I would like to loud-think here about a very important message for all the சுத்த சன்மார்க சங்கங்கள் / शुद्धसन्मार्गसङ्घाः (sudda saṉmārga saṅgaṅgaḷ / śuddhasanmārgasaṅghāḥ - pure
truth-path assemblies) (including myself) to unite, setting
aside all ego clashes. To be honest, amongst various religious groups, that I
am aware of, I find that level of disintegration and lack of ideological
consensus is very blatant here, as one faction does not respect the other. Each
faction behave as though only they have solely patented the copy rights of
interpreting the life and spiritual message of His Holiness திரு அருட்பிரகாச இராமலிங்க வள்ளலலார் (vaḍalūr tiru arutpirakāsa irāmaliṅga
vaḻḻalār). That is very unfortunate since the very purpose of சமரச சுத்த சன்மார்க சத்திய சங்கம் / समरसशुद्धसन्मार्गसत्यसङ्घ (samarasa sudda sanmārga sattiya saṅgam
/ samarasaśuddhasanmārgasatyasaṅgha– pure society of the universal true path) gets defeated. The
greatest irony here is that, none of us, who are ridiculing the interpretations
of other சுத்த சன்மார்கிகள் /शुद्ध सन्मार्गिणः (sudda
sanmārgigaḻ / śuddha sanmārgiṇaḥ – pristine
right path followers) as
wrong, do not ourselves have even the bare minimum சுயானுபவஞானம்
/ स्वानुभवज्ञान (suyāṉubavajñāṉam / svānubhavajñāna – self experiential
knowledge) of what our beloved saint had practically experienced, in
terms of either முத்தேகசித்தி
/ त्रिकदेहसिद्धि (muddēgasiddi /
trikadehasiddhi – triple-body accomplishment)
viz. சுத்ததேகசித்தி / शुद्धदेहसिद्धि (suddadegasiddi / śuddhadehasiddhi- pure-body
accomplishment), பிரணவதேகசித்தி / प्रणवदेहसिद्धि (piraṇavadegasiddi / praṇavadehasiddhi
– theosonic-body accomplishment) & ஞானதேகசித்தி / ज्ञानदेहसिद्धि (jñānadegasiddi / jñānadehasiddhi – gnostic-body
accomplishment). Amongst these three stages, how many of us can
honestly claim to have achieved even the first one, forget the remaining two higher
stages and the highest stage of மரணமிலாப்
பெருவாழ்வு / अमृतमहाजीवित (maraṇamilāp
peruvāzhvu / amṛtamahājīvita - immortalized supreme living)?
We are only speculating on one dimension or aspect of truth while other
blind man is speculating other part. Both of us are merely speculating from our
own relative frames of reference. That's exactly why there are bound to be
difference in relative views. If we observe carefully, we can notice that there
are two extreme forms of these misconceptions
Thus, all of us who subscribe to one or more of the above idiosyncrasies
are like the blind men trying to describe the elephant based on our limited
intellectual understanding and speculation of the same. We might have acquired
some minor spiritual experiences in our limited capacities, but does it in
anyway even near the spiritual milestones of this noble saint? We may have
started crossing the well, but since we ourselves have not completed it yet, we
don't deserve to point holes on the progress of other co-passengers, who have
also embarked on such a pilgrimage. Once we realize that our so-called
knowledge on சாகாக்கலையும் கல்வியும் (sāgākkalaiyum kalviyum – art &
science of immortality) is not based fully on our own direct
experiential wisdom but mere intellectual speculations based on our limited
understandings (or misunderstandings?) of the scriptural texts of our beloved
saint including both the mystic poems of திரு அருட்பா (tiru aruṭpā) containing the ஆறு திருமுறைகள் (āṛu tiṛumuṛaigaḻ - six sacred-books) and also
the உரைநடைபகுதி (urainaḍaipagudi – prose-section), we will
become more humble and will realize that we could be as blind as our
counterpart viz. சன்மார்க சாதகன் (sanmārga sādhagan – true-path seeker) - the one whom we are
belittling to be blind. But once our we are blessed with the
spiritual vision, the absolute truth will be realized by each of us. Until
then, we are like the empty vessels merely making more noise. As the famous proverb goes
Until
such time, all seekers instead of getting into destructive criticism and
belittling each other, we must all holistically collaborate together between us
and leverage from the collective wisdom. Each of us are learning a specific
aspect of the multifaceted singularity. No knowledge is individually perfect
but collectively we can solve the jigsaw puzzle. Let's learn from each other.
So instead of destructive criticism, that does not help anybody, we should
pursue சத்விசாரம் / सत्विचार (satvicāram / satvicāra– truth inquiry) by
cultivating the healthy best practices of constructive criticism and
co-learning and knowledge sharing. After all, that is the intended purpose of சமரச சுத்த சன்மார்க சத்திய சங்கம் / समरसशुद्धसन्मार्गसत्यसङ्घ (samarasa sudda sanmārga sattiya saṅgam
/ samarasaśuddhasanmārgasatyasaṅgha– pure society of the universal true path).
In the following sections I have tried to list out some of the major
misconceptions tagged under the heading मूढग्राह पूर्वपक्षिनस्य (mūḍhagrāha pūrvapakṣinasya –
mis-conception of plaintiff), and to each of these, and based on my
humble learnings, I try to de-mystify the same with my two-cents of
clarification tagged under the heading प्रतिबोधन सिद्धान्तिनस्य (pratibodhana siddhāntinasya
– clarification of accomplished). Please be noted that these
discussions can be found in the respective blogs dealing with specific topics.
Please click the appropriate hyper link under the “table of contents” menu
option on the top-left frame-bar. Here in this page, I have consolidated all of
them for a quick reference, in a single page
வள்ளலாரின் கிரியாபக்திமார்கம்(vaḷḷalāriṉ kiriyābaktimārkam - ritualistic-devotion path of Vallalar)
Demystifying some misconceptions
#1 मूढग्राह पूर्वपक्षिनस्य (mūḍhagrāha pūrvapakṣinasya – mis-conception of plaintiff):
Before proceeding further, I would like to demystify some the misconceptions and prejudices carried on by some of us, regarding our beloved saint's ideologies. For example, since வள்ளலார் (vaḻḻalār) preached only ஜோதி உபாசனை / ज्योति उपासन (jōti upāsanai / jyoti upāsana – light worship) eulogized as the அருட்பெருஞ்சோதி (arutperuñjōti – Supreme Light of Grace), many of us, are under the impression that the noble saint was against சகுணபிரமத்தின் உருவவழிபாடு /विग्रह उपासन सगुणब्रह्मनस्य (saguṇabiramattin uruvavaḹipāḍu / vigraha upāsana saguṇabrahmanasya – idol worship of qualified divinity) consecrated as the अर्चावतार मूर्ति (arcāvatāra mūrti – iconized incarnation) based on the protocols of आगमसंप्रदाय (āgama saṁpradāya – agamamic tradition).
प्रतिबोधन सिद्धान्तिनस्य (pratibodhana siddhāntinasya – clarification of accomplished):
Obviously, this is not true, as the saint was never against it. In fact, he himself has physically visited and worshipped in many temples and also eulogized and sung their praises. According to his philosophy, அருட்பெருஞ்சோதி / परोमात्रानुग्रहज्योति (paromātrānugrahajyoti – vast grace-light) is the highest expression of the holistic निर्गुण निष्कल परब्रह्म (nirguṇa / niṣkala para parabrahma - supreme divinity transcending qualities or fractions). Such a concept is not foreign to आगमसंप्रदाय (āgama saṁpradāya – agamic tradition) but rather it reflects its very essence.
#2 मूढग्राह पूर्वपक्षिनस्य (mūḍhagrāha pūrvapakṣinasya – mis-conception of plaintiff):
Before proceeding further, I would like to demystify some the misconceptions and prejudices carried on by some of us, regarding our beloved saint's ideologies. For example, since வள்ளலார் (vaḻḻalār) preached only ஜோதி உபாசனை / ज्योति उपासन (jōti upāsanai / jyoti upāsana – light worship) eulogized as the அருட்பெருஞ்சோதி (arutperuñjōti – Supreme Light of Grace), many of us, are under the impression that the noble saint was against சகுணபிரமத்தின் உருவவழிபாடு /विग्रह उपासन सगुणब्रह्मनस्य (saguṇabiramattin uruvavaḹipāḍu / vigraha upāsana saguṇabrahmanasya – idol worship of qualified divinity) consecrated as the अर्चावतार मूर्ति (arcāvatāra mūrti – iconized incarnation) based on the protocols of आगमसंप्रदाय (āgama saṁpradāya – agamamic tradition).
प्रतिबोधन सिद्धान्तिनस्य (pratibodhana siddhāntinasya – clarification of accomplished):
Obviously, this is not true, as the saint was never against it. In fact, he himself has physically visited and worshipped in many temples and also eulogized and sung their praises. According to his philosophy, அருட்பெருஞ்சோதி / परोमात्रानुग्रहज्योति (paromātrānugrahajyoti – vast grace-light) is the highest expression of the holistic निर्गुण निष्कल परब्रह्म (nirguṇa / niṣkala para parabrahma - supreme divinity transcending qualities or fractions). Such a concept is not foreign to आगमसंप्रदाय (āgama saṁpradāya – agamic tradition) but rather it reflects its very essence.
#3 मूढग्राह पूर्वपक्षिनस्य (mūḍhagrāha pūrvapakṣinasya – mis-conception of plaintiff):
Again, on the one extreme, some of us, amongst शैवमतसंप्रदाय (śaivamatasaṃpradāya – Shaiva theological tradition), in the pretext of being orthodox, blatantly deny the sincerely passionate शिवभक्ति (śivabhakti – devotion to Siva) of our beloved saint திரு அருட்பிரகாச இராமலிங்க வள்ளலலார் (vaḍalūr tiru arutpirakāsa irāmaliṅga vaḻḻalār), just because the saint had boldly voiced against some of the superstitious dogmas in the system.
प्रतिबोधन सिद्धान्तिनस्य (pratibodhana siddhāntinasya – clarification of accomplished):
However, the undeniable fact remains that there is very close bondage between the saint and Lord परमशिव (paramaśiva), particularly with the अर्चावतारमूर्ति श्री नटराजस्य (arcāvatāramūrti śrī naṭarājasya – sacrediconography of dance-king). In fact, most of the saint’s mystical experiences, as testified in the திருவருட்பா (tiruvaruṭpā) revolves around शिवभक्ति (śivabhakti – devotion to Siva). The saint wanted to cleanse and cure the society from the chronic disease - dogmatic superstitions.
Demystifying some misconceptions
मूढग्राह पूर्वपक्षिनस्य (mūḍhagrāha pūrvapakṣinasya – mis-conception of plaintiff):
Before proceeding further, let us try to quickly demystify some of misconceptions. n the one extreme, some of us, even go to the extreme stand of denying sainthood to வள்ளலார் (vaḻḻalār) and even reject his magnum opus spiritual masterpiece - திருவருட்பா (tiruvaruṭpā) as a scriptural revelation on par with தேவாரம் (t ē vāram), திருவாசகம் (tiruvāsagam), திருமந்திரம் (tirumandiram) and other சைவத்தமிழ் திருமுறைகள் (saivattamiḹ tirumuṛaigaḻ - sacred Saivite revelations in Tamil). In fact, some of us are so fanatically short sighted to make a blatantly blasphemous accusation of "திருவருட்பா (tiruvaruṭpā – sacred divine song)" as a "மருட்பா (maruṭpā – profane songs)".
Whereas on the other extreme, some of us, who claim to be சன்மார்கிகள் /सन्मार्गिणः (sanmārgigaḻ / sanmārgiṇaḥ – followers of right path), do not appreciate or give due respect to the rich devotional heritage of the above mentioned சைவத்தமிழ் திருமுறைகள் (saivattamiḹ tirumuṛaigaḻ - sacred Saivite revelations in Tamil) and other devotional literature.
प्रतिबोधन सिद्धान्तिनस्य (pratibodhana siddhāntinasya – clarification of accomplished):
Out of their dogmatic fanaticism, they fail to recognize that these works are equally sacred spiritual outpourings of some of the greatest saints in the order of above mentioned சமயக்குரவர்கள் (samayakkuravargaḻ - religious gurus), but also specifically glorified the following நாயன்மார்கள் (nāyanmārgaḻ).
- திரு நீலகண்டர் நாயனார் (tiru nīlakaṇḍar nāyanār),
- திரு நீகண்ணப்ப நாயனார் (tiru kaṇṇappanāyanār),
- திரு அப்பூதியடிகள் நாயனார் (tiru appūdiyaḍigaḻ nāyanār),
- திரு சிறுதொண்டர் நாயனார் (tiru siṛutoṇḍar nāyanār),
- திரு காரைக்கால் அம்மபியார் (tiru kāraikkāl ammaiyār nāyanār),
- திரு நந்தனார் (tiru nandanār),
- திரு திலகவதி தாயார் (tiru tilagavatitāyār nāyanār),
- திரு சேரமான் பெருமான் (tiru sēramān perumān nāyanār),
- திரு காடவர்கோன் (tiru kāḍavarkōn nāyanār),
- திரு சாக்கிய நாயனார் (tiru sākiya nāyanār),
- திரு ஏயர்கோன் நாயனார் (tiru ēyarkōn nāyanār)
It is an obvious fact that வள்ளலார் (vaḻḻalār) himself had the highest regards and respects to not only these saints and their works but also considered them as his senior gurus from whom he derived great spiritual inspirations. Moreover, the saint very categorically declares that he also belongs to the same heritage of spiritual lineage.by declaring thus:
Demystifying some misconceptions
मूढग्राह पूर्वपक्षिनस्य (mūḍhagrāha pūrvapakṣinasya – mis-conception of plaintiff):
Next some of us reject the importance given by the saint to the performance of religious rituals and best practices defined in the orthodox schools of वैदीक शास्त्र (vaidīka śāstra – Vedic scriptures) & आगमिक तान्त्रिक शास्त्र (āgamika / tāntrika śāstra – agamic / tantric scriptures), which are prescribed as preparatory techniques for self-cleansing, tuning and self-disciplining. Some of us consider such rituals as mere superstitious, waste of time.
प्रतिबोधन सिद्धान्तिनस्य (pratibodhana siddhāntinasya – clarification of accomplished):
However, the saint himself has prescribed similar set of protocols for performing rituals at சத்தியஞானசபை / सत्त्यज्ञानसभा (sattiyajñānasabai / sattyajñānasabhā – true-gnosis hall) and other establishments. The following prose preaching are testimony for the same: நித்திய கரும விதி (nitya karuma vidi - regular ritual rule), அனுஷ்டான விதி (anuśṭāna vidi – ritual-act rule), கணபதி பூஜா விதி (gaṇapati pūjā vidi – Ganesha worship rule) & செவ்வாய்க்கிழமை விரத முறை (cevvāikkiḹamai virada muṛai – Tuesday vow procedure).
D
Demystifying some misconceptions
मूढग्राह पूर्वपक्षिनस्य (mūḍhagrāha pūrvapakṣinasya – mis-conception of plaintiff) :
Before proceeding further, let us try to quickly demystify some of the related misconceptions. Next, on the one extreme, some Hindus and temple goers, are under the impression that இராமலிங்க வள்ளலார் (irāmaliṅga vaḻḻalār) disregarded the importance of திவ்ய தேசம் / தேவாலயம் (divya dēsam / dēvālayam - sacred space / temple) and hence are not ready to consecrate the saint’s विग्रह (vigraha - icon) similar to the சைவ நாயன்மார்கள் (saiva nāyanmargaḻ) and other saints. Whereas on the other extreme, some of us, who claim to be சன்மார்கி / सन्मार्गिन् (sanm ā rgi / sanm ā rgin – follower of right path) , fail to recognize the high respects and adoration given by the noble saints to Hindu temples as an important spiritual platform (medium).
प्रतिबोधन सिद्धान्तिनस्य (pratibodhana siddhāntinasya – clarification of accomplished):
However, the fact remains that the saint Himself has not only explicitly glorified, but has also personally derived highest inspirations and mystical experiences from many such sacred spaces. In fact, any honest study of his life history will help us understand that temples like திருவான்மியூர் (tiruvānmiyūr) , திருவொற்றியூர் (tiruvoṛṛiyūr) , திருத்தணி (tiruttaṇi) , சிதம்பரம் (cidambaram) , கந்தகோட்டம் (kandak ō ṭṭam) etc., were an integral part of the saint’s spiritual milestones. Moreover, inspired by the esoteric significance of the sacred சிதம்பரம் தில்லை நடராஜர் திருக்கோயில் (cidambaram tillai naṭarājar tirukk ō yil) , the saint himself established சத்தியஞானசபை / सत्त्यज्ञानसभा (sattiyajñānasabai / sattyajñānasabhā – true-gnosis hall) at வடலூர் (vaḍalūr) and even named it as உத்திர ஞான சிதம்பரம் (uttira jñāna cidambaram).
D
வள்ளலாரின் மெய்ஞான விஞானம் (vaḷḷalāriṉ meyñāṉa viñāṉam - Vallalar's spiritual science)
Demystifying some misconceptions
मूढग्राह पूर्वपक्षिनस्य (mūḍhagrāha pūrvapakṣinasya – mis-conception of plaintiff) :
On the one extreme, amongst advocates of वेदान्तदर्शन (vedānta darśana – vedantic philosophy), some of us, wrongly misunderstand that இராமலிங்க வள்ளலார் (irāmaliṅga vaḻḻalār) was against the authority of वैदीकशास्त्र (vaidīka śāstra – Vedic scripture) viz. वेदमन्त्र (vedamantra), उपनिषद् (upaniṣad) etc.
प्रतिबोधन सिद्धान्तिनस्य (pratibodhana siddhāntinasya – clarification of accomplished):
However, this is a blatant myth targeted against the noble saint by a prejudiced few and is not backed by facts. Firstly, at many places in his works, the saint has explicitly recognized the sanctity of the वैदीकशास्त्र (vaidīkaśāstra – Vedic scripture). For example, here are some random அகச் சான்றுகள் (akac cāṉṟukaḷ - internal evidences) from his own works, wherein the saint explicitly recognizes the Vedic glory. Here are a few examples
And
For example, the following doctrines of शुद्धाद्वैतशैवसिद्धान्तदर्शन (śuddhādvaitaśaivasiddhāntadarśana – pure nondualistic final auspicious accomplishment philosophy) are integral to the metaphysics of இராமலிங்க வள்ளலார் (irāmaliṅga vaḻḻalār) as well.
# | Doctrine | Details |
1 | முப்பொருள் உண்மை / त्रिपदार्थ सत्य (mupporuḷ uṇmai / tripadārtha satya) | பதி / पति (pati / pati - god), பசு / पशु (pasu / paśu – bound soul) & பாசம் / पाश (pāsam / pāśa - fetters) |
2 | மும்மல பாசமந்தம் / त्रिमलपाशबन्द (mum'mala pācamandam / trimalapāśabanda – triplefetter bondage) | ஆணவம் / आणव (āṇavam / āṇava - finitude), கன்மம் / कर्म (kaṉmam / karma - fate) & மாயை / माया (māyai / māyā - delusion)
|
3 | षण्णवतिः माया तत्त्वानि / தொண்ணூற்றாறு மாயா தத்துவங்கள் / (toṇṇūṟṟāṟu māyā tattuvaṅkaḷ / ṣaṇṇavatiḥ māyā tattvāni – ninety-six paradox evolutes) |
|
4 | त्रिविध काराण अवस्थाः आत्मस्य (trividha kārāṇa avasthāḥ ātmasya – trifold causal states of soul) |
|
5 | पञ्चविध कार्यवस्थाः आत्मस्य (pañcavidha kāryavasthāḥ ātmasya – fivefold effectual states of soul) |
|
6 | त्रिविध बद्धात्मनः (trividha baddhātmanaḥ - trifold bound souls) |
|
7 | चतुर्विध साधनमार्गाः मोक्षस्य (caturvidha sādhanamārgāḥ mokṣasya – fourfold practice-paths of liberation) |
|
8 | இறைவனின் ஐம்பெருந்தொழில்கள் / पञ्चमहाकृत्यानि (iṟaivaṉiṉ aimperuntoḻilgaḷ / pañcamahākṛtyāni īśvarasya – five-fold cosmic acts of god) |
|
9 | சிவனின் எண்குணங்கள் / अष्टगुणाः शिवस्य (civaṉiṉ eṇkuṇaṅkaḷ / aṣṭaguṇāḥ śivasya - eight qualities of shiva)
| தன்வயத்தன் ஆதல் (taṉvayattaṉ ātal – independence) தூய உடம்பினன் ஆதல் (tūya uṭampiṉaṉ ātal – pure body) இயற்கை உணர்வினன் ஆதல் (iyaṟkai uṇarviṉaṉ ātal – natural intelligence) முற்றும் உணர்தல் (muṟṟum uṇartal - omniscience) இயல்பாகவே பாசங்களின் நீங்குதல் (iyalpākavē pācaṅkaḷiṉ nīṅkutal – natural independence from fetters) பேரருள் உடைமை (pēraruḷ uṭaimai – supreme grace) முடிவு இல் ஆற்றல் உடைமை (muṭivu il āṟṟal uṭaimai - omnipotence) வரம்பு இல் இன்பம் உடைமை (varampu il iṉpam uṭaimai – omni bliss) |
10 | நவந்தருபேதம் (navantarupētam) | சிவன் /शिव (sivan / śiva) சக்தி / शक्ति (sakti / śakti) நாதம் / नाद (nādam / nāda) பிந்து / बिन्दु (bindu / bindu) சதாசிவன் / सदाशिव (sadāsivan / sadāśiva) மகேசுவரன் / महेश्वर (makēsuvaraṉ / maheśvara) ருத்திரன் / रुद्र (ruddiran / rudra) மால் / விஷ்ணு / विष्णु (māl / viṣṇu / viṣṇu) அயன் / பிரம்மன் /ब्रह्म (ayan / biraman / brahma)
|
Let us now take a quick look at few random அகச்சான்றுகள் (agaccānṛugaḻ – internal testimonies) from his works wherein these concepts are either directly or indirectly referenced. First let’s look at முப்பொருள் உண்மை / त्रिपदार्थ सत्य (mupporuḷ uṇmai / tripadārtha satya). In the following verse
Let us next look at மும்மல பாசமந்தம் / त्रिमलपाशबन्द (mum'mala pācamandam / trimalapāśabanda – triple-fetter bondage). For example, in his உபதேசக் குறிப்புகள் (upatēcak kuṟippukaḷ - sermon notes) explains thus:
Next look षट् त्रिंशत् माया तत्वानि (ṣaṭ triṃśat māyā tatvāni - thirty-six paradox evolutes) the following references are made by the noble-saint. We shall separately analyze his ontological in a short while. For now just want to cite the following references
And
D
வள்ளலாரின் நோக்கில் இதிகாசபுராணங்கள் (vaḷḷalāriṉ nōkkil itikācapurāṇaṅkaḷ - Vallalar's perspective on epics and mythologies)
Demystifying some of our misconceptions:
मूढग्राह पूर्वपक्षिनस्य (mūḍhagrāha pūrvapakṣinasya – mis-conception of plaintiff):
One the one extreme, just because the saint highlighted the importance of one realizing the God within oneself, many are under the prejudiced assumption that the noble saint was completely against any forms of external worship or that God does not exists externally. Besides, many are also under the wrong impression that the noble saint was completely rejected all the mythological events and concepts discussed widely across the huge corpus of इतिहास च पुराण शास्त्राणि (itihāsa ca purāṇa śāstrāṇi - historic and mythological literatures) as unnecessary imaginary stories without any philosophical or spiritual essence.
However, facts reveals that these assumptions are highly exaggerated and are unfair and incorrect accusations against the saint. It does not provide a holistic understanding of the saint's philosophies, as it completely neglects the devotional aspects of his life.
Note: I have shared my two cents on the noble saint’s contribution to devotion in the below blog. To get a quick perspective of the sane, please
Reference | வள்ளலாரின் கிரியாபக்திமார்கம்(vaḷḷalāriṉ kiriyābaktimārkam - ritualistic-devotion path of Vallalar) |
Now regarding the specific point relating to इतिहास च पुराण शास्त्राणि (itihāsa ca purāṇa śāstrāṇi - historic and mythological literatures), the saint's high respects for the same is testified in his own works, as he directly refers and employs various mythological stories in order to convey some esoteric philosophy that were originally referred in various इतिहास च पुराण शास्त्राणि (itihāsa ca purāṇa śāstrāṇi - historic and mythological literatures) including सिव पुराण (siva purāṇa) , लिङ्ग पुराण (liṅga purāṇa), स्कन्द पुराण (skanda purāṇa), திருவிளையாடல் புராணம் (tiruviḷaiyāṭal purāṇam), கந்தபுராணம் (kandapurāṇam) etc.
For example, he refers to the following mythological events relating to சிவபெருமானின் திருவிளையாடல்கள் (sivaperumāṉiṉ tiruviḷaiyāṭalkaḷ) in many of his poems
# | புராண நிகழ்வு (purāṇa nikaḻvu – mythological event) | திரு அருட்பா (tiru aruṭpā) reference |
1 | சிவபெருமான் பிட்டுக்கு மண் சுமந்தது (sivaperumān piṭṭukku maṇ cumantatu – Lord Shiva carrying mud as labourer) | 1582. 1974, 2176, 2251, 2981 |
2 | சிவபெருமான் பிரமனின் தலையை துண்டித்தது (sivaperumān biramaṉin talaiyai tuṇṭittatu – Lord Shiva chopping the head of brahma) | 767, 1574, 1622 |
3 | சிவபெருமான் காமனை எரித்தது (sivaperumān kāmaṉai erittatu – Lord Shiva burning cupid) | 767, 1576 |
4 | சிவபெருமான் தக்ஷனின் தலையை அறுத்தது (sivaperumān dakṣaṉin talaiyai'aṟuttadu – Lord Shiva chopping head of dakshan) | 1682 |
5 | சிவபெருமான் கஜமுகாசூரனை வதம் செய்தது (sivaperumān gajamukāsūraṉai vatam seidadu – Lord Shiva killing the elelphant-faced demon) | 631, 766 |
6 | சிவபெருமான் எமனை தண்டித்தது (sivaperumān emaṉai taṇṭittatu – Lord Shiva punishing death-lord) | 771 |
7 | சிவபெருமான் ஜலந்தரனை தண்டித்தது (sivaperumān jalantaraṉai taṇṭittatu – Lord Shiva punishing jalandhara) | 1627 |
8 | சிவபெருமான் பார்கடலை கடையும் போது நஞ்சுண்டது (sivaperumān pārkaṭalai kaṭaiyum pōtu nañcuṇṭatu – Lord Shiva consuming poison while churning the ocean) | 3-2-372 |
9 | சிவபெருமான் திரிபுரத்தை எரித்தது (sivaperumān tiripurattai erittatu – Lord Shiva burning triple-cities) | 3-2-772 |
10 | சிவபெருமான் இராவணின் ஆனவத்தை அழித்தது (sivaperumān irāvaṇiṉ āṉavattai aḻittatu - Lord Shiva destroying the ego of ravana) | 3-2-373, 2387 |
11 | சிவபெருமான் அந்தகாசுரனை சங்கரித்தது (sivaperumān antakācuraṉai caṅkarittatu - Lord Shiva kinging angasura) | 3-2-225 |
12 | சிவபெருமான் பெருமாலுக்கு சுதர்ஷனசக்கிரம் வழங்கியது (sivaperumān perumālukku cutarṣaṉacakkiram vaḻaṅkiyatu - Lord Shiva gifting sudarshana chakra to Vishnu) | 771, 1627 |
Similarly, the saint in his poems refers to the following mythological events relating to முருகபெருமானின் திருவிளையாடல்கள் (murugaperumāṉiṉ tiruviḷaiyāṭalgaḷ - sacred games of Lord Muruga)
# | புராண நிகழ்வு (purāṇa nikaḻvu – mythological event) | திரு அருட்பா (tiru aruṭpā) reference |
1 | சிவ பெருமானின் நெற்றிக்கண்ணிலிருந்து சரவணபொய்கையில் முருகப்பெருமான் அவதரித்தது (civa perumāṉiṉ neṟṟikkaṇṇiliruntu caravaṇapoykaiyil murukapperumāṉ avatarittatu -Lord Muruga emerging from the third-eye of Lord Shiva) | 2509 |
2 | முருகப்பெருமான் இந்திரனின் தவரை தண்டித்தது (murukapperumāṉ intiraṉiṉ tavarai taṇṭittatu – Lord Muruga correcting the mistake of Indra) | 399 |
3 | முருகப்பெருமான் பிரமனை சிறையிட்டது (murukapperumāṉ piramaṉai ciṟaiyiṭṭatu – imprisoning Lord Brahma) | 416 |
4 | முருகப்பெருமான் தந்தைக்கு பிரணவ தத்துவம் உபதேசித்தது (murukapperumāṉ tantaikku piraṇava tattuvam upatēcittatu – Lord Muruga explaining philosophy of pranaavamantra to Lord Shiva) | 98 |
5 | முருகப்பெருமானின் சூர சம்ஹாரம் (murukapperumāṉiṉ cūra camhāram – Lord Muruga killing demon) | 513 |
6 | வள்ளி தெய்வானையுடன் முருகப்பெருமானின் திருமனம் (vaḷḷi teyvāṉaiyuṭaṉ murukapperumāṉiṉ tirumaṉam – sacred wedlock of Lord Muruga with Valli and Deivanai) | 2516 |
Thus, on the one hand, the saint rejects the value of mythologies mentioned in the इतिहास च पुराण शास्त्राणि (itihāsa ca purāṇa śāstrāṇi - historic and mythological literatures). However, on the other hand the saint himself employs such mythologies in his poems. Now, it may appear as though the saint is either in-consistent in his views or the saint is taking double standards. If the saint had sincerely felt that such mythologies are only distracting the seekers from the underlying philosophy, then why should he use them in his works? Isn't this self-contradictory? Or are we the culprit in missing misunderstanding his views on the same?
My Two cents of clarification
Well, in my humble opinion, obviously it is we who have to be blamed for our lack of holistic understanding of the philosophy of the saint par excellence. In a humble attempt to reconcile between the seemingly contradictory views of the saint, I am sharing my two cents here. But before proceeding further, as a prerequisite, I would like to briefly touch upon the fundamental philosophy underlying the reality (non-reality) of इतिहास च पुराण शास्त्राणि (itihāsa ca purāṇa śāstrāṇi - historic and mythological literatures).
Etymologically, the term पुराण (purāṇa) means ‘old’ or ‘ancient’. Thus, पुराण (purāṇas) are ancient legendary narrations recollecting the story of the Gods passed on from one generation to another from early antiquity. Human word of mouth communication was the original means of transmitting these stories, which was later formerly translated to written media and compiled as beautiful poetic literature by the great sage महऋषि वेदव्यास (mahaṛṣi vedavyāsa).
Please remember that, although, from an empirical perspective, the term पुराण (purāṇa) literally refers to an historical account, yet from a philosophical sense, it deals with story of the Almighty God, who is eternal, transcending the limits of time, space & causality. Thus, these stories are new (live & happening) in higher realms of भावन (bhāvanas - mystical experiences). In fact, that is precisely why these scriptures are generally considered as पुरपि नवः पुराण (purapi navaḥ purāṇa – ancient yet eternally new).
A इतिहास (itihāsa - epic) is a special type of scripture which provides an historical account of the major incidents and also provides a record of the major philosophical and moral teachings that underlies those happenings. Literally, the Sanskrit term इतिहास (itihāsa) means इति ह आस् (iti ha ās – as it happened) while etymologically it is derived as इतिहास (itihāsa) = इति (iti) + आसः (āsaḥ). A popular definition of the term इतिहास (itihāsa - epic) is given below.
In other words, इतिहास (itihāsa) means “thus-verily-happened” or more clearly defining “as it truly happened”. Again, according to अमरकोश (amarakośa) one of the most authentic thesaurus of Sanskrit, इतिहास (itihāsa) is a narrative of the पूर्व वृत्त (pūrva vṛtta -past events). These epics are like the live biographical accounts of specific events in the life of a historically important person. It is like writing a biography of Mahatma Gandhi by some of his contemporary historians, i.e., biography written during the hero’s life time itself.
Similarly, in the case of தொழுவூர் வேலாயுத முதலியார் (toḻuvūr vēlāyuta mutaliyār) who captured various important spiritual milestones and miracles in the life of the saint திரு அருட்பிரகாச இராமலிங்க வள்ளலார் (tiru aruṭpirakāca irāmaliṅka vaḷḷalār), who was his contemporary (they lived during the same time period).
Coming back to the case of the महा इतिहास काव्य शास्त्र (mahā itihāsa kāvya śāstra – grand historic epic literature), the biographical recordings were recorded not just ordinary mortal scholars or historians but by saints who were themselves highly evolved spiritual visionaries – technically referred as a महाऋषिमुनिकवि (mahāṛṣimunikavi – supreme seer-sage-poet)
Similarly, the महाभारत (mahābhārata) is a महा इतिहास काव्य शास्त्र (mahā itihāsa kāvya śāstra – grand historic epic literature) which was yogically recorded by sage व्यास महऋषि (vyāsa mahaṛṣi) who lived during the contemporary period of the events in the महाभारत (mahābhārata). महऋषि (mahaṛṣi – supreme seer/sage) visualized these events as they were happening and recorded the same with the help of his देव लिपिकार् (devalipikār - divine scribe) who was none other than the Lord भगवान् श्री गणेश (bhagavān shrī gaṇesha) Himself. Of course, in occult yogic terms, Lord भगवान् श्री गणेश (bhagavān shrī gaṇesha) symbolizes the aroused कुण्डलिनी शक्ति (kuṇḍalinī śakti - coiled bio-magnetic energy).
In other words, the events are happening in a continuum traversing through all the realms of consciousness – physical / terrestrial, vital, psychic as well as gnostic, and even spiritual which form a concentric hierarchy of consciousness viz. புரப்புரம் /बाह्यबाह्य (purappuram/bāhyabāhya – external outer), புரம் / बाह्य (puram/bāhya – outer), அகப்புரம் /अन्तर्बाह्य (agappuram / antarbāhya - internal outer), அகம்/ अन्तर (agam – inner) & அகமகம் / अन्तरन्तर (agamagam / antarantara – internal inter) respectively. Thus, technically speaking, these texts are specifically called इतिहास (itihāsa - chronicle) because they provide historic account of some specific events in the past.
Please understand that these boundaries are more epistemological layers rather than ontological tight walls and represent the different hierarchies of the same spiritual continuum of the absolute omnipresent non-dual singularity. And such a concentric heirarchy is applicable at all the three levels of the पञ्चविध कोशाः अविद्यामाया चैतनस्य (pañcavidha kośāḥ avidyā māyā caitanasya - fivefold sheaths of nescient mystery-consciousness), the पञ्चविध कार्यवस्थाः बद्धात्म चैतन्यस्य (pañcavidha kāryavasthāḥ baddhātma caitanyasya – five-fold effectual states of corporeal soul-consciousness) and the पञ्चविध स्थूलभूत तत्त्वानि अप्रवृत्ति चैतन्यस्य (pañcavidha sthūlabhūta tattvāni apravṛtti caitanyasya – fivefold gross material principles of inertial-consciousness)
स्थण्डिल स्थानस्य (sthaṇḍila sthānasya – boundary of locus) (A) | कोश अविद्यामाया चैतनस्य (kośa avidyāmāyā caitanasya - sheath of nescient mystery-consciousness) (X) | कार्यवस्था बद्धात्म चैतन्यस्य (kāryavasthā baddhātma caitanyasya – effectual state of corporeal soul-consciousness) (Y) | स्थूलभूत तत्त्व अप्रवृत्ति चैतन्यस्य (sthūlabhūta tattva apravṛtti caitanyasya – gross material principle of inertial-consciousness) (Z) | |
1 | புரப்புரம் /बाह्यबाह्य (purappuram / bāhyabāhya – external outer) | अन्नमयकोश (annamayakośa – food-predominant sheath) | जाग्रत् अवस्था (jāgrat avasthā – waking state)
| पृथिवि तत्त्व (pṛthivi tattva – earth principle) |
2 | புரம் / बाह्य (puram/bāhya – outer) | प्राणमयकोश् (prāṇamayakośa – vital-predominant sheath) | स्वप्न अवस्था (svapna avasthā – dreaming state)
| अपस् तत्त्व (apas tattva – water principle) |
3 | அகப்புரம் /अन्तर्बाह्य (agappuram / antarbāhya - internal outer) | मनोमयकोश (manomayakośa – mind-predominant sheath) | सुषुप्ति अवस्था (suṣupti avasthā – sleeping state)
| अग्नि तत्त्व (agni tattva – fire principle) |
4 | அகம்/ अन्तर (agam – inner) | विज्ञानमयकोश (vijñānamayakośa – wosdom-predominant sheath) | तुरीय अवस्था (turīya avasthā – trance state) | वायु तत्त्व (vāyu tattva – air principle) |
5 | அகமகம் / अन्तरन्तर (agamagam / antarantara – internal inter) | आनन्दमयकोश (ānandamayakośa – bliss-predominant sheath) | तुरीयातीत अवस्था (turīyātīta avasthā – transcendent state)
| आकाश तत्त्व (ākāśa tattva – vacuum principle) |
Geometrically speaking these three dimensions viz. कोश अविद्यामाया चैतनस्य (kośa avidyāmāyā caitanasya - sheath of nescient mystery-consciousness) (X), कार्यवस्था बद्धात्म चैतन्यस्य (kāryavasthā baddhātma caitanyasya – effectual state of corporeal soul-consciousness) (Y) & स्थूलभूत तत्त्व अप्रवृत्ति चैतन्यस्य (sthūlabhūta tattva apravṛtti caitanyasya – gross material principle of inertial-consciousness) (Z) in the above table, are mutually perpendicular to each other as shown below
And corresponding to each axis viz. X, Y & Z, there is a five-fold nested concentric hierarchical boundary as listed in A and the mutual interdependencies between them can be graphically visualized as follows:
The important point to understand that the Multidimensional Consciousness Hierarchy discussed above is not a static structure but is a dynamic field of continuous state transitions from across realms. The corporeal soul keeps as part of its phenomenal existence, keeps shifting gears and jumping from one locus to another across each of the three dimensional five-fold hierarchies. The trajectory of these continuous oscillations between these realms is what is represented as the cosmic dance across the fields.
The noble saint திருமூலர் (tirumūlar) refers to such கூத்து (kūttu- dance) as the மோகாந்த கூத்து (mōkānta kūttu)
At the outermost layer they are manifested as terrestrial historic personalities operating from the जाग्रत् अवस्था (jāgrat avasthā – waking state) in the अन्नमयकोश (annamayakośa – food-predominant sheath) , while at the inner most layer they are operating from the तुरीयातीत अवस्था (turīyātīta avasthā – transcendent state) in the परमानन्दमय कोश (paramānandamaya kośa – supreme bliss realm). It is the same reality that that runs through and links the स्थूल रूप (sthūla rūpa – gross form) and the सूक्षम रूप (sūkṣama rūpa – subtle form). The difference between them is in (epistemological) degrees and not in (ontological) kind, as reflected in the ancient Hermetic wisdom "As above, so below". To quote Swami Vivekananda:
“The difference between the subtlest mind and the grossest matter is only one of degree. Therefore, the whole universe may be called either mind or matter, it does not matter which. You may call the mind refined matter, or the body concretized mind; it makes little difference by which name you call which. All the troubles arising from the conflict between materialism and spirituality are due to wrong thinking. Actually, there is no difference between the two”.
In other words, "அண்டமே பிண்டம், பிண்டமே அண்டம் (aṇdamē piṇdam, piṇdamē - microcosm is macrcosm, macrocosm is microcosm). In modern scientific terms, the former is the fractal reflection of the latter and vice versa. In fact, the same, logic holds good for all phenomenal entities including the sacred dances like the सहश्रारपद्म ताण्डव (sahaśrārapadma tāṇḍava – thousand-petaled-lotus dance), मूलाधारचक्र ताण्डव (mūlādhāracakra tāṇḍava – rootbase center dance) etc., just to name a few.
In modern scientific terms, the former is the fractal reflection of the latter and vice versa. In fact, the same, logic holds good for all phenomenal entities including the Divine and spiritual personalities – like the Hindu Gods viz. : முருகன் (murugan), பிள்ளையார் (piḷḷaiyār), கண்ணன் (kaṇṇaṉ), அம்மன் (amman) etc., as well as saints like அகத்தியர் (agattiyar), மாணிக்கவாசகர் (māṇikkavācakar), திருஞானசம்பந்தர் (tiruñāṉacampantar), திருமூலர் (tirumūlar) etc., just to name a few.
One can always view from the outermost material plane and narrate a historical account of their birth, growth, religious mission, and final emancipation etc. or one can view them from the innermost spiritual realm and narrate these personalities as निगूढार्थ शक्ति तत्त्वानि योगानुभवे (nigūḍhārtha śakti tattvāni yogānubhave –occult energy principles in yogic experience). The differences between புரப்புரம் /बाह्यबाह्य (purappuram/bāhyabāhya – external outer), புரம் / बाह्य (puram/bāhya – outer), அகப்புரம் /अन्तर्बाह्य (agappuram / antarbāhya - internal outer), அகம்/ अन्तर (agam – inner) & அகமகம் / अन्तरन्तर (agamagam / antarantara – internal inter), are only from relativistic frames of references and not in absolute terms. This fact holds good irrespective of whether you view from புரப்புரமாகிய பிரமாண்டம் (purappuramāgiya biramāṇḍam - outermost external macrocosm) or its vice-versa i.e., from அகமகமாகிய பிண்டம் (agamagamāgiya piṇḍam – innermost internal microcosm). In other words, it is only a matter of relative differences between:
- प्रवृत्तिमार्ग केन्द्रपागशक्तेः (pravṛttimārga kendrapāgaśakteḥ - evolutionary path of centrifugal force): This condition involves a अन्तः बाह्य स्फुरण तत्त्वानाम् अधिकतम सूक्ष्मात् अधिकतम स्थूलम् (antaḥ bāhya sphuraṇa tattvānām adhikatama sthūlam – inside-out expansion of evolutes from the the most subtle to the most gross). This corresponds to उन्मेष लौकिक द्वित्व चक्ष्वोः यावत् निमेष दिव्य चक्षोः (unmeṣa laukika dvitva cakṣvoḥ yāvat nimeṣa divya cakṣoḥ - opening of dual mundane eyes while closing the wisdom eye)
- निवृत्तिमार्ग केन्द्राभिगशक्तेः (nivṛttimārga kendrābhigaśakteḥ - involutionary path of centripetal force): This condition involves a बाह्य-अन्तः सङ्क्षेपण अधिकतम स्थूलात् अधिकतम सूक्षमम् (bāhya-antaḥ saṅkṣepaṇa adhikatama sthūlāt adhikatama sūkṣamam – outside-in contraction from the most gross to the most subtle). This corresponds to निमेष लौकिक द्वित्व चक्ष्वोः यावत् उन्मेष दिव्य चक्षोः (nimeṣa laukika dvitva cakṣvoḥ yāvat unmeṣa divya cakṣoḥ - closing of dual mundane eyes while opening the wisdom eye)
Synchronizing the सम्मेलन (sammelana - equillibrium) between these to two forces viz. प्रवृत्तिमार्ग केन्द्रपागशक्तेः (pravṛttimārga kendrapāgaśakteḥ - evolutionary path of centrifugal force) and the निवृत्तिमार्ग केन्द्राभिगशक्तेः (nivṛttimārga kendrābhigaśakteḥ - involutionary path of centripetal force) is what is theologized as the आनन्द ताण्डव (ānanda tāṇḍava – bliss dance). I.K. Taimini, the eminent Theosophist and scholar, in his famous book Man, God and the Universe, gives explains this concept very clearly. To quote him:
“As the unfoldment of consciousness proceeds, the coarser forms of individuality with their undesirable concommitants are shed one after another, and the subtler form emerge with the expansion of consciousness and the enlargement of the circle which limits our life and love. This process can continue ad infinitum as the following diagram illustrates to some extent.
We see in this diagram a number of concentric circles one within the other, and a radial line connecting the centre with the outermost ciricle. Now, if the thickness of parts of the radial line between the successive circles beginning with the outermost, represents the coarseness of the individuality., we see how this thickness can go on decreasing as the radial line approaches the centre. We know what is the limit which a line which progressively becomes thinner and thinner approaches – an ideal line which has no thickness at all but only direction. An actual line can, according to mathematics, only approach this limit more and more without ever matching it…It will be seen that it is not the radial lines which can impose a limitation on the centre because they leave the centre free to expand ad infinitum. It is rhe circumference which imposes limitation on the centre. This circumference can be considered to be larger and larger as the radial line representing the individuality of the Monad approaches the ideal limit of zero thickness. When the circumference expands to infinity the line becomes an ideal line in the realm of the Unmanifest."
The cosmological philosophy underlying the theological accounts of उन्मेष च निमेष नेत्रस्य (unmeṣa ca nimeṣa netrasya – opeing and closing of eye) is very categorically testified in the following verse from the स्पन्दकारिका (spandakārikā) which is basically a commentary written by आचार्य श्री भट्ट कल्लट (ācārya śrī bhaṭṭa kallaṭa) on the शिवसूत्र (śivasūtra), which was originally revealed to परमाचार्य श्री वसुगुप्त (paramācārya śrī vasugupta)
You may be wondering as to why I am saying “उन्मेष लौकिक द्वित्व चक्ष्वोः यावत् निमेष दिव्य चक्षोः (unmeṣa laukika dvitva cakṣvoḥ yāvat nimeṣa divya cakṣoḥ - opening of dual mundane eyes while closing the wisdom eye)” in other words, why there is an inverse proportionality between the उन्मेष लौकिक द्वित्व चक्ष्वोः (unmeṣa laukika dvitva cakṣvoḥ - opening of dual mundane eyes) and the निमेष दिव्य चक्षोः (nimeṣa divya cakṣoḥ - closing the wisdom eye)?
 |
Well yes, for all practical purposes this is the case. आचार्य श्री क्षेमराज (ācārya śrī kṣemarāja) in his स्पन्दनिर्णय (spandanirṇaya) which is famous commentary on the स्पन्दकारिका (spandakārikā) also establishes this point by citing sacred testimonies.
Please remember the involution and evolution are our relative phenomenal frames, but are not applicable to the absolute omnipresent noumenal reality, which transcends all such boundaries. For example, திரு அருட்பிரகாச இராமலிங்க வள்ளலார் (tiru aruṭpirakāca irāmaliṅka vaḷḷalār) in his famous உபதேசக் குறிப்புகள் (upatēcak kuṟippukaḷ - sermon notes) on "அண்ட பிண்ட பூர்ண பாவன அனுஷ்டான விதி (aṇṭa piṇṭa pūrṇa pāvaṉa aṉuṣṭāṉa viti - rules on rituals of microcosm - macrocosm synergies)", explains the close anthropocentric correspondence between these multi-layered continuum of चिताकाश स्पन्दन (citākāśa spandana - pulsations of wisdom-space) theologized as the சிதம்பர ஆனந்த தாண்டவம் (citampara āṉanda tāṇṭavam - blissful dance in vacuum consciousness) by the நடராஜர் (naṭarājar - lord of dance).
Now, let's take the case study of நடராஜர் தத்துவம் (naṭarājar tattuvam - philosophy of lord of dance) associated with ஆனந்த தாண்டவ தரிசனம் (āṉanta tāṇṭava taricaṉam – frantic bliss dance) & சிதம்பர இரகசியம் (cidambara iragasiyam – gnostic-wisdom secret), in the life of the noble saint. Now, it’s a well-known historic fact testified by அகச்சான்றுகள் (akaccāṉṟukaḷ - internal evidences) from the saint's own works that he had both
- புர நடராஜ தரிசனம் (pura naṭarāja taricaṉam - external royal dance vision): அண்ட சிதம்பர கூத்து (aṇṭa citampara kūttu - macrocosmic dance of vacuum consciousness) consecrated as the अर्चावतारमूर्ति (arcāvatāramūrti – worship-incarnation iconography)
- அக நடராஜ தரிசனம் (aka naṭarāja taricaṉam - internal royal dance vision) : பிண்டசிதம்பர கூத்து (piṇṭacitampara kūttu - microcosmic dance of vacuum consciousness) consecrated as the अन्तर्यामि अवतार (antaryāmi avatāra - indwelling incarnation)
Reference Blog | THEME: Spiritual significance of நடராஜர் தத்துவம் (nataraajar thaththuvam) Please CLICK the following URL URL: Spiritual significance of நடராஜர் தத்துவம் (nataraajar thaththuvam) AGENDA: 1. पवित्र भूलोगविज्ञान चिदंबरस्य (pavitra bhūlogavijñāna cidaṃbarasya - sacred geography of Chidambaram) 2. ज्योतिष अर्थवत्त्व आर्द्रा दर्शनस्य (jyotiṣa arthavattva ārdrā darśanasya - astronomical significance of Arudra vision) 3. वार्षिक उत्सव (vārṣika utsava- annual festival) celebrated as ब्रह्मोत्सव / महोत्सव (brahmotsava / mahotsava – grand festival) 4. अर्थवत्त्व ब्रह्म निर्माणज़िल्पस्य (arthavattva brahma nirmāṇailpasya - significance of sacred architecture) 5. ब्रह्मपिण्डसंसुतिविज्ञान गुर्वर्थत्व (brahmapiṇḍasaṃsutivijñāna gurvarthatva - Macro and Micro Cosmological significance) 6. ब्राह्मप्रतिकाविद्यानटराजस्य (brāhmapratikāvidyānaṭarājasya – sacred iconography of dance-king) 7. निहित-जाल ताण्डव (nihitajālatāṇḍava – nested network dance) 8. कल्प विज्ञान चिदंबरस्य (kalpa vijñāna cidaṃbarasya – ritual science of gnostic space) |
Obviously, both these experiences were integral to his spiritual life and he cherished every part of it. For example, the saint very categorically recollects his blissful memories of his very first புர நடராஜ தரிசனம் (pura naṭarāja taricaṉam - external royal dance vision)
And similarly, in நடராஜபதி மாலை (naṭarājapati mālai), the noble saint re-iterates the essential laws of correspondence between these epistemological realms (sheaths) of conscious experience as follows.
Thus, in other words, the आनन्द महा ताण्डव (ānanda mahā tāṇḍava – supreme dance of bliss) actually represents the eternal governance of the पञ्च महाकृत्यानि (pañca mahākṛtyāni – five cosmic acts) viz. ஆக்கல் / सृष्टि (ākkal/ sṛṣṭi – creation / manifestation), காத்தல் / स्थिति (kāttal / sthiti - sustenance), அழித்தல் / संहार (azhittal / saṁhāra –dissolution), மறைத்தல் / तिरोभाव (maṛaittal / tirobhāva - veiling) & அருளல் / अनुग्रह (aruḻal / anugraha - grace) cutting across the infinitely long series of manifested multiverses and their epistemological layers. This fact is testified by the saint himself in the above verse.
Of course, from an anthropic perspective, this स्पन्द (spanda - cosmic dance /eternal becoming) both at a அண்ட பிரமாணம் (aṇḍa piramāṇam - macrocosmic scale), as well as at the பிண்ட பிரமாணம் (piṇḍa piramāṇam - microcosmic scale) are basically nothing but immersive experiences visualized as a sacred ஆனந்த தாண்டவம் (āṉanta tāṇṭavam – dance of bliss) happening within one’s own consciousness. Such a dance is called ஞானக்கூத்து (jñānak kūttu – wisdom dance). Hidden behind the ஆனந்தகூத்தின் ஒளி தாண்டவம் (āṉantakūttiṉ oḷi tāṇṭavam – visual dance of bliss-dance) manifested as உருவ தத்துவம் / शकल तत्त्व (uruva tattuvam / śakala tattva – phenomenal principle) there underlies the subtler ஒலி நடனம் (oli naṭaṉam – sonic dance) manifesting the அருவ தத்துவம் / निश्कल तत्त्व् (aruva thaththuvam / niśkala tattva – noumenal principal) and this the चितंबर रहस्य (citaṁbara rahasya – secret of gnostic vacuum).
Now with this understanding, let us re-look at the above quoted controversial statement and try to comprehend the holistic intention of the saint when he originally said:
I think the saint is cautioning us, that as by design, all our பஞ்ச ஞானேந்திரியங்கள் (pañca jñānendriyangaḷ - five-fold cognitive senses) governed by the மனம் (manam - mind) are confined to புரலக்ஷணத்தின் மேல் மட்டும் லக்ஷியம் (puralakṣaṇattiṉ mēl maṭṭum lakṣiyam – focus only on external nature) while completely neglecting அகலக்ஷணத்தின் மேல் லக்ஷியம் (akalakṣaṇattiṉ mēl lakṣiyam – focus on external nature) which generally needs awakening of higher realms of spiritual consciousness beyond मनोमयकोश (manomayakośa – mind predominant sheath sheath) viz. विज्ञानमयकोश (vijñānamayakośa – wosdom-predominant sheath) & आनन्दमयकोश (ānandamayakośa – bliss-predominant sheath). Please remember that access to these last two realms are by default, hidden (encapsulated / locked) from the mental vision of ordinary mortals like us and is only accessible through the பரமன ஞான தரிசனம் / परमज्ञानदर्शन (paramana jñāna darisanam / paramajñānadarśana - supramental gnostic vision)
As already discussed, the mythological episodes and events narrated in the इतिहास & पुराण शास्त्र (itihāsa & purāṇa śāstra - historic and mythological literature) are all nothing but such spiritual revelations to saints and yogis operating from such higher realms of supramental consciousness. Eventually the ஒளி நடனம் (oḷi naṭaṉam – visual dance) experienced by the ऋषिमुनि (ṛṣimuni - seer sage) in the आनन्दमयकोश (ānandamayakośa – bliss-predominant sheath) gets further encoded as अर्कसाति (arkasāti - poetic inspirations) of மந்திர கலை / ஒலி நடனம் (mantira kalai / oli naṭaṉam – mantric art / sonic dance), as well, in the विज्ञानमयकोश (vijñānamayakośa – wosdom-predominant sheath). The Holy saint has beautifully symbolized these two forms of dances as மயில் (mayil - peacock) & குயில் (kuyil - cuckoo) respectively, as testified in the following verses,
And subsequently it is such நிகழ்வுகள் (nikaḻvukaḷ - events) relating to these நிறைமொழிமாதரின் ஒலியொளி அனுபவங்கள் (niṟaimoḻimātariṉ oliyoḷi aṉupavaṅkaḷ - audio-visual experiences of accomplished-speech men) which are further encrypted & encapsulated as सन्ध्या भाष (sandhyā bhāṣa - twilight language) and propagated to the lower realms viz. मनोमयकोश (manomayakośa – mind predominant sheath sheath) and below, as कल्पित कथाः पुराण शास्त्रस्य (kalpita kathāḥ itihāsa ca purāṇa śāstrasya - imaginary stories of mythological literature). Of course, from the perspective of ordinary mortals like us, who are not yet entitled to the higher realms of spiritual consciousness and hence remain as பூட்டபட்ட உண்மைகள் (pūṭṭapaṭṭa uṇmaikaḷ - locked / encoded truths) (unlike the case of the evolved saints), these narrations are only second-hand information which can only be experienced objectively and not subjectively - technically called as सविकल्प अनुभव (savikalpa anubhava - indirect / mediated experience). We will not be able to get a holistic विलीन निर्विकल्प अनुभव (vilīna nirvikalpa anubhava - immersive direct / immediate experience). In fact, this is what is referred by வள்ளலார் (vaḷḷalār) as 'கலையுரைத்த கற்பனை (kalaiyuraitta kaṟpaṉai - art narrated imagination)' in the above quoted verses from the decad titled ' திருக்கதவந் திறத்தல் (tirukkatavan tiṟattal – sacred gate opening)' and again as he "பூட்டிய அந்தப் பூட்டை ஒருவரும் திறக்கவில்லை (pūṭṭai oruvarum tiṟakkavillai - no one has opened the closed lock)" in the earlier quoted பேருபதேசம் (pērupadēsam – grand sermon)
In the following verses, the saint cautions to be aware and beware that there are many pseudo spiritualists and fake religious gurus capitalize our ignorance, take us for a ride by misleading us with delusive fabrications & misinterpretations in the guise of sacred scriptural revelations - वेद (veda), आगम (āgama), इतिहास (itihāsa) & पुराण (purāṇa) etc. Such fake versions are tagged by the saint here by the term தோன்றிய சாத்திரங்கள் (tōṉṟiya cāttiraṅkaḷ - fabricated scriptures) creating a छलक इन्द्रजाल (chalaka indrajāla - delusive sense/epistemological traps) which deviate us away from the original scriptural roots, referred by the saint as ஊன்றிய சாத்திரங்கள் (ūṉṟiya cāttiraṅkaḷ - rooted scriptures). The saint advises us to develop discriminating wisdom to differentiate the fake from the real. At the same time, he also warns us that even the original scriptures, however sacred and comprehensive they may be, they are yet only partial descriptions of the transcendent absolute divinity, which is essentially indeterminate and hence all scriptures for that matter are also kind of चलक इन्द्रजाल (calaka indrajāla - delusive sense/epistemological traps).
Thus, he recommends us that rather than taking the narrations in the इतिहास & पुराण शास्त्र (itihāsa & purāṇa śāstra - historic and mythological literature) too literally, the sincere followers of சுத்த சன்மார்கம் (sudda sanmārgam - pure path of truth) should go beyond the superficial (exoteric) meanings and decrypt (decapsulate) and unlock the underlying esoteric (occult) spiritual essence with the help of ஞான திரவுகோல் (jñāna tiravukkōl - key of wisdom), as testified by him in the following verses.
Demystifying some misconceptions
#1 मूढग्राह पूर्वपक्षिनस्य (mūḍhagrāha pūrvapakṣinasya – mis-conception of plaintiff) :
Again, on the one extreme, even some of us who claim to be orthodox Hindus fail to acknowledge the possibility of attaining अमृत मुक्ति (amṛta mukti – deathless liberation) even as a theoretical / philosophical possibility of attaining although we endorse alternate types of समाधि (samādhi -atonement) including both सविकल्पसमाधि (savikalpasamādhi – atonement with imagination) & निर्विकल्पसमाधि (nirvikalpasamādhi – atonement without imagination) attained via different modes of मोक्ष (mokṣa - liberation) including क्रम मुक्ति (krama mukti – gradual liberation), सद्यो मुक्ति (sadyo mukti – immediate liberation), जीवन् मुक्ति (jīvan mukti – embodied salvation) & विदेह मुक्ति (videha mukti - disembodied salvation). It is wrongly assumed that it is humanly impossible to conquer death.
प्रतिबोधन सिद्धान्तिनस्य (pratibodhana siddhāntinasya – clarification of accomplished):
However, in reality, there are many scriptural testimonies vetting the
science and art of conquering death including the historic case studies of many
eminent noble saints பக்தர்கள் (baktargaḷ), ஞானிகள் (jñāṉigaḷ), சித்தர்கள் (siddargaḷ) & யோகிகள் (yōgigaḷ) cutting across
religious boundaries and paths viz.. கர்மயோகமார்கம் (karmayōgamārgam – unitive path of servitude), பக்தியோகமார்கம் (baktiyōgamārgam – unitive
path of devotion), தியானயோகமார்கம் (diyāṉayōgamārgam – unitive path of meditation)
& ஞானயோகமார்கம் (jñāṉayōgamārgam – unitive path of gnosis).
Again, in the case of our beloved saint, who is one of the latest and greatest saints to have achieved such a state, there is ample அகச்சான்றுகள் (agaccānṛugaḻ – internal testimonies) generously spread across all the ஆறு திருமுறைகள் (āṛu tirumuraigaḻ – six sacred books) of his magnum opus poetic masterpiece திருவருட்பா (tiruvaruṭpā), as well as testified by many புறச்சான்றுகள் (puṛaccānṛugaḻ - external testimonies).
#2 मूढग्राह पूर्वपक्षिनस्य (mūḍhagrāha pūrvapakṣinasya – mis-conception of plaintiff) :
Whereas, on the other extreme, some of us, who claim to be சுத்த சன்மார்கிகள் /शुद्ध सन्मार्गिणः (sudda sanmārgigaḻ / śuddha sanmārgiṇaḥ – pristine right path followers) consider all forms of मोक्ष (mokṣa - liberation) & समाधि (samādhi -atonement) listed above, as inferior states compared to the one attained by திரு அருட்பிரகாச இராமலிங்க வள்ளலலார் (vaḍalūr tiru arutpirakāsa irāmaliṅga vaḻḻalār) viz. अमृत मुक्ति (amṛta mukti – deathless liberation). Moreover, they dogmatically believe that no one else other than the saint has and will ever attain மரணமிலாப் பெருவாழ்வு / अमृतमहाजीवित (maraṇamilāp peruvāzhvu / amṛtamahājīvita - immortalized supreme living).
प्रतिबोधन सिद्धान्तिनस्य (pratibodhana siddhāntinasya – clarification of accomplished):
This is again a very short-sighted prejudice not backed by real historic
or scientific facts. As stated above, there are several such case studies of noble
saints including பக்தர்கள் (baktargaḷ), ஞானிகள் (jñāṉigaḷ), சித்தர்கள் (siddargaḷ) & யோகிகள் (yōgigaḷ) from different parts
of the world who have conquered death and attained similar states of மரணமிலாப் பெருவாழ்வு / अमृतमहाजीवित (maraṇamilāp peruvāzhvu / amṛtamahājīvita
- immortalized supreme living).
The religious heritages across the globe can proudly claim to have reached great heights and mastery in the சாகாக்கல்வி (sāgākkalvi – science of immortality). சாகாக்கலை / अमृतसिद्धि (sāgākkalai / amṛtasiddhi – art of immortality / accomplishing deathlessness) has been one of the most important spiritual goals for the anscient seekers from time immemorial. For example, the verses मृत्योर् म अमृतङ्ग मय (mṛtyor ma amṛtaṅga maya - Lead me from death to Immortality) from the बृहदारण्यकोपनिषद् (bṛhadāraṇyakopaniṣad), very crisply highlights the inherent thirst of the वेदऋषि (vedaṛṣi – Vedic seer sage) for the अमरत्व (amaratva – immortality/ deathlessness). According to the वेद शास्त्र (vedaśāstra), सोमभक्ष (somabhakṣa – ambrosial drink) is a sacred portion, specially prepared from extracts of magical herbs (believed to belong to the ephedra class of shrubs), the consumption of which leads to अमरत्व (amaratva – immortality/ deathlessness). The following वेदमन्त्र (vedamantra – vedic-hymn) from the sacred ऋग्वेदसंहिता (ṛgvedasaṃhitā – rig veda corpus) for example, testifies that drinking the sacred सोमभक्ष (somabhakṣa – ambrosial drink) leads to immortality. Of course, here, the term सोमभक्ष (somabhakṣa – ambrosial drink) deeper yogic occult significance.
In fact, the सोम मण्डल (soma maṇḍala), the 9th book of ऋग्वेद संहिता (ṛgveda saṁhitā), for example, has around 114 hymns explicitly highlighting the importance and power of सोम (soma – ritualized juice). Interestingly, the ancient Zorastrian (Persian) traditions calls it ‘haoama’. Their scriptures, namely the Zend Avesta, also has a dedicated yāśti to it. A similar philosophy is also reterated in the Babylonian Giligamesh epic poem wherein the Sumerian king is instructed by a divine spirit by name Uthnapishtim to bring home a magical plant that brings immortality.
I would like to list here a few important case-studies of noble saints who hae attained மரணமிலாப் பெருவாழ்வு / अमृतमहाजीवित (maraṇamilāp peruvāzhvu / amṛtamahājīvita - immortalized supreme living). Of course this is not an exhaustive list.
- नचिकेता (naciketā)
- भक्त मार्कण्डेय (bhakta mārkaṇḍeya)
- सत्य्वान् & सवित्री (satyvān & savitrī)
- भुशुण्ड (bhuśuṇḍa)
- भक्त प्रहलाद (bhakta prahalāda)
- மாணிக்கவாசகர் (māṇikkavācagar)
- சுந்தரமூர்த்தி நாயனார் (sundaramūrtti nāyanār)
- திரு ஞானசம்பந்தர் (tiru jñānasambandar)
- திரு பத்திரகிரியார் (tiru baddiragirīyār)
- கோதை ஸ்ரீ ஆண்டாள் நாச்சியார் (kōdai sri āṇḍāḻ nācciyār)
- Taoist Masters
- Tibetan monks etc.
No comments:
Post a Comment