THAYUMANAVAR’S POEMS.
சச்சிதானந்த சிவம்.
பாராதி ககனப் பரப்புமுண்
டோவென்று
படர்வெளிய தாகியெழுகாப்
பரிதிமதி காணாச் சுயஞ்சோதியாயண்ட
பகிரண்ட வுயிரெவைக்கும்
நேராக வறிவா யகண்டமா
யேகமாய்
நித்தமாய் நிர்த்தொந்தமாய்
நிர்க்குண விலாசமாய்
வாக்குமன மணுகாத
நிர்மலா னந்தமயமாய்ப்
பேராது நிற்றிநீ சும்மா
விருந்துதான்
பேரின்ப மெய்திடாமல்
பேய்மனதை யண்டியே தாயிலாப்
பிள்ளைபோல்
பித்தாக வோமனதைநான்
சாராத படியறிவி னிருவிகற்பாங்கமாஞ்
சாசுவத நிஷ்டையருளாய்
சர்கபரி பூரண வகண்ட்தத்
துவமான
சச்சிதா னந்தசிவமே. 1
100. O Satchithananda Siva, the undivided and
indivisible whole extant in all! Thou art the omnipresent and all
pervading Gnana-Akas wherein the bhuta-akas† with all its myriads of
differentiations earth &c., occupies a very insignificant position; Thou
art the self-luminous Heavenly Brightness outshining and transcending the fire
of seven tongues, ‡ the Sun and the Moon. And Thou art the Super-eminent unique
Wisdom of Infinite nature and bliss evidencing Thyself in the universality of
life. And yet Thou art the Eternal Unconditioned one non-dual in
character and void of properties and beyond all thought and speech.
Notwithstanding
Thy Supernal existence as aforesaid, I have knit myself to the internal mind
and degraded myself to the position of a helpless orphan without taking to
sacred quietism§ of bliss.
Do
Thou grant me now the unchangeable state of solemnity in which I shall remain
for ever self-controlled in Thy contemplation without subjecting myself to the
implacable mind.
[* 1st verse (last portion of translation).
This word is the compound of Sat (real-existence or being) + chit (Intelligence
or knowledge or gnana) + Ananda (bliss or delight or joy or supreme pleasure of
eternal unchangeable nature).
† It means in brief that Siva Lord is eternally everywhere
like the akas or elemental ether and is not the latter; and He is Gnana or
Chaitanyam by nature and Pure Love and imparts highest delight or Ananda to His
Matured devotees. c.f. Sri Kanta Bashya on the Vedanta Sutras I.i. 23 & 24.
c.f. Tait. Upanishad 2.1. “From Atman (‘Paramakasa’) is akasa born.”
‡ c.f. 36th verse (translation) and notes
there under to 7 flames. c.f. Munda.Upanishad Section II [art 1.8. “Seven life
power come from Him, seven flames seven foods (to feed the flames).”
§ Here the reference may be to the school of
Quietists “who flourished at the close of the 17th century and who
taught that the soul, in the pursuit of the Supreme Good must retire from the
report and gratifications of sense, and, in silence, be absorbed in contemplation
of the Deity.”]
குடக்கொடு குணக்காதி
திக்கினை யுழக்கூடு
கொள்ளலபோ லைந்துபூதம்
கூடுஞ் சுருங்கிலைச்
சாலேகமொன்பது
குலாவுநடை மனையைநாறும்
வடக்கயிறு வெண்ணரம்
பாவென்பு தசையினால்
மதவேள் விழாநடத்தி
வைக்கின்ற கைத்தேரை
வெண்ணீர்செ நீர்கணீர்
மலநீர்பு ணீரிறைக்கும்
விடக்குத் துருத்தியைக்
கருமருந் துக்கூட்டை
வெட்டவெட் டத்தளிர்க்கும்
வேட்கைமா முறுகின்ற
சுடுகாட்டை முடிவிலே
மெய்போ லிருந்து
பொய்யாம்
சடக்கைச் சடக்கெனச்
சதமென்று சின்மயந்
தானாகி நிற்பதென்றோ
சர்வபரி பூரண வகண்டதத்
துவமான
சச்சிதா னந்தசிவமே. 2
101. O Satchithananda Siva, the undivided and indivisible whole
extant in all! O for the day on which I shall realize my blessed
Gnana-Svarupa* eternally raised above all conditions of time, after gaining
knowledge of this my infirm self of seeming reality. This self
which is the temporary erection composed of the five elements just like the
quarters east, west &c. contained in a dry measure.
This
self which is the front hall possessing nine clear§ windows. This self which is
the play car handled in festival by Manmatha† and conducted by means of
its white sinews, bones and flesh.
This
self which is the fleshy bellows ejecting impure liquids red and white from the
eyes, proud flesh, and secretions. This self which is the nest egg of the drug
of re-incarnation. This cremation ground with the trees of desire, ‡ thereon
which send forth their shoots as often as they are chopped.
[* Gnana Svarupa of the soul. – Just as a man carrying a
heavy load has to subject and adjust himself to various hardships and pains
incidental to his carrying of it, so the human soul, whose nature is chit or
intelligence and which is bearing this self (i.e. this personality or physical
body), for the purpose of its spiritualization, has to undergo various
difficulties incidentally arising from the body’s material tendencies – to wit
– Karma, desire &c., (the effects of flesh and blood and bones and sinews
the product of the 5 elements). Here it may be asked, if Lord-Siva hath given
us this body as a vehicle for us to travel in through the path of
spiritualization, why should the Supreme choose such a bad vehicle for us? This
query finds a ready infallible answer from a Siddhanti, who does not any like
the Idealists &c., that this body (i.e. the matter or the five elements) is
a non-entity; or that it is a projection from the Parabrahman’s own substance
or existence or self; or that it was brought to existence from nothing or
non-existence. What the Siddhanti says is, in the words of the Saint, “அருளுடைய பரெமென்றோ அன்னுதானே யானுன்னென்றும், எனக்கேயானவாதி பெருகுவிளைக்கட்டு” (Whenever there was the Supreme Being of Arul Sakti, I (the soul) have
been since then co-existent with Him, and inseparable with me and for me hath
been the bondage of action (Karma Mala) caused by my anava mala the antecedent
cause of this Maya mala (i.e. this matter, my body). Thus matter (maya
mala) being co-existent with souls as well as God and the souls with it being
ever co-existent with and dependent on God, the query as to its (matter’s)
origin becomes illogical and unwarranted. It is our daily experience we see
that dirt will remove the dirt of copper when rubbed together by an agent; but
if allowed to gather, it enshrouds the natural brightness of the copper. So, we
(souls) require an another (rubber) the Supreme Siva, who, out of pure
Benevolence, effects by His Arul Sakti our bodies out of Maya (matter) by the
process of differentiation. For Maya or matter cannot differentiate itself nor
do the Souls by their nature possess the power or capacity to bring about the
differentiation of Maya towards their evolution. Hence the God is
appropriately called Siva i.e. God of Love or Benevolence c.f. verses 97
and 98 with notes and also 72nd verse.
§ The 9 windows are: - 2 eyes, 2 nostrils, the mouth,
and the 2 lowest orifices. To these some Sages add the navel and the opening at
the top of the skull.
† Manmatha is the Hindu name of the God of Love.
‡ This description of our body shews the Saint’s view
which lends to support to the truth of the analogy of the ‘carrier’ stated
above.
This
Maya, matter, true and false,
True,
when to Lord it serves a tool.
To
save the souls, and call it false,
When
doth its magic the souls befool.]
பாகத்தி னாற்கவிதை பாடிப் படிக்கவோ
பத்திநெறி யில்லைவேத
பாராய ணப்பனுவன் மூவர்செய்
பனுவலது
பகரவோ விசையுமில்லை
யோகத்தி லேசிறிது முயலவென்
றாற்றேக
மொவ்வாதி வூண்வெறுத்தால்
உயிர்வெறுத் திடலொக்கு
மல்லாது கிரியைக
ளுபாயத்தி னாற்செய்யவோ
மோகத்தி லேகிறிது மொழியவிலை
மெய்ஞ்ஞான
மோனத்தி விற்கவென்றால்
முற்றாது பரிபாக சத்திக
ளனேகநின்
மூதறிவி லேயெழுந்த
தாகத்தி லேவாய்க்கு
மமிர்தப்ர வாகமே
தன்னந் தவிப்பெருமையே
சர்வபரி பூரண வகண்டதத்
துவமான
சச்சிதா னந்தசிவமே. 3
102. O Satchithananda Siva, the undivided and indivisible
whole extant in all! Any attempt on my part to sing in metrical verses Thy
Supreme Power and Benevolence might fall short of bhakti* or love of devotion
to Thee. Or any attempt towards the recitation of the Tamil Veda Tiruvachakam†
or the mystic poems of the three Saivite Saints‡ might fall short of the
harmonious flow of tone peculiar to them. Any effort toward the Yoga practice
might hardly suit my bodily constitution. Any abstinence on my part from food
taking might deprive me of this life. To devise any means for doing the pious
acts of puja &c., I am not at all rid of lust. And should I endeavor
to habituate myself to the taciturn state of mona, the verge and mark
of the Supreme Sivagnana, § my mind is ruffled in hundreds of ways by the wonderful
powers of Asutta maya.||
Thou
must only guide me, O The Absolute Lord of Greatness! O The Bounty of nectar
flowing in full to the aspirants of Siva-Sayujya, ¶ the thirst for which arises
in them from Thy knowledge Supreme the final Siva-gnana! Ω
[* Any act of piety without bhakti or real love to God
is like the flower without fragrance and will not be appreciated by Him. c.f.
Tiruvachakam “பக்திவலையிற படுவோன் காண்க”(Behold!
He (Siva Lord) can be caught only be a net of bhakti).
† The Saivite Saint Shrimat Manickavachakar was a
brahmin prime minister of the Kind Pandya of Madura and was initiated by the
Supreme Siva-Lord in Tiruperundurai appearing as Guru with the Sacred Book
‘Sivagnana Botham’ in His hands and thence forward sang Thiruvachakam and
worked good many miracles such as making a dumb princess of an opponent sing in
Tamil the glory of Siva-Lord &c. (Vide also Dr. G. U. Pope’s translation of
‘Thiruvachakam for full details).
‡ The 3 Saivite Saints are Shrimad Apparswami (a
Saiva Vellla), Shrimad Gnanasambandar (who lived as a Brahmin) and Shrimad
Sundarar (Brahmin). These three and the said Manickavachakar are called
together ‘நாலவர்’ or சைவசமயாசாரிகள் (The four or the establishers of the Saiva Samayam, the
Saiva Philosophy i.e. the (Saiva) Siddhanta. They revealed this system as the
Supreme Truth. So these four holy Saints are represented by the four idols in
every Iswara’s Temple in India. For fuller details about these four and the
rest of the Saivite Saints, all 63 in number, the sacred book ‘Periapurana’ may
be referred to.
§ c.f. the great Divine Poetess
‘Avvai’ “மோனமென்பது ஞான வரம்பு” (what can be called ‘mona’
is the verge and ma k (வரம்பு) of the true Gnana.
|| Asutta maya – avidya maya i.e. maya causing
ignorance in souls by its deceitful tendencies which are multifarious (c.f.
verse 101 and notes). This maya or jada-maya sakti is matter. It
is mistaken for the Supreme Para Sakti (female Principle) of the Supreme Siva.
It is this Female Principle that is represented as Maha Vishnu (not the Trinity
Vishnu) or Parvati or Kali. This is the reason why the bigoted Vishnuvites
adore and worship ‘Parvati’ (Goddess) only in Siva Temples, thus making a fanatic
distinction between Siva and His Sakti.
¶ Siva-Sayujuya is the Highest state of Moksha.
It literally means “intimate union with Siva in His Absolute Nature as Love.” c.f.
notes under 41st verse.
Ω Compare the 36th verse (translation), and its notes]
Ω Compare the 36th verse (translation), and its notes]
இமையளவு போதையொரு கற்பகா லம்பண்ணு
மிவ்வுலக மேவ்வுலகமோ
என்றெண்ணம் வருவிக்கு
மாதர்சிற றின்பமோ
வென்னின்மக மேருவாக்கிச்
சுமையெடுமி னென்றுதான்
சும்மாடு மாயெமைச்
சுமையாளு மாக்கிநாளும்
துர்ப்புத்தி பண்ணியுள
நற்புத்தி யாவையுஞ்
சூறையிட் டிந்தரஜாலம்
அமையவொரு கூத்தஞ் சமைந்தாடு
மனமாயை
யம்மம்ம வெல்லவெளிதோ
அருள்பெற்ற பேர்க்கெலா
மொளிபெற்ற நிற்குமீ
தருளோவ லாதுமருளோ
சமயநெறி காணாத சாக்ஷிநீ சூக்ஷ்ம்மாத்
தமியனேற் குளவுபுகலாய்
சர்வபரி பூரண வகண்டதத்
துவமான
சச்சிதா னந்தசிவமே. 4
103. O Satchithananda Siva, the undivided and indivisible
whole extant in all! How can I conquer this deceitful mind of maya? It causes a
momentary winking to appear as long as a great cosmic period of Kalpa. † It
gets me to imagine this earth to be some other phenomenal region. It makes a
Maha Meru ‡ of the sexual love and not only causes me to bear that burden
serving itself as a pad for my head, but also constrains me to a vicious
condition of life stripping off all my good qualities. In short, it leaps and
frisks about and plays a wonderful juggle.
Yet,
however, O Lord, in those blessed muktas of Thine, it becomes as bright § as
Thy Grace.
Do
Thou make me understand, whether such a mind in its nature is the Divine Light
of Thy Grace or the unholy darkness of ignorance.||
[† Kalpa is the great cosmic period – a day of Brahma
equal to 1000 yugas.
‡ Maha meru is the greatest of mountains used here to
represent the hyperbolical character of the mind.
§ It is one of the sound postulates of this school
that, of the 3 malas, the anava (the cause of the other two and the offshoot of
the mind) of the muktas becomes one with the splendor attained by them (muktas)
and sub-servient to their wishes.
|| Ignorance is the anava mala.]
இனியே தெமக்குனருள்
வருமோ வெனக்கருதி
யேங்குதே நெஞ்சமையோ
இன்றைக் கிருந்தாரை
நாளைக் கிருப்பரென்
றெண்ணவோ திடமில்லையே
அனியாய மாயிந்த வுடலைநா
னென்றுவரு
மந்தகற் காளாகவோ
ஆடித் திரிந்துநான்
கற்றதுங் கேட்டது
மவலவாய்ப் போதனன்றோ
கணியேனும் வறியசெங்
காயேனு முதிர்சருகு
கந்தமூ கங்களேனும்
கனல்வாதை வந்தெய்தி
னள்ளிப் புசித்துநான்
கண்மூடி மெளனியாகித்
தனியே யிருப்பதற் கெண்ணினே
னெண்ணமிது
சாமீநீ யறியாததோ
சர்வபரி பூரண வகண்ட்தத்
துவமான
சச்சிதா னந்தசிவமே. 5
104. O Satchithananda Siva, the undivided and indivisible
whole extant in all! I merely wear away under complete despondency that I may
not at all get. Thy blessed Grace, in as much as, O Lord, I cannot be confident
of visiting again tomorrow, any person whom I might meet today. The book of
Fate lies quite concealed.
Alas!
The God of death should come at any moment in a proud attitude and take away this
physical body. Is it all my merit that I should end this life in
mere suffering although I have had good deal of struggle to acquire the
spiritual knowledge by reading and by hearing?
O
Supreme Lord, art Thou not cognizant of my internal desire to quench the fire
of hunger by* stuffing up my belly either with fruits or with unripe fruits or
with dead leaves or vegetables and sit silent in Thy contemplation in solitude,
with my eyes closed for ever?†
[* c.f. 36th and 48th
verses regarding 10 vital airs.
† The Saint gives a caution to himself to invoke and
get, if he can, the Supreme Lord’s Arul before ever he should discard his body
which is quite uncertain. c.f. “Procrastination is the thief of time.” “Winnow the corn while the wind blows.”]
மத்தமத கரிமுகிற் குலமென்ன
நின்றிலகு
வாயிலுடன் மதியகடுதோய்
மாடகூ டச்சிகர மொய்த்தசந்
திரகாந்த
மனிமேடை யுச்சிமீது
முத்தமிழ் முழக்கமுடன்
முத்தநகை யார்க்ளொடு
முத்துமுத் தாய்க்குலாவி
மோகத் திருந்துமென்
யோகத்தி னிலைநின்று
மூச்சைப் பிடித்தடைத்துக்
கைத்தல நகப்படை விரித்தபுவி
சிங்கமொடு
கரடிநுழை நூழைகொண்ட
கானமலை யுச்சியிற் குகையூ
டிருந்துமென்
காதலா மலகமென்னச்
சுத்தமற மோனநிலை பெற்றவர்க
ளுய்வர்காண்
சனகாதி துணிவிதன்றோ
சர்வபரி பூரண வகண்ட்தத்
துவமான
சச்சிதா னந்தசிவமே. 6
105. O Satchithananda Siva, the undivided and indivisible
whole extant in all!
What
if a man is placed in the pleasures of the household, say, such as rejoicing in
company with the women of pearl like teeth charming and excelling in beauty and
best conversant in Tamil in its three-fold* classification, in a lofty palace,
at the top-most story, so high as to reach the moon-centre and so well built up
of moon stones as to, by itself, excite lust therewith, and where in front of
the gate are arrayed the elephants which are as dark as the thick gathered
clouds? Or, on the other hand, what is the use† of merely living the secluded
life of a recluse, say, sitting dumb in Yoga, controlling the breath, either in
caves or in the summits of dark wooded mountains where there are lairs of long
clawed tigers, lions or bears?
Is
it not a fact as clear as day light that those only can expect themselves to be
saved who set upon Thy Divine contemplation in silence? Is this not the
fundamental Truth aimed at by the Munis Sanaka &c.
[* The 3 classes of Tamil are (1) இயற்றமிழ் (Natural grammatical Tamil whether prose or poetry), (2) இசைத்தமிழ் (Tamil adapted to music), (3) நாடகத்தமிழ் (dramatic Tamil).
† The Saint points out in this verse that there is no
evil of household life; nor any real bliss or benefit in a Sannyasin’s
life of mere yoga practice. Under either conditions of human life one would do
well only if he should fix himself upon God’s Grace in contemplation. C.f. the
Saint’s stanza.
“சாட்டையிற் பம்பரசாலம்போலெல்லாம்
ஆட்டுவானிறையெனவறிந்து நெஞ்சமே,
தேட்டமொன்றறவருட் செயவினிற்றியேல்,
வீட்டறந் துறவறமிரண்டு மேன்மையே.”
(Just like a top of its point made to spin
By
means of a corn; so do yourself see
That
the Lord rules all; and were you, then, to win
The
Lord’s Grace alone, in world or retired be).]
கைத்தலம் விளங்குமொரு
நெல்லியங் கனியெனக்
கண்டவே தாகமத்தின்
காட்சிபுரு ஷார்த்தமதின்
மாட்சிபெற முத்தியது
கருதினனு மானமாதி
உத்திபல வாநிரு விகற்பமே
வில்லையா
லொன்றோ டிரண்டென்னவோ
உரையுமிலை நீயுமிலை
நானுமிலை யென்பது
முபாயநீ யுண்டுநானும்
சித்தமுள னானில்லை யெனும்வசன
நீயறிவை
தெரியார்க டெரியவசமோ
செப்புகே வலநீதி யொப்புவமை
யல்லவே
சின்முத்தி ராங்கமரபில்
சத்தமற யெனையாண்ட குருமெளனி
கையினாற்
றமியனேற் குதவுபொருளே
சர்வபரி பூரண வகீண்டதத்
துவமான
சச்சிதா னந்தசிவமே. 7
106. O Satchithananda Siva, the undivided and indivisible whole
extant in all! Clear as a nelli* fruit on the palm are the four purusharthas†
announced in the Vedagamas. Of these the fourth and the supremest is the moksha.
To think of this Final End to be aimed at by the souls and to understand truly
its nature. Different schools of philosophy define It differently by
means of several logical methods such as anumana‡ &c. But in the
soul’s undifferentiated anubhava§ of the profound meditation on Thee,
these logical reasonings cease to have any use. In that supreme state of
Changeless Peace, there is no speech at all. There the souls in their
absorbed state cannot say either one or two.
The
saying there is neither ‘Thou’ nor ‘I’, is simply a method adopted to teach the
Sivohambhavana|| practice of Sariya, Kiriya, Yoga and Gnana. For, in
reality, Thou art a Being as well as I am a being. Then what is meant by
saying ‘There is no individual existence as ego or ‘I’? ¶ Thou knowest
it well. How can those perceive it who are yet not free from their anava or
ignorance? To make them know it, there is nothing else we can pitch upon to
compare with the Moksha state or anubhava.
Do
Thou help me, O The Supreme End and Aim of my solemn initiation by my Guru
Mauni, the silent teacher, by the Symbol of True Gnana.
[* Nelli is a kind of Indian fruit or grape like
appearance.
† Vide 41st verse with notes.
‡ The 3 essential Logical methods are (1) Prathiatcha
(observation and experiment) (2) Anumana (Inference) and (3) Agama (Testimony
or Authority). Vide p.3 of Siddhanta Deepika Vol. 1. where my esteemed
brother Mr. Nallaswami Pillai gives fuller details.
§ Anubhava – experience.
|| Vide notes to 53rd verse and c.f. 91st
verse with notes.
¶ It means that the soul can only
live and act by its coexistence with the Lord and by the power of the Lord;
just as consonants can sound only by the help of the vowel. ‘a’. c.f.
verses 8, 25, and 50 with notes.]
காயாத மரமீது கல்லேறு
செல்லுமோ
கடவுணீ யாங்களடியேம்
கர்மபந் தத்தினாற் சன்மபந்
தம்பெறக்
கற்பித்த துன்னதருளே
வாயார வுண்டபேர் வாழ்த்துவது
நொந்தபேர்
வைவதுவு மெங்களுலக
வாய்பாடு நிற்கநின்
வைதிக வொழுங்குநினை
வாழ்த்தினாற்
பெறுபேறுதான்
ஓயாது பெறுவரென முறையிட்ட
தாற்பின்ன
ருளறுவது கருமமன்றாம்
உபயநெறி யீதென்னி னுசிதநெறி
யெந்தநெறி
யுலகிலே பிழைபொறுக்கும்
தாயான கருணையு முனக்குன்
டெனக்கினிச்
சஞ்சலங் கெடவருள்செய்வாய்
சர்வபரி பூரண வகண்டதத்
துவமான
சச்சிதா னந்தசிவமே. 8
107. O Satchithananda Siva, the undivided and indivisible
whole extant in all!
No
stones will be aimed at a tree which bears no fruits. So it is but Thy Grace
that does set us (souls) to the cycle of evolution and that invokes our love of
devotion and prayer to Thee; Thyself being our Benevolent Lord (Pathi)*
and ourselves Thy dependent slaves (Pasus) suffering under the pasa
bhanda or bonds of life.
But
it has been the rule of custom in this world of evolution that those, who have
had their hunger appeased, praise Thee and those who have to suffer from want,
upbraid Thee. Of these two methods, the first is the commendable one. And the
vicious act of upbraiding Thee has to be avoided, indeed, in as much as the
Vedagamas proclaim† that it is only by Thy adoration and praise that the souls
can achieve the Highest End of Siva-Sayujya. ‡
Since
Thou possesses also the motherly Forbearance and Grace, do Thou, my Lord, cause
my mental agonies to disappear.
[* c.f. 25th verse and notes
to ‘Pasupathi.’
† c.f. notes to 37th verse.
‡ c.f. notes to 41st verse
for ‘Siva-Sayujya.’]
இன்னம் பிறப்பத கிடமென்னி
னிவ்வுடல
மிறவா திருப்பமூலத்
தெழுமங்கி யமிர்தொழுமு
மதிமண்டலத்திலுற
வென்னம்மை குண்டலினிபால்
மின்னம் பிறக்காது சேயென
வளர்த்திடப்
பேயேனை நல்கவேண்டும்
பிறவாத நெறியெனக் குன்டென்னி
னிம்மையே
பேசுகர்ப் பூரதீபம்
மின்னும் படிக்கண் டாகார
வன்னைபால்
வினையேனை யொப்புவித்து
வீட்டுநெறி கூட்டிடுதன்
மிவ்வுநன் றிவையன்றி
விவகார முண்டென்னிலோ
தன்னந் தனிச்சிறிய னாற்றிலேன்
போற்றிவளர்
சன்மார்க்க முத்திமுதலே
சர்வபரி பூரண வகண்டதத் துவமான
சச்சிதா னந்தசிவமே. 9
108. O Satchithananda Siva, the undivided and indivisible
whole extant in all!
If
I have yet to undergo the pain of rebirth on account of my Karma mala,
do Thou please leave me in the care of Kundalin* that she might surely
endow me with power to preserve any thanu† by the scientific Yoga of
causing the innermost fire to rise up to the lunar orbis‡ above and make the
blessed nectar issue therefrom.
And
if my course of rebirth should cease with this, Thou wilt do best to
grant me the Moksha of Siva-Sayujya by entrusting me to the Infinite Mother of
all; So that, freed from my Karmic noose, I can, in this very life, become
absorbed in the Everlasting Brightness like the burning camphor.§
On
the other hand, if I should be destined to struggle beyond this life, I
will be left in an extremely helpless condition which I cannot endure at all.
Praise
be to Thee, O The Absolute Giver of the Final Bliss of Siva-Sayujya of the Sanmarga.||
[* Kundalin, lit. snake. It is
applied to Kali one of nine Saktis (vide Tiruvembavai in Tiruvachakam)
† Thanu = physical body.
‡ Vide verses 61 & 62 and notes.
§ The analogy is used to show that
just as the camphor, a thing different from the elemental fire, does yet, when
set to fire, burn and become assimilated with the latter (fire), so the soul,
an entity dependent on and different from the Supreme Siva, does when set to
devotional love to the Supreme Siva, become absorbed by realization in advaita
union with the Supreme Siva which is called the Siva-Sayujya.
|| The Siva school opens Four Steps
or stages of exercising Love to God (Siva) (1) like a servant, (2) like a son,
(3) like a friend, and (4) like a Gnani or wise man; viz.
(1) Dhasa Marga (like a
servant) or Dhatha marga, also called ‘Sariya’ is the rendering of tangible
bodily service to the Supreme Siva in Temples &c.
(2)
Putra Marga (like a son), also called ‘Kiriya’ is worshipping or making
puja to Siva conceived in linga or idols &c.
(3)
Saha Marga (like a friend), called also ‘Yoga’ is contemplating Siva by scientific
concentration of thoughts and.
(4)
Sanmarga (like a gnani or wise man) also called ‘Gnana-Marga is ‘becoming
absorbed by realization in advaita union with the Supreme Siva, the Anadi Mukta
Sukshma Chit.
‘This is the Final Goal for all
To
reach, step by step, as they call;
To
shun a part is to shun the whole;
Cut
your one leg and you must roll.’
For fuller details see ‘Sivagnana Siddhiar and c.f. 41st verse
with notes.]
வேதாவை யிவ்வணம் விதித்ததே தென்னினுன்
வினைப்பகுதி யென்பனந்த
வினைபேச வறியாது நிற்கவிவை
மனதால்
விளைந்ததால் மனதைநாடில்
போதமே நிற்குமப் போதத்தை
நாடிலோ
போதமு நினாலவிளக்கம்
பொய்யன்று தெய்வமறை
யாவுமே நீயென்று
போக்குவர வறநிகழ்த்தும்
ஆதார வாதேய முழுதுநீ
யாதலா
லிகிலமீ தென்னையாட்டி
ஆடல்கண் டவனுநீ யாடிகின்
றவனுநீ
யருளுனீ மெளனஞான
தாதாவு நீபெற்ற தாய்தந்தை
தாமுநீ
தமருநீ யாவுநீகாண்
சர்வபரி பூரண வகண்டதத்
துவமான
சச்சிதா னந்தசிவமே. 10
109. O Satchithananda Siva, the undivided and indivisible whole
extant in all!
Should
the Brahma be asked why he should stamp my destiny like this, he would say at
once that it was the result of my past karma or action.* My Karma being achit,
† I cannot question it; but, since it is the offshoot from my manas, ‡
then, remains the true knowledge in me which I perceive to have been manifested
by Thy Grace. This is not a fiction at all; for, the Divine Vedagamas rightly
declare ‘Thou art all; Thou, art the Sustainer and everything sustained by
Thee.’ In consequence I can rightly conclude that Thou art the cause as well as
the Spectator of my dance of life; why, Thou art Thyself the Universal Dancer.
Thou art the Heavenly Grace. Thou art the Giver of the Blessed Maunagnana.
§ In short, Thou art the mother father, kindred and all.||
[* Vide notes to karma under 2nd
verse.
† Achit=not chit (intelligence) or other
than chit, that is, a non-intelligent thing, It may be called also asat
(other than sat,)
‡ This school establishes ‘manas’
as asat or matter.
§ Gnana of silence (mauna or mona).
¶ c.f. 89th verse and its
notes.]
கொந்தவிழ் மலர்ச்சோலை
நன்னீழல் வைகினுங்
குளிர்தீம் புனற்கையள்ளிந்
கொள்ளுகினு மந்நீ ரிடைத்திளைத்
தாடினுங்
குளிர்சந்த வாடைமடவார்
வந்துலவு கின்றதென முன்றிவிடை
யுலவவே
வசதிபெறு பொதும்வெள்ளை
வட்டமதி பட்டப் பகற்போல
நிலவுதர
மகிழ்போதும் வேலையமுதம்
னிந்தைபெற வறுசுவையில்
வந்ததென வமுதுண்ணும்
வேளையிலும் மாலைகந்தம்
வெள்ளிலை யடைக்காய்
விரும்பிவேன டியவண்ணம்
வினையாக விழிதுயிலிலும்
சந்ததமு நின்னருளை மறவா
வரந்தந்து
தமியேனை ரக்ஷைபுரிவாய்
சர்வபரி பூரண வகண்டதத்
துவமான
சச்சிதா னந்தசிவமே. 11
110. O Satchitananda Siva, the undivided and indivisible whole
extant in all! Grant Thou to me the blessing that I might not, even for a
moment, let go from my memory Thy All-Graciousness; whether I remain under a
cool-shaded grove of fragment flowers; Or whether I drink fresh water of a most
refreshing kind or take a good bath in it; whether I be gifted to walk at
pleasure in a court yard which diffuses the most delightful flavour of sandal
wood as if occupied by the accomplished damsels of exquisite taste and beauty
who wear it; whether I enjoy with pleasure the bright moon-light; whether I
take sumptuous food consisting of all six tastes and sweet as nectar of the
Sea.* or when, prior to sleep at night I am engaged in a joyous sport garlanded
with sweet smelling flowers, wearing pleasant smelling Sandanam and
chewing the compound of the areca and cloves, of the betel pepper with chunam
and lime.
O
Universal Protector, do Thou receive me into Thy care.
[* c.f. Notes to 12th verse.]
R. SHANMUGA MUDALIAR.
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