ARputat Tiruvantaati-9

மரபு விக்கி இருந்து

தாவிச் செல்ல: வழிசெலுத்தல், தேடுக

Icon Thinking of Punitavati 81 -90

The ARputat Tiruvantaati of Punitavatiyaar

English Translation with commentary by Dr K.Loganathan 2003

81. We can be Free of Karma 82. The Inner Flashes and the Pains and Pleasures of Life 83 The Burning and Cooling and Civa and VishNu 84. The Burning Cooling and Illuminating 85. The Essence of BEING as Panacea 86. Punitavati the Genuine Dwija 87. The Technology of Liberation 88. BEING is both Siva and VishNu 89. Going Beyond Freud 90/ The Dangers of Ganges

Icon Thinking of Punitavati- 81

We can be Free of Karma

As against the predominantly negative world view of Buddhists and Jains who saw no way out from the Karma (except perhaps to torture the body and die) and the possibility of living a life without karma and so forth, here comes a bold and a most significant assertion from Punitavati that strikes a very positive note and which became continuously repeated since then. We can win over death bringing forces, the agents of miseries of all kinds and the karma that throws into a continuous and inescapable cycle of births and deaths and learn to live FREE of all these and in that gain a life full of joys. This life is also the heavenly and NOT that of hell.

All this is possible provided we let go all the egoistic self-defenses that we built around ourselves and all because of metaphysical Ignorance where out of confusions and bewilderments we deny the presence of BEING and with that DISALLOW the divine forces enter our depths and cleanse off all the karmic deposits there that's source of all thse miseries and so forth.

The life Bakti is a POSITIVE life where fully confident of becoming FREE of all the karmas and so forth, the soul aspires towards the most excellent life, the heavenly while still on earth. It is NOT deterred by man built mental castles such as VarNasra Dharma that fixates what a person in entitled to in social and religious life to birth, or interpretations of Karma that see them as iron chains that bind one forever to their punitive influences.

No --all these can be overcome provided we allow Rudra to enter our inner depths and allow Him to throw the fires of metaphysical illuminations, burn them off to ashes and with that makes us absolutely PURE.


காலனையும் வென்றோம் கடுநரகங் கைகழன்றோம்
மேலை இருவினையும் வேரறுத்தோம் - கோல
அரணார் அவிழ்ந்தழிய வெந்தீயம் பெய்தான்
சரணார விந்தங்கள் சார்ந்து

அ-ரை (திரு. வி.க)

கோல அரணார் - அழகிய முப்புரத்தார் வெம் தீ அம்பு எய்தான்


தனக்குரிய காலத்தில் வந்து மரணத்தைத் தரும் காலனையும் வென்று தொடர்ந்து நலமே வாழும் அருளைப்பெற்றோம். அவலச் சுவையையே தரவல்ல கடுநரக வாழ்க்கையாகிய உலகியல் வாழ்க்கையும் கை கழன்று இன்பச் சுவையின் சுவர்க்க வாழ்க்கையே வாழும் அருளைப் பெற்றோம். மீண்டும் உடம்பெடுத்து உலகில் வாழுமா தள்ளும் இருவினையையும் வேரொடு அறுத்து வீசி எறிந்து மீண்டும் பிறவாப் பெருநெறி அடைந்தோம். இதுவெல்லாம் எப்படியோவெனின், முப்புரங்களாகிய மும்மலத் தாக்கத்தில் எழும் எல்லா உலகங்களையும் பல வடிவங்கள் எடுத்து அறிவினை மயக்கும் அவற்றை எரிந்து சாம்பலாகி விழும்படி ஞானத்தீயாகிய வெந்தீயை பெய்தவாறு அனைத்தையும் சுத்தம் செய்துகொண்டே இருக்கும் சிவபெருமானது தாமரை மலர்கள் போன்ற அன்பு மிகு பாதங்களே சரண் என்று எல்லா மயக்கங்களும் போக்கி அடைந்ததால் என்க.

கோல அரணார் : பலவகையான வடிவங்கள் எடுத்து அறிவினை மயக்கும் முப்புரங்களின் சக்தி

வெந்தீயம் பெய்தான் : ஞானச் சுடரின் தீயினைப் பெய்தான் என்று கொள்ளவும் வரும்


kaalanaiyum veNRoom kadunarakaG kaikazanRoom
meelai iruvinaiyum veeraRuttoom - koola
araNaar avizntaziya ventiiyam peytaan
caraaNaara vintanGkaL caarntu.


We have the emerged victorious over the God of Death and gained the aruL of BEING to live longer. We have freed from our hands the hell life of pains and tortures and acquired the grace to live a life in great joy. We have also rooted out the Karma that pushes us into an endless cycle of births and deaths and with that freed ourselves from this historicity. And all thஎse because we surrendered ourselves completely to the Divine Lotus Feet of BEING who as Rudra singes to ash the Lord of தெ Castles of bewitching magical play by throwing the Fire of Divine Illuminations.


The theme outlined here and perhaps for the first time became the central notions of the whole of Bakti movement both the Saiva and VaishNava. For here we have the themes of conquering death, purifying self of karmic deposits that is தெ root cause of existential repetition as well as moral anguish that makes existence itself hellish. Here we have Depth Psychology merging with religion very smoothly for it is noted that it is only though submitting oneself without any ego defenses that one can earn the AruL of BEING-as-Rudra who would flood the soul with the Fire of Metaphysical Illuminations which alone would provide the medicine for all such ailments.

The problems of life and which makes it infinitely painful, arise because the mental confusions and absence of clarities and all because of the Mummalam, the aaNavam Kanmam and Maayai and which are seen here metaphorically the Three Castles that imprison the mind and cause the human beings to suffer with moral anguish, mental depressions and even suicidal tendencies. Nothing will solve these problems except becoming PURE and attaining with that the Metaphysical Illuminations regarding TRUTHS. The anma must destroy the various self defenses it has built around itself and with Love must submit itself to BEING who would then burn off all the evil karmic deposits and so forth and with that enable the souls to enjoy a life full of joy.

Icon Thinking of Punitavati- 82

The Inner Flashes and the Pains and Pleasures of Life

In all world religions, Hinduism not exempted, we hear various kinds of Dharmas as propounded by this Rishi or that messiah and as told in this Sastra or that Sastra which we must follow, failing which a life of Hell Fire is said to be certain. Punitavati, as do the Civanjanies and Siddhas, defies this by saying that we do not need such Dharma Sastras, the words of rishis messiahs and so forth.

The guide is already within us and it is BEING and nobody else and hence the most authoritative. Each time we do something and relax, there are flashes of insights informing us that what we have done is RIGHT, the PuNNiyam by producing the FEELINGS of joy and when we do something the WRONG we are doing the Paavam, by producing the feelings of pain and so forth.

There are no ethical values as THE values; there are NO principles of Dharma that are unfailing in their efficacy. All such values are percepts on the way generated on the basis of primordial experiences of pains and pleasures . What are thus conceptualized by a particular individual and in a particular historical context may not be generalisable as equally applicable to all across space and time. Upholding a Dharma Sastra as binding on all is a serous error and would actually amount to neglecting the Living Presence of BEING who provides the necessary guidelines from within. We OUGHT to listen to our own CONSCIENCE to understand how BEING perceives the ethical worth of our actions.

We also have here the beginnings of the science of longevity. For it is said such inner flashes die off among the deviant individuals while among it stays on perhaps as Lumen Naturale contributing towards making the body itself golden etc.


சார்ந்தார்க்குப் பொற்கொழுந்தே ஒத்திலங்கிச் சாராது
போந்தார்க்குத் தீக்கொடியின் பெற்றியதாம் -தேர்ந்துணரில்
தாழ்சுடரோன் செங்கதிருஞ் சாயுந் தழல்வண்ணன்
வீழ்சடையே என்றுரைக்கும் மின்

அ-ரை (திரு வி.க)

தாழ் சுடரோன் செங்கதிரும் சாயும் - தங்கும் ஒளி வாய்ந்த சூரியனுடைய சிவந்த கிரணம் தோல்வி யுறும் சடை சார்ந்தார்க்கு .. பெற்ரியதாம். மின் உரைக்கும் - பெண் உரைப்பள்; ( மின் -மின்னுமாம்)

உரை( உலகன்)

மின்னல் வெடிப்புக்களைப் போன்று உளத்தில் இருளைக் கண்டித்து பாய்கின்ற இறையருள் இறைவன் தனது சடாபாரத்தை விரிக்கின்றபோது வீழ்கின்ற சடையே ஆகும். இறைவனைச் சார்ந்து அவன் ஆணைவழியே செல்வார்க்கும் இது சிவானந்தம் தரவல்ல பொற்கொழுந்தாக விளங்கி, இவ்வாறு அவனோடு ஒத்திலங்கி செல்லாது முரண்பட்டுச் செல்வார்க்கு, செல்லும் வழி தீதானது என்று நோய் தரும் தீக்கொடி பெற்றியதாம். மேலும் சிந்தித்துத் தெளிகையில் , தாழ் சுடரோன் சிவஞானம் புகட்டும் வகையில் பாய்ச்சும் ஞானக் செங்கதிரும் சாய்ந்து அகத்து இல்லாது போகும்.


caarntaarkkup poRkozuntee ottilaGkic caaraatu
poontaarkkut tiikkodiyin peRRiyataam - teerntuNaril
taazcudaroon ceGkatirunj caayun tazalvaNNan
viizcadaiyee enRuraikkum min


There are flashes of metaphysical insights that breakout within as if lightning. It is said these are actually BEING spreading His tuft and lowering some into the mind of the anmas. Now for those who are with Him and follow a way of life in agreement with Him, these flashes appear as golden flames that produce happiness. But for those who refuse and follow a deviant way, the same appears as the pain producing fiery flames. And furthermore as such they such also die off within them ( burning also the flesh).


Here begins what became later the central principles of the Understanding of Ethics in Saiva Siddhanta and which is concerned with the origins of pains and pleasures. As one does something and relaxes, there comes to be flashes on insights as if from nowhere and which we describe as intuitions and which are also productive of the feelings of pain guilt and so forth at times and at times, that of joy happiness and elation and so forth.

Why should the same flash of insight be productive of pains for some and pleasures for some others? Is the question Punitavati poses here. And she answers as follows:

The flash of inner flame provides an INSIGHT on the Way of Life one is pursuing consciously or unconsciously. If it happens to be the WAY, the way of BEING then, that flash of insight also communicates that the person is sojourning in his metaphysical life the RIGHT Way. If otherwise there is PAIN and which communicates that the person is moving the wring way, a deviant path and hence he should pause ponder and amend his ways to prevent such pains in the future.

She also notes that such flashes decay and the energy poured in gets dissipated among the deviant people, burning off also the flesh but not so among the non-deviant. Thus there is an inner mechanism within us that would serve to guide us towards right WAY provided we are sensitive enough to our own experiences. There is conscience within which BEING is present flashing various kinds on insights to guide us along.

Icon Thinking of Punitavati- 83

The Burning and Cooling and Civa and VishNu

Earlier we have seen that Siva can be an IMAGE of the Cosmos in addition to being an Icon that impels interpretive thinking that results in metaphysical insights. Punitavati appears to return to this theme now but trying to accommodate also VishNu or Tirumaal, the Supremely Black and immensely magnetic. The cosmos has both the burning and purifying processes as well as the cooling and preserving processes,the former being that of Civa and the latter that of VishNu.

In the image of Civa as blue-throated we have a picture of this and in which the DARK is seen as something that stays at the throat of Civa and hence as part of Himself. This has to be the Killer Dark force, the most powerful POISON. The Darkness of Tirumaal is NOT this Killer Energy but rather the most magnetic and cooling and hence preserving function of Tirumaal that is universally accepted.

Viewed as thus, perhaps it is like the spectrum with Siva representing the fiery bands of red and so forth and VishNu representing the blue and violet and so forth. The colors here refer to the fundamental processes in nature everywhere.

Thus both forms of BEING stand next to each other without interfering and obliterating each other but in fact complimenting, Civa heating up and burning, VishNu cooling and preserving.


மின்போலுஞ் செஞ்சடையான் மாலோடும் ஈண்டிசைந்தால்
என்போலும் காண்பார்கட்கு என்றிரேல் -தன்போலும்
பொற்குன்றும் நீலமணிக் குன்றுந் தாமுடனே
நிற்கின்ற போலும் நெடிது

அ-ரை (திரு, வி.க)

காண்பாரக்ட்கு என்றிரேல் - பார்ப்பவர்கட்கு எவ்வாறு தோன்றும் என்று கேட்பீராயின்

உரை( உலகன்)

துய்ய நெஞ்சினர்க்கு இன்பம் தரவல்லதும் அப்படியில்லார்க்கு துன்பந் தரவல்லதுமாகிய மின்போலும் செஞ்சடையுள்ள சிவபெருமான், அப்படியில்லாத கரியத் திருமேனி திருமாலோடு ஈண்டிசைந்தால் , இந்த வெஞ்சடை இயல்பிற்கு என்னவாகும் என்போலும் இறைவனை பலவேறு வடிவங்களில் பார்த்து மகிழ்ந்து போற்றுவார்க்கு என்றீரேல், சொல்கின்றேன் கேளுங்கள். இவ்விரு வடிவங்களில் இறைவன் தோன்றினால், நெடிது வளர்ந்து தூய்மை இன்பத்து பொற்குன்றும், அளப்பரிய வசியத்தின் நீலமணிக் குன்றும் பக்கம் பக்கம் உடன் நிற்கின்ற போலும் தோன்றும் என்க. இதனால் விரோதம் இல்லை என்றது.


minpoolunj cenjsadaiyaan maaloodum iiNdicaintaal
enpoolum kaaNpaarkadku enRireel - tanpoolum
poRkunRam niilaNik kunRun taamudanee
niRkinRa poolum neditu.


We have Siva with His lightning-like streaks of hair that become the flashes in the mind producing pleasures or pains. Now if asked people like myself who cherish all icons, what will happen if Civa conjoins with Tirumaal, the Black, let me say this to such people: It will appear as if the Golden Hill and the Black Crystal Hill standing tall next to each other i.e., without any problems.


The early Nayanmars and Azwars, unlike the later ones who became partisan and combative, accommodated in their Icon Thinking both the Civa and VishNu icons and sought an understanding the semiotic meanings of both. Punitavati attends to this problem here when someone might have asked her about her OPENESS to both and possible contradictions in philosophy that may arise. But Punitavati notes that there is NO CONTADICTION at all for Civa stands as the Golden Hill and Tirumaal, the Black Crystal Hill thus complimenting each other and pointing towards BEING as ABOVE both. But how can they compliment each other?

The Hill of Siva is the burning Fire and hence something that can burn off and turn everything to ashes and which is required in the face of the things infected with Mummalam. But this burning can repel and frighten off people and hence make them move away from worship. It is here we have the function of Tirumaal who is of the Magical Black and who can exert an immense gravitational pull unto Him and with that encourage worship. These are seen as the annihilating and preserving Praxis of BEING, collectively the Panjca Kritiyas. Both are shapes of BEING and both are necessary for keeping the people firm in Icon worship and Thinking along with effecting the painful purifications so that the impurities are burnt off.\

Icon Thinking of Punitavati- 84

The Burning Cooling and Illuminating

In the long history of Dravidian culture as well as Hindu culture in general, one of the most salient aspects is that there was freedom of speech even in religious matters and no one religion has gone without being questioned as to its fundamentals. The art of Tarkkam or philosophical disputations in Patti ManRam was instituted as an integral part of culture, including the religious. Over and above that we have also the gentler Upatesam, where deep insights are unfolded and the disciples savor them without entering into philosophical disputes.

Of course it was also a fact that religious differences cannot always be settled with such means and violent battles have to be fought to destroy the false religions and eliminate them. The Tamil Saivism has also produced the Van ToNdar, the violent servants who in fact have battled and killed with opponents.

Such existential facts require an UNDERSTANDING and this is what Punitavati provides in this verse where she links them with the THREE kinds of metaphysical fires, the Agni Sun and Moon.

Now another implication, considering the general theme of these verses is that such fires are operative even within an individual by way of PURIFYING him so that he is rescued from the deviant way and put on the Right Way, the TiruneRi or Sanmaarkkam, the Way of TRUTH and which is the only way towards Moksa.


நெடிதாய பொங்கெரியும் தண்மதியும் நேரே
கடிதாங் கடுஞ் சுடரும் போலும் - கொடிதாக
விண்டார்கள் மும்மதிலும் வெந்தீயினால் அழியக்
கண்டாலும் முக்கணான் கண்

அ-ரை ( திரு. வி.க)

விண்டார்கள் - பகைவர்களின். கண்டாலும் - செய்தாலும். எரியும் - அக்னியும். மதியும் -சந்திரனும். கடுஞ்சுடரும் - சூரியனும். கண் மூன்று: அவை சோம சூரியாக்னி. கண் - கண்ணோட்டமே; அருள் என்றபடி. ‘முக்கணாங் கண்' என்றும் பாடம்.

உரை( உலகன்)

ஆணவம் கன்மம் மாயை எனும் கொடிதாகிய மும்மலத் தாக்கத்தின் காரணமாக மெய்க்குப் புறம்பாக பொய் ஞானக் கோட்டைகளாகிய முப்புரங்களைச் செற்று ஞானத்தீயினால் அழிந்துபடச் செய்து ஆன்மாக்களை திருநெறி வழி ஊக்குகின்றவன் முக்கண்ணனாகிய அருளோன். இதனை நலமேச் செய்யும் இவனது முக்கண்கள் நெடிதாகப் பொங்கி எரியும் அக்னியும், தண்ணொளி பரப்பும் வெண்மதியும், கடும் வெயலாக சுடும் கதிரவன் போலும் முச்சுடர்களாம்.


neditaaya poGkeriyum taNmatiyum neeree
kaditaaG kasunj cudarum poolum - koditaaka
viNdaarkaL mummatilum ventiiyinaal aziyak
kaNdaalum mukkaNaan kaN.


There are people who become deviant on account of the three fold Paacaas, aaNavam Kanmam and Maayai and because of which they build false metaphysical castles and entrench themselves in them. But BEING out of LOVE for them singes to ashes these false metaphysical forts and freeing them urges the anmas towards the Way. The THREE eyes of BEING, the Three-Eyed are the tall and intense Fire, the Agni, the Sun that radiates intense heat and light and the Moon that radiates soft and gentle light.


BEING helps always the anmas so that they do not become deviant and pursue the wrong ways, the ways of miseries diseases and death. The HELP is always available and whether we make use of them or not, BEING always interferes with existence so that we are always urged on towards the WAY, the TiruneRi or Sanmaarkkam, the Way towards TRUTH, towards Moksa.

An examination of existence shows that people become deviant, build metaphysical castles of their own imagination and enjoy a false security and all in order to avoid the ego smashing that TRUTH always occasions. For unless the ego that thrusts forward is vanquished and the anma is made egoless, there will not be LOVE as such and along with that the enjoying of Civanjanam.

These false metaphysical castles are there because of the Mummalam, the THREE forces that darkens understanding. The most primordial is aaNavam, the Dark Killer Energy and in which in turn gives rise to Karma that throws the anmas into perpetual historical forms of existence, thrown into assuming a biological body and with that also suffer death. The Maaya Malam is that which makes the anma get fixated to physical and with that be blind to the metaphysical.

The anmas create mental and false metaphysical castles prompted by these Malams and enjoy existence with self imposed and ego-pleasing rules and regulations. These metaphysical castles are mental constructions where TRUTH as apprehension of what is objectively there is avoided and replaced with self-defined notions of truth and falsity. For example the individuals with Maaya Malam will remain fixated to the physical and define truth as only those that reach the five senses and so forth.

BEING presents Himself with THREE different kinds of FIRE - the Agni, the Sun and Moon and which are actually only analogical or figures of speech for the various metaphysical processes already there for freeing the anmas from such fixations.

Against the hold of aaNavam, the most tenacious and cruel, we have the Fire of Agni, that which causes battles and wars where there is killing in addition to the destruction of the nation as whole. The aaNavam causes intense egotism and such individuals are beyond change through dialogue and discussions or even acrimonious verbal disputes. The only way such arrogant individuals can be changed is by WAR where they experience the fear of Death and extermination of the whole nation.

The Fire of Sun brings about hot disputes and verbal duels, the Tarkkam and where as it proceeds there come to be defeats for the false parties.

The Fire Moon is the gentle where there is DISCUSSION and DIALOGUE and where the individuals are gentle, objective and because almost egoless are quite ready to admit errors and mistakes. The overall orientation is towards EXCHANGE of views so that a common learning can take place.

According to Punitavati, who is quite familiar with such facts of cultural life, they all appear as blessings of Siva, the Three-Eyed and where the THREE EYES are seen as these different ways of educating mankind as above.

Icon Thinking of Punitavati- 85

The Essence of BEING as Panacea

Saivism developed by such brave souls as Punitavati, who dared to tear themselves away from scriptures and venture into the Metaphysical Depths as an individual in quest of the TRUTH has become a religion that is capable of showing the Right Way for all others. The WAY is that of SEEING the divine powers as Icons, and within a stance of immense respect UNDERSTAND the various MEANINGS as communicated by the shapes BEING assumes and the GAMES He plays with them In short the WAY to a life of eternal joy involves Icon Thinking and when pursued vigorously leads to its own demise but at which point DAWNS an understanding of the Essence of BEING.

It is interesting that Punitavati emphasizes WORSHIP as an important ingredient of such a way of life and which means that those scholars who simply approach the deities as figures or representations of a kind will not attain the Wisdom that would enable them to enjoy a life free of miseries. The academic exercises alone are not, no matter how scientific they are, sufficient. There must be REVERENCE and WORSHIP for the practice of interpretive exercises that would unfold deep metaphysical truths for they are also a BLESSINGS of BEING and only the deserving will be blessed as such.


கண்ணாரக் கண்டும் என் கையாரக் கூப்பியும்
எண்ணார எண்ணத்தால் எண்ணியும் - விண்ணோன்
எரியாடி என்றென்றும் இன்புறுவான் கொல்லோ
பெரியானைக் காணப் பெறின்

அ-உரை(திரு வி.க)

எண்ணார - கருத்தார, மனமார

உரை( உலகன்)

விண்ணெல்லாம் நிறைந்து ஆணவ இருளை அழித்து அதன்வழி அனைத்தும் தோற்றுவிக்கும் எரியாடியாகிய சிவபெருமானை, ஞானவிழி திறக்க கண்ணாரக் கண்டும் , அன்பு மேலீட என் கைகளைக் கூப்பித் தொழுதும், அவன் எடுக்கும் பல்வேறு வடிவங்கள் வழி உணர்த்தும் ஆழ் உண்மைகளை அறிவின் திறத்தை எல்லாம் கொண்டு வந்து பெயர்த்து எண்ணத்தால் எண்ணி எண்ணி தெளியத்தான் என்றென்றும் இன்பச் சுவையில் கிடப்பேன் போலும். மேலும் அதன் வழி அவனது சொரூபத்தையும் காணப் பெறுவேன் போலும்


kaNNaarak kaNdum en kaiyaarak kuuppiyum
eNNaara eNNaththaal eNNiyum - viNNoon
eriyaadi enRenRum inbuRuvaan kolloo
periyaanaik kaaNap peRin


Perhaps only if I see exhaustively the various forms of Siva worshipping Him with both hands brought together and raised and think of His various forms and games exhaustively interpreting and getting the meanings conveyed of this BEING who fills the space spewing FIRE that burns off the darkness and let there the various things filling the space, that I will be happy always. Furthermore it may be possible only then to have an understanding His Essential Form of this Great Person.


Punitavati is talking here in a psychiatric or psychotherapeutic vein, the way to lead a life always in joy, always free of all kinds of miseries, sadness and mental depressions. The WAY, as this treatise itself would provide the necessary evidence, is to COMTEPLATE the various forms of BEING and in a mode where there is also reverence and worship. But this does not mean there should be no questions, interrogations and so forth. There must be and of the sort where the hidden and concealed MEANINGS of the various avatars and plays are sought in the vein of interpretive exercises, as expressions of Hermeneutic Semiotics. This kind of thinking, the Icon Thinking, should go on till their LIMITS are reached for then there will be direct visions of the ESSENCE of BEING and which once grasped will serve as the nectar that would dissipate all sources of miseries and melancholies.

The solution to existential anguish is an UNDERSTANDING of the essence of BEING directly for oneself, as a personal accomplishment that remains the possibility for all if only one moves along the RIGHT way.

Here we must recall her slogan like declaration: “nuulaRivu peeci nuzaivilaar tirika”: let those who speak of vain scriptural knowledge roam around and which shows her impatience with pundits and sastries who take refuge in scriptures for covering their lack of courage to fathom the metaphysical depths on their own, as an individual quest. Such people, no matter how pretentious in their scholarship, can never attain an understanding of the Essence of BEING which alone will serve as the panacea for enjoying a life eternal joy.

Icon Thinking of Punitavati- 86

Punitavati the Genuine Dwija

There has been an implicit acceptance of the notion of Brahmanahs as dwijas, the Twice Born by virtue of birth alone and which is the greatest lie perpetuated by the Brahmanahs and which they do not relinquish even now when they are traders cooks professionals artists and so forth.

Here in the story and personal triumphs of Punitavati we have a GENUINE case of dwijahood but which will be DENIED by the Brahmins because she was born into a family of traders and also because she is WOMAN. So perverted and blind is the Brahmin notion of Dwija that it is a real shame for anything thinking society.

The dwija person is a Mumuksu, one who is DEAD to the worldly life and in that death reborn into that of the Metaphysical and which she puts as becoming a GHOST, the Peey. And this involves the TRANSMUTATION of sexuality into Bakti, LOVE unto God and hence to the whole of humanity. Any one who marries and has sexual desires even during the external showing of Brahmacariam is NOT the dwija and people like this who claim dwijahood are the worst kind thieves who fool the people and enjoy privileges they do not deserve at all. What happened in history because of this distortion is that the GENUINE dwijas like Punitavati and a host of others have been denied this honor and all because of birth!


பெறினும் பிறிது யாதும் வேண்டேம் நமக்கீது
உறினும் உறாதொழிவு மேனுஞ் - சிறிதுணர்த்தி
மற்றொருகண் நெற்றிமேல் வைத்தான் தன் பேயாய
நற்கணத்தில் ஒன்றாய நாம்.

அ-ரை(திரு வி.க)

ஈது -- பேயாய பேறு

யாண்டும் மூடாது அனைத்தையும் உள்ளவா கண்டுணரும் திறத்து மூன்றாம் கண்ணை இலாடத்தானமாகிய நெற்றிமேல் வைத்தான் அவந்து நற்கணங்களில் ஒன்றாகிய ஓர் பேயாய் வாழ்வதல்லால், எளிதில் கிட்டுமெனினும் யாதும் வேண்டேன் காண். அந்தப் பேறு எனக்கு கிட்டுமோ கிட்டாதோ, சிவஞானத்தை சிறிதளவாகவாவது உணர்தலைத் தரும் அந்தப் பேய் வடிவே யான் வேண்டுவது.


peRinum piRitu yaatum veeNdeen nanakkiitu
uRinum uRaatozivu meenunj - ciRituNartti
maRorukaN neRrimeel vaittaan tan peeyaaya
naRkaNattil onRaay naam


What I really desire is to become one of the ghostly beings who is the army of Siva who places the Third Eye of His forehead. Even if I get whatever quite easily, I will not desire anything else. And whether I succeed or not, this is what I want for it is only by becoming so, that I can get some glimpses of Njanam.


Punitavati expresses her desire to be a GHOST and in that one of the assembly of Ghosts of Siva and which desire earned her the name the Peey (Ghost) of Kaaraikkaal and in which form she is portrayed even in SEAsia. What it means is that she is DEAD to the physical world and through that has become ALIVE to the Metaphysical World and which is the essence of true Dwija, the twice born.

This comes along with a number of personality structures. For one thing her intentionality has become the Fundamental Intentionality of Moksa-Intention where the desire is to get Njanam even in trickles and nothing else. Even if she gets the whole world she would not want it - she wants NOTHING ELSE and is quite single minded about this. And this is the reason that she wants to become a disciple of the Three Eyed Siva and who holds the Third Eye on His forehead, the Iladattaanam, the Frontal Lobes where the most clear understanding of everything, the Absolute Understanding is attained. ( The cakkiraatiitam as Meykandar would put it) The Third Eyed Siva is a MODEL presented for the human beings by BEING as to what they OUGHT to become. The human beings must OPEN the hidden and concealed Third Eye within their BRAIN in order to enjoy Civanjanam.

Punitavati obviously has become one and because of which she is INDIFFERENT to the allurements of the physical world, But why now this?

Her personal life -the departure of her husband who married another woman and fathered a child was the blow she received and which also dried up all her sexuality as she herself admits. She implored Siva to grant her the ghost body by drying up her fleshy and voluptuous body as it's beauty has become useless for her husband.

This carries the implication that the Third Eye of person remains CLOSED as long as there is normal sexuality - a person is thrown into existence in the Unconscious as long as SEXUALITY is still there as part of the life process, as that which GIVES meaning for existence.

Icon Thinking of Punitavati- 87

The Technology of Liberation

There is an important distinction between seeking immortality and moksa, a difference that goes back to the Sumerian Gilgames and Jiusudra. While Jiusudra, the hero of the FLOOD, escaped death and rebirth and hence after the flood was given existence among the gods, Gilgames failed in this and was to led to immortality, a historical existence in perpetuity by virtue of magnificent achievements. While Jiusudra become wholly celestial in the end, Gilgames remained two-thirds divine and one-third human. The human part never left him and he could not shake it off.

This verse below may answer this riddle in metaphysics, the difference between Immortality and Moksa. Seeking freedom from DEATH is immortality but seeking liberation from the very of death and rebirth is Moksa and this is what Punitavati describes as possible for ALL irrespective whatever difference.

For what it requires is the transmutation of SEXUALITY itself into LOVE and LOVE unto BEING. It is only worship and pray with unconditional LOVE unto BEING and seeking NJANAM as that what one desires that will grant us this Moksa and as a blessing of BEING. It is this absolute illumination that destroys the inner darkness totally and immediately and which will also cleanse the soul of the eRivinai, the Karma scripts that throw the anma back into the historical world.

Anyone can aspire for this and all who raise themselves to this state of metaphysical existence stand to be blessed by BEING.


நாமாலை சூடியும் நம்மீசன் பொன்னடிக்கே
பூமாலை கொண்டு புனைந்து அன்பாய் -- நாமோர்
அறிவினையேப் பற்றினால் அற்றே கெடுமே
எறிவினையே என்னும் இருள்

அ-ரை (திரு வி.க)

மாலை -பாமாலை. ஓர் அறிவினையே- ஒப்பற்ற சிவஞானத்தையே. எறி- அழிக்கும், பாயும், கொட்டும். அற்றே - அன்றே, அப்பொழுதே


இறைவனது குணங்களை எல்லாம் போற்றிப்புகழுமா பாமாலை சூடியும், கரந்து நிற்பதுபோக்கி ஓர் வடிவினனாகத் தோன்றும் அவனது பொன்னடிக்கே அன்பின் விளக்கமாக பூக்களை எடுத்துத் தொடுத்து புனைந்து, வேண்டுவதெல்லாம் உலகியல் இன்பங்கள் அல்ல, பிறப்பினையே அறுக்கத்தரும் சிவஞானமே வேண்டுவது என்று உறுதியாகப் பற்றி நின்றால், இறைவன் ஞானம் அருள்பாலிப்பான் என்பதொடு அந்த சிவஞானச் செஞ்சுடர், மீண்டும் மீண்டும் உடலோடு பிறக்குமா செய்யும் அந்த ஞானவிருளாகிய எறிவினையை அப்பொழுதே கெடுங் காண்.


naamaalai cuudiyum namiican ponnadikkee
puumaalai koNdu punaintu anpaay - naamoor
aRivinaiyeep paRrinaal aRRee kedumee
aRivinaiyee ennum iruL


The metaphysical ignorance that promotes the presence of Karma that throws one into existential repetition can be destroyed then and there only if the Njanam shines bright within and which is blessed only by BEING. But how to get to be blessed thus? One must sing His greatness in beautiful hymns and collecting together fresh blossoms create a garland and submit to the Feet of His Iconic presence with LOVE and seek only this Njanam and nothing else.


Anyone can be blessed with Civanjanam, which only can destroy the karmic scripts that throw the anma into endless existential repetition. This does not demote Bakti, LOVE unto BEING. In addition to composing and singing hymns that disclose the understanding of BEING, we must also offer garlands of fresh blossoms to His Divine Feet in total LOVE unto Him. On top of that we should not be forgetful that what we really seek in Civanjanam for it is only this that will destroy the metaphysical DARKNESS that perpetuates worldly existence by bonding the anma with karmic scripts that throw the anma into endless existential repetition.

But who would seek this Civanjanam as that which one desires and nothing else?

Only those who have transmuted the sexual libido into Universal Love. Only such individuals will garland the BEING with fresh blossoms as indicative of LOVE unto Him and a wish to tie self with BEING and not the wolrd.

Since anyone can raise himself or herself to this state, there is no barrier whatsoever for enjoying Moksa.

Icon Thinking of Punitavati- 88

BEING is both Siva and VishNu

BEING has TWO different forms - BEING-in-ITSELF (coruubam) and BEING-for-Others (tadattam). What becomes available for Icon Thinking such as that of Punitavati are the latter forms which can also be understood as avatars, presentations of BEING as there in some shape or other. Such avatars are NOT for Himself as BEING is complete, fully saturated, without any defects whatsoever and so forth.

But then why does He present himself as Siva, Tirumaal, Vinayaka, Muruka, Ambal and so forth?

Certainly not as a way of learning about His own possibilities and so forth. He is Njanam itself and hence in need of no learning of whatver kind.

It is simply out of IMMENSE LOVE for the creatures that He presents himself in a variety of ICONS where each icon illuminates a bit the mind of the creatures with metaphysical truths and with that lead them towards Moksa.

Thus Punitavati sees MEANINGS in the shape of Tirumaal and Narayana and which icons she sees also as being generated out of the Crescent Moon of Siva and the dark-stuff that He holds in His throat. Thus Punitavati extends her Icon Thinking to include the VishNu archetypes and understands them as something arising from some elements already available in the Siva archetypes.


இருளின் உருவென்கோ மாமேகம் என்கோ
மருளின் மணிநீலம் என்கோ - அருளெமக்கு
நன்றுடையாய் செஞ்சடைமேல் நக்கிலங்கு வெண்மதியம்
ஒன்றுடையாய் கண்டத்தொளி

அ-ரை (திரு வி.க)

எமக்கு (எம்பொருட்டு) அருள் நன்றுடையாய்; நக்கு இலங்கும் - சிரித்து(ஒளிசெய்து) விளங்கும்; கண்டத்து ஒளியை இருளின் உருவென்கோ . . . மருளின் - மயக்கமில்லா


யாண்டும் எமக்கு வற்றாத வள்ளலாக அருள்பாலிக்கும் எண்ணத்தோடு நன்றுடைய எம்பெருமான், இதன் பொருட்டு இருளின் மாமேகத்து அஞ்சன வண்ண திருமாலாக எழுந்தருளுவதோடு, அளவையியற் சிந்தனை அழிப்புச் சிந்தனை போன்றவற்றிலிருந்து நான் விடுபடுமா மருளின் மணிநீல வண்ணத்து நாரணனாகவும் எழுந்தருளுகின்றான். இவ்வடிவங்களின் மூலங்களை செஞ்சடைமேல் சிரித்த வண்ணம் சுடரும் வெண்மதியமாகவும், நீலம்படர்ந்த கண்டத்து ஒளியாகவும் கொண்டிருக்கின்றான் காண்.


iruLin uruvenkoo maameekan enkoo
maruLin maNiniilam enkoo - aruLemakku
nanRudaiyaay cenjsadaimeel nakkilaGku eNmatiyam
onRudaiyaay kaNdattoLi


In order to bless me endlessly BEING assumes the shape of Tirumaal of the color of the night and that of rainy clouds. And in order to dull my analytical mind and subdue the rational pressures within, He also appears as the Narayana of gem-blue color. He also discloses Himself as Siva wearing the Crescent Moon on His golden and tuft and with the light of the dark-throat just to show that these forms are He is also.


Here again emerges the OPENNESS of Punitavati in relation to her Icon Thinking. She does not censure or belittle the shapes of Tirumaal Narayana and so forth. Siva holds within himself the Crescent Moon and the dark patch in His throat as the sources of such forms as Tirumaal and Narayana. And there is a REASON for BEING to assume such forms or avatars.

BEING is always ready to bless the souls each according to his needs. The dark hue of Tirumaal symbolizes the unbounded LOVE He has for the creatures and because of which He is ready to bless the souls with whatever they deserve and unendingly.

Now while the Siva shape promotes analytical thinking that comes along with destruction and annihilation, there are truths that become unavailable within this attitude. The aesthetics of feeling and emotions are LOST when the mind is tuned excessively towards the rational and analytical thinking. Thus this THINKING itself has to be dulled and backgrounded in order for the feelings to emerge and with that cognize the aesthetical aspects of experience.

Punitavati also notes that in a way these forms of Tirumaal and Narayana are manifestations of the primordial Crescent Moon and the dark-stuff Siva holds in His tuft and throat. In this way though Punitavati allows for the avatars of Tirumaal and Narayana but she also understands them as shapes generated out of the primordial Tatvas already within he Siva shape.

Icon Thinking of Punitavati- 89

Going Beyond Freud

Whatever the status of Freudian Psychoanalysis now, meta-psychological thinking about the connection between sexuality and neurosis is of permanent value. So are his notions of Id, Ego and Super Ego and which can be reinterpreted to accord better with the facts of metaphysical life.

The Id is a blind and brutal force and unless it is REDIRECTED towards the metaphysical, it can suck in a person into madness and death. And it is TRUE RELIGION that can liberate one from this possibility and which is the point Punitavati makes in this verse.

BEING-as-Siva, the Savior remains the only POWER who free an anma from sexuality and in that also lead the soul into Metaphysical Thinking that demands the TRANSMUTATION of sexual libido into CiRsakti, Gnostisia, the psychic energy that gets transformed into Lumen Naturale, the Inner Light that drives way the DARKL FORCE, the ANavam, that which brings about not only madness, mental death, diseases of the mind and body but also premature death.

Perhaps Freud hinted at these notions with his meta-psychological concepts of Id, Ego and Super Ego but Punitavati, in being unashamedly metaphysical, does not hint but says so quite explicitly. She does not have a suspicion of religious life as Freud had.


ஒளிவில்லி மன்மதனை ஒண்பொடியா நோக்கித்
தெளிவுள்ள சிந்தையினிற் சேர்வாய் - ஒளி நஞ்சம்
உண்ட வாய் அஃதிருப்ப உன்னுடைய கண்டம் இருள்
கொண்டவாறு என் இதனைக் கூறு

அ-உரை (திரு வி.க)

ஒளியுடைய வில்லியாகிய ; ஒளி , மறைவுமாம். சிந்தையினிற் சேர்வோனே


காமவேட்கையை உயிரினங்கள் பால் எழுப்பி சிந்தனையினை மயக்கும் கரும்பு வில்லினை எய்தும் கரந்து மறைந்தே வாழும் மன்மதனை, அதே வித்தையை உன்பால் விளையாடி உன் தவத்தைக் களைக்க முயன்றபோது அவனை , எரிந்து வெள்ளிய திருநீறு ஆம்படி கடுங் கனல் உமிழும் நெற்றிக் கண் திறந்து நோக்கிய என்பெருமானே , அதன்வழி உயிரினங்கள் காமமயக்கம் கெடுத்து மெய்ஞானச் சிந்தனையில் அழுந்துமாறும் செய்தாய். இன்று ஓர் கேள்வி உண்டு அறியாய். பண்டு திருமால் பிரம்மன் போன்ற தேவர்கள் அடக்கமுடியாத ஆலாகல விசத்தை உண்டு உலகம் அழியாது காத்தாய். ஆயினும் அந்த விசத்தை உண்ட வாய் பண்டே போல் இருக்க, உன்னுடைய கண்டம் அதனை அங்கு இருத்த, அது இருண்டு திருநீலகண்டமாயிற்று. ஏன் இவ்வாறு என்று கூறுவாயாக.


oLivilli manmatanai oNpodiyaa n_ookkit
teLivuLLa cin_taiyiniR ceervaay - oLi n_anjcam
uNdavaay aqtiruppa unnudaiya kaNdam iruL
koNdavaaRu en itanaik kuuRu


When Manmatan, the deity who remains always hidden and concealed, aimed an arrow of flowers from his bow of sugarcane to arouse sexual desires within you as he does among the creatures and which desire makes them forget metaphysical illuminations, You singed him to bright ashes with a Look of your Third Eye that spills out intense Fire. In this way you also help the anmas free themselves from sexual desires and indulge in metaphysical pursuits. Now I have a question. In the past when the most potent poison emerged and Vishnu Brahma and other deities were unable to contain it, You swallowed it and saved the whole word. But while the mouth that drank remains the same, why is that your throat the keeps the poison there has become BLACK and because of which you are known as TiruniilakaNdan, the Blue-throated?


This woman, the Ghost of Kaaraikkaal, brings together two distinct mythical themes implying thereby that there is a connection, a common theme that run through in the depths. The first is Siva opening His Third Eye of intense FIRE and with that singing to ashes Manmatan, the Indian Cupid the hidden power that arouses sexual desires in the creatures and with make them forget metaphysical pursuits and higher learning. The second is the drinking of the most potent POISON that issues forth when the Ocean of Milk was churned by Devas and Asuras and which was beyond the control of both VishNu and Brahma, as the story goes. This POISON was drunk but was kept in the THROAT and because of which it became DARK or BLUE. The direct question is: why in the throat? and implied question is: What has this to do with singing to ashes Manmatan, the Cupid.

The point is SEXUALITY can be both ENRGIZING as well death bringing depending how it is handled. KuNdalini emerges as sexual libido and which can DEGENERATE into Freudian Id, a blind and mindless craving for sexual enjoyments bordering drug addiction and which eventually but most certainly leads to premature death. Now if this Libido is NOT allowed to generate into Id but rather into CiRsakti, (or Njana Sakti), Gnostisia, the Energy that provides Metaphysical Illuminations, then one is SAVED from premature death as such CiRsakti FREES the soul form ANavam, the death bringing Killer Energy. Thus Siva is the transducer of Id so that it becomes CiRsakti and NOT the death-bringing Id. Singing to ashes Manmatan is to burn off the processes that would bring about the degeneration of Libido into Id.

Now this SAVING GRACE of Siva is also the meaning of the second theme. The most potent poison at the cosmological level is this ANavam, the Black Hole that sucks in everything manifest even huge stars. Now while it is impossible to destroy and make it ABSENT in the cosmos as nothing can be turned into nothingness but only transformed from one form into another (Satkarya Vaatam), the aaNavam is not destroyed as it cannot be but SUPPRESSED so that it is made ineffective and because of which there is presence of the world as the phenomenal realities. This cosmological understanding is communicated in terms of avatar of Siva as the TiruniilakaNdan.

Now this feat is said to be beyond VishNu and Brahma as they are helpless when it comes to preventing the DEATH of the universe as a whole.

Icon Thinking of Punitavati- 90

The Dangers of Ganges

The Icon Thinking of Punitavati revolves around the SYMBOLIC elements of the ICONS as well the whole of the icon. In this verse Punitavati returns to Ganges, the Crescent Moon and Snake, the basic symbols that go together as parts of the most popular icon of Siva - Gangadhara, the Lord of Ganges, Candrasekaran, the wearer of Crescent Moon and Paambaaddi, wearer of the Snake.

Here Siva is seen to bless His baktas with flow of Ganges, the Pure Metaphysical waters that cleanses the body of the dirt and keeps to fresh and clean and thus in good health. But this blessing has it own dangers - it can flood the soul to the excess and take along the Snake as well as the Crescent Moon.

What can be the meaning of this way of looking at the relationship between these three symbols of Psychic Energy?

See below for details.


கூறு எமக்கு ஈந்தாய் குளிர்சடையை மீதழிட்டு
ஏற மிகப் பெருநிலை என் செய்தி - சீறி
விழித்தூரும் வாளரவம் வெண்மதியையும் ஈர்த்துத்
தெழித்தோடுங் கங்கைத் திரை

அ-ரை திருவி-க

கெழித்து - இரைந்து. கங்கையின் அலைகள், பாம்பையும் சந்திரனையும் ஈர்த்துக் கொண்டு சடையையும் அழித்து மேலும் பெருகியோடினால் என் செய்வாய் என்றபடி.


ஐயனே! யான் உடல் நலத்தோடு நலமே வாழுமா, உனது குளிர் சடையில் விளங்கும் கங்கையின் ஒரு கூறினை எனக்கு ஈந்து என் உடல் வறட்சி தட்டி பொசுங்கிடாது காத்தருளினாய். ஆயினும் இந்த கங்கையே உடலில் மிகப் பெருகி ஏறி குண்டலினி சக்தி யருளும் சீறி காமவேட்கையைத் தூண்டுமா விழித்து உடலெங்கும் ஊரும் வாள் அரவத்தையும் , அமுத சுரப்பின் வெண்மதியையும் தன் புனல் வெள்ளத்தில் ஈர்த்து இந்த கங்கை ஆரவாரமிட்டு ஓடினால் என் செய்வாய் என்று கூறுக.


kuuRu emakku iin_taay kuLircadaiyai miitaziddu
eeRa mikap peruki perunilai eb ceyti - ciiRi
vizittuurum vaaLaravam veNmatiyaiyum iirttut
teZittoduG kaGkait tirai


O Lord! You have given part of the Ganges to me so that my body will not shrivel and age in haste. But tell me: What will you do when this Ganges goes out of bounds and flows like a flood and sweeps along with it the SNAKE that hissing runs throughout the whole body activating sexual desires and the Crescent Moon that oozes the ambrosia of good healthy and virility?


The symbols of the Ganges on the tuft of Siva, the Crescent Moon that also rests there and the Snake that rustles on the neck are all important symbols related to the KuNdalini Sakti. The Icon of Siva displays these symbols by way of showing that the worship of Siva is NOT without practical consequences.

The snake is the symbol of the libidinal energy and which emerges as sexual desires. This gets transmuted into the amutu or ambrosia of the Crescent Moon and the purifying or refreshing Ganges. Just as the land can go dry and parched so that no vegetation can grow, so can the body - it can be placed in the metaphysical DESERT to dry and shrivel, grow old and wither, physically and mentally. The Ganges is the refreshing waters- a metaphysical reality that can flow continuously and keep the body and mind fresh and youthful- creative and productive.

But there is a danger here and that is what worries Punitavati.

The fresh and well-watered body can bring along with it the sexual desires and desires for eternal good health or immortality. A person endowed with everlasting youth can also develop excess sexual desires and with it also begin to dream of living forever.

And what can be done under such circumstances?

This rhetorical question carries the answer with it as well: DEATH is inevitable- no one can be eternally youthful so that desires for everlasting sexual desires and immortality are in fact vain.



"" இருந்து மீள்விக்கப்பட்டது
இப்பக்கம் கடைசியாக 30 ஜனவரி 2013, 08:36 மணிக்குத் திருத்தப்பட்டது. இப்பக்கம் 1,156 முறைகள் அணுகப்பட்டது.