garland for mahadeva

VaLLalaar's Garland for Mahadeva-1

BEING Destroys Ignorance and Makes the Heart Melt

This first verses is called Kaappu, and which seeks the Grace of BEING for completing the task that has been undertaken. But the seeking also goes along withthe PRAISE of BEING in terms epithets that are metaphysically profound and trueof BEING.

VaLLalaar is well noted for his elements of LOVE and COMPASSION for all and which included even the vegetation. So it is not spurring that he sings of BEING asof infinite kindness and whose presence not only fills to the full the inside and outside of all creatures but also exceeds them. BEING though fills all is always a SURPLUS, always inexhaustible - always overflows all. No words rituals andso forth can ever contain Him to the full - He dances and in His dances He always also introduces the novel, the unpredictable, the incalculable,

He leads and guides all the souls so that they all move in the direction of metaphysical illuminations and which is also the Way of happiness, endless joys. There are miseries and sufferings in life but that is all because the souls are infected with Malam, the Darkness of IGNORANCE and BEING with His dance and playsdestroys these inner darkness and flooding the souls with the Light of Metaphysical Illuminations that destroys this metaphysical ignorance He guides athem towards a form of existence full of happiness. The miseries in existence can be eliminated provided we destroy the DIRT deep within and which make the soul superstitious credulous hard-hearted and hence aggressive and so forth.

But how does BEING destroy the metaphysical ignorance of the human beings that make them behave as such?

He provides the visions of the Third Eye, the Eye that enables the souls enjoy Transductive Perceptions, metaphysical visions through metaphysical dreams. BEING teaches the souls through making them SEE the hidden metaphysical worlds whereHe also provides the LANGUAGE for bringing such deep insights into words. Now such a Play of BEING not only illuminates the mind and with that dispel the inherent blindness but also through the same strategy He makes the heart MELT and flow with love and compassion for all. The heart that remains like a rock, unmoved by the plights of the suffering creatures is not at all a spiritual soul - whatever they do in the name of religion is all useless.

Now it makes sense why VaLLalaar invokes BEING in these terms . The Garland of Verses that he plans to compose is a Garland of a soul that has been molten to fl

ow with kindness unto all and to bring all the metaphysical insights into WORDS,he needs the blessings of BEING who in fact does this, the One who pours the MaRai Amutam- the ambrosia of concealed and hidden wisdom and enable the human being to bring them into words.

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karuNai niRaintu akampuRamum tuLumbi vazintuuyirkkellaam kaLaikaN aakitteruL niRainta inba nilai vaLarkkinRakaNNudaiyooy citaiyaa njaanapporuL niRainta maRaiyamutam pozikinRamalarvaayooy poyyaneen tanmaruL niRainta mamak karuGkal paaRaiyum uLkacintu urukkum vadivatooyee!

Meaning:

O the Great Deva! Full of compassion you have filled to the full the inner andouter worlds of all and overflow them even. Staying thus you have also become their hidden guide , illuminating them and leading them to enjoy a life of joys always. You do this by becoming the Third Eyed and with which icon you open up the Third Eye of the creatures leading them to SEE the hidden metaphysical realities and afford them to witness the deathless axiomatic truths which also dispel the metaphysical ignorance. You also have a blossoming mouth with which you helpthe people to bring into words the deep metaphysical insights. I am full of ignorance and because of which I entertain many falsities and which make me a heartless and loveless human being. But your grace has served as the Fire that has melted my rock-like heart and made me kind and compassionate unto all. Being such afigure, I am sure you will help me along to bring into words the metaphysical insights you have been kind enough to disclose to me.


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The Oneness of BEING and Disclosive Evolution

It is not generally known that the Tantric Hindus like the Nayanmars Azwars Siddhas and here also VaLLalaar understand that BEING is ONE without a second as itis said in the strictly monotheistic Islam. However having recognized this the Tantriks also recognize that this One and SAME BEING shows Himself in a bewildering verity of iconic formor deities. The people under ordinary circumstances worship such deities who at the same allow themselves to be taken higher and higherin the metaphysical reaches till they reach the limiting point where all the deities disappear and witness BEING as only ONE and that too in Deep Silence.

This view is what I call METATHEISM and which is neither polytheism nor monotheism. The monotheism does not recognize the icons or muurties and polytheism doesnot recognize that ultimately BEING is only ONE without a second etc.

Here instead of describing the various iconic forms BEING assumes for presentingand managing the world as the Intelligent Power , VaLLalaar describes only the

FUNCTIONS and the central features of the metaphysical understanding that is made to EVOLVE into witnessing as One without a second ( iNaiyaonRum illaataaki)

But how are the humble and simple souls brought to enjoy such a great metaphysical understanding?

Here we must recall that Saivism notes the presence of Disclosive Evolution, anunderstanding of evolution more comprehensive than the Darwinian and certainly beyond the reaches of the Semitic and other religions in the world.

First this same BEING presents Himself as the totality of the physical world butwhere various kinds of biological bodies are provided for pre-existent souls and because of which they begin to EXIST or LIVE as such, pushed by various kindsof desires and because of which they ACT. Now BEING also remains deep within as the ILLUMIBATING LIGHT, that which makes the creatures SEE, generate various kinds of TEXTS and which they INTERPRET and begin to UNDERSTAND the TRUTHS. Normally there is bewilderment confusion conflict and so forth, However once TRUTHSare grasped such conflicts disappear and it is that which is provided by BEING.This allow them to EVOLVE into higher and higher species (katiyaaki) and whichis again blessed by BEING and once reaching the stage of human species they are also provided the visions of the Third Eye and with which they begin to see the realms of Pure Consciousness ( citaakaasam) and which also enables them to note the presence of the Great Unified Field (maakaasam) , the final GROUND of origin of all, also called the Tillai Ambalam and so forth.

It is at this stage that BEING is seen as ONE without a second and which understanding breeds endless BLISS of absolute certainly for at this there is NO change and hence falsities whatever. The soul that has reached such heights enjoys BLISS and nothing else and for which reason BEING is called Caccitaanantam, the consciousness that is forever Bliss and nothing else.

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Ulaknilai muzutaaki aagkaaGkuLLaUyiraaki uyirkkuyiraay oLitaan aakikKalanilai aRiyaatk kaadci aakikKatiyaaki meynjnjaanak kaNNaakaUlaku citaakaasamataau paramaakaasaIyalpaaki iNaiyonRum ilaataakiAlakil aRivaanantamaakic cacciTaanata mayamaaki marnta teevee!

Meaning:

O Maha Deva! You have become the whole of the physical world and within which here and there you have given the biological bodies for the pre-existent souls remaining in their depths the Illuminating Light With this you make them understand the TRUTHS that make them enjoy a conflict-free kind of existence and which also enable them to evolve and assume higher forms of life. Then on becoming thehuman species you also provide them the Third Eye with which they understand themetaphysical world where they witness the Realms of Pure Consciousness and later the Total Field of Consciousness from which everything originates. At this point you present yourself as the One without a second and which understanding breeds infinite and un-diminishing Bliss and for which they understand you as the Caccitaanantam, the Forever Blissful Consciousness.


Truth-Experience and Human Evolution

The Agamism of the Dravidian philosophical tradition both as Saivism and VaishNavism incorporates a kind of Evolutionary Theory that I call Disclosive Evolution, an evolutionary development that takes place only because BEING discloses Himself more and more into the depths of the soul. The higher species have more of the DIVINE and less of the Malam, the Darkness of Ignorance. Now what really determines this evolutionary movement upwards towards Moksa is not natural selection as said in Darwinism but the MeyyuNarvu, the truth-experiences. And the TRUTH, the Satyam as said in the Upanishads is in the WORLD and not primarily in the scriptures though some scriptures may articulate them provided they are composed by mystics who are genuinely metaphysical, But it is always necessary to take the whole world as the primordial TEXT where BEING dances and in that also discloses truths the experience of which brings about the evolutionary developmentand with that a sanguinity of mind and an inner strength that remains unruffledno matter what the challenges are.. Those who delve deep into the depths of natural world, the true yogis are indeed the blessed for their understanding is formed of axiomatic truths which not only illuminate them but also breed an apodictic certainty that allows them to enjoy an inner strength and calmness of untold bliss.

Now what is interesting is that this insight into the genuine metaphysics that does not deny evolutionary development is as ancient as the Sumerian Suruppak's Neri(c. 3000 BC) and probably a metaphysical insight that sustained the whole ofNubian Kemetian and related cultures. There he says : nig-nam kal-kal-in nig-e me kal-kal ; Ta. nikaznam kal-kalyin mikavee mey kal-kal ( If you study the happenings around then you will learn great truths), Thus we have in the words of Suruppak the whole world being taken as a TEXT that ought to be studied and only bystudying which one can learn great truths. In the same text it is also said that these are the truths that will illuminate the mind and make the eyes shining forth brilliantly.

But why is this so?

The truth-experiences, MeyyuNarvu allow the soul to gain LUMENS, an inner lightthat dispels the prevailing DARKNESS and with that enable the soul EVOVE higher and higher till it reaches the highest state of being-in the-world. Here not only we have BEING providing the Inner Light that allows the lumens flow into themind but also BLISS as an integral part of it all and certainly to REINFORCE such a movement of the soul, This kind evolutionary ascendance of the soul is sustained and reinforced by BEING Himself by proving the experience of BLISS alongwith true illuminations, a bliss that remains there as an inalienable part of the soul

Now what is also quite fascinating is that BEING in addition to standing as theLIGHT that illuminates the soul and develop its understanding, He also stays inthe HEART of all transforming it into a LOTUS, divine and at the same time LOVI

NG.. The evolutionary development of understanding goes along with the culturingof the FEELINGS so that eventually the soul becomes not only illuminated but also very humane- full of LOVE and COMPASSION unto all.

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Ulakelaam tani niRainta uNamiyaakiYookiyar tam anubavattin uvappaay enRu,kalakmuRaa upasaanta nilaiyataakikkaLaGkamaRRa aruN njaanak kaadciyaakivilakluRaa nibida aanantamaakimiitaanattu oLirkinRa viLallamaakiIlaku paraaparamaay ciRparamaay anbar

Itaya malar miitirunta inbat teevee

Meaning:

O Maka Deva!

You stand as the unique and objective TRUTH that fills all the worlds providingng deep truth-experiences for the Yogis who delve deep it and where you also reinforce that with providing immense joys. Because of the illuminations they enjoy they also jave an understanding that is free of defilers and which makes themenjoy apodictic certainty that breeds an inner strength and peace of mind. Youalso stand there as the One who provides deep metaphysical visions that enablethem to overcome all miseries and depressions enjoying a bliss that remains inalienable form them. Now in order to facilitate such an evolution you stand as thesupremely Radiant principle not only in the all inclusive space but also in the understanding so that they can enjoy Pure Consciousness. Now on top of it allyou also stand as in the HEART lotus of all who love you so that they also become wholly LOVE unto all.


Evolution is Directed Towards Moksa

BEING is in the world as well as ABOVE it. This is usually said as BEING is Immanent as well as Transcendent , a notion of BEING that we see already in SumeroTamil literature and continued further in Purusha Suktam where BEING(Purusha) is said to to be the whole world as well as ABOVE it. This very deep metaphysicalinsight is recaptured by VaLLalaar in this interesting verse where he describesin greater details also the Disclosive Evolution that remains quite peculiar tothe Tamil Saivite Thinking.

Everything has a DEVELOPMENTAL or EVOLUTIONARY dimensions to it where while BEING remains ABOVE all these developmental and evolutionary movements of the worldand the creatures but He stands also as them and moves along with them . Thisis usually put in Saivism as onRaay( as they themselves) , udanaay (along with them) and veeRay( different and above them all)

It is through such a way of being-in-the-world that BEING brings about the creatures doing various kinds actions and which are granted their EFFECTS or outcomesand which are later withdrawn only to be provided with something new and novel,Thus the evolution is not because of adaptation to the environments as said byDarwin but because of ACTIONS the creatures effect and which elucidate a certain karmic trace which bring about the next level of evolutionary growth. But such karmic traces are not there permanently - they are withdrawn only to be supplied with something new so that another level of evolutionary development is madepossible.

In all these processes there isry movements are not haphazard.mpletion and which is Moksa andkuRaivu. Thus when it comes tosome which are higher but withhe higher.

a DIRECTION of movementAll creatures are takenagainst which the priorthe creatures there areeven the lower with the

and hence the evolutionatowards a NiRaivu, a costates are defective thesome which are lower andpotentiality to become t

We should not fail to notice here that in Darwianin Evolution such a sesne of direction and towards Moksa is ABSENT.

Now BEING remains the GROUND of this eventual highest stage of development the Moksa by Himself remaining the Absolute and Unchanging Pure Consciousness forever in Bliss and thus not suffering at all like the living creatures subject to evolutionary dynamics. Also in being such a Pure and Unchanging Consciousness , He does not remain BLIND to whatever happening to the world and creatures- He remains the WITNESS (saadci) to all.

But what is the final outcome of nearing the stage of Moksa in this evolutionary movement?

The soul and body of the creatures become pearls gems and diamonds and to provide which He also becomes such icons. This is the final stage of the evolutionarymovement of al creatures- eventually they attain a soul and body FREE of any destructive and killing powers and which is the meaning of the souls enjoying a diamond body.

It should be emphasized that ALL creatures are potentially on the way towards this Moksa state and the differences are simply differences on the way and not atall final. All creatures are EQUAL in this sence

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Vittaaki muLiayaaki viLaivataakiviLaivikkum poruLumaaki meelumaaki\kottaakip paynaakik koLvoonaakikkuRaivaaki niRaivaakik kuRaivilaatacattaaki cittaaki inpamaakiccataanilaiyaal evviyirkkum caadiciyaakimuttaaki maaNikkamaakit teyvamuzu vairat tanimaNiyaay muLaitta teevee!

Meaning:

BEING standing one-with the world and the creatures becomes their seed forms andthen later blossoming the seedling forms and finally their full grown forms. He remains the causal ground of all such developmental changes standing at the s

ame time as the ABOVE and the surplus. He prompts the creatures to ACT wherebyHe provides the Karmic Traces as the outcome of such actions that enable them to evolve further. He also is the One who withdraws these Karmic Traces later only to supply some novel ones. In this way He takes them all from a stage of underdevelopment to that that Full Development( i.e., Moksa) remaining all the timeas the One above all these and as the Absolute Consciousness forever in SupremeBliss. However He does remain INDIFFERENT for He also stays as the WITNESS of all. In this way He also provides at the point of full development a pearl-like gem-like a diamond-like body and soul assuming such iconic forms for this purpose.


Transcending the Words(Religions) and Enjoying BEING as Pure Light in Deep Silence

The Dravidian philosophical tradition incorporates deconstruction; as its metaphysical methodology and because of which it has always remained a culture that hassought TRUTH no matter from where it comes. Since ancient times this has been there as part of Tamil culture as seen in Tolkaappiyam and which comes to a headin the brilliant and massive work of AruNandi where he describes all religionsof his times , deconstructs them and then finally establishes the TRUTHS as those which cannot be deconstructed. To deconstruct is not destroy and eliminate but to understand it and expose the DEFECTS, the inadequacies and so forth. What can be deconstructed is thrown into Parappakkam(the outside) and what cannot theSupakkam, the side of deep metaphysical illuminations.

Now VaLLalaar in this verse recuperates this essence of Dravidian PhilosophicalThinking incorporating into it also the brilliant achievements of Siddhas who developed the Naataanta philosophy of Mantrayana, the most eloquent being Tirumular.

BEING becomes the defective Vedanta Schools of thought and they are defective only because in their Fundamental Ontology they do not accept as anati ( uncreatedfundamental object) anything other than Brahman. This is the most significant achievement of the Upanishads. However this kind of monism was deconstructed andit was shown that the Fundamental Ontology consists of MupporuL - Pati ( BEING), Pacu( the souls) and Paacam( the various fetters), This Triadic Fundamental Ontology is the TRUTH that cannot be further deconstructed and which has been established brilliantly by MeykaNdar in his celebrated Civanjaana Botam and furtherelaborated by AruNandi, Umapati and so forth.

The philosophical method of deconstruction also makes the whole culture OPEN tonew philosophical (religious) systems for only by the birth of such thought systems and their deconstruction can the finite human mind ever reach the absolute TRUTHS or the Axiomatic Truths, the PramaaNas as conceived by MeykaNdar. ( and which idea is as old as the Kiiz KaNNakku texts of the 3rd cent AD if not earlier)

Thus enshrining deconstruction as the method of philosophy frees the MIND from being fixated to WORDS even the divine ones ( as in Vedism, Christianity Islam and so forth) . The Axiomatic Truths cannot be contained by any scripture and suchdisclosures are there only for the finite human mind to understand BEING only partially but which they have to pass over to understand BEING fully.

Again we see the EVOLUTINARY movement but now in religions and philosophies andwhere all religions and theologies that come along with them are like the lowercreatures in the evolutionary climb, some destined to become extinct only to usher in the realms of True Spirituality that does not remain fixated to words andreligions. BEING remains ABOVE all religions that are in endless disputes amongthemselves - one religion by its very constitution can only combat another religion - it cannot understand the other and accommodate it as part of its metaphysical thinking as an example of the defective form of metaphysical thinking

The Cutta Saiva Siddhanta distinguishes itself by overcoming this combative tendencies by accommodating all religions and philosophies but only as stepping stones towards the FINAL state of evolution and which is enjoying BEING as Pure Light and in Deep Silence. One cannot rise to the position of Deep Silence unless one also transcends the TYRANNY of WORDS even that of God and enter into their causal ground i.e. the Mantras. Here too there is an evolution where finally we come to Naataantam, the Om and which forces the soul to observe Deep Silence andin that silence enjoy BEING as Pure Light, the Viyoomam.

Thus this Cutta Saiva Siddhanta stands as the FINAL metaphysical understanding ,something the whole world is on the way to discover and enjoy.

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Veetaanta nilaiyaaki sittaantattinMeyyaakic samarasattin veveekamaakiNaataanta veLiyaaki muttaantattinNaduvaaki navanilaikku naNNaataakiMuutaanda koodiyellaam taaGki ninRaMutalaaki manaatiita muttiyaakiVaataanda samayaneRikku amaiyaatenRumMavuna viyoomattidai vayaGku teevee

Meaning:

O Maka Deva! You have become the various kinds of monistic Vedanta philosophiesand the Saiva Siddhanta philosophy of Triadic Fundamental Ontology ( where PatiPacu and Paacam are taken as unoriginated) and as the final metaphysical TRUTHthat which does not destroy but only deconstructs (and with that allow them to survive) You have also become the Mantra World and where the Om stands as the final syllable the understanding which also confers Moksa to the souls. Here you also stand as the central principle where you also disclose yourself as the One who is UNCHANGING and who does not anymore allow for novelties. In this way you stand as the GROUND for all the souls taking all of them in whatever way towardsMoksa. In this you also stand as the One above all combative discursive and argumentative religions by disclosing Yourself only as the Pure Light of the DeepSilence.


The Evolutionary Dynamics in Philosophical Discourse

VaLLalaar is not only the most humane mystic the world has ever seen but also anastoundingly brilliant philosopher who unlike the various (and useless) academic philosophers who fail to digest the metaphysical essences , search for the TRUTH in all and come out with their own views, he does it all and quite brilliantly. The various Indian philosophers are like the religionists, simply scholasticmore bent on establishing that their philosophic tradition is superior to others and so forth. The VarNa thinking seem to have corrupted even philosophic thinking. Most of the recent studies in Indian philosophies highlight only the Vedanta of Sankara as the most brilliant achievement of Indian metaphysical thinking where as a matter of fact it has been deconstructed a thousand years ago and by the absolutely brilliant MeykaNdar.

Now VaLLalaar unlike these academics and simply scholastic philosophers, understands all these developments and notes an EVOLUTIONARY dynamics and which al these various thoughts are also seen as necessary to reach the TRITH and which is the Suddhatvaita of Saiva Siddhanta where the oneness of anma with BEING at the point of Moksa in understood as a kind BLESSUNG of BEING where the soul dwells asabsolutely PURE and because of which it remains the SAME in essence as BEING butalways with the possibility that it can FALL unless BEING continues to GRACE the soul thus.

Thus are transcended the Dwaita , Vishistatvaita and Advaita of the Vedantic schools where they understand the Fundamental Ontology as consisting of only Brahman and nothing else. Dwaita maintains an irresoluble FISSURE between the self and Brahman at the point of Moksa. The Vishistatvaita denies this and maintains that the self becomes fully integrated into very body of Bahaman understood as Maka VishNu so that the feelings of alienation is no more. In Kevalaa Advaita theself is said to be Brahman itself the feeling of difference attributed to MythyaNjaanam, illusions of worldly knowledge.

Suddhatvaita of Saiva Siddhanta maintains that the ONENESS of Advaita is a FEELING that the soul enjoys as a blessing of BEING when it becomes absolutely PURE(Cuttam, suddha) and this only because it is freed from the defiling Mummalam, the eternally existing defilers that pollute the souls and make them sinners.

But why these false Vedantic moves are necessary?

They are the stepping stones towards EVOLVING towards the TRUTH in stages and therefore they ought to be maintained in a way but only to be deconsytucted and paassed over as did MeykaNdar and AruNand and so forth, The finite human mind must be allowed false moves only to realize at some point that they are false and that one should free oneself from them and move ahead and ABOVE them and which VaLLalaar does here admirably.

But how can this be accomplished? Should not we takes the Vedas Vedantas and theVedic Rishies and so forth the sruties and the the most authoritative as is taken by the Vedanties ( Brahmanists) Christians Muslims and so forth?

No says VaLLalaar. BEING is there as a living reality and as the Great Illuminating Guru deep within all and He will teach us the TRUTH. In addition to that BEING also shows himself as the various deities , the Teyvam , who also furnishesthe soul with whatever necessary for the soul to continue its arduous and demanding metaphysical odyssey The scriptures and theologies are there only to see howthe mind can betray the soul and make ir move the wrong way.

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toonRu tuvitaatvuvitamaay vicidaattuvitamaay keevalaat tuvituvitamaaycaanRa cuttaattuvitamaayc cuttan toountasamarasaattuvitamaayt tannai anRiuunRu nilai veeRonRum I;ataay enRumuLlataay niraticaya uNarvaay ellaamiinRaLun taayaakit tantaiyaakieziRkuruvaay teyvamataay ilaGku teevee!

Meaning:

O Maka Deva!In order to make sense of the feeling of ONNESS in Moksa, the various Vedantic philosophers have sought to explain it in terms of Dwaita where absolute substantial difference is noted, in terms of Vishistatvaita where it is explained in terms of the soul being fully integrated into the very body of Brahman understoodas Maka Vishnu so that the feeling of difference is neutralized. We also have the Kevalaatvaita where the soul is said to the same s Brahman where at the pointof Moksa, the illusory feeling of difference is overcome. All these Vedantic schools do not presuppose the Fundamental Ontology of Triadism( MupporuL) and Saiva Siddhanta explains this oneness as arising because the soul becoming PURE on freeing itself from all the defiling fetters and this feeling being a BLESSING ofBEING where the soul is led to be the same as BEING in essence. Now samarasaatvita arises by noting that these Vedantic explanations are necessary in order tounderstand and appreciate the Siddhantic on an evolutionary perspective. It also follows that there is no authority other than BEING(you) for all these You remain the Mother and Father for all these metaphysical endeavors and in addition to that you remain the Great and Brilliant Guru who teaches all the souls from deep within and that you also become the various deities to bless them with all those which are necessary for such a demanding task


Energy Transformations and Evolution Towards Pure Consciousness

Tantrism as developed by the Siddhas incorporates the various transformations ofPure Energy and where the soul evolves from enjoying the lower kinds of energies into the higher. VaLLalaar in this verse attends to these various kinds of energy transformations and evolution and how BEING plays with the Pure Energy ,the Para Bindu in order to make the souls enjoy the highest of BLISS that comesalong with the enjoyment of Njaanam, the Absolute and Final Understanding where,as MeykaNdar, has articulated, the Other is simply a NOTHINGNESS ( cattu etir cuunyam) This is the LIMIT of the development of human understanding, where the TEXTUALITY with DUALITY of structure of ordinary human understanding that notes Surface Structure and Deep Structure features collapses.

The DS is the cuukkumam, the hidden and concealed and SS is the tuulam, the manifest and observable, BEING transforms the Pure Energy so that it exists in both forms and where the human mind is made to move interpretively from the SS to the DS and where while on the way the various understanding becomes the verbalized meanings of all sorts, but in the limit the Final Meaning or Njaanam as something BEYOND the Words.

Now how is this kind of hermeneutics of human understanding made possible?

BEING transforms the Pure Energy , also called Parai, into CiRSakti, the power to UNDERTAND the meanings of all kinds through the interpretive moves from SS's to DS's and then push above and beyond and seek the transcendental meaning, thatwhich is not only axiomatic but also the SAME for all( paramaarrtam) . It is this attainment which becomes the excellence of human understanding itself and which breeds BLISS that remains there un-diminishing , the Sivaanantam as the Saivites say and Niratisaya aanantam as the VaishNavites would say.

Now this kind of motivational dynamics make is possible to ascend and enjoy thebliss already there as available to ALL including the lower creatures and which certainly is NOT the exclusive privilege of some rishies, messiahs and so forth. It is there in the bosom of all as a potentiality that any one can actualize and enjoy. However this requires certain other activities. One is that one must free oneself from TaRpootam, the believe that by the dint of one's own thinking one can manage to reach the peak. This is an impossibility for it cannot be attained unless BEING blesses the soul with such energy forms. There is a naturalpedagogy and one should discard one's own egoistic attempts to fathom the depths and submit oneself to be TAUGHT and LED by BEING and for which purpose BEINGbecomes the Maka Guru, the Great Teacher. Such a natural pedagogy that takes place always is the Ananta Botam, the kind of pedagogy that comes along with sheerenjoyment as in each move there is an UNFOLDING of a deep metaphysical truth that not only bewilders the soul but also pleases it immensely.

Now another condition is that the soul must also become a sharp weapon that destroys continuously the invasion of the DIRT, the Mummalam that can cause its FALLand throw it back into a life of ego and ignorance. Evolving into the higher re

aches of understanding and consciousness is not guaranteed - one must safe the soul structure so that it destroy valiantly every attack of the DIRT that are always there.

It is though such a hermeneutic struggles that the soul can evolve into Pure Consciousness, the Absolute Understanding that breeds infinite JOY and BEING alsoprovides this JOYOUS energy He Himself remaining above it all.

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paramaakic cuukkumamaay tuulamaakipparamaarttat nilaiyaakip patattin meelaamciramaakit tiru aruLaam veLiyaay aanmaciR sattiyaayp paraiyin cemmaiyaakittiramaakit taRpoota nivirttiyaakiccivamaakic civavaanubavac celvakmaaki

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aramaaki aannanta pootamaakiaanantaa tiitamaay amarnta teevee

Meaning:

O Maka Deva!

You standing as the Para Natam transform the Pure Energy- Para Bindu- into the concealed and manifest forms of understanding stimulating transcendence of the human mind towards the Absolute Understanding. You also stand as all the meanings as well as those meanings beyond the reach of verbal languages. You empowerthe soul with CiRSakti, the competence to seek to understand the TRUTH standing there as the blessing Divine Space where they are pressed into reaching thePure Consciousness (parai) and the most excellent form of it. This blesses thesouls not only with an immense strength but also empowers them to destroy anykind of ideological thinking where the self ventures on its own (and without seeking the divine guidance) . The purity thus attained enables the souls to enjoythe most auspicious way of Being( Sivam) whereby they enjoy only the most excellent pure experiences. You also empower them with the intellectual weapon so that they can cut off immediately any encroachment upon their soul the evil dirt that defiles the soul, In this way you enable the soul to enjoy BLISS and nothingelse You Yourself remaining above it all.


The Appropriation of Vedanta within the Evolutionary Understanding of Spirituality.

The Tamil mind has been an OPEN mind and because of which it has incorporated aspart of its culture anything that is good that has reached the shores. The newmetaphysical insights are allowed to flourish and then , if there is TRUTH of some kind in these novelties, the whole culture is re-organized to incorporate that truth and in that also EVOLVE to a higher state of cultural evolution. We cansee how the best of Jainism and Buddhism was incorporated as parts of Saivism and VaishNavism and because of which the separate existence of these religions became redundant.

Now in this verse VaLLalaar recaptures the Vedanta-Siddhanta of KaNNudaiya VaLLal of the 13th cent, AD said to be the son of the very brilliant MeykaNdar. We h

ave alsoVakkiyaTriadismutionaryt become

such attempts to incorporate the central insights of the Vedantic Maha tat twin asi into the body of Saivism with its Fundamental Ontology ofand the Disclosive Evolution where all creatures are already in an evolmovement all directed towards enabling them to enjoy Moksa and with thaFREE from being thrown into repeated embodiment.

In this reinterpretation and recovering the original meaning of this Maka Vakkiya, VaLLalaar also indicates that this is shared by Tamil VaishNavism such as Namazvar by using the same metaphor- that of Tirumaal eating the whole world by wayof withdrawing it pushing back into the primordial Darkness, the Malam

Now the Tat Twam Asi is interpreted here (following Tirumular) as the verbal expression of a soul that seeks Moksa , the destruction of alienation of self withBEING and which constitutes the Fundamental Intentionality.. The Twam is BEING ,the Tat is such a self and Asi is the destruction of existing alienation because of which the self has been seeing BEING as an OTHER, the over there as the most High Most Distant and so forth. Thus it not claiming as Sankarar did that theanma is in fact Brhaman but which it does not understanding because of illusionsand delusions.

Thus such a meaning also shows that self is in temporality, the KuRRippukKaalamof Tolkaappiyar, the INTENTIONAL time, that which also historical, When the selfhas become aware that its understanding remains historical and hence temporal,it seeks also to TRANSCEND that state and it is this INTENTION that is capturedas the MEANING of this Maka Vakkiya of the Upanishads. In this way the Advaita and other Vedantic interpretations are taken as only contributory towards the evolution of this TRUT which is being articulated here.

But how is that the soul is able to come to this understanding of itself in andcome to have as its most fundamental desire or the Fundamental Intentionality?

BEING has been equipping the soul with various kinds of cognitive and motor capacities so that the souls will LEARN and EVOLVE towards this final state. There are the five senses that come along with the cognitive utensils like Manam , Buddhi, Akangkaaram and Cittam. There are within the body various organs for effecting both mental and physical actions that make the self act as a Purudan, a soulwith a body and desires that come along with it. But all these lead to LEARINGand becoming CLEAR in understanding which finally catapults the soul into something PURE and FREE of all the polluting DIRT.

Then at this point BEING who has thrown the soul into the temporal and historical existence discloses that the whole cosmos can be WITHDRAWN, eaten up and swallowed and at which point the soul is made to understand that there is BEING beyond the historical and in order to be with whom one has to practice Deep Silenceand with that enjoy a state of absolute PEACE. It is at this point that the desire for the soul to destroy all alienation with BEING pushes itself and at whichpoint the soul says I can in fact be the SAME as BEING and which is the meaning of "Tat Twam Asi etc.

Thus what we have is the evolutionary account of human INTENTIONALITY and how finally BEING brings all towards this fundamental intentionality of seeking MoksaHe Himself remaining all along ABOVE it all.

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Intiyamaayk karaNaati anaittumaakiIyal purudanaayk kaala paramumaakippantamaRRa viyoomamaayp paramaay appaalparamparamaay vicuvam uNda paanmaiyaakivanta upasaantamaay mavunamaakimaakamavuna nilaiyaaki vayangkaa ninRa

antamil to,mpatmaayt taRpatamaay onRumacitammaay atittiamaay amarnta teevee

Meaning:

O Maka Deva !

In order to make the souls evolve towards the Fundamental Intentionality of seeking Moksa, you stand as the senses and the cognitive utensils that come along with them. You also stand as the motor and as well as the mental organs so thatthese embodied souls as Purudan would act and LEARN , where You also remain thePure Light that provides the various illuminating clarities of understanding. You in this way make them evolve towards a state of desirelessness whereby they are freed of all intentionalities and just enjoy immense peace within a Deep Silence. You also have thrown them into historical existence making them temporal, functioning with intentional time but which you make them transcend and evolveABOVE it all by swaollowing the whole cosmos standing as the BEING above Time and so forth . At this point where the souls have become Pure and Transcendental,then you implant the substance of Maka Vakkiya Tat Twam Asi where you present yourself as the Twam, the self understanding itself as the Tat and which seeks todestroy the alienation between You and self by the Asi word. In promoting allthese evolutionary movements of the soul by making it reach this Fundamental Intentionality, You also remain always ABOVE it all.


The Evolution of Consciousness and the Limit as Deep Silence

By common consensus among modern psychologists , the understanding of human consciousness and how it has evolved presents an immensely complex problem and which remains to the bulk of Western Psychologists something like an enigma. But wehave VaLLalaar summarizing a massive Theory of Consciousness in a single verse and where in fact he summarizes millenniums of Indian efforts in this direction.

First of all there emerges consciousness as social consciousness where one differentiates between Self and Other ( I -You) and which among human beings capable

of language gives birth to the pronouns of various sorts while it remains mute among animals and infants.

But this is only the Surface Structure(SS) and once we penetrate into the DEPTHSand locate the DEEP Structure (DS) then we see BEING standing there as the GROUND of such social-consciousness and where He also remains the UNDIFERENTIATED and NEUTRAL pure consciousness, the NiruvikaRpam and so forth. At this point the consciousness as DS is understood to stand on its own as ITSELF closed within andhaving no ground beyond itself and as the self-founded ( TaRparan) and hence the Pure ( vimalam)

But here the question arises: Then how is that there is the presence of social consciousness that becomes the meanings of pronominal terms?

It is here that we have the understanding of BEING as Taddattam and Coruubam, BEING-as-For-Others and BEING-as-for-Himself. In Tadattam BEING comes out of Himself, from the self enclosure and moved by LOVE and nothing else presents many iconic forms whicht bring about the various kinds of social consciousness ( I am this, you are that etc) . Each icon like a ghost takes possession of the soul andtransmutes it into its own image but rather unconsciously. The soul behaves as if KaNNan Murukan and so forth but unconsciously and generates various kinds of self-consciousness.

But as the DS of such manifest forms stands BEING as the Coruubam , In- Itself and For-Itself and as having both forms of its being as intrinsic to it( sakasam), BEING is DUAL as Tadattam and Coruubam and because of which human beings have self-consciousness as well the desire to ARISE above and become PURE of such differentiated forms of consciousness.

Thus we have another movement of understanding to DS taking the presentation ofBEING as Tadattam and Coruubam as the SS's of BEING and at which point there isthe burst of the consciousness of BEING as the unconditioned and absolutely transcendent and which is communicated by the word AkaNda Sivam that is self-luminous and devoid of any movement(asalam)

This consciousness of BEING in itself as the absolutely transcendent is beyondwords, beyond the grasp of the mind and has to be enjoyed only in Deep Silence,a silence where the soul is absolutely one-with-BEING without any fissure or alienation. BEING in His highest form destroys every impulse to think and verbalize- casts the soul into a Deep Silence and in that silence discloses Himself forthe soul to enjoy being one-with It and in a relationship that is called Suddhatvaita.

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Ninmayamaay enmayamaay onRuG kaaddaaNiraamayamaay biruvikaRpa nilaiyaay meelaamTanmayamaay taRparamaay vimalamaakiyatTadattamaayc coruubamaay sakasamaakicCinmaymaay ciRparamamaay asalamaakicciRcolitamaay akaNda civamaay eGkummanmayamaay vaasaka atiitamaakimanaatiitamaay amarnta teevee!

Meaning:

O Maka Deva!

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You stand as the social-consciousness of myself yourself and so forth as well that form of consciousness which does not differentiate into such pronominal forms. And you also stand as the forms of consciousness in which you stand closed within . that which has no ground beyond yourself and hence Lord unto yourself and in that also absolutely Pure. You also and out of your LOVE disclose yourselfin various iconic froms (tadattam) inviting the souls to seek your essential form (Coruubam) disclosing also that this DUALITY is natural to you. Now when they seek even the deeper form of yourself here, you disclose yourself as Pure Consciousness Pure Understanding and in that also suffering no changes at all. Youalso show that you stand as Sivam that permeates all space unconditioned in anyway. While you are there everywhere but you also show that that you are beyondthe reach of words and thinking as such. You defeat all thinking and then disclose your final and essential form only in Deep Silence.


The Evolution of the Soul is Towards Destroying the Differences

The Indian tradition splits roughly into the Vedic and Agamic and in which the Vedic has become , very unfortunately the VarNashrama Dharma promoting and to this day. It has been opposed by Jainism Buddhism and certainly also Hindu Agamismsuch as Saivism and VaishNavism. However it appears to me that both Jainism andBuddhism did not provide a combat strong enough to the Brahmanism as did the Tantrism which initiated the Bakti movement which spelt out forcibly the EQUAITY ofall but only to FALL to the onslaughts of evil Brahmanism and which installed the VarNa thinking that has cast people into a the four VarNas in perpetuity by casting the social differences to biological birth. Thus the natural mobility ofpeople are denied and if Islam and Christianity have been quite successful in India it may be because of this.

But none of these religions have a THEORETICAL understanding that can re-instatethe natural MOBILITY people have to RISE in their spiritual dimensions irrespective of birth language and religions. Strange as it may seem the Tamil culture has advocated the DESTR CTION of RELIGION to FREE man from the various ideologicalcastles and which are the breeding grounds of HATRED and hence wars and battles.

The Dravidian folks have worked out a DISCLOSIVE evolution which goes quite wellwith the Evolutionary Psychology of the West where however the principle of natural selection is not subscribed to but that of the workings of AruL, the various inputs of BEING.

In this Disclosive Evolution there is a sense of direction for all creatures, that towards which they are being taken to by BEING and earlier VaLLalaar has described this as Moksa. The movement towards Moksa is the birth right of all and it is there as part of the universal processes where even animals are not excluded.

Here another dimension of this DIRECTION is worked out - the human evolution leads one to overcome all DIFFERENCES and see the whole cosmos as leading towards making all see everything as a unity, where differences are overlooked even ifthere. The " piLavu iRanta piNdaaNdam", is a pregnant phrase that occurs in thisverse carries such meanings. To evolve as a person is to evolve as one who doesnot entertain differences - the evolved person rises to SEE the fundamental unity that exists over and above all differences and hence begins to LOVE all justas equal to oneself.

But how to achieve this way seeing the whole cosmos?

Not by becoming a Siddha and a Yogi who elicits the KuNdalini Sakti and managesto live long in good health and so forth. Not even by becoming a great scholarblessed by Brahma himself where he masters countless number of sastras and soforth. BEING stands hidden and concealed for all such individuals. BEING discloses Himself and blesses with the Pure Ambrosia that nourishes the soul only forthose who transcend even THINKINNG as such and opens up their mind and heart to be ruled over by BEING in total submission to Him in genuine Bakti. BEING iswithin the soul of all and we have to destroy the RESISTANCE we have because of our Ego and let Him take us in out evolutionary odyssey where we DEVELOP as individuals. As we allow for this we become more and more LOVING unto all and willlearn to CARE for all and in that also see the EQUALITY of all.

This development of LOVE is that which is KILLED by VarNa thinking and hence somuch opposition towards it by the whole of humanity. Brahmanism seeks to entrench firmly VarNa Thinking saying that it is the Hindu Dharma where as a matter offact it is NOT but the very poison that kills gently but surely every humane feeling a person naturally has.

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aLaviranta neduGkaalam cittar yookaraRinjar malar ayan mutaloor ananta veetamkaLaviRanta karaNaati iRantum ceyyumkaduntavattum kaaNparitaam kadavuLaakiuLaviranta empoolavaar uLLattuLLeeuuRukinRa tellamutaai uuRalaakippiLaviRanta piNdaaNda muzutum taanaaypiRaGkukinRa peruGkaruNaip periya teevee!

Meaning:

O Maka Deva!

There are many Siddhas and yogis who live very long as well as great scholars who are blessed by Brahma of the Lotus and who master countless numbers of scriptures. There are also those who perform great tapas in which they transcend theirinternal and eternal utensils and seek to be with BEING. But You stand concealedand hidden for all such people no matter how ardently they seek your blessing.However towards humble person like myself who have transcended THINKING and opened up the heart completely for You, you stand as the soul within the soul and p

our out continuously the ambrosia of metaphysical illuminations and which makesme EVOLVE and seek You as the UNITY across all differences in the vast cosmos.I understand You as the LOVE that permeates the whole universe and who makes thesouls see unity among all and because of LOVE and CARE that comes to permeate in and out.11.

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Vaayaaki vaayiRanta mavunamaakiMatamaaki mataGkadanta vaaymaiyaakiKaayaaki pazamaakit taruvaay maRaikKaruvi karaNaatikaLin palappaay peRRaTaayaaki tantaiyaap piLLaiyaakiTaanaaki naanaakic cakalamaakiOoyaata sattiyellaa udaiyataaki\

onRaakip palavaaki ooGkun teevee!

Meaning:

O Maka Deva!

You become the mouth of speech and later Deep Silence that transcends all speech. In the process you become the various religions and later the TRUTH that transcends all such verbose religions of the WORD. In all these you are like a tree that yields unripe fruits and later become ripe( and ready for eating) You unite with all kinds of internal and external utensils and serving as the Motherand Father bring to birth the various souls as embodiment and make them developins stages like the infant , child adolescent adult and so forth. In that process you also make them egocentric and later become egoless and pure and at which point they also destroy the alienation from all others and exist with a oneness of mind with all. In order to bring about such a evolutionary growth of all, youwield all kinds of powers and play various kinds of games in which you stand asthe various kinds of individual things as well as the collectivities.


Cosmology Evolution and Divine Disclosure

In Saivism there is a very sophisticated cosmology that comes along also with evolutionary understanding of the cosmic processes that I call Disclosive Evolution. It appears that right from very ancient times- at least as far back in timeas Sumerian Suruppak's (c. 3000 BC) words go - the Dravidian religion was essentially cosmological with a Theory of Creation where the souls are blessed with embodied existence but only to be taken towards Moksa.

VaLLalaar summarizes quite briefly and neatly this view in this verse which though very brief but amazingly insightful and which brings together very ancient notions such as BEING being the Pacu Pati, the Lord of the Souls and which motif has been read in some of the seals in Indus Civilization.

Now the Saiva Cosmology , unlike the modern purely physical cosmology , is BEING-Cosmology where it is BEING who presents Himself as this vast cosmos where there are various universes coming as various connected wholes. But BEING exceeds

all these countless number of universes standing as the ABOVE them all and quite immeasurable;. This reminds us the Purusha, the Sumerian Enlil recast in Purusha Suktam as the One with a thousand heads and so forth and who keeps one-tenthof Himself undisclosed etc.

Now BEING as such not only stands ABOVE and BEYOND such universes but also stayswithin and where he DIVIDES the massive undifferentiated unity into various anddistinct things (paNdangkaL) but again so numerous that they remain infiniteuncountable and so forth Now comes the creation of various kinds of physical andmental bodies for the souls which are pre-existent. This is the Theory of Creation of Saivism where it is the provision of physical bodies in which the souls can survive in an ecological environment that remains already created. The soulsare NOT created but the whole universe is created as for them and in which theyare allowed to LIVE with a variety of physical bodies(PiNdam) . But the souls are Pacus i.e. bonded and fettered with the infection of Malam and because of which they are capable of Evil as well as good. There comes to be conflicts of various kinds, wars battles attacks of predation and so forth and at this point BEING becomes the Pacu Pati, the Siba , the Savior of the Sumerians. BEING becomesthe Lord who ensures that because of such ego battles there is no complete wiping out so that all the living creatures become extinct. The protective Siba, thePacu Pati extends and ensures that there is SURVIVAL and continuity of existence.

But along with aggressive disposition there is also sexuality as that which brings love and joys of all kinds and there is making the creatures males and females and the sexual unions where there is not only enjoyment but also the pacification of desires and passions and which gradually leads to a state of Saantam, sanguinity and contentment,

The souls having overcome through enjoyment the various cravings the most basicbeing that of sexuality, now seek out only Njaanam and at which point BEING discloses Himself as the TatciNamurty and who discloses the Njaanam through Cin Mudra sitting beneath the Bodhi Tree that spreads the cool shadows that in fact cools the souls from within. BEING appears within such souls as a reality in some iconic forms and begins to INSTRUCT the souls directly so that they manage to getthe Njaanam and with that escape totally and irreversibly from being thrown into the historical and evolutionary processes This liberation is Moksa.

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aNdaGkaL palavaaki avaRin meelumaLavaaki aLavaata atiitamaakippiNdaGka: ananta vakaiyaakip piNdampiraGkukinRa poruLakip peetan tooRRumpaNaGkaL palavaaki vaRraik kaakkumpatiyaaki aanantam pazuttuc caantamkoNdeGkum nizal parappit tazaintu njaanakkozuG kadavuL taruvaakik kulavun teevee!

Meaning:

O Maka Deva!You become the various universes and the more inclusive cosmos that are measurable, You also stand as the ABOVE and BEYOND and hence beyond any measure. But youstay with all these and differentiate the undivided mass into a countless number of individual things staying deep within all as the shining power of all. Thenyou bring forth various physical bodies for the pre-existent souls so that theybecomie the living creatures (each body quite suited to the ecology into whichthey are thrown) But because they remain infected with Malam, they also becomeaggressive combative and so forth and because of which you also stay with them a

s Pacu Pati the Savior who helps them to survive and continue living. You also implant sexual desires from which they enjoy various kinds of joys only to eliminate all the desires gradually and develop the state desirelessness that makes them sanguine. At this point when they seek the Njaanam you become the Great Guruand sitting as the Bodhi Tree that casts cool shadows, you instruct them on Njaanam and remaining deep within as an active presence for this purpose.


The Saiva Theory of Motivations and Evolution.

In this verse VaLLalaar articulates an interesting Theory of Motivation and howit is related to the munificence of BEING where the dynamics also leads to thesouls to enjoy Supreme Bliss

There is an EVOLUTION of motivations stage by stage and BEING serves as the GROUND of such motivations and finally all these lead to evolving above the historical and in that transcendence enjoying the BLISS and which is simultaneously thedrinking the Amutu, the ambrosia that breeds only BLISS and nothing else.

To understand the flow of metaphysical insights here we must begin with VaLLalaar's observation that BEING stands in addition to the NishkaLam the absolutely transcendental, also SakaLan the historical where he institutes the temporality of time consciousness as the present, past and future and where the FUTURE senseremains the basic. But how does BEING install this historicity of human understanding?

He stays one with the soul and projects various kinds of things as what it OUGHTto desire, seek out and so forth and which creates various kinds wishes, motives, desires hopes and so forth i.e. the intentionalities. Out of these emerge theINTENTIONS and which make the soul ACT in order to attain what is desired and enjoy such attainments.

But here of course such desires cannot be constituted unless there are THINGS within the experience of the souls and for which purpose there are lands with earth hills rivers and so forth. They also contain gold diamond and such other precious stones and metals which make the human beings strive extremely hard to ownthem and enjoy them as one's own priceless possession. Such a soul remains basically acquisitive and economic. But this is only the puRam, the external, There is an Akam to this , the inner seeking where one desires gold diamond etc but as

qualities of the bodies and souls. Such efforts at transforming the body and soul into gold and diamond also lead to souls becoming Pure and Divine in essence.

Similarly for the suns moons and other planets. They are in the sky as well as in the inner space, the akak kirakam as the Siddhas would say, The KuNdalini Sakti transforms itself into the Moon Sun Venus and so forth and affords various kinds of behavioral dispositions that make the souls enjoy various kinds personalities and guNas or traits. For example the soul dominated by the Inner Sun will be brave and heroic while that dominated by the Moon, gentles and loving But sucha motivational dynamics implanted by the KuNdalini composed by the Siva tatvasNatam and Bindu lead to various kinds of ICON Worship including the Inner Planets ( that has degenerated into Astrology). But the genuine Akak kiraka Maarkkam, the Scince of Inner Planets leads to witnessing BEING as the Pure Light wherethe both sun and moon are together, the Ravi-mati as the Siddhas would say. Thisis the universal mystic experience of BEING as Pure and immensely Radiant Brilliance.

At this point the motivations towards Icon Worship as such evaporates and in itsplace we have the emergence of Mantra Recital. As one follows this way then onebegins to enjoy the burst of Njaanam in various kinds inner flashes and which complexly wipe out the Malam, the Dirt within making the soul absolutely pure. It is at this point the amutu oozes into the body and soul enabling the soul to enjoy the Supreme Bliss

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Ponnaaki maNiyaakip pookamaakippuRamaalo akamaakip punitamaakimaNNaako malaiyaaki maRRumaakimatiyaakai raviyaakai maRRumaakimunnaaki pinnaaki naduvaakimuzutaaki naatamuRa muzaGki eGkumminnaakaip paravi inba veLLam teekkaviyan karauNai pozi mukilaaya viLaGku teevee!

Meaning:

O Maha Deva

You have become the gold diamond and such other precious stones and metals. Inthese you have become also the outer materials as well as inner psychological states that finally bring about the divinity of the soul. You have also become theearth the hills and so forth as well as the suns and moons and such other planetary bodies again both as the physical as well as the mental. You also implant various kinds of projections with these objects and with that create the temporality of time conscious with the past future and the present as the centre point of measurements. You also present as that FULLNESS that is beyond such a historical differentiations and at which point allow the Mantra resound the whole world. These mantras cause the burst of deep metaphysical illuminations flashes of light and which destroying all the dirt within allow the souls to enjoy the Amutuand with that enjoy Supreme Bliss.

You shower all these boons as if a dark cloud that showers rains as you are fullof immeasurable munificence


BEING Conceals and Reveals to Bring About Evolution of Metaphysical Understanding

VaLLalaar looks at the vast range of religions including the atheistic like theIndian Lokayatas Buddhists and so forth and seeks to provide an explanation of all these metaphysical phenomena in terms of the central Universal Praxis of BEING viz. that of concealing and revealing noted here as karitaaki veLitaaki i.e. becoming the Dark or mystical and the OPEN or conscious.

There is an evolutionary dynamics in all such majestic metaphysical cultures where we can see a development where the higher emerges from the lower only becausethere is MORE of DISCLOSURE in the higher metaphysical forms and because of which it can deconsttruct the lower and dispalce it.

Thus when BEING hides or conceals Himself, He becomes someone extremely difficult and rare to comprehend and which drives people to DENY the presence of BEING and hence become the Nastikas, the atheists. They are also driven to SUBSTITUDE BEING with historical figures gurus and such other tangible objects, monuments mortal remains and so forth and charge them with sacrality by way of intuiting BEING in such objects that become so emotionally charged because of this.

It is here VaLLalaar sees the origins of RITUALS of various kinds, the so-calledreligious arts where the hiddenness of BEING is slowly destroyed and BEING discloses Himself in some small measures so that metaphysical life is sustained. But here too the finite human mind would seek to FIXATE even the rituals by saying that only some that are prescribed by the Agamas and so forth are AUTHENTIC ,others are not and so forth. To destroy this tendency of the human mind BEING discloses Himself as the One absolutely BEYOND all kinds of rituals ( karaNaatiitam)

To understand the presence and essence of BEING, what is required is a mind thatis Pure and transparent, a metaphysical innocence so that that there is no opacity caused by the presence of DIRT, the Malam deep within. For such people who struggle to PURIFY themselves BEING begins to shine brilliantly in their mind asan immensely strong Radiance that wipes out all doubts and uncertainties.

Al metaphysical doubts as to the presence of BEING how He stands in relation tothe world, whether He is the same as the cosmos or different and so forth disappear with the burst of a clarity of understanding that comes with apodictic certainly.

Thus this apodictic certainly with respect to the most fundamental metaphysicalquestions belongs to the final stages of evolution of the human understanding of the deepest kind and is brought into being there within the experience of a person only by a dialectics of BEING where He hides and reveals and in that stimulates deeper and deeper metaphysical pursuits.

Only in the end He discloses Himself very clearly by way of putting an end to this metaphysical struggle of man that he has waged across millions and millions of births.

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aritaaki ariyatinum aritaakianaatiyaay aatiyaay aruLataakiperitaaki periyatinum periyataakippeetamaay apeetamaayp piRaGkaa ninRakaritaaki veLitaakik kalaikaL aakikkalai kadanta poruLaakik karaNaatiitatteritaana veLinaduvil aruLaam vaNmaiccezuG kiraNac cudaraaki tikazun teeveee!

Meaning:

O Maha DevaFor those who would try to ascertain your presence and essence through logical measures, You stand as the rare and difficult and if they persist without abandoning that method you become even more distant and difficult. For those who wouldseek the fundamental ontology You appear bewilderingly both as the Most Primordial Ground of all as well as One who is exempt from such origination grounds. You simply disclose yourself for the genuine seekers that You are to be apprehended only by way of your blessing. You hide yourself making yourself something mystical and concealed and at the same time out of your Love for all you also REVEAL yourself and in this way you also becomes someone who can be apprehended in some small ways by various kinds of rituals arts. However you also stand as One above all such rituals but at the same time one who would spontaneously show Himself in the form of form radiant light in the mind of those who are Pure and whose heart is transparent


Hermeneutics and Disclosive Evolution

Disclosive Evolution( DE) understands the presence of the cosmos as well as theevolutionary cosmographic processes as something managed by BEING who stands ABOVE everything while standing also along with all. It is standing one-with and along-with that makes it possible for BEING to manage everything so that all soulsare taken to enjoy Moksa in the end.

Here VaLLalaar provides a very extensive account of the various presentational forms of BEING and which cannot be understood unless we bring in the Pedagogic Hermeneutics of Agamism - that BEING presents Himself in various forms to EDUCATEthe souls and illuminate them so that they become Pure and Free

The Pedagogic Hermeneutic involves taking everything seen as a TEXT with a DUALITY of the structure - the Surface Structure (SS) and Deep Structure (DS) and where the mind has to move interpretively from SS features to DS and at which point UNDERSTANDING also emerges. When certain observable features of SS are linkedcausally with some features of DS only then we have UNDERSTANDING of the phenomena appropriated as the SS.

Thus we have various kinds VISUAL iconic forms but taken as a TEXT with DUALITYof structure have also DS's at the base of the SS, the visual forms. BEING stands as the deepest of such DS's , the uL Uruvam. Now in another line of development from the visual is the non-visual and abstract forms, the Mantra forms, the Aru where we have also the same kind SS-DS relationships and where BEING stands asthe Om, the most primordial Logos, the originating source of all forms.

Now over and above these iconic forms- the visual and non-visual - we have alsothe various Guru iconic forms where BEING becomes the TEACHER for all and whereHe also assumes various guru-forms where the GuNas become quite relevant.

There are not only differences in religions but also a hierarchical relationshipwhere the most authentic religion stands as the Deepest of the DS of all religions taken as SS's.

Among the Guru-forms in which BEING creates the different religions, we have those with an abundance of DARKNESS(tamatam) and hence full of superstitious believes and so forth, Next we have the aggressive and violent( Rajasam) which in factcreate the combative religions in the world that seek to convert people from one religion to another. But higher from all these are the religions that promoteLOVE and CARE (saatvikam) and hence PEACE and FRIENDSHIP among the people. HereBEING also presents as BEYOND the GuNas, a Supreme and Pure Radiance that install absolute PURITY and which is beyond any of the GuNas.

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Uruvaaki uruvinil uL uruvaakiUruvattin uruvaaki uruvuL onRaauAruvaaki aruvinil uL aruvamaakiAruvattil aruvaaki aruvuL onRaaykKuruvaaki sattuva ciRkuNattavaakikkuNarakitap poruLaakit kulavaa ninRamaruvaaki malaraaki valliyaakimakattuvamaay aNuttuvamaay vayangku teevee!

Meaning:

O Maka Deva!

You absolving yourself from the hiddenness aand concealment, appear in variousiconic forms and where you also remain the deepest structure of all these manifest surface forms. Now in order to bring about such figural or visual forms youalso become one and where You also remain One among all those which are figural.Now at the depths of such figural presentations you also present Yourself as non-figural and abstract and where in the depths You also remain One among such non-figural presentations. Now over and above these you also become the various Guru figures where You create various religions with different measures of guNaspresent in them with highest being those which promote the Sattuva GuNas( Love and Care) and which also insist going beyond any one of these GuNas. Thus in allthese ways You become the highest and the most inclusive as well as the smallestatom pervading the whole range of things in the cosmos. Here You also become the buds that blossom into flowers and later into various plants - in evolutionarymodes in all these forms and functions.

VaLLalaar On GuNas and World Religions

This is just a brief note on some aspects of the verse 15 from VaLLalaar's superb and magnificent Maka Deva Maalai a book of 100 verses that describe very extensively the Disclosive Evolution of Agamism.

In the second part of this verse 15 he brings in the Samkhya concept of GuNas but to comprehend world religions in general. We must recall here that VaLLalaarlived towards the close of 19th cent AD where no Hindu can be without an understanding of Islam and Christianity , the Semitic religions that have been active in converting the Hindus for centuries and which have precipitated many social crises.

Now VaLLalaar as part of his evolutionary account of ONTOLOGY, the metaphysics of What is there as Real? and so forth, ends up saying that underlying the birthof religions of the world are the Guru-forms of BEING and in terms of which we can understand the Bodhisattvas of Busddhism Tirtangkara of Jaoinism of the Indian scene and Prophets Messiahs and so forth of the Semitic religions. BEING presents Himself as various kinds Guru-s in formulating these religions but in whichthere is an Evolutionary relationship and which can be seen in terms of GuNas of the founding guru-icon forms of BEING.

The best of such world religions are those which promote sattuva ciRkuNam' and which means religions which develop the attitudes of LOVE and CARE so that there is peace and friendship among people/. But this implicates that the LOWER kind of

religions are those brought into being by guru-icons of BEING where the GuNas Tamasam and Rajasam predominate and which cam be seen even in some Hindu cults.

The Tamasam is the DARKNESS of the mind and there are people who incapable deepand genuine metaphysical intuitions end up with many superstitious believes thatMeykaNdar calls maaccariyam' religions of excessive credulity and wonder,. Now over and above such religions we have also the Rajasic- the religions created bywarrior- gurus and which would make people be at war with each other. We have religions which are COMBATIVE and DESTRUCTIVE because of such guru-icons of BEING.

Now the best of course is the religion of a Pure-Guru where BEING is KuNarakitar= devoid of ANY GuNas. Thus BEING appears as the Supreme and Pure LIGHT and BEYOND and above any of the GuNas in the LIMIT and which is the DESTINY of all religions. In the limiting case the soul FREES itself from the madness of religionsand becomes PURE and CLEAN.

15(2084)

Uruvaaki uruvinil uL uruvaakiUruvattin uruvaaki uruvuL onRaauAruvaaki aruvinil uL aruvamaakiAruvattil aruvaaki aruvuL onRaaykKuruvaaki sattuva ciRkuNattavaakikkuNarakitap poruLaakit kulavaa ninRamaruvaaki malaraaki valliyaakimakattuvamaay aNuttuvamaay vayangku teevee!

Meaning:

O Maka Deva!

You absolving yourself from the hiddenness aand concealment, appear in various

iconic forms and where you also remain the deepest structure of all these manifest surface forms. Now in order to bring about such figural or visual forms youalso become one and where You also remain One among all those which are figural.Now at the depths of such figural presentations you also present Yourself as non-figural and abstract and where in the depths You also remain One among such non-figural presentations. Now over and above these you also become the various Guru figures where You create various religions with different measures of guNaspresent in them with highest being those which promote the Sattuva GuNas( Love and Care) and which also insist going beyond any one of these GuNas. Thus in allthese ways You become the highest and the most inclusive as well as the smallestatom pervading the whole range of things in the cosmos. Here You also become the buds that blossom into flowers and later into various plants - in evolutionarymodes in all these forms and functions.


BEING Empowering the Creatures with Instincts

The souls originally enveloped in the Primordial Darkness the Malam, have NOTHING at all. They remain empty of any powers and totally BLIND because totally enveloped by this Malam. But when we see the creatures in the cosmos with a biological body and so forth we see various kinds of POWERS being enjoyed by them,

These powers that are enjoyed are called the Eight GuNas and which can also be understood as the Siddhies and Buddhies of Tantric Psychology. The Siddhies are various kinds of psychic powers while the Buddhies are various kinds of praxis that can be executed by the souls. The Transduction Perception, the ability to SEEthe future by dreaming and so forth is a Siddhi and say the Uccadanam, the ability to drive away the evil powers from attacking self is a Buddhi, one among such eight.

VaLLalaar tries to give an account of such powers the souls enjoy as a BLESSINGof BEING who in fact generates these and feeds the souls with great love so thatthe souls gradually begin to enjoy these powers and with that LOVE to live inthe world till Moksa.

So in a way this verse addresses the question: How is that the souls have an instinct to SURVIVE and struggle on despite so many obstacles and miseries in life?

Here we can see there are INSTINCTS as such and which are called the EN GuNas at

least from the days of Tiru KuRaL where BEING is noted as EN GuNattaan, the Onewho shows Himself as owning these eight fold instinctual pressures.

The creatures are FED these instincts in various measures so that the souls desired to have more and more of these instinctual powers also struggle to survive and live on. As an example we can take the territorial instinct. The little and big mammals as well as other living creatures mark out their territories with urine and such other chemical stiff. They also fight bitterly against the encroachers and intruders of their own kind. The human beings organize themselves into tribes and collectively try to exert power over other tribes , try to conquer their territory and integrate them as part of their own

The human beings also explore the unknown territories, the outer space and whatnot. There is an urge to conquer the whole of Space and be a master of the wholeof cosmos

VaLLalaar sees all these instincts as something that are FED by BEING assuming appropriate iconic forms for this and with that create such pressures within thecreatures so that they will struggle to survive and live along and of course, till the possibility of Moksa occurs to them and at which point they also FREE themselves from all such instinctual pressures or desires.

This is becoming denuded, attaining NirvaNa, a NUDITY of instinctual passions and at which the desire to struggle to live on embodied ceases also.

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16(2085)

Cakalamaayk keevalamaay cuttamaakicCaraacramaay allavaayt taanee taanaayAkalamaayk kuRukkamaay nedumiyaakiAvai anaittum aNukaata asalamaakiikaLuRaat tuNaiyaaki taniyataakieNkuNamaay aNkuNattu em iRaiyaay enRumukalilaata taNnaruL koNdu uirai ellaamuuddi vaLarttiduG karuNau oovaa teevee!

Meaming:

O Maka Deva!

You stand as all and as nothing by concealing Yourself and in this also the absolutely Pure. You disclose yourself as one who moves with all that moves in thecosmos and at the same time above them all and all alone and unique. You standas the most extended as well as the most shrunk . the tallest as well as the shortest and so forth. You also stand as the loftiest , the wholly Other beyond the reach of all these. But at the same time you also stand forever the most loving companion but unaffected by this companionship. And here in order to make the creatures live on against all odds you generate the eight fold instincts andassuming an iconic form suitable for each instinctual powers you feed the soulsthese empowering them with various kinds of psychic powers, increasing in greatmeasures (till they become ripe for Moksa) In all these your love and care remains the same always. How amazing!


Meanings Languages Mantras and BEING

One of the lines of development of the Disclosive Evolution of Agamism that finds very extensive articulation in Sacred Tamil is that of a Evolutionary Theory of Languages that goes by the name of Nadanta, developed mostly by the Tamil Siddhas. The best book on this is that of Naataanta TiRavukool by the Siddhar VaLLuvar probably written around the 16th cent AD or so,

The concern of Dravidian philosophical thinking has been the MEANINGS , the poruL and which was the substance of Hermeneutic Scientific studies in Tolkaappiyamthe roots of which go back to the Sumerian times. Thus language was understood not only as the verbal but also as the nonverbal, in fact anything that would communicate a MEANING.Thus prior to the birth of verbal language we have various nonverbal communicative plays of the animals- movements sounds smell play of light and shade and soforth used to communicate meanings and establish various kinds of social relationships. For example the bats send out ultrasonic sounds in the dark and receiving how they are bounced back map out the territory - get MEANINGS as to what objects standwith and where and so forth.

Now once the verbal form of language available as among the human beings, the Vaikari form of language, it is also recognized that there are many other post verbal forms of language and where different kinds of MEANINGS become available forthe soul to enjoy.

There is a very detailed a Hierarchical Theory of Languages where the Vaikari,the verbal form as we know has a Deep Structure form the Pasyanti and this in turn another DS and so forth and finally ending up with Om, the Primordial Logos from which all languages and meanings emerge.

VaLLalaar in this very remarkable and very sophisticated verse recalls all theseand notes that BEING plays various kinds of communicative games and all to ILLUMINATE the souls and liberate them from the hold of the primordial DARKNESS.

BEING becomes all these language\s and meanings as well those aspects beyond these and all only to become the source of consciousness and ignorance and as something beyond all, BEING is magical in all such plays but finally makes the souls EVOLVE and transcend all languages and practice mantras but only to evolve even further and end with the Logos Om and with that end up with the Deep Silence as the final way of being . At this point the soul is absolutely one with BEING and because of the absence of FISSURE there is no verbal and mantra recitals butonly enjoying the absolute oneness with BEING and in deep silence,

This deep silence is also a way of experiencing the Njaanam, that which also confers Moksa.

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17(2086)

Vaasakamaay vaacciyamaay naduvaay antaVaasaka vaacciyanG kadanta mavunamaakitTeesakamaay iruLakmaay iraNduG kaaddaacCittakamaay vittakamaac ciRitum pantapaasamuRaap patiyaakaip pacuvumaakippaasa nilaiyaaki onRum pakaraatakinaasamilaa veLiyaaki oLitaanaaki

naataanta mudivil nadam navilum teevee

Meaning:

O Maka Deva!

In the final stages of communicative development, you dance standing one with the primordial Logos Om, the end of all mantras. But prior to that You become the various languages and their meanings as well as something beyond these forms.In addition to that you also transcend these languages and meanings and stand asthe Deep Silence. In all these ways you clarify many issues by illuminating them as well as concealing some so that there is mystery for the souls to continueexistence, But here you also become magical where you are neither in the open nor the concealed and so forth and someone immensely puzzling and beyond comprehension. You also stand as Pati, the wholly free and Pure , not tainted at all byanything historical so that you stand as the Supreme Lord, But you stand also the souls themselves and understand by being the souls themselves what it means to be fettered and so forth. You understand all these in profound silence and standing as indestructible you continue your presence as the illuminating light.


BEING as Historical and Trans-historical

VaLLalaar in this verse brings together very harmoniously the Vedantic and Siddhantic metaphysical notions but within the fundamental Ontology of Triadism so central to Saiva Siddhanta.

What he notes in this verse is the BEING, the Maka Deva, the Great Deity is bothhistorical and trans-historical and because of this the Lord, the Pati of all.As Pati BEING is the governor of the whole of the cosmos and where the word patias in Sumerian pate- is the political term meaning a governor. Thus there isa GOVERNANCE of the whole of the cosmos - that the whole universe is the Kingdome of God where BEING rules it by being one-with and simultaneous ABOVE it.

If BEING does not stand one-with the cosmos i.e. as that paaramparam, One who moves along with the universe, then He cannot MANAGE the universe so that the pro

cesses remain directed towards the evolution of all creatures into higher species. On the other hand if He remain totally one-with the historical then He remains caught within it and suffers all those that a historical thing would suffer- presence absence change and so forth,. But BEING stands as the Paraaparan, thePOWER totally ABOVE all and hence as a Power unaffected by the historical,.

It is this capacity of BEING that makes Him the Pati, the Governor, the Lord, the King of the whole of cosmos.

Now how does BEING becomes the historical, the paaramparam?

He becomes the World itself, the various creatures that assume a biological bodyand begin to live and Iisan the Divine Power that not only protects them fromtotal annihilation of whatever that has been achieved but also takes them towards further and higher evolution and in that also towards Moksa. Towards accomplishimng this He becomes the Trimurties Brahma VishNu and Rudra and which are really BEING as the Powers of Universal Praxis, as powers that bring into the worldthe Historical Processes.

Now against this how does BEING stands as the Paraaparan the absolutely transcendental and ABOVE the historical?

He becomes the Kuudattan, the Unchanging even one-with the proto-matter, the Maka Maayai. He becomes also the heavily Light, the Pure Radiance that lights up not only the physical world but also the inner world of creature understanding. Here He also stands as someone ABOVE such illuminating powers and where in connection with this He becomes the Earthly Word with the various forms each suited to the countless forms of the religions of mankind. Now for anyone who would seekthe Ground of all these countless number of religions cults, He also shows Himself as the KaRpakat Taru the Tree that yields all and in that not only that Heis present everywhere as the ABOVE , the Param but also the Pure Radiance in itself, the Paramam ( Sk Brahman)

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18.

Sakamaakic ciivanaay iisanaakiSatumukanaayt tirumaalaay aran taanaakiMamamaayai muthalaayk kuudattanaakiVaan piramamaaki allaa vazakkumaakiIkamaakip patamaakic samayakoodiEttanaiyumaakai avai eddaa vaan kalPakamaakip paramaakip paramamaakipParaaparamaayp paaramparamaayp patiyum teevee

Meaning:

O Maka Deva !

You as the BEING, present Yourself in a Duality- both as the historical ( Paaramparam) and trans-historical (paaramparam) so that you also show Yourself asthe Pati, the Lord of all. In showing yourself as the historical you become theworld, all the biological creatures and as the Divine Power, Isan that preserves them all and takes them towards Moksa. In order to materialize the variousuniversal Praxis you also assume the shapes of the Trinity- Brahma Vishnu and Rudra. In being the trans-historical You become the Unchanging Power ( kuudattan) while becoming all the physical stuff for creating everything . You emerge asthe Illuminating light that lights up not only the physical world but also the

inner world. You also here withdraw yourself and engulf the world and the creatures in darkness. You also become the Divine WORD and with that assume the various forms of countless number of religions of mankind becoming the cultural world in this way. When they seek to fathom the source of all these religions and cults, You also remain beyond and above of it all presenting yourself simply as the Magical Tree that yields all tirelessly. In this way you present yourself asthere everywhere as the Pure Radiance as your most authentic form


BEING as Historical and Trans-historicalVaLLalaar in this verse brings together very harmoniously the Vedantic and Siddhantic metaphysical notions but within the fundamental Ontology of Triadism so central to Saiva Siddhanta.What he notes in this verse is the BEING, the Maka Deva, the Great Deity is bothhistorical and trans-historical and because of this the Lord, the Pati of all.As Pati BEING is the governor of the whole of the cosmos and where the word patias in Sumerian pate-si the political term meaning a governor. Thus there is aGOVERNANCE of the whole of the cosmos - that the whole universe is the Kingdome of God where BEING rules it by being one-with and simultaneous ABOVE it.If BEING does not stand one-with the cosmos i.e. as that paaramparam, One who moves along with the universe, then He cannot MANAGE the universe so that the processes remain directed towards the evolution of all creatures into higher species. On the other hand if He remain totally one-with the historical then He remains caught within it and suffers all those that a historical thing would suffer- presence absence change and so forth,. But BEING stands as the Paraaparan, thePOWER totally ABOVE all and hence as a Power unaffected by the historical,.It is this capacity of BEING that makes Him the Pati, the Governor, the Lord, the King of the whole of cosmos.Now how does BEING becomes the historical, the paaramparam?He becomes the World itself, the various creatures that assume a biological bodyand begin to live and Iisan the Divine Power that not only protects them fromtotal annihilation of whatever that has been achieved but also takes them towards further and higher evolution and in that also towards Moksa. Towards accomplishimng this He becomes the Trimurties Brahma VishNu and Rudra and which are really BEING as the Powers of Universal Praxis, as powers that bring into the worldthe Historical Processes.Now against this how does BEING stands as the Paraaparan the absolutely transcendental and ABOVE the historical?He becomes the Kuudattan, the Unchanging even one-with the proto-matter, the Maka Maayai. He becomes also the heavily Light, the Pure Radiance that lights up not only the physical world but also the inner world of creature understanding. Here He also stands as someone ABOVE such illuminating powers and where in connection with this He becomes the Earthly Word with the various forms each suited t

o the countless forms of the religions of mankind. Now for anyone who would seekthe Ground of all these countless number of religions cults, He also shows Himself as the KaRpakat Taru the Tree that yields all and in that not only that Heis present everywhere as the ABOVE , the Param but also the Pure Radiance in itself, the Paramam ( Sk Brahman)18.

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18.Sakamaakic ciivanaay iisanaakiSatumukanaayt tirumaalaay aran taanaakiMamamaayai muthalaayk kuudattanaakiVaan piramamaaki allaa vazakkumaakiIkamaakip patamaakic samayakoodiEttanaiyumaakai avai eddaa vaan kalPakamaakip paramaakip paramamaakipParaaparamaayp paaramparamaayp patiyum teeveeMeaning:O Maka Deva !You as the BEING, present Yourself in a Duality- both as the historical ( Paaramparam) and trans-historical (paaramparam) so that you also show Yourself asthe Pati, the Lord of all. In showing yourself as the historical you become theworld, all the biological creatures and as the Divine Power, Isan that preserves them all and takes them towards Moksa. In order to materialize the variousuniversal Praxis you also assume the shapes of the Trinity- Brahma Vishnu and Rudra. In being the trans-historical You become the Unchanging Power ( kuudattan) while becoming all the physical stuff for creating everything . You emerge asthe Illuminating light that lights up not only the physical world but also theinner world. You also here withdraw yourself and engulf the world and the creatures in darkness. You also become the Divine WORD and with that assume the various forms of countless number of religions of mankind becoming the cultural world in this way. When they seek to fathom the source of all these religions and cults, You also remain beyond and above of it all presenting yourself simply as the

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