genuine Siva Guru and impart his metaphysical illuminations and other mystic powers to all others FREELY and without any qualifications as is done in Brahmanism. There are no special rituals or insistence on birth in a certain caste or VarNa for enjoying the various Upatesas a Siddha who has attained these Siddhis would conduct. The guiding principle would be as Tirumular so beautifully put: Yaan peRRa inbam PeRuka iv Vaiyakam - let this world also enjoy the great pleasures that I enjoyed (through getting the Siddhies)

Metaphysical illuminations that provides not only immense KuNdalini Sakti and hence youthful virility but also great pleasures through entering the great golden universes of good thoughts, should never be cornered and made articles for enslaving people and enriching oneself. Such lowly desires are totally inconsistent with genuine Siddhis and hence the so-called messiahs, god-men with miraculous powers and so forth are FRAUDS and should be punished. So are the Brahmins who corner the Vedas and make it available only to other Brahmins.

A genuine Guru establishes no conditions whatsoever for imparting the metaphysical illuminations he enjoys and which are indeed blessings of BEING.

naRkodi aakiya naayaki tannudan
akkodi yaakam aRintidil ooraaNdu
poRkodi aakiya puvanaGkaL pooyvarum
kaRkodi aakiya kaamukan aamee

If the Siddha remains one-with ManonmaNi now also appearing as the Vaalaip PeN and understands that with the attainment of the Eight Siddhies She is permanently there residing in the soul, and explores for a year the golden worlds of good thoughts, She will bless him with enormous KuNdalini Sakti that would allow the recovery of youthful sexual virility that would make his body immensely strong and firm like a diamond and which enable him to work tirelessly

Kaamaru tattuva maanatu vantapin
Puumaru kantam puvanamatu aayidum
Maamaru un idai meyytidum maannaay
Naa maruvum oLi naayakam aanatee

As there is the recovery of youthful vitality and elegance, the world will again become a veritable garden of fragrant flowers. Oh you Siddha who has been blessed thus! Within you there will be an inner greatness which would allow you to utter great words of wisdom that would serve a great guide in the spiritual world.

Naayakam aakiya nalloLi kaNda pin
Taayakam aakat tazaittu aGku iruntidum
Pooy akam aana puvanaGkaL kaNdapin
Peey akam aakiya peeroLi kaaNumee

Those who listen to the metaphysically illuminating discourses (disciples), and in that seeing more and more of the Inner Radiance, will remain in the vicinity of the Siddha, progressing in many ways in metaphysical understanding. Now after they have seen within themselves the various great universes of good thoughts, will witness within their devilish mind the Great Light that would dispel all the prejudices and evils harbouring within the soul.

The question now is; What will a Siddha who has attained these Siddhies Eight will do till he is blessed with Moksa and after which he will never be born again with a biological body?

The answer is: He will tirelessly expound the deep metaphysical truths and illuminate the mind of the people at large and seeking nothing in return except enjoying the pleasures of helping people elevate themselves metaphysically. There will be no attempt to acquire immense riches and fame as god-men as these are fraudulent behaviour quite unbecoming of a Siddha who has become a Mumuksu, one who desires nothing else but Moksa.

Now it also appears that ManonmaNi now the Vaalaip PeN, the Woman Power who recovers sexual virility will grace such a Siddha with immense KuNdalini Sakti that will help recover youthful virility so that with a body of a diamond strength will work tirelessly even at old age for the upliftment of humanity as a whole.

They will serve as genuine Gurus who would expound deep metaphysical truths without imposing any restrictions or conditions such as that in Brahmanism so that the wisdom and Power BEING has endowed the Siddha also reaches the public at large so humanity as a whole gets spiritually elevated.


#1452 - August 21, 2011 09:39 AM Re: Hindu Gems [Re: webmaster]
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Posts: 1030
Loc: KL
The Temple, Ritual Life and offerings - Appar, Tevaram Fourth TirumuRai, Potu 77

Appar lived out metaphysical MEANINGS which constitute the substance of most of the hymns he sang. The various iconic presentations of BEING, the MEANINGS of the Play with these icons have, Appar wrested out and enjoyed a life with the happiness and joy these meanings brought along with them.

Can an academic, like the Western scholars, collect these hymns pour over them and UNDERSTAND the meanings that Appar enjoyed and hence understand them truly? Or in general can anyone who simply pours over these hymns UNDERSTAND them and enjoy the same meanings Appar enjoyed?

The words of Appar himself in this verse shows that it would be impossible for prior to singing hymns and hence understanding them, a person has to prepare himself by RITUAL actions of the appropriate kind. The metaphysical meanings cannot be wrested out through thinking alone taking into consideration only semantics philology exegetical analysis of texts and so forth. One has to be in a certain metaphysical plane to appreciate the hymns and enjoy an understanding of their true import. The meanings EMERGE as if blossoms that bloom spontaneously provided one is already well established in an inner metaphysical space and which require a temple-centered RITUALISTIC life.


viLakkinaar peRravinbam mezukkinRaaR patiRriyaakum
tuLakkinan malartoduttaal tuuya viN eeRalaakum
viLakkiddaar peeRu collin menjnjeRi njaanamaakum
aLappil kiithanj connaarkku AdikaL taam aruLumaaRee


While you get great happiness if you sweep the temple and keep it clean, you get tenfold more if you wash it and keep it shining bright. Instead of sacrificing animals, if you weave a garland of fresh and bright blossoms and offer them to the gods, then you will be able to climb up the heavenly world. Now on top of it all if you install lamps that brighten up the precincts, the benefit of it can be said to be gaining metaphysical illuminations that show you the Right Way of Metaphysical Life. And on top of it all, if you sing countless number of hymns out of these metaphysical insights, then BEING Himself will grace you with Moksa.


The temple is the concrete source of Metaphysical Meanings that constitutes the stuff of Hermeneutic Semiotics. Entering a temple and living within it, constitutes living in the celestial world but brought to earth and in a physical concrete form. The RITUALS a person does are actually translating metaphysical understanding into ACTIONS and hence are in a way INTERPRETIVE. Here the lowest are the bodily and highest the mental. The lowest concrete but symbolic action is that of keeping the temple precincts CLEAN by sweeping etc. But a more effective action is that of cleansing so that the whole temple SHINES bright.

Here keeping the temple clean and bright is the EXPRESSION of a desire to keep the Metaphysical World within oneself clean and bright, FREE of the DIRT that can disfigure it distort it and so forth.

Such rituals constitute the physical actions anyone can do and are expressive of a desire to keep the celestial world within clean and bright so that there is NO confusion and bewilderment.

Now living within this frame of mind, ushers in TRANSFORMATIONS of the heart where the BESTIAL or Sacrificial Animism is overcome and the person instead of offering animal sacrifices rises to replacing them with garlands of fresh blossoms. Instead of a garland of skulls and hence being a Kapaali, the person becomes a Bakta of only LOVE unto gods and hence love unto all creatures. This is a kind of hermeneutic ritual, because while it develops LOVE unto all also enables CLIMBING higher and higher into the Metaphysical World, the heavenly world.

Next comes the installing of LAMPS in the temple and which is the ritual expression of seeking Metaphysical Illuminations, the setting of torches deep within one's own UNCONSCIOUS so that there is LESS of the Darkness of Ignorance. The Right WAY is the way that is shown by the Inner Light and when a person secures this Inner Light, he is FREED from all kinds of authorities that come with the claim that what they say is the WAY and so forth. No scripture, no man can accommodate the WAY with its words and set itself or himself up as the sole authority. That which shows the WAY is the inner light that illuminates the mind and as a person TRAVELS his metaphysical odyssey guided wholly by this Inner Light, he is sure to reach the LIMIT, the Peak. And what happens when this in fact becomes a reality?

The person is moved to sing countless number of HYMNS all incorporating the deep metaphysical insights gained on the way and which become that which gains Moksa itself for the anma. BEING becomes so pleased with such hymns and for those who sing out hymns after hymns, He blesses them with Moksa itself as it perhaps happened to Appar and so many other Baktas.

#1453 - August 26, 2011 02:12 PM Re: Hindu Gems [Re: webmaster]
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Posts: 1030
Loc: KL
Deconstruction: the Method of Metaphysics

Why is that there is a bewildering variety of Philosophical Thoughts among the Hindu people including here even the brahmins?

The Saiva tradition exemplifies the reason: the Method of Metaphysics is deconstruction and which allows for the emergence of various kinds of philosophies only to be deconstructed if possible. The understanding is that only the indeconstructible is TRUTH, the Supakkam of the Saivites.

The following excerpt illustrates the deconstruction of the Lokayatas by AruNandi(c. 13th cent AD)

More on this at:

Saiva Deconstruction of Lokayata

Understanding is Ekstatic

In the history of world religions and philosophy, the Tamil Saivism holds a unique place in that it is the only system that is simultaneously philosophical, that which justifies the religious way of life not on the basis of the authority of revealed scriptures, messiahs, rishies and so forth but on the basis of hermeneutic study of the natural and developing Human Understanding in that way so that metaphysical truths come to be accepted and religious way of life condoned. Every understanding has its own applications and having the understanding of the truth and reality of the deities that configure world events including the personal, the religious way of life becomes the natural APPLICATION of such an understanding.

In the philosophical level, i.e. the Nnjaana Paathai, they also have introduced a METHOD that remains peculiarly Saivite to this day viz. the method of DECONSTRUCTION, which is not the destruction' of Heidegger, Gadamer and other Philosophical Hermeneuts or the deconstruction' of Derrida and other Radical Hermeneuts. For here the object is not negative but rather the positive one of bringing out the TRUTH where it remains concealed, distorted, obfuscated and so forth. The Saivite culture allows maximum freedom for intellectual expression but at the same time seek to deconstruct whatever thus emerges so that untruths do not get lodged as part of the ongoing culture.

Having expounded how AruNandi had deconstructed the Sautrantika Buddhism I now venture to expound how he deconstructed the Lokayatas whose philosophy resembles the modern materialists and which is available as the first part of the massive Sivanjana Siddhyar (13th cent).

Having described the essential precepts of the Lokayata, AruNandi begins with verse 33 the deconstruction of their philosophy. It must be recalled here that AruNandi stands unique in this in the whole of India and certainly his source of inspiration is Meykandar's Civanjana Botam that he learned directly from Meykandar himself. It may be possible that even in the writing of this book he had the personal guidance of his guru viz. Meykandar.

The deconstruction is also being done perhaps for the first time in India for it is not just simply arguing against a system of philosophy but rather exposing the weaknesses inherent to a way of thinking so that a new understanding devoid of those defective elements is given birth to. To deconstruct is NOT just to destroy but rather to allow TRUTH prevail in the philosophical thinking. It thus serves to destroy prejudices that thwart thinking and thereby prepares the mind to enjoy deep metaphysical illuminations.

The Deconstruction of Lokayata

uLLataavatu kaNdatenRu urai koNdatu en? ulakattu nii
piLLaiyaay vaLarkinra naaL unaip peRRa taayodu tantaiyaik
kaLLamee puri kaalan aaruyir uNNa inRoru kaalaiyaay
meLLavee uLarenru koNdu virumpumaaRu viLambidee


I am not clear on what grounds you have taken as true the statement that only things that are seen through the senses are real while all else unreal. Your parents who gave birth to you but died while you were still young, their life being snatched away by the invisible God of Death are no more objects that can be apprehended by the senses. But nevertheless now as a young man you assume they existed in the past and remember them very fondly. Now doesn't this kind of thinking disclose that within the historical you also subscribe to the possibility of affirming the reality of the currently nonexistent objects through inference.

idittu minni iruNdu meekam ezunta pootu itu peyyumenRu
aduttatum akil cawtam unti alaittu vaar punal aaRukoNdu
eduttu vantida maal varaikkaN iruntu koNdal corintatenRu
mudittatum ivai kaadciyanRu anumaanam enRu mozintidee


When you see the dark clouds in the sky along with lightning and thunder, you anticipate rains and conclude so. Furthermore while it may not be raining where you stand but on looking at the river with flood waters carrying such trees as akil, sandal and so forth you deduce that there must have been heavy rains in the hills from which the river flows and where grow these trees. Such deductions are NOT false but however they are NOT conclusions arrived at through DIRECT sensory perceptions but rather inferential or deductive in nature.


In the above two verses Arunadi discontructs the Lokayata philosophy by pointing that within the sensorial there is HISTORICAL, the understanding going to the past and future and which are while being sensorial but NOT directly sensed as the ongoing, the current. The historical understanding where mind goes to the past and future on the basis of the ongoing is the PROJECTIVE feature of human understanding that falls within the HERMENEUTICAL. The human understanding is basically HISTORICAL, it has the PAST as part of the present and projects into the FUTURE and on the basis of the present, the ongoing and because of which the mind is TEMPORAL, with the THREE ekstases of TIME - the past the present and future.

The Lokayata in proclaiming that only the CURRENT events that are available for sensory perception are REAL, deny in fact the HISTORICITY of human understanding within which we all operate. This is a FACT of human understanding and which is NOT acknowledged by the Lokayatas. This disconstruction seeks to DISCLOSE the partial BLINDNESS within which the Lokayatas operate and through that make them SEE their own blindness. The disconstructions are meant to OPEN UP the visions so that what remained UNSEEN begins to be seen.


Edited by webmaster (August 26, 2011 02:15 PM)

#1454 - August 28, 2011 11:20 AM Re: Hindu Gems [Re: webmaster]
webmaster Offline

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Posts: 1030
Loc: KL
Selections from the TiruKural

CheinaDRu aRidal GRATITUDE

11.1 cheiyyAmal cheida udavikku vaiyagamum
vAnagamum ATRal aridu

Word meanings
cheiyyAmal without doing
cheida what is done
udavikku for the help
vaiyagamum both the earth
vAnagamum and heaven
ATRal to be repaid
aridu is difficult.

For help thats for nothing given
Its hard to repay een with earth and heaven.

Core idea
Most people give help for a reason: often to a family member, to a relative, or
to a friend. Or it could be to someone from whom they have themselves received
some help. And yet, sometimes we may get help from someone in a totally
unexpected context, from someone we dont even know.It is difficult to
reciprocate such a help. The Latin poet Ovid wrote, Gratia pro rebus merito
debetur: Thanks are justly due to boons unbought. This Kural conveys this idea
even more forcefully, indeed hyperbolically. It says that not even earth or
heaven would be adequate recompense for such help. We may also interpret this to
mean that the highest mode of help one can render is when it is most unexpected
and people we dont know at all. Like the Gitas nishkma-karma (desireless
action), this would be nishkraNa-upakrah (cause-less help).

11.2 kAlatti nARcheida kanDRi chiRideninum
Alattin mANap peridu

Word meanings
kAlattinAl in time, timely
cheida what is done
nandrI help, assistance
Chiridu small
eninum even if
nnattin than the world
mANa much, exceeding
peridu (is) big, large.

Timely help, even is small
Is bigger in worth than the earth and all

Core idea
The value of any assistance is related to when it arrives. If it comes too late,
the help may be useless. Give food when one his hungry and water when one is
thirsty, and not when one is fully satisfied. But if help comes when one is in
dire need of it, that help far exceeds in value help of any other kind. In real
life people often have friends when everything is going fine. But when one
really needs care and assistance, friends slowly dissipate away. This Kural
reminds us of Richard Graves pithy line A friend in need is a friend indeed.
With poetic license for exaggeration, this Kural says that timely help is as
valuable as the whole world. The point is, a help when direly needs it will make
the recipient feel as though he/she has been given presented with the entire

V. V. Raman
November 12, 2010

11.3 payantkkr cheida udavi nayantkkin
nanmai kaDalin peridu.

Word meanings
payan resuly
tkkr who dont weigh
cheida what is done
udavi help
nayan benefit
tkkin if weighed
nanmai good
kaDalin more than the ocean
peridu bigger.

Naught-expecting help, if measured it be
Is great in worth than even the sea.

Core idea
When one renders some help, the tendency is to expect something in return, if
not from the person to whom the help is given in some other way, in the near or
distant future: in this or in another birth. But when help is given without the
slightest thought of a recompense, then it is truly great. In magnitude its
greatness is even that of the sea, says this Kiral. The poet Henry Wadswoth
Longfellow echoed a similar idea when he wrote, The greatest grace of a gift
is that it anticipates and admits of no return.

V. V. Raman
November 12, 2010

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