Sundarar on Death

மரபு விக்கி இருந்து

தாவிச் செல்ல: வழிசெலுத்தல், தேடுக

Sundarar's Meditations on Death


By Dr K.Loganathan 2004


The theme impermanence as suggested by reality of death of the living creatures as well as the world is a central theme in practically all Indic religions. In Saivism this has assumed a central place where the worship of Siva as a Dancer in the cremation ground highlights this focus. Death is not at all a pleasant event and it requires some inner courage to face it and meditate upon it. This is what Sundarar does in this moving Patikam. We may recall that in Dravidian thinking at least from the days of Tolkaappiyam this phenomena of death and the kind of lamentations it evokes has been studied quite scientifically as part of PuRat TiNai - the social and political life. It may in fact go back to the tradition of Lamentations of the Sumerians well documented by such texts as the Lamentations Over the Destruction of Ur and so forth.

In this Patikam Sundarar brings out the philosophical impact on meditation on death and which leads to us celebrate life more earnestly seeing that living is an opportunity that we can lose any time.

As usual I follow the publication of Tarumai Ateenam which comes with commentaries but where I venture to give my own commentaries as briefly as possible.

Loga

Sundarar's Meditations on Death -1

Meditations on Death and the Birth of Genuine Devotion

Man is moved by various kinds motivations the sources of which remain subterranean and hence unconscious. One of them is the pressure to accumulate political power and economic wealth and with that emerge as an emperor with a retinue of subordinate chiefs and so forth. This pressure sometimes can take some extreme forms in which the person can even become quite tyrannical. While there are underground processes which install such a motivational dynamics , there are also processes there which take a person towards DEATH and as an inevitability. Now while loses in political power and economic prosperity are certainly deprivations but there is always a HOPE that one can recover all that has been lost and re-install the political and economic glories and so forth. There is always a HOPE for the POSIBILITIES for regaining are always there as the embodied existence continues.

However DEATH is peculiar for it wipes out even such possibilities and hence all the hopes. With the deprivation of the body and hence bodily existence the whole SURVIVAL with a body is deprived and the soul is made a complete isolate with no more companions compatriots and so forth. The journey of the solu after death is a lobely journey with even the dearest no more around.

Now does this mean that we must organize life as if for DEATH, an event beyond our control and hence develop a hedonistic view of life, enjoying the sensual pleasures to the maximum while still alive?

Not in the view of Sundarar.

Death as an inevitability brings about a NEW meaning for life viz. conquering DEATH itself. This brings about the presence of Moksa as a possibility for all to attain and enjoy and which is being-in-the -world but without becoming embodied and hence without suffering death. The desire for Moksa is not also a desire for immortality, conquering death with some kind of herbs, magic and so forth and remining alive for eternity. Moksa means becoming FREE from the very cycle of birth and death and which emerges to consciousness on deep meditations on death.

Now this also brings about a change in meaning for existence. The bodily existence is an opportunity to prepare oneself for Moksa and through doing the necessary actions that would ripen the soul towards it. This also makes the soul worship BEING and seek His grace. For while living and after death the one companion who is always there is BEING and who shows Himself as present in the temples in the various iconic forms. The new meaning for existence ceases to be accumulation of Political Power and so forth but rather the Njaanam which alone would bring the soul closer to BEING and who may grant Moksa if the soul deserves it.

1.

மத்த யானை யேறி மன்னர் சூழ வருவீர்காள்

செத்த போதில் ஆரும் இல்லை சிந்தையுள் வைமீன்கள்

வைத்த உள்ளம் மாற்ற வேண்டா வம்மின் மனத்தீரே

அததர் கோயில் எதிர்கொள்பாடி என்பதை அடைவோமே

உரை:

அதிகாரத்தையும் அரசியல் வன்மையையும் குவித்து ஒர் மாவேந்தனாக குறுமன்னர்கள் பலர் சூழ மத்த யானைமேல் ஏறி அனைவருங் காண ஊருலா செல்வீர்காள், செத்து பிணமாகி கிடக்கும் போது , உங்கள் உயிரோடு உடன் வருவார் யாருமில்லை. உயிர் உடம்பை விட்டுப் போய்விட உறவுகள் யாதுமில்லை இறைவனைத் தவிர என்பதை சிந்தையுள் வைப்பீர். இவ்வாறு வாழ்க்கை நிலைத்த ஒன்றல்ல என்பதை உள்ளத்தில் வைத்து அதனின் மாறாது எஞ்சிய வாழ் நாட்களை அத்தர் கோயிலாகிய எதிர்கொள்பாடி அடைந்து அங்கு மறுபிறவிக்கு அவனது அருளை வேண்டி ஞானம் மகிழுமா அவனைத் தொழுது வணங்குவோம் வாரீர்.

1.

matta yaanai yeeRi mannar cuuza varuviirkaaL

cetta pootil aarum illai cintaiyuL vaimiinkaL

vaitta uLLam maaRRa veeNdaa vammin manattiiree

attar kooyil etirkoLpaadi enpatai adaivoomee

Meaning

O great emperors who pompously ride on an elephant and tour the cities with an retinue of kings surrounding you! When you are dead and your body becomes a mere corpse, in your journey after death there are no one to accompany you, and you have to go all alone. Keep this understanding deep in your heart and without ever wavering from it, live the remaining life with the understanding that only BEING remaons your company on the journey after death and to seek His grace, let us visit the temple in EtirkoLpaadi and pray to our Father for His kindness.


Sundarar's Meditations on Death -2

Hedonism Hastens Death

Embodiment comes with the five senses which feed the soul with sensory information and bind the soul towards the physical world and which is not the only world. The fixation of the soul to the sensory is like stealing the soul from its genuine vocation and which is a journey in the metaphysical realms and which lies in the world but beyond the sensory.

The bondage to the physical and hence a hedonistic philosophy of life where sensual indulgence is taken as the best and only way to live, turns out to be a form of life which hastens the arrival of death and hence the decay of the physical body.

But why is this so?

The hedonistic way of life not only celebrates the physical forgetful of the metaphysical but also in that makes more active the POISON of Malam and which can be dislodged only by the metaphysical illuminations. The POISON exists in the form of Mummalam, the aaNavam Kanmam and Maayai and which are compared to the three castles in which live the Asuras brandishing swords and like the fiery snakes which pour out the killer poison. Thus the physical world has within it the concealed presence of these killer sanke Asuras and remaining bonded to the sensual is in fact remaining in the company of such forces and becoming victims to them and at which point the untimely death strikes one. While enjoying the materialistic ways of life of the senses, we also invite premature death where the laughing mouth ends up as something with shining white teeth on a skull. The hedonistic pleasures also feed the killer poison and quite unknown to the individual

But why shouldn't we take it that this is how the world is, that there is death as an inevitability about which we can do nothing at all and resign ourselves to it enjoying the pleasures of life to the maximum while still alive and the opportunities are there ?

Well Sundarar differs and suggests that there other options available to us.

First we can avoid premature and painful death and live long and in good shape as many sages and Siddhas have demonstrated. Secondly we can AVOID death altogether by attaining Moksa where the soul is FREED of ever becoming embodied again and hence being thrown into death again by another birth.

But how these are possible?

We have to worship BEING-as-Siva who singes to ashes the three castles of Malam through the Fire of Njaanam, metaphysical illuminations. BEING is there always active where while presenting the physical world for the convenience of the souls for learning more readily , He also presents in the depths the metaphysical and which world is FREE of the killing Asuras, the poisonous snakes and such other killer forces. The metaphysical world is DIVINE and as the soul gets drawn into it or allows itself to be drawn into it, it becomes PURE and CLEAN and hence FREE of the killer forces. It attains Moksa when in addition to this it matures fully in metaphysical wisdom so that Malam is wiped out completely form it. When the Malam is fully dislodged from the soul, there is NO MORE REASON for physical embodiment and hence does not get thrown again into physical embodiment, a bodily birth


2.

அரித்து நம்மேல் ஐவர் வந்திங்கு ஆறலைப்பான் பொருட்டால்

சிரித்த பல்வாய் வெண்டலை போய் ஊர்ப்புறம் சேராமுன்

எரிகொள் துத்தி வாள் அரக்கர் வஞ்ச மதில் மூன்றும்

எரித்த வில்லி எதிர்கொள்பாடி எனப்தை அடைவோமே

உரை:

உடம்பெடுத்திருக்க அங்கு விளங்கும் ஐம்புலங்களும் ஆறலைக் கள்வர்கள் போல் உலகியல் புசிப்பில் உயிரைப் படுத்தி ஞானநாட்டம் வாராது பிறழச் செய்து வாழ்நாளை அரித்து சிறிதாக்குகின்றது. இதனால் அதற்கு ஆட்பட்டு, புலன் நுகர்ச்சியில் சிரித்து மகிழும் வாய் வெண் பற்களை உடைய கபாலமாக திரியத் தரும் ஊர்புறத்து ஈமக்காடு சேராமுன், மரணத்தை வென்று வீடுபேறு அடையத் தரும் நல்வழி சேருவோமாக. அது எப்படி அமையும் எனில், அழிப்பின் நெருப்பினைக் கக்கும் படம்கொள் பாம்பினைப் போன்று வெட்டி அழிக்கும் வாளோடு கூடிய அரக்கர்கள் வாழ்கின்ற மும்மலத் தாக்கத்தின் முப்புரம்ங்களை ஞானத்தீயால் எரிக்கும் வில்லையுடைய சிவபெருமான் வெளிபட்டு நிற்கின்ற எதிர்கொள்பாடி என்னும் திருத்தலம் அடைந்து அவனைத் தொழ அது அமையும்.

2.

arittu nameel aivar vantiGku aaRalaippaan poruddaal

ciritta palvaay veNdlai pooy uurppuRam ceeraamun

erikoL tutti vaaL arakkar vanjca matil muunRum

eritta villi etirkoLpaadi enpatai adaivoomee

Meaning:


With embodiment comes the five senses which like highway robbers robs the soul's true way of life making it meet death hastily where the smiling face becomes the white-teethed mouth in the cremation grounds on the outskirts of the city. Now all these only because in the way of sensual pleasures there are Asuras like fire-spitting poisonous snakes brandishing swords and in the citadels of the Mummalam of this way of life. Now in order to avoid such a miserable end, let us hasten to the temple of EtirkoLpaadi where stands Siva who can singe to ashes these citadels of poison with His bow that aims at them the Fire of Metaphysical Illuminations

Sundarar's Meditations on Death -3


Sexuality Pure Love and the Visions of the Celestial World.

It may appear that Sundarar is talking disparagingly about the family life but which cannot be the case. Among the Nayanmars Sundarar is peculiar in that he married with divine assistance ( as the story goes) two charming ladies and moved around till the end of his life as one in the shape of bridegroom perhaps as an antidote to ascetic streaks and saffron robes introduced by Buddhism and Jainism.

What he means is that the normal sexuality that brings a man and a women together and enjoy bodily pleasures is the kind of instinctual force that perpetuates the life of embodiment of the soul and which brings along with it the DEATH. There is DEATH already written into the physical embodiment and as long as one remains tied to these sexual passions, escape from DEATH is impossible. The sexual instinct as such maintains the attachment of the soul to the body and hence to biological differentiation into males and females and so forth. And as long as such passions hold sway only the physical world will be there for seeing and not the metaphysical world which is also the celestial world. Thus domestic life as such becomes quite miserable against this.

But then what is the objective condition for gaining the visions of the gods and who are figures in the concealed celestial world just as real as the rocks rivers and trees of the physical world?

There must be a change or a transmutation ( maaRRam) where the sexual is transmuted into non-sexual Pure Love which also frees the soul from the body and hence to the biological differences and sexual attractions. Then at this point the Third Eye is opened up and one can see (in metaphysical dreams and so forth) the gods and how they constitute the instinctual pressures that install the various kinds of human behavior, the dramas of life

Here Sundarar mentions only a select few archetypes and all related to sexual life and its transmutation. The white BULL of Siva is that which installs the sexual virility in the first place and where the Ganges flows into the body keeping it cool and fresh so that senility does not attack the person prematurely. He is also Siva as the Blue-throated where as such He keeps on drinking the poison of Malam, the Killer Power so that untimely death is avoided. Then comes Siva as One who smears His whole body with Ash indicating that having provided life of bodily enjoyments etc He also BURNS to ashes all such instincts so that the soul becomes Pure like the White Ash which incidentally is the only stuff that remains the same after repeated burning indicating it is a suitable symbol of absolute purity.

3.

தோற்றம் உண்டேல் மரணம் உண்டு துயர் மனை வாழ்க்கை

மாற்றம் உண்டேல் வஞ்சம் உண்டு நெஞ்ச மனத்தீரே

நீற்றர் ஏற்றர் நீலகண்டர் நிறை புனல் நீள் சடைமேல்

ஏற்றர் கோயில் எதிர்கொள் பாடி என்பது அடைவோமே

உரை:

இந்த பஞ்சபூத அண்டத்தில் உடம்பொடு வரும் பிறப்பு உண்டேல், அந்த உடம்பினை இழக்கத்தரும் மரணமும் உண்டு. இனி இந்த உடலோடு கூடிய பிறப்பினை தொடர்ந்து நீடிக்கச் செய்யும் காமவேட்கையின் எழு மனை வாழ்க்கை , விடுபேறு கருதியோர்க்கு துயரமான ஒன்றாகிவிடும். இந்த உட்லை ஒட்டி வரும் காமவேட்கை மாறி, தூய அன்பாக திரியுமெனில், இந்த பஞ்சபூத பிரபஞ்சத்தின் வேறாக உள்ளே புதைந்து கிடக்கும் தூய தெய்வீகமான பிரபஞ்சங்களும் உண்டென அறிய வருவோம். அங்கு தான் இறைவனை திருநீறு பூசிய மேனியர் என்றும், வெள்ளை விடலை ஏறு ஊர்கின்றவர் என்றும், ஆலகால விசத்தை உண்டு உயிர்களைக் காக்கின்ற நீலகண்டர் என்றும், வளப்பமான வாழ்வினைத் தர்வல்ல நீண்ட தன் சடைமேல் ஆகாய கங்கையை சூடியர் என்றெல்லாம் அறிய வருவோம். அதன் பொருட்டு இவ்வாறெல்லாம் தோற்றமளிக்கும் சிவபெருமானை தரிசிக்க எதிர்கொள்பாடி என்னும் திருகோயிலை அடைந்து மகிழ்வோம் வாரீர்.

3.

tooRRam uNdeel maraNam uNdu tuyar manaivaazkkai

maaRram uNdeel vanjcam uNdu nenjca manttiiree

niiRRar eeRRar niilakNdar niRai punal niiL cadaimeel

eeRRar kooyil etirkoLpaadi enpatu adaivoomee

Meaning:

If there is birth as embodied there is certainly death that disembodies the soul. What perpetuates this way of being is the sexual desire that founds the domestic life. But if this sexuality is transmuted into Pure Love, then the celestial world concealed hidden to the sexual mind will begin to appear (in the visions of the Third Eye) and where one can see directly the icons of Siva like as One who smears His body with the ashes, as the One who mounts a White Bull, wears the Blue Throat ( through drinking the most potent poison) and as the One who sports the Ganges on His long plaited hair. Now if you are interested in such visions, come with me to the Temple of EtirkoLpaadi where BEING shows Himself as thus.


Sundarar's Meditations on Death -4

Tevaram 7:7

Overcoming Base Sexuality is the Way to Overcome Untimely Death

The sexual desires are various types in which immoderate sexuality is that which is not condoned by Sundarar here, This immoderate sexuality makes a man attach himself to the body excessively and because of which sexual enjoyments are the only kind of joys he would expect from the females. This would also make him blind to the physical allurements of some females who would employ that weakness of such men for their own economic and other advantages. Such men become the victims of such women and to their loveless games. Sexual enjoyments to the neglect of the love-based aesthetical dimensions are absent and hence the kind of relationships also not soul based but body based.

Now Sundarar also notices that this excessive self identification with the body is also the cause of the body decay and the onset of diseases and weakness of the body and which in turn brings about death with great miseries. The physical world is an impure world and where lurks the Malam , the killer Energy and as a person continues to live a life of excessive bodily attachment, his body becomes as easy victim to this Killer Energy and which leads to speedy and miserable death .

But what is the way to bring about moderation in sexual desires so that LOVE comes to prevail and the soul is less attached to the body?

Sundarar's recommendation is not mantra recital but rather Icon Thinking of the type where self-purification and ascetic tendencies are fostered. Siva presents Himself as one who smears His whole body with the white ash the contemplation of which will lead to BURNING of the sexual desires and hence the Malam, the root cause of it all. This is not something a person can bring about by himself but only by the grace of BEING who would implant such an icon and which in turn would lead the individual to aspire for deeper metaphysical illuminations which alone would do this, Such deep metaphysical illuminations serve as the FIRE that would burn off the desires and makes the soul PURE by freeing from the hold of Malam.

To reinforce this further we have the icon of an ascetic moving around only in loin cloths and which installs the giving up the craving for economic well-being and a pompous style of life that comes along with excessive sexuality that implants acquisitiveness. This desire can be moderated only by developing the ascetic streak already there with all.

Against these which we can understand, why also the icon of Siva riding the BULL, the symbol of sexual libido and youthful virility?

The soul freed of the bodily attachments and only such souls, are blessed with Pure Libido, the psychic power that is not mixed with Malam and hence not the kind of psychic discharges, including the sexual in the direction of death and bodily decay but rather towards BEING. The soul freed of the bodily attachments and hence a disease-ridden and painful death, is empowered now a authentic way of life where everything done takes the soul closer to BEING. Such a life is the truly spiritual life and which is not inconsistent with family life but now based on Pure Love rather than sexuality of the lowly bodily enjoyments. Existence becomes based on LOVE and enjoyments including the sexual are LOVE based.

4.

செடிகொள் ஆக்கை சென்று சென்று தேய்ந்து ஒல்லை விழாமுன்

வடிகொள் கண்ணார் வஞ்சனையுள் பட்டு மயங்காதே

கொடி கொள் ஏற்றர் வெள்ளை நீற்றர் கோவண ஆடையுடை

அடிகள் கோயில் எதிர்கொள் பாடி என்பதை அடையோமே

உரை:

உள்ளத்திலே உடலின்பத்து காமவேட்டை கட்டுப்படாதிருக்க, மலமாசுக்கள் தொடர்ந்து நின்று உடம்பினை அழிக்க அது சென்று சென்று தேய்ந்து முடிவில் பல நோய்களைத் தந்து பல அல்லல்கலோடு கூடிய மரணத்தைத் தரும். அதனால் அற்ப மோக மயக்கினைத் தோற்றுவிக்கும் அழகான கண்களுடைய வஞ்சனை மிக்க மனத்த்தின் இளம்பெண்களின் மயக்கிற்கு ஆளாகி மயங்கி விழாது காமக் கட்டுப்பாட்டோடு இருக்கவேண்டும். இதற்கு உதவியாக இருப்பது இறைவன் தனனைக் காட்டியருளும் சில வடிவங்களேயாகும் நந்தியை தன் சின்னமாகக் கொண்டு அந்த கொடியை ஏற்றும் அதே இறைவன், அனைத்தையும் சுத்தப்படுத்த உதவும் தூய வெள்ளை திருநீற்றைப் பூசியவராகவும் காமத்தை உள்ளவா துறந்த கோவண ஆடையையே ஆடையாக உடையவராகவும் தன்னைக் காட்டி உயிர்களுக்கு உதவும் இறைவன், எதிர்கொள்பாடி என்னும் திருக்கோயிலில் இவ்வாறு தன்னைக் காட்டுகின்றான். அங்கு சென்று அவனை அடைவோம் வாரீர்!

4.

cedikoL aakkai cenRu cenRu teeyntu ollai vizaamun

vadikoL kaNNaar vanjcanaiyuL paddu mayaGkaatee

kodi koL eeRRar veLLai niiRRar kovaNa aadaiyudai

adikaL kooyil etirkoL paadi enpatai adaivoomee

Meaning:

When the sexual desires are uncontrollably excessive, the dirt within continues to attack the body whereby it decays gradually and moves towards a painful and premature death. Such desires also make a person fall an easy victim of loveless women who increase the sexual allurements with painted eyes and so forth. Now before the body becomes fragile and not falling a victim to such women, let us hasten to the temple of EtirkoLpaadi where BEING himself as the One who rides the Pure white BULL, smears His whole body with white ash and shows Himself as an ascetic clad only in loincloths.

Sundarar's Meditations on Death -5

Tevaram 7:7

Metatheism and Overcoming Premature Death

Tantrism throughout India , particularly in the Tamil country celebrates Metatheism where the one and same BEING presents Himself in so many different icon forms or muurties. Sundarar recalls this very clearly here where he mentions that BEING presents Himself as the Primordial Ground of all ( mutalvan), ட்he androgynous form of Siva-Sakti where the highest form sexuality iச் communicated and along with it the Ambrosia that is made continuously available and the three chief iconic forms of Rudra Brahma and VishNu where they are designed to pull the souls into the metaphysical world where resides the celestial beings.

That is the essence of the living Hinduism and something already deeply ingrained even in the mind of all temple worshippers , the exception being the misguided Vedists with their monotheistic and authoritarian tendencies. Sundarar is very clear that this living Metatheism is that which sustains temple worship and anyone who visits the temples and enjoys the various divine discourses available there im mute languages of the icons , rituals mantra recitals and so forth are inducted into this metatheism.

But what has this to do with overcoming DEATH and all the miseries that accompany that?

The non-metatheistic life is a life of the senses and which are deceitful in relation to metaphysical and hence metatheism. The soul glued to the body and hence only to the five senses as the only source of knowledge remain perpetually in the grips of the physical world and hence do not gain any metaphysical illuminations that would destroy the DIRT in the soul and which is root cause of death and all the miseries that come along with it.

To remain fixated to the physical is to remain ignorant of the metaphysical world and hence the celestial world, the world of gods , the world of those who are deathless. The celestial world is the Amarar Ulakam, the world of the deathless, the celestial powers and who are in fact the various presentational forms of one and the same BEING.

Once the soul severs its ties with the physical and anchors itself on the metaphysical , it also gains entry into the world of gods , the deathless beings. Once the soul is there, then these gods will bless the soul with whatever is necessary to lead a life with a healthy body and mind. The resources of body renewal and immunity against diseases and senility are already there in the body but they are in the control of the gods. Only those who visit the temple and pull their souls away from the political and economic and emplace them in the metaphysical world of gods, will be blessed with these processes so that they can live long and well.

5.

வாழ்வர் கண்டீர் தம்முள் ஐவர் வஞ்ச மனத்தீரே

யாவராலும் இகழப் பட்டு இங்கு அல்லலில் வீழாதே

மூவராயும் இருவராயும் முதல்வன் அவனேயாம்

தேவர் கோயில் எதிர்கொள்பாடி என்பதை அடைவோமே

உரை:

வஞ்சகம் பல செய்யவல்ல மாந்தராக வாழ்வோர் எல்லாம், பூதீக பொருட்களேப் பொருட்கள் பிறவெல்லாம் பொய் என்று காணத்தரும் தம்முள் இருக்கும் ஐம்புலங்களுக்கு அடிமையாகி வாழ்வர் ஆகும். இதனால் மும்மலத் தாக்கம் பெரிதும் வலுவாகத் தொடர்வதால், கேவலமான பலவற்ரைச் செய்து மக்களால் இகழப்படுவர் என்பதொடு, மரணாவத்தைகளைத் தரும் பல நோய்களில் பட்டு அல்லல்களில் வீழ்வர். இதற்கு உபாயமாக இருப்பது ஒருவானகிய இறைவனே, உலகிற்கு முதல்வனாகவும் இருக்கின்றான் என்பதொடு, அவ§னே அஞ்சன அமுதம் சொரிய சிவன்சக்தி என்ற இருவராயும், ஏனைய பலவேறு வழிகளிம் நன்மை செய்து ஞானம் புகட்டுமா அரன் அரி அயன் என்றவராயும் இன்னும் பல வடிவங்களிலும் தோன்றுகின்றான். இதனையெல்லாம் நலமே அறிந்து நல்வாழ்க்கை வாழ, மாதேவன் கோயிலாகிய எதிர்கொள்பாடி சென்று அடைவோம் வாரீர்!


5.

vaazvar kaNdiir tammuL vanjca maanttiiree

yaavaraalum ilakazap paddu iGku allalail viizaatee

muuvaraayum iruvaraayum mutalvan avaneeyaam

teevar kooyil etirkoLpaadi enaptai adaivoomee

Meaning

The five senses with which the body comes are deceitful in disclosing only the physical world and covering up the metaphysical, Thus ignorant of the metaphysical depths, the people do many foolish things earning the ridicule of the general public and remaining with the Malam that brings about a very painful and miserable death. Now before this happens to us let us hasten to the temple of EtirkoLpaadi where BEING discloses Himself as the Primordial Power of the whole universe and where He also discloses Himself as the androgynous form Siva-Sakti of Himself as well as the major icons of Rudra Brahma and VishNu. (This metatheism holds the key towards enjoying the ambrosia of longevity good health and so forth)

Sundarar's Meditations on Death -6

Tevaram 7:7

The Embodied Females and BEING-as-Woman

During the Bakti period there was a huge battle between the Saivites and the positivistic Buddhists and Jains who because of that denigrated women along with the aesthetic culture that cultures FEELINGS and EMOTIONS, something so difficult to culture in the first place. BEING must be apprehended by both THINKING and FEELING and unless the thinking or meditations and so forth help out in culturing the feelings and develop LOVE , then true spiritual life is impossible,

The heart must be developed as much as the head and in ordinary life, the life of a man with a woman is a life where the heart is developed with feelings of LOVE but which comes along with the sexuality and which is related to the body. But behind every woman and in the depths lies the BEING-as-Woman, the Ammai, the MOTHER and who nurtures the aesthetics in life. Falling in love is establishing emotional ties and which are not intellectual ties, a connection of the heads. A man and a woman connected by the head are only good friends and such a relationship does not touch the soul the heart and with that provide the libido that sustains healthy body and so forth.

But the problem is that as long as a man remains tied to this kind of bodily existence and hence BLIND to the metaphysical, he remains fascinated with the females but as sexual objects only. They cannot see the WOMAN, the MOTHER in the depths of all females and with that rise up to LOVE her spiritually instead of just seeing her as an object of sexual gratifications.

Now how to overcome this problem?

Sundarar suggests that it is the meditations on the DEATH that can free man's thinking from the physical and launch him into the metaphysical. There must be the cultivation of transductive perceptions, the seeing the depths within the natural and with that re-evaluate the earthly emotional ties and so forth. Death awakens the reality that the embodied female is only transitory and ephemeral, , the sex based relationships last only till death snatches away the body. Bit once we learn to see the DEPTHS, and the WOMAN there, then this understanding does not disappear with the disappearance of body and hence also sexuality.

But why SEEING the WOMAN is so important in metaphysical life?

Just as it is only the mother who can tell the child who the father is , so is in metaphysical life, it is BEING-as-MOTHER who can tell the presence within Her of BEING-as-FATHER and which leads to understanding BEING(GOD) as an androgynous reality, the Siva-Sakti, the Yin-Yang and so forth.

But what does this mean existentially?

We have to analyze and understand the aesthetics and hence the dynamics of the heart, the feelings and emotions and which would show that in depths of it all lurks BEING-as-FATHER, the Natam who makes the Bindu, the Woman DANCE in myriad of ways whereby there come to be creative processes in nature. There is infinite fecundity in nature and hence the WOMAN who tirelessly reproduces but all fathered by the MAN, the Father.

Only when the human soul grasps both aspects of BEING that it really gains a true understanding of BEING

All these are part of Temple Worship and hence free and non-censuring Icon Thinking .

6.

பொய்யர் கண்டீர் வாழ்க்கையாளர் பொத்து அடைப்பான் பொருட்டால்

மையல் கொண்டீர் எம்மொடாடி நீரும் மனத்தீரே

தைய வேண்டா இம்மை ஏத்த அம்மை நமக்கு அருளும்

ஐயர் கோயில் எதிர்கொள்பாடி என்பதை அடைவோமே


உரை:

உடலோடு கூடிய பூதிக வாழ்க்கையே வாழ்க்கை என்று வாழ்வோர் பொய் வாழ்க்கையை வாழ்கின்றனர். இந்த பூதிக வாழ்க்கை ஆன்மாக்களிடையே உள்ள குறைகளை, மும்மலத் தாக்கத்தை குறைப்பதற்காக இறைவன அருளுகின்ற ஒன்றாகும். அது மரணத்தின் வழி பொத்தி மூடி அடைக்கப்டும். அதனை அறியாது அதுவே உலகு, அதுவே வாழ்க்கை என்று மையல் கொண்டு ஒர் மயகத்தில் வாழ்கின்றீர். ஆயினும் இதற்குப் புறம்பாக, இறைவனை பாடல்களால் பாடி ஆடும் என்னோடு ஆடி, கண்களில் நீரோட உளம் நெக்குருக காதலால் கசிந்து போகும் நெஞ்சுடையீரே! உடம்போடு ஆக மும்மலத் தாக்கத்தொடும் வரும் மாதர்களை வேண்டாது , அவர்கள் தோன்றுவதற்கு மூலமாக உள்ள அம்மையை இமையையே நலமே ஏத்திப் பாட, அவளே ஐயனாக இருக்கின்ற இறைவனை நமாக்குக் காட்டுவாள், அதனால் இப்படிப்பட்ட ஐயன் வாழும் கோயிலாகிய எதிர்கொள்பாடி சென்றடைந்து இந்த ஞானத்தைப் பெருவோம் வாரீர்.

6.

poyyar kaNdiir vaazkkaiyaaLar pottu adaippaan poruddaan

maiyal koNdiir emmodaadi niitum manattiiree

thaya veeNdaa I,,ai eetta ammai wamakku aruLum

aiyar kooyil ethirkoLpaadi enpatai adaivoomee

Meaning:

Those who believe that only the embodied physical existence is the only form of existence are in fact leading a false life. They do not realize that it is in fact to facilitate the removal of defects in the souls that BEING provides this kind of physical existence and brings it to close with death. It is only because of this that you remain fascinated and fixated to this form of life. But there are those who are free of it and singing and dancing with me shed tears of joy with abundant love for BEING. So discard your desire for the embodied sexual females and learn to see the MOTHER of their depths and keep on praising this MOTHER even while alive so that she will show the presence of BEING-as-FATHER . So let us haste to the temple of EtirkoLpaadi to witness such a BEING and gain the true understanding of BEING(as the androgynous reality)

Sundarar's Meditations on Death -7

The Dual Metaphysical Processes of Death and Resurrection

Here Sundarar goes much deeper than the Western psychoanalysts like Freud and Jung, in tracing the very source of not only premature death but also many other evil dispositions of man to immoderate sexuality that does not translate itself into LOVE.

Thus whoever falls a victim to the sexual charms of women who highlight their sexual appeal through having long hair and well perfumed are the kind of women who appeal to the beastly side of man and which goes along with aggression on others and which leads them to even kill people just for the sake of some kind of twisted sense of joys. The sexually deviant are also inhuman with the sexual dynamics transmuted into murderous tendencies. This also leads to the enhancement of KuRRam, the evil side of man and which in turn leads to the denial of BEING and hence His worship

Now in the metaphysical world there are basically TWO fundamental processes - one as symbolized by Siva of the Garland of Skull and another the Siva who rides the Majestic Divine Bull. Both processes are there all the time going on in the body and as we can see , they are quite opposed to each other.

Those who fall victims to loveless sex, fall victims to death bringing processes of the Skull-garland and those who escape these snares and maintain Pure Love, are blessed with Siva of the Bull- power, energy and youthful virility and so forth and which bring along with it longevity and so forth.

The Western psychologists attribute these to neurological processes as if the nerves are intelligent and can make a decision as to which soul they would favor and which they would not. Such neurological processes are Icon regulated and therefore what is required is WORSHIP of BEING and indulging in Icon Thinking without any inner reluctance.

The ஈcon of Garland of Skull is an icon of warning where the soul is intimated that it is FALLING into the wrong ways, ways where premature death is imminent. The Siva of the Bull is a signification that one is moving in the RIGHT direction, a direction of continuous resurrection so that premature death is not only avoided but the soul and body charged with enormous amount of KuNdalini Sakti so that a youthful body is maintained for long.

Behaviorally there are dispositional tendencies which would indicate which way one if moving. When one chooses immoderate sexuality and along with it terrorist inclinations, one has chosen the way of the Skull, of premature death. However when one shows Pure Love and ensures that all actions are loved based, then one chooses the way where the Divine Bull will bless the soul with continuous resurrection helping it to maintain a youthful frame for a long time.

7.

கூசன் நீக்கி குற்றம் நீக்கி செற்ற மனம் நீக்கி

வாச மல்கு குழலினார்கள் வஞ்சமனை வாழ்க்கை

ஆசை நீக்கி அன்பு சேர்த்தி என்பு அணிந்து ஏறு ஏறும்

ஈசர் கோயில் எதிர்கொள்பாடி என்பதை அடைவோமே

உரை:

இறைவனை மனமார தொழுதற்கு கூசுகின்ற, தயங்குகின்ற மனத்தை நீக்கி , அதன்வழி அகத்தே கிடக்கின்ற மும்மலங்களால் வரும் பிறவிக் குற்றங்களை நீக்கி, பிறரை கொன்றும் தண்டித்தும் தான் உயர வேண்டும் என்ற கொலைவெறியை நீக்கி இப்படிப்பட்ட தீய குணங்களுக்கெல்லாம் காரணமாக இருக்கின்ற பொய் அழகின் வாசம் மல்கு நீண்ட கூந்தலோடு ஆடவர்களை மயக்கும் வஞ்சக மனத்தின் பெண்களோடு கூடிய மனைவாழ்க்கையை மகிழவேண்டும் என்ற ஆசையை நிக்கவேண்டும். அதுபொழுதுதான் தூய அன்பு உள்ளத்தில் சுடர, இந்த கழிகாமமே அற்ப மரணத்திற்கு காரணம் என்று உணர்த்தும் இறைவனது என்பு அணிந்த கோலத்தின் மெய்பொருளைக் காணமுடியும் என்பதொடு, யார் இந்த கழிகாமத்தை வெல்கின்றார்களோ அவர்கட்கு இளமை நல் வீரியம் அருளுவான் என்பதை உணர்த்தும் வகையில் விடலை வெள்ளேறு ஏறியும் காட்டுகின்றான் இறைவன். இப்படிப்பட்ட ஆழுண்மைகளை உணர்த்தும் ஈசர் கோயிலாகிய எதிர்கொள்பாடி என்பதை அடைந்து இறைவனை நலமே தொழுது, அன்பு நிறைந்த வாழ்க்கை நலமே நெடுங்காலம் வாழ்வதற்கு ஓர் வழியைக் காண்போம் வாரீர்.

7.

kuucan niikki kuRRam niikki ceRRa manam niikki

vaasa malku kuzinaarkaL vanjca manai vaazkkai

aacai niikki anbu ceertti enpu aNintu eeru eerum

iicar kooyil etirkoLpaadi enpatai adaivoomee

Meaning:

There are men who shy away from worshipping BEING and all because they fall victims to the seductive charms of females who parade with well-scented long curls. Such men are also aggressive and full of evils. Those who follow this way of life are the FALLEN lot and meet premature death and which is indicated to them by Siva with a Garland of Skull. However those who free themselves from such passions and professing Pure Love will be continuously resurrected and as indicated by Siva who rides the Majestic Bull. So in order to be thus blessed and live long with a youthful virility, let us haste to the Temple of Siva in EtirkoLpaadi and worship Him without any reluctance.

Sundarar's Meditations on Death -8

Sexuality Blinds the Eyes and Closes the Mind


Sundarar, the one who married twice and walked around as the groom all along his life, is certainly well qualified to speak about sexuality that founds the basic family life. He notes here that as long as one remains bound by the sexual pleasures such a way life affords and which can be very satisfying in its won way, has the consequence of BLINDING the person towards the metaphysical and hence the visions of BEING and seeking Him with love and affection.

The sexual kind of love establishes a BLINDNESS a narrowness of vision, it makes the soul an egg closed within itself and thus contended as it is with domestic bliss. This closure of the mind makes the soul IGNORANT of the deeper and metaphysical reaches of the world and hence towards leading a religious way of life. The ordinary sexuality binds the soul to the body and the bodily pleasures making it quite indifferent to the metaphysical possibilities that are also its possibilities.

There is an emotional blockage of the mind arising from the bent of the soul towards seeking and enjoying sexual pleasures. It is very clearly recognized that sexual dynamics can be very powerful in that it can make the soul close itself towards the physical and thus not making any attempt towards breaking loose from this magical hold and venturing freely and bravely into the celestial realms and be in the company of the gods.

Now as most of those who have lead family are quite aware ,as was Sundarar, there is a dark side to it, along with some kind of bliss there are many problems and which create a domestic politics where there is a war of kind between the male and female. After the initial romance cools down, there comes to prevail a power struggle where the husband seeks complete control over his wife and the wife also does like wise. This leads either to the breakdown of the marriage or at least each becoming psychologically independent of each other. It looks as if along with processes in nature that bring together a male and female together to establish a family life , there are also processes that lead to its disintegration and which make them now FREE to indulge in metaphysical life.

Now this also appears to be for a good reason. A man and woman tied down to the sexual also remain BLIND to the metaphysical and hence remain easy victims to untimely DEATH and all the miseries such a physical engagement bring along with it. They remain BLIND to the metaphysical world and hence to the metaphysical illuminations only which will CLEAN their body and soul of the POISON that lurks within the physical.

It is such individuals who become now OPEN to the celestial world completely disenchanted with the sexual life. It is such people

who would hasten towards the TEMPLE to be with BEING and in that also in the celestial world.

8.

இனபம் உண்டேல் துன்பம் உண்டு ஏழை மனை வாழ்க்கை

முன்பு சொன்ன மோழைமையான் முட்டை மனத்தீரே

அன்பர் அல்லால் அளிகொள் கொன்றை அடிகள் அடி சேரார்

என்பர் கோயில் எதிர்கொள்பாடி என்பதை அடைவோமே

உரை:

காம நுகர்ச்சியின் அடிப்படையில் அமையும் மனை வாழ்க்கையில் காதல் நல்லுணர்வின் வரும் பூரிப்பு உண்டெனினும் அதிலேயே அழுந்தி விட்டு நீங்காது இருப்பார்க்கு அகால மரணம் என்னும் துன்பமும் உண்டு. மனை வாழ்க்கையில் அழுந்திக் கிடக்கும் போது மும்மலத் தாக்கம் தொடர்வதின் உள்ளம் ஞானத் தெளிவற்ற மோழை உள்ளமாக , அஞ்ஞானம் செறிந்த உள்ளமாக இருப்பதின் முட்டை போன்று, தனக்குள் ஓர் வரம்பினை ஏற்படுத்திக் கொண்டும் இருக்கும், காமவேட்கையை விட்டு நீங்கவே மனம் பரந்து அகன்று விரிந்து ஞானவுலகினைக் காணும். அதுபொழுது, மேலான நற்கதியைத் தரவல்ல கொன்றை மலர் சூடிய இறைவனையே விரும்பி காதலித்து அவனுக்கே அன்பராகி வாழ்வர். இப்படிப்பட்ட அனபர்களே! என்னோடு சேர்ந்து வாருங்கள், எதிர்கொள்பாடி என்னும் கோயிலை அடைந்து இறைவனை அங்கு வழிபடுவோம்

8.

inbam uNdeel tunbam uNdu eezai manai vaazkkai

munbu conna moozaimaiyaan muddai manattiiree

anbar allaal aLikoL konRai adikaL adiceeraar

enpar kooyil etirkoLpaadi enpatai adaivomee

Meaning:

In this poor domestic life (and earthly life in general) along with happiness there are also sorrows and miseries. Those caught up in this are people, as already mentioned earlier, not only ignorant of the metaphysical life but are also closed in mind like the eggs. Unless people free themselves from this mental closure and open up to the celestial world and become lovers of BEING, they will not reach the feet of Siva who wears the KonRai flowers that symbolize love and compassion. So those who are of this frame of mind hasten to the temple of EtirkoLpaadi and enjoy worshipping BEING as such there.


Sundarar's Meditations on Death -9

Siva and Sakti are the Real Parent of All

It is not an accident that the Saivites hold onto very firmly to the understanding of BEING as Androgynous Reality, the Ammai Appar the mother-father of the whole universe. BEING is the world parents- the powers that bring forth the entire universe and provide the various kinds of biological bodies for the pre-existent souls. The souls are NOT created but rather given the various kinds of bodies so that they can EXIST and LEARN and then later die to that body but assume another in the next birth and where is written also the evolutionary development of the creatures.

We can see that even in primitive animals there is parent-child relationship and where mother and father nurture the young ones so that they can grow into adulthood and become capable of taking care of themselves. The studies of animal behavior make such things quite clear. Now this is carried even to the human level where the parents and siblings constitute the closest relationships that provide not only the nurture but also the psychic security for healthy growth in body and soul.

Sundarar quite obvious understands this but notes that this is based on a misunderstanding or lack of metaphysical understanding occasioned by the delimited nature of ordinary human understanding. The real parents are Siva and Sakti - they are there in the deepest layer of the world and the soul and it is they who shape males and females, make them conjugate and in that process bring forth the young ones , in their own image. The human beings reproduce the human species and the vegetation and animals their own

However the presence of DEATH and hence the possibility of this kind of non-biological life requires metaphysical thinking and those who are capable of this will realize that the earthly family relationships, no matter how close, become ABSENT in the life of the soul after death. It is there all alone by itself and with only BEING to guide it further..

But for gaining this kind of guidance by BEING, while still embodied one must develop the Nenjcu, the HEART, the feelings. Only when along with deep metaphysical thinking the soul also cultivates the feeling of love as unto all, will it realize that the real parents are Siva-Sakti and that the earthly parents are real only as long the biological form exists and which disappears at the point of death.

When one develops properly in metaphysical life where the head and heart are equally well developed, then soul will be freed of the limitedness of understanding and breaking into the metaphysical will see its parents and the parents of all are Siva-Sakti. This metaphysical understanding remains beyond those who cannot embrace all human beings, and all the animals and the world at large as prducts of the gestations of Siva and Sakti

When mind becomes spiritually matured thus, it will see a natural brotherhood among all creatures, the human as well as the non-human and embrace them all with LOVE and AFFECTION

9.

தந்தையாரும் தவ்வையாரும் எட்டனைச் சார்வாகார்

வந்து தம்மோடுள்ள ஆவி வான்நெறி காட்டும் \

சிந்தையீரே நெஞ்சனீரே திகழ் மதியம் சூடும்

எந்தை கோயில் எதிர்கொள்பாடி என்பதை அடைவோமே

உரை:

நாம் உலகியல் வாழ்க்கையில் அழுந்தி அதிலேயே பற்றுற்றுக் கிடக்கும் போது, ஈன்று புறம் தந்து ஒம்பிய தந்தையும் தாயும் மேலும் உடன் ஒரே வயிறில் பிறந்த அக்கைமார் அண்ணன்மார் தம்பிமார் போன்றோரும், உண்மையான பரவாழ்க்கைக்கு எத்துணையும் சார்வாகமாட்டார், யாரும் உடன் வர மாட்டார்கள். திகழ்கின்ற இளம் பிறை ஆகாய கங்கைப் போன்றவறை சூட்டி அம்மையோடு கலந்து இந்த உலகினையும் அதில் தோன்றியுள்ள எல்லா உயிர்களுக்கும் உண்மையான தந்தையாய் தாயாய் இருப்பது இறைவனே. சிந்தையிம் மெய்ஞான வேட்கைத் தேற்றி நெஞ்சில் அன்பையே வளர்த்து பக்குவத்தில் உயர்ந்து உள்ளதிலேயே இந்த இறைவன் இருப்பதை அறியும் அன்பர்களே! வாரும் இதனை மனதில் கொண்டு இறைவன் இருக்கும் எதிர்கொள்பாடி எனும் திருக்கோயிலைச் சென்று அடைந்து அவனைப் போற்றி வழிபடுவோம்

9

tantaiyaarum tavaiyaarum eddanai caarvaakaar

vantu tamooduLla aavi vaannEri kaaddum

cintaiyiiree nenjcanooree tikaz matiyam cuudum

entai kooyil etirkoLpaadi enpatai adiavoomee

Meaning:

Locked in the biological existence we tend to think that our parents and siblings are the real source of all securities. However when through deep metaphysical thinking and the cultivation of the feelings, we realize that BEING as Siva- and Sakti are our real parents and who are already as such within our soul itself. So let us haste to the temple of EtirkoLpaadi where BEING discloses Himself as the one who sports the Crescent Moon and so forth and communicates this metaphysical truth.


Sundarar's Meditations on Death -10

BEING Can be the Most Destructive Fire Beyond the Reach of All Deities

We must recall that Dravidian spirituality is essentially Hermeneutic scientific where the NATURAL world is taken but taken as a TEXT with DUALITY of structure, the Surface Structure (SS) and Deep Structure (DS). Both structures are real and in which there is a certain priority for the natural for it is that which is immediately available for our understanding. This is largely physical and hence essentially that which becomes available for the senses. However once we take what is SEEN with the senses as a TEXT, we have also over and above the SS, the DS and which is metaphysical, Thus hermeneutic sciences are wholesome sciences, not the positivistic sciences that remain systematically BLIND to the metaphysical foundations of whatever transpires in the natural and physical world.

Thus DEATH of the living creatures and the world as a whole is a FACT, a feature of the NATURAL world that remains an undeniable truth. Now once we take it as such and enquire into its metaphysical grounds, then we also begin to SEE that it is also an action of BEING and for which reason He takes the all powerful shape of FIRE. A Brilliance that also consumes all and causes an end to its presence in the world, but only to re-issue it in a new shape where evolutionary changes are also introduced.

We have to see why here Sundarar says that this BEING-as-Fire is beyond the reach of BEING-as-Tirumaal and BEING-as-Brahma, Destruction and death are beyond Tirumaal for He is the very body of Anjcana Amutu, the black ambrosia that sustains rejuvenates conserves and so forth and where Brahma as the creator god helps out with the productive processes. The moment Tirumaal becomes also the power of total destruction then He becomes Siva , the destroyer a notion that is iconically communicated by the image of Sankara-NaarayaNam Siva and Tirumaal together and eqaual half.

Now it can also be seen that this function of Black Tirumaal is appropriated within the Siva muurttams where Siva is said to appear BLACK by fully covering Himself with the skin of Black Elephant, This also shows that the Black Siva is only one of veedams, guises BEING takes to manage the world. So the function of Tirumaal is NOT denied , it is accommodated in a different iconic form.

Now against this why Sundarar says that BEING-as-Fire is beyond the reach of Vedists who promote the worship of Agni?

Sundarar is mentioning here not the original Vedic rituals and their underlying philosophies but the degenerate Vedism whereby it was claimed that the Vedas are Suyambu, always existing because apurushya, not produced by any mortals,

If the whole world can be withdrawn so can the Vedas - there can be a time where the Vedas too will disappear and hence they are suyambu at all. They are just like all other verbal productions - come into being and when the time comes disappear perhaps to be replaced with another kind of scriptures. So for the Vedists who fool themselves and the world that the Vedas are eternal and so forth, the notion of DEATH of all is beyond the reach of their understanding and hence also BEING-as-FIRE.

10

குருதி சோர ஆனையின் தோல் கொண்ட குழற் சடையன்

மருது கீறி ஊடு போன மால் அயனும் அறியாச்

சுருதி யார்க்குஞ் சொல்ல வொண்ணாச் சோதி எம் மாதீயான்

கருது கோயில் எதிர்கொள்பாடி என்பதை அடைவோமே!

உரை:

வாழ்க்கையிலும் உலகிலும் மரணம் மறுக்க முடியாத உணமையாக இருப்பதை ஓர்ந்து அதன் ஆழத்திற்குச் செல்ல, அதுவும் மாபெரும் செந்தீ வடிவில் தோன்றவல்ல இறைவனின் செயற்பாடே என்பதை அறிவோம். இதனால் அஞ்சன அமுத வண்ணத்தின் திருமால் வடிவை தான் யானையின் கரிய தோலை உடுத்தி அதுவும் வாழ்வளிக்கும் தன்வடிவமே என்றும் மேலும் அவன் இல்லாத இடமே இல்லை என்றும் காட்டும் கழற் சடையனாகவும் தன்னைக் காட்டுகின்றான். செழிப்பின் நல் வளத்தின் மருத நிலத்தைக் கீறி, வாழ்வினை நலமே நீடிக்கவேத் தரும் திருமாலும் அவன் உந்தி கமலத்தில் திருமாலின் அருளிற்குத் துணையாகும் அயனும் அறியாவதனாகவும் இருக்கின்றான். மேலும் வேதங்களிலேயே எல்லா உணமைகளும் அடங்கும் என்று செல்லும் வேதியர்கட்கும் அதனையும் அழிக்கவல்லவனாகிய சங்கார காரணாகிய இறைவனை சொல்ல வொண்ணாதுமாகும். அப்படிப்பட்ட இறைவனைக் கருதத் தரும் எதிர்கொள்பாடி எனும் திருத்தலத்தை அடைந்து அவனை வழிபடுவோம் வாரீர்.

10.

kuruti coora aanaiyin tool koNda kuzaR sadaiyan

marutu kiiRi uudu poola maal ayanum aRiyaac

curuti yaarkkunj colla voNNaanc cooti em maatiiyaan

karutu kooyil etirkoLpaadi enpatai adaivoomee !

Meaning:

Siva the One with coiled hair also skinned the elephant and wore the black skin with the blood still dripping. He also shows Himself as the mighty all consuming Fire and which was beyond the Tirumaal and Brahma who sought to understand Him by digging into the earth and so forth. Such a BEING, He who destroys all is also beyond the understanding of (degenerate) Vedists who believe that the Vedas stand there as indestructible, So let us haste to the temple in EtirkoLpaadi where such BEING presents Himself for us to meditate upon.

Sundarar's Meditations on Death -11(Final)

Tevaram 7:2

The Death of Religions and Becoming Truly Spiritual

To be genuinely spiritual is to rise above being religious and which is possible only when the soul is absolutely FREE and PURE. As we can see the religious mind is NOT an OPEN mind, it remains basically fixated to scriptures and such stuff and clings stubbornly to them , becoming quite combative and irrational when their believes are challenged. When such a mind undergoes Tiikkai ( > Sk. Diksa) the BURNING of the soul that turns the DIRT within into ashes, then the soul becomes FREE and OPEN to receive and appreciate the bewildering and different ways in which BEING has disclosed Himself and continues to disclose. BEING cannot be arrested into a religion or cult - He always OVERFLOWS all such human attempts remaining always a SURPLUS that humiliates the thinking mind.

The religious mind cannot avoid CONFLICT both internal and external as we can see in world history. The most barbaric crimes have been committed and millions of people have been killed in the name of religion. The fanatic individuals are also denied peace of mind and happiness. Such events that are tormenting are the Tiikkai, the burning that slowly purifies them and make them arise above religions. These kind of events are enacted by BEING who appears as the Siva who smears Himself with the Sacred Ash pure and white like the pearls,

But having burnt the DIRT He also assumes the iconic forms where such souls are replenished - not with the same that has been burnt off but with something NEW and NOVEL and which simultaneously makes them EVOLVE one step higher and with that become better human beings. It is such an understanding of BEING which makes the human beings truly spiritual and with that become a true devotee and who LOVES BEING and in that also loves ALL. The religious person hates and despises the people of other religions but certainly not so the truly spiritual mind. Having freed themselves from such madness, they begin to worship BEING, the Most High, the GROUND of all submitting themselves not to scriptures Rishies prophets messiahs and so forth but only to BEING.

But what would transform a religious person into a truly spiritual one and who would become so humble that he would describe himself not as one in service to BEING but as the one in service to those in such a service as Sundarar describes himself here?

It is the application of the notion of DEATH to religions. All the religions , no matter how mighty they are and widespread are doomed to disappear one day just like so many mighty empires in world history. For the fundamental units of all scriptures , the words and images are doomed to dissolve when the time comes and along with that the religions. Any religion founded upon words and images are subject to decay and death and all because there is Siva the Destroyer who destroys all such fixations to PURIFY the human soul so that they are FREED to move even higher.

11.

முத்து நீற்றுப் பவளச் செஞ்சடையான் உறையும்

பத்தர் பநதத்து எதிர்கொள்பாடிப் பரமனையேப் பணியச்

சித்தம் வைத்த தொண்டர் தொண்டன் சடையன் அவன் சிறுவன்

பத்தன் ஊரன் பாடல் வல்லார் பாதம் பணிவாரே

உரை:

இறைவன எல்லாவற்றையும் கடந்த பரமன் என்ற போதிலும் மும்மலத்தாக்கதின் அல்லற்படும் ஆன்மாக்களை ஈடேற்றும் பொருட்டு , அவர்களை சுத்தம் செய்யும் வகையில் தூய முத்துப் போன்ற திருநீற்றை அணிந்தவ்னாகவும் அதேபோல இப்படிப்பட்ட தீக்கைகளில் இழந்தவற்றை ஈடுகட்டும் வகையில் இன்னும் பல வளங்களை அருளும் அடர்த்தி மிக்க செஞ்சடையானாகவும் பவள வண்ண செம்மேனியனாகவும் த்ன்னைக் காட்டுகின்றான். இவ்வாறு தோன்றுவதின் பத்தர்களின் உள்ளத்த்தை ஈர்த்து த்னபால் பந்திப்பனாகவும் விளங்குகின்றான். இவ்வாறான இறைவன தோன்றியருளும் வண்ணம் திகழ்ந்திருக்கும் எதிர்கொள்பாடி அடைந்து அங்கு இந்த பரம்பொருலையேப் பணியச் சித்தம் கொண்டு தொண்டர்கட்கும் தொண்டனாகவும் இந்த செஞ்சடையனுக்கு மகனாகவும் விளங்கும் பத்தனாகிய நம்பி ஆரூரனாகிய என்பாடல்களை பொருள் அறிந்து பாடவல்லார் , ஊனக் கண் போக்கி ஞானக் கண் திறக்கப்பட்டு இறைவன் இன்னான் என்று அறிந்து அவனது திருப்பாதம் பணிவர், இது திண்ணம்

11.

muttu niiRRup pavaLac cenjcadaiyan uRaiyum

pattar pantattu etirkoLpaadi paramanaiyeep paNiyac

cittam vaitta toNdar toNdn cadaiyan abvan ciRuvan

pattan uuran paadal vallaar paatam paNivaaree

Meaning:

BEING, the Most High shows Himself as the One who smears Himself with the Pearl-white Sacred Ash ( to signify that He burns all dirt) and at the same shows Himself as coral-red bodied with the hair flowing luxuriantly ( to signify that He furnishes with something novel and good). Because of this He and as He shows Himself in the temple of EtirkoLpaadi, becomes the One who is loved by all those who understand Him as thus and begin to worship Him as the Most High, above all the gods and so forth. I , the Nambiyuuran, the servant of all those in the sacred service to BEING and the dear son of Siva, the Long-hared , decided to sing all these metaphysical insights and I am sure all those who sing them with understanding will also begin to worship the FEET of such a BEING.




பங்களிப்பாளர்கள்

Ulagankmy

"http://heritagewiki.org/index.php?title=Sundarar_on_Death&oldid=12363" இருந்து மீள்விக்கப்பட்டது
இப்பக்கம் கடைசியாக 18 பெப்ரவரி 2013, 07:51 மணிக்குத் திருத்தப்பட்டது. இப்பக்கம் 2,315 முறைகள் அணுகப்பட்டது.