Sundarar on Metaphysics

மரபு விக்கி இருந்து

தாவிச் செல்ல: வழிசெலுத்தல், தேடுக

 

The Metaphysical Hymn of Sundarar

Tevaram 7 : 67 Tiruvalivanam


Dr K.Loganathan 2004

The Bakti movement that began in Tamil Nadu as a protest against Jainism Buddhism Brahmanism as much as against the imposition of Sanskrit that sought to displace Tamil , was also a movement of recovery of genuine metaphysics as was the case in Sumerian times itself. It was a revolt against Brahmanism that sought to appropriate the highest reaches of metaphysical explorations to the Brahmin caste where they justified such an appropriation by saying only the Vedas are suyambu and hence the only scripture that is genuinely authoritative. This was challenged by the recovery of genuine metaphysics where metaphysical dreams and related matters were interpreted and axiomatic truths were gained and enjoyed. It was also emphasized that these metaphysical processes are beyond scriptures including the Vedas and are primordial processes in the soul of all. What is most relevant was Temple Worship with its attendant Icon Thinking with its attendant dissolution of it and emergence of Mantra Thinking that leads to the enjoyment of Njaanam as informed and installed by Om. Thus the mantra Om and its differentiation into Namaccivaaya were never made the exclusive privilege of the Vedic Brahmins but rather universal and available to all . The Tamils retain this OPENNESS to this day where the Sacred Tamil has never been made the exclusive privilege of any group of people like the Vedas have been . The mind must free itself from such scriptural fixations to become genuinely metaphysical and hence enjoy a direct dialog with BEING and with that enjoy a life of Bakti.

The following hymn of Sundarar is a gem of metaphysical insights with historical allusions as well and where we see the emergence also the immense relevance of Temple Worship as is true even to-day. The genuine metaphysical life is inseparable from Temple Worship and each time a group of people erect a temple, install the deities and offer prayers , what comes to life is Tantrism where the temple serves as that which promotes Icon Thinking which dissolves naturally allowing for the emergence of Mantra Thinking the highest reaches of which is enjoying the Njaanam as informed by the Primordial Logos OM.

I have chosen this Hymn ( Tevaram 7: 67) in view of such metaphysical and historical relevance. As usual I follow the text as made available by Tarumai Ateenam which comes along with very detailed commentaries. As usual I offer my own commentaries to highlight the metaphysical dimensions made available in such hymns


Loga

______________________________________________________________


The Metaphysical Hymn of Sundarar-1


Tevaram 7 : 67 Tiruvalivanam

BEING as the Logos Om

The highest vision of BEING is that of Radiant Light and which understanding is as ancient as Sumerian where In-Anna is described as U dalla-e-a , the Radiant Brilliance that now we call Parasakti. This ‘u' is also rendered as “um' and which can be read as Om' where it is noted by Sumerilogists that what is transliterated as ‘u, uu' can also be read ‘ o, oo” etc. Thus Om initially meant Radiant Light and which is retained in this verse where BEING is said to be Teesan, absolute white brilliance.

But we have many other NEW insights about this Om in this verse.

First of all it is Uyirppu, that which establishes the BREATING for all creatures locked up in a body of flesh and bones. Thus this Om is that which is the very foundation of the LIVING for it is that which establishes the most primordial living process of BREATHING.

Now BEING as a great philanthropist makes it available to ALL even for those who despise the heavenly life and hence something freely given to all creatures irrespective of any differences in race caste religion and so forth. And for those in LOVE with BEING and adore Him, this Inner Brilliance also breeds untold joys and happiness by dispelling and destroying the dark forces within that bring about miseries of all kinds. When the soul is fully illuminated by the Njaanam that this Om breeds, the soul becomes absolutely PURE and CLEAN so that there are no miseries whatsoever.

This Inner Radiance also becomes the Amutu, the ambrosia that rejuvenates the body and allows enjoyment of good physical and mental health

Now emerges the linkage between the enjoyment of this Om with Soma Juice as symbolized by the deer that Siva holds as Somasundarar, the handsome young man whose youthful vitality is the gift of the Soma Juice, the Soma Piitayee of Rig Veda and which is related to the Sumerian Su'en the Moon God.

This icon is available in the temple of Valivalam and Sundarar mentions that he enjoyed all these deep metaphysical insights about Om through his meditations on the meaning of BEING as Somasundarar, the who sits with the most beautiful Uma holding the DEER in His hands.

1.
ஊன் அங்கத்து உயிர்ப்பாய் உலகெலாம் ஓங்காரத்து உருவாகி நின்றானை

வானங் கைத்தவர்க்கும் அளப்பரிய வள்ளலை அடியார்கள் தம் உள்ளத்து

தேனங் கைத்து அமுதாகி உள்ளுறுந் தேசனை திளைத்தற்கு இனியானை

மானங் கைத்தலத்தே ஏந்த வல்லானை வலிவலந் தன்னில் வந்து கண்டேனே

உரை:

தசைகளால் ஆகிய உறுப்புகளோடு கூடிய உடம்பில் வாழும் உயிர்கட்கு அதன் உட்சுவாசம் நிட்சுவாசம் போன்ற உயிர்ப்புக்கு காரணமாய் இங்கும் அங்கும் எனாதபடி உலகெலாம் ஓங்கார வடிவில் தனை காட்டி நிற்கின்றான் இறைவன். தேவர்களின் வானுலகையும் வெறுத்தவர்கட்கும் வரையாது ஞானம் வழங்கும் அளவையெல்லாம் கடந்த வள்ளலுமாகும். அன்பின் மேலீட்டு அடையார்கள் தம் உள்ளத்தில் அவர்கள் அகங்கையில் ஊறும் தேன் ஒப்ப அமுதாகி அற்புதமான இன்ப நுகர்வினை தருகின்ற சிவப்பிரகாச்ப் பொருளும் அவனே. இவ்வாறு அருளும் வள்ளற்றன்மையை சிந்தித்து சிந்தித்து திளைத்தற்கு இனியவனாகவும் இருக்கின்றான். இதனால் மரணபயத்தைப் போக்க வல்ல சோமசுந்தரனாக கிளைமான் ஒன்றினை கைத்தலத்தே ஏந்தியவனாக தனையும் காட்டும் இறைவனை, நான் எங்கு காணலுற்றேன் எனில், கூறுவம் - இந்த வலிவலம் திருக்கோயில் வந்தே கண்டுகொண்டேன் காண்.

1.

uun aGkattu uyrippay ulakelaam ooGkaarattu uruvaaki ninRanai

vaanaG kaittavrakkum aLappariya vaLLalai adiyaarkaL tam uLLattu

teenag kaittu amutaaki uLLuRun teesanai tiLaittaRku iniyanai

maanaG kaittalattee eenta vallaanai valivalan tannil vantu kaNdeenee

Meaning:

BEING stands as the Primordial Logos Om and as that which establishes breathing in the soul of all creatures caught in a body of flesh and bones. He as a magnificent philanthropist makes this available even to those who despise the heavenly life. He stands as Purer Radiance in the inner world of the devotees and injects the Ambrosia and tastes sweet like honey making it a joy to meditate upon Him. This is the meaning of Siva as Somasundarar who holds the DEER in His hands symbolizing it and which I saw only when I came to the temple of Valivalam


The Metaphysical Hymn of Sundarar-2

Tevaram 7 : 67 Tiruvalivalam

BEING does not Discriminate

One of the central messages of the Bakti revolt is that what matters for gaining the Grace of BEING is not the caste birth scriptural scholarship etc but rather unflinching devotion to BEING that is in fact the true Bakti. This goes dead against the evil VarNashrama Dharma that has made the Brahmins the highest source of spiritual wisdom where they also made the study of Vedas exclusive to the Brahmins.

In this verse Sundarar clearly outlines the kind of people who would be graced by BEING and bless them with Citti and Mutti -the various kinds of powers and finally Moksa. Anyone at all is entitled to such blessings provided they are steadfast in their desire to be with BEING and persists without change of mind in such metaphysical endeavors.

Now another aspect of this genuine Bakti is that no matter what is the birth etc, the people are LOVED in turn by BEING and because of which BEING installs Himself in their soul as a rich resource. And because of the active presence of BEING in the soul, there is also BEING guiding the soul from within supplying whatever LACKS the soul may have. BEING understands the soul by being one-with it and because of this BEING knows what is required for the soul even without the soul requesting imploring etc.

Now we can see that such an understanding of BEING as the infinite resource centre for the soul makes the soul FREE of any scriptures such as the Vedas and so forth. When BEING is actively present blessing the souls with all the citties and mutti, what is use of the Vedas and all other such scriptures?

The active presence of BEING is appreciated and reinforced by a turn to metaphysics where the primordial metaphysical processes are accessed and through that metaphysical dreams enjoyed interpreted and understood. This is the RAW EXPERIENCE of genuine spiritual life that transcends all scriptures . Such delving into the depths of one's own soul is something everyone can do no matter what the accidents of birth culture, language and religions are . The minds that remain fixated to such empirical matters is a mind that imposes as self-imprisonment and with that propose false religions and metaphysics.

Now while the study of scriptures and puraNas may help in some ways to understand the metaphysical Language of BEING, what is most important is Temple Worship for the simple reason that the metaphysical processes are made available there in terms of the temple architecture, the icons installed, the various pujas offered festivals celebrated and so forth

The Temple is more than a scripture for it inducts the human mind directly into the RAW metaphysical processes and with that transports the soul into the celestial world .

2

பல் அடியார் பணிக்கும் பரிவானைப் பாடி ஆடும் பத்தர்க்கு அன்பு உடையானைச்

செல்லடியே நெருங்கித் திறம்பாது சேர்ந்தவர்க்கே சித்தி முத்தி செய்வானை

நல்லடியார் மனத்து எய்ப்பினில் வைப்பை நான் உறு குறை அறிந்து அருள் புரிவானை

வல்லடியார் மனத்து இச்சை உளானை வலிவலந் தனில் வந்து கண்டேனே

உரை:

எப்பேற்பட்ட அடியார் ஆகிலும் அவர்களது பத்தியைக் கண்டு பரிவு காட்டி அருள்பாலிக்கும் இறைவன், இப்படி ஆடிப் பாடி மகிழும் பத்தர்க்ளை உண்மையாக நேசிக்கின்றவனும் ஆகின்றான. தன்னை அடைய வேண்டும் எனும் குறிப்பொடு தவறாது திருநெறி வழி சென்று மாறாது உறுதியோடு நின்று தன்னை நெருங்கியவர்க்கு பேதங்கள பாராட்டாது சித்தி முத்திகளை அளிப்பவனும் ஆகின்றான். நல்லடியார் மனத்தில் வறுமை காலத்திற்கு வைக்கப்படும் நிதிபோல, பொல்லாத காலம் வரும்போது, அதனை நலமே போக்குகின்ற கருணை வள்ளலும் ஆகும். யாது என் நிறை யாது என் குறை என்பதை அவனே அறிந்து தக்கதைச் செய்து அருள் புரிகின்றவனும் அவனே. மன உறுதியோடு மெய்யான பத்தி கொண்டுள்ள வல்லடியார் உள்ளத்தை இச்சிப்பவனும் அவனே. இப்படிப்பட்ட இறைவனை நான் எங்கு கண்டேன் எனில், இந்த வலிவலம் தன்னில் வந்து கண்டேன் காண்.

2.
pala adiyaar paNikkum parivaanaip paadi aadum pattarkku anbu udaiyaanaic

celladiyee neruGkit tiRampaatu ceerntavarkkee citti mutti ceyvaanai

nalladiyaar manattu eyppinil vaippai naan uRu kuRai aRintu aruL purivaanai

valladiyaar manattu iccai uLaanai valivalan tanil vantu kaNdeenee.

Meaning;

BEING graces with love all those who sincerely worship him. BEING shows infinite love and kindness towards Baktas who dance and sing His glories. For those who remain steadfast in their desire for being-with BEING and nothing else He bestows the various citties( mystical powers) and eventually blesses them with Moksa itself. He installs Himself as the rich resource in the heart of those baktas who are genuine. He also notes whatever that I need without I imploring and provides me with all that I in fact need to lead a good life. He desires to be in the heart of only of those who are steadfast in their LOVE unto Him. Now if asked how I came to understand BEING as such, let me say that I saw it all in the temple of Valivalam

The Metaphysical Hymn of Sundarar-3

Tevaram 7 : 67 Tiruvalivalam

The Right Way is Only for the Humble

One of the most endearing features of Sacred Tamil is the presence of METATHEISM where as distinct from monotheism and polytheism, all the different gods are taken as the phenomenal presentation of one and the same BEING. Thus whether VishNu or Brahma or Siva all are taken as different expressions of one and same BEING and who is wholly indeterminate in relation to the iconic forms. We can understand this in terms of Surface Structure(S.S) and Deep Structure(D.S)distinctions. The icons or archetypes are S.S's and the D.S is BEING . However it is also the case that we can understand BEING as the D.S of all archetypes only if we understand that every such archetypes are dissolved at some time other (antam) and because of which the Power that dissolves is also the primordial Causal Ground of all (aati). This has been well established in Saiva Metaphysics in such great books as the Sivanjaana Botham of MeykaNdar.

Sundarar mentions that only for those who understand BEING as such, He becomes CLOSE and intimate (aNiyaanai). Now this also allows him to understand those who are metaphysically deviant and why so. Such people who do not grasp the possibility of the total annihilation of all and hence an absolute NOTHINGNESS as their own in the end, will attach themselves feverishly to the worldly matters like the caste or race into one is born and all such sociopolitical matters that have nothing to do with genuine spiritual life.

The genuinely spiritual are those who FREE themselves from being passionately moved by such accidents of birth and join the group of genuine spiritualism that avoids such low kind of mentality. BEING graces only such genuine souls and their way of life is the Vazuvaa NeRi, the way of life that is most authentic.

Now what happens in such a genuine spiritual life is being made PURE and CLEAN and hence fit to enjoy Moksa and which means here becoming free from being embodied again. One becomes free of being thrown into the phenomenal world where along with embodiment comes death

Now what is the connection of this with the Image of Androgynous shape of BEING that is mentioned here. When the soul becomes androgynous - both male and female in equal measures, it FREES itself from the normal sexuality that leads to embodiment. Once the soul is freed of this bodily sexuality it becomes wholly LOVE unto BEING and NOTHING else . The ordinary kaamam gets transformed into IRaik Kaamam , genuine Bakti.

The soul loves BEING totally indifferent to all else and exists just enjoying loving BEING wholeheartedly.

3.


ஆழியனாய் அகன்றே உயர்ந்தானை ஆதி அந்தம் பணிவார்க்கு அணியானைக்

கூழையாராகிப் பொய்யே குடியோம்பிக் குழைந்து மெய்யடியார்க் குழுபெய்யும்

வாழியர்க்கே வழுவா நெறி காட்டி மறுபிறப்பு எனை மாசறுத்தானை

மாழையொண் கண் உமையை மகிழ்ந்தானை வலிவலந்தனில் வந்து கண்டேனே


உரை:

எல்லா இறைவடிவங்களும் தானாகி நிற்கின்ற இறைவன் , மக்களை பக்குவத்தில் உயர்த்தும் வண்ணம் பெருமாளாக தனைக் காட்டி ஆழிமீது அறிதுயில் கொள்கின்ற அதேபொழுது உலகெலாம் தானாகி நிற்கும் வகையில் அகன்று உயர்ந்து விசுவரூபத்து புருஷோத்துமனாகவும் காட்டுகின்றான். இதனை அறிவார் மேலும் சென்று அனைத்திற்கும் ஒர் முடிவினைத் தந்து அதனால் தானே அனைத்திற்கும் ஆதி என்றும் காட்டுகின்றதையும் தெளிந்தோர்க்கே அவன் மிக நெரூங்கி அவர்கள் உள்ளம் வருகின்றான. இவ்வாறு உணராது மிகவும் கீழானவர்களாக இருந்து பொய்யாகிய பிறப்பால வரும் குடிபோன்றவற்றை ஓம்பிச் செல்லாது கழன்று பணிவுடன் மெய்யான இத்தகைய கீழான குணங்களை விட்ட மெய்யடியார்க் குழுவில் இணைந்து வாழுவோர்க்கே பிழையற்ற செந்நெறி காட்டி , மறுப்பிறப்பிற்கு ஆளாக்கும் மாசுக்களை போக்கி சுத்தம் செய்வான். இப்படிப்பட்ட இறைவன் யாண்டுமே அன்பின் மூலமாகிய கரியவிழி உமையம்மையோடு அர்த்தநாரியாகவும் தனைக் காட்டுகின்றான். இதையெல்லா ம் நான் எங்கே கண்டேன் எனில், இந்த வலிவலம் திருக்கோயிலில் தான் என்க.


3.

Aaziyanaai akanRee uyarntanai aati antam paNivaarkku aNiyanaik

Kuuzaiyaraakik poyyee kudiyoombik kuzaintu meyyadaark kuzupeyyum

Vaaziyarkkee vazuvaa neRi kaaddi maRupiRappu enai maacaRuttanai

maazitoN kaN umaiyai makiztaanai valivalantanil vantu kaNdeenee


Meaning:

BEING in Himself wholly indeterminate with respect form, presents Himself as VishNu who sleeps over the Aticedan over the Ocean of Milk and rises as the Prushoottama who stands as the wide and tall world. But He is also the One who brings to nothingness all and because of which He is the primordial Causal ground of all. Those who worship BEING as such become also close to Him. In contrast to this those who remain attached to accidents of birth are not graced thus at all, Only those who free themselves from such sociopolitical passions and join the company of the genuinely spiritual, will be shown the most Authentic Way, where all the dirt within that throws one into repeated embodiments is cleansed and Moksa is granted. Now I cam to know all these only after coming to the Temple in Valivalam where BEING presents Himself in the Androgynous form where He appears with one half Uma , the Woman with dark and beautiful eyes.

The Metaphysical Hymn of Sundarar-4

Tevaram 7 : 67 Tiruvalivalam

BEING is Beyond even the Transcendent Light

The experience of BEING-as-Light is the most common and universal experience of all mystics in the world. Prof William James has documented this in his “Varieties of Religious Experience” Perhaps it is this light that was called Brahman by Vedanties and Sunyata by Buddhists. Certainly this experience of BEING-As-Light is really unifying for in that experience the soul is purified of all the icons that have conditioned the metaphysical understanding that founds religions and cults. Here as a typical Saivite Sundarar attributes this way of being, of remaining fixated to Icon Thinking with a refusal to go beyond by dissolving it and enter into the figureless Mantra Thinking and so forth, to the metaphysical thinking that is instituted by the figures of Brahma and Tirumaal also revered iconic presentations of BEING.

However what is interesting is that in this verse Sundarar notes that BEING is BEYOND even this form of LIGHT and by which he implicates that BEING-as-Light or Brahman is also just another form of His presentation with a peculiar effect - of dissolving all religious attachments and purifying the soul with the Total Mystery of BEING.

BEING is REAL but wholly MYSTERIOUS - always eluding the mind with respect to His essence so that the soul is led to destroy its EGO and with that become Pure and Humble. Such a soul is that which enjoys a CLOSENESS, an immediacy disconnected from all iconic or archetypal forms. BEING becomes an unmediated immediacy and because of which experiencing Him thus becomes drinking pots of ambrosia, the nectar that never fails to be sweet and immensely pleasing.

While the normal religious mind exults in LOVING deeply some archetypal forms , the various muurttams- Tirumaal, KaNNan, Murukan Vinaayaka Siva and Uma and so forth, the truly spiritual mind transcends all these forms of bakti and marvels only at the unfathomable MYSTERY that surrounds BEING. Thus the ego, wounded and destroyed , the soul submitting itself meekly to BEING just remains an open pot that is ready to catch any rain water that may fall, if at all. There is NO Sadhana that would compel BEING to grace the soul - the soul simply awaits the fall of Grace with an acceptance of this truth about BEING.

4.

நாத்தான் தன் திறமே திறம்பாது நண்ணி அண்ணித்து அமுதம் பொதித்து ஊறும்

ஆத்தானை அடியேன் தனக்கு என்றும் அளவிறந்த பஃதேவர்கள் போற்றும்

சோத்தானைச் சுடர் மூன்றிலும் ஒன்றித்து உருவி மால் பிரமன் அறியாத

மாத்தானை மாத்தெனக்கு வைத்தானை வலிவலம் தன்னில் வந்து கண்டேனே

உரை:

பாடவல்ல என் நா தன் திறமையில் மாறாது இருக்குமா செய்து என்னையும் நேசித்து நெருங்கி வந்து பாடப் பாட நென்சில் அமுது ஊறும் வண்ணம் அருள்பாலிகின்றவன் அடியேனாகிய எனக்கு என் தந்தையாகிய இறைவன். இவன் எப்படிப்பட்டவனோ வெனில், தனக்கென்று எவ்வுருவும் இல்லா சோதிவடிவினன் என்பதொடு ஞாயிறு திங்கள் தீ எனவரும் முத்தீயிலும் ஒன்றாகியும் அவற்றைக் கடந்து நிற்கின்றவன் என்பதால், எல்லா தேவர்களாலும் போற்றப்படுபவன் என்பதொடு மூர்த்த வழிபாட்டினையே வற்புறுத்தும் பிரமனும் மாலும் அறியாத மகத்தாகவும் இருக்கின்றான. இதனால் என்னை நெருங்கி வரும் வகையில் எனக்கும் எல்லா வடிவங்களுக்கும் அப்பால் செல்கின்ற மகத்துவத்தையும் அருளுகின்றவன் ஆகின்றான். இதனை எல்லாம் யாங்கு கண்டேன் எனில், இந்த வலிவலம் எனும் திருக்கோயில் வந்தே கண்டு கொண்டேன் காண்.

4.

naattaan tan tiRamee tiRampaatu naNNi aNNittu amutam potittu uuRum

aattaanai adiyeen tanakku enRum aLaviranta paqteevarkaL pooRRum

coottanaic cudar muunRilum onRittu uruvi maal piraman aRiyaata

maattaanai maattenenkku vaittaanai valaivalam tannil vantu kaNdeenee

Meaning:

My tongue, capable of singing is kept steadfast in singing BEING by BEING Himself who appears to love me deeply and become close to me. Thus the songs I sing out gives me experiences of the sweetest kind as if my tongue oozes out ambrosia. Now this BEING who is wholly mysterious with respect to form stands one-with the Three Lights of the Sun Moon and Fire but at the same times stands ABOVE them . Because of this the icon-centered countless devas as well as the Icon Thinking fixating Brahma and VishNu worship Him as the greatest of the Great. This greatness is also transferred to me because I worship Him thus. Now if asked how I came to know all these , let me say that it is so only by visiting the temple in Valivalam

The Metaphysical Hymn of Sundarar-5


Tevaram 7 : 67 Tiruvalivalam

Music Love and Metaphysical Illuminations

The Bakti revolution initiated by the Nayanmars and Azwars, were revolutionary in many ways. Over and above the Icon Thinking it recovered and with that diffusing the excess of analytical and logical thinking that was promoted by the Buddhists and Jains of the times and who were brilliant logicians, it also recovered the ancient MUSICAL culture as integral to genuine spiritual life . It must be recalled here that the great king Sulgi of the Sumerians ( C. 2000 BC) already began analysis of music- both instrumental and vocal as important parts of temple culture and where he mentions that a well constructed musical instrument produces ‘su-bara” and which exists even now Ta. suvaram, the fine sounds of chaste melodies.

Now the focus on logic and epistemology and hence the positive sciences, while may promote rationality and sharp intellect but leaves the heart unattended and because of which the existence of soul is not accommodated at all. It becomes backgrounded or buried deep down so that one can continue philosophical investigations as if the soul does not exist at all. We see this abundantly among the logical Buddhists as well in modern European positivism where they do not go beyond the mind and conduct research as if the soul does not exist at all.

Now when the intellectual efforts are conducted within music or aesthetics in general, we have the HEART and the FEELINGS also taken care and with that comes the recognition of the SOUL as there and which FEELS, exults enjoys suffers and so forth. The emotional exultations bring along the understanding of self as a substantial entity and hence brings about an ontology where the soul is recognized as a substantial entity with a dynamics of its known. It is in conjunction with this kind of ontology that the presence of IGNORANCE in understanding is also disclosed to the understanding and with which begins genuine metaphysics designed to destroy this IGNORANCE.

Thus it is a remarkable achievement on the part of Sundarar that he calls attention to ARiyamai ARital, understanding the presence of IGNORANCE as such in the soul. He also notes that it is this IGNORANCE that serves as the unwanted weed that disturbs and destroys the healthy growth of the soul, where as a matter of fact it should gain deep metaphysical illuminations and become Pure and Clean, free of these weeds of the soul.

Now he also observers that the exclusive focus on logic and epistemology makes the soul a stone-like stuff, hard and unyielding, quite incapable of the high emotions like LOVE, CARE COMPASSION and so forth.

Thus he notes the remarkable cultural revolution Sambantar and Appar wrought in India at that time. They displaced the culture of arid Logic and Epistemology and replaced it a culture of Music and Dance and with that made people attend to their FEELINGS and with that understand how polluted their soul remains under normal circumstances. This also makes people become genuinely metaphysical where they indulge in Icon Thinking and gaining metaphysical illuminations as disclosed by BEING himself, become Pure and Clean and with that mentally and physically healthy.

In this remarkable verse Sundarar discloses a historical understanding of the cultural revolution these noted Nayanmars wrought and which is quite unusual in the Indian cultural scene.

5.


நல்லிசை ஞானசம்பந்தனும் நாவினுக்கரையனும் பாடிய நற்றமிழ் மாலை

சொல்லியவே சொல்லி ஏத்துகப்பானைத் தொண்டனேன் அறியாமை அறிந்து

கல்லியல் மனத்தைக் கசிவித்துக் கழலடி காட்டி என் களைகளை அறுக்கும்

வல்லியல் வானவர் வணங்க நின்றானை வலிவந்தனில் வந்து கண்டேனே

உரை:

அரம் போன்ற கூர்மையான அறிவு உகக்கும் ( புத்தர் சமணர்கள்) போன்ற அளவையில ஆய்வில் ஆன்மாவை முடுக்காது , இசையோடு கலந்து வந்த நற்றமிழ் பாடல்களை, திருஞானசம்பந்தரும் திருநாவுக்கரசரும் பாடிய பாடல்களையேப் பாடிப் பாடி அடியாராக யார் இறைவனை ஏத்துகின்றார்களோ அவரகளையே இறைவன் ஏற்று தன் அருகில் வைக்கின்றான். தொண்டனாகிய அடியேன் ஆணவ மலச் செறிவின் என்னுள் இருக்கின்ற அறியாமையை உள்ளபடியே அறிந்து, என்னையும் பாட வைத்து, கல் போன்ற மனத்தையும் கசிவித்து மெய்யான அன்பில் நெகிழுமாச் செய்து, அதன வழி தனது ஞானக்கூத்தின் கழலடிக் காட்டி, என் அறியாமையின் காரணமாக அகத்தே கிடந்த பொல்லாத களைகளை அறுத்து சுத்த மாக்குகின்றான், வன்மை மிக்க எல்லா தெய்வங்களும் வணங்க நிற்கும் பெரியானாகிய இருக்கின்ற இறைவனை , நான் எங்கு கண்டேனோவெனில், இந்த வலிவலம் எனும் திருக்கோயிலில் என்று அறிக!


5.

Nallicai njaanasambantanum naavinukkaraiyanum paadiya naRRamiz maalai

Colliyavee colli eettukappaanait toNdaneen aRiyaamai aRintu

Kalliyal manattaik kacivittuk kazaladi kaaddi en kaLaikaLai aRukkum

Valliyal vaanavar vaNaGka ninRaanai valivalantanil vantu kaNdeenee

Meaning:

Instead of focusing on Logical and Epistemological investigations ( like the Buddhists and Jains of the time) Njana Sambantar and Appar restored metaphysical life with focus on aesthetics where they promoted the culture of dance and music. BEING graces all those humble souls who sing their songs with the appropriate melodies . I too did the same and because of which I came to understand the metaphysical ignorance within my soul and singing the same way I also managed to melt my stone-like heart so that it becomes soft gentle and full of love. This also enabled me understand the brilliant dancing feet of BEING and with that rid of the weed-like undergrowth within my soul. Now if you ask how I came to gain all these deep metaphysical insights, it is all because I came to this temple in Valivalam.


The Metaphysical Hymn of Sundarar-6

Tevaram 7 : 67 Tiruvalivalam

The Way is the Way towards Moksa

In this remarkably compact but very profound verse. Sundarar manages to articulate the WAY which is the way of all. In the history of religious we see thousands of ways each way coming with the claim that it is the WAY and hence ought to be followed by all. There is then a CONFLICT between religions and cults requiring a resolution so that an understanding of the WAY emerges clearly.

The Bakti movement had the singular distinction of accomplishing this but which has been diverted distorted by the Brahmanical philosophers like Sankara Ramanuja Madhava and so forth and with whose philosophies the revolutionary implications of the Bakti movement was diverted and the poisonous VarNashrama Dharma re-installed and with that the Brahmins usurping a place of distinction in spiritual matters as matter of privileges that follows the birth as a Bramanah.

But the WAY is the Way towards Moksa and going along with it does not depend at all on the birth and social privileges that comes along with it. That existence is for attaining Moksa and with that to be one-with BEING is there already in the bosom of all, whatever the birth, religion, language and culture. This inner pressure towards Moksa is the deepest motivational dynamics and which founds the most genuine metaphysical life and which brings to a close the whole of phenomenal circulation of the soul, liberating it from that and emplacing it the Paradise, the Tillai Ambalam, the Til Mun of the Sumerians where BEING dances the Dance of Bliss as Siva Sakti ( Enki- Ninsikil-la)

But what is the WAY that's way for all?

There is a natural pedagogy in which BEING shows and the souls SEE and learning the right thing provided the soul sees exactly as shown by BEING. This pedagogic dialectics is there as an objective reality for all to enjoy but which requires freeing the soul from all other ordinary desires which stand as obstacles. There is already as an inherent feature of creature understanding the IGNORNCE and all because of the prevalence of Malam, which blocks divine visions and works for the death of the embodied soul.

Those who follow this WAY , develop their aesthetic sense along with the cognitive where there is a dance of the soul with the brain and as a result of which there is a development of understanding that also is a reduction of the prevalent metaphysical ignorance. For Sundarar singing the hymns such as those of Sambantar and Appar constitutes this Right Way for they do precisely this - alert the presence of the soul as a substantial entity and which is also metaphysically ignorant, an ignorance that can destroyed only by SEEING exactly as SHOWN by BEING. This is the KuRittu Kaaddal of BEING and where we can see that the Divine Pedagogy is such that deep metaphysical truths are disclosed in metaphorical forms and through metaphysical dreams and similar spiritual phenomenon. One must gain such metaphysical dreams , interpret and understand them. Such an understanding would constitute the SEEING by the souls what are shown by BEING.


Now it turns out such metaphysical illuminations also promote composing hymns, divine songs and so forth and not just composing logical treatises of dry intellect where REASONING dominates killing the aesthetics of feelings and emotions. The WAY is also a way in which the soul bursts out into HYNMS that come along with rhythms and melodies of their own and which on being sung as such lifts up the soul towards the higher reaches of the spiritual life.

One , because of the inherent ignorance, does not known all these and also the method of keeping the soul steadfast in such a spiritual pilgrimage,. It continually FALLS and moves in the wrong ways. However BEING is there to PULL the soul in the right direction whereby it is also indicated that what defines the WAY is the attaining of Moksa, gaining entery into the Paradise called Tillai Ambalam where Siva dances the Dance of Bliss with Sakti, a metaphysical insight as old as the Sumerian Paradise Hymn.

Whatever method we follow in spiritual life, to be on the RIGHT WAY, we must chose something that is concerned with attaining Moksa and hence becoming absolutely Pure and Clean, of becoming Nimalam just as BEING Himself

6,

பாடுமா பாடிப் பணியுமாறு அறியேன் பனுவுமா பனுவிப் பரவுமாறு அறியேன்

தேடுமா தேடித் திருந்துமாறு அறியேன் செல்லுமா செல்லச் செலுத்துமாறு அறியேன்

கூடுமாறு எங்ஙனமோ என்று கூறக் குறித்துக் காட்டிக் கொணர்ந்தெனை ஆண்டு

வாடி நீ வாளாவருந்தல் என்பானை வலிவலந்தனில் வந்து கண்டேனே

உரை:

அகத்து அந்தகாரத்தைத் தரும் ஆணவ மேலீட்டால், எவ்வாறு தெய்வீகமான பாடல்களை பண்ணோடு பாடி செருக்கெல்லாங் கெடுத்து இறைவனை பணியுமாறு அறியேன், கற்பனை எல்லாம் ஒதுக்கி இறைவன காட்டுவதையேக் கண்டு உணர்ந்து அவற்றையே உட்பொருளாகக் கொண்டு பனுவலாகப் புனைந்து இறைவனது அளப்பருங் கருணையை போற்றிப் புகழ்ந்து துதிக்கவும் அறியேன். இறைவன் காட்ட அதனையேக் கண்டும் மெய்ஞானம் தேடும் வழியையே தேடிச் சென்று அவ்வழியில் ஞானத்தெளிவுகள் வழி கசடுகள் போக்கி திருந்தி பக்குவத்தில் உயருமாறும் அறியேன். கட்டுகட்கு அடங்காது பொய்யான வழிகளிலெல்லாம் செல்லும் என் ஆன்மாவை இறைவன் காட்டும் வழியிலேயே செல்லுமாறு செலுத்தும் முறையினையும் அறியேன். இப்படி அஞ்ஞான இருளில் கிடந்தால் எப்பாடு சுத்தமாகி என்னைக் கூடி வீடுவேறு மகிழ்வாய் என்று விளக்கி எனக்கு நல்வழியை குறித்துக் காட்டி தில்லை அம்பலம் கொணர்ந்து வீடுபேறு நல்கி என்னை ஆண்டு அகச்சோர்வில் வாடி வீணாக வருந்தல் தேவையில்லை என்று கூறிய இறைவனை எங்கே கண்டேன் எனில், இந்த வலிவலம் என்னும் திருக்கோயிலில் வந்து கண்டேன் காண்/


6,

Paadumaa paadip paNiyumaaRu aRiyeen panuvumaa panuvip paravumaaRu aRiyeen

Teedumaa teedit tirumtumaaRu aRiyeen cellumaa cellac celuttumaaRu aRiyeen

kuudumaaRu eGGanamoo enRu kuuRak kuRittuk kaaddik koNarntenai aaNadu

vaadi nii vaaLavaruntal enpaanai valivalantanil vantu kaNdeenee

Meaning

Because of the metaphysical ignorance inherent to me, I did not know how to sing the hymns and becoming egoless submit myself to BEING. I did not know also to gain metaphysical illuminations and compose such hymns and praise BEING in this way. I did not also know the WAY in which there is searching for metaphysical illuminations and with that transform myself for the better. I did know also the way to regulate my metaphysical odyssey so that it is always in the right direction. BEING seeing all my follies and saying that in this way it will be impossible for me to attain Moksa, pulled me out through indicating in various ways the Right Way and brought me to the Paradise ( of Tillai Ambalam) saying that I should not lament overcome with grief and so forth. Now if you ask me how I came to know all these, let me tell you that it is all because I came to this temple in Valivalam


The Metaphysical Hymn of Sundarar-7

Tevaram 7 : 67 Tiruvalivalam

The WAY is the Way of Sacrifice

The Saivism such as Sundarar here does not subscribe to the view that there can be many different ways and all equally valid. While it is the case that there are many metaphysical thinking and different ways of life, but there can be only ONE true way and that way is the way towards Moksa and which demands sacrifices of all kinds and finally all desires and the ego that comes along with it. Any way that does take the soul to Moksa and hence involves various kinds of sacrifices , is false and misleading and hence something one has to avoid. The soul has to become Pure and Clean to enjoy Moksa and this can be so only when all the desires are sacrificed.

Now enjoying Moksa is understood here as gaining entry into Civalookam and which is the Paradise where the soul can exist only in mantra-body i.e. free of not only of any kind physical embodiment but also free of the inner pressures to assume repeatedly physical embodiments. The soul survives in Civalookam in its most essential form i.e. a mantra-body free of any DIRT or FETTERS that would launch it back into the phenomenal and historical world. All such desires have been sacrificed at this point and hence the soul is freed of the need to enjoy another lease of embodiment.

That which binds the souls to existential repetition with births and deaths is called Valvinai here, the immensely strong chains or fetters or what is the same the Paacaas better understood as Mummalam, the AaNavam Kanmam and Maayai. These are the sources of PaRRu, the attachments, the soul seeking repeatedly physical embodiments each time it dies and loses its body. BEING will grace with such existential repetitions as long as these Paacaas are still available in the soul. But such embodied existence becomes a torturous sea, a metaphor to indicate that for the souls that begin to see existence in the Paradise with a mantra-body, embodied existence in itself becomes something painful and because of which they become Mumuksu, those who desire nothing else except Moksa and willing to sacrifice everything to enjoy it.

But the soul on its own efforts cannot accomplish this for they do not have the POWER over the Malam that throws them into existential repetition. This can be accomplished only by BEING for it is only He who is always and from primordial times ABOVE the historical and phenomenal with power over the Mummalam. Thus when He frees the souls of these binding fetters, He also graces with them the glimpses of Moksa and the Paradise. The various of sacrifices human beings practice may be prompted by BEING Himself so that in the end they sacrifice their own Ego and become egoless- Pure and Clean

Now here emerges an interesting observation on the part of Sundarar about Divine Actions, the Civac Ceyal, the ToNdu (services to humanity) and their peculiarities. For these actions are in fact the actions of Siva Himself but executed through the embodied souls. Such actions are NOT ego-actions which elicit karmas that throw them further into another cycle of embodiments. Such Civac Ceyal being the actions of Siva Himself not only fail to elicit karmas but also bring the soul closer and closer of BEING and because of which understanding BEING becomes easier. A soul can end living thus, i.e. as a ToNdan only it sacrifices the ego and which us the essence self-sacrifice

BEING conceals Himself and because of which it becomes difficult to understand Him. However when the soul leads a life of selfless service to humanity, sacrificing everything it desires, every action becomes in fact that of Siva- there are transportations of the soul closer and closer to BEING so that His Dance becomes more and more visible and easier to understand and appreciate.

It is through sacrifices that a soul can be sufficiently Pure and Clean to have glimpses of the Paradise.

7.

பந்தித்த அவ் வல்வினைப் பற்று அறப் பிறவிப்

படுகடல் பரப்புத் திவிர்ப்பானை

சந்தித்த திறலாற் பணி பூட்டித்

தவத்தை ஈட்டியத் தன் அடியார்க்குச்

சிந்திதற்கு எளிதாய்த் திருப்பாதஞ்

சிவலோகத் திறன் தேற்ற வல்லானை

வந்திப்பார் மனத்தில் உள்ளானை

வலிவலந்தனில் வந்து கண்டேனே


உரை:

ஆன்மாக்களை அநாதியே பந்தித்து வாழ்க்கை எனும் துயர் கடலில் விடும் பொல்லாத தொல்வினைகளாகிய மும்ம்லங்களின் மேல் கொண்டுள்ள பற்றினைப் போக்கி அதனால் மீண்டும் பிறத்தலை ஒழித்து வீடுபேறு நல்குகின்றான் இறைவன். அவனை யார் ஞானக் கண்ணில் தரிசிக்கின்றார்களோ அவர்கள் செய்கின்ற பணிகளெல்லாம் சிவச் செயலேயாக, தவங்களேயாக, அவை கன்மங்களை ஈட்டுவது அல்லாது இறைவனை மேலும் மேலும் காட்டுவதாகவே அமைகின்றன. இப்படிப்பட்ட அடியார்கட்கு இதனால் அவன் திருநடத்தின் நுட்பமெல்லாம் அறிந்துகொள்ள எளிதாக்கி அதன் வழி வீடுபேற்றின் மந்திரமேனியின் சிவலோக வாழ்க்கை இப்படிப்பட்டது என்று அறியவும் தருகின்றான். இத்தகைய அருள் ஒருசிலருக்கே என்றில்லாது அவனை நினைத்து மெய்யாக வணங்குவார் அனைவரின் உள்ளத்திலும் தான் இருப்பதைக் காட்டி அருளுவான். இதனையெல்லாம் நான் எப்படி அறிந்தேனோ வெனில், இந்த வலிவலம் என்னும் திருக்கோயில் வந்தே கண்டுகொண்டேன் காண்.

7

Pantitta av valvinaio oaRRu aRap piRavip

Padukadal parapput tavirppaanao

Cantitta tiRalaaR paNi puuddit

tavattai iiddiyat tan adiyaarkkuc

cintitataRku eLiyaanait tiruppaatanj

civalookat tiRan teeRa vallaanai

vantippaar manattil uLLaanai

valivalantanil vantu kaNdeenee

Meaning:

BEING-as-Siva is the one who frees the souls of all desires the root cause of which are the primordial and strong fetters and which throw the souls into the torturous sea of embodied existence. Those baktas who manage a direct encounter with Him are pressed into doing actions that are in fact the actions of Siva and because of which they become great tapas. And such actions bring the souls closer to Him so that it becomes easier for them to understand and during which the souls in witnessing His dancing feet also have glimpses of the Paradise. Such a BEING is there in all those who worship Him faithfully. Now if you ask how I came to know all these, let me say this : it is all because I came to this temple of Valivalam

The Metaphysical Hymn of Sundarar-8

Tevaram 7 : 67 Tiruvalivalam

The Ethical Regulation of Existence

One of the crucial words in Dravidian metaphysics is aruL, a free giving where there are no expectations of something in return. Thus aruLal is not an instrumental action at all but rather an act of LOVE or compassion put here as KaruNai

This word is semantically the same Su, nam-tar-ra and which exists in Tamil as Tarumam and Dharma in Sk and Dhamma in Pali, The root is ‘tar-ra' i.e. Ta, taru (to give) . There is a natural given-ness in existence where while the Buddhists see this as something that happens on its own, the Saivites see this as the act of BEING and because He is wholly LOVE Compassion and so forth.

Now BEING grants whatever one desires and to attain which even the devas Rishies and mighty kings worship Him. He grants what is desired generously and in this becomes the Ocean of KaRpakam, a vast resource of all things people would desire to possess and own. MeykaNdar recaptures this same understanding is almost the same words and where he adds that in this BEING serves as the moist soil where the seeds have the water and earth brought together to sprout and grow,

Thus BEING is the source of all natural dharmas who provides endlessly whatever is sought by the people and devas.

This brings in the question about the normative principles involved in aruL, or dharma. If whatever is desired by the anma is granted as a blessing then how do the anmas LEARN that somethings are to be desired and cherished and others to be avoided and despised?

There is over and above this dharmic essence of BEING also the PEDAGOGY where each action is provided with a feedback whereby the souls experience pains and pleasures. An action that is desired and granted but which brings about painful miseries of all kinds on being executed is learned as EVIL, the Paavam and that which does the contrary is the good, the PuNNiyam,

In Sumerian times itself and in the incantations for curing the sickness of the people it was already recognized that people suffer diseases only because the evils , the'pabgal' they do. Thus along with granting the souls whatever they desire, there is a natural pedagogy where they are led to LEARN what is good and what is evil and where comes the ethical constrains in actions.

Now it is in the course of such ethical struggles that the soul makea a archeoductive movement towards its own depths and where it discovers that what it OUGHT to desire is Moksa and nothing else and at which point BEING possesses the soul body and mind to grant it.

There is a concealed OUGHT structure to moral struggles of man which leads them to learn what is Paavam and what is PuNNiyam and finally transcending it all at the point of being absolutely PURE and CLEAN and full of LOVE and nothing else and which makes man also desire Moksa as what he really wants.

8.

எவ்வெவர் தேவர் இருடிகள் மன்னர்

எண்ணிறந்தார்கள் மற்று எங்கும் நின்றேத்த

அவ்வவர் வேண்டியதே அருள் செய்து

அடைந்தவர்க்கே இடமாகி நின்றானை

இவ்விவ கருணை கற்பகக் கடலை

எம்பெருமான் அருளாய் என்ற பின்னை

வவ்வி என் ஆவி மனங் கலந்தானை

வலிவலந் தனில் வந்து கண்டேனே

உரை:

கீழான மேலான தெய்வஙகள் இருடி கணங்கள் உலகத்து மன்னாகள் என்றவாறு எண்ணிறந்தோர் எல்லா இடத்திலும் நின்றேத்தி, தமது அறிவுக்கு யாது நலமென்று படுகின்றதோ அதனையே இறைவனிடம் வேண்டி நிற்பர். இறைவனும் வேண்டுவார்க்கு வேண்டியதையே அருள் செய்து இவர்களில் மேலான அருளாளர்க்கு தாமே முடிவான இடமாகி நிற்கின்றான, இப்படி கருணையே வடிவாக வேண்டியதை வேண்டியவாறு நல்கும் கற்பகக் கடலாக இறைவன் இருப்பதைக் கண்டு , எம்பெருமானே எனக்கும் வீடுபேறு நல்குக என வேண்ட அவனும் உடன் என் ஆன்மாவிலும் சிந்தனைகளின் இடமாகிய மனத்திலும் கலந்து நீக்கமின்றி நிற்கின்றான். இனி அவன் இப்படிப்பட்டவன் என்பதை யாங்கு அறிந்தேன் என்றால், இந்த வலிவலம் திருக்கோயில் வந்து கண்டு கொண்டேன் காண்.

8.

Evvevar teevar irudikaL mannar

eNNiRanaarkaL maRRu eGkum ninReetta

avvavar veendiyatee aruL ceytu

adaintavarkee idamaaki ninRanai

ivviva karuNai kaRpakak kadalai

emperumaan aruLaay enRa pinnai

vavvi en aavi manaG kalantaanai

valivalan tanil vantu kaNdeenee

Meaning:

The devas the Rishies the mighty kings and such countless number of beings worship BEING all over the world seeking whatever they desire. Now BEING like a vast ocean of KaRpakam, a rich resource center, provides freely whatever they desire but remaining the abode only for the deserving ( those who desire good and not anything evil) Now having learned this aspect of BEING I sought Moksa and at which point He immediately filled my soul and mind (to guide me along towards Moksa) . Now if you ask me where I learned this aspect of BEING, let me tell you that I learned this only after coming to this temple in Valivalam


The Metaphysical Hymn of Sundarar-9

Tevaram 7 : 67 Tiruvalivalam

BEING is Beyond the Vedas

One of the most profound metaphysical insights recorded by Manikkavasakar ( c. 8th cent AD) is that BEING is "munnaip pazamporudkum munnavan” ( more ancient than even the very ancient) and at the same time “pinaip putumaikkum peerttum peRRiyan ( who shifts to become to source of novelties that come forth later). In other words BEING is there always ABOVE the historical and hence the GROUND of the historical whether the deep past or the current novelties.

This same insight is expressed in almost same idiom by Sundarar here in terms of ( pinnaiyaay munnamee muLaittaanai) , the later but who also as the one already there even earlier.

Such a BEING who is there always is also, as the Sumerian observed, Amar Cooti (amar su-ti)- the Deathless Radiance who would charge with the Fire of Njanam and with that destroy the ignorance of mankind and along with that also that which makes them devilish asuras. The Malam is the force of Darkness and which breeds not only ignorance by blinding the souls but also makes them aggressive and cruel. BEING as Amar Cooti violates this Darkness though the Fire of Brilliance and with that transmutes the souls to become Pure and Clean and hence Loving and Compassionate.

Now this Malam is not only that which breeds Metaphysical Ignorance but also is the cause of Death of individuals as well the world as a whole and for which reason it is called the most potent Poison. However BEING stands there as the GROUND who would re-issue not only the world but also the individual souls to enjoy another lease of life by containing this Poison.

Now this can be possible only when the Poison of Malam is contained and made powerless and which is the substance of the mythical tale that Siva drinks up this poison and keeps it in His throat. This also communicates the fact that the Malam cannot be wiped out and made into a NOTHING - it is just as anati, unoriginated as BEING Himself. It can only be removed and contained but not wiped out and made into an inexistent.

Now why Sundarar says that such a BEING is beyond the reach of the Vedic Brahmins?

At the time of Sundarar we have already Vedism with its claim that it is Auprushaya and as such there is no other way to redeem oneself except to recite the Vedas. In this way they tie the human mind to scriptures thereby disallowing it to become FREE of historicity and hence powerless to understand BEING who is beyond TIME
9.


திரியும் முப்புரம் செற்றதுங் குற்றத்

திறல் அரக்கனைச் செற்றதும் மற்றைப்

பெரிய நஞ்சமுது உண்டதும் முற்றும்

பினையாய் முன்னமே முளைத்தானை

அரிய நான்மறை அந்தணர் ஓவாது

அடி பணிந்து அறிதற்கு அரியானை

வரையின் பாவை மணாளன் எம்மானை

வலிவலந் தனில் வந்து கண்டேனே


உரை:

உலகெங்கும் ஆணவம் கன்மம் மாயை என்னும் முப்புரங்களை ஞானத்தீயால் செற்றவன் இறைவன் ஆகும். அவனே பல்வேறு கோர வடிவங்களை எடுத்து ஆணவ மலத் தொந்தனையால் கொலை வெறி அரக்கர்களாக விளங்கும் பலரை உலக நன்மையைக் கருதி செற்றவனும் ஆவன் . மற்றும் தேவர்களும் அரக்கர்களும் அமுதம் கடையப் போய் ஆலகால விஷம் வர, அதனை உண்டு தன் கண்டத்தில் இருத்தி நீலகண்டனாக திகழ்பவனும் அவன் தான். புதுமைக்குக் புதுமையாய் அதேப் பொழுது பழமைக்கும் பழமையாய் என்றும் தோன்றிக்கொண்டே இருப்பவனும் அவன் தான். அரிய நால் வேதங்களை ஓயாது ஓதியும் அந்தணர்களால் அடிபணிந்து அறிதற்கு எட்டாதும் இருப்பவனும் அவன் தான். மலையரசனின் மகளாகிய பார்வதிதேவியின் மணாளனாக இருக்கும் எம்மானை இவ்வாறெல்லாம் நான் கண்டு கொண்டது யாங்கெனில், இந்த வலிவலம் என்னும் திருக்கோயில் வந்தே கண்டு கொண்டேன் காண்

9.

Tiriyum muppuram ceRRatuG kuRrat

riTal arakkanaic ceRRatum maRRaip

periya nanjcamutu uNdatum muRRum

pinnaiyaay munnamee muLaittaanai

ariya naanmaRai antaNar ovaatu

adi paNintu aRitaRku ariyaanai

varaiyin paavai maNaaLan emmaanai

valivalan tanil vantu kaNdeenee

Meaning

BEING is the One who destroyed the three agile castles of Ignorance. He is also the One who transmutes the Asuras from the evil ways by destroying the Malam , that which makes them evil. This Malam when appeared as the uncontainable Poison it is also BEING who drank it and kept it safely in His throat. Such a BEING stands the most ancient among the ancients and the source of all novelties of later times. Such a BEING ( who is beyond TIME) is also beyond the reach of the Vedic Brahmins who chant the Vedas with the believe that only the Vedas can redeem the souls. Now if you ask me where I learned all these, let me tell you that It is only coming to the temple in Valivalam that I learned all these.


The Metaphysical Hymn of Sundarar-10

Tevaram 7 : 67 Tiruvalivalam

BEING-as-Siva is Only for the Blessed

The worship of BEING-as-Siva is not for all but only for the blessed, As Manikkavasakar said, ‘avan aruLaalee avan taaL vaNaGki” , it is only as a blessing of BEING that the worship of Siva is possible. In this verse Sundarar seeks to give an explanation of this understanding of BEING and the icon of Siva.

The Vedists under the dominance of Brahma maintain that the scriptures like Vedas are absolutely authoritative and hence only those who chant the Vedas can enjoy the redemption. This is a DISPLACENT of the central essence of spirituality where genuine spirituality is NOT tied at all to any scriptures BEING being beyond the resources of words and language. BEING cannot be contained and captured in any linguistics expression including the Vedas. Thus BEING plucked off one of the heads of Brahma who installs such a displaced sense of spirituality.

But why fill the space with the blood of Tirumaal?

For those who transcend form their word-fixations, enter into an exploration of the Unconscious and which is the world of VishNu with His ARituyil or Yoga Nidra. A life of scriptural exegetics is displaced with a life of explorations of the unconscious and where the scriptures are seen as partial products of such explorations into one's own depth.

However it so happens that worship of Tirumaal and the metaphysical way of life promoted is a kind of life where DEATH and hence the complete destruction of the world is NOT accommodated. While LIVING as such figures very dominantly in the form of spiritual life prompted by Tirumaal, but not death both the individual and the world. The various icons of Tirumaal focus upon the LIVING and living with great joys so that the DEATH that lurks there is forgotten.

This is where Siva worship shows itself and where such iconic forms as Mavirati and so forth and where He sports the skulls and bones shows itself. The VaishNava mind recoils at such fear-striking icons and never sings about them at all.

However it is a fact of existence and Siva worship is only for those BRAVE souls who can admit there is DEATH and accommodate that in their metaphysical thinking. There is over and above happiness in life and as blessed by Tirumaal , there iare turmoils, wars, pestilence , natural disasters and so forth and where DEATH is seen both of the living creatures as well as the stars, galaxies and so forth. A metaphysical accommodation of these facts of the world transports the human understanding towards BEING-as-Destroyer and hence the Regenerator. BEING as-Siva becomes the GROUND of the whole of the cosmos for He is the POWER behind the possible DEATH of all and hence also the re-issuance.

An understanding of BEING as such is also the deepest understanding and which will FREE the soul from being repeatedly embodied and hence enjoy Moksa.

Clearly such a blessing is NOT for all for most of them do not yet FREE themselves from being tied to scriptures and worldly existence and desires that found them . BEING allows them to live as such but staying deep within as the FIRE, slowly but surely singes to ash such desires so that they would become Pure and Clean, thus sufficiently ripe to be bestowed with Moksa.

10.

ஏன்ற அந்தணன் தலையினை அறுத்து

நிறைக்க மால் உதிரத்தினை ஏற்றுத்

தோன்று தோள்மிசைக் களேபரந்தன்னை

சுமந்த மாவிரத்த கங்காளன்

சான்று காட்டுதற்கு அரியவன் எளியவன்

தன்னைத் தன்னிலா மனத்தார்க்கு

மான்று சென்று அணையாதவன் தன்னை

வலிவலன் தனில் வந்து கண்டேனே

உரை:

வேதங்கள் வழியேதான் மெய்ப்பொருளை அடையமுடியும் என்று மாந்தர் அறிவினை சாத்திரங்களுக்குள் அடக்கும் வேதியனாகிய பிரமனின் இந்த செருக்காடும் தலையினை அறுத்தான் இறைவன். அதனை நிறைக்க, திருமாலின் குருதியை ஏற்று , திருமாலுக்கு அடங்கியவனாக பிரமனை ஆக்கினான். வாழ்க்கையில் களேபரம் உலகில் களேபரம் என்றவாறு எங்கு செருக்கு தல்விரித்தாடுகின்றதோ அங்கெல்லாம் அக்கலவரங்களை உண்டாக்கி நல்வழிப்படுத்துவன் என்று காட்ட, தோளின்மேல் மரணத்தை நினைவூட்டும் எலும்புக்கூட்டினை சுமக்கும் மாவிரத்த கங்காளனாகவும் திரிகின்றான், அறிவு முறையில் சாத்திரங்கள் வழியில் இறைவன் இப்படிப்பட்டவன் என்று சான்று காட்டுதற்கு அரியவன் ஆயினும் , பக்தி உடையார்க்கு தானே வெளிப்பட்டு தன்னைக் காட்டுதலால் அவர்கட்கு எளியவன் ஆய் நிற்கின்றான். தன்னை விரும்பித் தொழுது ஒம்பாதார் அகத்தே , அவர்கட்கு சிவஞானம் புகட்டி வீடுபேறு அடையுமா அருளும் வண்ணம் அவர்கள் உயிரைச் சென்று அணுகாதவனுமாக நிற்கின்றான். இதனை எல்லாம் யாங்கு அரிந்தோனோ வெனில், இந்த வலிவலம் என்னும் திருக்கோயில் வந்து கண்டுகொண்டேன் காண்.


10.

eenRa antaNan talaiyinai aRuttu

niRaikka maal uthirattinai eeRRut

toonRu tooLmicaik kaLeeparantannai

cimanta maaviratta kaGkaalan

caanRu kaaddutaRku ariyavan eLiyavan

tannait tannilaa manattaaRkku

maanRu cenRu aNaiyaatavan tannai

valvalan tanil vantu kaNdeenee

Meaning:

BEING-as-Siva plucked one of the heads of Brahma for fostering the falsity that only through the Vedas BEING can be known, He also filled the vacuum created thus with the blood of Tirumaal. But above all that He showed himself as Mavirati, sporting the skulls on His shoulders to indicate that there is DEATH and other calamities in the world that bring about death. BEING as such, as the Power that destroys and regenerates cannot be established through scriptural evidences and so forth. However for the deserving He discloses Himself so that it becomes easy for them to understand Him for He hastens to be present in their bosom. Now if you ask me where I learned all these, let me tell you that it is only after coming to the temple in Valivalam.


The Metaphysical Hymn of Sundarar-11(Final)

Tevaram 7 : 67 Tiruvalivalam

The Sacred Tamil and the Vedic Yajna

Sundarar very clearly distinguishes between the claim of some Vedists that Vedas are of spontaneous and autonomous origins, not sung by any mortals and hence absolutely authoritative and that of the ritual Agni worship . While the former claim is rejected where it is recognized that there cannot be anything more authoritative than BEING, the latter claim that the worship of Fire holds the possibility of weakening the hold of Malam, the kali is accepted. In the wordings Sundarar quite obviously follows the words of Sambantar who says in one his Patikams “ kaRRaaGku eri oombi, kali vaaraamee” ( celebrating Fire as learned and with that drive away the onslaughts of Kali)

He notes also that this was a temple practice and that he witnessed it in the temple of Valivalam, a practice that still continues as it was also in the temples of Sumeria.

He also notes that there is the ritual practice of it and inner burning that one should practice as a result of the Fire ceremony that one witnesses in such a VeeLvi. We must set ablaze the soul with metaphysical illuminations, the inner radiance and which only will dispel or at least weaken the hold of Kali ( < kari: the black, the malam) The recitation of the Vedas and so forth is not an end in itself but only a ritual beginning that should lead setting the soul on the Fire of Njaanam so that the dirt gets burned and the soul cleansed. Only such a metaphysical activity will prevent the soul from being attacked by the Kali.

Now in this verse, though he condones the Vedic Fire Ritual, but what he recommends is the meaningful study of the hymn he has composed and which he claims, if understood properly will in fact bring the soul to enjoying Moksa , be in the loving company of the deathless celestial beings. And there is a good reason for it.

The hymns embody deep metaphysical illuminations that one gets by setting ablaze the Inner Fire and which burns off all the dirt and that cleanses the soul. It is the soul thus cleansed that is loved by the gods and taken along into the heavenly world to live among the gods as one of them

Thus the Sacred Tamil here if properly sung and understood are indeed Moksa conferring by making the soul Pure and Clean and hence the beloved of the gods.

11.

கலி வலங்கெட ஆரழல் ஓம்புங்

கற்ற நான்மறை முற்றனல் ஓம்பும்

வலிவலன் தனில் வந்து கண்டடியேன்\

மன்னு நாவல் ஆரூரன் வன் தொண்டன்

ஒலிகொள் இன்னிசைச் செந்தமிழ் பத்தும்

உள்ளத்தால் உகந்து ஏத்த வல்லார் போய்

மெலிவில் வானுலகத்தவர் ஏத்த

விரும்பி விண்ணுலகு எய்துவர தாமே

உரை:

வாழ்க்கையில் எல்லாத் துன்பங்களுக்கும் துயரங்களுக்கும் மூலமாகிய கரிய மலமாகிய கலியை அதன் வலங்கெடச் செய்ய்வது ஆரழல் ஞானத்தை ஓம்புவதாகும். இதனையே ஞானமறைகளையும் நான்மறைகளையும் பழுதின்றி நங்கு கற்ற வேதியர் முற்றனல் ஓம்புவதின் பொருளாகும்.. இதனை நாவல் ஆரூரனும் வன் தொண்டனுமாகிய அடியேன் வலிவலன் என்னும் திருகோயிலில் வந்து கண்டேன். இங்குள்ள இறைவனைத் தொழுது பெற்ற ஞானத்தெளிவுகளை நல்ல ஒலி நயத்து செந்தமிழ் பாடல்களாக இந்த திருபதிகத்தைப் பாடியுள்ளேன். யார் இவற்றை பாடி மகிழ்வதோடு உள்ளத்தால் மெய்ப்பொருளை கண்டு உகந்து ஏத்த வல்லார்களோ அவர்கள் யாண்டும் அழியாது இருக்கும் தெய்வஙகளே போற்றி மகிழ , அதனை விரும்பி விண்ணுலகாகிய தெய்வ உலகம் எய்து வீடுபேறு மகிழ்வர்.

11.

Kali valaGkeda aarazal oombuG

kaRra waanmaRai muRanal oombum

valavalan tanil vantu kaNdadiyeen

mannu naaval aaruuran van toNdan

olikoL innicaic centamiz pattum

uLLattaal ukantu eetta vallaar pooy

melivil vaanullakattavar eetta

virumbi viNNulaku eytuvar taamee

Meaning:

There is the celebration of the glorious Inner Fire and which is prompted by the endless Fire Worship of the Vedic Brahmins well versed in the four Vedas. I saw this in the temple of Valivalam and a result of the deep metaphysical illuminations I gained by such a practice, I the Aruuran well known for the competence for singing hymns, have composed this Patikam in chaste Tamil that sounds melodious because of the agreeable rhythm. Now whoever not only sings them but also enjoys the MEANINGS will be the beloved of the ever living celestial beings and with whose grace will also enjoy Moksa, an existence with the gods themselves.

பங்களிப்பாளர்கள்

Ulagankmy

"http://heritagewiki.org/index.php?title=Sundarar_on_Metaphysics&oldid=12360" இருந்து மீள்விக்கப்பட்டது
இப்பக்கம் கடைசியாக 18 பெப்ரவரி 2013, 07:36 மணிக்குத் திருத்தப்பட்டது. இப்பக்கம் 1,321 முறைகள் அணுகப்பட்டது.