Sambantar on Bakti and Metaphysics

மரபு விக்கி இருந்து

தாவிச் செல்ல: வழிசெலுத்தல், தேடுக

Sambantar on Bakti and Metaphysics

Sambantar -3  The First TirmuRai, Thiruviizimizalai Patikam 11 PaN : naddapaadai

Translation and commentary by Dr K. Loganathan

Metaphysical insights are not gained simply by thinking. No matter how hard one thinks meditates reflects systematically there is no guarantee that one will end up with deep insights, metaphysical illuminations that really satisfies the soul. Over and above all these and tapas penances and so forth metaphysical illuminations are a blessing, an expression of the inscrutable workings of aruL. There are engracing processes available as already there and unless one becomes fit for being blessed by these engracing processes one is NOT blessed with meaningful metaphysical insights that really satisfies the inquiring mind.

And most of the times these are bestowed only for the individuals who are involved in social struggles and wage determined wars against the evils assailing society. The Bakthi period in the history of Tamils was an important epoch for several reasons. One of them is that the leaders of this movements were blessed with metaphysical insights of a unique kind the full range of which still remains inappropriated in our reflective grasp. It is becoming more and more clear to me that the Saiva Siddhanta sastras do not explore exhaustively and assimilate all the different metaphysical insights that remain still buried in the verses that were sung in the thick of social upheavals.
The Third Patikam of Sambantar that I have chosen seems to contain gems of metaphysical insights that are arresting by their depth of penetration . I hope to bring them out into clear articulation in the notes .


Sambantar 3

முதலாம் திருமுறை
திரு வீழிமிழலை பதிகம் 11; பண் - நட்டபாடை

The First TirmuRai, Thiruviizimizalai Patikam 11 PaN : naddapaadai
சடையார் புனலுடையானொரு சரி கோவணமுடையான்
படையார் மழுவுடையான் பல பூதப்படை யுடையான்
மடமான்விழி உமைமாது இடம் உடையான் எனை உடையான்
விடையார் கொடியுடையான் இடம் வீழிம்மிழலையே


எனை தனது ஆளாக உடைய இறைவன் எப்படித் தனை காட்டி அருளினான் எனில், தம் சடையில் எல்லாவகை வறட்சியைப் போக்கி பசுமையையும் நல்வளத்டையும் தரவல்ல ஆகாய கங்கையை இருத்தியவனாக, வேண்டுங்கால் அனைத்தையும் துறந்து தனெக்கென்று யாதும் வேண்டா மனப்பக்குவத்தைத் தரவல்ல சரி கோவணமே உடுத்திய வடிவினனாக தோன்றினான. அத்தோடு எங்கே அநியாயங்கள் அக்கிரமங்கள் அரக்கத்தனமைகள் வெடிக்கின்றனவோ ஆங்கு பூதப் படையொடும் மழுவேந்திய கையொடு சிவகணங்கள் நிறைந்த பெரும்படையொடு தோன்று உருத்திரத் தாண்டவம் ஆடுகின்றவனாகவும் தோன்றியருள் உள்ளான். மேலும் இப்பட்ட்ட வீரத்டின் போர்வல்ல வடிவங்களுக்கு மாறாக அன்பின் அருள் பண்பின் மடமான் விழி உமை அம்மையை மெய்க்காதலின் தன் சரிபாதியாக தன் இடது பக்கம் நிறுத்தியவனாக , அதற்குத் தக அளப்பரிய வீரியத்தின் விடலை வெள்ளேய் விளங்கும் இடபக் கொடியே தன் அடையாளக் கொடியாக விளங்குகின்றவனுமாய் தன்னைக் காட்டி அருளியுள்ளான் இந்த திருவீழிமிழலைத் திருக்கோயிலில் எழுந்திருக்கும் எம்மிறை.

cadaiyaar punaludaiyaanoru cari koovaNamudaiyaan
padaiyaar mazuvudaiyaan pala puutappadai yudaiyaan
madamaanvizi umaimaatu idam udaiyaan enai udaiyaan
vidaiyar kodiyudaiyaan idam viizimmizalaiyee

The BEING who resides in this temple of Tiruviizimizalai who also has me as his humble servant has disclosed Himself in the following archetypal forms (to instruct me about His essence). He appears with the Ganges filling his tuft to disclose that He is behind the luxuriance and abundance that we see in the world and in contrast to that as the mendicant wearing only the loin cloth to show that He is capable of installing asceticism in the mind so that the worldly desires are sundered. He also shows Himself as the manifest world where also as the WARLORD where the basic elements that constitute the cosmos are kept as His war arsenal showing that he can wage wars with the evil powers through floods, earthquakes, storms prolonged dry spells and so forth. He is also the lord of the army of warrior gods who wield the axes to chop of the heads of the evil doers if need to be. Strangely He is not only such a warlord but also the supreme lover who keeps as His left half the ever young and voluptuous Umai and because of it enjoying supreme youthful virility as indicated by the flag that carries the BULL as His symbol.


There are many perplexing elements of Saivism that appears a strange amalgam of the aesthetically sublime along with the most frightening bizarre and fear striking. There are destructive processes in the world and Saiva thinking is preoccupied with them and because of which it understands the world process both as destructive and its opposite the generative. We begin to see the productive creative generative and so forth only when we see the destructive annihilative disintegrative. At the most basic and fundamental level the WORLD as a whole and the life of individuals is transitory -- everything in the world is in historical flux except BEING who is beyond it and as the GROUND of all , remains unaffected by it. not only that -- while the world can be evil and bestial , BEING in conrast remains the most LOVE and KIND

The world processes are understood here in terms of the MEANING of the symbolic elements in the archetypal manifestations of BEING. Such muurttams are NOT simply objects of worship - they are in fact pedagogic -- deep metaphysical truths are communicated in symbolic terms by such archetypal forms.

The archetypal forms listed here INSTRUCT the beholder certain things about BEING that any one can appropriate provided they are approached in terms Hermeneutic Semiotics , a discipline where the SYMBOLIC are seen as symbolic and inquiry is pressed into seeking out what are communicated by such symbols.

Sambantar learns that BEING can be like a WARLORD who can use the basic elements of the universe, the waters fire wind earth and sky as HIS arsenal to destroy the evil powers when they need to be destroyed. This is how the natural disasters -- floods earthquakes prolonged dry spell storms and so forth are understood. They are NOT simply natural and mindless dialectic processes but rather destructive wars waged by BEING.

So are also the wars civil strives acts of terrorism and battles against them and where human beings of one kind kill and slaughter other human beings. These are actually battles waged by the war gods , the Devas against the Asuras, where victory is always finally to the Devas, the divine powers. They are equipped with the axes which chop off the evil heads of the Asuras and cause to grow, in their place, new heads so that they cease to be evil .

It is also also as the war between Dharma, righteousness and adharma, the powers blind to whatever right and just.

But such exertions require tremendous energy and BEING is never in short supply of this. For He keeps as His equal half the source of all libido, the eternally youthful and voluptuous Umai in loving embrace disclosing to the mortal man that unless he continuously loves and embraces a youthful maiden he cannot earn the KuNdalini, the Coiled Power and keep on fighting like valiant youth , like a BULL in fact.
BEING presents a complex picture of Himself that bewilders the mind of mortals. In one place He is an arch Yogi but in another place he is the most loving and who has the FEMALE as His equal half. In one place he is LOVE itself but in another place He is the most destructive, the most ferocious fighter and who dances happily in the burning grounds as if supremely happy at the death of the creatures whose bodies burning to become ashes!

Sambantar 3-2

ஈறாய் முதல் ஒன்றாய் இரு பெண் ஆண் குணம் மூன்றாய்
மாறா மறை நான்காய் வரும் பூதம் அவை ஐந்தாய்
ஆறார் சுவை ஏழ் ஓசை எட்டெட்டுத் திசை தானாய்
வேறாய் உடன் ஆனான் இடம் வீழிமிழலையே


இம் வீழிம்மிழலையில் குடிகொண்டிருக்கும் எம் இறைவன் எப்படிப்பட்டவன் எனில், தோன்றி நிற்கும் அனைத்தையும் அழிக்கவல்ல சங்கார காரணனாக, அதனின் தானே ஒடுக்கப்பட்ட அனைத்தும் மீண்டும் உற்பவிப்பதற்குங் காரணமாய் இருக்கின்றவன் ஆகும். அவ்வாறு உற்பவிக்கும் போது ஆண் என பெண் என உயிர்கள் தோன்றுதற்கும் அவனே காரணம். இனி அவ்வாறு தோன்றும் உயிர்கள் சாத்வீகம் இராசசம் தாமதம் எனும் முக்குணங்களோடு வாழ்தற்கும் அவனே காரணமாகும். இனி இவர்கள் உள்ளத்தில் தோன்றக் கூடிய நானாவித மறைஞானங்களை என்றும் அழியாத உண்மைகளை அவனே அவர்கள் அறிவில் நின்று இயம்பவும் செய்கின்றான். உலகத்திற்கும் மற்றும் அனைத்திற்கு உரு தரவல்ல பூதங்கள் ஐந்தையும், உயிர்கள் அனுபவித்து மகிழ்வதற்கு சுவைகள் ஆறையும் இசைப்பாடல்களின் வழி எழக்கூடிய ஏழ்வகை பண்களை உற்பவிப்பவனும் அவனேயாம். மேலும் சூக்குமமாய் இருப்பதுபோய் தூலமாக இப்புவனமாக விரிந்திருக்கும் போது எட்டெட்டு திசையாகவும் இருக்கின்றான். ஆயினும் இப்படி நீக்கமின்றி யாண்டும் உடனாய் நிற்பவன் எனினும் அவன் இவற்றிற்கெல்லாம் முற்றிலும் அடங்காது அப்பாலுக்கு அப்பால் நின்றவாறு வேறாய் இருப்பவனும் ஆகும்.

iiRaay muthal onRaay iru peN aaN kuNam muunRaay
maaraa maRai naankaay varum puutam avai aintaay
aaRaar cuvai eez oocai eddeddut ticai taanaay
veeRaay udan aanaan idam viizimizalaiyee

The BEING who reigns the temple of Viizimmizalai has disclosed Himself thus to me. He is the cause the dissolution of all and in that HE is the primordial Ground of their re-issuance. Andin that regeneration He is the cause for there to be the biological differentiation into the Male and Female and who have the basic three qualities of Satviikam, Rajasam and Tamasam. And staying in the mind of all HE also discloses the the undying truths through divine scriptures of various kinds. On top of that HE also becomes the FIVE basic physical elements out of which the different bodies are generated. Now for providing the experiential elements for the creatures He also provides the six different kinds of tastes and seven different kinds of melodies. Now in addition to being the invisible He also becomes the manifest and visible universe with the eight fold directions. Now most importantly even though HE is along with all thus , also remains totally OTHER and different


The most arresting phrase in this patikam is the "veeRaay udan aanaan" that occurs in the last line and which has become an important notion in the Saiva Siddhanta literature. BEING is UNCANNY for while He is always ALONG-WITH with all without ever departing He is also the WHOLLY OTHER and hence forever ABOVE. Thus He is supremely UNCANNY for He can be along with as well as ABOVE and different ( veeRu). This is the bewildering aspect that is disclosed here and which the philosophical thinking of the later times tried to COMPREHEND and in which process they generated the distinctive Saiva Siddhanta sasteras with their peculiar logic etc.

Here also emerges perhaps not for the first the notion that BEING is the iiRu and Mutal, the causal ground of both destruction and regeneration an insight that became the primordial insight of Meykandar's Civanjana Botham the first sutra of which begins with this insight about BEING and alog with it also that Saivism as such.

Also evident here is that there is NOTHING in the world without being blessed by BEING, that whatever we find in the world is actually a GIFT of BEING, that there will be only the Darkness of sheer EMPTINESS, the primordial DARKNESS, the cosmic NIGHT of nothingness if not graced by BEING with things as such. The vast cosmos with its Spatiality , being spread out as something having the eightfold DIRECTIONS, the five basic elements that go into the MAKING of the physical world and so forth is after all a GIFT of BEING.

NOT only these gross physical or bodily aspects but also the esthetic experiential, the dispositional traits of all living things are also the gifts of BEING. The different TASTES people enjoy in various ways, the different kinds of musical notes they enjoy in dance and music as well dispositional traits of Rajasa Tamasa Satvika and so forth are also the gifts of BEING.
On top of it all , the mystical knowledge, the undying TRUTHS that redeem the souls and provide the necessary INSIGHTS and illuminations that would help them to attain Moksa, releasement from from being caught in this physical and historical world and suffer a non-terminating existential repetition, is also provided by HIM.

What are being articulated here are magnificent INSIGHTS, the piramaNas in Saiva sense, fundamental disclosures , axiomatic TRUTHS that are NOT normally arrived at through thinking , even of the metaphysical type. Such insights burst into the mind and taking control of it emerges clothed in words and thus made the substance for the metaphysical thinking and inquiry of others who respect such insights and press their intelletual efforts towards understanding them.

Sambantar 3-3

வம்மின் அடியீர் நாண் மலரிட்டுத் தொழுதுய்ய
உம்மன் அன்பினோடு எம் அன்பு செய்து ஈசன் உறை கோயில்
மும்மென்று இசை முரல் வண்டுகள் கொண்டு இத்திசை எங்கும்
விம்மும் பொழில் சூழ் தண்வயல் வீழிம்மிழலையே


அன்பர்களே, நீவிர் என்பால் காட்டும் அன்பினோடு நான் உம்பால் காட்டும் அன்பும் கலந்திட மெய் பக்தியின் எழும் அன்பினாலேயே கட்டுண்ட அடியார்களாக மும்மென்று மந்திரங்களை போன்று வண்டுகள் முரலும் குளிர்மை பொருந்திய தண் வயல் சூழ்ந்த வீழிம்மிழலையின் கண்ணே எழுந்தருளியுள்ள இறைவனைத் தொழுவோம். அதுபொழுது அரக்க குணத்தின் அசுரத் தன்மையின் மிருகப் பலி போன்றவற்றைத் தவிர்த்து அன்பின் ஈசனாக இறைவன் உறைகின்ற இக்கோயிலிலே அன்றே மலர்ந்த புதுமலர்களைத் தூவி தொழுவோம், வாரீர்.

vammin adiyiir naaN malriddut tozutuyya
umman anbinoodu em anbu ceytu iican uRai kooyil
mummenRu icai muraL vaNdukaL koNdu ticaiyellaam
vimmum pozil cuuz taN vayal viizimmizalaiyee

Oh Lovers of BEING ! With only love that you show towards me and the love that I show towards you conditioning our existence, let us approach the Deity who pervades the temple in Viizimmizalai, encircled by cool fields where abound bees humming away like mantras. Let us also worship the BEING who resides as iican in this temple only with fresh blossoms and hence without any other cruel rituals where animals are sacrificed.


Brief as it may be , this is one of the patikams that marks a distinctive turn in the history of religion of the Tamils that also brings out an important dimension of Bakthi. Though the Saiva and Vaishnava Bakthi movement may have fought against the logical positivism and the dry epistemologies of the Jains and Buddhists, it is clear that they absorbed into the of Saivism and Vaishnavism the important elements of ahimsa and LOVE as such which is seen here in the emphasis of rituals where only flowers are offered, a practice that was very much emphasized by the Buddhists. The barbaric animal sacrifice was replaced with Flower Sacrifice by the Buddhists and Jains and here we see that being absorbed into the ritual practice of Agamism in which animal (even human ) sacrifice was not uncommon.
The most important phrase however is "umman anbinoodu em anbu" which means a mode of existence in which the LOVE that people show towards each other becomes that primordial sentiment that founds the social existence. This LOVE unites the community and raises them into that of "adiyaar", a notion that became the central sociological contribution that can even meet the modern challenges from Marxism and so forth. For the notion of Adiyaar is also directed towards social equality in which all kinds of differences including that of caste of so forth are made IRRELEVANT and something UNIMPORTANT even if it exists. Absolute social equality is an impossibility -- there cannot be any society without some kind of hierarchical differences -- in terms abilities aptitudes tastes skills and so forth. The destruction of one kind of equality only causes the emergence of another. However the individuals , despite being socially different , can RAISE themselves to the level of adiyaar where only LOVE that one shows other individuals matters. This LOVE is also an equalizer for a person whose existence is conditioned by LOVE FOR ALL will be forgetful of the differences that prevail among the people.

Such a LOVE conditioned existence is existence in Bakthi, LOVE unto BEING and in which BEING is also seen NOT as the WARLORD who uses the whole world as His arsenal and deities as his soldiers but rather ONE who is LOVE itself, the Ican who resides in the temple surrounded by COOL fields where the bees hum the natural mantras. This metaphor is used brilliantly, as is so typical of Sambantar, to communicate another aspect of BEING, that of Ican, the ONE who is LOVE itself.
The existence conditioned by LOVE where the seeing becomes that of the ArutkaN, seeing with the eyes of BEING itself , is one of the highest possibilities that metaphysical life holds within itself and calls all towards it unceasingly.

Sambantar 3-4

பண்ணும் பதம் ஏழும் பலவோசைத் தமிழ் அவையும்
உள் நின்றதோர் சுவையும் உறு தாளத்தின் ஒலி பலவும்
மண்ணும் புனலும் உயிரும் வரு காற்றுஞ் சுடர் மூன்றும்
விண்ணும் முழுதானான் இடம் வீழிம்மிழலையே


இறைவன் என்பான் நான்கு பூதங்களாகிய மண் நீர் வரு காற்று விண் என்பவற்றோடு புறத்து இருளைப் போக்கும் சுடராகவும் அகத்து அஞ்ஞான இருளைபோக்கும் ஞானவொளியாகவும் தீக்கைகளை செய்வித்து சுத்தமாக்கும் நெருப்பாகவும் இருக்கின்றான். அத்தோடு இந்த பஞ்சபூதங்கள் சேர்க்கையால் ஓர் உடலெடுத்து நிற்கும் உயிரோடு கூடி உயிருக்கு உயிராகவும் நிற்கின்றான். மேலும் தன்னை இந்த ஆன்மாக்கள் அறிந்து உய்ய, இப்படிப்பட்ட வகையில் தோன்றி நிற்பதொடு அறிவிற்கு அறிவாய் அமையும் வகையில் அற்ப மொழியினை அழகுபட்ட ஒன்றாக உயர்த்தும் பண்ணாகவும் அந்த பண்ணிற்கு அமைகின்ற ஏழு சுவரங்களாகவும் , அந்த சுவரங்களைக் கொண்டு பலவோசை இசைத் தமிழ் அவையாகவும் மேலும், அவை இலக்கணப் புலவர்களால் ஆய்கின்ற சொற்கள் மாத்திரம் ஆகாது ஒத்துவரும் சச்சபுடம் சாசபுடம் போன்ற தாளங்களோடு பாடப்படும் பாடல்களாகவும் அதுபொழுது அச்சொற்களின் ஆழத்தே புதைந்து கிடந்து வெளிப்படுகின்ற சுவையாகவும் இருக்கின்றான் . அப்படிப்பட்ட இறைவன் இருக்கும் இடம் இந்த திருவீழிம்மிழலை என்பதை அறிவாயாக.

paNNum patam eezum palavoocait tamiz avaiyum
uL ninRatoor cuvaiyum uRu taaLattin oli palavum
maNNum punalum uyirum varu kaaRRunj cudar muunRum
viNNum muzutaanaan idam viizim mizalaiyee


BEING stands over an above the basic elements of Earth, Water, Wind and Space also the three forms of Fire: that which dispels the external physical darkness, the internal darkness of Ignorance and that which burns to ashes the dirt within and thereby purifies the souls. HE also stands as the animating principle within the psychic entities that have assumed existence through inheriting a physical body. But over and above all these HE stands as the Ragas that elevate ordinary language into something esthetically appealing and for this purpose HE becomes the seven basic tunes and the numerous hymnal compositions in Tamil. Furthermore through providing the different kinds of beats HE also brings to these compositions a function as as melodious songs so that they are not just objects of linguistic studies but rather someting enjoyed as moving hymns. In this HE also becomes the hidden meanings that surface to the fore from the hidden depths as one melts into the beauties that unfold spontaneously. You ought to know that the place of residence of such a BEING is Tiruviizim Mizalai


Sambantar may be a Brahmanah but he was Tamil first , a Tamil who brought out the immense spiritual wisdom buried within Tamil language and because of which he called himself Tamil Virakan., a master of Tamil language, a title he richly deserves. In this verse he also articulates a Theory of Aesthetics and the reason why right from ancient days music was cultivated as an integral part of Temple ritual and why there are so many excellent musical compositions in Tamil and sung in order to enjoy for oneself the spiritual depths. Saivism was never a dogmatic religion but rather something that helped every person to experience for himself the God within and through that become truly purified and uplifted. For it is the direct experiencing of BEING that is truly uplifting.

It is interesting that in connection with this, singing the songs with the appropriate ragas and to the accompaniment of instrumental orchestra is deemed very important , the songs become one of the best sadhanas in the spiritual journey of man.

BEING stands as the physical world as well as the LIGHT and HEAT in the physical and metaphysical realms that dispels the darkness and thereby purifies the souls. But most importantly he DISCLOSES Himself in the language of music and emerges in the understanding when the songs are sung with the appropriate melodies and to accompaniment of right kind of instrumental orchestra.
How and why this?

Language exists in a variety of stylistic forms: natural speech where they occur as part of speech acts, i.e. something effected through language. It also exist as literary language: the compositions narratives dialogues announcements, declarations, as records of fine thoughts, as vehicles of philosophical disputations, scriptural utterances, legal deeds , political pronouncements , judgments in the court of law and so forth.

Compared to the hymns, all these forms of language lack a certain quality -- in having the EGO reigning supreme in these forms , they strengthen the Egotism and in that fail to touch the soul, melt the heart and through that breed humility by subduing the strong presence of the ego.

In singing a hymn and being carried away in the spiritual mood it creates, the soul is TRANSPOSED into a higher existential realms which is simultaneously purifying. For in such experiences the soul gets transported into the realms of BEING Himself and the understanding that becomes available at that point makes the soul less egoistic and thereby really humble. Only the UNDERSTANDING of the Depths and the MYSTRY surrounding existence can make one really humble.

While the ordinary forms of language HIDE the reality of BEING and hence the source of endless and meaningless egoistic disputes, the hymnal form especially when brought to life by being SUNG, lights up the soul through providing metaphysical illuminations of a profound kind. For as the MEANING that comes ALIVE when the hymns are sung properly, BEING who remains normally FAR AWAY, becomes CLOSE, within the reach of the EXPERIENCE of the ordinary individuals.
While all art forms has this capacity, hymns , being close to the language Mantras, are the best and most effective. For BEING pervades the world in the mantra-body, the mantirat tirumeeni, as Tirumular has observed.

Sambantar 3-5

ஆயாதன சமயம் பல அறியாதவன் நெறியின்
தாயானவன் உயிர்கட்கு தலையானவன் மறை முத்
தீயானவன் சிவன் எம் இறை செல்வத் திருவாரூர்
மேயானவன் உறையும் இடம் வீழிம்மிழலையே


கேள்விக் கேள்விகளாக எழுப்பி வாழ்க்கையின் அமைப்பினையும் நோக்கினையும் மெய் காணும் நோக்கொடு ஆயாத சமயங்களில் ஓர் சிறிதும் அறியவாராதவன்; ஏரணநியதி பிழையாது சிந்தித்து தெளிவார் அகத்து ஞானத்தெளிவுகளை தானே அருளும் வகையில் அனைவருக்கும் தாயானவன் என்பதொடு அறநெறி வழுவாது செல்லுமா ஊக்கும்வகையில் எல்லா உயிர்கட்கும் தலையானவனும் ஆகும். அத்தோடு மறைபோக்கி ஞானம் வளர்க்கும் சிந்தனை வேள்வியில் தீக்கை செய்யும் கனலொடு அமுதம் சொரியும் சந்திரனாகவும் தெளிவு தரும் கதிரவனாகவும் விளங்குகின்றான் சிவனாகிய எம்மிறை. இப்படிப்பட்ட இறைவன் செல்வமும் திருவும் நிறைந்த எல்லா ஊர்களிலும் மேவி விளங்கி நிற்கின்றவனும் ஆகின்றான். அப்படிப்பட்டவன் என்றும் உறையும் இடம் இந்த திருவீழிம் மிழலை என்று அறிவாயாக.

Sambantar 3-5

aayaata camayam pala aRiyaatavan neRiyin
taayaanavan uyirkadku talaiyaanavan maRai mut
tiiyaanavan civan em iRai celvat tiruvaaruur
meeyaanavan uRaiyum idam viizim mizalaiyee

BEING stands as the ONE who is beyond the reach of religions that curb the freedom of inquiry where questions after questions are posed about the meaning of existence and so forth. HE stands also the MOTHER who illuminates abundantly those who go the right WAY with metaphysical illuminations tirelessly and unfailingly. In showing the WAY through guarding the ETHICS inherent to all he stands as the LEADER of all the creatures. Civa, the way I understand BEING also stands as the THREE fires in the yagas of metaphysical contemplations : the FIRE that burns off all the dirt within and purifies, the MOON that allow the flow of ambrosia and the SUN that dispels the DARKNESS and ushers LIGHT of CONSCIOUSNESS. BEING who pervades all the places that are sacred and prosperous, is also a permanent resident here in Tiruviizi Mizalai!


It is NOT an accident that Saivism has becomes WORLD SAIVISM and also transcendent to all phenomenal religions by reaching the UTSAMAYAM, the religion within the religions. For unlike the worldly religions that have founders and books, Saivism stands founded by BEING Himself and HE remaining the Mahaguru, the teacher of all teachers, the RISHI of all rishies. And becuase of this while SAIVISM can comprehend and accomodate all world relgions , the phenomenal religions narrowly defined by a founder or a book or both, cannot comprehend it.
Saivism has raised itself to this highest state possible for any religion to be only because right from the ancient days it has NOT been mind-enslaving but rather mind-opening. It has promoted a culture of FREE thinking by remaining OPEN throughout to new developments always guided in this by a search for TRUTH, the mey kaaNal and because of which those who follow this way become the meykandan, he who has seen TRUTH.

This fearless excursions into metaphysical realms is gently guided by ensuring that the individuals do NOT transgress the WAY, the way that is the ethically RIGHT in addition to being that which furnishes illuminations that light up the understanding and thereby dispels the darkness of IGNORANCE. The LOVE that is shown by BEING unto such brave individuals would make Him MOTHER. Also because of the tirelessness with which BEING provides the illuminations that would spiritualize the individuals , it is also the FEEDING of MILK that is done by BEING unto those souls hungry for metaphysical illuminations.

While there is LOVE in the metaphysical life, there is also ethical regulation -- the erring individuals are punished but punishments not as expressions of anger but rather by way of INDICATING that one is NOT moving the right way and that one should pause and ponder and make the necessary amendments. Because of such regulativity BEING is also the LEADER, the true KING.
The term 'maRai mut tii" should not be just looked at as the ritual of yajna done by the Brahmin priests with three kinds of fire , a practice as part of the temple rituals mentioned also in the Sumerian Sirbiyam ( 2200 B.C.) This must be seen அச் a ritual or a metaphorical allusion to the kindling of the INNER FIRES of HEAT that burns off all dirt within, the MOON that gently showers the ambrosia that allows the enjoyment happiness as well as good health and longevity and the SUN that illuminates the mind by violating the darkness within.

Such a BEING is NOT local and peculiar only to those who worship BEING as Civa. HE is universal and is seen wherever there is the quality of SACREDNESS and PROSPERITY , the celvat Tiru aar uur.
Thus we can see the mind of Sambantar moving on universal dimensions despite being a Saivite, seeing and worshipping BEING as Civa , a habit of mind so well entrenched in Saiva Siddhanta.

Sambantar 3-6

கல்லால் நிழல் கீழாய் இடர் காவாய் என வானோர்
எல்லாம் ஒரு தேராய் அயன் மறைபூட்டி நின்று உய்ப்ப
வல்லாய் எரி காற்று ஈர்க்கு(ம்) அரிகோல் வாசுகி கல்
வில்லாய் எயில் எய்தான் இடம் வீழிம்மிழலையே


இறைவன் தட்சிணாமூர்த்தி வடிவில் கல்லால் மரத்தின் கீழே சனகாதி முனிவர்கட்கு சின்முத்திரை வழியாக சிவஞானம் போதித்துக் கொண்டிருந்த போது, அசுரர்களால் துன்புறுத்தப்பட்ட தேவர்கள், எமை காத்தருள்க என வேண்டியவாறு பிரம்மாவின் மறைகளே புரவிகளாக பூட்டிய தேரில் ஏறி வந்து வேண்ட இறைவன் அவர்கட்கு அருளினான். அது எவ்வாறோ வெனின், மேருமலையையே வில்லாக வளைத்து, வாசுகி எனும் பாம்பையே நாணாகக் கட்டி வல்லாய் எரி நெருப்பையும் , உலக பந்தத்தில் ஆன்மாக்களை ஈர்க்கும் திருமாலாகிய அரியது கோலாகிய புல்லாங்குழலையும் எய்து அசுரர்களின் புரங்களை இல்லாது போக்கி அருளினன் என்க. அப்படிப்பட்ட இறைவன் உறைகின்ற இடம் இந்த திருவீழிமிழலை ஆகும்.
கல் ஆல்: மலைபோன்று விரிந்து உயர்ந்து நிற்கின்ற ஆலமரம்; அரி: திருமால் ; கோல்: உயிர்களை மயக்கி வசிக்கின்ற திறத்தின் புல்லாங்குழல்; கல்: மலை , இங்கு மேருமலை

Sambantar 3-6

kallaal nizal kiizaay idar kaavaay ena vaanoor
ellaam oru teeraay ayan maRai puuddi ninRu uyppa
vallay eri kaaRRu iirkku arikool vaasuki kal
villaay eyil eytaan idam viizim mizalaiyee


The Devas tortured by the Asuras came running to BEING who as TaciNamuurtti was instructing the rishies , in the shadows of the Bothi tree, Canakan and so forth through Cin Muttirai. They all came mounted on a chariot with the scriptures of Brahma fitted as the horses, imploring HIM to rescue them from the Asuras. BEING graced them and this is how HE did it : HE singed to ashes the fortresses of Asuras by aiming at them intensely burning Fire, Strong Winds, and also the seductive sounds of the flute of Tirumaal that attracts all magnetically . That BEING is also here in the temple of Tiruviizimizalai


There is reference again to a mythological theme, one of the most famous in Saivism but here with a twist. The burning of the fortress -- the puram muunRu erittan-- is normally understood as burning the castles of IGNORANCE that are created by the Mummalam, the aaNavam kanmam and Maayai ( muppuramaavatu mummala kaariyam-- Tirumular). Here while the theme of destroying is retained as also the fact these are castles erected by the Asuras, the fiendish powers that are always in combat with the Devas, the celestial beings, there is mention of Brahma and Thirumaal for a important reason where a RELEVANCE is seen for the contributions of both in this process of redemption.
This is what we have to elucidate here. What is relevance of the SCRIPTURES of Brahma and the magnetic powers of Thirumaal in the redemption of the Devas from the oppressive Satanic forces that would seek to arrest and imprison all the divine qualities hence the Devas within the castles they build?
One thing quite clear: it is through a journey or travel in a chariot that has scriptures as the horses that brings even the Devas to BEING as TadciNamuurtti to the place where INSTRUCTION on Absolute Understanding proceeds through Silent Conversation and through the language of Mudras, especially the Cin Muttirai

This simply means the scriptures not only make people escape the hold of ordinary speech, the mundane and worldly by ushering them into the metaphysical but also eventually TRANSCEND even the scriptural lore by showing above themselves that for ultimate redemption they have to ascend to enjoying Civanjaanam that is possible only through the exercise of Deep Silence , that which destroys the ALIENNESS and hence the objective stance as a fabric of the mind. The cudduNarvu , the thetic consciousness is at last overcome when language as such becomes impossible and also a FISSURE with BEING. The scriptures must be transcended for being at this final stage of development.
This is what BEING graces the suffering Devas and only HE can do that. The scriptures in this way have a function of bringing all including the celestial beings ultimately to feet of Civa, the only one who can impart Civanjaanam, the mukti bestowing Absolute Illumination.

But even this stage is a very high stage of development, states of Being that are not cherished by many who are given to other and mostly worldly pursuits , metaphorically put here as Devas locked in the castles the Asuras build and becuase of which suffer.This simply means that as long people remain not moved by the Devas but by the Asuras, there will be sufferings and hence miseries of all sorts.
It is here the remaining activities of BEING become relevant. BEING establishes in the bosom of such people that they OUGHT to aim at being within Meru , the hill of TRUTH and which is always INVISIBLE to Asuras, the forces of evil. For they simply do not value TRUTH as such and hence will not care for it. But this requires tremendous Psychic Energy and hence the service of the Snake, Vasuki, the form of Kundalini as sexual libido ,is required here. The arrows cannot be aimed at without this Kundalini Power, the sexual libido.

This sexual libido emerges initially as the enticing Romantic Things in Life -- the music dance the love play and so forth. But after the initial joys of love Sex and Romance, it turns into storms of strong winds, burning fires of intense heat. These are elements that introduce quarrels , heated arguments, even fights within the roamntic life and hence SEPARATION , a DISLIKE for the sexual and with it also for the worldly in genral. The person disenchanted with sexual enticements and such other worldly matters turns in desperation to the SCRIPTURES and which in turn lead them to move even beyond to the Absolute

Sambantar 3-7

கரத்தான் மலி சிரத்தான் கரி உரித்தாயதோர் படத்தான்
புரத்தார் பொடிபடத் தன்னடி பணி மூவர்கட்கு ஓவா
வரத்தான் மிக வளித்தான் இடன் வளர் புன்னை முத்தரும்பி
விரைத் தாது பொன்மணி ஈன்றணி வீழிம் மிழலையே


ஆயாத சமயங்கள் பல இருப்பதற்கு காரணமாகிய இருசத்திகள் பல்வேறு செயல்பாடுகளின் கரங்கள் உடையன, பல்வேறு தீய சிந்தனைகளின் சிரசுகள் உடையன, தெளிவற்ற ஆணவ இருள் மிக்கு படிந்த கருள் உரித்தாய பல சிந்தனைகளாகிய ஆடைகள் உடையன. ஆகையால் இவர்கள் மக்களை பக்குவத்தில் முன்னேற வொட்டாது சிறைசெய்யும் புரங்களை உடையராக இருக்க, அவர்களை பொடிபட தீயிட்டு திருத்துவன் இறைவன். அப்படி திருந்திய இந்த முப்புரத்து மூவர்க்கும் அடிபணிந்து இறைவனையேத் தொழ, அவர்கள் உய்திபெற்று உயர ஓயாது வேண்டியதை எல்லாம் அருளியவாறு வளம் தந்துகொண்டே இருக்கும் இறைவனது இடம் , ஓங்கி வலர்ந்து புன்னை மரங்களில் முத்டுப்போன்ற மலர்கள் அரும்பி நறுமணத்து தாது பொன்மனிகளாகப் படர தந்துகொண்டே இருக்கும் இந்த அழகிய வீழிம் மிழலையே!
வளித்தான்: வளம் தந்து கொண்டே இருப்பவன்? ; அணி : அழகிய ; படம்: ஆடை

Sambantar 3-7

karattaan mali cirattaan kari urittaayatoor padattaan
purattaar podipadat tannadi paNi muuvarkadku oovaa
varattaan mika vaLittaan idan vaLar punnai muttarumbi
virat taatu ponmaNi iinRaNi Viizim Mizalaiyee!


The Satanic forces that cause there to be religions that do not allow free questions emerge with thousands of hands indicative of their tireless strategies, thousands of heads showing that they never tire of thinking of more damages, and always wear DARK hued garments that disclose the presence of DEVIANT thoughts. Since these forces would imprison the anmas in the Three Castles of aaNavam Kanmam and Maayai, BEING would assume the FIERY FORMS to burn to ashes these fortresses of mental slavery and set the anmas on the course of FREEDOM. Now when these fiends repent and beseech the LOVE of BEING, He would grace them tirelessly with all they desire in order to develop further. Such a BEING stays in this beautiful temple of Viizim Mizalai surrounded by Punnai trees the pearl-like flowers of which spread pollens of pleasant fragrance all around.


From Sumerian times at least, we have seen the attempts of man to comprehend the Divine Presence everywhere in terms of images of Purusha probably derived from Peru-saan , large person that has given us such terms as Pemmaan, perumaaL and so forth. Here in this verse we have however the same kind images but for understanding the presence of EVIL everywhere and the countless number of ways it shows itself. If the divine forces, the Devas, are active and full of strategies and ever active to establish the GOOD in the world, so are the Satanic forces which are equally powerful and inventive but for arresting the THINKING LIFE of the anmas where lies the possibilities of becoming truly FREE.
The Fiendish forces are described symbolically here as with many hands and faces, a way in which POWERFUL beings are disclosed in dreams with the evil ones also with beast-like bodies. Here the description of Black Garments as the attires of the Asuras, is also symbolic and also experienced as such in dreams. The BLACK in the dreams disclose the presence of DARK thoughts and hence cruel and murderous intentions.

BEING assumes the FIERY and equally TERRIBLE forms such Kaali Narasimma Rudra and so forth or at least shows Himself as such in the language of dreams to show that HE combats with equal if not more FEROCITY for otherwise the Satanic forces cannot be defeated.

Isn't there then a DIFFERENCE between the Divine and the Satanic forces?
Certainly there is and Sambantar brings it out quite beautifully in this verse. The INTENTIONS of the Devas and Asuras are different. The Asuras develop religions that ARREST and ENSLAVE the mind by creating castles in the Space and putting all inside them and NEVER allowing them to escape from them. This is tantamount to creating a believe system or an ideology and IMPLANTING that in the mind of people and NEVER allowing them to be questioned at all. For once questioning is allowed and they become "aayum camayangkaL" , religions that investigate and learn, then of course they are set on the path of FREEDOM, that which the satanic forces will never allow. The Devas on the other hands as forms of BEING will forever destroy such fortresses so that the FREEDOM of mind is maintained and LEARNING of the useful kind always takes place. Thus while the divine forces destroy in order to release the anmas, the Asuras destroy in order to imprison the mind and make them stagnate and become evil like them.

Furthermore BEING is never vengeful even though very destructive unto the destroyers of FREEDOM. What BEING intends is to CHANGE or TRANSFORM and when the Satanic forces lose their satanic intentions then are showered with all the good things so that there is nothing but all kinds of prosperity and happiness, a state of the world communicated symbolically by the imagery of a Tree that produces pearl-like flowers that also spread out pollens of good fragrance.

Sambantar 3-8

முன் நிற்பவர் இல்லா முரண் அரக்கன் வடகயிலை
தன்னைப் பிடித்து எடுத்தான் முடந்தோள் இற ஊன்றிப்
பின்னைப் பணிந்து ஏத்தப் பெருவாள் பேரொடுங் கொடுத்த
மின்னற்பொலி சடையான் இடம் வீழிம் மிழலையே


தனக்கு ஒப்பாக இறைவன் உட்பட யாரும் இருக்கக்கூடாது என்ற ஆணவச் செருக்கின் காரணமாக அப்படிப்பட்டாருடன் போர் தொடுத்து அவர்களை வீழ்த்துதலிலேயே குறியாக இருக்கும் அரக்ககுணத்து இராவணன், சிவபெருமானையே வீழ்த்திட அவன் தன் மங்கையோடு இனிதே வாழும் அந்தரத்து கயிலையை பெயர்த்து அழிக்க அதனை எடுத்தான். அதுபொழுது சிவபெருமான் அவனது ஆணவச் செருக்கு பொறுக்காது, தனது கால்விரலால் ஓர் சிறிதே அழுத்த, இராவணனின் திண் தோள்கள் சரிந்து வீழ்ந்தன. வலிபொறுக்காது இராவணனும் தனது அகம்பாவம் ஒழித்து இறைவனது அருளைவேண்டிக் கதற, இறைவனும் அரக்கத்துவம் நீங்கிய நற்பெயரொடும் மங்காத வீரத்தொடும் தொடர்ந்து வாழ பெருவாளையும் பரிசாக அளித்தான் .அத்தகைய வள்ளலாகிய பெரும்பிரகாசத்து சடையோடு இறைவன் தன் அநுக்கிரகத் தாண்டவத்தை ஆடிக்கொண்டே இருக்கும் இடம் இந்த திருவீழிம் மிழலை என்று அறிக.

Sambantar 3-8

mun niRpavar illaa muraN arakkan vadakayilai
tannaip pidittu eduttaan mudantooL iRa uunRip
pinnaip paNintu eettap peruvaaL peerodung kodutta
minnaRpoli cadaiyaan idam viizim mizalaiyee


IraaVaNaa is an individual who becomes tyrannical and wages wars continuously with potential great figures because he cannot stand anyone being equal or greater than himself. Once even to defeat Siva, he moved and shook Kayilai, the Deep Space where resides Siva with His Woman. But Siva on seeing this act of arrogance just pressed a little with his toe. IraavaNaa then fell immediately, his shoulders wrecked and he cried imploring the forgiveness of Siva out of the unbearable he suffered. Then Siva out of His kindness, blessed him with the sword of eternal bravery and also a good name so that he would not be known as the demonic. The BEING who dances this Dance of Grace with golden locks flying about resides in this Vizim Mizalai


BEING as LOVE itself does not destroy out of anger or by way taking revenge but only makes the individuals SUFFER so that their EGO would destroyed and they get transmuted into the egoless and genuinely humble. The curse of mankind is the ARROGANCE that some brave individuals assume and become DESTRUCTIVE and TYRANNICAL out of this arrogance. We see this not only in political life where it is most apparent but in all domains of existence -- the domestic, professional, academic and what not. Moved by EGO they want to PROVE their superiority either terms of their capability, political position , identuty social group, linguistic affiliations, race, religion , nation and what not. The world has been and continues to be the battleground of such individuals, openly or covertly tyrannical and hence totally irrational.

In whatever they do there is NO OBJECTIVITY and hence searching for TRUTH and living by it. The facts are twisted and turned to project an image consistent with this EGOTISM so that the ego would exult by the blind adulation it generates. Such individuals , typified by RavaNa in Indian mythology, are there all over the whole world and whose intentions are not being and living in TRUTH but rather as an individual race or caste group worshipped my the multitudes. They want to be gods themselves and would ENSLAVE the masses in order to achieve that.

How to cure such individuals of the disease of EGOTISM?

Sufferings and unbearable PAIN in life is the medicine. And such things can be effected upon the individuals as long as they have ATTACHMENTS for such attachments when deprived become the source of pain and miseries . And the Egotistic individuals are full of attachments and hence so weak compared to liberated.

And in the final analysis the source of intense EGOTISM is the fleshy body and BEING by weakening it and making it the source of pain because of diseases and so forth, DEFEATS the individual and destroys the ego. This is the implication of why Sambantar mentions the destruction of the shoulders of RavaNa. For the valiant males the wide shoulders is the insignia of BRAVERY and Masculinity and which when soiled by the aaNavam breeds this egotism that makes the person tyrannical. The same individual now freed of the EGO becomes the really spiritual and hence with the POWER that would make him not a demon but rather Devanamm Priya, the beloved of the gods.

Sambantar 3-9

பண்டு ஏழுலகு உண்டான் அவை கண்டானும் முன் அறியா
ஒள் தீ உருவானான் உறை கோயின் நிறை பொய்கை
வண்டாமரை மலர்மேன் மடவன்னம் நடைபயில
வெண்டாமரை செந்தாது உதிர் வீழிம்மிழலையே


தோன்றி நிற்கின்ற எல்லா உலகங்களையும் உண்டு அவற்றைக் கரக்கின்றவன் திருமால். அவ்வாறு கரந்து ஒளித்து வைக்கப்பட்ட உலகையெல்லாம் மீண்டும் உளதாக்குவன் பிரமன். ஆயினும் இவ்விருவருக்கும் அப்பாலாக இந்த உலகத்தையெல்லாம் ஆணவமலத்திற்குள் விழச் செய்து இல்லாதாக்கும் வல்லாமையானும் பிறகு அவற்றை மீண்டும் தோற்றுவிக்கின்ற அருள் உடையானுமாகிய சிவபெருமான், இதனை திருமாலிற்கும் பிரமனுக்கும் உணர்த்த ஆதியும் அந்தமும் இல்லா அருட்பெருஞ்சோதி வடிவில் தோன்றி இந்தப் பேருண்மையை போதித்தான். அப்பேற்பட்ட மாதேவன் உறையும் கோயில் இந்த வீழிம் மிழலையாகும். அங்கு என்றுமே வற்றாத நீர் நிறைந்த பொய்கையில் திருமாலும் தானே பிரமனும் தானே என்பதாக வண்தாமரை யாகவும், எல்லார் உள்ளத்தும் சிவஞானம் வேட்கையை எழுப்பும் திறத்து வெண்தாமரை மேவும் மடவன்னமாகவும் அவை செழிப்பின் செந்தாது உதிர்கின்ற வகையில் அவ்வுண்மையையும் காட்டியவாறு இங்கு சிவபெருமான் குடிகொண்டிருக்கின்றான் , காண்க.

Sambantar 3-9

paNdu eezulaku uNdaan avai kaNdaanum mun aRiyaa
oL tii uruvaanaan uRai kooyin niRai poykai
vaNdaamarai malarmeen madavannam nadai payila
veNdaamarai centaatu utir viizimmizalaiyee


BEING as Vishnu withdrew all the worlds by swallowing it and keeping it in His belly. And BEING as Brahma reissued it from that state of withdrawal and make it present again. But BEING as SIVA is BEYOND these archetypal forms and this truth He disclosed to VishNu and Brahma by assuming the Form of a huge FLAME the ends of which could not be located by both . Such a BEING pervades this temple in Viizim Mizalai with a pond full of fresh waters. There HE also symbolically indicates the same truth by allowing there to flourish the White Lotus and White Swan and where also there is continuos production of red pollens all indicative of the presence of Tirumaal and Brahma and metaphysical illuminations through them.


This is a favorite mythological theme among the Saivites and we have already mentioned and explained in many places. We should NOT interpret this mythology in the sectarian sense for it is clearly stated that VishNu and Brahma are also presentational forms of Siva or BEING. The presence of Siva is there in the figures of Vishnu and Brahma as their Deep Structure. But normally this is unknown and because of which people become sectarian and hence quarrelsome. In the mythology this ignorance is also attributed to VishNu and Brahma who seem to have competed among themselves as to who is superior and Brahma heading towards the top flying with his White swan and VishnU assuming the form of a boar going downwards digging his way. But of course neither succeeded - they could not.
The FLAME with no bounds at both ends is the Historical or Phenomenal World the beginnings and the ends of which is BEYOND us. However it can be swallowed but retained only to be reissued and these are attributed to VishNu and Brahma. However BEING-in-itself is BEYOND this withdrawal and reissuance of the whole universe. HE is the ONE totally ABOVE all , the Wholly Other , a Complete Mystery, the Unfathomable and so forth.

That HE is ALL including the forms of VishNu and Brahma are indicated by the metaphorical allusions of the pond where abound the White Lotus and Swan , the symbols of Brahma and hence also VishNu on whose navel Brahma is located.

The centaatu represents the metaphysical illuminations and showing BEING-as- Brahma is just another presentational form of Siva and that too to bless the anmas with the redeeming metaphysical illuminations.

Sambantar 3-10

மசங்கல் சமண் மண்டைக் கையர் குண்டக் குணமிலிகள்
இசங்கு பிறப்பறுத்தான் இடம் இருந்தேன் களித்திரைத்து
பசும்பொற்கிளி களிமஞ்சைகள் கொண்டு எழுபகலோன்
விசும்பைப் பொலிவிக்கும் பொழில் வீழிமிழலையே

மசங்கல் - மயங்கல், தெளிவற்று கிடத்தல்; மண்டை -- பிச்சாப் பாத்திரம், பனையோலையில் செய்தது என்பர். குண்டர் -- வன்முறை பயிலும் அறிவிலிகள். இசங்கு - இயங்கு: பொருந்தி வரும். இருந்தேன்: மிகப் பெரிய அளவில் தேன். மஞ்சை - மயில்


தெளிந்த ஞானமில்லாது மயங்கி பிச்சாப் பாத்திரம் ஏந்திய போதிலும் வன்முறை பயிலும் குண்டர்களாகிய சமணர்கள் நற்குணங்கள் யாதும் இல்லாத போதிலும் தம் அறியாமை கண்டு நொந்து இறைவனோடு இயங்க, அவர்கட்கும் பிறப்பறுத்து வீடு பேறு நல்கிய சிவபெருமான் குடி கொண்டிருக்கும் இடம் இந்த திருவீழி மிழழையாகும். அது எப்படிப்பதோ வெனின், பசும் பொற்கிளிகள் மகிழ்ச்சியின் ஆடிகளிக்கும் மயில்கள் போன்ற அழகின் பறவைகளும் வண்டுகளும் நிறைந்து இன்பத்தின் பெருந்தேன் உண்டிருப்பதாகக் கொண்டு ஆங்கு விளங்கும் இருளைத் துமித்து ஒளி பரப்பியவாறு எழுகின்ற ஞாயிறு விசும்பை அழகுபடுத்தும் வகையில் ஓர் பொழிலாம் , காண்க.

Sambantar 3-10

macaGkal camaN maNdaik kaiyar kuNdak kuNamilkaL
icaGkum piRappaRuttaan idam irunteen kaLittiraittu
pacumpoR kiLikaL manjcaikaL oLi koNdu ezu pakaloon
vicumpaip polivikkum viizim mizalaiyee


The Place Tiruviizim mizailai where BEING resides, is a garden of beautiful life, a life that is not enjoyed by the confused Jains and who because of the ignorance have become beggars and degenerate hooligans. However BEING engraces them even with absolute liberation provided they surrender themselves to BEING. Because of this, this place where BEING resides is really a beautiful garden where abound the green parrots and peacocks happily dancing away drinking the honey that is plenty and where the sun rises bringing along with it the LIGHT that illuminates the sky and adds more beauty to it.


There is an interesting allegory here in terms of which the authentic forms of existence , existence in the company of happiness conferring mantra bodies is being described. The life of the degenerate Jains of the times, who went around begging because of a distaste for family life and who hated women because of that also have become a kind of hooligans who maintained their way of life rather aggressively and violently. Lost were great moments in the history of Jainism where nonviolence or ahimsa was practiced with metaphysical understanding. This was lost and such practices became merely articles of faith and blind adherence, violantly maintained with utter disregard to rational principles.
The life that this attitude fostered was the INAUTHENTIC, the false and Sambantar paints a picture of the AUTHENTIC with his allegory of Tiruviizim mizalai as pozil, a beautiful garden by way of a contrast.
The authentic life is a garden where abound plenty of honey, and where crowd the beautiful green parrots peacocks and such other esthetically pleasing birds instead of vultures crows owls bats and so forth -- creatures of death and which abound the cremation grounds.
The honey symbolizes happiness especially the sexual type between a man and woman, the green parrot represents sexual Love, the kind of love that fulfills the psychic needs and thus provides a saturation of a kind. The peacocks represent the life of happiness because of esthetically fine tastes . The sun represents the metaphysical illuminations that in fact is the cause for such rejoicing. Thus authentic life -- a life of love, esthetically high tastes and continuous metaphysical learning, is the kind of life that becomes available to a true Saivite and to those Jains and others who understand the Saiva metaphysics and subscribe to it.

Sambantar 3-11

வீழிம்மிழலைம் மேவிய விகிர்தன் தனை விரைசேர்
காழிந்நகர் கலைஞான சம்பந்தன் தமிழ் பத்தும்
யாழின் இசை வல்லார் சொலக் கேட்டார் அவரெல்லாம்
ஊழின் மலி வினை போயிட உயர் வான் அடைவரே
சொலல்: இங்கு பாடல் விகிர்தன்: = மேலான கிருத்தியங்களை உடைய பஞ்சகிருத்திய பரமன். விரை: நறு நாற்றம்


அநுக்கிரகம் செய்து அகத்திருள் போக்கி எல்லார் உயிர்களும் சிவஞானம் மகிழ்ந்து வீடுபேறடைய ஓயாது உஞற்றும் மேலான கிருத்தியங்களை உடைய இந்த திருவீழிம்மிழலை மேவியுள்ள விகிர்தன் தனை சிவஞானம் கமழும் காழிந்நகர் கலைஞான சம்பந்தன் இறையருளின் துணையொடு பாடியுள்ள இந்தப் பண்ணோடு பாடவரும் பத்துப்பாடல்களையும் பொருந்திய இசையோடு பாடினும், யாழிசையோடு பாடவல்லார் பாட கேட்பினும், வேறுவகையில் போக்குதற்கரிய முற்பிறப்பில் செய்த வினைகளுக்கு ஈடாக இப்பிறப்பில் வந்தேறி நிற்கின்ற கன்மத் துகள்களை போக்கி சுத்தமாகி தெய்வங்கள் வாழும் வானுலகம் அடைவர், இது உறுதி.

Sambantar 3-11

viizimmizalaim meeviya vikirtan tanai viraiceer
kaazinnakar kalainjaana Sambantan tamiz pattum
yaazin icai vallaar colak keeddaar avarellaam
uuzin mali vinai pooyida uyar vaan adaivaree


BEING as Vikirtan , the ONE always effecting the five ParaPraxis that engraces the anmas with Civanjaanam that leads to Mukti and has disclosed Himself in TiruviizimmizaLai. Those who sing to accompaniment of yaaz or even listen to those who sing the ten songs I, the Sambantan of philosophic wisdom and full of the fragrance of Divine Grace , has composed , will certainly attain an inner purity by destroying the Karmic deposits from the past lives and enter the celestial world of the gods.


The battle against the intellectually dry and arid positivism of the Buddhist and Jain metaphysicians of the times was fought by bringing back the Hymnology of the ancients that has gone underground during the Buddhist and Jain hegemony. Both the Nayanmars and Alwars of the bakti movement resuscitated this ancient hymnal tradition to bring back real and vibrant spirituality among all. The hymns were not just simply poetical compositions to be cherished and enjoyed by the scholars but rather songs with appropriate ragas to be sung by all and if not then at least to be listened to being sung by those who are capable of doing so. In fact Sambantar went around with experts with yaaz and himself sang them in the temples for everyone to listen and become spiritualized by LISTENING to them.
And eventually despite many resistance and even violent attacks they succeeded in restoring Bakti and hence the living presence of BEING in the bosom of all.

Metaphysics that focuses on the epistemological and logical issues is a DEVIATION of real spiritual quest that seeks to transport itself into the ever present celestial world and be in the company of the gods. Logical investigations by the thickening and hardening the Ego, blocks off such movements of the anma and traps it in the dry logical realms drying up all the spiritual sustenance the anmas need to lead a meaningful and authentic life.

Singing especially with appropriate music melts the heart and makes the anma less egoistic and hence less resistant to acknowledge the metaphysical inputs that come from the Depths and illuminate the mind. These Divine hymns are akin to magical incantations but shorn off the lower magical elements so that they are truly postmagical and truly spiritual. Singing such hymns is NOT seeking the various worldly happiness - good health, enormous wealth, sexual happiness , political power and os forth, but rather only Being with BEING and continue to live thus so that one is guided continuously in existence by BEING Himself. Singing or even listening to these postmagical divine hymns has the effect of LIFTING Up the soul into the celestial realms and thereby enable the enjoyment of divine illuminations that naturally unfold there.

Sambantar calls himself a kalainjaani and who throws out the radiance of Divine Grace . This means that his hymns are NOT simple poetry but rather the words of these celestial beings who take over the tongue of Sambantar make it their own and pour out these hymns. It is only such hymns that are capable of purifying the anmas of the their karmic deposits and thereby enable them to enter the realm of the gods.



"" இருந்து மீள்விக்கப்பட்டது
இப்பக்கம் கடைசியாக 10 பெப்ரவரி 2013, 08:15 மணிக்குத் திருத்தப்பட்டது. இப்பக்கம் 1,439 முறைகள் அணுகப்பட்டது.