Sundarar on Na-Ma-Si-Vaa-Ya

மரபு விக்கி இருந்து

தாவிச் செல்ல: வழிசெலுத்தல், தேடுக

 
The Mantra Hymn of Sundarar- 1

Tevaram 7: 48

Namaccivaaya :The Mantra of Final Liberation

English Translation and commentray by Dr K.Loganathan 2004



Genuine metaphysical life is founded by interrogating the MEANINGS as disclosed by BEING through the various icons or archetypal images that are also worshipped as gods. This is the essence of the Sacred Tamil, as we have seen, and hence the metaphysical insights gained are Axiomatic Truths, truths that are indubitable and hence providing an unshakeable confidence and certainty. However as one progresses in this Icon Thinking one is taken to Mantra Thinking by an inner dynamics of its own and where the baktas do not anymore worship the icons but the mantra-forms into which they dissolve,

Now the mantra-complexes are just as numerous as the gods and hence even here there are progresses to be made. The highest is that which involves only reciting the Primordial Logos A-U-M, where the understanding formed by it is the Njaanam, the Absolute understanding that confers Moksa and which is enjoyed in Deep Silence, the Moonam. But just prior to that as a mantra exercise that would lead to that state of final liberation is the Na-Ma-Si-Vaa-Ya mantra and Sundarar mentions here that it is this mantra that has become second nature to him, something he recites even unconsciously.
This mantra stands for the five fold universal Praxis of BEING - disclosing as opposed concealing and within disclosing , presenting sustaining and then destroying . Thus at this point of metaphysical maturity one does not worship any of the icons or imago dei or archetypes and so forth but only the various cosmic processes as the Dance of BEING. So the mind focuses only on the FEET and which is a way putting the fact that the concern is no more the images but rather only the processes that permeate the whole universe .

When the concern with this DANCE becomes deeply ingrained as the most developed form of spiritual life, then even when the conscious mind forgets all the icons and images, the unconscious mind keeps on reciting this mantra - it becomes autonomic, something done without any more conscious thought.

But who would recite this mantra in this way?

According to Sundarar here, it is only those who have freed themselves from all bondages, including the religious and thus having become absolutely Pure and Free desire only Moksa and nothing else. While all other desires land the person in being thrown into bodily existence and hence historical form of existence where birth and death are common, this desire for Moksa is peculiar in that it makes the impending death of this lease of life the FINAL DEATH, subsequent to which there will be no such deaths for there are no more being thrown into embodied existence.

1.
மற்றுப் பற்று எனக்கின்றி நின் திருப்பாதமே மனம் பாவித்தேன்

பெற்றலும் பிறந்தேன் இனிப் பிறவாத தன்மை வந்தெய்தினேன்

கற்றவர் தொழுதேத்துஞ் சீர் கறையூரில் பாண்டிக் கொடுமுடி

நற்றவா உனை நான் மறக்கினுஞ் சொல்லு நா நமச்சிவாயவே

உரை:

உலகியல் பற்றுக்களும் மற்றும் வேறு வகையான பற்றுக்கள் யாதும்னிறி, மிக சுத்தமாகி, இறைவா! அயராது ஆடுகின்ற உன் திருப்பாதங்களையே மனதில் பாவித்து வாழ்கின்றேன், இதனைப் பற்றி ஆழ சிந்திக்கும் போது, எப்படியே ஊன் உடம்பொடு பிறந்து விட்ட நான் இனி இவ்வாறு பிறந்து இறப்பது போக்கி மீண்டும் பிறவாமை எனும் வீடுபேற்றினை வந்து எய்தி உள்ளேன் என்றும் தெளிகின்றேன் . ஞானநூற்களைக் கற்று மெய்ஞானம் கைவந்தவர் தொழுதேத்தும் அழகிய கறையூரில் பாண்டிக் கொடு முடி என்னும் கோயிலில் எழுந்தருளியுள்ள நல்ல தவங்களாக யாண்டும் புரிந்துகொண்டிருக்கும் ஐயனே ! அறிந்து கொள் - உன்னை நான் மறந்து நினையாத போதும் எனது நா மறவாது ‘நமச்சிவாய' என்னும் மந்திரத்தை சொல்லிக் கொண்டே இருக்கும்.

1.

maRRup paRRu enakkinRi nin tiruppaatamee manam paavitteen

peRRalum piRanteen inip piRavaata tanmai vanteytineen

kaRRavar tozuteettum ciir kaRaiyuuril paaNdi kodumudi

naRRvaa unai naan maRakkinum collu naa namaccivaayavee

Meaning:

O my Lord ! Absolutely free of all bondages . I live holding in my mind only your FEET (that dance unceasingly), Having been thrown into bodily existence I have enjoyed a birth with a physical body but now however I understand that I am about to enjoy the final liberation in which there will be no more being thrown into physical embodiments. O my Lord who forever does great deeds for the people , who has taken residence in the Temple of PaNdik Kodumudi in the beautiful city of KaRaiyuur where the learned and metaphysically matured worship you, please note that even though I may forget your iconic forms , my tongue continues to recite as if unconsciously the mantra Namaccivaaya


The Mantra Hymn of Sundarar- 2


Tevaram 7: 48

Forgetting BEING and Falling


The highest spiritual development is that of encountering BEING , interrogating Him on the most important metaphysical questions getting replies and living the most authentic life with the metaphysical illuminations thus received. In the history of Indian Metaphysical Thinking we find this a revolutionary departure from earlier developments where spiritual exegetics and logical investigations were proposed as the source of Axiomatic Truths and as developed in the Vedic Vedantic Jain and Buddhist traditions. In the Tevaram and Divviya Prabantam, no where do we find references to the Vedas or even the Agamas as authoritative. There are also no subtle logical investigations as the Nayyayikas or the astute Buddhists and Jains. The source of Axiomatic Truths is BEING Himself and NOT the scriptures or various kinds of logical measures. The interpretive understanding of scriptures cannot be conclusive as there can be “conflict of interpretations”, Similarly there cannot be a logical measure or PramaaNa that is universally applicable- in the choice of PramaaNas, the different schools of Indian philosophy do not agree among themselves leading to an uncertainty that cannot be resolved at all.


It is perhaps as the result of such failures that Saiva mystic poets beginning with Punitavati ( 5th cent AD?) turned to BEING Himself and entered into a DIALOG with Him and recovered the very ancient Icon Thinking to LEARN what BEING Himself teaches as the Guruparan, the Great Guru to the mortal souls and to redeem them blessing them with Njaanam Thus there is a natural Spiritual Pedagogy that is available as already there in the cosmic processes but which the ordinary human mind is incapable of appreciating and benefiting because of the essential atomism of the mind. They seek substitutes in the scriptures and in the words of great souls and remain distracted from participating in the natural Spiritual Pedagogy already there.

They become forgetful of BEING and that He is there dancing away and in that illuminating the human mind. Now Sundarar understands this human weakness and sees himself as a victim of such a delusions where he remains forgetful of BEING and His dance and because of which he sees himself as FALLEN and hence spent many days in this fallen state and hence inauthentic and false. They were the BAD days that now he does not want to consider at all. He just wants to forget that he ever lived like this asserting that now he has recovered himself

But what has helped to recover thus?

It is the Namaccivaaya Mantra that even during days of the great FALL remained in his unconscious and which he puts by saying that his tongue continued to recite it even though he has forgotten it.

2.

இட்ட உன்னடி ஏத்துவார் இகழ்ந்திட்ட நாள் மறந்திட்ட நாள்

கெட்ட நாள் இவை என்றலாற் கருதேன் கிளர் புனற் காவிரி

வட்ட வாசிகைக் கொண்டு அடி தொழுதேத்து பாண்டிக் கொடுமுடி

நட்டவா உனை நான் மறக்கினும் சொல்லும் நா நமச்சிவாயவே


உரை:

இருளை கிழித்து அங்கே பொருளகள் நின்று நிலவுமா நடம் புரியுமா இட்ட உன் அடிகளை மெய்யாக ஏத்திப் பணிவார் , அவ்வாறு செய்யாத என்னை இகழ்ந்து வெறுத்திட்ட நாள் உண்மையில் உனை நான் பல ஏமாற்றங்கள் காரணமாக மறந்திட்ட நாளுமாகும். ஆயினும் இன்று உண்மை உணர்ந்து இந்த நாட்களெல்லாம் கெட்ட நாள் என்பதால் அவற்றை நான் நலமே வாழ்ந்த நாட்கள் என்று இம்மியும் கருதேன். காவிரி நதியின் பொங்கி வழிகின்ற வெள்ளம், வட்டமான மாலைகள் கொண்டு உன் அடித்தொழுதேத்தும் பாண்டிக் கொடுமுடி எனும் திருதலத்தில் எழுந்தருளி அருள்பாலிக்கும் , யாண்டும் ஆடிக்கொண்டே இருக்கும் நட்டவா ! இப்படி உன்னை அவ்வப்போது நான் மறக்கினும் எனது உள் மனம் மாறவாதிருப்பதின் எனது நா நமச்சிவாய என்னும் உன் திருப்பெயரை சொல்லிக் கொண்டே இருக்கும் காண்.

2.

idda unnadi eettuvaar ikazntidda naaL maRantidda naaL

kedda naaL ivai enRalaaR karuteen kiLar punaR kaaviri

vadda vaacikaik koNdu adi tozuteettu [aaNdik kodumudi

naddavaa unai naan maRakkinum collm naa namaccivaayavee

Meaning:

O My Lord who have installed yourself dancing and making the world present against the engulfing Darkness! Those days in which those who worship praising your greatness have criticized me are those days in which I became forgetful of you. These fallen days are the evil days and now I would prefer not to think of them at all. O my Lord who has residence in the temple of PaaNdik Kodumudi where the flood waters of Kaviri worship your divine feet offering circular garlands of sweet smelling flowers! Let me tell that though I became forgetful of you, but my tongue kept on reciting your name as Namaccivaaya.

The Mantra Hymn of Sundarar- 3

Tevaram 7: 48

Being Dead While Alive

Sundarar brings out in this verse the difference between AUTHENTIC existence and inauthentic which he compares to being virtually dead. Being dead to the presence of BEING and especially as Paranj Cooti, the Transcendental Pure Light that informs the soul of Njaanam, is actually a worthless and useless life akin to being dead. To be vigorous and active , to live in all jest full of confidence and energy is actually to live in the presence of BEING and who would ensure that the life led in the consciousness of the presence of BEING is the most authentic life.

But why the inauthentic life is being almost dead or a form of life which leads to death?

First there is forgetting BEING and removing His presence from the mind. This is choosing an ecology of existence or a Cakra that is NOT ruled by BEING and the gods and hence that which is ruled by the Dark and evil forces which bring about death in various stages. The first kind of death is the death of Consciousness and hence the soul being filled with the destructive tendencies . It can also men the destruction of consciousness itself and hence the impairment of the mental leading to the destruction of cognitive processes making the person lose control over his mind and become insane. The mind dies the moment BEING is removed from it. Next comes the day where the soul also departs from the body and hence the physical death and where the dead body needs to be buried or cremated.

By this Sundarar outlines a Theory of Death and from which he was rescued only because though consciously there were days he was forgetful of BEING, but deep in the unconsciousness he always remembered and which he mentions by way of saying his tongue kept on reciting the mantra Namaccivaaya without ever forgetting

3.

ஒவு நாள் உணர்வு அழியும் நாள் உயிர்போகும் நாள் உயர் பாடைமேல்

காவு நாள் இவை என்றலாற் கருதேன் கிளர் புனற் காவிரிப்

பாவு தண் புனல் வந்திழி பர்ஞ்சோதி பாண்டிக் கொடுமுடி

நாவலா உனை நான் மறக்கினும் சொல்லும் நா நமச்சிவாயவே

உரை:

என் உயிருக்கு உயிராக இருக்கின்ற என் ஐயனே! உன்னை என் உள்ளத்திலிருந்து நீல்லிய நாட்கள், தெய்வீகமான உன் உணர்வு அழிந்த நாட்கள் என்பன உயிர் உடலவிட்டு நீங்கிய நாட்கள் என்பதுமாம் , இந்த உயிரற்ற உடலை பாடையிலே ஏற்று சுடுகாட்டிடை கொண்டுசெல்லும் நாடகள் என்பதின் அவற்றை நான் வாழ்ந்த நாட்கள் என்று கருதவே கருதேன். கிளர்ந்து எழுகின்ற காவிரி நதியின் பாய்ந்து ஓடுகின்ற குளிர் நிறைந்த நீர் இழிந்து ஓடுகின்ற பாண்டிக் கொடுமுடி எனும் திருகோயிலில் பரஞ்சோதி வடிவத்திலே எழுந்தருளும் என் ஐயனே ! எல்லார் அகத்தும் நின்றிலங்கி அவர்கள் மெய்ஞானப் பாடல்களைப் பாட வைத்தும் ஞானம் புகட்டும் நாவலா! இவ்வாறு உனை நான் மறந்து வாழாது ஒழிந்தாலும் எனது நா உன்னை மறவாது உனது திருப்பெய்ராகிய் ‘நமச்சிவாய' என்பதை சொல்லிக்கொண்டே இருக்கும் காண்.

3.

oovu naaL uNarvu aziyum naaL uyir pookum naaL uyar paadaimeel

kaavu naaL ivai enRalaaR karuteen kiLar pnaR kaavirip

paavu taN punal vantizi paranjcooti paaNdi kodumudi

naavalaa unai naan maRakkinum colum naa namaccivaayavee

Meaning:

O my Lord who stands the animating principle of my self! The day I drive away your presence from my mind, is the day I also become virtually dead. There takes place the destruction of consciousness and later the departure of the soul from the body now only worth being carried to the cremation grounds. Since such days are not days where the soul really lives, I do not consider them at all. In the PaNdik Kodumudi where the cold waters of Kaaviri spreads out cold dews and you show yourself as Transcendent Pure Light . Let me tell you that though I remained during such days forgetful of you but not my tongue which kept on reciting your name as Namaccivaaya!


The Mantra Hymn of Sundarar- 4


Tevaram 7: 48


BEING is the Most High


In political and religious existence lavish praise is offered to kings, political and religious leaders. This is the result of ignorance where the human mind because of its atomicity singles out mortals and enjoys a vicarious satisfaction by praising to the excess such individuals. But for those who have extricated themselves from the hold of politics and religions, there remains only BEING who deserves limitless praise for it is now realized that BEING remains the Deep Structure of such political and religious heads who are praised by ordinary people.


Now this also brings the understanding that no one can be the LEADER except for BEING that it is only He the Piraan, the Lord. The metaphysically tuned individuals like Sundarar who has extricated himself from the snares of the political and religious world, cannot conceive except BEING as the Lord, the Leader who can show they WAY towards Moksa.


Now this severing from worldly ties also makes a person free himself from family relationships that provide the secularity - the Father Mother and so forth. When a person raises himself to a level of inner freedom where narrow filial relationships do not hold anymore, BEING becomes the Father Mother and so forth. This is how it is now for Sundarar who has declared in the first verse itself that he does not have any bondages to the world ( maRRup paRRu enakinRi )


The same transmutation of the political social and religious life takes place even in connection with LEADERSHIP and where now it is only BEING who is Tambiraan, the Supreme Leader. The metaphysically matured individuals do not subscribe to any political religious leadership but only to that of BEING, and because of which He becomes the Tambiraan,


Now we also see the transmutation of BEING as the source of happiness and joy of a special sort where BEING becomes the gold diamonds and so forth. Under ordinary circumstances it is the material wealth like gold jewels and so forth that gives pleasures of ordinary life. However when one transcends and frees oneself from this kind physicalistic existence and chooses the metaphysical , BEING becomes the gold, the great gems and so forth in the sense that He becomes the source of Sivaanantam, a kind of bliss that is never lost and which does not dwindle at all.


Now against all these we can see how a person can become forgetful of BEING. When a person remains in the clutches of the political social and religious existence, the presence and consciousness of BEING recedes to the background. However in the case of Sundarar this understanding remains well rooted in his unconscious and because of which his tongue keeps on reciting the Name of BEING as Namaccivaaya.

4.

எல்லையில் புகழ் எம்பிரான் எந்தை தம்பிரான் என் பொன்மாமணி

கல்லை உந்தி வளம் பொழிந்திழி காவிரி அதன் வாய்க்கரை

நல்லவர் தொழுதேத்துஞ் சீர்கறையூரிற் பாண்டிக் கொடுமுடி

வல்லவா உனை நான் மறக்கினும் சொல்லும் நா நமச்சிவாயவே


உரை:


என் ஐயனே சாதாரண மக்களில் சிறந்தோர்க்கு பெரும் புகழ் உரித்தெனினும், உனக்கே எல்லையில் புகழ் உரித்து. உலகில் உழல்கின்ற எவரும் எம்பிரான் ஆகமாட்டார், நீயே எம்பிரான். ஈன்றெடுத்த தந்தைக்கு மேலாக நீயே என்னை நல்வழி படுத்தி ஓம்புவதின் என் உண்மையான தந்தையும் ஆகின்றாய். எனக்குத் தலைவனாக இருக்கக்க்டவார் உல்கில் யாருமில்லாது போக நீயே என் தம்பிரான் ஆகின்றாய். பொருளியல் வாழ்க்கை இன்பங்களுக்கு மேலான சிவானந்தத்தை தருவதின் நீய்யே என் பொன்னும் மாமணியும் ஆகின்றாய். உன்னைப் போன்று அஞ்ஞானக் கற்களை தள்ளி வீழ்த்தி வளமான பலவற்றை தந்து ஓடும் காவரி கடலில் கலக்கும் வாயில் மேல் அதன் கரையிலுள்ள அழகிய கறையூர் எனும் திருநகரில் பாண்டிக் கொடுமுடி எனும் கோயிலில் மெய்ஞானம் மகிழ்கின்ற நல்லவர்கள் போற்றும் வல்லவா! தடுமாற்றத்தின் காரணமாக உனை நான் மறக்கினும் என நா யாண்டும் மறவாது உனது திருநாமாகிய ‘நமச்சிவாய' எனும் மந்திரத்தை ஓதிக்கொண்டே இருக்கும் காண்


4.

ellaiyil pukaz empiraan entai tampiraan en ponmaamaNi

kallai unti vaLam pozintizi kaaviri atan baaykkarai

nallavar tputeetunj ciirk kaRauiyuuriR paaNdik Kondumudi

vallavaa unai naan maRakkinum collum naa namaccivaayavee

Meaning:

O my Lord! Great praise is lavished on human beings in the course of ordinary life and by ordinary people, But now I realize that only You deserve limitless praises Now none who pass off as a leaders in ordinary life can serve as the real Lord during the course of metaphysical existence except You who because of that becomes my Piraan. For the same reason you also become my Father (and Mother) and no one of the worldly existence. You also become by virtue of the same the real Tambiraan, the Most High. And are you are the source of metaphysical pleasures and bliss, you are my gold, large gems and so forth. On the shores of the estuary of river Kaaviri, that roots out rocks and brings all kinds riches to the people lies the city of beautiful KaRaiyuur and where stands the temple of PaaNdik Kodumudi and in which the greatly illuminated good souls praise you and warship you. Let me tell You that even though I may become forgetful of you ( because of my relapse into the socio-political and religious existence) my unconscious mind always remembers you and my tongue keeps on reciting your name as Namaccivaaya.

The Mantra Hymn of Sundarar- 5


Tevaram 7: 48


BEING the Source of Fearlessness

Embodied existence where the soul comes to existence with a body that is subject to decay and death brings about also mortal fears of various kinds. Ultimately the source of such morbid fears and phobias is MALAM that pervades the soul and the body. This is the source of not only the decay of the body but also that of the mind . It grips and becomes gradually more and more powerful eating up every bit of energy available making the body senile and the mind feeble. When the hold of this Malam is also very strong we have nightmares and similar psychic experiences that add on to miseries of existence.

The solution to all these fears and phobias is to be in the presence of BEING and who is the foe of this Dark Killing Force, the Malam. BEING is like the LIGHT and which dispels by its very presence the darkness that prevails. When a person leads a life where the soul and body are dominated by the celestial beings and who are different presentational forms of BEING, such mortal fears and phobias become absent and the person is enabled a life of joy and confidence- active and energetic.

Now Sundarar mentions that even he had lost his grips and had fallen from the presence of BEING and because of which he also suffered fears and phobias. However fortunately because he led a life of service to humanity ( toNdu) BEING nevertheless blessed with His Presence in his mind and body and because of which he was spared the fears and phobias.

It is here another meaning of Siva as NilakaNdan, the Blue-Throated, emerges. What he swallows is the deadly Poison - the Malam, the Dark Stuff that knows nothing but killing and bringing about the various fears and phobias on the way. BEING-as-Siva drinks this i.e. withdraws it and keeps in His throat so that it never flows back into the mind and body of the creatures.

Now here it may be possible that he also implicates a meaning related to this by his metaphor of young ladies swimming in the river Kaaviri plunging to the depths. This may be an indirect way of singing about the Gopies frolicking with Young KrishNa or the nymphs who empower a man with joys of all kinds with dance and music and of course with KuNdalini Sakti as represented by the Waters, the Celestial Ganges but here projected onto Kaaviri.

5.

அஞ்சினார்க்கு அரண் ஆதி என்று அடியேனும் நான்மிக அஞ்சினேன்

அஞ்சல் என்று அடித்தொண்டனேற்கு அருள் நல்கினாய் கழிகின்றது என்

பஞ்சின் மெல்லடிப் பாவைமார் குடைந்தாடு பாண்டிக் கொடுமுடி

நஞ்சணி கண்ட நான் மறக்கினும் சொல்லும் நா நமச்சிவாயவே

உரை:

பிறவியில் வரும் மரண அச்சம் போன்ற பேரச்சங்களை போக்க அரண் போன்றவை உன் திருவடியே என்று அறிந்திருந்தபோலும், உன்னை மறக்க நான் மிக அஞ்சினேன். ஆயினும் எனது அறியாமையை பொருட்படுத்தாது உனது அடியில் வாழ்ந்து பல தொண்டுகளைச் செய்து வந்த எனக்கு அருள் நல்கிட, எனது பொல்லாத அச்சங்கள் எல்லாம் கழிந்தது எப்படி என்று எனக்குப் புரியவில்லை. பஞ்சினைப் போன்ற மெல்லடிகளைக் கொண்ட அழகிய மங்கையர்கள் ஆழ்ந்து குடைந்து நீராடும் காவிரி நதியின் கரையில் விளங்கும் பாண்டிக் கொடுமுடி என்னும் கோயிலில், எல்லா உலகியல் உபத்திரவங்களுக்கும் காரனமாகிய மலம் எனும் நஞ்சினை குடித்து கண்டத்தில் இருத்தி உயிர்களை ஓம்பும் நீலகண்டா ! பொல்லாத வினைகளால் நான் உன்னை மறந்தாலும் எனது நா உன்னை யாண்டும் மறவாது ‘நமச்சிவாய' எனும் உன் திருநாமத்தை ஓதிக்கொண்டே இருக்கும் காண்

5.

anjcinaarkku araN aati enRu adiyeenum waan mika anjcineen

anjcal enRu adit toNdaneeRku aruL nalinaay kazikinRatu en

panjcin melladip paavaimaar kudaintaadu paaNdik Kodumudi

nanjcaNi kaNda naan maRakkinum collum naa namaccivaayavee

Meaning:

O my Father! You are the source of confidence and fearlessness for all those who suffer from such maladies. When I was forgetful of you, I also suffered from such fears and phobias. But fortunately perhaps I lead a life of service to humanity you blessed me with your grace and because of which all these maladies disappeared. O my Father who shows yourself as the One who holds the Poison on the Throat in PaaNdik Kodumudi on the shores of Kaaviri where young maiden plunge and frolic in the waters. Let me tell you that even though I remained forgetful of you, my tongue nevertheless never failed to recite your name as Namaccivaaya.

The Mantra Hymn of Sundarar- 6

Tevaram 7: 48


BEING is both Siva and VishNu ( Metatheism Again)

True spirituality begins only when the mind transcends the Icon Thinking that can fixate the mind to some form of icons and move onto the Mantra Thinking where emerges the vision of BEING as Pure Light , the Paranj Cooti. The mind that beholds BEING-as-Pure -Light also frees itself from religions and cults such as VaishNavism Saivism Saktaism and so forth. At this point of the highest spiritual existence there remains only one Sadhana, that of reciting the Mantra Namaccivaaya that sustains the soul in the vision of Pure Light and which is quite universal - something that has been recorded as the deepest mystic experience of mystics all over the world ( as detailed by William James in his “Varieties of Religious Experience)


But against this it is interesting that Sundarar mentions some icons , BEING-s-Siva wearing the Crescent Moon, the tiger skin and the KuNdalini snake on his waist as well as the VishNu who sleeps over the Aticedan . Thus he cuts across the divisions of Saivism and VaishaNavism that has become rigid, inflexible and religions quite antagonistic to each other in the subsequent cultural history of the South and which exists to this day.


Now we can see that in this concern with Icon Thinking along with Mantra Thinking that dissolves all icons in the vision of Pure Light, Sundarar discloses that there is an evolutionary dynamics in the growth of spirituality in which Icon Thinking is earlier and Mantra Thinking later and in which the Icon Thinking has its own importance not to be overlooked and denied.

All these icons are different forms of KuNdalini Sakti and Icon Thinking is not just a form of thinking but also a sadhana of gaining the various forms of KuNdalini Sakti without which existence with good mental and physical health cannot be sustained. A sick and weak person can never be a metaphysical thinker who can progress effectively in the metaphysical odyssey.

The Crescent Moon is the KuNdalini in the form amutu, ambrosia , that form of energy that replenishes what has been lost. The Snake is sexual libido, that form of KuNdalini that gains psychic energy as such, the Iccaa Sakti and which gets transformed into Kiriya Sakti the Kinetic and Gjana Sakti the Gnostic.

The Aticedan the huge snake with a thousand heads the Usumgal of the Sumerians, is the energy that allows a person to enjoy Deep Sleep, the Ananta Sayanam of VishNu and which is the source of life rejuvenation. A person who cannot enjoy deep sleep cannot also enjoy rejuvenation.

Now the tiger represents the application of this energy to battling fiercely with the demons and such other powers of the Dark Killing Energy, the Malam.

To progress spiritually on has to be a warrior who battles fearlessly with the inner foes , the forces that would bring body and mental decay and hence death.

6

ஏடு வான் இளந்திங்கள் சூடினை என்பின் கொல்புலித் தோலின்மேல்

ஆடு பாம்பினை அரைக் கசைத்த அழகனே அந்தண் காவிரிப்

பாடு தண்புனல் வந்திழி பரஞ்சோதி பாண்டிக் கொடுமுடிச்

சேடனே உனை நான் மறக்கினும் சொல்லும் நா நமச்சிவாயவே

உரை:

ஆழமான பல மெய்ஞானங்களை அடியார்கட்கு அறிவிக்கும் வகையில் மென்மையான இதழ்களை உடைய தெய்வவுலகத்து இளந்திங்களை சிரசில் சூடுவதோடு, என்பினை தவிர்த்து தசைகளை எல்லாம் கொன்று தின்னும் புலியின் தோலின் மேல் அமர்ந்திருப்பதாகக் காட்டுகின்றாய். மேலும் ஆடு காமப் பாம்பை அரைக்கு ஆபரணமாக அணிந்து அசைத்து மிக அழிகிய ஒருவானாகவும் தென்படுகின்றாய். ஆதிசேடனை தன் அணையாகக் கொண்ட திருமாலாகவும் தோன்றுகின்ற இறைவா! உன் மெய்யான வடிவம் பரஞ்சோதி என்று காட்டும் தண்புனல் நலமே ஓடும் காவிரி நதிக்கரைமேல் பாண்டிக் கொடுமுடி எனும் கோயிலில் எழுந்தருளியிருக்கும் இறைவா! இவ்வாறு சமயபேதங்கள் அனைத்தையும் கடந்த தூய ஒளி வடிவில் தோன்றுகின்றாய் என்று புரிந்துகொள்ளாது அறியாமையின் நான் உனை மறக்கினும் எனது நா அந்த உண்மையை உணர்ந்து மறவாதே உனது நாமமாகிய “நமச்சிவாய' என்பதை ஓதிக்கொண்டே இருக்கும் காண்

6.

eedu vaan iLatiGkaL cuudinai enpin kolpulitoolin meel

aadu paambinai araik kacaitta azakanee antaN kaavirip

paadu taNpunal vantizi paranjcooti Paandik Kodumudic

ceedanee unai naan maRakkinum collum naa namaccivaayavee

Meaning:

O my Father who discloses yourself as the Transcendent Pure Light in the Temple PaaNdik Kodumudi on the banks of River Kaaviri where flows the singing cold waters ! You also present yourself as the one wearing the flower-like Crescent Moon of the heavenly world, the skin of the fierce tiger that kills and devours all except the bones . You also show yourself as the one who sports the Snake in your waist and the Aticedan ( of VishNu). Let me tell you that bewildered eventhough I may forget you, my tongue unfailingly recites your name as ‘ Namaccivaaya”


The Mantra Hymn of Sundarar- 7


Tevaram 7: 48


BEING the LOVE of All.

Consciously or unconsciously BEING is loved by all just as much BEING loves all and for which reason the Saivites call Love is BEING ( anbee Sivam) This understanding of BEING-as-LOVE is amazingly very ancient, at least as ancient as Sumerian times as far as the literary evidences go. For in the enormously beautiful and profound Exordium on In Anna , En Hudu Anna ( c. 2300 BC) mentions that In-Anna is “ki-aga an-ur-as-a' i.e kaama vaan uurasya : the beloved of all in the heavens and earth.

It is not vain intellectual exercises that are speculative where the mind indulges in all kinds of thinking to fathom the essence that brings the soul close to BEING but only LOVE and which sentiments come along the aesthetic sciences of music and dance. While BEING who is LOVE itself is already in intimate relationship with all the creatures and the world ( MeykaNdar : avaiyee taaneeyaay) , this is NOT SO with the creatures. Normally there is ‘anniyam” an alienation that establishes a metaphysical distance between the creatures and BEING. What eliminates and destroys this alienation is LOVE-unto-BEING and which is the essence of Bakti

This kind of total and unflinching LOVE unto BEING that destroys alienation in both social and metaphysical existence will allow all creatures to live in great joy and which is communicated by the metaphor of young ladies with the erotic soft breast swimming in Kaaviri plunging into the depths without any fear. Here the females are chosen as their whole psychology is conditioned more by LOVE than anything else. Their youth and sexual charms are chosen to indicate that all creatures can live in youthful vitality with sexual virility.

But how is this possible?

Sundarar provides the answer. The LOVE that creatures have for BEING bring them very close to BEING and destroys the inherent alienation and because of which their soul is cleansed off all the binding fetters, the Tol vinai or vilaGku, the chains the tie down the soul to the non-metaphysical way of life. These are further understood as aaNavam Karma and Maayai where aaNavam is the Killer Energy that also atomizes the soul, Karma is that which throws the soul in the historical and Maayai is that which makes the soul cling to the physical world.

It is only by becoming CLOSE to BEING through LOVE that the soul can become FREE of these dirt and with that become PURE. Closing on with BEING with LOVE brings about a natural Diksa, a purification and which also enables the soul to live in great joy and with youthful vitality.

Though the souls can become forgetful of BEING . especially because of the masculine weakness for vain speculative adventures, but deep inside and in the unconscious there is already the LOVE unto BEING and which Sundarar implicates by saying that even though he, as a thinking man, becomes forgetful of BEING, but his deeper self does not and keeps on reciting the name of BEING as ‘Namaccivaaya'


7.

விரும்பி நின் மலர்பாதமே நினைந்தேன் வினைகளும் விண்டன

நெருங்கி வண்பொழில் சூழ்ந்து எழில்பெற நின்ற காவிரிக் கோட்டிடைக்

குரும்பை மென்முலைக் கோதைமார் குடைந்தாடு பாண்டிக் கொடுமுடி

விரும்பனே உனை நான் மறக்கினும் சொல்லும் நா நமச்சிவாயவே

உரை :

எல்லா உயிர்களாலும் பெரிதும் விரும்பப்படுகின்ற ஐயனே! நானும் உன்னையே பெரிதும் விரும்பி நின் யாண்டும் அயராது ஆடுகின்ற மலர்ப் பாதங்களையே நினைத்து வாழ, வாழ்க்கையில் எல்லா இன்னல்களுக்கும் இடர்பாடுகளுக்கும் காரணமாகிய தொல்வினைகள் என்னை விட்டு நீங்க நான் சுத்தமாகி நலமே வாழ்கின்றேன். அதிக அளவில் பல பொழில்கள் சூழ்ந்து அழகு பெற நின்ற காவிரிக் கரைக்கண் இருக்கின்ற பாண்டிக் கொடுமுடி எனும் திருகோயிலில் எழுந்தருளியுள்ள இறைவனே! குரும்பை போன்ற மென் முலைகள் வாய்க்கப் பெற்ற இளம்பெண்கள் மகிழ்ச்சி பொங்க காவிரியில் குடைந்தாடும் போது நீயே இந்த மகிழ்ச்சிக்கெல்லாம் காரணம் என்று அறிந்து விரும்பி உனையே தொழுகின்றனர். அது போல் நான் செய்யாது உன்னை மறக்கினும், அறிந்துகொள்! என் நா யாண்டும் உன்னை மறவாது ‘நமச்சிவாய' எனும் உன் திருநாமத்தை ஓதிக்கொண்டே இருக்கும்.

7.

virumbi nin malarpaatamee ninainteen vinaikaLum viNdana

neruGki vaNpozil cuuzntu ezilpeRa ninRa kaavirik kooddidaik

kurumbai menmulaik kootaimaar kudaintaafu paaNdik kodumudi

virumabnee unai naan maRakkinum collum naa namaccivaayavee

Meaning:

Loving you deeply O my Father, I have been forever contemplating your flower-like feet ( that dances forever) and because of which I have been freed of all the fetters that bind me to earthly existence ( and made me suffer tremendously). O my father You show yourself in the temple of PaaNdik Kodumudi on the banks of Kaviri filled with lovely gardens and pools where young and charming ladies with soft breast swim in the river diving deep. Let me tell you that I may become forgetful of you ( by indulging in vain speculations) but my tongue keeps on reciting your name as Namaccivaaya unfailingly!


The Mantra Hymn of Sundarar- 8


Tevaram 7: 48


The False and True Metaphysics

Genuine metaphysics is not indulging in various kinds of speculations. It is a species of Hermeneutic Science where the various icons disclosed by BEING are interpreted and the meanings appropriated. These disclosures are metaphysical dreams and which are the highest kind of dream experiences. Thus as such they not imaginations of a fertile mind but rather disclosures by BEING when the condition of the soul is ripe for such disclosures. Just as the ordinary dreams are not thoughts or imaginations but rather experiential happenings so are the metaphysical dreams which are distinguished by the fact that the agent is BEING and nothing else.

So the MEANINGS that the soul wrests out from the exercise of Hermeneutic Semiotics are deep metaphysical truths that would illuminate the mind ushering in good mental and physical health

This is the message that comes through in this verse of Sundarar as does in all the verses of Tevaram Divviya Prabantam and so forth. They are disclosures of metaphysical truths through a divine pedagogical process where icons and myths are the communicative strategies , the tantirams.

So we have to inquire into the MEANINGS of BEING appearing as Siva with golden locks and also as one who singes to ash the false metaphysical castles the human mind invents out of speculative adventure of its own.

The hair spreading out to every nook and corner of the universe when BEING dances as Siva Nadarajah shows that His blessings reach every corner and all without any differences. His five activities are universal praxis and there is no place in the world without them. However here they said to be GOLDEN and which means they bring about happiness and joy so that creatures in general are helped to lead a life of happiness and hence without miseries and forth. No creature will be interested in living unless there are joys or possibilities of joys and this is what is provided by the golden locks of Siva Nadarajah, BEING as the Dancer of Bliss.

But this bliss is possible only for those who enjoy metaphysical truths and not falsities or vain speculations. So when the human mind ends up building up metaphysical castles and imprisons itself in fear of being in TRUTH, BEING-as-Siva also destroys them singing them to ashes and which means striking immense sufferings and through that making such people SEE how useless their speculative metaphysics is in times of real crisis. The contents of false metaphysics do not help at all to overcome the crisis and traumas a soul suffers in existence.

Now such Dances are aspects of the Dance of Bliss and which is jointly executed by BEING as Siva-Sakti, the Male and Females together, an image of BEING that is very ancient and available in many ancient cultures though it would appear that only Saivism retains it to this day.

8.

செம்பொன் நேர் சடையாய் திரிபுரம் தீ எழச் சிலைகோலினாய்

வம்புலாங் குழலாளைப் பாகம் அமர்ந்து காவிரிக் கோட்டிடைக்

கொம்பின் மேற் குயில் கூவ மாமயில் ஆடு பாண்டிக் கொடுமுடி

நம்பனே உனை நான் மறக்கினும் சொல்லும் நா நமச்சிவாயவே

உரை:

எந்தக் கசடும் இல்லாத செம்பொன் போன்ற சடையாய் ! மும்மலத் தாக்கத்தின் காரணமாக அஞ்ஞானக் கோட்டைகளை ஞானத் தீ எழச் செய்து அழிக்குமா வில்லெடுத்தாய்! நல்ல நறுமணம் திகழும் குழல் போன்ற கேசத்தையுடைய உமை அம்மையை நாக்கில் வைக்காது நெஞ்சில் வைக்காது உனது சரிபாதியாக வைத்து , மரக்கிளைகளில் குயில்கள் கூவ அதனைக் கேட்டு மா மயில்கள் ஆடும் காவிரிக் கரையில் பாண்டிக் கொடுமுடி என்னும் கோயிலில் எழுந்தருளி இருக்கும் நம்பனே ! கேடக - இப்படிப்பட்ட கற்பனைகளில் நான் வீழ்ந்து உனை மறந்தாலும், என் நா உனை யாண்டும் மறவாது ‘நமச்சிவாய' எனும் உன் நாமத்தை ஓதிக்கொண்டே இருக்கும்

8.

cempon neer cadaiyaay tiripuram tii ezac cilaikoolinaay

vampulaaG kuzalaaLaip paakam amarntu kaavirik kooddidaik

kombin meer kuyilkaL kuuva maamyil aadu paaNdik Kodumudi

nambanee unai naan maRakkinum collum naa namaccivaayavee

Meaning:

O My father ! You disclose yourself as the one with golden locks ( that spreads out into every nook and corner of the universe) You also show yourself as the one who singes to ashes the three false metaphysical castles through aiming at them arrows of fire. Now you show yourself as the one having Uma as your equal half in the temple PaaNdik Kodumudi on the shores of Kaaviri where the nightingales sing on the branches of the trees and the huge peacocks dance in great joy. Let me tell you that even I may become forgetful of you (because of false metaphysics) but my tongue keeps on reciting your name as Namaccivaaya

The Mantra Hymn of Sundarar- 9

Tevaram 7: 48

BEING and the Dissolution of Temporality.

This verse may sound sectarian , something quite common to the whole range of Tevaram and MeykaNdar sastras where they understand BEIING as beyond the reach of VishNu Brahma and all other deities. For as mentioned here and as later appropriated by MeykaNdar by brilliant philosophical arguments where Metaphysics is understood as the most inclusive Hermeneutic Science, BEING is SaGkaara KaaraNan and because of which He is the Supreme above BEING-as-VishNu who conserves and BEING-as-Brahma who is promotes metaphysics through scriptures, the Veetan etc.

The point of it all is that there DISSOLUTION , the total withdrawal of all and letting be there only a EMPTINESS, a nothingness of the PRESENCE of anything. BEING does not dissolve all but it is only Malam, the Dark Killer energy that does this job but only if BEING allows, BEING as the SaGkaara KaaraNan is the understanding that it is BEING who can manage this Malam, put mythically as the POISON that Siva drinks and keeps in His throat and because of which He becomes the NilakaNdan, the Blue-Throated.

This Malam is also the cause of death of all living creatures just as much as it is that brings about the DEATH of the whole of the cosmos. Now the death of the whole of the cosmos includes also the death of all celestial beings - the devas devies asuras and so forth and which also includes VishNu and Brahma. However in some Azwar paasuram it may be hinted that Maha VishNu is just another name for such a BEING though it is not always clear whether Maha VishNu is also taken as the SaGkaara KaaraNan, the power that dissolves all and let be only a nothingness, the absence of the presence of anything at all.

Vishnu as the conserving power conserves whatever present and hence does not destroy anything at all. Tirumaal perpetuates, retains, fights of destruction etc and hence maintains TEMPORALITY, the historicity of the cosmos. He is the power who maintains all made present and hence prevents the slide of anything into absence. Thus Tirumaal is a power who prevents DEATH and with that allows all creatures to continue their existence in the world. And because of this the metaphysics remains BLIND to the MALAM , the Killer Energy where such dissolutions are attributed to GuNas especially the Tamas , also a dark stuff that brings about evil and destructive dispositions.

However Malam is not a guNa at all, including the Tamas for Malam wipes out ALL including all the GuNas,. When everything present is withdrawn completely so that there is a NOTHINGNESS a sheer emptiness, a primordial Darkness, the Mai-paNdu of the Sumerians, there cannot be any guNas also. There cannot also be any deities and hence also VishNu no matter how great He can be among the deities.

BEING-as-VishNu perpetuates temporality, historicity and hence presence and EXISTENCE as such but BEING-as-Siva dissolves all and because of which He also becomes He who brings forth again the presence of the cosmos etci.e the KaaraNan

9.

சாரணன் தந்தை எம்பிரான் எந்தை தம்பிரான் என்பொன் மாமணி என்று

பேர் எணாயிர கோடி தேவர் பிதற்றி நின்று பிரிகிலார்

நாரணன் பிரமன் தொழுங் கறையூரிற் பாண்டிக் கொடுமுடிக்

காரணா உனை நான் மறக்கினும் சொல்லும் நா நமச்சிவாயவே

உரை:

அனைத்தையும் சங்கரித்து இல்லாதுபோக்குவதின் எல்லா தெய்வங்களுக்கும் தெய்வமாக இருக்கின்ற என் ஐயனே! அளவற்ற தேவ தேவியர்கள் இதனால் நீயே சரண் என்றும் வழிகாட்டும் தந்தை என்றும், ஞானத்தலைவனாகிய எம்பிரான் என்றும் அனபின் அருளோனாக இருப்பதிம் எந்தை என்றும் அனைவருக்கும் தலைவனாக இருப்பதின் தம்பிரான் என்றும், எல்லா இன்பங்களுக்கும் மூலமாக இருப்பதின் பொன் என்றும் உறுதிக்கு உறுதியாக இருப்பதின் மாமணியென்றும் பிதற்றிய்வாறு உன்னை விட்டு பிரியாது இருக்கின்றனர். இவர்களைப் போன்றே காக்கின்ற கடவுளாகிய நாரணனும் மறைஞான நூற்களின் தெய்வமாகிய பிரமனும் தங்கள் தலைவன் நீயே என்றும் உன்னை இந்த கறையூரில் உள்ள பாண்டிக் கொடுமுடி என்னும் திருக்கோயிலில் தொழுகின்றனர். இந்த தேவர்களைப் போன்று நான் இல்லாது அஞ்ஞானத்தின் காரணமாக நான் உன்னை மறக்கினும் ஆனால் அவர்களைப் போன்றே என் நா நமச்சிவாய என்னும் திரு நாமத்தை ஓதிகொண்டே இருக்கும் காண்
9.

caaraNan tantai empiraan entai tampiraan enpon maaNi enRu

peer eNaayira koodi teevar pitaRi ninRu pirikilaar

naaraNan piraman tozung kaRaiyuuriR paaNdik Kodumudik

kaaraNaa unai naan maRakkinum collum naa namaccivaayavee

Meaning:

O my Father who is the Cause of the total and absolute dissolution of all! The millions of gods and goddesses will remain always with you without ever thinking of separation, calling you their sanctuary, the Father who guides, the Lord who rules and Father for all an their real lord, the gold of all joys and diamond of all strengths and so forth. In the temple of PaNdik Kodumudi even VishNu and Brahma worship you just like these celestial beings. Now let me tell you that unlike them even if I forget you but my tongue continues to recite your name as Namaccivaaya!

The Mantra Hymn of Sundarar- 10(Final)

Tevaram 7: 48

The Secrets of Life Without Miseries.

BEING does not come down as Avatars which invites death and hence rebirth. Thus BEING always remains ABOVE the phenomenal and historical, above the various cosmological processes that fabricate the existential, However this does NOT mean BEING remains aloof and indifferent to the plights of creatures like the Vedantic Brahman, just shining bright with total un-involvement with the world.

BEING is in the world as He is above and திச் understanding is communicated by the notions of Tadattam and Coruubam by the Saivite philosophers. BEING engages Himself with the creatures by projecting various Mantra forms and which emerge as the icons, divine images archetypes and so forth. BEING manages the world and the existence of the creatures through such archetypal presentations and which does not make BEING as one of the creatures of the world but only in the world.

That BEING does not become as Avatar (as in VaishNavism) is indicated by the notion of PiRappili here i.e. He who does not become one among others in the world just like the various creatures. BEING stands always transcendent but SEEING all and managing all with projecting into the world various kinds of mantra complexes that are perceived as icons, archetypes and so forth.

Here Sundarar mentions again Siva wearing the Crescent Moon and ஸ்nake on His waist that are, as we have already noted, forms of KuNdalini Sakti, the Crescent Moon providing the Amutu, the ambrosia that rejuvenates and the Snake the sexual libido that keeps at bay the death-bringing destructive forces.

But here we have also the mention of Siva as the Mad Man, the Pittan who dances in frenzy allowing His hair spread out wild into every nook and corner. This image is certainly very primitive going back to shamanistic phases of the emergence of the religious rituals. This image has a peculiar importance for Sundarar for this is way he was told to address BEING when He interfered and prevented his marriage.


BEING is a Mad Dancer in the sense that He is beyond the reach of the rational mind , beyond the human attempts to fixate the essence of BEING into strict laws and regularities and hence into scientific theories. Dance and Music destroy such a mind and with that draw it into the deep metaphysical realms that are in a way irrational.

Now why Sundarar, as do also Appar and Sambantar, claim that singing with understanding the verses he has composed will enable people lead a life without worries and miseries?

Such verses are literary expressions of direct dialogs with BEING and hence contain within themselves Axiomatic Truths - the deepest kind of metaphysical illuminations that would LIGHT UP the mind destroying the presence of the Dark Forces and which are the sources of sorrows and miseries. The Axiomatic Truths one gains in such an Icon Thinking are curative by virtue of the CLEANSING function they have. As one sings and understands such dialogs with BEING, one is equipped with such Axiomatic Truths and which brighten up the soul making it enjoy a life full joys and happiness.


10

கோணிய பிறை சூடியைக் கறையூரிற் பாண்டிக் கொடுமுடி

பேணிய பெருமானிப் பிஞ்ஞகப் பித்தனைப் பிறப்பிலியைப்

பாண் உலா வரிவண்டு அறை கொன்றைத் தாரனை படப் பாம்பு அரை

நாணனைத் தொண்டன் ஊரன் சொல்லிவை சொல்லுவார்கில்லை துன்பமே

உரை:

பிறப்பும் இறப்பும் இல்லாது யாண்டும் பரம்பொருளாகவே இருக்கும் எம்பெருமான், மக்கட்கு ஞானம் புகட்டுமா வளைந்த இளம்பிறையை சூடியவனாகவும் கறையூரில் உள்ள பாண்டிக்கொடுமுடி எனும் திருத்தலத்தில் எழுந்தருளி மக்களைப் பேணுகின்றவனாகவும் விளங்குகின்றான். பண்ணோடு இசைபாடும் வரிவண்டுகள் மொய்க்கும் கொன்றை மலர் தாரனை , காமவேட்கையைத் தந்து மரணத்தை போக்கும் குண்டலினிப் பாம்பினை அரையில் ஓர் அழகிய அணிகலனாகப் பூண்டு காட்சித் தரும் இறைவனை தொண்டனாகிய நம்பியூரனாகிய அடியேன் பாடிய இப்பாடல்களைப் பாடி மகிழ்வார்க்கு இறையருள் வாய்ப்பது உறுதி என்பதின் வாழ்க்கையில் துன்பங்களும் துக்கங்களும் இல்லாதே போம்.

10

kooNiya piRai cuudiyaik kaRaiyuuriR paandik kodumudi

peeNiya perumaanaip pinjnjakap pittanaip piRappiliyaip

paaN ulaa varivaNdu aRai konRait taaranai padap paambu arai

naaNanait toNdan uuran collivai colluvaarkkillai tunbamee


Meaning:

BEING who is birthless ( and hence deathless) shows Himself as the one who wears the Crescent Moon gracing as such the temple of PaaNdik Kodumudi in KaRaiyuur . He also shows Himself as the Mad Man who dances in great frenzy spreading out His hair everywhere wearing also the garland of KonRai flowers that the humming bees surround and the snake on His waist, Now anyone who sings with understanding the verses I have composed (and which are dialogs with such a BEING) are sure to lead a life without any miseries.

பங்களிப்பாளர்கள்

Ulagankmy

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இப்பக்கம் கடைசியாக 18 பெப்ரவரி 2013, 07:31 மணிக்குத் திருத்தப்பட்டது. இப்பக்கம் 1,321 முறைகள் அணுகப்பட்டது.