Sambantar's Crique of Astrology

மரபு விக்கி இருந்து

தாவிச் செல்ல: வழிசெலுத்தல், தேடுக

Sambantar's Critique of Astrology

Translation and commentary by Dr K.Loganathan

Sambantar : The KooLaRu Tiruppatikam

Dear Friends,
There is an urgency to distiniguish carfefully the cosmological views with those of astrological and depth psychological. Hindu life, at the moment, is dominated by misleading astrological notions which constitute an impediment for further progress in the genuine Way of life, the ThiruneRi. Hence I have chosen to study the KooLaRu Tiruppatikam of Sambantar slightly ahead of schedule. This hymn is said to have been composed when Sambantar wanted to visit Madurai on the invitations of MangkayaRkarasiyar, a Chola princess married to the Pandia King of the times who was a Jain. Madurai was a stronghold of Jains in those days and who were very violantly opposed to the Bakthi movement spreading fast in the rest of Tamil country. He was cautioned NOT to visit Madurai for there was s fear that he might be killed. However the young Sambantar braved it all and in fact succeeded in bringing back Saivism to Madurai. This verse was composed to show that as long the believe in Siva is genuine and strong, there is nothing to fear any mishaps especially the astrological forces. On the whole we have an astute analysis of the evils that would follow anyone when he goes the wrong way. There is in this Pathikam an analyis of why culture decays and the community as a whole declines. In this sense this parallels Appar's patikam that begins with "naam yaarkkum kudiyelloom", a classic in metapolitics.
He also succedds in severing the metaphysical thinking that conflates the deities which are spiritual forces with palanetary objects, a believe probabaly very primitive but the nevertheless wrong

Sambantar 2-1 (The Second TirumuRai, Patikam 85)

வேயுறுதோளி பங்கன் விடமுண்ட கண்டன்
மிகநல்ல வீணை தடவி
மாசறு திங்கள் கங்கை முடிமேல் அணிந்து என்
உளமே புகுந்தவதனால்
ஞாயிறு திங்கள் செவ்வாய் புதன் வியாழன் வெள்ளி
சனி பாம்பு இரண்டும் உடனே
ஆசறு நல்ல நல்ல அவை நல்ல நல்ல
அடியார்க்கு மிகவே

veeyuRutooLi pangkan vidamuNda kaNdan
mika nalla viiNai tadavi
maacaRu tingkaL kangkai mudimeel aNintu en
uLamee pukuntavatanaal
njaayiRu tingkaL cevvaay putan viyaazan veLLi
cani paambu iraNdum udanee
aacaRu nalla nalla avai nalla nalla
adiyaarkku mikavee

நேரிய மூங்கிலைப் போன்ற வடிவான தோள்களை உடைய உமையை தன் சரிபாதியாக வைத்துக் கொண்டு ஆலகால விஷத்தை உண்டு தன் கண்டத்தில் நிறுத்தி உலகு அழியாது காக்கின்ற இறைவன், நல்லிசையைக் கிளப்பவல்ல நல்லவோர் வீணையை மீட்டியவாறும், எவ்வித குறையும் இல்லாத இளம்பிறையையும் வற்றாதோடும் கங்கையை தன் முடிமேல் வைத்தவாறும் என் உளம் புகுந்து நிற்கின்றான். ஆகையால் வாழ்க்கையில் மக்களுக்கு தீங்கு செய்வனவாக கூறப்படும் ஞாயிறு திங்கள் செவ்வாய் புதன் வியாழன் வெள்ளி சனி ஆகியவற்றோடு பாம்பின் வெளிப்பாடுகளா¡கிய இராகுவும் கேதுவும் இவ்வாறு வரக்கூடிய இடர்பாடுகளை தராது மாற்றி நல்லதே உதவும் நல்ல சத்திகளாக, மிக நல்ல சத்திகளாக உண்மையான அடியார்களுக்கு ஆய்நிற்கும்

BEING who has as HIS equal half the WOMAN, the Umai of bamboo-like frame has implanted Himself within me in the archetypal forms as the ONE who plays the faultless Veena, and as the ONE wearing the pure Half Moon and Ganges on His tuft. And because of this for devout people (like me) the forces like the NjayiRu (Sun) , TingkaL( Moon) Cevvaay ( Mars), putan( Mercury ) viyaazan (Jupiter), VeLLi (Venus), Sani (Saturn) and the Snakes Ragu and Keetu will NOT do anything evil but only good, the really good.

veeyuRutooLi pangkan: The ONE who has as equal half the WOMAN, Umai of bamboo-like frame
vidamuNda kaNdan: the One who is blue throated because the Poison (the aalakaala visham) that he drank
mika nalla viiNai tadavi: playing the most excellent VeeNa;
maacaRu tingkaL kangkai mudimeel aNintu en uLamee pukuntavatanaal: because He has implanted Himself within me in the archetypal forms where He wears the crescent Moon and the Ganges on his tuft
njaayiRu tingkaL cevvaay putan viyaazan veLLi sani paambu iraNdum udanee: the(astrological) forces sun, moon , mars, mercury, jupiter, venus saturn and the two snakes become immediately
aacaRu nalla nalla avai nalla nalla adiyaarkku mikavee: faultless forces that do good and only good for the devout people (like me)

In this, one of the most remarkable and revolutionary patikams, a complex of issues are brought in to make the point that for the devout people who have succeeded in having implanted the archetypal presence of BEING in their mind and body, no evil forces can be effective but on the contrary they are transformed into the GOOD, forces that become benign and immensely benevolent. Hence it is declared that the ACTUAL presence of BEING in certain archetypal forms within can TRANSFORM the evil forces that are destructive and oppressive into something good and beneveolent.
This immediately rules out that these socalled astrological planets are actually the planets in the sky for obviously they being inert, if at all they in some combinations bring about misfortunes and miseries akin to earthquakes storms dry spells and so forth, they will be INEVITABLE whether the person is devout or not, and has succeeded in IMPLANTING certain archetypal forms of BEING within his mind and body or not.

Another added reason to reject these astrological planets being identified with astronomical planets is that the SNAKES Ragu and Kethu are also considered as astrological while there do not exist anything equivalent to them in the sky circulating in definite orbits.

The mention that these as SNAKES gives a clue as to their REAL nature: they are forms of KUNDALINI, the Libidinal Force for it is as Snake that it makes its appearance in dreams and mythologies. Thus it also makes it clear that the astrological planets are MYTHOLOGICAL and hence something that are encountered in dreams and dream-like experiences. They are, in other words, ARCHETYPAL FORMS of a peculiar kind that are in the world and also in the mind and body of the people.

Here we should recall that Sani is understood by the Siddhas as the Anava Malam appearing as this astrological figure in dreams and mythologies but actually a force of destruction and disintegration that also exists in the body and most probably in the spinal cord and which ultimately is the cause of death.
We may also understand the remaining astrological planets in terms of the shape Kundalini acquires under the impact of Bindu and Natham (Yin and Yang) It is clear that the Sun is the Kundalini with the Naatam while the Moon that with Bindu. Sani, as the DARK Planet is the presence of aNavam and hence as that which SWALLOWS any presence of Kundalini, or the Primordial Libidinal Energy. The remaining planets can be seen as the various combinations of Naatam and Bindu and how they structure the structureless Kundalini

With this understanding of what are in fact these astrological bodies , we can understand better the claims of Sambantar.

BEING as the ONE who has the WOMAN as HIS equal half is BEING with the WHOLE of KUNDALINI, the Cauldron of ALL the POWERS, of ALL ENERGY for she is PARASAKTI, the transcendental POWER. And He appearing as the ONE playing the VEENA shows that HE can be BENIGN and KIND and who can WILL happiness and pleasures for the souls through the fine arts and so forth, i.e through aesthetics. That He is the BLUE throated shows that HE , and only He can swallow and keep in the throat this death and miseries bringing aaNava malam, that which destroys everything by eating up every libidinal energy transforming it into nothingness. The archetypal forms wearing the crescent moon and the Ganges are the forms that can bless one with longevity, virility, vitality , good health and so forth, ie. that which CONTINUES the supply of KUNDALINI in an uninteruppted manner.

Now it becomes clear why the PRESENCE of these archetypal forms in the BODY and MIND can tranform the socalled astrological forces and into those that bring only the good for the really devout.
For the presence of BEING in these archetypal forms , either DRIVES away Sani or weakens it 's presence and hence the hold of aaNavam itself , the root cause of all the miseries in life. Functiong WITHOUT aaNavam in whatever situation, no matter how challenging it can be, can only bring success and not failure. It is this understanding that appears to be behind the IMMENSE COURAGE with which he entered Madurai and challenged the Jains who were even ready to kill him.

Sambantar 2-2

என்பொடு கொம்பொடு ஆமை மார்பிலங்க
எருது ஏறி ஏழையுடனே
பொன்பொதி மத்தமாலை புனல்சூடி வந்து
எனுளம் புகுந்தவதனால்
ஒன்பதொடு ஒன்றொடு ஏழு பதினெட்டொடு ஆறும்
உடனாய நாள்கள் அவைதாம்
அன்பொடு நல்ல நல்ல அவை நல்ல நல்ல
அடியார் அவர்க்கு மிகவே

enpodu kompodu aamai maarpilangka
erutu eeRi eezaiyudanee
ponpoti mattamaalai punalcuudi vantu
enuLam pukuntavatanaal
onpatodu onRodu eezu patineddodu aaRum
udanaaya naaLkaL avaitaam
anbodu nalla nalla avai nalla nalla
adiyaar avarkku mikavee.

உடல் உறுதியைத் தரவல்ல என்பு மாலையையும், மனவுறுதியொடு போராடு திறனைத் தரவல்ல கொம்பொடு, ஆழ்கடலைப் போன்ற ஆழுள்ளம் அஞ்சாது திரிதர உதவும் ஆமையும் நித்திய சூரிகளாக மார்பிலங்க, விடல் வெள்ளேறு ஏறி உமையோடு பொன்பொதி கழுத்துமாலையையும் கங்கையையும் அணிந்து என் உளம் புகுந்து சிவபெருமான் நீங்காது நிற்கும் அப்பேற்றால், சோதிடிகள் கூறும் ஆயில்யம் மகம் விசாகம் கேட்டை திருவாதிரை இவற்றுடன் பரணி கார்த்திகை பூரம் சித்திரை சுவாதி பூராடம் பூரட்டாதி ஆகிய பன்னிரண்டு நாண்மீன்களும் அன்புடன் நல்லவே செய்யும், சிவனடியார்க்கு அவை மிக நல்லனவே யாகும்

BEING has implanted Himself as the ONE wearing the garland of bones that gives bodily strength, the sharp horns that gives the mental courage to combat, and the turtle that allows the exploring the Unconscious , the Dark Ocean, unafraid. HE has also implanted Himself riding the BULL with the WOMAN as His equal half wearing golden chains on the neck and Ganges in the tuft. With BEING present as such within me, the different astronomically calculated days times and seasons can only be good and loving , can only DO good for the devotees of Civa.

enpodu : the garland of bones
kompodu : the sharp horns
aamai maarpilangka: and the turtle rustling on the chest
erutu eeRi eezaiyudanee: riding the BULL with the WOMAN
ponpoti mattamaalai punalcuudi : wearing the golden chain on the neck and the Ganges on the tuft
vantu enuLam pukuntavatanaal: having come thus and present as such within me
onpatodu onRodu eezu patineddodu aaRum : the tenth , the eight , the eighteenth and sixth houses of the astronomers
udanaaya naaLkaL : and other star clusters that come along with them
avaitaam anbodu nalla nalla avai nalla nalla : are good , really good with love unto
adiyaar avarkku mikavee: the devotees of Civa and extremely so


Now begins a critique of the Cootidam, actuallly pure astronomy that is studied for calculating the days times and seasons and which in ancient Sumeria was a science connected with agriculture. But in course of time it became degenerate through a processes of genralisation. The human fate was considered something akin to the physical-- the days that determine the darkness and light , the times of dry spells and continuos rains with storms etc. It was assumed that such was also the case with the human FATE, with days and nights, seasons with storms and dry spells etc because of a peculiar kind of analogous thinking, very primitive no doubt. However Sambantar rebukes all these and chastises them as meaningless superstitions of a kind and hence something supremely IRRELEVANT for determining one's fate which is puNNiyam and Pavam related. And which means are related to the GRACE of BEING and nothing else.

It is NEITHER the stars under which one is born NOR the configurations of stars that hold in the sky when something is undertaken that determines the success or failure in life but rather the GRACE. The actions that gain the Grace of BEING result in good consequences and otherwise the bad. And as such for those who are sincere in their LOVE for BEING-as-CIVA, such a gaining of Grace is assured and so are the benevolent and benign consequences.
But how so?

It is here that Sambantar shows himself as a profound depth psychologist and a supreme master of Hermeneutic Semiotics.

For he mentions certain archetypal forms of BEING, the presence of which in the bosom will ensure that one does only the RIGHT kind actions and thus AVOID the evil that would result in the experiencing of disasters, failures and miseries of all kinds. It is the ACTONS that one executes that determines the fate and nothing else.

The garland of bones ensures a body frame in excellent condition, the skeleton not giving way to the rapacity of time whereby old age creeps in and the bones become hard inflexible and rigid, making it rather difficult to execute actions in general.

The Kombu, the sharp horns, ensures the presence of COURAGE and hence the spirit and determination to fight against all kinds of evils in society , something possible only if the physical frame is firm, strong and mobile. Such actions , even though may appear as violant, are in fact puNNIyam, the ethically right and hence of the type that would gain the Grace of BEING.

The turtle represents the desire for the exploration of the Unconscious and gaining CLARITY about the hidden and CONCEALED aspects of reality-- the exploration of mythical world and bringing them through hermeneutic interpretive studies into CONSCIOUSNESS so that in the end there is NOTHING of the unconscious in the person. Such actions, that which pertain to learing of the Gamma-type in Agamic Psychology is also deemed the RIGHT kinds of actions, the morally meritorious and hence actions that earn the Grace of BEING.

The BULL and the WOMAN , the Ganges and so forth are related to the flooding of the inner recesses with Kundalini, the consequensces of the right kind of actions as the above. And here the chain of gold on the neck , a new symbolism , means HAPPINESS, the happiness of PURE spirituality, a happiness that does not EVAPORATE like so many worldy pleasures.

Thus Sambantar is very clear: Do the right kinds of actions for being happy and prosperous in the world, such things are NOT determined by the cluster of stars in the sky.

Sambantar 2.3

உருவளர் பவளமேனி ஒளி நீறணிந்து
உமையொடும் வெள்ளை விடைமேல்
முருகலர் கொன்றை திங்கள் முடிமேல் அணிந்து
என் உளமே புகுந்த அதனால்
திருமகள் கலையது ஊர்தி செயமாது பூமி
திசை தெய்வமான பலவும்
அருநெதி நல்ல நல்ல அவை நல்ல நல்ல
அடியார் அவர்க்கு மிகவே

uruvaLar pavaLameeni oLi niiRaniNtu
umaiyodum veLLai vidaimeel
murukalar konRai tingkaL mudimeel aNintu
en uLamee pukunta atanaal
tirumakaL kalaiyatu uurti ceyamaatu puumi
ticai teyvamaana palavum
aruneti nalla nalla avai nalla nalla
adiyaar avarkku mikavee

செவ்வொளிக் கதிர்ப்பு மிகுந்துகொண்டே செல்லும் உருவளர் பவளமேனியில் தோன்றி , அதிசுத்தம் எனக்காட்டும் ஒளிர்கின்ற திருநீறு அணிந்து அதனின் உமையம்மையை ஒருவாது உடன் வைத்து வெள்ளை விடலேறுமேல் திகழ்ந்து, சிவஞானத் தெளிவின் வழி மனமகிழ்ச்சியை அனைவருக்கும் அருளும் முருகலர் கொன்றை மலரையும் அமுதப் பொலிவின் இளம்பிறையையும் முடிமேல் அணிந்து இறைவன் என் அகபுகுந்து இருக்கின்றான். ஆதலின் செல்வச் செழிப்பின் உலக இன்பத்தின் திருமகளும், கிளைமானாகிய கலையைத் தன் ஊர்தியாகக் கொண்டு கடுமையாக உழைப்பார்க்கு வெற்றியைத் தருகின்ற செயமாதும், உலக இன்பம் தரும் பூமிதேவியும் இன்னும் ஏனைய திசை தெய்வங்களாகிய பிறவும், மிகவும் அருமையாகிய திருநெறி வழி கொண்டு செல்வதின் அவை அடியார்க்கு நல்லவையே செய்யும், மிக நல்லவே செய்யும் சத்திகளாம்.

நெறி> நெதி

BEING in HIS ever growing radiant form ,wearing the glowing ashes that indicate absolute purity and because of which HE has the WOMAN as His half riding the PURE BULL of undiminishing Virility, and wearing the golden konRai flowers that signify happiness through metaphysical illuminations and the crescent moon that bestows youthful virility has implanted Himself as such in my heart. And hence the POWER that blesses one with all the happiness, the Laxmi, the POWER that grants success in every undertaking, the Durga who rides the male deer and all other divinities that populate the world will do only the good for the devout people for trust in these divinities can lead one only on the right WAY that remaiins something rare for the most.

uruvaLar pavaLameeni: the evergrowing radiant Form, red in colour
oLi niiRaniNtu: wearing the glowing sacred ashes
umaiyodum veLLai vidaimeel : riding the white BULL along with the WOMAN, Umai
murukalar konRai tingkaL mudimeel aNintu : wearing the brilliant Konrai flowers and the crescent moon on the tuft
en uLamee pukunta atanaal : because BEING has implanted Himself as such in my heart
tirumakaL kalaiyath uurti ceyamaatu puumi : the deities Laxmi and Durga, the victorious who rides the deer as her vehicle and the Sakthi of the earthly world
ticai teyvamaana palavum : and all the divinities that populate the wide world and show the WAY
aruneti nalla nalla avai nalla nalla: are good, they are really good
adiyaar avarkku mikavee: really good for the devout people who follow this WAY


We must recall here the words of Thirumular who says that the true metaphysical WAY, the WAY that leads every creature to be ONE-WITH-BEING and hence attain moksa is ALREADY THERE as a fabrique of the world, the way that is established as for the creatures by BEING Himself. This WAY is that in which we move subject only to the magnetic pull that BEING Himself exerts on the anmas. This constitutes the RELIGION, the religion of religions, that which is NOT FOUNDED by any individual but by BEING HIMSELF, the Dharma that preexists even the thinking mind. The various world religions, metaphysical systems, idealogies and what not and which are the fabrications of men are various kinds of INTERPRETATIONS of this primordial religion that is already there.
Sambantar calls this the THIRUNERI, the CivaneRi and Thirumuular the Canmaarkkaam, meaning the WAY that leads one in the direction of absolute illumination.

But what is the relevance of this to the theme of this pathikam?

Believe in Asrology and Cotidam and so forth are FALSE religions, religions that can only MISLEAD one and hence something that should be discarded by the truly devoted and who should trust only the gods.

But why this so? What explanation does Sambantar provide for justifying this claim?
This WAY is the WAY of the Gods, the WAY that is SHOWN by divinities, the divine powers and NOT by the human beings, the siddhas , the prophets, the mystics, the rishies and what not. The divine powers endowed with various capacities are there in the world to guide along the individuals along the WAY and provided they pay heed to these archetypes and AVOID the words of men, will never FAIL in whatever tasks they undertake and success is assured. The Laxmi guides along towards the enjoyment of worldly riches and homely pleasures. The WOMAN of VICTORY assures success for those who really strive along the lines indicated by the divine powers and hence ACHIEVE whatever they aspire and enjoy happiness through such achivements. The divine powers DO NOT FAVOUR the superstitious the lazy and the cunning and the deviant who seek shortcuts and devious ways to earn these riches.
One has to move along the WAY and it is this journey that is favoured by the gods and only those who move along this WAY, no matter how challenging it turns out to be, who really attain success and through that enjoy the pleasures of life.

But what is the WEALTH in this journey?

Youthful vitality and undying VIRILITY as the favour of the BULL, mental and physical health as favoured by the crescent moon, metaphysical illuminations that really please the soul and become the source of boundless happines as indicated by the brilliant KonRai flowers and growing PURITY of the mind and Supreme BLISS that emanates from this as indicated by the glowing ashes and the evergrowing radiant Form of BEING.

In all humility we must submit ourselves to be guided along by the divine powers for only they can guide us along the WAY unfailingly.

Sambantar 2-4

மதிநுதன் மங்கையோடு வடபாலிருந்து
மறையோதும் எங்கள் பரமன்
நதியொடு கொன்றைமாலை முடிமேல் அணிந்து
என் உளமே புகுந்த அதனால்
கொதியுறு காலன் அங்கி நமனோடு தூதர்
கொடுநோய்களான பலவும்
அதிகுண நல்ல நல்ல அவை நல்ல நல்ல
அடியார்க்கு மிகவே

matinutan mangkaiyoodu vadapaaliruntu
maRaiyootum engkaL paraman
natiyodu konRai maalai mudimeel aNintu
emn uLamee pukunta atanaal
kotiyuRu kaalan angki namanoodu tuutar
kodunooykaLaana palavum
atikuNa nalla nalla avai nalla nalla
adiyaarkku mikavee

இளம்பிறைபோன்ற அழகிய கண்களை ஆகவே என்றும் மாறா இளமையின் மங்கையோடு ஆலமரத்தின் கீழ் தட்சிணாமூர்த்தி கோலத்தில் அமர்ந்து சின்முத்திரை வழி சிவஞானபோதமாகிய மறைஞானத்தை அனைவருக்கும் ஓதிகொண்டே இருக்கும் எங்கள் பரமன், அழுக்குகளைக் கழுவிப் போக்கும் ஆகாய கங்கையையும் ஆன்மாக்களுக்கு உளவுற்சாகத்தையும் தரும் கொன்றை மாலையும் முடிமேல் அணிந்த நற்கோலத்தில் என் உளம் புகுந்து நிற்கின்றான். அதனின் மரணாவத்தைத் தந்து மரணத்திற்கே இட்டுச் செல்லும் உடலின் வெப்பத்தைனை மிகுக்கும் காலன் அக்னி மற்றும் நமனுடைய ஏனைத் தூதுவர்கள் குணம் மாறி அதிகுண நல்ல சத்திகளாகவே அடியார் தமக்கு ஆவர், மிக நல்ல சத்திகளாகவே அவை மாறும்.

BEING always with the ever youthful WOMAN with crescent-moon eyes sits below the Bothi Tree and instructs all on the Absolute Understanding, that remains the Unconscious (using the language of Cin Muttirai). And wearing the Ganges that cleanses the souls and Konrai flowers that gladdens the heart has installed Himself as such in my heart. And because of this the evil dark forces like the God of Death , Fire and their comrades who are responsible for death bringing diseases of the body and mind will get transformed into benign forces doing only the good, the really good for the devoted.

matinutan mangkaiyoodu : with the WOMAN with crescent-moon eyes
vadapaaliruntu maRaiyootum engkaL paraman: our BEING sitting beneath the Bothi Tree and instructing all Absolute Understanding that reamins the Unconscious
natiyodu konRai maalai mudimeel aNintu: wearing the River and Konrai flowers on the tuft
en uLamee pukunta atanaal: because he has implated Himself as thus within my heart.
kotiyuRu kaalan angki namanoodu tuutar : the evil powers like God of death , Fire and their comrades who make the body boil feverish heat
kodunooykaLaana palavum: and all kinds serious diseases
atikuNa nalla nalla avai nalla nalla adiyaarkku mikavee: get transformed into extremely good and kind forces for the devoted.

Samabantar touches upon here the relationship between good health , real happiness and true metaphysical understanding that became the central focus among the later days Siddhas of the Tamil country and which was developed as the Science of Longevity such as Amutakalaik njaanam of Akatttiyar and so forth.

The notion of TRUTH in metaphysics is NOT just logical and epistemological but also of true happiness arising through mental and physical health. The journey along the TRUE WAY, the TiruneRi, is a journey in which one does NOT succumb to diseases , both of the mind and body. The WAY is the way that ensures only the presence of the DIVINE forces and hence the benign that do only the good.
The evil forces are forces of destruction , forces that bring about death decay degeneration and finally DEATH. Any who travels along these wrong ways will succumb very easily to these evil forces always lurking there to bounce upon the individuals and cause them die through diseases. For, these evil forces, the Satanic forces, are forces that are largely under the dominance of aaNavam, that insentient and blind BACK Stuff that knows only to swallow everything and introduce Darkness through the absence of any light.

But how should the WAY ensure good mental and physical health?
Sambantar has provided an answer which unfortunately has become lost among the Saivite philosophers but somehow kept alive by the Siddhas.

Metaphysical illumination is the ONLY thing that can FREE the anmas from the hold of aaNavam and hence from these death-bringing forces of evil, the Satanic forces. Where there is LIGHT, the Darkness will disappear on its own accord.

Thus the WAY is the way of metaphysical illuminations, the way in which the deeper and hidden recesses of the mind are reached and flooded with LIGHT and thus get illuminated. Those who persist in their journey along this WAY resolutely, will have their inner and deeper self also illuminated so that in the end there is NOTHING of the Uconscious in their understanding., Nothing of the Darkness in the mind.

But how is possible?

For here we have BEING, always YOUTHFUL because with the ever youthful WOMAN, and sitting beneath the Bothi Tree forever INSTRUCTING all the souls on Civanjaanam, the Absolute Illumination, sitting in Deep Silence and using on the Cin Muttirai as the langage of communication. He also has Ganges to cleanse and refresh and the konRai flowers to bless with cheerful disposition.
The Bothi Tree is the archetypal tree of Wisdom already in the Deep Self and any one who accesses it becomes fit for receiving instructions on Absolute Illumination DIRECTLY from BEING. Thus the WAY is the metaphysical journey at the end of which we have BEING Himself instructing the souls and illuminating them.

Thus Sambantar reasons: if one travels along this WAY, the WAY in which BEING Himself ILLUMINATES the mind and drives all the evil forces within, what is there to worry about diseases and death?
There is NOTHING to worry indeed.

Sambantar 2-5

நஞ்சணி கண்டன் எந்தை மடவாள் தனோடும்
விடையேறு நங்கள் பரமன்
துஞ்சிருள் வன்னி கொன்றை முடிமேல் அணிந்து
என் உளமே புகுந்த அதனால்
வெஞ்சின அவுணரோடும் உருமிடியும் மின்னும்
மிகையான பூதமவையும்
அஞ்சிடு நல்ல நல்ல அவை நல்ல நல்ல
அடியார் அவர்க்கு மிகவே

nanjcaNi kaNdan entai madavaaL tanoodum
vidaniyeeRu nangkaL paraman
tunjciruL vanni konRai mudimeel aNintu
en uLamee pukunta atanaal
venjcina avuNaroodum urumidiyum minnum
mikaiyaana puutamavaiyum
anjcidu nalla nalla avai nalla nalla
adiyaar avarkku mikavee

உலகத்தில் அழிவிற்கெல்லாம் காரணமாகிய ஆலகால விசம் என்னும் நஞ்சை தன் ஆதிக்கத்தின் கீழ் வைக்கும் கருத்தில் தன் கண்டத்திலேயே இருத்தும் எந்தை, அதற்கு உதவும் என்றும் மாறா இளமையின் மடவாளாகிய உமையம்மையோடு வீரியத்தின் விடல்வெள்ளேறு ஏறும் எங்கள் பரமன், அடர்த்தியாகிய உயிர்கள் செழித்து நலமே வளருவதைக் காட்டும் வன்னி மரத்தின் இலைகளை முடிமேல் அணிந்து என் உளமே புகுந்து அங்கே நீங்காது வீற்றிருக்கின்றான். இதனால் நல்லார்களை கடுமையாகக் கண்டிக்கும் வெஞ்சின அவுணர்களும் இயற்கையின் சீற்றத்தால் எழும் உரும் இடி மின்னல் புயல் போன்றவற்றாலும் அடியார் அவர்கட்கு எந்த இன்னல்களும் இல்லை; அவை அஞ்சி நல்ல நல்ல சக்திகளாகவே உருமாறும்.

BEING with witholding the deadly poison that is the source every desrtruction in the world in His throat and always with the eternally youthful WOMAN and mounting the Pure BULL of infinite Virility , has implanted Himself within me wearing the dense leaved Vanni tree. Because of this the devotees of BEING as such, get freed from the afflictions of the forces of evil as well as the natural calamities arising from thunder lightnings and so forth. These forces get tranformed into the benign and do only the good for those who are really devoted.

nanjcaNi kaNdan entai madavaaL tanoodum vidiyeeRu nangkaL paraman : The BEING who is blue-throated , my Father mounting the Pure Bull along with the eternally youthful Woman
tunjciruL vanni konRai mudimeel aNintu en uLamee pukunta atanaal: and because He has implanted Himself within me wearing the dense leaves of the Vanni Tree;
venjcina avuNaroodum urumidiyum minnum mikaiyaana puutamavaiyum: the evil devilish forces as well as natural calamities arising from the excesses of the five basic elements such as thunder , lightning etc
anjcidu nalla nalla avai nalla nalla adiyaar avarkku mikavee : become the benign forces that are fearful of the devotees, forces that do only the good.


Now Sambantar addresses the question of afflictions that arise from TWO different sources : the uncontrolable anger of NATURE that issue forth in storms deluge being struck by lightning etc and the AvuNar, the devilish archetypal forces that can possess individuals and make them fierce, paranoic and develish, bent on killing people as if mad.

Sambantar must have met individuals who are devil-incarnate for there were several threats to his life. We see this even to-day where religious fanaticism holds sway and makes people devilish , inhuman where killing is NOT seen as something evil, as something that a truly religious person shouldn't do. Such paranoic individuals are really the avuNars, archetypal forces like the devils and ghosts.
What must be done here is EXCORCISM of a kind for otherwise there will be SACRIFICE, the pali teertal, blood bath with many individual killed.

Nature loosing its balance and hence BOILING or erupting into violance is also another phenomena like this. All these are EXCESSES-- mikai-- and what is required is BALANCING and it is BEING again who can bring about this balancing and ensuring the forces of destruction do not become the REIGHNING forces and the world given over the devils. And it is here that certain archetypal forms of BEING and HIS presence in the heart become relevant.

The Blue-throated Form is a form of BEING where he keeps the forces of detruction, understood metaphorically as the POISON , INSIDE HIM but stopped at the level of the throat. This is NOT allowing to reach the belly and hence allowing it to be efficacious. The poison is STAYED and NOT allowed to be efficacious in its function of killing.

And this is possible only if there is INFINITE VIRILITY as symbolised by the Pure Bull and which CANNOT be mounted unless the etrnal youthful WOMAN is kept by the side. For it is Kundalini and it emerges initially only as the sexual libido and hence only when the youthful WOMAN is around.
The luxuriant leaves of the Vanni Treeis another metaphor for FERTILITY, productivity and mental creativity etc. As long as there are PRODUCTIVE forces at work, then of course there will NOT calamities arising through the LOSE of balance in Nature as well as in society. The presence of BEING ensures this balance and for those who are graced by such archetyapal presentations of BEING, there is nothing at all to fear and worry. So claims Sambantar here.

Sambantar 2-6

வாள்வரிய தளதாடை வரிகோவணத்தர்
மடவாள் தனோடும் உடனாய்
நாண்மலர் வன்னி கொன்றை நதிசூடி வந்தென்
உளமே புகுந்த அதனால்
கோளரி உழுவையோடு கொலையானை கேழல்
கொடு நாகமோடு கரடி
ஆளரி நல்ல நல்ல அவை நல்ல நல்ல
அடியார் அவர்க்கு மிகவே

vaaLvari ataLataadai varikoovaNattar
madavaaLtanoodum udanaay
naaNmalar vanni konRai naticuudi vanten
uLamee pukunta atanaal
kooLari uzuvaiyoodu kolaiyaanai keezal
kodu naakamodu karadi
aaLari nalla nalla avai nalla nalla
adiyaar vavarkku mikavee.

வாளைப் போன்ற கூரிய வரிகள் நிறைந்த பிலித்தோல் ஆடையொடு , வரிகோவணத்தோடும் ஆகவே சினத்தைத் தூண்டவல்லவனாக இறைவன் மடவாள் தன்னோடும், ஒளி நிறைந்ததும் மனமகிழ்ச்சியைத் தரவல்லதுமான வன்னி கொன்றை மலர்களோடு சக்தி ஊட்டத்தின் கங்கையையும் சூடி என் உளம் புகுந்து ஆங்கே பிரதிட்டையாகி நிற்கின்ற திறத்தால், மானிடப்பண்புகளை எல்லாம் இழந்து கொடூர விலங்குகளாக, கடுந்திறல் புலி கொலையானை பன்றி சிங்கம் நாகம் கரடி போன்று விளங்கும் கொடியவர்களிடமிருந்து தீயன யாதும் நிகழா; சிவனடியார் அவர்கட்கு அவையும் நல்லதே செய்யும்

BEING wearing as a dress the tiger's skin with swordlike strips and loins of similar nature, has implanted himself within me, along with the Woman wearing also the brilliant flowers of Vanni and KonRai and the Ganges. With the powers provided by BEING with this archetypal forms, there is nothing to fear from people who degenerate to the level of beasts that kill like the fierce tigers, wild elephants, wild boars, lions, serpents and bears. For devout people even these beastly forces will turn out to be benign.

vaaLvari atalataadai : wearing the the skin of tiger with sharp stripes
varikoovaNattar: loins of of the same
madavaaL tanoodum udanaay : with WOMAN coming along
naaNmalar vanni konRai naticuudi : wearing the brilliant flowers of Vanni and KonRai along with the Ganges
vanten uLamee pukunta atanaal : because BEING has implanted Himself as such in my heart
kooLari uzuvaiyoodu kolaiyaanai keezal: people like the firece tiger, violant elephants and wild boar
kodu naakamodu karadi aaLarii: fierce serpents bears and man eating lions
nalla nalla avai nalla nalla : are good really good are they
adiyaar vavarkku mikavee: for the devout and exceedingly so.


We must recall here Sambantar sang this Hymn when he was about to go the Madurai , then a stronghold of degenerate Jains, when people advised him that he should NOT go as it may NOT be save. The incidences in Madurai -- his residence being set on fire and intense debate he had with Jains and so forth further reinforce this view. There was anticipation of Violance of an intense kind and certainly from PEOPLE and NOT wild beasts. And hence the wild animals mentioned here are NOT actually the beasts in the jungle but peopel who have DEGERATED to the level of such beasts ever ready to kill mercilessly in the face of opposition to their views.

Sambantar met the challenge and as History would show attained victory by his bravery astuteness and brilliance.

It is against this that we have to look at the meaning of BEING wearing tiger -skin garments with sword-like stipes , a metaphor or an archetypal form that emerges also in dreams. The tiger skin with sword-like strips is a yantra of a kind which when implanted by BEING in the hearts of people , would make them flare up in intense anger and thus become very courageous and ready to FIGHT the evil and bestly individuals.. Angry words and outburts lead to violance and hence clashes of a severe kind where people involved lose their cool and become beastly given over to forces of destruction. Thus such individuals fight each other and try KILL each other and victory belongs to those favored by BEING.
This is a mechanism already in the world to eliminate the beatsly individuals and thus maintain humanity in safety and security. There are always heroes to fight against the decadent sociey and put it back on the RIGHT PATH here the tiruneRi.

This is also the "Pali Teertal " that Sambantar mentions elsewhere-- BEING demanding "sacrifice" to bring back sanity into the world again by eliminating the insane and beastly.
When disputes cease to be civilised, when rationality fails and irrational madness takes over and conditions the social behaviour of the people, BEING Himself eliminates them, it would appear, by making them fight each other like wild beasts providing, at the same , a sanctuary for the devoted.
Rational dialogues cease to hold ground, physical violance takes over.

Sambantar 2-7

செப்பிளமுலை நன்மங்கை ஒருபாகமாக
விடையேறு செல்வன் அடைவார்
ஒப்பிளமதியும் மதியும் அப்பும் முடிமேல் அணிந்தென்
உளமே புகுந்த அதனால்
வெப்பொடு குளிரும் வாதம் மிகையான பித்தும்
வினையான வந்து நலியா
அப்படி நல்ல நல்ல அவை நல்ல நல்ல
அடியார் அவர்க்கு மிகவே

ceppiLamulai nanmangkai orupaakamaaka
vidaiyeeRu celvan adaivaar
oppiLamatium appum mudimeel aNinten
uLamee pukunta atanaal
veppodu kuLirum vaatam mikaiyaana pittum
vinaiyaana vantu naliyaa
appadi nalla nalla avai nalla nalla
adiyaar avarkku mikavee

செம்புகளைப் போன்ற பெரும் கொங்கைகளின் நன்மங்கையாகத் தோன்றும் உமையம்மையை தன் ஒருபாகமாகக்கொண்டு, வீரியக் காளையாகிய விடை வெள்ளேறு ஏறும் சிவபெருமான், அடைவாக கொங்கைகளுக்கு ஒப்பவரும் இளமதியையும் கங்கையையும் முடிமேல் அணிந்து என் உளமே புகுந்து அங்கு பிரதிட்டை ஆகி நிற்கும் காரணத்தால், யாண்டும் வேண்டிய அளவிற்கு குண்டலினி சக்தி பல்வேறு வடிவங்களில் பாய்ந்து சக்தி நிபாதம் தருவதால், காய்ச்சல் குளிர்சுரம் வாதம் மிகையாகும் பித்தம் இவற்றால் வரக்கூடிய பிணிகள் பொல்லாத வினைகளாக வந்து நலியத் தராது நல்லவாகவே மிகவும் நல்லவாகவே அடியார் அவர்கட்கு ஆகும் .

BEING as Civa who appears always with the large breasted good young WOMAN and mounts the BULL of virility wearing the crescent Moon and Ganges on His tuft, has implanted Himself deep within me. And because of that as there will be endless flow of Kundalin in different shapes, the diseases such as fever cold nervous disorders mental disorders and so forth will NOT assail me as forces that oppress me. This is also the case for devoted people -- they become good really good.
ceppiLamulai nanmangkai orupaakamaaka: having as One half the young and good Woman of pot-like breasts

vidaiyeeRu celvan adaivaar: mounting the Bull having in aorderly manner,
oppiLamatium appum mudimeel aNinten: wearing the comparable Young Moon and the waters in the tuft
uLamee pukunta atanaal: becauuse has implanted himself thus within me
veppodu kuLirum vaatam mikaiyaana pittum: fever cold nervoius disorders and mental disorders
vinaiyaana vantu naliyaa : will not oppress as evil forces
appadi nalla nalla avai nalla nalla : they become good , really good
adiyaar avarkku mikavee: for the devoted and extremely so.


Here emerges something that was later followed by the Siddhas but abandoned by the Saiva Atheenams who have set up themselves as the custodians of Saiva Way of life epecially as outlined in the ThirumuRais. Sambantar, having learned an important lesson from false asceticism of the Buddhists and Jains NEVER advocated celibacy and in fact went out of the way to emphasise the fact that the WOMAN is also BEING and that BEING intended that man SHOULD live with a woman and that too for his own good.

The biological differentiation of creatures into Male and Female is NOT without a purpose. They are COMPLIMENTARY to each other and OUGHT to live together in love and hence without mutual hatred. Born as a male or a female there is ALREADY, because of this biological differentaition, sexual desires deep in the psyche and when it is DIVINELY regulated , in fact becomes the source of Kundalini Sakti, the source of Psychic Energy that provides the necessary strength to fight against all the mental and bodily diseases.

A man and a woman living together in Deep Love is an insurance against untimely death due to mental and physical diseases.

We must mention here that what is meant is NOT carnality, simple beastly fornication exercises but rather Deep Love, the kind of soul-piercing Love that transpires between Civa, the arch Yogi and Parvati, the daughter of hills who pines only for Civa when He isolates Himself as Mahayogi in Kailash.
The sexual arousal WITHIN this Deep Love is that which makes surge forth the Kundalini, that takes shapes as amuthu that oozes from the metaphysical moon and regenerating waters from metaphysical river, the Ganges . The Deep Love especially between a man and a woman is that which generates Kundalini in all these forms and as long as there is this continuous flow of Kundalini, good mental and physical health is assured.

True religious life should NOT make celibates of people but rather make them LIVE as couples in TRUE , DEEP and ABIDING LOVE

Sambantar 2-8

வேள்பட விழி செய்து விடைமேலிருந்து
மடவாள் தன்னோடும் உடனாய்
வாண்மதி வன்னிகொன்றை மலர்சூடி வந்தென்
உளமே புகுந்தவதனால்
ஏழ்கடல் இலங்கை அரையன் தனோடும்
இடரான வந்து நலியா
ஆழ்கடல் நல்ல நல்ல அவை நல்ல நல்ல
அடியார் அவர்க்கு மிகவே

veLpada vizi ceytu vidaimeeliruntu
madavaaL tannoodum udanaay
vaaNmati vanni konRai malarcuudi vanten
uLamee pukunta vaatanaal
eezkadal ilangkai araiyan tanoodum
idaraana vantu naliyaa
aazkadal nalla nalla avai nalla nalla
adiyaar avarkku mikavee

அன்பின்வழி முயக்கம் அல்லாது கழிகாமவெறி வழி எழு முயக்கத்தினை விரும்பச் செய்யும் காமவேளாகிய மதனனை எரிக்கும் ஞானம் காட்டும் நுதல்விழி திறந்து அவனை எரித்து சாம்பலாக்கி அதனின் அளப்பரிய வீரியத்தின் விடலை வெள்ளேறுமேல் விழாதிருந்து இளமைப் பொலிவின் மடவாள் தன்னோடு யாண்டும் பிரியாது உடனாய், அமுதப் பொலிவின் வாள் மதியையும் வன்னி இலைகளையும் கொன்றை மலர்களையும் சூடியவாறும் இறைவன் என் உளமே புகுந்த அதனால், கழிகாம வெறியின் உருவாகிய ஏழ்கடல் இலங்கை அரையனாகிய இராவணன் வழியும் அவனைப் போன்றார் வழியும் வரக்கூடிய தீங்குகள் அடியார் அவர்கட்கு மெய்யாகாது விலகும் என்பதொடு அவை நல்லவை மிக நல்லவை ஆகும்.

The emergence of uncontrolled sexuality, sexual passions without love are the works of KamaveL, the Cupid. BEING burns of his antics with opening the Third Eye of metaphysical Wisdom and mounting the BULL of infinite virility along the eternally Youthful Woman, and wearing the Moon of soft glow, the Vanni leaves of abundance , the golden konRai flowers , has established Himself within me. And as such I will not be tortured by IRaavaNaa , the king of Lanka across the seas and noted for coveting the wives of others and such evil people. And for the devotees of BEING too they will turn out to be good, really good.

veLpada vizi ceytu : singing to ashes the KamaveeL by opening the third eye
vidaimeeliruntu madavaaL tannoodum udanaay: mounting the Bull along with the eternally youthful Woman
vaaNmati vanni konRai malarcuudi : wearing the Moon of soft glow , the Vanni leaves of abundance and golden konRai flowers,
vanten uLamee pukunta vaatanaal: and because has come thus and established Himself deep in my heart
eezkadal ilangkai araiyan tanoodu idaraana vantu naliyaa: I will not be afflicted by people like IravaNa, of blind and immoderate sexual passions
aazkadal nalla nalla avai nalla nalla adiyaar avarkku mikavee : and for the devotees the seas and all such forces will also be good, really good.


Sambantar with his characteristic depth psychological penetrations of a profound kind , now attends to the disasters that would befall one , should one be made blind to MORAL VALUES because one becomes a slave to excessive or immoderate sexuality, a sexuality that seeks sexual enjoyment without LOVE and hence without concern for ETHICS. Such sexual passions are always aroused by the Cupid, the MatanaveeL in Indian mythology. The IravaNa of Ramayana serves for the Nayanmars the model of an individual who is excessively ARROGANT and who as an act of such defiance does not worry at all about the ETHICAL regulations of behaviour especially that related to sexual enjoyment.

The sexual enjoyment is made possible only within ETHICS and LOVE. When it is enjoyed through force, compulsion , abduction , deception , torture and so forth, then it becomes that which causes the FALL and hence that which brings about untold MISERIES of all kinds. First of all there is EMPTINESS, a vacuity due to absence of LOVE . Secondly there will be HATRED of Self as a consequence of being a beastly kind of individual. Thirdly because there is gaining of aaNavam, the Dark Stuff that kills, there will be diseases both mental and physical. The self torture that may follow and the lose of face in society will incapacitate the person deeply making him or her move around as if dead, spiritless, with all motivations killed.

That which can secure and safeguard one from this disaster is the WISDOM that BEING makes possible through the Third Eye, that which illuminates the metaphysical realms, the realms of Mystery. We fall prey to immoderate sexual passions only because of our Metaphysical Ignorance . The more this ignorance the weaker we become towards sexuality and all other worldly desires that come along with them.

The devotees of BEING, being always OPEN to be illuminated by the Third Eye and hence are NOT afraid of the Pilgrimage in the realms of Dark forces, the journey into one's own Unconscious, become strong and resist quite easily such unethical passions , and act always mindful of the ETHICS involved in whatever they do. They lead a life morally sensitive and hence easily avoid doing the immoral and unethical and thereby safeguard themselves against the disasters that are sure to follow if one fails.

Sambantar 2-9

பலபல வேடமாகும் பரன் நாரிபாகன்
பசு ஏறும் எங்கள் பரமன்
சலமகளோடு எருக்கம் முடிமேல் அணிந்தென்
உளமே புகுந்த அதனால்
மலர்மிசையோனும் மாலும் மறையோடு தேவர்
வருகாலமான பலவும்
அலைகடல் மேரு நல்ல அவை நல்ல நல்ல
அடியார் அவருக்கு மிகவே

palapala veedamaakum paran naaripaakan
pacu eeRum engkaL paraman
calamakaLoodu erukkam mudimeel aNinten
uLamee pukunta atanaal
malarmicaiyoonum maalum maRaiyoodu teevar
varukaalamaana palavum
alaikadal meeru nalla avai nalla nalla
adiyaar avarukku mikavee

பக்குவ வேறுபாடு பலவுடைய ஆன்மாக்களுக்கு அவரவர் அறிவின் எல்லைக்குள் படும் வகையில் பல பல வேடங்கள் தாமே தன் கருணையின் எடுக்கும் பரன் , யாண்டும் உமையொரு பாகனாக வீரியத்தின் விடைமேல் ஏறும் பரமன், கங்கை வடிவத்து சலமகளோடும் எருக்கம் பூவினையும் முடிமேல் அணிந்து என் உளம் புகுந்து இருக்கின்றான். அதனால் ஞானநூற்களின் தெய்வமாகிய பிரமனும், அறிதுயில்வழி ஞானம் போதிக்கும் திருமாலும் ஏனைய ஞானமறைகளும் அவற்றின் அதிபதியாகிய தெய்வங்களும் , ஆன்மாக்களை காலவுணர்விலேயே நீங்காது படுத்தும் சக்திகள் பிறவும் , அரக்கர்களுக்குத் தென்படாது தெய்வங்களுக்கு மாத்திரம் தென்படும் அலைகடல் மேரு குன்றுபோல், அடியார்களுக்கு நல்ல வாகும், உண்மையில் மிக நல்லவாகும்.

BEING assumes different archetypal forms on His own to instruct each one of the creatures in accordance with their own cognitive maturity. Such a BEING, always with WOMAN as His Equal Half and mounted on the BULL, and having the Woman of Waters as the Ganges and wearing the Erukkam flowers has established Himself within me. As such the devotees who are graced thus will not Fall into the Snares of Time and hence the understanding within historicity of Brahma Thirumaal, and other deities of scriptures . The devotees enjoy being in Meru within the ocean, the Golden Hill that remains invisible to nondevotees but supremely visible to the devotees of Civa, Pure BEING. Thus they become harmless, really harmless for the devoted.

palapala veedamaakum paran : BEING who assumes many different archetypal Forms
naaripaakan: who always with WOMAN as Equal Half
pacu eeRum engkaL paraman: who mounts the Bull , our Lord
calamakaLoodu erukkam mudimeel aNinten uLamee pukunta atanaal: having established himself within me along with the Woman of Waters as Ganges, and wearing the Erukkam Flowers on his tuft
malarmicaiyoonum : Brahma who sits on the white lotus
maalum : Thirumaal who rugulates the mystic world with dream-experiences
maRaiyoodu teevar: the deities who control the different scriptures
varukaalamaana palavum: the unending temporality and all such things
alaikadal meeru nalla avai nalla nalla: really become like the Meru inside the ocean , good really good
adiyaar avarukku mikavee: for the devotees and exceedingy so.


Sambantar attends here to the problem of Historicity and the need the transcend this in order to enjoy Civanjaanam that Saivism has come to empahsize at least from the time of Bakthi. The absolute illumination is trans-historical and hence beyond any understanding that remains temporical , still with Time as a fabrique of its understanding. As Meykandar has pointed out the Understanding of BEING is NOT CudduNarvu-- the the-tic consciousness, consciousness infected with temporality. One has to transcend Time consciousness of whatever form in order to enjoy the Unchanging and Supremely transparent Absolute Understanding , the Civanjaanam.

The language of this Understanding that founds Metaphysica Universalis, is DEEP Silence. This means that it is beyond the reaches of the archetype of Brahma, also an archetypal form BEING assumes on His own accord , for Brahma , in illuminating the mind through scriptures also imprisions the mind in it thus preventing the transcendence towards the Deep Silence and enjoying Civanjaanam.
Thirumaal, as the archetypal form BEING assumes for disclosing the Unconscious through Dream experiences and related states of trancendental consciousness also traps the mind in what is called KuRippuk Kaalam, pure temporality that establishes itself with expectations of all sorts, i.e INTENTIONALITY. Through disclosures of layer after layer of the Unconscious, Thirumaal keeps the mind trapped within the Underground World and thus making the anma incapable of freeing itself of Time, of intentionality. VishNu is also understood as the Lord of time.

There are many other such deities each with its own scripture , idealogy but all equally out to trap the mind within Time and thus making it impossible for the anma to enjoy the Civanjaanam.
BEING with Erukkam flowers and which signifies gentle death, shows Himself as the one who effects Metaphysical Deaths; a person is killed with respect a particular attachment either to a deity or a scripture and is regenerated as a new soul with the Ganges helping out a new lease of life. This sequence of deaths and rebirths with respect to archetypal and metaphysical attachments and identities is what is favoured by BEING for the devotees. The ideologies within are disconstructed and new ones constructed in a sequence and thus lifted up to the realms of Timelessness in the end , the Meru within the Ocean of Historicity

Sambantar claims that for the devotees of Civa, the Pure BEING, this realm of Timelessness and hence the Wisdom of the language of Deep Silence is a visible reality wherelse it is NOT so for the others.

Sambantar 2-10

கொத்தலர் குழலியோடு விசையற்கு நல்கு
குணமாய வேட விகிர்தன்
மத்தமும் மதியும் நாகமும் முடிமேல் அணிதென்
உளமே புகுந்த வதனால்
புத்தரொடு அமணை வாதில் அழிவிக்கும் அண்ணல்
திருநீறு செம்மை திடமே
அத்தகு நல்ல நல்ல அவை நல்ல நல்ல
அடியார் அவர்க்கு மிகவே

kootalar kuzaliyoodu visaiyaRku walku
kuNamaaya veeda vikirtan
mattamum matiyum naakamum mudimeel aNinten
uLamee pukunta atanaal
puttarodu amaNai vaatil azivikkum aNNal
tiniiRu cemmai tidamee
attaku nalla nalla avai nalla nalla
adiyaarkku mikavee

வீரம் பொருந்திய விசயனுக்கு வீரம் காட்டியே அவன் செருக்கை அழிக்க , பூங்கொத்தணிந்த உமை அம்மையோடு உயர்வேடனாக வடிவுகொண்டு விசயனை வீழ்த்தி அவனது செருக்கினை அழித்து அருள்பாலித்தான் இறைவன். அந் நல்குணத்து அவன் இப்பொழுது ஊமத்தமலரும் பாதிமதியும் நாகமும் அணிந்து என் உளம்புகுந்து இருக்கின்றான். அதனால் அழிக்கும் சுத்தமாக்கும் திறத்து திருநீறு என்பால் இருக்க புத்தரொடு சமணர்களை வாதில் வெல்வது திடமே. இதனால் வாதப்போர்களில் தீங்குகள் இலவாக அவையும் என்பதொடு அவை நல்லவாக மிக நல்லவாக அடியார்கட்கு முடியும்

BEING assumed the form of an excellent Hunter keeping by his side the WOMAN wearing a bunch of flowers to defeat the great warrior Arjuna to make him humble. Such a BEING with this predisposition, wearing the uumattam flowers along the crescent moon and the snake has come to stay within me. Because of that I have the Sacred Ashes that would ensure victory over intellectual disputes with the Buddists and Jains and as such there will no problems from such people. In fact for the devoted even such oppositions will turn out to be good, really good.

kootalar kuzaliyoodu : with the WOMAN wearing a bunch of flowers
visaiyaRku nalku: to grace Arjuna, the Great Warrior
kuNamaaya veeda vikirtan: assuming the form of Great Hunter (for this purpose)
mattamum matiyum naakamum mudimeel aNintu: wearing the uumattam flowers along with the crescent moon, and the snake
en uLamee pukunta atanaal: because He has come to reside within me as such
puttarodu amaNai vaatil azivikkum aNNal tiniiRu : I have the Sacred Ashes that would allow me to defeat the Budhdists and Jains in the intellectual combats
cemmai tidamee : and of this greatness I am very certain
nalla nalla avai nalla nalla: as such even such oppositions are good, really good
adiyaarkku mikavee: for the devotees and most excellenty so.


Sambantar was combative NOT physically but intellectually. He wanted to do the KaRbu Azippu, tha destruction of the unshakable confidence the Buddhists and the Jains had in their metaphysical understanding which was largely inimical for genuine Bakthi, having become arid and purely epistemological in course of time. They had to be challenged , and challenged most vigoruosly to DISCONTRUCT their believe systems, to shake them out of their complacency and ignorance. Such attempts require great strength of character, deep understanding and a daringness that we see so amply in the words and actions of Appar and Sambantar.

Here we have an ANALYSIS of such pheneomena that are NOT peculiar to the Tamils of those times alone but something universal. There are always individuals in every society who rise to challenge the decadent conditions of the times and shaking the people out of their complacency and ignorance , disconstruct the current and allow something NEW to come to prevail.
But this is NOT possible, according to Sambantar unless BEING wills it. He recalls that BEING assumed the form of the Great Hunter always with the sexually attractive Woman with Him to defeat the warrior Arjuna who was arrogant with respect to his warrior qualities. He has to be combated on his own grounds and hence the form of the Hunter. The Hunter hunts mercilessly the beasts and arrogant warrior is also a beast of a kind- both fight back vigorously.

This simply shows that BEING graces, when there is a need for it, individuals with the combative spirit to FIGHT such arrogant individuals and through defeating them make them genuinely HUMBLE. Sambantar sees himself as one graced by BEING as such and because of that as one who has the Sacred Ash within him. But what is the significance of the Sacred Ash here?
The Sacred Ash siginifies Purity, the LIMIT in the transformations in the direction of becoming PURE and always instilling the desire to become pure and , now it would appear , also purify others. It installs a desire to keep not only self but also the society as a whole CLEAN and PURE . And also a daringness to combat the ugliness and dirt.

The intention to defeat the Buddhists and Jains is not to destroy them as such but to DEFEAT them in intellectual combats so that they too would become humble and Pure.
While we are clear as to the metaphysical significanc of the Moon and Snake both being aspects of Kundalini, the libidinal energy, an abundant supply of which is always necessary for such combats, but what is the symbolic significance of the uumattam flowers?

These flowers signify the feeling of indifference, an attitude of not caring or worrying. Any combat requires this attitude. While in the thick of a duel if the heart melts and out of pity withdraws half way, the defeat to the full may NOT have taken place and the individuals may not be purified through being defeated and humuliated.. There must be some kind hard-heartedness in combats of this sort to the final good of breeding genuine humility.

Sambantar 2-11

தேன் அமர் பொழில் கொள் ஆலை விளைசெந்நெல்துன்னி
வளர் செம்பொன் எங்கும் நிகழ
நான்முகன் ஆதி ஆய பிரமாபுரத்து
மறைஞான ஞானமுனிவன்
தான் உறு கோளும் நாளும் அடியாரை வந்து
நலியாத வண்ணம் உரைசெய்
ஆன சொல்மாலை ஓதும் அடியார்கள் வானில்
அரசு ஆள்வார் ஆணை நமதே

teen amar pozil koL aalai viLai cenneltunni
vaLar cempon engkum nikaza
naanmukan aati aaya piramaapurattu
maRainjaana njaana munivan
taan uRu kooLum naaLum adiyaarai vantu
naliyaata vaNNam uraicey
aana colmaalai ootum adiyaarkaL vaanil
aracu aaLvar aaNai namatee.

இந்த பிரமாபுரமாவது நான்முகன் முதற்கொண்டு எல்லா தெய்வங்களும் நின்று உதவுதால், மக்களுக்கு இன்பம் தரவல்ல தேன் அமர் பொழிலும் கருப்பஞ்சாற்று ஆலைகளும் செல்வ வளர்ச்சிக்கு ஏதுவாகிய துன்னி மிக செழிப்பாக வளரும் செந்நெல் போன்ற தானியங்களும் நலமே வளர்கின்றன. இத்தகைய தெய்வங்களின் அருளைபெற்றவனாகிய அடியேன், மறைநூற்கள் கூறும் ஞானத்தையும், எவ்வித நூற்களுக்கும் அகப்படா மௌனமுத்திரையின் வழியாகவே இறையருளால் அறியலுறும் சிவஞானத்தையும் தேர்ந்துள்ள முனிவன் ஆகுவேன். அதனின் கோள்களும் நாள்களும் அடியாரை வந்து நலியா வண்ணம் பாடியுள்ள இப்பாடல்களை பொருள் உணர்ந்து ஓதும் அடியார்கள் தெய்வ உலகில் நலமே வாழ்வர். இது நமது ஆணையாகும்

This temple of Piramapuram is the place where reside the deities from Brammah, the creator God and all others. As such the whole locaல்e is full honey flowers and sugar canes mills providing pleasures of all kinds for the peopலெ and full of gold earned by good harvestச் of rice and other crops. I have learned the scriptures as well as have enjoyed the Absolute Understanding that transcends all scriptures and hence a Munivan, the illuminated. With such an understnading I have composed these hymns to avoid the disasters from the planets and stars. Anyone who sings these hymns with understanding will not be assailed by such forces and would in fact lead a heavenly life without any sufferings. I decree this from my own understanding.

teen amar pozil koL aalai viLai cenneltunni vaLar cempon engkum nikaza: with prosperity and luxury showing itself everywhere in terms of honeyed flower gardens , sugarcane mills, and richly yielding rice fields that bring gold
naanmukan aati aaya piramaapurattu: in the Purapuram where reside all the deities like Brahma and so forth
maRainjaana njaana munivan : I am the illuminated who understands both the scriptural meanings and Absolute Understanding that's beyond all these
taan uRu kooLum naaLum adiyaarai vantu naliyaata vaNNam uraicey : the verses that I have composed so that the stars and planets would not afflict the people
aana colmaalai ootum adiyaarkaL : the devotees who sing these ten hymns of this power
vaanil aracu aaLvar : will rule the heavenly world
aaNai namatee: that's my decree.


The first thing we should note here is that Sambantar says that the recommendations he makes in this patikam are his own, his decree and which means he is recommending this NOT because someone have done this authoritatively before but because he is doing it for the FIRST time. Thus he is effecting a mental revolution , a disconstruction of a very ancient belief , as ancient as the Sumerian times where the natural time spans were reckoned as either auscipious or inauspiciosu depending upon the clusters of stars and conglomeration of planets in the sky. This belief might have arisen because the ancients identified the heavenly objects as the divinities themselves, the Dingir, the god as well as the heavenly object. At that time in the evolution of human understanding the separation of deities from the planetory objects perhaps did not exist and astrology perpetuates this ancient conflation.

It is this ancient believe system and all that come along associated with that that is being severely criticised by Sambantar here and perhaps for the FIRST time in India. This is disclosed by the fact that this recommendation comes from him and NOT from any body else , he is the authority for the TRUTH of this assertion and recommendation.

But is he qualified to be so? Most certainly , he affirms. For he is a Munivan, the illuminated and NOT just the ordinary one but one who has fathomed the Depths of scriptures as well as TRANSCENDED them and enjoyed the Absolute Illumination, the njananm or Civanjaanam. As such if he is not authoritative who else can be?

It is interesting that he describes a beautiful metaphor at the first few lines. The Piramapuram is full of the deities, Brahma and so forth. And because of that the country is full of economic prosperity and general hapiness among people all around. There are gardens full of honey blossoms, there are sugarcane mills that produce the sweet drinks. The rice fileds are thick with good yields. And these fetch gold and bring about economic prosperity.

Thus in the understanding of Sambantar the economic prosperity and mental health of the people are the gifts of the gods. Chase away the gods with contempt and ridicule, poverty descends upon the land creating also miseries and sufferings of all kinds.

When the deities are worshipped and respected and INSTALLED in the heart as well as in the nation, NO DISASTERS OF WHATEVER KIND will afflict the nation and the people. The gods will take care of that, including the evils that can be introduced by the stars and planets, if at all.



"" இருந்து மீள்விக்கப்பட்டது
இப்பக்கம் கடைசியாக 10 பெப்ரவரி 2013, 12:09 மணிக்குத் திருத்தப்பட்டது. இப்பக்கம் 1,677 முறைகள் அணுகப்பட்டது.