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 compl
eting the task that has been undertaken. But the seeking also goes along with
the PRAISE of BEING in terms epithets that are metaphysically profound and true
of BEING.
VaLLalaar is well noted for his elements of LOVE and COMPASSION for all and whic
h included even the vegetation. So it is not spurring that he sings of BEING as
of infinite kindness and whose presence not only fills to the full the inside an
d outside of all creatures but also exceeds them. BEING though fills all is alwa
ys a SURPLUS, always inexhaustible - always overflows all. No words rituals and
so forth can ever contain Him to the full - He dances and in His dances He alway
s also introduces the novel, the unpredictable, the incalculable,
He leads and guides all the souls so that they all move in the direction of meta
physical illuminations and which is also the Way of happiness, endless joys. The
re are miseries and sufferings in life but that is all because the souls are in
fected with Malam, the Darkness of IGNORANCE and BEING with His dance and plays
destroys these inner darkness and flooding the souls with the Light of Metaphysi
cal Illuminations that destroys this metaphysical ignorance He guides athem tow
ards a form of existence full of happiness. The miseries in existence can be eli
minated provided we destroy the DIRT deep within and which make the soul superst
itious credulous hard-hearted and hence aggressive and so forth.
But how does BEING destroy the metaphysical ignorance of the human beings that m
ake them behave as such?
He provides the visions of the Third Eye, the Eye that enables the souls enjoy T
ransductive Perceptions, metaphysical visions through metaphysical dreams. BEIN
G teaches the souls through making them SEE the hidden metaphysical worlds where
He also provides the LANGUAGE for bringing such deep insights into words. Now s
uch a Play of BEING not only illuminates the mind and with that dispel the inhe
rent blindness but also through the same strategy He makes the heart MELT and f
low with love and compassion for all. The heart that remains like a rock, unmov
ed by the plights of the suffering creatures is not at all a spiritual soul - wh
atever they do in the name of religion is all useless.
Now it makes sense why VaLLalaar invokes BEING in these terms . The Garland of V
erses 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 Ma
Rai Amutam- the ambrosia of concealed and hidden wisdom and enable the human bei
ng to bring them into words.
1-2070
1-2070
karuNai niRaintu akampuRamum tuLumbi vazintu

uyirkkellaam kaLaikaN aakit
teruL niRainta inba nilai vaLarkkinRa
kaNNudaiyooy citaiyaa njaanap
poruL niRainta maRaiyamutam pozikinRa
malarvaayooy poyyaneen tan
maruL niRainta mamak karuGkal paaRaiyum uL
kacintu urukkum vadivatooyee!
Meaning:
O the Great Deva! Full of compassion you have filled to the full the inner and
outer worlds of all and overflow them even. Staying thus you have also become th
eir hidden guide , illuminating them and leading them to enjoy a life of joys al
ways. You do this by becoming the Third Eyed and with which icon you open up th
e Third Eye of the creatures leading them to SEE the hidden metaphysical realiti
es and afford them to witness the deathless axiomatic truths which also dispel t
he metaphysical ignorance. You also have a blossoming mouth with which you help
the people to bring into words the deep metaphysical insights. I am full of igno
rance and because of which I entertain many falsities and which make me a heartl
ess and loveless human being. But your grace has served as the Fire that has mel
ted my rock-like heart and made me kind and compassionate unto all. Being such a
figure, I am sure you will help me along to bring into words the metaphysical i
nsights you have been kind enough to disclose to me.
2.(2071)
The Oneness of BEING and Disclosive Evolution
It is not generally known that the Tantric Hindus like the Nayanmars Azwars Sidd
has and here also VaLLalaar understand that BEING is ONE without a second as it
is said in the strictly monotheistic Islam. However having recognized this the T
antriks also recognize that this One and SAME BEING shows Himself in a bewilder
ing verity of iconic form
or deities. The people under ordinary circumstances wors
hip such deities who at the same allow themselves to be taken higher and higher
in the metaphysical reaches till they reach the limiting point where all the dei
ties 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 monothei
sm. The monotheism does not recognize the icons or muurties and polytheism does
not recognize that ultimately BEING is only ONE without a second etc.
Here instead of describing the various iconic forms BEING assumes for presenting
and managing the world as the Intelligent Power , VaLLalaar describes only the
FUNCTIONS and the central features of the metaphysical understanding that is ma

de 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 metaphysi
cal understanding?
Here we must recall that Saivism notes the presence of Disclosive Evolution, an
understanding of evolution more comprehensive than the Darwinian and certainly b
eyond the reaches of the Semitic and other religions in the world.
First this same BEING presents Himself as the totality of the physical world but
where various kinds of biological bodies are provided for pre-existent souls an
d because of which they begin to EXIST or LIVE as such, pushed by various kinds
of desires and because of which they ACT. Now BEING also remains deep within a
s the ILLUMIBATING LIGHT, that which makes the creatures SEE, generate various k
inds of TEXTS and which they INTERPRET and begin to UNDERSTAND the TRUTHS. Norm
ally there is bewilderment confusion conflict and so forth, However once TRUTHS
are 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 which
is again blessed by BEING and once reaching the stage of human species they ar
e also provided the visions of the Third Eye and with which they begin to see t
he realms of Pure Consciousness ( citaakaasam) and which also enables them to no
te the presence of the Great Unified Field (maakaasam) , the final GROUND of ori
gin 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 unders
tanding breeds endless BLISS of absolute certainly for at this there is NO chang
e and hence falsities whatever. The soul that has reached such heights enjoys BL
ISS and nothing else and for which reason BEING is called Caccitaanantam, the c
onsciousness that is forever Bliss and nothing else.
2.(2071)
2.(2071)
Ulaknilai muzutaaki aagkaaGkuLLa

Uyiraaki uyirkkuyiraay oLitaan aakik
Kalanilai aRiyaatk kaadci aakik
Katiyaaki meynjnjaanak kaNNaaka
Ulaku citaakaasamataau paramaakaasa
Iyalpaaki iNaiyonRum ilaataaki
Alakil aRivaanantamaakic cacci
Taanata mayamaaki marnta teevee!
Meaning:
O Maha Deva! You have become the whole of the physical world and within which he
re and there you have given the biological bodies for the pre-existent souls rem
aining in their depths the Illuminating Light With this you make them understan
d the TRUTHS that make them enjoy a conflict-free kind of existence and which al
so enable them to evolve and assume higher forms of life. Then on becoming the
human species you also provide them the Third Eye with which they understand the
metaphysical world where they witness the Realms of Pure Consciousness and late
r the Total Field of Consciousness from which everything originates. At this poi
nt you present yourself as the One without a second and which understanding bree
ds infinite and un-diminishing Bliss and for which they understand you as the Ca
ccitaanantam, the Forever Blissful Consciousness.
Truth-Experience and Human Evolution
The Agamism of the Dravidian philosophical tradition both as Saivism and VaishN
avism incorporates a kind of Evolutionary Theory that I call Disclosive Evoluti
on, an evolutionary development that takes place only because BEING discloses Hi
mself more and more into the depths of the soul. The higher species have more o
f the DIVINE and less of the Malam, the Darkness of Ignorance. Now what really d
etermines this evolutionary movement upwards towards Moksa is not natural select
ion as said in Darwinism but the MeyyuNarvu, the truth-experiences. And the TRUT
H, the Satyam as said in the Upanishads is in the WORLD and not primarily in th
e scriptures though some scriptures may articulate them provided they are compo
sed by mystics who are genuinely metaphysical, But it is always necessary to ta
ke the whole world as the primordial TEXT where BEING dances and in that also di
scloses truths the experience of which brings about the evolutionary development
and with that a sanguinity of mind and an inner strength that remains unruffled
no matter what the challenges are.. Those who delve deep into the depths of nat
ural world, the true yogis are indeed the blessed for their understanding is for
med of axiomatic truths which not only illuminate them but also breed an apodi
ctic certainty that allows them to enjoy an inner strength and calmness of untol
d bliss.
Now what is interesting is that this insight into the genuine metaphysics that d
oes not deny evolutionary development is as ancient as the Sumerian Suruppak's N
eri(c. 3000 BC) and probably a metaphysical insight that sustained the whole of
Nubian Kemetian and related cultures. There he says : nig-nam kal-kal-in nig-e m
e kal-kal ; Ta. nikaznam kal-kalyin mikavee mey kal-kal ( If you study the happe
nings around then you will learn great truths), Thus we have in the words of Sur
uppak the whole world being taken as a TEXT that ought to be studied and only by
studying which one can learn great truths. In the same text it is also said tha
t these are the truths that will illuminate the mind and make the eyes shining f
orth brilliantly.
But why is this so?
The truth-experiences, MeyyuNarvu allow the soul to gain LUMENS, an inner light
that dispels the prevailing DARKNESS and with that enable the soul EVOVE highe
r and higher till it reaches the highest state of being-in the-world. Here not o
nly we have BEING providing the Inner Light that allows the lumens flow into the
mind but also BLISS as an integral part of it all and certainly to REINFORCE su
ch a movement of the soul, This kind evolutionary ascendance of the soul is sust
ained and reinforced by BEING Himself by proving the experience of BLISS along
with true illuminations, a bliss that remains there as an inalienable part of th
e soul
Now what is also quite fascinating is that BEING in addition to standing as the
LIGHT that illuminates the soul and develop its understanding, He also stays in
the 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 culturing
of the FEELINGS so that eventually the soul becomes not only illuminated but al
so very humane- full of LOVE and COMPASSION unto all.
3 (2972)
3 (2972)
Ulakelaam tani niRainta uNamiyaaki

Yookiyar tam anubavattin uvappaay enRu,
kalakmuRaa upasaanta nilaiyataakik
kaLaGkamaRRa aruN njaanak kaadciyaaki
vilakluRaa nibida aanantamaaki
miitaanattu oLirkinRa viLallamaaki
Ilaku 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 providing
ng deep truth-experiences for the Yogis who delve deep it and where you also rei
nforce that with providing immense joys. Because of the illuminations they enj
oy they also jave an understanding that is free of defilers and which makes them
enjoy apodictic certainty that breeds an inner strength and peace of mind. You
also stand there as the One who provides deep metaphysical visions that enable
them to overcome all miseries and depressions enjoying a bliss that remains inal
ienable form them. Now in order to facilitate such an evolution you stand as the
supremely Radiant principle not only in the all inclusive space but also in th
e understanding so that they can enjoy Pure Consciousness. Now on top of it all
you also stand as in the HEART lotus of all who love you so that they also bec
ome 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 Imma
nent as well as Transcendent , a notion of BEING that we see already in SumeroTa
mil literature and continued further in Purusha Suktam where BEING(Purusha) is s
aid to to be the whole world as well as ABOVE it. This very deep metaphysical
insight is recaptured by VaLLalaar in this interesting verse where he describes
in greater details also the Disclosive Evolution that remains quite peculiar to
the Tamil Saivite Thinking.
Everything has a DEVELOPMENTAL or EVOLUTIONARY dimensions to it where while BEI

NG remains ABOVE all these developmental and evolutionary movements of the world
and the creatures but He stands also as them and moves along with them . This
is usually put in Saivism as onRaay( as they themselves) , udanaay (along with t
hem) and veeRay( different and above them all)
It is through such a way of being-in-the-world that BEING brings about the creat
ures doing various kinds actions and which are granted their EFFECTS or outcomes
and 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 by
Darwin but because of ACTIONS the creatures effect and which elucidate a certai
n karmic trace which bring about the next level of evolutionary growth. But suc
h karmic traces are not there permanently - they are withdrawn only to be suppli
ed with something new so that another level of evolutionary development is made
possible.
In all these processes there is

ry movements are not haphazard.
mpletion and which is Moksa and
kuRaivu. Thus when it comes to
some which are higher but with
he higher.
a DIRECTION of movement
All creatures are taken
against which the prior
the creatures there are
even the lower with the
and hence the evolutiona

towards a NiRaivu, a co
states are defective the
some which are lower and
potentiality to become t
We should not fail to notice here that in Darwianin Evolution such a sesne of di
rection and towards Moksa is ABSENT.
Now BEING remains the GROUND of this eventual highest stage of development the M
oksa by Himself remaining the Absolute and Unchanging Pure Consciousness foreve
r in Bliss and thus not suffering at all like the living creatures subject to ev
olutionary dynamics. Also in being such a Pure and Unchanging Consciousness , H
e does not remain BLIND to whatever happening to the world and creatures- He re
mains the WITNESS (saadci) to all.
But what is the final outcome of nearing the stage of Moksa in this evolutiona
ry movement?
The soul and body of the creatures become pearls gems and diamonds and to provid
e which He also becomes such icons. This is the final stage of the evolutionary
movement of al creatures- eventually they attain a soul and body FREE of any de
structive and killing powers and which is the meaning of the souls enjoying a di
amond body.
It should be emphasized that ALL creatures are potentially on the way towards th
is Moksa state and the differences are simply differences on the way and not at
all final. All creatures are EQUAL in this sence
4.
4.
Vittaaki muLiayaaki viLaivataaki

viLaivikkum poruLumaaki meelumaaki\
kottaakip paynaakik koLvoonaakik
kuRaivaaki niRaivaakik kuRaivilaata
cattaaki cittaaki inpamaakic
cataanilaiyaal evviyirkkum caadiciyaaki
muttaaki maaNikkamaakit teyva
muzu vairat tanimaNiyaay muLaitta teevee!
Meaning:
BEING standing one-with the world and the creatures becomes their seed forms and
then later blossoming the seedling forms and finally their full grown forms. H
e 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 whereby
He provides the Karmic Traces as the outcome of such actions that enable them t
o evolve further. He also is the One who withdraws these Karmic Traces later onl
y to supply some novel ones. In this way He takes them all from a stage of unde
rdevelopment to that that Full Development( i.e., Moksa) remaining all the time
as the One above all these and as the Absolute Consciousness forever in Supreme
Bliss. However He does remain INDIFFERENT for He also stays as the WITNESS of a
ll. In this way He also provides at the point of full development a pearl-like g
em-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 Silen
ce
The Dravidian philosophical tradition incorporates deconstruction; as its metaphy

sical methodology and because of which it has always remained a culture that has
sought TRUTH no matter from where it comes. Since ancient times this has been t
here as part of Tamil culture as seen in Tolkaappiyam and which comes to a head
in the brilliant and massive work of AruNandi where he describes all religions
of his times , deconstructs them and then finally establishes the TRUTHS as tho
se which cannot be deconstructed. To deconstruct is not destroy and eliminate bu
t to understand it and expose the DEFECTS, the inadequacies and so forth. What c
an be deconstructed is thrown into Parappakkam(the outside) and what cannot the
Supakkam, the side of deep metaphysical illuminations.
Now VaLLalaar in this verse recuperates this essence of Dravidian Philosophical

Thinking incorporating into it also the brilliant achievements of Siddhas who de
veloped the Naataanta philosophy of Mantrayana, the most eloquent being Tirumula
r.
BEING becomes the defective Vedanta Schools of thought and they are defective on
ly because in their Fundamental Ontology they do not accept as anati ( uncreated
fundamental object) anything other than Brahman. This is the most significant a
chievement of the Upanishads. However this kind of monism was deconstructed and
it was shown that the Fundamental Ontology consists of MupporuL - Pati ( BEING)
, Pacu( the souls) and Paacam( the various fetters), This Triadic Fundamental On
tology is the TRUTH that cannot be further deconstructed and which has been esta
blished brilliantly by MeykaNdar in his celebrated Civanjaana Botam and further
elaborated by AruNandi, Umapati and so forth.
The philosophical method of deconstruction also makes the whole culture OPEN to
new philosophical (religious) systems for only by the birth of such thought syst
ems and their deconstruction can the finite human mind ever reach the absolute T
RUTHS or the Axiomatic Truths, the PramaaNas as conceived by MeykaNdar. ( and wh
ich 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 b
eing fixated to WORDS even the divine ones ( as in Vedism, Christianity Islam an
d so forth) . The Axiomatic Truths cannot be contained by any scripture and such
disclosures are there only for the finite human mind to understand BEING only p
artially but which they have to pass over to understand BEING fully.
Again we see the EVOLUTINARY movement but now in religions and philosophies and
where all religions and theologies that come along with them are like the lower
creatures in the evolutionary climb, some destined to become extinct only to ush
er in the realms of True Spirituality that does not remain fixated to words and
religions. BEING remains ABOVE all religions that are in endless disputes among
themselves - one religion by its very constitution can only combat another reli
gion - it cannot understand the other and accommodate it as part of its metaphy
sical thinking as an example of the defective form of metaphysical thinking
The Cutta Saiva Siddhanta distinguishes itself by overcoming this combative tend
encies by accommodating all religions and philosophies but only as stepping sto
nes towards the FINAL state of evolution and which is enjoying BEING as Pure Lig
ht and in Deep Silence. One cannot rise to the position of Deep Silence unless o
ne also transcends the TYRANNY of WORDS even that of God and enter into their c
ausal ground i.e. the Mantras. Here too there is an evolution where finally we c
ome to Naataantam, the Om and which forces the soul to observe Deep Silence and
in 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.
5.
5.
Veetaanta nilaiyaaki sittaantattin

Meyyaakic samarasattin veveekamaaki
Naataanta veLiyaaki muttaantattin
Naduvaaki navanilaikku naNNaataaki
Muutaanda koodiyellaam taaGki ninRa
Mutalaaki manaatiita muttiyaaki
Vaataanda samayaneRikku amaiyaatenRum
Mavuna viyoomattidai vayaGku teevee
Meaning:
O Maka Deva! You have become the various kinds of monistic Vedanta philosophies
and the Saiva Siddhanta philosophy of Triadic Fundamental Ontology ( where Pati
Pacu and Paacam are taken as unoriginated) and as the final metaphysical TRUTH
that which does not destroy but only deconstructs (and with that allow them to s
urvive) You have also become the Mantra World and where the Om stands as the fin
al syllable the understanding which also confers Moksa to the souls. Here you a
lso stand as the central principle where you also disclose yourself as the One w
ho is UNCHANGING and who does not anymore allow for novelties. In this way you s
tand as the GROUND for all the souls taking all of them in whatever way towards
Moksa. In this you also stand as the One above all combative discursive and arg
umentative religions by disclosing Yourself only as the Pure Light of the Deep
Silence.
The Evolutionary Dynamics in Philosophical Discourse
VaLLalaar is not only the most humane mystic the world has ever seen but also an
astoundingly brilliant philosopher who unlike the various (and useless) academi
c philosophers who fail to digest the metaphysical essences , search for the TRU
TH in all and come out with their own views, he does it all and quite brilliantl
y. The various Indian philosophers are like the religionists, simply scholastic
more bent on establishing that their philosophic tradition is superior to other
s and so forth. The VarNa thinking seem to have corrupted even philosophic think
ing. Most of the recent studies in Indian philosophies highlight only the Vedant
a of Sankara as the most brilliant achievement of Indian metaphysical thinking w
here as a matter of fact it has been deconstructed a thousand years ago and by t
he absolutely brilliant MeykaNdar.
Now VaLLalaar unlike these academics and simply scholastic philosophers, underst
ands all these developments and notes an EVOLUTIONARY dynamics and which al thes
e various thoughts are also seen as necessary to reach the TRITH and which is th
e Suddhatvaita of Saiva Siddhanta where the oneness of anma with BEING at the po
int of Moksa in understood as a kind BLESSUNG of BEING where the soul dwells as
absolutely PURE and because of which it remains the SAME in essence as BEING but
always with the possibility that it can FALL unless BEING continues to GRACE th
e soul thus.
Thus are transcended the Dwaita , Vishistatvaita and Advaita of the Vedantic sch
ools where they understand the Fundamental Ontology as consisting of only Brahma
n and nothing else. Dwaita maintains an irresoluble FISSURE between the self an
d Brahman at the point of Moksa. The Vishistatvaita denies this and maintains th
at the self becomes fully integrated into very body of Bahaman understood as Mak
a VishNu so that the feelings of alienation is no more. In Kevalaa Advaita the
self is said to be Brahman itself the feeling of difference attributed to Mythya
Njaanam, illusions of worldly knowledge.
Suddhatvaita of Saiva Siddhanta maintains that the ONENESS of Advaita is a FEELI

NG 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, t
he 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 th
erefore they ought to be maintained in a way but only to be deconsytucted and pa
assed over as did MeykaNdar and AruNand and so forth, The finite human mind mus
t be allowed false moves only to realize at some point that they are false and t
hat one should free oneself from them and move ahead and ABOVE them and which Va
LLalaar does here admirably.
But how can this be accomplished? Should not we takes the Vedas Vedantas and the
Vedic Rishies and so forth the sruties and the the most authoritative as is ta
ken by the Vedanties ( Brahmanists) Christians Muslims and so forth?
No says VaLLalaar. BEING is there as a living reality and as the Great Illuminat
ing Guru deep within all and He will teach us the TRUTH. In addition to that BE
ING also shows himself as the various deities , the Teyvam , who also furnishes
the soul with whatever necessary for the soul to continue its arduous and demand
ing metaphysical odyssey The scriptures and theologies are there only to see how
the mind can betray the soul and make ir move the wrong way.
6.
6.
toonRu tuvitaatvuvitamaay vicidaat

tuvitamaay keevalaat tuvituvitamaay
caanRa cuttaattuvitamaayc cuttan toounta
samarasaattuvitamaayt tannai anRi
uunRu nilai veeRonRum I;ataay enRum
uLlataay niraticaya uNarvaay ellaam
iinRaLun taayaakit tantaiyaaki
eziRkuruvaay teyvamataay ilaGku teevee!
Meaning:
O Maka Deva!
In order to make sense of the feeling of ONNESS in Moksa, the various Vedantic p
hilosophers have sought to explain it in terms of Dwaita where absolute substant
ial difference is noted, in terms of Vishistatvaita where it is explained in te
rms of the soul being fully integrated into the very body of Brahman understood
as Maka Vishnu so that the feeling of difference is neutralized. We also have t
he Kevalaatvaita where the soul is said to the same s Brahman where at the point
of Moksa, the illusory feeling of difference is overcome. All these Vedantic sc
hools do not presuppose the Fundamental Ontology of Triadism( MupporuL) and Saiv
a Siddhanta explains this oneness as arising because the soul becoming PURE on f
reeing itself from all the defiling fetters and this feeling being a BLESSING of
BEING where the soul is led to be the same as BEING in essence. Now samarasaatv
ita arises by noting that these Vedantic explanations are necessary in order to
understand and appreciate the Siddhantic on an evolutionary perspective. It als
o follows that there is no authority other than BEING(you) for all these You rem
ain the Mother and Father for all these metaphysical endeavors and in addition t
o that you remain the Great and Brilliant Guru who teaches all the souls from de
ep within and that you also become the various deities to bless them with all th
ose 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 of

Pure Energy and where the soul evolves from enjoying the lower kinds of energie
s into the higher. VaLLalaar in this verse attends to these various kinds of en
ergy 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 comes
along with the enjoyment of Njaanam, the Absolute and Final Understanding where,
as MeykaNdar, has articulated, the Other is simply a NOTHINGNESS ( cattu etir c
uunyam) This is the LIMIT of the development of human understanding, where the T
EXTUALITY with DUALITY of structure of ordinary human understanding that notes S
urface Structure and Deep Structure features collapses.
The DS is the cuukkumam, the hidden and concealed and SS is the tuulam, the man
ifest and observable, BEING transforms the Pure Energy so that it exists in bot
h forms and where the human mind is made to move interpretively from the SS to t
he DS and where while on the way the various understanding becomes the verbalize
d meanings of all sorts, but in the limit the Final Meaning or Njaanam as someth
ing 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 t
o UNDERTAND the meanings of all kinds through the interpretive moves from SS's t
o DS's and then push above and beyond and seek the transcendental meaning, that
which is not only axiomatic but also the SAME for all( paramaarrtam) . It is thi
s attainment which becomes the excellence of human understanding itself and whic
h breeds BLISS that remains there un-diminishing , the Sivaanantam as the Saivit
es say and Niratisaya aanantam as the VaishNavites would say.
Now this kind of motivational dynamics make is possible to ascend and enjoy the
bliss already there as available to ALL including the lower creatures and whi
ch certainly is NOT the exclusive privilege of some rishies, messiahs and so f
orth. It is there in the bosom of all as a potentiality that any one can actuali
ze and enjoy. However this requires certain other activities. One is that one mu
st free oneself from TaRpootam, the believe that by the dint of one's own thinki
ng one can manage to reach the peak. This is an impossibility for it cannot be a
ttained unless BEING blesses the soul with such energy forms. There is a natural
pedagogy and one should discard one's own egoistic attempts to fathom the depth
s and submit oneself to be TAUGHT and LED by BEING and for which purpose BEING
becomes the Maka Guru, the Great Teacher. Such a natural pedagogy that takes pla
ce always is the Ananta Botam, the kind of pedagogy that comes along with sheer
enjoyment as in each move there is an UNFOLDING of a deep metaphysical truth tha
t not only bewilders the soul but also pleases it immensely.
Now another condition is that the soul must also become a sharp weapon that dest
roys continuously the invasion of the DIRT, the Mummalam that can cause its FALL
and 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 s
oul structure so that it destroy valiantly every attack of the DIRT that are alw
ays there.
It is though such a hermeneutic struggles that the soul can evolve into Pure Co
nsciousness, the Absolute Understanding that breeds infinite JOY and BEING also
provides this JOYOUS energy He Himself remaining above it all.
7.
7.
paramaakic cuukkumamaay tuulamaakip

paramaarttat nilaiyaakip patattin meelaam
ciramaakit tiru aruLaam veLiyaay aanma
ciR sattiyaayp paraiyin cemmaiyaakit
tiramaakit taRpoota nivirttiyaakic
civamaakic civavaanubavac celvakmaaki
aramaaki aannanta pootamaaki

aanantaa tiitamaay amarnta teevee
Meaning:
O Maka Deva!
You standing as the Para Natam transform the Pure Energy- Para Bindu- into the c
oncealed and manifest forms of understanding stimulating transcendence of the h
uman mind towards the Absolute Understanding. You also stand as all the meani
ngs as well as those meanings beyond the reach of verbal languages. You empower
the soul with CiRSakti, the competence to seek to understand the TRUTH standin
g there as the blessing Divine Space where they are pressed into reaching the
Pure Consciousness (parai) and the most excellent form of it. This blesses the
souls not only with an immense strength but also empowers them to destroy any
kind of ideological thinking where the self ventures on its own (and without see
king the divine guidance) . The purity thus attained enables the souls to enjoy
the most auspicious way of Being( Sivam) whereby they enjoy only the most excell
ent pure experiences. You also empower them with the intellectual weapon so tha
t they can cut off immediately any encroachment upon their soul the evil dirt th
at defiles the soul, In this way you enable the soul to enjoy BLISS and nothing
else You Yourself remaining above it all.
The Appropriation of Vedanta within the Evolutionary Understanding of Spirituali

ty.
The Tamil mind has been an OPEN mind and because of which it has incorporated as
part of its culture anything that is good that has reached the shores. The new
metaphysical insights are allowed to flourish and then , if there is TRUTH of so
me kind in these novelties, the whole culture is re-organized to incorporate th
at truth and in that also EVOLVE to a higher state of cultural evolution. We can
see how the best of Jainism and Buddhism was incorporated as parts of Saivism a
nd VaishNavism and because of which the separate existence of these religions be
came redundant.
Now in this verse VaLLalaar recaptures the Vedanta-Siddhanta of KaNNudaiya VaLL

al of the 13th cent, AD said to be the son of the very brilliant MeykaNdar. We h
ave also
Vakkiya
Triadism
utionary
t become
such attempts to incorporate the central insights of the Vedantic Maha

tat twin asi into the body of Saivism with its Fundamental Ontology of
and the Disclosive Evolution where all creatures are already in an evol
movement all directed towards enabling them to enjoy Moksa and with tha
FREE from being thrown into repeated embodiment.
In this reinterpretation and recovering the original meaning of this Maka Vakkiy
a, VaLLalaar also indicates that this is shared by Tamil VaishNavism such as Nam
azvar by using the same metaphor- that of Tirumaal eating the whole world by way
of withdrawing it pushing back into the primordial Darkness, the Malam
Now the Tat Twam Asi is interpreted here (following Tirumular) as the verbal exp
ression of a soul that seeks Moksa , the destruction of alienation of self with
BEING and which constitutes the Fundamental Intentionality.. The Twam is BEING ,
the Tat is such a self and Asi is the destruction of existing alienation becaus
e of which the self has been seeing BEING as an OTHER, the over there as the mos
t High Most Distant and so forth. Thus it not claiming as Sankarar did that the
anma is in fact Brhaman but which it does not understanding because of illusions
and delusions.
Thus such a meaning also shows that self is in temporality, the KuRRippukKaalam
of Tolkaappiyar, the INTENTIONAL time, that which also historical, When the self
has become aware that its understanding remains historical and hence temporal,
it seeks also to TRANSCEND that state and it is this INTENTION that is captured
as the MEANING of this Maka Vakkiya of the Upanishads. In this way the Advaita a
nd other Vedantic interpretations are taken as only contributory towards the evo
lution of this TRUT which is being articulated here.
But how is that the soul is able to come to this understanding of itself in and
come to have as its most fundamental desire or the Fundamental Intentionality?
BEING has been equipping the soul with various kinds of cognitive and motor capa
cities so that the souls will LEARN and EVOLVE towards this final state. There a
re the five senses that come along with the cognitive utensils like Manam , Bud
dhi, Akangkaaram and Cittam. There are within the body various organs for effect
ing both mental and physical actions that make the self act as a Purudan, a soul
with a body and desires that come along with it. But all these lead to LEARING
and becoming CLEAR in understanding which finally catapults the soul into somet
hing PURE and FREE of all the polluting DIRT.
Then at this point BEING who has thrown the soul into the temporal and historica
l existence discloses that the whole cosmos can be WITHDRAWN, eaten up and swall
owed and at which point the soul is made to understand that there is BEING beyon
d the historical and in order to be with whom one has to practice Deep Silence
and with that enjoy a state of absolute PEACE. It is at this point that the desi
re for the soul to destroy all alienation with BEING pushes itself and at which
point the soul says I can in fact be the SAME as BEING and which is the meaning o
f "Tat Twam Asi etc.
Thus what we have is the evolutionary account of human INTENTIONALITY and how fi
nally BEING brings all towards this fundamental intentionality of seeking Moksa
He Himself remaining all along ABOVE it all.
8.
8.
Intiyamaayk karaNaati anaittumaaki

Iyal purudanaayk kaala paramumaakip
pantamaRRa viyoomamaayp paramaay appaal
paramparamaay vicuvam uNda paanmaiyaaki
vanta upasaantamaay mavunamaaki
maakamavuna nilaiyaaki vayangkaa ninRa
antamil to,mpatmaayt taRpatamaay onRum

acitammaay atittiamaay amarnta teevee
Meaning:
O Maka Deva !
In order to make the souls evolve towards the Fundamental Intentionality of seek
ing Moksa, you stand as the senses and the cognitive utensils that come along w
ith them. You also stand as the motor and as well as the mental organs so that
these embodied souls as Purudan would act and LEARN , where You also remain the
Pure Light that provides the various illuminating clarities of understanding. Yo
u in this way make them evolve towards a state of desirelessness whereby they ar
e freed of all intentionalities and just enjoy immense peace within a Deep Sil
ence. You also have thrown them into historical existence making them temporal
, functioning with intentional time but which you make them transcend and evolve
ABOVE it all by swaollowing the whole cosmos standing as the BEING above Time a
nd 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 yo
urself as the Twam, the self understanding itself as the Tat and which seeks to
destroy the alienation between You and self by the Asi word. In promoting all
these evolutionary movements of the soul by making it reach this Fundamental Int
entionality, 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 con

sciousness and how it has evolved presents an immensely complex problem and whic
h remains to the bulk of Western Psychologists something like an enigma. But we
have VaLLalaar summarizing a massive Theory of Consciousness in a single verse a
nd where in fact he summarizes millenniums of Indian efforts in this direction.
First of all there emerges consciousness as social consciousness where one diffe
rentiates 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 a
mong animals and infants.
But this is only the Surface Structure(SS) and once we penetrate into the DEPTHS
and locate the DEEP Structure (DS) then we see BEING standing there as the GROU
ND of such social-consciousness and where He also remains the UNDIFERENTIATED an
d NEUTRAL pure consciousness, the NiruvikaRpam and so forth. At this point the c
onsciousness as DS is understood to stand on its own as ITSELF closed within and
having no ground beyond itself and as the self-founded ( TaRparan) and hence th
e Pure ( vimalam)
But here the question arises: Then how is that there is the presence of social c
onsciousness that becomes the meanings of pronominal terms?
It is here that we have the understanding of BEING as Taddattam and Coruubam, BE

ING-as-For-Others and BEING-as-for-Himself. In Tadattam BEING comes out of Himse
lf, from the self enclosure and moved by LOVE and nothing else presents many ico
nic forms whicht bring about the various kinds of social consciousness ( I am th
is, you are that etc) . Each icon like a ghost takes possession of the soul and
transmutes it into its own image but rather unconsciously. The soul behaves as i
f KaNNan Murukan and so forth but unconsciously and generates various kinds of s
elf-consciousness.
But as the DS of such manifest forms stands BEING as the Coruubam , In- Itself a
nd 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 hav
e self-consciousness as well the desire to ARISE above and become PURE of such d
ifferentiated forms of consciousness.
Thus we have another movement of understanding to DS taking the presentation of

BEING as Tadattam and Coruubam as the SS's of BEING and at which point there is
the burst of the consciousness of BEING as the unconditioned and absolutely tran
scendent and which is communicated by the word AkaNda Sivam that is self-luminou
s and devoid of any movement(asalam)
This consciousness of BEING in itself as the absolutely transcendent is beyond

words, 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 al
ienation. BEING in His highest form destroys every impulse to think and verbali
ze- casts the soul into a Deep Silence and in that silence discloses Himself for
the soul to enjoy being one-with It and in a relationship that is called Suddha
tvaita.
9.
'
'
9.
Ninmayamaay enmayamaay onRuG kaaddaa

Niraamayamaay biruvikaRpa nilaiyaay meelaam
Tanmayamaay taRparamaay vimalamaakiyat
Tadattamaayc coruubamaay sakasamaakic
Cinmaymaay ciRparamamaay asalamaakic
ciRcolitamaay akaNda civamaay eGkum
manmayamaay vaasaka atiitamaaki
manaatiitamaay amarnta teevee!
Meaning:
O Maka Deva!
You stand as the social-consciousness of myself yourself and so forth as well th

at form of consciousness which does not differentiate into such pronominal form
s. And you also stand as the forms of consciousness in which you stand closed w
ithin . that which has no ground beyond yourself and hence Lord unto yourself an
d in that also absolutely Pure. You also and out of your LOVE disclose yourself
in various iconic froms (tadattam) inviting the souls to seek your essential f
orm (Coruubam) disclosing also that this DUALITY is natural to you. Now when the
y seek even the deeper form of yourself here, you disclose yourself as Pure Cons
ciousness Pure Understanding and in that also suffering no changes at all. You
also show that you stand as Sivam that permeates all space unconditioned in any
way. While you are there everywhere but you also show that that you are beyond
the reach of words and thinking as such. You defeat all thinking and then discl
ose 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 V
edic has become , very unfortunately the VarNashrama Dharma promoting and to thi
s day. It has been opposed by Jainism Buddhism and certainly also Hindu Agamism
such as Saivism and VaishNavism. However it appears to me that both Jainism and
Buddhism did not provide a combat strong enough to the Brahmanism as did the Tan
trism which initiated the Bakti movement which spelt out forcibly the EQUAITY of
all but only to FALL to the onslaughts of evil Brahmanism and which installed t
he VarNa thinking that has cast people into a the four VarNas in perpetuity by c
asting the social differences to biological birth. Thus the natural mobility of
people are denied and if Islam and Christianity have been quite successful in In
dia it may be because of this.
But none of these religions have a THEORETICAL understanding that can re-instate
the natural MOBILITY people have to RISE in their spiritual dimensions irrespec
tive of birth language and religions. Strange as it may seem the Tamil culture h
as advocated the DESTR CTION of RELIGION to FREE man from the various ideological
castles 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 well
with the Evolutionary Psychology of the West where however the principle of nat
ural selection is not subscribed to but that of the workings of AruL, the variou
s inputs of BEING.
In this Disclosive Evolution there is a sense of direction for all creatures, th

at towards which they are being taken to by BEING and earlier VaLLalaar has desc
ribed this as Moksa. The movement towards Moksa is the birth right of all and i
t is there as part of the universal processes where even animals are not exclude
d.
Here another dimension of this DIRECTION is worked out - the human evolution lea
ds one to overcome all DIFFERENCES and see the whole cosmos as leading towards m
aking all see everything as a unity, where differences are overlooked even if
there. The " piLavu iRanta piNdaaNdam", is a pregnant phrase that occurs in this
verse carries such meanings. To evolve as a person is to evolve as one who does
not entertain differences - the evolved person rises to SEE the fundamental uni
ty that exists over and above all differences and hence begins to LOVE all just
as 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 manages
to live long in good health and so forth. Not even by becoming a great scholar
blessed by Brahma himself where he masters countless number of sastras and so
forth. BEING stands hidden and concealed for all such individuals. BEING disclos
es Himself and blesses with the Pure Ambrosia that nourishes the soul only for
those who transcend even THINKINNG as such and opens up their mind and heart t
o be ruled over by BEING in total submission to Him in genuine Bakti. BEING is
within the soul of all and we have to destroy the RESISTANCE we have because o
f our Ego and let Him take us in out evolutionary odyssey where we DEVELOP as in
dividuals. As we allow for this we become more and more LOVING unto all and will
learn 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 so
much opposition towards it by the whole of humanity. Brahmanism seeks to entrenc
h firmly VarNa Thinking saying that it is the Hindu Dharma where as a matter of
fact it is NOT but the very poison that kills gently but surely every humane f
eeling a person naturally has.
10.
10.
aLaviranta neduGkaalam cittar yookar

aRinjar malar ayan mutaloor ananta veetam
kaLaviRanta karaNaati iRantum ceyyum
kaduntavattum kaaNparitaam kadavuLaaki
uLaviranta empoolavaar uLLattuLLee
uuRukinRa tellamutaai uuRalaakip
piLaviRanta piNdaaNda muzutum taanaay
piRaGkukinRa peruGkaruNaip periya teevee!
Meaning:
O Maka Deva!
There are many Siddhas and yogis who live very long as well as great scholars wh
o are blessed by Brahma of the Lotus and who master countless numbers of scriptu
res. There are also those who perform great tapas in which they transcend their
internal and eternal utensils and seek to be with BEING. But You stand concealed
and hidden for all such people no matter how ardently they seek your blessing.
However towards humble person like myself who have transcended THINKING and open
ed 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 makes
me 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 the
souls see unity among all and because of LOVE and CARE that comes to permeate i
n and out.
11.
11.
Vaayaaki vaayiRanta mavunamaaki

Matamaaki mataGkadanta vaaymaiyaaki
Kaayaaki pazamaakit taruvaay maRaik
Karuvi karaNaatikaLin palappaay peRRa
Taayaaki tantaiyaap piLLaiyaaki
Taanaaki naanaakic cakalamaaki
Ooyaata sattiyellaa udaiyataaki\
onRaakip palavaaki ooGkun teevee!
Meaning:
O Maka Deva!
You become the mouth of speech and later Deep Silence that transcends all spee
ch. In the process you become the various religions and later the TRUTH that t
ranscends all such verbose religions of the WORD. In all these you are like a t
ree that yields unripe fruits and later become ripe( and ready for eating) You u
nite with all kinds of internal and external utensils and serving as the Mother
and Father bring to birth the various souls as embodiment and make them develop
ins stages like the infant , child adolescent adult and so forth. In that proces
s you also make them egocentric and later become egoless and pure and at which p
oint they also destroy the alienation from all others and exist with a oneness o
f mind with all. In order to bring about such a evolutionary growth of all, you
wield all kinds of powers and play various kinds of games in which you stand as
the 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 ev
olutionary understanding of the cosmic processes that I call Disclosive Evolutio
n. It appears that right from very ancient times- at least as far back in time
as Sumerian Suruppak's (c. 3000 BC) words go - the Dravidian religion was essent
ially cosmological with a Theory of Creation where the souls are blessed with em
bodied existence but only to be taken towards Moksa.
VaLLalaar summarizes quite briefly and neatly this view in this verse which thou
gh very brief but amazingly insightful and which brings together very ancient no
tions such as BEING being the Pacu Pati, the Lord of the Souls and which motif h
as been read in some of the seals in Indus Civilization.
Now the Saiva Cosmology , unlike the modern purely physical cosmology , is BEI
NG-Cosmology where it is BEING who presents Himself as this vast cosmos where th
ere are various universes coming as various connected wholes. But BEING exceeds
all these countless number of universes standing as the ABOVE them all and quit
e immeasurable;. This reminds us the Purusha, the Sumerian Enlil recast in Purus
ha Suktam as the One with a thousand heads and so forth and who keeps one-tenth
of Himself undisclosed etc.
Now BEING as such not only stands ABOVE and BEYOND such universes but also stays
within and where he DIVIDES the massive undifferentiated unity into various and
distinct things (paNdangkaL) but again so numerous that they remain infinite
uncountable and so forth Now comes the creation of various kinds of physical and
mental bodies for the souls which are pre-existent. This is the Theory of Creat
ion of Saivism where it is the provision of physical bodies in which the souls c
an survive in an ecological environment that remains already created. The souls
are NOT created but the whole universe is created as for them and in which they
are allowed to LIVE with a variety of physical bodies(PiNdam) . But the souls ar
e Pacus i.e. bonded and fettered with the infection of Malam and because of whic
h they are capable of Evil as well as good. There comes to be conflicts of var
ious kinds, wars battles attacks of predation and so forth and at this point BEI
NG becomes the Pacu Pati, the Siba , the Savior of the Sumerians. BEING becomes
the Lord who ensures that because of such ego battles there is no complete wipin
g out so that all the living creatures become extinct. The protective Siba, the
Pacu Pati extends and ensures that there is SURVIVAL and continuity of existenc
e.
But along with aggressive disposition there is also sexuality as that which brin
gs love and joys of all kinds and there is making the creatures males and female
s and the sexual unions where there is not only enjoyment but also the pacificat
ion of desires and passions and which gradually leads to a state of Saantam, san
guinity and contentment,
The souls having overcome through enjoyment the various cravings the most basic
being that of sexuality, now seek out only Njaanam and at which point BEING dis
closes Himself as the TatciNamurty and who discloses the Njaanam through Cin Mud
ra sitting beneath the Bodhi Tree that spreads the cool shadows that in fact coo
ls the souls from within. BEING appears within such souls as a reality in some i
conic forms and begins to INSTRUCT the souls directly so that they manage to get
the Njaanam and with that escape totally and irreversibly from being thrown int
o the historical and evolutionary processes This liberation is Moksa.
12(2061)
12(2061)
aNdaGkaL palavaaki avaRin meelum

aLavaaki aLavaata atiitamaakip
piNdaGka: ananta vakaiyaakip piNdam
piraGkukinRa poruLakip peetan tooRRum
paNaGkaL palavaaki vaRraik kaakkum
patiyaaki aanantam pazuttuc caantam
koNdeGkum nizal parappit tazaintu njaanak
kozuG kadavuL taruvaakik kulavun teevee!
Meaning:
O Maka Deva!
You become the various universes and the more inclusive cosmos that are measurab
le, You also stand as the ABOVE and BEYOND and hence beyond any measure. But you
stay with all these and differentiate the undivided mass into a countless numbe
r of individual things staying deep within all as the shining power of all. Then
you bring forth various physical bodies for the pre-existent souls so that they
becomie the living creatures (each body quite suited to the ecology into which
they are thrown) But because they remain infected with Malam, they also become
aggressive 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 i
mplant sexual desires from which they enjoy various kinds of joys only to elimi
nate all the desires gradually and develop the state desirelessness that makes t
hem sanguine. At this point when they seek the Njaanam you become the Great Guru
and sitting as the Bodhi Tree that casts cool shadows, you instruct them on Nja
anam 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 how

it is related to the munificence of BEING where the dynamics also leads to the
souls to enjoy Supreme Bliss
There is an EVOLUTION of motivations stage by stage and BEING serves as the GROU
ND of such motivations and finally all these lead to evolving above the histori
cal and in that transcendence enjoying the BLISS and which is simultaneously the
drinking the Amutu, the ambrosia that breeds only BLISS and nothing else.
To understand the flow of metaphysical insights here we must begin with VaLLalaa
r's observation that BEING stands in addition to the NishkaLam the absolutely tr
anscendental, also SakaLan the historical where he institutes the temporality o
f time consciousness as the present, past and future and where the FUTURE sense
remains the basic. But how does BEING install this historicity of human unders
tanding?
He stays one with the soul and projects various kinds of things as what it OUGHT
to desire, seek out and so forth and which creates various kinds wishes, motive
s, desires hopes and so forth i.e. the intentionalities. Out of these emerge the
INTENTIONS and which make the soul ACT in order to attain what is desired and e
njoy such attainments.
But here of course such desires cannot be constituted unless there are THINGS w
ithin the experience of the souls and for which purpose there are lands with ear
th hills rivers and so forth. They also contain gold diamond and such other prec
ious stones and metals which make the human beings strive extremely hard to own
them and enjoy them as one's own priceless possession. Such a soul remains basic
ally acquisitive and economic. But this is only the puRam, the external, There i
s 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 so
ul into gold and diamond also lead to souls becoming Pure and Divine in essen
ce.
Similarly for the suns moons and other planets. They are in the sky as well as i
n the inner space, the akak kirakam as the Siddhas would say, The KuNdalini Sakt
i transforms itself into the Moon Sun Venus and so forth and affords various ki
nds of behavioral dispositions that make the souls enjoy various kinds personali
ties and guNas or traits. For example the soul dominated by the Inner Sun will b
e brave and heroic while that dominated by the Moon, gentles and loving But such
a motivational dynamics implanted by the KuNdalini composed by the Siva tatvas
Natam and Bindu lead to various kinds of ICON Worship including the Inner Planet
s ( that has degenerated into Astrology). But the genuine Akak kiraka Maarkkam
, the Scince of Inner Planets leads to witnessing BEING as the Pure Light where
the both sun and moon are together, the Ravi-mati as the Siddhas would say. This
is the universal mystic experience of BEING as Pure and immensely Radiant Brill
iance.
At this point the motivations towards Icon Worship as such evaporates and in its
place we have the emergence of Mantra Recital. As one follows this way then one
begins to enjoy the burst of Njaanam in various kinds inner flashes and which c
omplexly wipe out the Malam, the Dirt within making the soul absolutely pure. I
t is at this point the amutu oozes into the body and soul enabling the soul to e
njoy the Supreme Bliss
13.
13.
Ponnaaki maNiyaakip pookamaakip

puRamaalo akamaakip punitamaaki
maNNaako malaiyaaki maRRumaaki
matiyaakai raviyaakai maRRumaaki
munnaaki pinnaaki naduvaaki
muzutaaki naatamuRa muzaGki eGkum
minnaakaip paravi inba veLLam teekka
viyan karauNai pozi mukilaaya viLaGku teevee!
Meaning:
O Maha Deva
You have become the gold diamond and such other precious stones and metals. In
these you have become also the outer materials as well as inner psychological st
ates that finally bring about the divinity of the soul. You have also become the
earth the hills and so forth as well as the suns and moons and such other plane
tary bodies again both as the physical as well as the mental. You also implant v
arious kinds of projections with these objects and with that create the temporal
ity of time conscious with the past future and the present as the centre point o
f measurements. You also present as that FULLNESS that is beyond such a historic
al differentiations and at which point allow the Mantra resound the whole world
. These mantras cause the burst of deep metaphysical illuminations flashes of l
ight and which destroying all the dirt within allow the souls to enjoy the Amutu
and with that enjoy Supreme Bliss.
You shower all these boons as if a dark cloud that showers rains as you are full
of immeasurable munificence
BEING Conceals and Reveals to Bring About Evolution of Metaphysical Understandin

g
VaLLalaar looks at the vast range of religions including the atheistic like the
Indian Lokayatas Buddhists and so forth and seeks to provide an explanation of a
ll these metaphysical phenomena in terms of the central Universal Praxis of BEIN
G viz. that of concealing and revealing noted here as karitaaki veLitaaki i.e. b
ecoming the Dark or mystical and the OPEN or conscious.
There is an evolutionary dynamics in all such majestic metaphysical cultures whe

re we can see a development where the higher emerges from the lower only because
there is MORE of DISCLOSURE in the higher metaphysical forms and because of wh
ich it can deconsttruct the lower and dispalce it.
Thus when BEING hides or conceals Himself, He becomes someone extremely difficul
t and rare to comprehend and which drives people to DENY the presence of BEING a
nd hence become the Nastikas, the atheists. They are also driven to SUBSTITUDE B
EING with historical figures gurus and such other tangible objects, monuments mo
rtal remains and so forth and charge them with sacrality by way of intuiting BEI
NG 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-called
religious arts where the hiddenness of BEING is slowly destroyed and BEING dis
closes Himself in some small measures so that metaphysical life is sustained. B
ut here too the finite human mind would seek to FIXATE even the rituals by sayin
g 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 di
scloses Himself as the One absolutely BEYOND all kinds of rituals ( karaNaatiita
m)
To understand the presence and essence of BEING, what is required is a mind that
is Pure and transparent, a metaphysical innocence so that that there is no opac
ity caused by the presence of DIRT, the Malam deep within. For such people who s
truggle to PURIFY themselves BEING begins to shine brilliantly in their mind as
an immensely strong Radiance that wipes out all doubts and uncertainties.
Al metaphysical doubts as to the presence of BEING how He stands in relation to

the world, whether He is the same as the cosmos or different and so forth disapp
ear with the burst of a clarity of understanding that comes with apodictic certa
inly.
Thus this apodictic certainly with respect to the most fundamental metaphysical
questions belongs to the final stages of evolution of the human understanding o
f the deepest kind and is brought into being there within the experience of a pe
rson only by a dialectics of BEING where He hides and reveals and in that stimul
ates deeper and deeper metaphysical pursuits.
Only in the end He discloses Himself very clearly by way of putting an end to th
is metaphysical struggle of man that he has waged across millions and millions o
f births.
14.
14.
aritaaki ariyatinum aritaaki

anaatiyaay aatiyaay aruLataaki
peritaaki periyatinum periyataakip
peetamaay apeetamaayp piRaGkaa ninRa
karitaaki veLitaakik kalaikaL aakik
kalai kadanta poruLaakik karaNaatiitat
teritaana veLinaduvil aruLaam vaNmaic
cezuG kiraNac cudaraaki tikazun teeveee!
Meaning:
O Maha Deva
For those who would try to ascertain your presence and essence through logical m
easures, You stand as the rare and difficult and if they persist without abando
ning that method you become even more distant and difficult. For those who would
seek the fundamental ontology You appear bewilderingly both as the Most Primord
ial Ground of all as well as One who is exempt from such origination grounds. Yo
u simply disclose yourself for the genuine seekers that You are to be apprehende
d only by way of your blessing. You hide yourself making yourself something mys
tical and concealed and at the same time out of your Love for all you also REVEA
L yourself and in this way you also becomes someone who can be apprehended in so
me small ways by various kinds of rituals arts. However you also stand as One a
bove all such rituals but at the same time one who would spontaneously show Him
self in the form of form radiant light in the mind of those who are Pure and who
se heart is transparent
Hermeneutics and Disclosive Evolution
Disclosive Evolution( DE) understands the presence of the cosmos as well as the
evolutionary cosmographic processes as something managed by BEING who stands ABO
VE everything while standing also along with all. It is standing one-with and al
ong-with that makes it possible for BEING to manage everything so that all souls
are taken to enjoy Moksa in the end.
Here VaLLalaar provides a very extensive account of the various presentational f

orms of BEING and which cannot be understood unless we bring in the Pedagogic He
rmeneutics of Agamism - that BEING presents Himself in various forms to EDUCATE
the souls and illuminate them so that they become Pure and Free
The Pedagogic Hermeneutic involves taking everything seen as a TEXT with a DUALI
TY of the structure - the Surface Structure (SS) and Deep Structure (DS) and wh
ere the mind has to move interpretively from SS features to DS and at which poin
t UNDERSTANDING also emerges. When certain observable features of SS are linked
causally with some features of DS only then we have UNDERSTANDING of the phenom
ena appropriated as the SS.
Thus we have various kinds VISUAL iconic forms but taken as a TEXT with DUALITY
of structure have also DS's at the base of the SS, the visual forms. BEING stand
s as the deepest of such DS's , the uL Uruvam. Now in another line of developmen
t from the visual is the non-visual and abstract forms, the Mantra forms, the Ar
u where we have also the same kind SS-DS relationships and where BEING stands as
the 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 also
the various Guru iconic forms where BEING becomes the TEACHER for all and where
He also assumes various guru-forms where the GuNas become quite relevant.
There are not only differences in religions but also a hierarchical relationship
where the most authentic religion stands as the Deepest of the DS of all religi
ons taken as SS's.
Among the Guru-forms in which BEING creates the different religions, we have tho
se with an abundance of DARKNESS(tamatam) and hence full of superstitious believ
es and so forth, Next we have the aggressive and violent( Rajasam) which in fact
create the combative religions in the world that seek to convert people from o
ne religion to another. But higher from all these are the religions that promote
LOVE and CARE (saatvikam) and hence PEACE and FRIENDSHIP among the people. Here
BEING also presents as BEYOND the GuNas, a Supreme and Pure Radiance that inst
all absolute PURITY and which is beyond any of the GuNas.
15(2084)
15(2084)
Uruvaaki uruvinil uL uruvaaki

Uruvattin uruvaaki uruvuL onRaau
Aruvaaki aruvinil uL aruvamaaki
Aruvattil aruvaaki aruvuL onRaayk
Kuruvaaki sattuva ciRkuNattavaakik
kuNarakitap poruLaakit kulavaa ninRa
maruvaaki malaraaki valliyaaki
makattuvamaay 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 manife
st surface forms. Now in order to bring about such figural or visual forms you
also 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 no
n-figural and abstract and where in the depths You also remain One among such no
n-figural presentations. Now over and above these you also become the various G
uru figures where You create various religions with different measures of guNas
present in them with highest being those which promote the Sattuva GuNas( Love a
nd Care) and which also insist going beyond any one of these GuNas. Thus in all
these ways You become the highest and the most inclusive as well as the smallest
atom pervading the whole range of things in the cosmos. Here You also become th
e buds that blossom into flowers and later into various plants - in evolutionary
modes 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 super
b and magnificent Maka Deva Maalai a book of 100 verses that describe very exten
sively the Disclosive Evolution of Agamism.
In the second part of this verse 15 he brings in the Samkhya concept of GuNas bu
t to comprehend world religions in general. We must recall here that VaLLalaar
lived towards the close of 19th cent AD where no Hindu can be without an underst
anding of Islam and Christianity , the Semitic religions that have been active i
n converting the Hindus for centuries and which have precipitated many social c
rises.
Now VaLLalaar as part of his evolutionary account of ONTOLOGY, the metaphysics o

f What is there as Real? and so forth, ends up saying that underlying the birth
of religions of the world are the Guru-forms of BEING and in terms of which we c
an understand the Bodhisattvas of Busddhism Tirtangkara of Jaoinism of the Indi
an scene and Prophets Messiahs and so forth of the Semitic religions. BEING pres
ents Himself as various kinds Guru-s in formulating these religions but in which
there is an Evolutionary relationship and which can be seen in terms of GuNas o
f the founding guru-icon forms of BEING.
The best of such world religions are those which promote sattuva ciRkuNam' and wh
ich means religions which develop the attitudes of LOVE and CARE so that there i
s 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 T
amasam 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 deep
and genuine metaphysical intuitions end up with many superstitious believes that
MeykaNdar calls maaccariyam' religions of excessive credulity and wonder,. Now o
ver and above such religions we have also the Rajasic- the religions created by
warrior- gurus and which would make people be at war with each other. We have r
eligions 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 KuNarakita
r= devoid of ANY GuNas. Thus BEING appears as the Supreme and Pure LIGHT and BEY
OND and above any of the GuNas in the LIMIT and which is the DESTINY of all reli
gions. In the limiting case the soul FREES itself from the madness of religions
and becomes PURE and CLEAN.
15(2084)
Uruvaaki uruvinil uL uruvaaki

Uruvattin uruvaaki uruvuL onRaau
Aruvaaki aruvinil uL aruvamaaki
Aruvattil aruvaaki aruvuL onRaayk
Kuruvaaki sattuva ciRkuNattavaakik
kuNarakitap poruLaakit kulavaa ninRa
maruvaaki malaraaki valliyaaki
makattuvamaay 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 manife
st surface forms. Now in order to bring about such figural or visual forms you
also 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 no
n-figural and abstract and where in the depths You also remain One among such no
n-figural presentations. Now over and above these you also become the various G
uru figures where You create various religions with different measures of guNas
present in them with highest being those which promote the Sattuva GuNas( Love a
nd Care) and which also insist going beyond any one of these GuNas. Thus in all
these ways You become the highest and the most inclusive as well as the smallest
atom pervading the whole range of things in the cosmos. Here You also become th
e buds that blossom into flowers and later into various plants - in evolutionary
modes in all these forms and functions.
BEING Empowering the Creatures with Instincts
The souls originally enveloped in the Primordial Darkness the Malam, have NOTHIN
G at all. They remain empty of any powers and totally BLIND because totally enve
loped by this Malam. But when we see the creatures in the cosmos with a biologi
cal 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 u
nderstood as the Siddhies and Buddhies of Tantric Psychology. The Siddhies are v
arious kinds of psychic powers while the Buddhies are various kinds of praxis th
at can be executed by the souls. The Transduction Perception, the ability to SEE
the future by dreaming and so forth is a Siddhi and say the Uccadanam, the abil
ity to drive away the evil powers from attacking self is a Buddhi, one among suc
h eight.
VaLLalaar tries to give an account of such powers the souls enjoy as a BLESSING
of BEING who in fact generates these and feeds the souls with great love so that
the souls gradually begin to enjoy these powers and with that LOVE to live in
the world till Moksa.
So in a way this verse addresses the question: How is that the souls have an ins
tinct 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 One
who shows Himself as owning these eight fold instinctual pressures.
The creatures are FED these instincts in various measures so that the souls desi
red to have more and more of these instinctual powers also struggle to survive a
nd live on. As an example we can take the territorial instinct. The little and b
ig mammals as well as other living creatures mark out their territories with uri
ne and such other chemical stiff. They also fight bitterly against the encroache
rs and intruders of their own kind. The human beings organize themselves into tr
ibes and collectively try to exert power over other tribes , try to conquer thei
r territory and integrate them as part of their own
The human beings also explore the unknown territories, the outer space and what
not. There is an urge to conquer the whole of Space and be a master of the whole
of cosmos
VaLLalaar sees all these instincts as something that are FED by BEING assuming a
ppropriate iconic forms for this and with that create such pressures within the
creatures so that they will struggle to survive and live along and of course, ti
ll the possibility of Moksa occurs to them and at which point they also FREE the
mselves from all such instinctual pressures or desires.
This is becoming denuded, attaining NirvaNa, a NUDITY of instinctual passions an

d at which the desire to struggle to live on embodied ceases also.
16(2085)
16(2085)
Cakalamaayk keevalamaay cuttamaakic

Caraacramaay allavaayt taanee taanaay
Akalamaayk kuRukkamaay nedumiyaaki
Avai anaittum aNukaata asalamaaki
ikaLuRaat tuNaiyaaki taniyataaki
eNkuNamaay aNkuNattu em iRaiyaay enRum
ukalilaata taNnaruL koNdu uirai ellaam
uuddi vaLarttiduG karuNau oovaa teevee!
Meaming:
O Maka Deva!
You stand as all and as nothing by concealing Yourself and in this also the abs
olutely Pure. You disclose yourself as one who moves with all that moves in the
cosmos and at the same time above them all and all alone and unique. You stand
as the most extended as well as the most shrunk . the tallest as well as the s
hortest and so forth. You also stand as the loftiest , the wholly Other beyond t
he reach of all these. But at the same time you also stand forever the most lov
ing companion but unaffected by this companionship. And here in order to make t
he creatures live on against all odds you generate the eight fold instincts and
assuming an iconic form suitable for each instinctual powers you feed the souls
these empowering them with various kinds of psychic powers, increasing in great
measures (till they become ripe for Moksa) In all these your love and care remai
ns the same always. How amazing!
Meanings Languages Mantras and BEING
One of the lines of development of the Disclosive Evolution of Agamism that find
s very extensive articulation in Sacred Tamil is that of a Evolutionary Theory o
f Languages that goes by the name of Nadanta, developed mostly by the Tamil Sidd
has. The best book on this is that of Naataanta TiRavukool by the Siddhar VaLLuv
ar probably written around the 16th cent AD or so,
The concern of Dravidian philosophical thinking has been the MEANINGS , the poru
L and which was the substance of Hermeneutic Scientific studies in Tolkaappiyam
the roots of which go back to the Sumerian times. Thus language was understood n
ot only as the verbal but also as the nonverbal, in fact anything that would com
municate a MEANING.
Thus prior to the birth of verbal language we have various nonverbal communicat
ive plays of the animals- movements sounds smell play of light and shade and so
forth used to communicate meanings and establish various kinds of social relatio
nships. For example the bats send out ultrasonic sounds in the dark and receivin
g how they are bounced back map out the territory - get MEANINGS as to what obje
cts standwith and where and so forth.
Now once the verbal form of language available as among the human beings, the Va
ikari form of language, it is also recognized that there are many other post ver
bal forms of language and where different kinds of MEANINGS become available for
the 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 tu
rn another DS and so forth and finally ending up with Om, the Primordial Logos f
rom which all languages and meanings emerge.
VaLLalaar in this very remarkable and very sophisticated verse recalls all these
and notes that BEING plays various kinds of communicative games and all to ILLU
MINATE 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 the
se and all only to become the source of consciousness and ignorance and as some
thing beyond all, BEING is magical in all such plays but finally makes the soul
s EVOLVE and transcend all languages and practice mantras but only to evolve eve
n further and end with the Logos Om and with that end up with the Deep Silence a
s the final way of being . At this point the soul is absolutely one with BEING a
nd because of the absence of FISSURE there is no verbal and mantra recitals but
only enjoying the absolute oneness with BEING and in deep silence,
This deep silence is also a way of experiencing the Njaanam, that which also co
nfers Moksa.
17(2086)
17(2086)
Vaasakamaay vaacciyamaay naduvaay anta

Vaasaka vaacciyanG kadanta mavunamaakit
Teesakamaay iruLakmaay iraNduG kaaddaac
Cittakamaay vittakamaac ciRitum panta
paasamuRaap patiyaakaip pacuvumaakip
paasa nilaiyaaki onRum pakaraataki
naasamilaa veLiyaaki oLitaanaaki
naataanta mudivil nadam navilum teevee
Meaning:
O Maka Deva!
In the final stages of communicative development, you dance standing one with t
he primordial Logos Om, the end of all mantras. But prior to that You become th
e 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 as
the Deep Silence. In all these ways you clarify many issues by illuminating the
m as well as concealing some so that there is mystery for the souls to continue
existence, But here you also become magical where you are neither in the open n
or the concealed and so forth and someone immensely puzzling and beyond comprehe
nsion. You also stand as Pati, the wholly free and Pure , not tainted at all by
anything historical so that you stand as the Supreme Lord, But you stand also t
he souls themselves and understand by being the souls themselves what it means t
o be fettered and so forth. You understand all these in profound silence and st
anding 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 Siddh
antic metaphysical notions but within the fundamental Ontology of Triadism so ce
ntral to Saiva Siddhanta.
What he notes in this verse is the BEING, the Maka Deva, the Great Deity is both
historical 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 pati
as in Sumerian pate- is the political term meaning a governor. Thus there is
a GOVERNANCE of the whole of the cosmos - that the whole universe is the Kingdo
me 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 mo
ves 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 specie
s. On the other hand if He remain totally one-with the historical then He rema
ins 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, the
POWER 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, th
e 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 body
and begin to live and Iisan the Divine Power that not only protects them from
total annihilation of whatever that has been achieved but also takes them toward
s further and higher evolution and in that also towards Moksa. Towards accompli
shimng this He becomes the Trimurties Brahma VishNu and Rudra and which are rea
lly BEING as the Powers of Universal Praxis, as powers that bring into the world
the Historical Processes.
Now against this how does BEING stands as the Paraaparan the absolutely transcen
dental and ABOVE the historical?
He becomes the Kuudattan, the Unchanging even one-with the proto-matter, the Mak
a Maayai. He becomes also the heavily Light, the Pure Radiance that lights up no
t only the physical world but also the inner world of creature understanding. H
ere He also stands as someone ABOVE such illuminating powers and where in conne
ction 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 seek
the Ground of all these countless number of religions cults, He also shows Hims
elf as the KaRpakat Taru the Tree that yields all and in that not only that He
is present everywhere as the ABOVE , the Param but also the Pure Radiance in it
self, the Paramam ( Sk Brahman)
18.
18.
Sakamaakic ciivanaay iisanaaki

Satumukanaayt tirumaalaay aran taanaaki
Mamamaayai muthalaayk kuudattanaaki
Vaan piramamaaki allaa vazakkumaaki
Ikamaakip patamaakic samayakoodi
Ettanaiyumaakai avai eddaa vaan kal
Pakamaakip paramaakip paramamaakip
Paraaparamaayp paaramparamaayp patiyum teevee
Meaning:
O Maka Deva !
You as the BEING, present Yourself in a Duality- both as the historical ( Pa

aramparam) and trans-historical (paaramparam) so that you also show Yourself as
the Pati, the Lord of all. In showing yourself as the historical you become the
world, all the biological creatures and as the Divine Power, Isan that preser
ves them all and takes them towards Moksa. In order to materialize the various
universal Praxis you also assume the shapes of the Trinity- Brahma Vishnu and R
udra. In being the trans-historical You become the Unchanging Power ( kuudattan
) while becoming all the physical stuff for creating everything . You emerge as
the 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 creat
ures in darkness. You also become the Divine WORD and with that assume the vari
ous forms of countless number of religions of mankind becoming the cultural worl
d in this way. When they seek to fathom the source of all these religions and c
ults, You also remain beyond and above of it all presenting yourself simply as t
he Magical Tree that yields all tirelessly. In this way you present yourself as
there everywhere as the Pure Radiance as your most authentic form
BEING as Historical and Trans-historical

VaLLalaar in this verse brings together very harmoniously the Vedantic and Siddh
antic metaphysical notions but within the fundamental Ontology of Triadism so ce
ntral to Saiva Siddhanta.
What he notes in this verse is the BEING, the Maka Deva, the Great Deity is both
historical 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 pati
as in Sumerian pate-si the political term meaning a governor. Thus there is a
GOVERNANCE of the whole of the cosmos - that the whole universe is the Kingdom
e 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 mo
ves 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 specie
s. On the other hand if He remain totally one-with the historical then He rema
ins 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, the
POWER 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, th
e 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 body
and begin to live and Iisan the Divine Power that not only protects them from
total annihilation of whatever that has been achieved but also takes them toward
s further and higher evolution and in that also towards Moksa. Towards accompli
shimng this He becomes the Trimurties Brahma VishNu and Rudra and which are rea
lly BEING as the Powers of Universal Praxis, as powers that bring into the world
the Historical Processes.
Now against this how does BEING stands as the Paraaparan the absolutely transcen
dental and ABOVE the historical?
He becomes the Kuudattan, the Unchanging even one-with the proto-matter, the Mak
a Maayai. He becomes also the heavily Light, the Pure Radiance that lights up no
t only the physical world but also the inner world of creature understanding. H
ere He also stands as someone ABOVE such illuminating powers and where in conne
ction 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 seek
the Ground of all these countless number of religions cults, He also shows Hims
elf as the KaRpakat Taru the Tree that yields all and in that not only that He
is present everywhere as the ABOVE , the Param but also the Pure Radiance in it
self, the Paramam ( Sk Brahman)
18.
:
!
18.
Sakamaakic ciivanaay iisanaaki
Satumukanaayt tirumaalaay aran taanaaki
Mamamaayai muthalaayk kuudattanaaki
Vaan piramamaaki allaa vazakkumaaki
Ikamaakip patamaakic samayakoodi
Ettanaiyumaakai avai eddaa vaan kal
Pakamaakip paramaakip paramamaakip
Paraaparamaayp paaramparamaayp patiyum teevee
Meaning:
O Maka Deva !
You as the BEING, present Yourself in a Duality- both as the historical ( Pa
aramparam) and trans-historical (paaramparam) so that you also show Yourself as
the Pati, the Lord of all. In showing yourself as the historical you become the
world, all the biological creatures and as the Divine Power, Isan that preser
ves them all and takes them towards Moksa. In order to materialize the various
universal Praxis you also assume the shapes of the Trinity- Brahma Vishnu and R
udra. In being the trans-historical You become the Unchanging Power ( kuudattan
) while becoming all the physical stuff for creating everything . You emerge as
the 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 creat
ures in darkness. You also become the Divine WORD and with that assume the vari
ous forms of countless number of religions of mankind becoming the cultural worl
d in this way. When they seek to fathom the source of all these religions and c
ults, You also remain beyond and above of it all presenting yourself simply as t
he Magical Tree that yields all tirelessly. In this way you present yourself as
there everywhere as the Pure Radiance as your most authentic form.
BEING and the Gods and Goddesses.
The Saivite Metaphysical treatises have a Theory of Gods and Goddesses and which
exists also in almost all Tantric texts in India. This theory seeks to understa
nd the countless number of icon forms both male and female and how all them are
ultimately the different presentational forms of One and the Same BEING. Thus be
hind the diversity of icons , the various gods and goddesses worshipped in the t
emples, there is also an understanding that there is UNITY behind this immense d
iversity and in this verse VaLLalaar recounts briefly this theory where we find
such theories also very elaborately discussed even by Tirumular( c. 7th cent AD)
Forgetting the countless number of village gods and goddesses that people worshi
p as istedevatas and so forth, he begins to describe a hierarchical Theory of Ic
ons beginning with Brahma VishNu and Rudra the iconic forms of BEING that effect
the universal Praxis of production sustenance and destruction. But these are e
xpressions of the higher Disclosure and Concealment and which praxis are attrib
uted to Maheswara and Cataciva Here Cataciva is the highest polycephalic form of
BEING from which emerge all the motivational dynamics of the creatures where th
e highest is the desire for Moksa, that which is installed by Isaanam the highes
t face of Cataciva - all other faces prompting desires that are worldly.
Now above these figural icons we have the non-figural or geometrical icons with
the Moon forms of Bindu and Sun forms of Natam both emerging from Parai, the Pu
re Radiance also called Parasakti the Primordial Power. Now it is here we have
Pati, the all managing Lord and as the absolutely transcendent Pure Light, the P
araciva totally above and beyond but also in supreme bliss, the Bliss of Immense
Purity.
Now it is mentioned that this Pati functions in TWO basic forms- the concealed a
nd invisible mantra forms and the visible iconic forms but where BEING remains
silent about their functions and diversity throwing the souls into a sense of MY
STRY that keeps them always humble.
Standing thus and functioning BEING generates an infinite number of biological

and non-biological forms for the souls to assume and enjoy but He always remaini
ng beyond and above them, always a SURPLUS when it comes to forms and functions
.
This theory, as it can be seen, is also a Theory of Man's religious experience,

how man experiences BEING in terms of little and great gods and goddesses and th
en transcends such religions and become purely metaphysical and at which point h
e sees BEING as the One who has shown Himself in so many bewildering and local f
orms.
19.
19.
vitiyaaki ariyaakik kiriisanaaki

viLaGkum makeesuranaaki vimalamaana
nitiyaakunj cataacivanaay vintumaaki
nikaz naatamaayp paraiyaaki nimalaanatap
patiyaakum paracivamaay paramaay meelaayp
pakkam iraNdaay iraNdum pakaraataakik
katiyaaki aLaviRanta katikaLellaam
kasntu ninRu niRainta peruG karaNait teevee!
Meaning:
BEING presents Himself as the agent of the universal praxis of creation sustenan
ce and destruction in terms of icons of Brahma Vishnu and Rudra. He subsumes the
se form within the higher form of Makeswara and this itself in the five-faced Ca
taciva where BEING becomes the sources of all motivational dynamics. Higher than
these are the Siva Tatva forms of Bindu and Natam and which emerge from Parai,
the Pure Light. BEING stands also as the Pure and the most powerful force the Pa
ti , the Lord of All enjoying always the supreme Bliss. Higher than this is the
form of Paraciva, the absolutely transcendent and above all but showing in two d
ifferent ways- the concealed and hidden and open and somewhat visible. In this w
ay BEING also produces a countless number of biological and non-biological forms
but always standing as above them all.
O Maka Deva ! You are simply bewildering!
Individuation and Authentic Perception of BEING.
Certainly this is one of the most abstract and difficult verses to interpret and
understand. But overall we can see that VaLLalaar sees a connection between the
soul attaining an authentic understanding of itself i.e. becoming individuated
and gaining a geuiner understanding of BEING, understanding BEING as it is from
within itself. Interestingly enough both forms of understanding are said to be
realized at the point soul enjoys Deep Silence, a silence that makes verbal spe
ech impossible only because temporality, the primordial time consciousness remai
ns transcended. This is certainly the PEAK metaphysical experience where all men
converge.
When the cosmos as whole in relation to the various developmental or evolutionar

y stages is noted from this perspective of the transcendance of TIME, then we ha
ve the Maan also called Vaan, the absolutely Pure Space that contains all and fr
om which emerge the proto matters of Asuddha Maayai, the stuff of physical world
and Suddha Maayai the stuff of non-physical world of intelligence consciousness
and so forth.
The Vintu is ParaVintu and which comes along with Para Natam said to be the two
basic Siva Tatvas, the most basic building blocks of all. It is also stated tha
t this Primordial Space as the Container of all is something that a person cann
ot see by any means unless he is informed by BEING indicating that there are cer
tain truths that a person can come to know only by being told by BEING.
Now with these various evolutes serving as the building blocks both for the biol
ogical bodies and mental structures, there issues various kinds of struggles of
the soul to understanding itself positively as I am this and negatively as I am
not this , that' and so forth. With this kind of self-identification and its neg
ation there issues a process where the self tears itself away from all such bod
y and mind formatives and sees itself as it is from within itself and which cons
titutes the process of individuation.
Now it also appears that the understanding of BEING also correlates with how the
soul understands itself. There is a similar of understanding of BEING as BEIN
G is this and BEING is NOT this and so forth and where in this metaphysical struggl
e finally the soul abandones all such attempts to fathom BEING by its own means
and falls into a Samadhi of Deep Silence where the temporality of time conscious
ness is overcome.
The soul in this Deep Silence sees not only the Space - the maan or vaan that c
ontains all and which is Pure Consciousness itself . but also BEING who stands
resplendent in the midst of this vast Pure Consciousness reducing all the soul
s witnessing this into a Deep Silence
20.
20.
Maanaaki mokiniyaay vintumaakai

maRRavaiyaal kaaNaata vaanaaki
naanaaki naan allanaaki naanee
naanaakum patamaaki naanRaan kaNda
taanaakit taan allanaakit taanee
taanaakum patamaakix sakasa Njaana
vaanaaki vaan naduvil vayaGkukinRa
mavuna nilaiyaaki eGkum vaLarum teevee
Meaning:
O Maka Deva!
You become the Pure Space that contains all and differentiates into Mookini(Asud
ddha Maayai) and ParaBintu (Suddha Maayai) where Pure Space here is beyond the
reach of the understanding except as disclosed by You. With this generation of
basic elements as the building blocks You create myself as one seeking to under
stand myself in terms of I am this I am not this and finally freeing from such forms
of thinking and transcending all understand the soul in itself as it is. Now as
I develop along these lines I also seek to understand You as This if BEING This is
not BEING and so forth and finally transcending such divisive thinking and resti
ng on the understanding of BEING in itself from within itself and which occurs o
nly in the Deep Silence . You stand in the midst of this vast Pure Space contai
ning all and as the resplendent power that throws those who get into it in Deep
Silence. You grow as such a reality everywhere providing all men yo become unit
ed in You.
21.
21.
mantiramaayp patamaaki vannamaaki

vaLar kalaiyaayt tattuvamaayp puvanamaaki
santiranaay intiranaay iraviyaakit
taanavaraay vaanavaraayt tyanGkaa ninRa
tantiramaay ivaiyonRum allaavaakit
taanaaki tanataakikk taan naan kaaddaa
antaramaay appaalaay ataRku appaalaay
appaalukku appaalaay amarnta teevee!
Meaning:
O Maha Deva!
You become the fundamental mantra sysslbles from which are generated words lan
guages prosodies and so forth. From the semiotic processes thus gneberted you a
lso generate also the various arts and sciences. Thse mantras also transmute the
pure Sakti or Energy into the basic Tatvas from which are generated the whole o
f the world and vast cosmos. Here we have not only the suns moons stars and so f
orth but also the celestial forces like Indra and other gods, the Asuras and so
forth and through whom You enact many games in the cosmos that make the creature
s act and the things move. But in all these You stand as DIFFERENT and above, t
he really ABOVE of all the above-s and where You also throw the souls into Deep
Silence where they lose any form of alienated consciousness. However when the re
-emerge and stand alienated as before then they realize Your essential nature an
d that everything is in fact owned by You
The Universal Praxis is the Truth of BEING
When the most obstinate intelligent and ardent atheist can never deny is the rea
lity of the world, that there many creatures there and that there are both physi
cal and mental processes , always going on ceaselessly. There is a DYNAMICS in e
very sphere and this is what is mentioned by VaLLalaar and which is seen as the
Dance of BEING in a metaphorical vein but more objectively the five fold proces
ses of disclosing and concealing and within which take place the processes of pr
oduction, sustenance and destruction
The latter three processes are attributed to the icons of Rudra VishNu and Brahm
a said to be here the different iconic forms of the one and same BEING. These th
ree icons are variants of Sakala Siva, the manifest form and which stands oppose
d to the concealed form the Nishkala Siva. These forms are related the aruLal t
he Disclosive function and MaRaittal, the concealing functions. Collectively th
ey constitute the Five Universal Processes present everywhere, physical or menta
l and which are called the Panjca kritiyas.
These are also attributed to the mantra Na-Ma-Si-Baa-Ya, the Panjcatsara also di
vided into Tuulam and Suukkumam. Those at wotk in the vast physical world includ
ing the body are the Tuulam, the gross and those at work at the mental world is
suukkumam, the subtle,
VaLLalaar enumerates all these also understanding them as the Dance of Siva and
which is attributed to the Divine Feet, the TaaL because BEINGas a whole is be
yond the grasp of the human mind. What we can see and appreciate are the Divine
Praxis not only in the objective world but also in one's own body and mind.
Without these processes, there can not be the Right Way and in which the great y
ogis and others can attain an immense satisfaction and contentment and all becau
se of the destruction of the doubts uncertainties the meaningless-ness and so f
orth. The soul becomes fully illuminated and with that made full and completed a
nd where there is no more looking beyond. The soul at this stage becomes closed
within itself having established an inseparable oneness with BEING
BEING dances as the various kinds of spiritual arts and sciences so that the so
uls in serious pursuit of these , manage to gain metaphysical illuminations and
which make them pure and clean, Nimalam just like BEING Himself.
Now BEING permeates the whole of the embodied soul - the body parts, the brain p
rocesses, the various biological and cognitive processes, the feelings and emoti
ons so that all are regulated as if for attaining the Njaanam and which is essen
tial for enjoying Moksa. It is also mentioned that the soul becomes LOVE itself
and that this is an essential precondition for enjoying Moksa.
22.
22.
malaimeelum kadal meelum malarin meelum

vaazkinRa muuvuruvin vayaGkum teevee
nilai meelum neRi meelum niRuttukinRa

neduntavattoor niRaimeelum nikazttum veetak
kalai meelum emoolvaar uLattin meelum
kaNameelum tooLmeelum karuttin meelum
talaimeelum uyir meelum uNarvivn meelum
takumanbin meelum vaLar taaL meeya teevee!
Meaning:
O Maha Deva!
You become the Rudra of the Kailas the VishNu who sleeps over the Ocean of Milk
and Brahma who sits on the while Lotus and perform the universal Praxis to make
the cosmos move. Also You become active on the various cosmic states as well t
he metaphysical ways pursued by the human beings and become the one who blesses
deep metaphysical illuminations for the ardent yogis and who enjoy immense sati
sfaction and contentment, a fullness because of it all. You also Dance and gene
rate many arts and sciences that bless the souls with metaphysical wisdom and a
mong people like me also dance in the heart the eyes the shoulders the thoughts,
the head, the feelings and emotions thus on the soul itself so that the person
becomes wholly LOVE unto all. Your Dance and hence your FEET is true and true u
ndeniably and indubitably.
New Advances on Solar Cosmology
The substance of this verse is the same as that of the great mystics throughout
the world and from very ancient times. When religions are transcended and the s
oul reaches the real metaphysical depths, it encounters BEING as Pure Radiance a
nd with which darsana, the metaphysical quest ends. While this metaphysical insi
ght may be available in the mystic traditions of all cultures, we see verbal tes
timony of it in SumeroTamil Temple Hymns and many other tests where the same me
taphysical insight outlined here is also described. A remarkable line , as I hav
e already mentioned a few times, comes Temple Hymn 10 of En Hudu Anna ( c. 2300
BC) and which gos as below:
Eden muru sa-ta me su-ti > Ta. eetil muru saayttu mey cooti : The True Radiance(
mey cooti) in the midst of a field (eden) of Pure Radiance ( muru sa-ta )
Thus the deep metaphysical world is a hierarchically organized Fields of Radianc

e where while there a wide expanse of light, there is within it a special light,
the True Radiance , absolutely Pure and certainly deathless. It is astronomy-li
ke metaphysical insight that perhaps became rendered as Muruka who emerged from
the intense HEAT generated on the forhead of Siva whne He viewed Uma with sexual
intentions.
There are also other mythical tales in which this same abstract and non-mythical
metaphhsical insight was captured for the finite human mind to make sense of
such deep metaphysical reaches.
There are many new insights VaLLalaar adds to this and which also recapitulates
many metaphysical insights of the Bakti period.
For one thing this BEING-as-Pure-Radiance is the Mount Meru, the Golden Mountai
n of the ancient days where the soul that witnesses BEING as thus after a might
y metaphysical odyssey, is allowed to enjoy of FULLNESS, a complete saturation o
f DESIRES, both that of the body and soul so that there are no more desires of w
hatever kind. The soul remains fully saturated , wanting NOTHING further and ver
y happy and contended in this state of NOTHINGNESS of desires.
But who can in fact enjoy this and what are the other behaviors that would serve
as evidences for the truth of this?
VaLLalaar notes that only those who seek out TRUH and nothing else will eventual
ly rise up to witness this Mount Meru and where on the way in the study of met
aphysical treatises and similar texts even of the nonverbal kinds, such individ
uals will encounters many arts and sciences in which they will enjoy many metaph
ysical disclosures that would please them immensely. BEING becomes of KaRapajat
Taru, the Magical Tree of endless productions and where it produces many arts an
d sciences and various kinds sweet fruits of knowledge
This also leads to the development of immense creative potentials so that they w
rite essays nooks hymns songs and so forth and seek to expound TRUTH and nothing
else. It seems this BEING-As-Pure-Radiance is that which leads the souls to e
xperience truths and with that also enjoy apodictic certainly and which by rem
oving all kinds doubts uncertainties and ambiguities , creates a state of beingin-the world that is joyful to maximum.
23.
23.
poRkunRee akampuRamum polintu ninRa

puuraNamee aaraNattud poruLee enRum
kaRkinRoorukku iniya kalaik karumbee taana
kaR[akamee kaRpakat tiiG kaniyee vaaymaic
coRkunRaa naavakattuL maaRaa inbam
teeRRukinRa tirvarud ciirc cootiyee viN
niRklinRa cudaree accudaruL ooGkum
niiL oLiyee avvoLikkuL niRainta teevee!
Meaning:
O Maha Deva!
You are the Golden Meru that fills the inside and outside of all blessing them w
ith a saturation and completeness and because of which you are seen as the Integ
ral Whole who also fills the depths of metaphysical treatises. For those who stu
dy assiduously such texts You initiate them into various sciences ans arts so th
at they end up tasting the sweet juice of sugarcane- the metaphysical clarities
. In promoting their creativity You stand as the Magical Tree that yields endles
sly joys of all sorts by blessing them with the sweet fruits of metaphysical wi
sdom. Those who seek TRUTH and nothing else are also blessed with the literary s
kills to compose essays hymns and so forth and for which purpose You stay in th
eir depths as the absolutely Brilliant Light. You also stand as the Pure Radianc
e that fills the vast Metaphysical Space where also inheres the Deathless Radi
ance , the radiance within the vast field of light
VaLLalaar's Garland for Mahadeva-24.
The Solar Cosmology and Jyotisa
It is not an accident that the best of Tamil mystics right from Sumerian times h
ave focused upon Solar Cosmology which focuses upon making BEING present in the
soul as the immensely powerful Radiance quite often described as the SUN and so
forth , a metaphysical description that is available even now. The Rig Vedic J
yotisa was in fact the study of this Inner Radiance where the Sk jyoti is Sumeri
an Su-ti and which exists in Tamil as Sooti to this day.
The SumeroTamil Jyotisa was in fact the study of this Inner Radiance and
was probably transported to the study of the suns moons and stars perhaps
the assumption that these bright bodies in the sky are the same as in the
It may be possible when this homology died off and the inner radiance was
ten, we have the birth of Astrology as such.
which
under
soul.
forgot
Here we have VaLLalaar returning to the original Solar Cosmology and stating qui
te clearly the secrets of a life full of joys and physical and mental well-being
- aananata mayam and suka mayam
What we have to do to destroy the DARKNESS in the soul by striving to make the p
resence of BEING-as-Light, the Sun, the Sumerian Utu, more and more pronounced
in the depths of the souls. To accomplish this one has to strive to become Pur
e and Clean at heart, full of Love and Compassion for all.
The souls that are full of maacu- the dirt where nothing good is ever thought,
are left to SUFFER in the Darkness and all because even though BEING is present
as the ever burning torch, but He is so distant that the light does not reach t
he soul at all. So the real Jyotisa is actually making the BEINF-as- the- Sun sh
ine forth brighter and brighter in the soul so that the DARKNESS, that which is
caused by the Malam does not prevail there in the soul and body.
This Malam, that which is just as anati as BEING and the souls is the most pote
nt POISON that in the mythologies Siva drinks but keeps it in His throat. That
which can dispel the presence of this Malam deep within the soul and body is Nja
anam , the supreme metaphysical illumination. So to lead a life full of happine
ss and joys ( aananta mayam) along with the soul and body in excellent health(su
ka mayam) what we have to do is NOT to worry about the configurations of stars a
nd planets in the sky but strive towards gaining metaphysical illuminations. Su
ch deep limens are actually rays of light from the Inner Sun and gradually they
will swell and make the Inner Sun shine forth with immense brightness and at whi
ch point the soul will experience only Bliss and nothing else.
But having attained this blissful state, how to sustain it?
One must lead a life wearing the garment of love and compassion for all - not sa
ffron robes and so forth.. BEING is wholly Love and once the soul becomes also t
hat, BEING stays there without departing or distancing Himself from it.
24.
24.
Teesu virittu iruL akaRRi enRum oGkit

tikazkinRa cezuGkatiree ceRinata vaazkkai
maacu virittidu manattil payilaat teyva
maNi viLakkee aananata vaazvee eGkum
kaacu virittudum oLipool kalantu ninRa
kaaraNamee caatnamenak karutaa ninRa
tuucu virittu udukkinRoor tammai biigkaac
cukamayamee arudkaruNai tulaGkum teevee!
Meaning:
O Maha Deva!
You remain the magnificent Pure Radiance that shining deep in the soils dispel t
he prevailing Darkness and where among those full of the Dirt You remain even th
ough the gem-like ever shining torch but very distant thus almost absent. Where
You stand as a manifest reality there is only happiness and joy. You are also
the primordial cause that stands as the objects themselves, ever ready to ra
diate the light and dispel the prevailing DARKNESS. Now You also remain never de
parting from and becoming very distant and so forth from the souls who wear kind
ness love and compassion as the garments (not saffron robes?) making it possible
for them to lead a life of both mental and physical well-being.
BEING sprouts the Metaphysical Blossoms
VaLLalaar outlines here his understanding of BEING that he sees as the One who d
iscloses Himself in various kinds of Siva archetypes. He is the King who rules
the whole cosmos with His decrees and because of which there are RULES regulatin
g the various processes in the cosmos, including the spiritual realms. As the s
oul struggles with various kinds of actions then He feeds them with various kin
ds of GuNas, dispositions and only because he remains the Mountain of GuNas. The
guNas the creatures display in their behavior are not their creations but rathe
r endowments coming from BEING.
Along with these GuNas come metaphysical illuminations where He is the inexhaust
ible source of metaphysical wisdom and which blesses the souls with immense joys
put here in terms of the metaphor of the sweet tasting fresh honey molten suga
r and so forth. However as it has been noted already the Njaanam, the Absolute M
etaphysical Illumination is to be enjoyed only in Deep Silence where the soul is
made to be the same as BEING and in that non-dual way of being, enjoy the Njaan
am.
But this can be enjoyed only if the soul becomes capable of Transductive Percept
ions, the visions of the Third Eye and which is made possible by the icon of BEI
NG as the Three-Eyed Siva. The transductive perceptions take the souls into the
final metaphysical illuminations, that which clarifies all indubitably , somethi
ng said to be even difficult fot the celestial beings, the devas to attain and e
njoy.
Because of this it turns out that BEING is essentially pedagogic- always instruc
ting the ignorant souls on Njaanam and for which He sprouts the metaphysical blo
ssoms in all conditions so that no soul is deprived of it and the Bliss that bec
omes available through it. Each time a soul has such a blossom sprouting in the
soul . it also enjoys the presence of BEING there as its fragrance and which giv
es a fullness and sanctity to the whole of existence.
25.
25.
koovee eN kuNakkunRee kunRaa njaanak

kozunteenee cezumpaakee kuLirnta monak
kaavee mey aRivu inba mayamee enRan
kaNNee mukkaN koNd karumbee vaanat
teevee atteevukkun teLiya oNNaata
teyvamee vaadaamal tikaz ciRpootap
puuvee appuvil uRu naRu maNamee eGkum
puuraNamaay niRaintaruLum punitat teevee
Meaning:
O Maka Deva!
You are the King of the cosmos regulating all with your decrees. You are also a
mountain of the guNas so that you bless the creatures with whatever they deserve
. You also bless the creatures with Njaanam along with also immense joys so that
You are like the fresh honey, the sweet sugar and so forth, You also pull the d
eserving into Deep Silence and there disclose the Njaanam that cools their desir
es with authentic metaphysical understanding that produces endless bliss. You wi
th your icon of the Three-Eyed Siva open up the metaphysical eyes of the souls a
nd appear to them as sugarcane that produces the sweet Amutu. You appear as the
gods in the heavens remaining also the God of all gods. On top of it all you spr
out the ever fresh blossoms of metaphysical wisdom remaining along with them lik
e their fragrance. With all these you make the souls become fully saturated comp
leted and divine in essence.
The Spiritual Through the Brutish
Reality is both the brutish physical and the sentient spiritual and which we can
access only through the metaphysical. The most easily accessible and directly e
xperiential is the physical cosmos. BEING becomes the Pure Space and from withi
n which emerge the Wind and which gives birth to Fire that in turn generate the
Water. From this primeval Water we have the birth of the Earth that allows the s
ustenance of plants and animal life forms and in which the human beings are one.
These living creatures, including the planta are physical embodiments of souls a
nd which also have capacities to breath and be conscious of the various objects
in the environment through the senses. Thus there is the Light of Consciousness
among the creatures as the endowment of BEING who can be seen emerging violatin
g the hard crust of brute matter. Through this british material stuff emerge the
living creatures capable of various grades of consciousness and feelings from v
ery primitive to the human.
Now at this stage and as part of the blessings of BEING, there emerges great joy
s that make existence free of pains sufferings and miseries of all kinds. As the
consciousness becomes Pure and Clean free of the Dirt inherent to it, and thi
s as BEING becomes more and more present as manifest reality, there comes to be
great joys to behold and because of which BEING becomes the sweet fruits, sugar
cane and what not. The more BEING is present in the soul, more joys there come t
o be in existence.
As the souls reach the metaphysical realms by freeing themselves from the physic
al, as they become more and more spiritual, they not only become closer to BEING
but also learn to lead a life full of joys with no fear of anything at all.
Now we can see the beginnings of such metaphysical views in Sumerian Cosmology i
tself. It is interesting that the Sumerian triad An- Enlil Ea are in fact names
of BEING after Pure Space ( an. Ta, aan, vaan) Wind ( lil, liila; play , the re
sltles winds?) Water ( e-a > Ta.Ayan: ay;water) We have also In-an-na meaning t
he MotherGoddess but where we the Space, Sky(an-na0 but considered as that whic
h generates or creates all( Ta, iin) and hence the Womb of all. We have also Utu
, the Sun God with Su-en the Moon God
Thus we can see that these ancient Sumerian attempts to grapple with understandi
ng the mystry of BEING but through the most immediate PHYSICAL WORLD is recapit
ulated here by VaLLalaar where he also describes the spiritual dimesions and the
JOYS this dimensions of BEING has for the souls. To be with- BEING very intimat
ely is in fact the sure way to lead a joyois life.
26.
26.
vaanee avvaan ulavum kaaRRee kaaRRin
varu neruppee neruppuRu niir vadivee niiril

taaneeyum puviyee appuviyil taGkum
taaparamee saGkammee caaRRukinRa
uunee nal uyiree uL oLiyee uLLattu
uNarvee avvuNarvu kalantu uuRukinRa
teenee mukkaniyee ceGakrumbee paakim
tiinjcuvaiyee cuvai anaittum tiraNda teevee
Meaning:
O Maha Deva!
You are both the physical and the spiritual where You show yourself the physical
and then through it the spiritual. You become the vast container Space from whi
ch emerges the Wind and from which emerges the Fire. From the Fire emerges the
Waters and from the depths of which come forth on its own the Earth that provide
s the ecological settings for the growth of both plants and animals of all kinds
. The souls become embodiment with a physical body but with breathing and perce
ptual and other kinds of consciousness of LIGHT. You conjoin these forms of cons
ciousness, purifying them all and making them the sources of enles BLISS so that
You become to them the great sweet fruits sugarcanes the molten sugar and such
other things of great pleasantness of taste. You are now understood as the One w
ho embodies deep within all the joys that are ever possible
BEING as the Light and Sound
VaLLalaar is certainly seeking to provide a metaphysical explanation of the perc

eptual processes of the creatures so the different kinds of seeing and hearing c
an be understood. He begins with noting that there is the presentation by BEING,
the Maha Deva as Pure Space that becomes the vast sky both the abstract pure co
ntainer aspects as well as the visible sky, There is EXTENSION in this sky and t
here is also within this extension various kinds of spatial differentiations tha
t allow the study of it in terms of various kinds of geometries.
Now these are the OBJECTIVE aspects of the visual perception and which presuppos
es the subjective conditions whereby such perceptions are actualized. The primor
dial subjective condition is that the creatures must be rquipped with EYES with
internal structures and capacities so that VISION is experienced by the souls. S
o the eyes must have the lens and neural network that carry the light from the o
bjects to the brain where there are brain parts that interpret these information
and generate pictures of objects and whch are perceived' as such.
Now given good eyes and brains, it does not follow that meaningful visual image
s will be created and objects perceived, The soul must have the necessary INTEN
TIONS and which regulate the brain processes so that only the relevant sensory i
nput is selected and others rejected. This is put here as the Internal Light tha
t pervades the soul as well as the LIGHT that comes out from the soul and reache
s the objects. The point is that SEEING is an intentional activity and that unle
ss the soul intends to SEE, there will not be seeing an object as such.
Now within this seeing there is the gentle aspects-the visual aesthetics over an
d above the cognitional, the seeing of various kinds of beauties that please the
soul and because of which they are said to be cooling as well as nourishing. Th
is makes them the sources Amutu, the nectar where BEING is seen as the causal g
round of all. As the del;ights in the aesthetics . it gets nourished.
Now these two different kinds of visions are related to the Sun and Moon and whi
ch are forms of BEING who conjoins the Natam( Sun) and Bindu (Moon). Because of
this BEING is also understood as the Father-Mother Complex, the Ammaiappar the A
rdha Nari, the Androgynous Reality.
Now his attention shifts to the perception of sounds where the root sounds used
in speech come along with various kinds of prosodic features, a certain musical
quality that immdiately attracts the creatures. Different kinds of MEANINGS are
given communicative forms with modifying not only the root sounds but also the
tones textures and such other prosodies.
Here comes the PaN, the various ragas and SONGS that come along with these raga
s. When we seek to understand BEING as the Causal Ground of such songs, then He
would appear as One full of various kinds ragas and which the real mystics perc
eive and compose songs by embodying such ragas inherent to the sound form of BEI
NG, also called the Nata Bramam and so forth,
27.
27,
viNNee viN uruvee viN mutalee viNNuL

veLiyee avveLi viLaGku veLiyee enRan
kaNNee kaNmaNiyee kaN oliyee kaNNuL
kalantu ninRa katiree akkatirin vittee
taNNee taNmatiyee ammatiyil puutta
taNNamutee taNnamuta saamee col
paNNee paNNin isaiyee paN mayamee paNNin
payanee meyt tavara vaazttip paravum teevee
Meaning:
O Maha Deva!
You become the abstract space as well the visual space standing also as their gr
ound. You also become the very extension within this space as well the light tha
t inheres in such an extension. Now in order that I SEE all these you become my
eyes , the lens within the eyes as well as the intentions that regulate the seei
ng by providing the selectinal principles , the light of the eyes. And within th
e soul that regulates these intentions You remain as the Sun and the Moon where
as the Moon you bless the soul with the Amutu that cools and gladdens the heart
and nourishes the creatures. Now within this You also become the prosodies that
pervade the sounds of Speech. You also appear as the all pervading Ragas and wh
ich the great and genuine mystics grasp and compose songs of praise that embody
these ragas .
VaLLalaar's Garland for Mahadeva-28..
BEING as Sivalingkam is above the Biological Differentiations
The happiness and miseries of creature existence of the souls as a whole is dep
endent upon the fact that the souls are born biologically differentiated into th
e mutually attractive male and female and the hermaphroditic where such differe
ntiations are absent or a single creature doubling up both as male and female de
pending upon the demands of the ecological conditions Some kind of fish in the d
eep waters can become either male or female depending the demands made on them b
y the ecological conditions.
One result of the evolutionary clinb of the souls is that eventually they transc
end these biological differentiations and shine forth as Pure Light quite indiff
erent to the sex wars and so forth. It is at this point that the souls become ge
nuinely ascetic but with no hatred for the males if born a female or for the f
emales if born a male and so forth.
VaLLalaar lived this life of Pure Light and which was symbolized by the WHITE ga
rments he wore against the saffron robes which indicated to him an internal stru
ggle against sexuality and which came along with a FEAR of a FALL. VaLLaalar di
d not have such fears and all because he lived a purity that was also filled wit
h LOVE and COMPASSION towards all. Even the most charming and seductive female w
ould be seen simply a child playing a silly sex game.
Now since the best and the most satisfying kind of happness is related to the se
xual unions to enjoy which the creatures struggle so hard and which gives the pr
imary MEANING for existence then the question arises: Is there happiness when t
he soul transcends this and becomes neutral and well above sexual differentiati
ons and related matters
Certainly VaLLalaar agrees that there are great joys in sexual life . When the f
emales becomes the Red Lotus and hence incarnations of Laxmi Herself, the male
becomes the jewel that shines brilliantly in that lotus transforming the little
joys into great ones, the golden and diamond ornaments. But such joys are also
related to TRUTH experiences, the Meyp PoruL and therefore not purely sexual, W
hat we have here is a transformation of the KuNdalini elicited as sexual libido
into Njaanam , the Njaana Sakti and which breeds its own happiness and which is
different from the purely sexual.
Now it is the continuous transmutation of Iccaa Sakti, sexual desire into Njaana
Sakti, the Gnostic Power that results in the growth of Njaanam deep within like
the rise of the Sun. When this Inner Sun is fully resplendent then there comes
to prevail the Deep Silence , a condition of NO SPEECH and all because the soul
is in suddhadvaitic oneness with BEING
Here there is the flow of Puttuamautu, the NEW Amutu and which is not the sexual
libido that results in species reproduction and so forth but something that res
ults in body rejuvenation and purifying of all desries. There comes to prevail B
liss of a peculiar kind all only because of the absolute inner purity and cleanl
iness.
There is a state of NO DESIRE, the PaRRu or attachments and this purity itself b
reeds a kind of joy that sees no bounds, infinitely more superior to the sexual
and other kinds of worldly happiness. And to bring about such an evolutionary
dynamics in the life of creatures BEING shows Himself as the Sivalingkam, the co
mbination of the Pillar and Yoni, the Natam and Bindu. Among these the dominanc
e of Natam makes the soul a male , that of Bindu a female and so forth. Finally
when this Sivalingkam becomes a Pillar of Pure Radiance, the Arut Cooti, then th
e soul attains its most authentic form = just a Pure Spark of Light.
28(2097)
28(2097)
maaN neeyattavar uLLattee malarnta centaa

maRai malarin vayaGkukinRa maNiyee njaanap
puuNee meypporuLee aRputamee moonap
puttamutee aananatam polinta poRpee
aaNee peN uruvamee aliyee onRum
allaata peeroLiyee anaittun taaGkun
tuuNee ciRcukamee accuka meel poGkunj
couupaanatak kadalee cootit teevee
Meaning:
O Maha Deva!
You remain hidden and concealed in the souls that are loveless but become the ve
ry Red Lotus , the form of the Woman in the soul and body of those pure and full
of Love and Compassion. In the red lotus of the heart You also inhere as the re
splendent jewel. Transforming the psychic energy into that of metaphysical illum
inations that are TRUTHS and which breed bewildering range of deep metaphysical
insights You draw the souls onto Deep Silence that enables them to enjoy the Nja
anam At this point You also free them from biological births like male female h
ermaphrodite and so forth freeing from such biological possibilities you also le
t shine forth as Pure Light. You support all these by assuming the shape as the
SivaliGkam that combines the Natam and Bindu an standing as the supporting groun
d of all such transformations. You also produce immense bliss and where in the
crest of the Ocean of Bliss you disclose your most authentic form which produce
s a bliss of its own
Mantrayana and the Integration of All Scriptures
One of the most ancient field of the Sumerian and related cultures is the field
of Mantras and which has been continuously developed as part of Tantrism or Aga
mism in India particularly among the Tamils. As it has already been pointed out
the primordial Logos om' occurs in Sumerian as um' which can also be read as Om m
eaning Pure Radiance, Perhaps the most extensive text in Mantrayana we have in T
irumular's Tirumantiram where the fourth book is devoted entirely to the Mantras
. . Now subsequent to that many Siddhas developed this field and called it Natan
ta school of thought and where many treatises have been written on it. VaLLalaa
r brings the central insights of Nataanta to provide an integrated view of the
Vedas Upanishads and all other such scriptures and metaphysical treatises.
This is quite consistent with the penchant of the best of the Tamil minds to pro
vide an integrated picture of all difference and diversity so that a unity alrea
dy there gets also expressed and with that mutual agreement comes to prevail am
ongst people otherwise very different.
Now VaLLalaar using the Science of Mantrayana , offers an understanding of the V

edas and Vedantas quite different from the later day Vedanties like Sankara and
so forth and who never availed of themselves the central insights of the Siddha
s.
The Dance Metaphor also quite central to Natanta comes also very
provife a unifying and integrated picture. The Dance of BEING is
ce of Natanta, the various kinds of plays with Natam and Bindu
reason BEING becomes the androgynous reality, the Natam giving th
nd Bindu th Female aspects.
useful here to
actually a Dan
and for which
Male aspects a
Such a dance when directed towards the instruction of the souls on Njaanam bring
s forth the Vedas Upanishads and such scriptures and metaphysical treatises thro
ughout the world but we begin to see a UNITY only when we see them the products
of the majestic Natanta DANCE of BEING for which He assumes the shape of SivaSakti, a metaphysical insight as old as the Sumerian Paradise Hymn where it Enk
i and Nin-sikil-la who dance th Dance of Bliss in Tilmun, the latter day Tilai M
anRu
This is the dance that illuminates the souls and make them enjoy Njaanam alon
g with also a SATURATION, a fullness a PuuraNam that makes them FREE of desires
and hence the earthly sufferings, Such a person becomes the Sivayogi who practic
es the Deep Silence and at which point their soul is wholly possessed by BEING
so that He becomes quite visible to all those who see the Yogi. Such a Yogi bec
omes the Pure Crystal that radiates out BEING in total purity enabling the ordin
ary people enjoy a kind of vision of BEING ihterwise almost impossible.
29(2098)
29(2098)
puutamee avai toonRip pukuntu oduGkum

pukalidamee idam pirita poruLee pooRRum
veetamee veetattin viLaivee veeta
viyan mudivee ammudivil viLaGkum koovee
naatamee naataanta nadamee anta
nadattinai uL nadattukinRa nalanee Njaana
pootamee potubellaam kadantu ninRa
puuraNamee yokiyar uL polenta teevee!
Meaning:
O Mha Deva!
You bring forth the Pure Empty Space in which the fundamental basic elements com
e into presence , stay there in various shapes and finally get resolved only to
be reissued again. You remain the One who the Vedas and all such scriptures pr
aise and the substance that the souls get to know by the study of them. You als
o remain the Supreme God the Lord of all. In al these You also disclose that Yo
u dance the dance of Natanta using the Mantras and assuming the Androgynous for
m. You play with the Siva Tatvas Natam and Bindu and creating myriads of mantra
complexes and with which you only bless the souls with something good. With suc
h plays You also instruct the souls on Njaanam becoming quite unique in this. Y
ou confer a saturation a fullness for all and stand quite visible in the soul of
the Sivayogies when they stand one with you during moments of Deep Silence.
BEING(God) is Beyond Time and Hence Calendars
Long before the advent of modern ways of measuring time in terms of huge period
s from light years to minute quantities like microseconds and so fotth, the Hin
du astronomers were already measuring time in terms KaRpam Yugam and so forth
to kshanas, momentary particulars. . However it has also been recognized that B
EING, while leading people to measure time in all these ways and hence construct
various kinds of calendars, He Himself is free of Time and prompts people to u
nderstand Him thus as well. In the consciousness that is the consciousness of
BEING there is no temporality and because of which it is not at all the-tic i.e
referential. Unlike human understanding the understanding of BEING does not hav
e any referential frames and hence stands as the absolute.
This means that while it is BEING who installs various kinds of MOVEMENTS in the
cosmos that He has brought forth, and with that lead the human beings to const
ruct various kinds of calendars and hence the celebration of festivals rituals a
nd so forth, He also impels the souls to go beyond Calendar Thinking.
This also means having celebrated the festivals and rituals, the soul must not
remain trapped in that world but must endeavor to FREE itself and RISE ABOVE te
mporality or Calendar Thinking and with that be with BEING with a one-ness that
does not have any fissure( pinnan)
But how are we to recognize such possibilities within the historical or the astr
onomical?
Within the astronomical there are GuNas and hidden clues ( ud kuRi) that would
impel us to ascend beyond the historical and astronomical . This is the way of f
estivals and rituals function as symbolic elements and for which calendars are
important, There is an impulsion that we should ascend and go beyond to understa
nd BEING in the most authentic way. In providing such clues and indications for
transcending TIME and showing how in fact to do this, BEING becomes the Guru as
well.
Thus the ordinary life of all people is a life of passions emotions feelings tha
t are related to various GuNas, good and bad. It is also a life of various kinds
ambitions projects goals aims motivations and so forth. The festivals and ritua
ls come along with this life but which have SYMBOLIC elements that would urge th
e people celebrating them to move ahead and above such festivities and ascend me
taphysical realms that are Pure and beyond such GuNas and so forth
There is BEING-as-Guru within these festivals and rituals providing various meta
physical insights that would urge the souls to transcend them. They also bring a
bout an inner PURITY for festivals unlike other social activities are being-with
-the deities and thus allowing the deities to enter the soul and body and with
that making them an abode of the gods. When the soul and body become such a temp
le, an abode of the gods, then there will be no more the devilish forces. It is
not an accident that each major festival is a battle between the gods and devils
with the gods always winning.
Thus the festivals properly celebrated have the effect of transforming the simpl
e human body into the abode of gods and hence a temple. Once this is accomplishe
d, then the festivals and rituals become redundant - the gods already in the bod
y and soul will become the Guru to take the souls further in the direction of M
oksa.
30(2099)
30(2099)
njaalamee njaalamellaam viLangk vaitta

naayakamee kaRpamutal navilaa ninRa
kaalamee kaalamellaam kadanta njaanal
katiyee meyk kati aLikkuG kadavuLee ciR
koolamee kuNamee uf kuRiyee koolaG
kuNaGkuRikaL kadantu ninRa kutuvee anbar
ciilamee maalaRiyaa manatiR kaNda
cemporuLee umpar patanj cezikkum teevee
Meaning:
O Maha Deva!
You bring forth the whole cosmos from the Abyss and letting it shine forth as t
here You create various kinds of movements so that human beings can measure time
from the large chunks like KaRpam to the minute quantities like seconds and so
forth. In addition to this You also stand ABOVE temporality leading also the s
ouls to transcend time and enjoy the Njaanam, the absolute Illumination that is
timeless. With this You become the God who blesses the souls with the most authe
ntic way of being in the world. You also play various kinds of games of consciou
sness disclosing a large range of GuNas indicating with various signs within t
hese the other and deeper possibilities. Now here too having shown such guNas ,
you also show Yourself as the Absolutely Pure and above all these guNas and
so forth/ You also appear as the really good and desirable for the pure at heart
to see and emulate. You also hold th heavenly possibilities for the souls to a
cquire and enjoy. You are indeed great.
31.
96
31.
Tattuvamee tattvaatiitamee ciR

Sayambuvee eGkum niRai saadsiyee meyc
Sattuvamee sattuvattin paynaam inbam
tanyaruLum peruvaazvaam saamiyee em
sitta nilai teLivikkum oLiyrr saRRum
teviddaata teLLamuthee teenee enRum
suttaneRi tiRampaataar aRivil toounta
sukap poruLee meynjaanam tulaGkum teevee!
Meaning:
O Maha Deva!
You stand as the Tatvas out of which everything is fabricated as well the non-fa
bricated Pure Radiance outside and above all these Tatvas. You also remain the
witness of all and everywhere and where through various games you bring out the
Sattuva GuNa among the souls as well as the joys and happiness such a guNa brin
gs about. You remain the God who blesses through such means a great life for the
souls to lead in this world . You also clarify my soul as a Brilliant Light th
at dispels all uncertainties and doubts. With this and removing any shadow of th
e disturbing hidden elements, you become also the Amutu that is never tiring to
drink. In the souls of those who remain steadfast in being CLEAN and PURE You al
so become the source of great joys by blessing them with Njaanam, the TRUTH that
shines forever.
Yoga and Yajna
In a brilliant insight into the hidden relationships between the Agamic Yoga an
d Vedic Yajna practices , VaLLalaar provides here an integrated vision of how t
hey are connected to each other despite the superficial differences that the ord
inary folks see and become very aggressively combative to maintain the differenc
e. There is a sequence of developments and where the Yoga practices are seen to
lead towards the Yajna, called in Tamil Yaakam and here the Njaana Yaakam, an i
ntense meditative practices to burn off the passions to gain the Njaanam
But how does VaLLalaar see the connection?
BEING stands as the Maha Yogi and as such having introduced people into the pra
ctice of festivals and rituals draws them away from them into deep meditations,
towards an inner journey into the depths of one's own self. Through the practic
e if various postures breath control mudras and so forth, the mind is made to y
ield aspects that normally remain inaccessible. The body postures and so forth
allow the soul to explore the Manam Biddhi Akngkaaram and finally the Siddham pa
rts of the mind and with that enjoy the destruction of the Unconscious. As such
layers of the unconscious are removed the soul become PURE and with that inner
purity begins to enjoy bliss of the sort that has been quite impossible till the
m. One of the consequences of this inner purity is the attainment of Iruvinai Op
pu, a transcendence of ethical conflicts . The soul in becoming absolutely Pure
and Clean also becomes incapable of doing anything EVIL and hence enjoys a consc
iousness that is free of moral anguish and so forth.
It is at this point that the Sacred Yajna begins. But having become pure and cl
ean, does it not mean the end of everything and hence the enjoyment of Moksa?
No, says VaLLalaar. The inner purity is becoming free of Malam but not the Tribo
vam of BEING. God conceals himself and throws the souls into deep meditative ex
ercises m the Yajna and in which this transcendental concealment of BEING is slo
wly removed and in the end BEING becomes the Supremely RADUANT, shining forth so
majestically that the souls seek nothing further.
But why this game?
Even the Malam-free souls can be infected wth various of Mokam, emotional attac
hments or passions.. They can choose an icon among so many icons and emotionally
attach themselves and become a serious Bakta one very emotionally attached to t
hat icon. Thus we have the typical saivite attached to Siva icons, VaishNava at
tached to the VishNu icons and so forth. These are the expressions of Mokam and
which gets diffused as BEING discloses that it is He who is Siva VishNu Muruka
and so forth. As the soul develops in this direction, it transcends the ICONS an
d with that also religions sectarian attachments and so forth
It is in the course of developments that the soul is drawn into the practice of
Deep Silence and where BEING discloses His nost authentic form by way of granti
ng also Moksa.
32.
32.
yookamee yookattin payanee uokattu

orumutalee yookattin ooGkut tuuya
pookamee poolattin polivee pookam
purintaruLum puNNiyamee punita Njaana
uaakamee yaakattin viLaiyee yaakattu
iRaiayee avviRai puriyum inbee anbar
mookamee mookamellaam azittu viiRu
moonamee moonattin muLaitta teevee
Meaning:
O Maha Deva!
You remain the primordial power installing the institution of Yoga among people
where You disclose Yourself as the great benefits of such Yoga exercises. In t
he course of such spiritual exercises you emerge also as the joys that are very
pure and clean. There is also aesthetic beauties in which you attract the souls
towards the beautiful and elegant and in that also the ethically right and so
forth. In that context You also emerge as the Lord of the Yajna, the celebration
of inner burning through deep meditations where the inner Darkness is burnt of
f and there comes to prevail deep metaphysical illuminations, the Light of Supre
me Radiance. There is bliss in all these attainments which are provided by you.
At this point also emerge various passions for the different icons and which pa
ssions and emotional attachments are destroyed by You where You pull such souls
into Deep Silence in which You also disclose your most authentic form
The Evolutionary Dynamics of Seeing
It is not an accident that Indian philosophical systems are called Darsanas whic
h is a very ancient Tamil word ; taru-san-am - the giving(taru) of consciousne
ss( san-am) Each philosophical system is a mighty vision , a feep metaphysical i
nsight that is brought into words. What all these mean is that unlike in the W
est in India the philosophies were developed not as epistemological systems but
rather as majestic visions that would serve the soul to dispel the ignorance al
ready there with it. As th soul studies these darsanas and assimilates the essen
ces , the EYES get opened up and with that the soul begins to SEE more and perha
ps if competent enough articulate another darsana and so forth. No Darsana is b
inding - all are there only to be studied to widen and deepen the vision but onl
y to transcend all and finally get into a Deep Silence enjoy the Njaanam that p
uts an end to such metaphysical quests.
As alr4ady mentioned there is a natural dialectics = there is SHOWING by BEING

and SEEING exactly as shown by the souls. It is only because of this that there
is the light of consciousness and which dispels the Darkness of Ignorance in the
soul. Now in this dynamics there is a kind of evolution where there is a displa
cement of the eyes of the souls with that of BEING and only such people are said
to be KaNNudaiyaar, those who really have the eyes. When every seeing is the SA
ME as the SEEING by BEING, then there can only be JOYS in life.
Now when the simple human seeing becomes the SEEING of BEING Himself, the soul e
ffectively becomes BEING Himself though substantially different. This is what i
s called Ottu pootal, the soul agreeing totally with BEING and which is the gen
uine meaning of Advaita= not that od Sankara but the Suddhaitvaita of Meykandar
. When the seeing of the soul coincides with the SEEING of BEING there cannot b
e any more further evolutionary development - th whole process comes to a close
and the soul attains Moksa. At this point also emerges the Deep Silence all beca
use the fundamental alienation of the soul ftom BEING is no more and with that s
peech becomes impossible, There is no more an obhective Other to direct speech a
t.
Now the Saiva philosophers affirm that on the way there is a kind of SEEING tha
t is Sivappaarvai0- the seeing with the eyes iif BEING In such seeing only TRUTH
will be seen no matter what the subject matter is. The seeing becomes seeing a
s it is without any distortions because of the ansence of prejudices and so for
th. A thing is seen exactly as it is and the consciousness enjoyed Is Truth-Con
sciousness, the meyuNarvu, a concept as old as TirukkuRal.
The important thing about such visions is that there is BLISS of a kind because
of the certainty that one enjoys - what is understood is seen as absolutely
TRUE and from within itself. - There is apodictic certainty only because there a
re no more doubts and uncertainties. Now as the soul proceeds along these lines,
everything becomes illuminated- lighted up so to speak with nothing as in the D
ark m Unconscious and so forth. All the secrets are unfolded and the understand
ing does not encounter any MYSTERY - there is no more the MYSTICAL for all beco
mes L(IGHT.
33.
33.
Kaadciyee kaaNpatuvee njeeyamee un

kaNNudaiyaar kaN niRainta kaLippe ooGkum
maadciyee uNmaiyaRivu inbam enna
vayaGkukinRa vaazvee maa mavunak kaaNi
aadciyee aadci ceyyum arasee sutta

aRivee mey anbee teLLamuee nalla
suudsamee suudsamellaam kadatu ninRa
turoyamee Turiya mudic cootit teevee!
Meaning:
O Maha Deva!
You remain the seeing the seer and what is seen, In this way making the seeing
evolve finally Your eyes becomes the eyes of the creatures at which point such s
ouls see only the TRUTH and with that enjoy the bliss of seeing only what is ind
ubitable and absolutely certain. Thus You become th Joy that fills the eyes as t
he most authentic visions. Now when the seeing of the creatures become the same
as your's then the alienations between the souls and You gets destroyed and at w
hich the great Deep Silence comes to prevail and where the souls enjoy the Absol
ute and Pure Consciousness, the Njaanam. At this point it is also realized tha
t You are like a King who MANAGES all only to bless all the souls with this BEIN
G where there are no more anything mysterious. Everything becomes TRANSPARENT w
ith nothing as hidden and concealed. You also shine as the brlliantt and very d
istant LIGHT that also confers Moksa putting an end to the evolutionary movement
of the sou)))))))
VaLLalaar the Supreme Integrator
VaLLalaar practices a Saivism that may not be the standard Saivism that enjoys
extolling Siva as the Supreme God and in that claims above VishNu of Sri VaishN
avism and Brahman of Vedanta and so forth. In many verses VaLLalaar comes up wit
h brilliant and very profound metaphysical insights in terms of which he sees a
UNITY of a fundamental kind, a kind of unity that is part of the Samayatiitam ,
the Transcendance of Religion ( and hence also all scriptures) that the best Sai
vittes have expounded right from very ancient ttimes. The seeds are contained i
n the Sumerian um-bin sa-ba me su=ti-a : Ta ombin isaiba mey sootiay: those who r
ecite Om, begin to shine with inner radiance. This mantra turns to metaphysics a
lready means the transcednance scriptures and relgions based on them
This is the highest kind of metaphysical life and no scriptures or religious rit
uals can supplant it. Thus all these scriptures and religions are only preparato
ry towards the recital of the Mantra Om and which makes th person shine forth wi
th Njaana that which confers Moksa.
The Tamil philosophers have never forgotten this deep insight and periodically
we have great souls who articulate the same understanding in an idiom that is cu
rrently fashionable, Perhaps this applies to the whole of Hindusism where the be
st of the philosophers have articulated this.
Here VaLLalaar not only brings together the divergent Vedantic and Agamic tradit
ions by mentioning that it is the same BEING who shines as the crest Jewel in
both but also integrates the Saiva and VaishNava traditions by saying that it i
s the same BEING wjo is the crescent Moon Siva and rhe Tulasi garland Tirumaal
or VishNu
But the most important is that despite this presence in the scriptures - Vedas A
gamas Tantaras and so forth , He is a living presence in the bosom of all and as
the Mountain of all good qualities so that He continuously reshapes the souls s
o that they discard the lowly qualities and assume the higher - more loving and
compassionate.
Here VaLLalaar also mentions that BEING is Resplendent Light, the Civakozuntu ,
the Flame that purifies and the blossom of metaphysical wisdom that blooms only
during Deep Silence.
When scriptural exegetics and icon worship come along with the understanding tha
t such exercises are NOT final and that when the time comes they OUGHT to be tra
nscended, then we shall recover the SANITY that is true of genuine religion. Thi
s is the SANITY that we find not only in the verses of VaLLalaar but also in al
l the famous mystic-poets of Sacred Tamil
34,
34,
maRaimudikkup poruttamuRu maNiyee Njaana

vaaritiyee anbarkaL tam manatee ninRa
kuRaimudikkum kuNakunRee kunRaa moonak
koomaLmee tuuya civak kozuntee veLLaip
piRaimudikkum perumaanee tuLava maalaip
pemmaanee ceGkamalap piraanee inta
iRaimudikku muuvarkkum meelaay ninRa
iRaiyee ivvuruvuminRi irunta teevee!
Meaning:
O Maha Deva!
You remain the most appropriate crest jewel of the Vedas and Vedanta texts and a
s the vast Ocean of Metaphysical Wisdom. But You are also in the bosom of all a
s the living reality and who removes the defects of the souls by presenting your
self as the veritable mountain of all goodness. You also stand as the beautifu
l flower and the Fire of Civanjaanam in the mind of all those who transcend scri
ptures and religions and practice the Deep Silence. Now when you decide to discl
ose yourself in iconic forms to stimulate metaphysical thinking , You not only p
resent yourself as the Siva who wears the Crescent Moon on the head but also as
the Tirumaal who wears the garland of TuLasi. You also present yourself as the
Three Great Gods , Suva VishNu and Brahma and remain ABOVE such iconic forms di
sclosing yourself as even as the Pure Light for those who practice Deep Silence
.
The Metaphysical Meanings of SaNmuka and Ganesha
VaLLalaar is well noted for the large range of verses he has composed in praise
of what he calls Arud Perunj Coti, the Great Radiance of Pure Love. He exulted
as all the great mystics throughout the world and from ancient time in the visio
n of BEING-as-Pure-Radiance which immediately destroys every cultural and religi
ous identity and makes him absolutely universal,
But this doe not mean that he was an iconoclast, someone who avoided and despi
sed Icon Thinking and so forth. He practiced Icon Thinking and though unlike in
Tevaram and Divviya Prabantam not wholly involved in it, but nevertheless he
indulges now and then and when necessary bringing out the hidden meanings of som
e of these Muurtties or Icons.
In this verss we have TWO icons mentioned - both the so-called sons of Siva and
which is just another way of putting that these icons are intimately related to
that of Siva,.
The first he mentions is that of SaNmuka the six-faced Kantan, and which is the
phenomenal image of the noumenal Six--faced Catasiva. He staus on the depths of
the souls in this polycephalic form with each face developing an aspect of hu
man soul so that the soul enjoys a spiritual education that is deep and comprehe
nsive. Thus he remains hidden and concealed in the CAVE of the soul - a very dee
p recess of the soul and thus remaining UNCONSCIOUS prompts various kinds of de
sires in the heart so that the filth is removed and the soul cleansed. This is
what happens when genuine Yoga is practiced.
Now we have also BEING appearing as Ganesha , the God of Inner meditations so th
at vain and useless and quite often egoistic metaphysical; disputes are avoided
and genuine spiritual learning is indulged in with a full freedom of mind. Su
ch individuals are blessed with the heavenly Amutu and which becomes a real meta
physical; feast as joys after joys are experienced.
Thus BEING both as Kantan and Ganesha blesses the souls with an endless series
of good thngs because he is also the fountain-head of limitless beauties.
35.
35.
kootakanRa yookiyar manak kukaiyil vaazum

kuruvee saNmukaG koNda koovee vanjsa
vaatakanRa njaaniyar tam matiyil uuRum
vaanamutee aananta mazaiyee Maayai
veetakanRa muttarkaLai vizuGku Njaana
ceezamee meyyinpa viruntee nenjcil
tiikanaRa meyyadiyaar tamakku vaaytta
cwlvamee ellaiyilaac ciimait teevee!
Meaning:
O maha Deva!
You disclose yourself as the Guru in the mental cave of the Yogies who with genu
ine and ardent tapas have removed from the soul all the pollutants. You also ap
pear as the six-faced Kantan to teach ALL the aspects of human existence to the
souls. You also shower like the rain of bliss the divine Amutu in the souls of
the illuminated individuals who avoid the misleading and egoistic arguments You
also disclose yourself as the elephant-headed Ganesha with a huge belly and w
ho swallows the souls who having transcended even metaphysical understanding ha
ve attained moksa. Even for the devotees who are genuine in their quest, you pro
vide a genuine spiritual feast that pleases them immensely and makes them cheris
h as great treasure, You are in fact all the countless number of good qualities
always ever ready to bless the souls with them
BEING the Flood of Grace and Bliss
Many scholars say that the Dravidian metphysical thinking is ruled by the notion
of AruL, the closest translation of which is Grace. Whatever it means it is the
same in essence as the Sumerian man-tar-a' that exists now as Ta. tarumam Sans
kritized and distorted as Dharma.
There is a continuous giving in nature as if the Nature is a philanthropist who

never tires of giving and which is also a name for BEING in Tamil - the VaLLal,
This word aruL' occurs even in Tolkaappiyam where it is said that the best of w
omen are those who speak kind and loving words with aruL standing in their heart
and channeling their social behavior.
Thus the spontaneous and tireless giving donating and so forth is AruL and which
also becomes equated with LOVE and COMPASSION. The soul that is full of aruL ca
nnot but be loving and compassionate towards all and which results in simply giv
ing without any expectations.
But what are the spontaneous GIVINGS so characteristic of BEING?
First BEING stands as the unique mountain on which flows various streams of blis
s into the cosmos flooding the interior of the souls if allowed. Then there is
flooding all the souls with Pure metaphysical illuminations through such scriptu
ral productions as rhe Vedas and so forth simultaneously remaining ABOVE such
scriptures.
Then He also floods the cosmos with numerous icons and divine plays that burst i
nto human consciousness as mythical tales leading to construct calendars and ce
lebrate festivals rituals and so forth. Those who indulge in Hermeneutic Semio
tics and with which they wrest out the MEANINGS unfolded also dispel the Darknes
s of Metaphysical Ignorance and with that shine forth brilliantly with Njaanam
Thus it turns out that BEING at this point stands there as the resplendent princ
iple in the Pure and Distant Space called CiRRamabalam and penetrating into the
souls dispels all the DIRT and with that let there be floods of honey - the flow
of Amutu that leads the souls to enjoy endless bliss.
36.
36.
aruL aruvi vazintu vazintu ozuka ooGkum

aananatat tani malaiyee amala veetap
poeuL aruvi niRaintu avaRrin meelum ooGkip
polikinRa param poruLee puraaNamaaki
iruL aRu viR pirakaasa mayamaanj cutta
eekaanatap peruveLikkuL irunta vaazvee
teruL aLavum uL muzutuG kalantu koNdu
tititkkunj cezunteenee teevea teevee!
Meaning:
O Maha Deva!
You are a flood of Grace that flows and flows endlessly overcoming all obstacle
s and because of which you stand also as the unique mountain of bliss. You also
become the flood of deep metaphysical wisdom that is contained in scriptures su
ch as the pure Vedas as well as the Njaanam that transcends all such scriptural
expressions. In order to educate the humble folks you also become the various ic
ons and the mythical tales with which you dispel the darkness of ignorance by fl
ooding the soul with deep metaphysical illuminations You can do all these only b
ecause you remain the Pure Radiance in the deep and transcendent Space, the CiRR
ambalam shing there forever. You remain the pure Radiance that mingles with all
the souls clarifying their mind and with that let there flow a flood of sweet ho
ney.
Beyond Advaita Dvaita and So forth
While the Vedas might have proposed indirectly the Fundamental Ontology of Triad
ism, that Pati Pacu and Paacam are anaati (as observed by Meykandar) , this is n
ot so in the Upanishads where the Maka Vakkiyas have been interpreted variously
and the different Vedantic schools of Indian philosophies formulated. We have
the Advaita Vedanta of Sankara, the Vishisdatvaita of Ramanuja ( prompted perh
aps by Namazvar) the dvaita of Madhava and so forth. All these schools presuppos
e various kinds of Fundamental Ontology and which is NOT the Triadism of Saiva S
iddhanta and which was already quite clearly formulated by Tirumular ( c. 6th
cent AD) and later brilliantly established on firm Hermeneutic Scientific groun
ds by Meykandar ( c. 13th. Cent AD)
Since the Bakti movement and against the Triadism of Fundamental Ontology, the
whole claim of these Vedantic schools have been re-examined and re-interpreted.
Such attempts that belong even during the times of Tirumular was called Vedanta
-Siddhantam , a line of thinking that was also fostered by KaNNusaiya VaLLal in
his magnificent book Ozivil Odukkam that VaLLalaar recovered and republished. T
his verse has a direct bearing on these issues.
Now the Siva Yogies have recognized a fundamental metaphysical process already
in the worlf where BEING takes the souls towards a Deep Silence and in which and
only in which they can enjoy the Njaanam, the absolute metaphysical Illuminatio
n that liberates the souls freeing them from being thrown repeatedly into embodi
ed existence. Now for enjoying this Njaanam and in this way the souls have to be
absolutely Pure and BEING installs various kinds of metaphysical processes towa
rds making these souls amala yogis as said here - pure souls in fissure-less no
n-alienated union with BEING only during which the Njaanam can be enjoyed.
In the course of such a process the souls are taken to TRANSCEND many things an
d finally discard all, First the THINKING with various kinds of logical measures
are transcended so that there is also the transcendence of all conceptual know
ledge. Then there also transcended the ontological thinking , the metaphysical
thinking as to what is real what is not and so forth. It is in the course of th
ese ascendant movements of the soul that the intellectual attempts to see the re
lationship between the soul and BEING as Advaita Dvaita and so forth are transce
nded . Both BEING and the souls are fundamental substances where while BEING is
always absolutely PURE, the souls are not and have to be purified by BEING and
for which purpose the whole of thr world and the embodied existence of the souls
are institued by BEING
Now it is also explained that this Njaanam is such that when it shines forth the
re is no more KaLavai but only VaLavai. This means that at this limiting point t
here is nothing hidden and concealed- everything becomes translucent and transpa
rent, the soul a pure crystal that shines forth only the Njaanam and without any
distortions
37.
37.
aLavaiyellaaG kadantu manaG kadantu maRai

aRivellaaG kadantu kadantu amala yookar
uLavaiyellaaG kdantu pataG kadantu meelai
onRu kadantu iraNdu kadantu uNarac cuuznta
kaLavaiyelaaF kadantu aNda piNdamellaam
kadantu ninRa vaanakak kadalee anbar
vaLabaiyellaam iruL akaRRum oLiyee moona
vaazvee en uyirkku uyiraay vatiyum teevee
Meanimng:
O Maha Deva!
Staying the soul of my soul deep within and quite unknown to me, You pull me unt
o you and finally cast me into a Deep Silence where my soul made absolutely pure
enjoys a fusion with you and without any alienation. But in that ascendance y
ou cause my soul to transcend all logical measures , the thinking mind itself as
well as all conceptual constructions and theories. Then there is also transcend
ing ontological thinking as to what is real what is not and so forth where also
takes place the transcending of various human possibilities. On transcending and

being-with-you without any fissure, there is also transcending thinking whether
I am the same as You or different and all because You finally destroy your con
cealment whereby my soul becomes totally transparent and my understanding transl
ucent. You stand above all the cosmos and individual particulars simply as a vas
t ocean in deep space immensly radiant and with which you dispel the darkness in
the soul of your devotees. You disclose your essence in Deep Silence in absolut
e transcendence where the souls also enjoy the Njaanam.
On What Happens when BEING Fuses with the Souls.
The relationship between the souls and BEING is very complex and varied. Over a
nd above the fundamental dialectics where there is SJOWING by BEING and SEEINFG
as shown by the souls, there is also a confrontational and interpersonal I-Thou
dialectics. It is here where the LOVE relationship of various kinds are forged
and the sentiment of Bakti comes to prevail. Now there is a metaphysical analys
is if the Bakti and its transforming effect upon the souls and VaLLalaar attends
to this kind of analysis in this verse.
The central notion is that of FUSION where it sis bidirectional and inter=psychi
c - the soul fusing itself with BEING and BEING Himself slowly but surely fusin
g with the souls transmuting them into a shape like Himself, pure and divine wit
h nothing but LOVE unto all.
Now there are many reasons why the souls may want to fuse with BEING such as wan
ting to become the most powerful individual immortal and so forth. However despi
te this desire on the part of the souls, BEING does not comply unless certain c
onditions prevail. The first and most important is that there must be NO VIOLAN
CE in the heart of such a person. There must already an inner purity where aggr
ession is already rooted out abd there is Care and Compassion for all,
Then begins the gradual fusion of BEING where in stages BEING fuses with the per
son and transmutes the whole of the personality so that there are fundamental ch
anges in the direction of the divine.
First He fuses with the mind and reshapes the cognitive processes so that only
thoughts that are expressive of care and concern for all are generated,. Then th
e whole physical body is penetrated into and fused with so that the it becomes
divinized - healthy radiant with diamond strength so that it can resist the ong
oing of decay and such other biological processes. Then the whole of perceptual
process including the sense faculties are fused with and transmuted so that on
ly LOVE comes to prevail in everything seen reflected upon and so forth.
Now as the next stage of this divine fusion we have the complete take over of th
e soul by BEING whereby the person now fuses himself with all other creatures an
d the world with the ego completely vanquished and because of which establishes
himself as not alien to any living creature. The person thus transmuted embrace
s all as his own.
This fusion by BEING and transmutation of the souls into the most loving and car
ing unto all is the fundamental dynamics of genuine relgions, available in all
religions but covered up or suffocated to death by the egoistic individuals who
distort it for their own ends.
38.
38.
vanbu kalantaRiyaata manattoor taGkaL
manaGkalantu mati kalantu vayaGkaa ninRa

enbu kalantu uun kalantu pulankaLoodum
intiriyam avai kalantu iyaGkukinRa
anbu kalantu aRivu kalantu uyir aimpuutam
aanmaavuG kalantu kalantu aNNittu uuRi
inbu kalantu aruL kalantu tuLumbip poGki
ezuG karuNai perukkaaTee inbat teevee!
Meaning:
O Maha Deva!
Even though the souls may want to fuse with You for many reasons but You begin t
o fuse only with those whose heart knows no violence. You fuse with the mind and
thoughts and channeling the thought process you penetrate into the body fusing
with the bones flesh the senses as well as the sense faculties purifying them al
l with this fusion. Now there comes to prevail only LOVE metaphysical understand
ing where the love and compassion are extended to all creatures as well as the w
orld of the five basic elements/ You penetrate deeper and deeper into all and th
us possessing them totally You cause there to be only LOVE and COMPASSION unto
all and because of which I come to know you as the mighty river that rises only
to flood every soul with joys love and compassion.
Sexual Bliss and the Heavenly Ambrosia
It is well known that VaLLalaar declined to live a married life and when compell
ed to marry a young lady he married her off to another man and freed himself fr
om the domestic life. But this dies not mean that he did not enjoy sexual bliss
in his youth as he himself sings of such experiences in many places. Thus he was
not a celibate and when he chose celibacy towards the end of his life, it was
only because he was already above the need for sexual bliss, But as a philosoph
er , a profound metaphysician he has contemplated upon the presence fo sexual jo
ys and how important they are for the living creatures. We should recall here ev
en Appar who chose an ascetic way of life later fully understood the importance
of sexual bliss for thr living and how it is related to BEING as the Androgynou
s reality. It is because of which there comes to prevail the sexual differentia
tion of creatures into male and female and where when thy come together and unit
e bodily and mentally there is a kind of bliss that puts to shame all other kind
s of joys in life.
The sexual bliss has a special depth and essence

ys are actuaaly the flow of Amutu that nourishes
the other kinds of bliss that is made available
ustained by the living creatures who jave always
xit?
compared to all others. The jo

the body and soul. But what are
by BEING so that existence is s
th option to die and make the e
BEING conjoins the Bindu as opposed the Natam and creates various sources of ple
asure in the world,. There is the cool Moon as opposed to the fiery Sun that s
ends out pleasant rays of light. There are large and fragrant follower in ponds
with large green leaves which not only please the eyes bit also the nose. There
is also the inner moon that arises in the mental module of Cittam and causes t
here to be cool tempers and melodious music that bring immense joy to the creatu
res,.
Bit all such pleasures are only of secondary importance compared to the sexual f
or the sexual bliss is in fact drinking the heavenly Amutu, that which nourisges
both the body and the self and where when it is available along with deep-seate
d love, the whole of existence becomes full of joys.
No matter how serious the problems in existence . once there is love and sexual
bliss with the male and female coming together, it can easily wipe out all wor
ries and miseries and make them see life as worth living.
Such is the power of sexual bliss and for providing which VaLLalaar sees BEING a
s a Reality full Kindness.
39,
39,
taNNamura mati kuLirnta kiraNam viixat

tadam poziR puu maNam viisat tenRal visa
eNNamutap paLingku nilaa muRRattee in
icai viisat taN pani niir eduttu biisa
peNNamutam aNaibavar viNNamutam uuddap
peRukinRa cuakamanaittum piRpaddoodak
kaNNamutattu udambu uyir maRRu anaittum inbaG
kalantu koLat taruG karaNaik kadavuL teevee
Meaning:
O Maka Deva
As the supreme God of Kindness , you conjoin with Bindu and provide many kinds o
f joys for embodied creatures. There is the moon in the sky that radiates cool r
ays . There are also ponds with large leaves and fragrant flowers with cool wind
s blowing. In the Mind there arises the crystal clear inner Moon that shines and
brings out cool and kind thoughts unto all. There is also the production of me
lodious music along with showers of cold waters to cool off all. But most impor
tantly there is the sexual happiness that makes those who enjoy it think all oth
er joys quite frivolous. This joy also causes the flow of heavenly ambrosia that
nourishes the body and soul and all because of your immense kindness.
The Space of Deep Silence Where BEING Is.
There has been countless number of religions some long lasting some ephemeral an
d all claiming that the way they propose is the only way ro understand BEING. S
uch an egoistic attitude will surely bring about a conflict among the religionis
ts making them not only quite cruel but a;sp brutal and murderous. Almost every
religion has some kind of terrorism where even Hinduism is not exempted. It has
the evil VarNasra Dharma that condemns to perpetual slavery millions for no oth
er reason than they were born into the lower castes. Such a inhumanity has bee
n going on for millenniums and all sanctioned in the name of Dharma
Here the Tantrism of the Dravidian folks has been vehemently against all such in
humanities in the same of religions for they understand BEING as LOV( anbee Siva
m0 and extol the cultivation of LOVE and COMPASSUON as the most essential qualit
y of genuine religious life.
Now another dimension of Dravidian metaphysics and which came to be emphasized

since the days of Tirumular is that of Deep Silence as the ONLY Sadhana that w
ould enable the soul to understand BEING in itself and most authentically. Sinc
e the days of Tirumular this Deep Silence has been subjected to many interestin
g metaphysical analysis and VaLLalaar gives such a one here in this beautiful v
erse.
First he notices that BEING exists in the world as the Flood of Love and Compass
ion that does not dwindle deviate and so forth. So any one who claims to be gen
uinely religious mist show in their behavior love and compassion unto all.
Next he notes that BEING stands as the Supremely Brilliant Light, the Sun of the
Sumerians, the Utu and so forth and who without being lighted up or stimulated
shines nevertheless both as the physical Light that dispels physical darkness
and the metaphysical Light that destroys the mental ignorance.
The next is that BEING is the source of JOYS as opposed to Malam and which is th
e source of all miseries including death, There is happiness in the world only
because BEING shines deep within the souls blessing them with all kinds of joys.
But the most important observation here is that BEING stays in the metaphysical
realms where only Deep Silence prevails and hence anyone who wants to understan
d BEING most authentically has to enter this realm and the only Sadhana is that
of Deep Silence but which requires transcending all religions and scriptures.
These religions and scriptures are the ways of celestial beings, the gods and th
e kind of visions they provide, the words they disclose and the various rituals
they promote can never help the soul to enter this Space of Deep Silence where
resides BEING in His most authentic form. So the self has to abandon all religio
ns and scriptures and practice Deep Silence to gain access into this Metaphysic
al Sapce and enjoy the Njaanam that become available only here.
This is not something that one can enjoy by way of ardent tapas and so forth but
only as the BLESSING of BEING. What we can do is to prepare ourselves and show
that we are fit for such a blessing/
40.
40.
Cuziyaata arudkaruNaip perukkee enRunj
tuuNdaata maNiviLakkin cootiyee vaan
oziyaata katir parappunj cudaree anbarkadku
oovaata inparuLum onRee viNNoor
viziyaalum moziyaalum manattinaalum
vizaitaru meyt tavattaalum viLambum enta
vaziyaalum kaNdukoLarkku artaau cutta
mavunaveLi yuudiruntu vayaGkum teevee
Meaning:
O Maha Deva!
You remain the unfailing and non-deviating flood of Love that flows into the wor
ld always. You also shine spontaneously as the brilliant light that shines not
only in the sky but also in the mind of all dispelling and destroying the darkne
ss there. You also bless the devotees with joys that are endless. But despite
all these you stand as the one very difficult to reach and see by the eyes langu
age and the various tapas proposed by the celestial beings so that you are beyon
d the reach of religions and scriptures. You remain in the Pure Space of Deep S
ilence disclosing your essence only for those who reach this Space..
41.
41.
colloziyap poruLoziyak karaNamellaam
ceerntoziya uNarvoziyat tuLaGkaa ninRa

alloziyap pakaloziya naduvee ninRa
aanat anubavamee atiita vazvee
belloziyap patar joLvaar poola inba
niRaivozilyak kuRai koL mata neRiyoor nenjsak
kalloziyak meyyaduiyaar itaya mellaam
kalantu kalantu inikkinRa karuNai teevee!
Meaning:
O Maha Deva!
You stand as th absolutely transcendental and experienced thus only when the w
ords are no more and along with it the various linguistic meanings and which al
so make the soul free itself from the physical and mental utensils as well as th
e referential consciousness. Now there are many ignorant religious individuals
who instead of the grains of your absolute transcendence choose the chafe of v
arious egoistic thoughts and become violent and aggressive. But You do not negle
ct them but rather play many games whereby their stone-lokr hard hearts are
caused to melt and You continuously conjoin their souls so that they also become
loving and kind towards all.
BEING Guides the Seeing
When we look deeply at the essences of Dravidian metaphysical tradition and why
as opposed to the VarNa promoting Vedantic tradition, it promotes equality of ma
nkind, two dimensions amongst so many stand out. One is that the most fundament
al motivational dynamics of all is that of seeking Moksa. The other is that ever
yone is guided by BEING from within and where the SEEING of the creatures is in
fact managed by BEING so that eventually they begin to see only the truths and w
hich will lead them naturally towards Moksa, the final redemption of all.
This recognition of absolute equality of all stands diametrically opposed the V

atNa promoting Vedci/Vedantic tradition and hence the age-old conflict between t
he Sanskritic and Tamil traditions. The conflict is not simply linguistic- it is
deeper and touches upon the very foundation of Dravidian culture which has sust
ained itself at least from Sumerian times where during the third and fourth mil
lenniums BC, there was no mention at all of VarNa differences among human beings
though developmental differences are recognized and where some are socially res
pected as ur-sag( Ta, saanRoon) only because of some outstanding personal achiev
ements.
The key terms in this verse which male us recall these historical facts are mutti
vazittuNai' ( BEING the guide towards Moksa) and vizittuNai ( the Guide towards
clear SEEING)_
Saivism is a personal religion where the religious impulses are individualized w

ith BEING accepted as the INNRT guide already there in all. The function of gur
u-s and such other religious figures is NOT to displace God and emplace themselv
es there but rather to guide and lead all individuals towards the recognition of
the presence of BEING deep within each so that they can kead the most authenti
c life just by listening to the Voice of God deep within It is not necessary to
cling to scriptures and mystic individuals. Having benefited from such texts a
nd individuals we have to MOVE AHEAD and ABOVE and learn to listen to the voice
of BEING already deep within
Now VaLLalaar notes the Dible Structure of the cosmos - that over and above the
Surface Structure, the physical world there is also the Deep Structure, the mys
tical world. There is this mystical world only because BEING plays the games of
concealing and revealing called Tirotakam, the casting of a screen a veil over H
imself so that the unripe souls do not comprehend the presence of BEING and lea
d a life without believe in God and so forth. However unknown to them BEING play
s many games from deep within whereby the human mind recognizes intiotively the
presence of Moksa as something already there. They intuit it and remain puzzl
ed but nevertheless appreciative of it. BEING exerts a PULL that they cannot res
ist and which pull is recognized by them as desire for Moksa.
Now along with this pull, there is also engineering the VISIONS, the various dar
samas so that soul is subject to spiritual pedagogy whereby they are made to bec
ome Pure and Clean sp that SEE only the good, right and the beautiful. Eventuall
y this leads to opening of the Third Ete and at which point the individual is aw
are of BEING and the games He plays with no doubts whatsoever and also understan
ds BEING as the kindest and so forth.
At this point religious life becomes supremely personal with a dialectics betwee
n the soul and BEING and where the whole lot of scriptures and guru-s become tot
ally irrelevant. This is the personal religious life that is exemplified by all
the Nayanmars and Azwars and who provide the model of the most authentic life.
42.
42.
Alaikadalum puvi varaiyum anal kaal niirum

Antarmum maRai akilaaNdam yaavum
Nilaikkulaiyaa vaNNam aruL veLiyin uudu
Nirainiraiyaa niRutti uyir nikazum vaNNam
Talaikulaiyaa tattuvanj cey tirootai ennum
Taniyaanai nadatti aruL talattil enRum
malaivaRa viiRRiruntaruLum aracee mutti
vazittuNaiyee vizittuNayuL maNiyaam teevew!
Meaning:
O Maha deva!
You bring forth the vast universe with the double structure the open and concea
led and where You fill this vast universe with wavy seas hilly lands fires winds
and waters. You also keep on supplying waves after waves of energy so that the
cosmic structure does not go astray and the living creatures can continue to sur
vive in some ways. But while you create many Tatvas out of Natam and Bindu to s
ustain life forms of various kinds, but You remain hidden and concealed for the
most part where unknown to the souls You play many pedagogic games whereby the i
gnorance and confusions of the souls are dispelled. You remain the inner guide
of all towards Moksa and where you manage them towards it with guiding their vis
ions where you also show yourself as the absolutely clean crystal!
BEING is a Heavenly Tree
The Sumerian word nam-tar-a' that exists in C.Tamil as tarumam' means simply givin
g donating freely and so forth, The root is taru' which in Tamil means to give. T
he Dravidian metaphysics right from thr Sumerian times has recognized a spontane
ous giving-ness in Nature and which is also called aruL, a free giving. The wh
ole of the world and the various biological bodies and cultural systems ethical
values and so forth are simply an aruL of BEING , a spontaneous and uncalculati
ng munificence and for which reason BEING is called wholly LOVE and CARE. BEI
NG loves and cares for all creatures and freely gives all that the soul would r
equire to free themselves from the Malam and related DIRT and redeem themselves.
Thus BEING becomes metaphorically a Vaan Taru - the celestial tree where the wor
d Taru has the same root as Su. tar: to give.
Thus BEING gives continuously and without expecting anything in return, the most
magnificnt philanthropist, the VaLLal also one of the names for BEING. There is
the WAY which is the way of BEING and is described as the Way where should the
individuals choose to move will continuously get various kinds of things that th
ey desire and which will ensure good mental and physical well-being in the fist
place. Then comes the gaining of various kinds of joys so that life becomes real
ly great and one enjoys just living well,
But as one continues this kind of life where one moves along the WAY there is BE
ING who not only rules the thinking of all the gods but also makes them produce
various kinds metaphysical insights and which are productive of aRivaanaantam, t
he bliss of Clear Understanding. Such a life is the philosophic life where metap
hysical pursuits give meaning for the existence making it also the most authenti
c.
Here comes the recognition of the transcendental dimensions of the world and t
he understanding that there is an evolutionary dynamics whereby BEING dances as
Siva-Sakti and illuminating the soul and making it become free of Malam instal
ls it in Sit-Akaasam, the metaphysical Space of Pure Consciousness.
The Yogies entrench themselves in such a Space and as they do that there is a se
ries of deep and profound metaphysical insights bursting everyday breeding joys
of a unique kind that make them really happy.
Having noted all these and certainly by reflecting upon his own personal develop
ment, VaLLalaar concludes that BEING is Arutcelbam, a precious source of endle
ss gifts.
43.
.
43.
varam pazutta neRuyee meyn neRiyin inba

vaLam pazutts peruvaazvee vaanoor taGkaL
ciram pazutta patap poruLee aRivaananatac
civam pazutta anubavamee citaakaasattil
param pazutta nadattrasee karuNan ennum

pazam pazutta vaan taruvee param njaanat
tiram pazutta yookiyar tam yookatuLLee
tinam pazuttu kannta arutcelvat teevee!
Meaning:
O Maha Deva!
Your Way is a way where various divine blessings are always available. It is a W
ay of life where truth-experiences are always had and because of which existence
becomes great with many kinds of jous. You also remain in the highest of all
the celestial beings making sure that that they function in various ways to pur
ify the souls so that they enjoy the joys of being absolutely pure and clean. Yo
u also lead the soul into the Space of Pure Consciousness where You dance the D
ance of Bliss with Sakti and all only to redeem the souls. Thus You are really t
he Celestial Tree that keeps on dropping various kinds of fruits ripe and sweet.
In the mind of Yogies You remain the Treasure of Blessings always blessing them
with profound metaphysical insights that makes them blissful
It is BEING who is the True Guru, Calm and Pure
The religious world particularly the Hindu where we do not have prophets and me
ssiahs but nevertheless filled with false guru-s with a desire to have a group
of followers who would accept their words as impeccable indubitable and so for
th. Now certainly there are also many others who are really metaphysically illum
inated and FREE of such desires and pretenses . Such guru-s are very humble and
point at not themselves but BEING above themselves and on whose Grace they exi
st with whatever little wisdom they have. They also recognize that the real GUR
U us BEING Himself and who is also the Sivaguru= the One who can purify the soul
s by burning off the dirt, the Malam. Thus we have the famous phrase of Manikkar
citta malam keduttu sivamaakki - it is BEING who makes the souls Pure and Clean a
nd shine forth as Sivam. Here Sivam does not mean BEING but rather the soul tha
t is absolutely pure an clean and which remains the possibility of all.
The central theme of this verse is that an ordinary soul even it expands and bec
omes the whole of the cosmos so that uts eyes becomes the vast cosmos itself BEI
NG will remain still invisible for such eyes. In addition to that BEING is also
beyond the reach of scriptural exegetics - the minds that remain trapped by word
s can never gain a glimpse of real BEING. Under the normal circumstances we can
see only the presentational forms of BEING- the various icons and that too only
if we gain the visions of the Third Eye the opening of which is a matter of grac
e of BEING. The words of God, the scriptures also hide the authentic essence of
BEING and only indicate or point out and so forth
The most authentic understanding of BEING is possible only in DEEP Silence and t
his requires transcending words as well as Icon Thinking that sustains image wor
ship. The soul has to be transported into a realm where there is only Absolutel
y Pure Consciousness and this transportation is not something the soul can achie
ve by whatever Sadhana but only by the Grace of BEING.
BEING is in the world by presenting various kinds of individual particulars tha

t help the souls to develop the consciousness of particulars in spatio-tempora
l nexus. Also BEING slowly pulls the souls out of this into the transcendental
world beyond and above the referential consciousness of individual things. Then
finally BEING presents the Cinmayam, the Whole of Pure and Everlasting Conscious
ness , the anscient Clear Light of all mystics, so that the Karmic deposits are
wiped out and the soul freed from being reborn into the historical and phenome
nal world.
Thus BEING is understood here as saRguru, the real Guru and Sivaguru, the One wh
o cleamses the soul of dirt and with that makes it possible the enjoyment of Mok
sa.
44.
44.
aNdamellaam kaNNaakak koLinum kaadaRku

aNuttuNaiyuG kuudaavenRu anata veetam
viNdalaRi olamiddup oulampa mona
veLikkuL veLiyaay niraintu viLaGkum onRee
kaNda vadivaay akaNda maymaay eGkum
kalantu niRa peruG karuNaik kadvuLee em
saNda vinait tofakkaRac cumayattaik kaaddum
caRkuruvee civakuruvee caantat teevee
Meaning:
O Maha Deva!
Even if the whole of the cosmos becomes the eyes , it will not be possible to h
ave even a little glimpse of You. So will declare and cry lamenting the countles
s number of scriptures all full of words. For You remain filling to the full t
he metaphysical Space of Deep Silence pervading there as the very space of deep
silence. In addition to that you remain one with all the individuals particulars
that allow referential understanding . Here You also remain as the objects b
eyond such referentially and hence beyond the reach of temporality and so forth
. Then You disclose to the ripe souls as the most Brilliant and Pure Radiance at
the sight which all the karmas are destroyed and the soul made absolutely pure
and clean , You remain forever the most calm God becoming the True Guru and the
Siva Guru for all so that all souls can inally attain Moksa!
Dear Ambrose
Gods are gods and they can never be human though sometimes some human beings are
overpowered by BEING in some iconic form so that such individuals are led to th
ink that they are gods like Muruka Dakshinamoorthy so forth. There are many Tam
il Siddhas who have made such claims. They are just ordinary human beings but be
cause possessed by such icons, lose their personal identity and make such claims
. The destruction of ordinary personal identity and replacing it with another pa
rticularly as that of an icon (avatar?) is quite common phenomenon in all religi
ons.
The gods or the iconic presentation of BEING can be seen but not with the physi
cal eyes but only with the Third Eye, the eye that provides the transductive pe
rveption, This is called Yogak kaadci and so forth in Tamil. This eye on the for
ehead has to be opened by BEING and only then the various icons of BEING or gods
can be seen, This way of seeing is similar dream -seeing though it happens whil
e awake.
Dakshinamoorthy is a famous icon of Siva where He sits under a Bodhi Tree dacin
g the South ( hebce the name SakshiNa Moorthy) and teaches Njaanam to the sons o
f Brahma. The chief point of this icon is that BEING assumes this iconic form to
teach Njaanam through Cin Mudra and where it is also implied that one must prac
tice Deep Silence to understand this Njaanam. This really means that one must
transcend all languages and hence all scriptures the discourses of the so-calle
d guru-s and so forth
Great Tamil mystics like Tayumanavar VaLLalaar and so forth talk very extensiv
ely of this Icon and BEING-as-Guru is also called the SaRguru (the most authenti
c Guru) and Siva Guru ( the Guru who purifies all)
There are hundreds of verses related to this theme in Sacred Tamil and the foll
owing is just one of of them. Most of my postings on Tayumanavar and VaLLalaar
are in a way about this famous Icon Of Siva Below I reproduce one such a verse
Ypu can read the full post at:
http://groups.yahoo.com/group/akandabaratam/message/24967
Loga
44.
aNdamellaam kaNNaakak koLinum kaadaRku

aNuttuNaiyuG kuudaavenRu anata veetam
viNdalaRi olamiddup oulampa mona
veLikkuL veLiyaay niraintu viLaGkum onRee
kaNda vadivaay akaNda maymaay eGkum
kalantu niRa peruG karuNaik kadvuLee em
saNda vinait tofakkaRac cumayattaik kaaddum
caRkuruvee civakuruvee caantat teevee
Meaning:
O Maha Deva!
Even if the whole of the cosmos becomes the eyes , it will not be possible to h
ave even a little glimpse of You. So will declare and cry lamenting the countles
s number of scriptures all full of words. For You remain filling to the full t
he metaphysical Space of Deep Silence pervading there as the very space of deep
silence. In addition to that you remain one with all the individuals particulars
that allow referential understanding . Here You also remain as the objects b
eyond such referentially and hence beyond the reach of temporality and so forth
. Then You disclose to the ripe souls as the most Brilliant and Pure Radiance at
the sight which all the karmas are destroyed and the soul made absolutely pure
and clean , You remain forever the most calm God becoming the True Guru and the
Siva Guru for all so that all souls can inally attain Moksa!
http://groups.yahoo.com/group/akandabaratam/message/24984
Dear Loga and Patma,

Someone by the name Prakash Ram Otharam had wrote to me that his Guru
Dakshinamoorty is seeing him and talking to him. Also written some
books. But he never said he is a God because previously he had claimed
that <<< "Since when Hinduism said God must be seen? GOD is
omnipresent?" >>>. Actually I know how to answer him but that group
members first should know who is Dakshinamoorthy?
Kindly verify in details who is Dakshinamoorthy. Is he a God or Human?
Did he wrote any books?
Regards,
Oru Tamilan..... Ambrose.
Truth and Bliss
At least from the days of Sumerian Suruppak's famous NeRi( nari)) dated around 3
000 BC the Dravidian philosophical tradition became truth-centered. What they so
ught was not the meaning of the concept of truth as in the West where different
theories of truth were generated but rather the enjoying of truth-experiences m
the sense of MeyyuNarvu as said in TirukkuRaL.
Saivism sustains this ancient orientation to metaphysics and in this verse VaLL
alaar adds new depths to it. First he notes that if the human mind is not TRUTH
oriented then it becomes constructive fictional imaginative ideological and so
forth and which because of the DIFFERENCES generated conflicts that cannot be r
esolved except through wars become inevitable, If there is orientation to TRUTH
then there will be genuine OBJECTIVITY and which will serve to diffuse differ
ences in metaphysics should they arise. Truth cannot divide people , on the con
trary ot will bring about mutual agreement that will diffuse conflicys.
But this is the beginning. As the person experiences truths, they CLEANS the s
oul removng the DIRT that is the source of human aggression cruelty and so forth
. Thus there comes to prevail Saantam, a desire of PEACE all over instead of co
nflicts and tensions. As the inner purity and pure consciousness prevails the
soul there is also kindness and love unto all.
Now at this point BEING appears as the TaciNaamuurtty whereby while teaching TR
UTHS and pulling the souls towards enjoying truth-experiences , He also pulls th
em into Deep Silence more and more as the person develops in his spirituality. A
s such souls sojourn in their new found metaphysical depths ushered in by Deep
Silence, there is more and more joys in the heart whereby they are led to under
stand BEING as a choice FRUIT fully rioe and immensely sweet.
45,
45,
peetmuRaa meyppoota vadivamaakip

peruGkaruNai niRam pazurruc saantam poGkic
siitamikunru aruL kanintu maaRaac
cinmayamaay ninmalamee maNanru niiGkaa
aaraeavoodu utan mavunac cuvai meenmeeR koNdu
aanata rasam ozukki anbaal enRum
ceetamuRaatu aRinjar uLam tittittooGkum \
sezum punitak kozuG kaniyee teeva teevee!
Meaning:
O Maha Deca!
In order to diffuse misunderstanding among people that leads to conflicts of v

arious sorts, You disclose yourself as the very form of TRUTH. In addition to th
at You become the source of vast kindness that also develops love and peace amon
g the people/ Then as people progress You also disclose the pure consciousness a
nd absolute inner purity as possible for all souls and which remain there alway
s unchanging and all out of love for the souls. Then You pull them into Deep Sil
ence progressively deeper and deeper so that they enjoy great flood of joys tha
t swells and overflows towards all. And out of love and nothing else You disclos
e thus without ever disintegrating in the hearts of the philosophic individuals
so that they enjoy bliss and nothing else. You are indeed the ripe and immens
ely rich fruit that tastes always sweet!
The Feast of Pure Radiance
The metaphysical understanding that BEING presents Himself as Pure Light is not
only very ancient but also quite universal, It is a common experience of all gen
uine mystics throughout the world and constitutes a fundamental commonality in m
etaphysical life. Historically we find one of the earliest verbal expression of
this understanding in Sumerian Temple Hymn 10 (c. 2300 BC) where we find the eno
rmously profound sentence: eden muru sa-ta me su-ti ( Ta, eetil muru saaitta mey
sooti) and which means: There is the Real Brilliance in the midst of the vast
field of pure radiance.
Now VaLLalaar , who is well known for the slogan-like expression arud perunj coo
ti not only returns to this ancient and deep metaphysical insight but also give
s new depths to it.
First he notes that BEING exists as the Pure Radiance even beyond the reaches of
the Vedas and such scriptures in a Space that is the origination ground of all
. This Pure Radiance also illuminates the souls and which is experienced by the
m as Njaanam, metaphysical illuminations. Thus BEING assumes among so many iconi
c forms also that of Pure Radiance and shining majestically and in which He il
luminates the souls and enable them enjoy the Njaaanam, the Supreme metaphysica
l illumination.
Now for people like him who are interested in metaphysical illuminations and not
hing else and who are at it without ever forgetting it, this same BEING in illum
inating such souls thus, also provides the metaphysical medicine that cures them
of many psychological ills like despair meaninglessness wretchedness and so for
th. This is the Vedanta Maruntu' philosophic medicinal pills swallowing which ine
gets cured of the sickness of the soul. This is also described as Great Feast
(the Last Supper?) , a metaphor for the kinds of nourishing powers metaphysica
l illuminations provide.
Now this has also another effect upon the souls. Along with radiating the souls
with Njaanam, BEING also becomes a divine forest or Sacred Garden where the tr
ees grow flowers that ooze the honey of Amutu. In the soul of those who are gen
uine lovers of BEING, along with shining within as the inner sun of great brilli
ance, He also installs Himself as such a forest and pour through the flowers o
f metaphysical clarities the Amutu that makes the body cool down and in that off
set the burning processes that bring along with it senility. The souls also get
s rejuvenated with an additional supply of KuNdalini Sakti so that it becomes ,o
re energetic and active agaim. Another aspect of this rejuvenation is becoming
aesthetically more alive and with feelings and emotions swelling high. Of course
such developments make the person as a whole very youthful again and hence with
out the traumas of senility even though chronologically aged.
We come again in this way to the famous concept in Saivism; living as the sweet
sixteen always. It appears that VaLLallaar already fathomed the depths and knew
the secrets of even lasting youthful vitality(though he did not opt for it)
46.
46.
udal kuLira uyir tazaikka uNarcci ooGka
uLaG kaniya meyyanbar uLLattuudee

kadalanaiya peerinbam tuLumba naaLum
karuNai malart teen poziyum kadavud kaavee
vidalariya em poolvaar itayan tooRum
veetaanta maruntaKLikkum viruntee veetam
todalariya veLi muzutum paravi njaanac
cooti virittu oLirkinRa cootit teevee!
Meaning:
O Maha Deva!
You become a sacred garden with trees that grow flowers oozing the honey of lov
e and compassion in the hearts of the genuine lovers. Thus body is cooled down
from the burning fire and the soul rejuvenated becomes active and aestheticall
y y very alive again with emotions and feelings swelling high. For people like m
e who can never depart from You, there are the philosophic pills that illuminate
the mind and gladdens the heart providing a veritable feast. You also remain th
e metaphysical Deep Space beyond the reaches of the Vedas and such other scriptu
res and spreading across the whole space You shine forth as the Pure Radiance th
at confers Njaanam unto all.
Going Beyond the Om Experience
We come to appreciate the real profundity of Dravidian metaphysical achievements

only when we see them against the Sumerian achievements where the Sumerian lang
uage is definitely Archaic Tamil. There were already many metaphysical reaches w
hich while possibly lost in the Middle East after the Sumerians were sacked and
made to disperse all over the world, the Tamils have not only retained the basi
c metaphysical insights but also have developed further in that direction.
This present verse is very remarkable and constitutes a further elucidation of t

he experience of Pure Light that the recitation of Om was noted to bring about i
n Sumerian times itself. This remarkable insight occurs in one of the Temple Hym
ns of En Hudu Anna (c, 2300 BC) and which goes as follows; Um-bin sa-ba me su-ti
-a where the Tamil derivation would be Om bi isaiba mey Sootiya: those who recit
e Om will be resplendent glowing in the True Light. We have already seen that t
he Su, u > Ta. u, uu means Light and hence um> Om was in fact another word for L
ight just as uL, oL, oLi etc.
In this verse we have a return to this where VaLLalaar says those great ones of
refined and high feelings and emotions ( uNarci meeloor) behold BEING as Pure Li
ght thinking about Gim without really thinking.
Now in this verse there is a peculiar diction : thinking without thinking, seein
g without seeing hearing without hearng and so forth.
VaLLallaar is trying by such linguistic devices to bring into words what are r
eally beyond words. By such verbal strategies he seeks to communicate what happe
ns when the soul transcends TEMPORALITY but still stays there as a conscious eni
ity
Temporality is the root cause of what Meykandar calls CudduNarvu - the referenti
al or the-tic consciousness of this'' that and so forth. When the soul is pulled u
p above temporality it lacks the competence for not only ordinary language but
also for symbolic activities. This is what happens when the soul goes beyond pr
actical rituals mantra recitals and dissolves itself in the Pure Light that com
es as the highest mystical experiecne and which even in Sumerian times was noted
as the outcome of reciting the Logos Om'
But the spiritual life in direct communion with BEING continues and VaLLalaar i
ndicates the dynamics of such a spiritual by the use of such enigmatic terms, s
uperficially self contradictory but actually not.
47.
47.
kiriyai neRi akaRi maRai mudivil ninRu

keeLaamal keedkinRa keeLviyee coRku
ariya vaRai viduttu nava nilaikku meelee
kaaNaamal kaaNkinRa kaadciyee uL
ariya nilai onRiraNdin naduvee saRRum
aEiyaamal aRkinRa aRivee enRum
uriya nilai ninRu uNarcci meeloor
unnaamal unnukinRa oLiyaam teevee!
Meaning:
O Maha Deva!
Standing as the Pure Light You have done wonders for my spiritual growth. You ha
ve pulled me out of various kinds ritual practices and made me even transcend th
e various kinds pf scriptures standing there as the question that is not really
a question You have liberated me from the tyranny of words by causing me to asce
nd the nine cakras and go beyond even the word meanings of all kinds and disclos
e to me Your essence where I saw without really seeing. You also pulled me deep
into the depths and disclose to me Your very rare truth which is neither Advait
a nor dvaita but something in between and where I understand You without really
understanding as the Pure and Absolute Consciousness. Now for the spiritually gr
eat ones You throw them into the everlasting state of high feelings ( of love an
d compassion) and stand there as the Brillliance that causes them to think real
ly without thinking.
The Destruction of Self-Constructive Knowledge
During the times of the Imperial Cho;as, there were also a galaxy of great meta
physicians who wrote books of outstanding merits and which go by the names Meyka
Nda Sastras- the classics in philosophy related to Meykabdar's Civa Njaana Botam
, certainly one the greatest achievements of the human intellect. Now at about t
he same time there was also a parallel Saiva philosophic tradition started by
KaNNudaiya VaLLal said to be the son of Meykandar and who with his magnificent
Ozivil Idukkam bridged the gaps between the Siddhantic and Vedantic philosophies
following hrere the leads provided by Tirumular himself several centuries earl
ier.
VaLLalaar recovered the major book of KaNNudiaya VaLLal, Ozivil Odukkam and publ
ished it with his own forward. He must have admired this book greatly for in th
is verse he uses a phrase taRpoota Ozivu' mafe popular by KaNNudaiya VaLLal and
which can be translated as The Destruction of Self Constructive Knowledge. Thi
s is roughly the Theoretical Thinking where a range of concepts are generated
and a hypothesis with regard to a problem proposed and then the hypothesis tes
ted, and so forth. We have also many ideological constructs where a man sets him
self as th authority and comes up with ideas on how people should live organize
themselves politically and so forth.
In all such attempts the EGO stands there fully confident on it own abilities t
o fathom the depths and where any input from BEING are put aside as irrelevant o
r simply as the products of an aberrant mind or at best vain speculations imagin
ations and so forth.
But when will the soul relinquish its egoistic attempts and remain just OPEN
to receive the disclosures from BEING and enjoy it?
VaLLalaar notes that the valiant but very egoistic souls will embark upon a mass
ive exegetical adventure where they collect very abstruse and difficult metaphys
ical treatises and pour over them day and night trying to fathom the depths of s
uch texts and come out with clear understanding that can be easily be communicat
ed in words. But as they pursue such studies , slowly but surely their confidenc
e in the power of their mind gives way for they begin to realize that TRUTH is
beyond words and that unless they transcend the tyrannical hold of words on the
m they van never understand the Njaanam,
Now only at this point that BEING begins disclose Himself to such souls and wi
th that FILL them with Njaanam, the Pure Consciousness that transcends the hasi
c categories of subjective objective experiences and so forth, The soul withou
t any ego simply shines in the glow of this Njaanam which overflows it making it
speechless and where only supreme bliss holds sway.
48.
48.
coRpootaRku arum periya maRaikaL naadit

todarntu todarntu ayaraatu iLaittuc tuLaGki eeGkip
piRppota niRaintu anbar uLLattee cenRa
peruGkaruNaip peru vaazvee peyraatu enRum
taRpoota Ozividai niRaintu poGkit
tatumbi vazintu oogki elaan taaneeyakic
ciRppotap perukkee meyc celvat teevee!
Meaning:
Those desirous of deep metaphysical illuminations study assiduously great and

very abstruse metaphysical treatises seeking to interpret and understand them.
They study them continuously day and night over and over again and with great ap
plication till they get exhausted and at which point they get some insights. But
it is at this point that You enter their soul and illuminate them from within a
nd because You are wholly Love and Kindness. Furthermore when during such implos
ions from within the souls destroy their interpretive and constructive imclinati
ons and just wait for Your disclosres You overpower them and feed them with Njaa
nam that fills them spills over and so forth. They lose the distinction between
the subjective and objective and totally egoless they enjoy the Bliss of Sivana
tam making You really the most precious treasure of all.
Saivism Integrates and Understands All Religions
As it has been pointed out many times, Saivism as developed by the Dravidian fol
ks is not a religion among religions but rather a meta-religion, a religions tha
t comprehends all religions. Like a zoologist or a botanist who would seek to cl
assify and place in the proper place a new flora or fauna, so would a Saivite Ph
ilosopher when he meets a new religion. He would see this as another production
of the same BEING who has produced so many religions and seek to locate its the
relationship to other religions. Thus all religions like various rivers cont
ribute to the immensely vast Metaphysical Space that hovers there as a sea witho
ut any boundaries and BEING the Maha Deva also as such.
Just as coming into being new animals and plants is a process that can never arr
ested so are the emergence if new religions. BEING dances with His Sakli making
all the processeses, including the cultural, immensely creative where something
new is always woven and presented.
But how the eternal and untiring NOVELTY is possible? VaLLalaar sees and here
as a typical Tantrist that BEING is holly EYES and who SEES without seeing ever
ything so that he is aware of every production and against which something NEW i
s always possible,
This also enables Him to pacify the cravings of the souls. For He becomes the Ma
gical and Heavenly Tree - the KaRoakat Tary that yields endlessly whatever is d
esired by the creatures and because of which they are temporarily pacified havin
g attained what they desired. BEING is also an Path of beautiful blossoms and
which means He is the source of all kinds of JOYS that pacify the desire-prone s
ouls. They can take on a journey where on the way the travel is joyous. But mos
t importantly he SHINES as the Inner Sun which through proving metaphysical illu
minations about their desire-prone states FREES them from such cravings and wit
h that make them become pure and clean,
Here at this point where worldly and selfish desires that founded existence so f
ar are no more BEING swells in the heart as the Red Lotus , the phenomenal pres
ence of metaphysical Moon and which is BEING with Bindu. This makes them LOVE al
l and with that find a NEW kind existence where service to society becomes the
central dynamics.
Reflecting on all these activities of BEING, VaLLalaar notes that BEING is indee
d a Power a Siddha who is capable of all. There is NOTHING that is impossible fo
r BEING to accomplish.
49.
49.
poGku pala samayamenum natikaL ellaam

pukuntu kalantida niRaivaayp poGki oogkum
kaGku karai kaaNaata kadalee eGkym
kaNNaakak kaaNkinRa katiyee anbar

taGkla nizal parappi mayal koNda ellaam
taNikinRa taruvee puue tadamee njaac
ceG kumuta malar varu matiyee ellaam
cwyyavalla kaduvuLee teeve teevee!
Meaning:
O Maha Deva!
You give rise to many religions which with swelling waters flood the areas and f
inally meet in a confluence fulfilling each other towards a completion and fulln
ess but where You stand as the boundless vast ocean! You become only the EYES an
d see everything as they are in themselves. You become the Divine Tree that not
only provides whatever the souls seek but also provide the cool shades in whic
h they take shelter ftom the burning desires that heat them up. In that You also
provide metaphysical illuminations that dispel all their false desires arising
from misperceptions and where You also become the Way of fine blossoms so that
they continue their journey joyously. Now in addition to shining as the Inner
Sun, You also become the Inner Moon and cause the blossoming of Red Lotus and w
hich makes them all love and show kindness unto all. Thus You remain a Power cap
able of doing all and hence the true God.
BEING and Time Transcendence
One of the most profound metaphysical statements of the whole of Indian philosop
hical tradition is that of Meykandar in his magnificent Botham where he says tha
t BEING is Cuddu iRanta SaGkaaram, the Destroyer (saGkaaram) who stands beyond t
he reach of any referential meanings or the-tic consciousness, Thus BEING in Hi
s most authentic form can be understood only when the soul transcends the refere
ntial thinking and which requires transcending Temporality and hence all forms o
f TIME consciousness.
For there is reference only because the Pure Space is divined into the directio
nal space and where the different locations are indicated in terms of Temporali
ty- the past present and future where these features are related to EXPECTATION
S of the human soul because of which it is projective. The soul whose understand
ing is always projective and hence temporal can never understand the true essenc
e of BEING, the Tatcouubam as it is essentially timeless.
This is the reason why all the great Saivites philosophers from very ancient ti
mes kept on saying that BEING(as Siva) is beyond the reach of the understanding
as constituted by the gods including here Brahma VishNu and Ruidra. For the same
reason it is also mentioned that BEING is beyond the reach of all scriptures as
no scripture can bring out BEING without words and hence without Time.
But the soul can never transcend time as long the understanding is projective, a
lways seeking this and that and hence the veedkai maan, one infected with desire
s. Now VaLLalaat hints that only BEING can annul this essential projectivity of
the human understanding and with that FREE the mind from temporality and with th
at bless the soul with Sivanjaanam, that Absolutely Pure Consciousness that beco
mes the consciousness of the soul the moment it locates itself firmly in CiRRam
balam, the Location where BEING is and where only Pure Consciousness exists.
The truly metaphysical soul yearn for this and strives in various ways to attain
and enjoy it. BEING seeing this presents Himself as the Pure Radiance and let
there blossom the lotus flowers of divine wisdom in slow measures but which even
tually catapults the soul into the CiRRambalam whre it becomes absolutely Pure
and Cleam, amalam./
50.
50.
vaan kaaNaa maRai kaaNaa malaroon kaaNaana

maal kaaNaan uruttiranum matittuk kaaNaan
naan kaaNaan idattanaik kaaNbeen enRu
naLLoorkaL navilkinRa nalamee veedkai
maaN kaaNaan uLak kamala malarttaa ninRa
vaan cudaree aananta mayamee iinRa
aan kaaNaa iLaGkanRaay alamantu eeGkum
anbartamaik kalantu koLLum amalat teevee!
Meaning:
O Maha Deva!
Your authentic essence remains beyond the vision of the celestial beings, script
ures and the visions of Brahma VishNu and Rudra. But there are individuals who
are very keen to see Your location as a place they haven't seen at all. You are
a great one who makes them aspire thus. Now You also remain beyond the visions
of all those who are with desires of one kind or other and to make them see Your
essence You present Yourself as the Supreme Radiance that is always in Bliss wh
ere the various metaphysical blossoms illuminate them and destroy all the world
ly desires There are many such individuals who yearn and cry for Your vision lik
e the calves seeking out their mother cows. Towards such people You show Your k
indness by entering into their soul and locating Yourself there permanently.
51.
51.
meynjnjaana vruppattil eeRik keeLvi

miiteeRi teLintu iccai vidutal eeRi
anjnjaanam aRRa padi eeRi uNmai
aEinta padinilai eeRi atu naan ennum
kainjnjaanaG kazanReeRi maRRa ellaam
kadanteeRi mavuna iyal katiyil eeRi
enjnjaanam aRak teLintoor kaNdum kaaNoo
enkinRa anubavamee inbat teevee!
Meaning:
O Maha Deva the source of Supreme Bliss!
Moved by a desire to witness Your most authentic form, I climbed many steps of
the Metaphysical Space. First there were the desires for metaphysical wisdom a
nd for which I raised many fundamental philosophical questions. On the basis of
the various clarities I attained I climbed the steps of FREEING myself from vari
ous kinds of worldly desires, Then seeking only truths I avoided the steps if fa
lse knowledge and climbing up the steps of where only axiomatic truths are encou
ntered, I enjoyed also the dissolution of projective understanding if the sort
I am That' that also freed me from the the-tic consciousness, the CudduNarvu. H
aving climbed up even this space I entered the realms if Deep Silence where I cl
imbed up a few more steps. Then I saw people who are without any kind of the-ti
c consciousness but who declare they do not see You at all. Thus You emerge as t
he Nothingness but which produces endless Bliss.
Finally it is BEING who Teaches
The concept of Guru plays an impoetnat part in Saivism where it is BEING who is
taken as the genuine GURU who in the shape of TadciNaamurty, teaches the gifted
the Njaanam sitting in Deep Silence with the Cin Mudra and s beneath the Bothi T
ree.
Until the soul qualifies to have BEING Himself as the Guru within, the spiritu
al pedagogy by BEING Himself proceeds in a number of distinct modes.
Meykandar in his celebrated Botham provides the most interesting philosophical e

xplanation of this spiritual pedagogy that takes place all the time and many dif
ferent modes. He classifies the souls inti the very advanced Vinjnjaana Kalar t
hen PraLayaa Kalau and finally Sakalar , a classification of souls in terms of
the Three Getters - aaNavam Kanmam and Maayai. The Sakalar are those with all th
e three, the PraLaakalar only with Kanman and aaNavcam and the Vinjnjaana kala
r only with aaNavam, . Kalar means here the LEARNER, coming from the root kal' me
aning to learn
For Sakalars. BEING teaches only indirectly , through rituals festivals mythol
ogies and so forth. For the PraLayaa Kalar BEING becomes a human guru who pulls
such souls to him and teaches the Njaanam through many edifying discourses. But
for the Vinjnjaana Kalar, no such human Guru - BEING Himself becomes the Maha Gu
ru deep within, instructing the soul in various ways so that Njaanam begins to s
hine brilliantly engulfing the soul totally so that it loses its identity. It be
comes the egoless Pure Self.
Clearly VaLLalaar is such a soul and who recounts in this verse how BEING beco
ming the True Guru within taught him the various metaphysical truths that are be
yond the reach of a wide range of scriptures. No scripture, being a text of wor
ds can ever incorporate the Njaanam which is beyond language. No matter skillfu
l a person is in exegetics and no matter how extensively je has read such scrip
tures, singing chanting and so forth if necessary, one has to go beyond and prac
tice Deep Silence to bask fully in the Njaanam for it is something beyond temp
orality, the basic time consciousness.
A a matter of fact VaLLalaar was a great scholar where he had mastered most of t
he important classics in metaphysics both in Sanskrit and Tamil. However after
such an initial scholarly way of life , he was relieved of that burden where BE
ING became His Guru from within teaching him things directly and which produced
supreme bliss because they drive away the Malam from his soul.
Becoming PURE and CLEAN, life becomes a pure joy to live.
52.
52.!
paRRaRitaa muttar tamai ellaam vaazaip

pazampool vizuFkinRa paramaa , maacu
peRRaRuyaap parum patamee patattaik kaaddum
pweumaanee aanantap peeRRin peruvaazvee
uRRaiyaatu innum innum maRaikaL ellaam
oo;amiddut tteeda ninRa onRee onRum

kaRRaRiyaap peetaoyeen tanakkum inbam
kanintaLitta arudkadalee karuNait teevee!
Meaning:
O Maha Deva!
You swallow like swallowing banana fruits those muktas who have freed themselve
s from all worldly attachments. You also remain Pure and Clean and You also ind
icate Your this essence to all. You also indicate that this state of being Pure
and Clean is also a state of real bliss. There are many metaphysical treatises t
hat I have studied but You overpowering me and becoming the Great Guru deep with
in make these treatises cry and run out of shame, I am an ignorant fool in such
matters but becoming the Guru within and making me Pure and Clean shining with
Njaanam You also blessed me with endless bliss. It is difficult for me to than
k Your immense kindness and love!
BEING does not Discriminate
Both Tamil Saivism and VaishNavims have no place for VarNasrama Dharma that inst
itutes discriminations of high and low among people; and due to birth. The Bakt
i movement as a whole emphasize the sameness of all souls in the eyes of God whe
re both the high and low are equally helped out to lead not only a happy life bu
t also the RIGHT kind of Way and which is that which leads up to Molsa.
VaLLalaar projecting himself into an ordinary soul full of ignorance and falsiti
es, compares himself to the mountain of metaphysical wisdom, the great Manikkava
sakar and says that while it may be true that Manikkar enjoys only axiomatic but
he does not and only falsities and misperceptions. But nevertheless BEING b
lesses him also with a life of happiness of some kind. This means that even for
the metaphysically ignorant there are provisions for joys and within the kind o
f ignorance they suffer.
Maikkar the truly enlightened and us absolutely PURE and because of which he e
njoys only axiomatic truths, the truths that are always there indestructible a
nd common to all. Such truths form the axioms of the most authentic life, a life
that eventually leads to Noksa.
Now VaLLalaar also notes that this is only because BEING entered the soul of Man
ikkar and purifying it, made it shine as the Space of Pure Radiance where only
such axiomatic truths are enjoyed. Such a state of existence brings about also t
he enjoyment of BLISS and nothing else.
Now does this mean that the orfinary souls still ingected with Malam and hence p
rone to the false as true so forthm do not enjoy at all joys in life?
BEIING does not make existence wholly miserable- there are joys of various kinds
and because of which creatures continue to exist instead of committing suicide
and put an end to ecistential miseries.
There is a reason for it. Now among such people, if hey graduate and begin to lo
ve BEING sincerely then BEING shows the light of the TRUE WAY within the soul as
well as outside. The whole of perceptions both inner and outer, are guided by B
EING within so that only that which is coducive towards seeing the TRUTH will be
encouraged. There is a showing amidst the various kinds of seeing by the soul
so that it begins to see the Right Way and is the way of true enlightenment.
53.
53.
meyyuNarnta vaaravuur malaiyaic cutta

veLiyaakkik kalantu koNda veLiyee muRRum
poyyuNarnta enaip poolvaar tamakkum inbam
purintaruLum karuNai veLLap poRpee anbar
kaiyuRaintu vaLar nellik kaniyee uLam
karaintu karaintu uruka avar karuttinuudee
uyyuneRi oLikkaaddi veLiyum uLLum
iooGkukinRa cuyanjcudaree uNamit teevee!
Meaning:
O Maha Deva!
You entered the soul of Vatavuurar, the mountain of great metaphysical wisdm and
cleanuig it so that he understood and enjoyed only axiomatic truths, You also b
ecame one with him as the Pure Space. I am but a humble person and full of falsi
ties and misperceptions but nevertheless because You are indeed wholly kind and
loving unto all, have blessed me also with joys. But among these for those who l
ove You dearly, You stand at hand as the Nelli fruit within the palms , easy to
approach and understand. And for those who are overcome with kindness and love u
nto all, You remain in their mental struggles showing the WAY towards Moksa by g
uarding their perceptions, inner and outer. You are indeed the Pure Radiance sh
ining on Your own and the True God!
The Transcendence and Immanence of BEING
The world and everything in it is BEING but BEING is not the world. This underst
anding of BEING is very ancient and quite clearly spelt out in Purusha Suktam w
here Purusha is said to be above the phenomenal world and where Purusha is quit
e certainly the Sumerian Enlil, the one who measures out the whole world with Hi
s huge feet.
BEING while remaining all that is cosmic reality but He is always a SURPLUS, an
EXCESS so that the human understanding can never comprehend fully BEING with i
ts finite number of conceptual categories.
This is the main point that VaLLalaar seeks to convey in this verse.
There are the senses and the various sense objects that fill the universe and be
come the substance of all kinds of perceptual processes both the natural and th
e artificial like the various technological devices that are extensions of the s
enses.
All living creatures also ACT and where they enjoy various kinds of outcomes of
these actions and activities. The whole universe is filled with these kinds of o
bjects and BEING stands one-with all these and at the same time uninvolved and h
ence the UNMOVED and the wholly ABOVE> This huge phenomenal world thar bewilder
s the human mind is just a fraction of BEING and who SHOWS Himself as thus but
certainly not fully, While such presentational forms suffer changes - coming in
to presence , remaining there for a while and thene disappearing, BEING while b
eing the GROUNF of all such changes, remains One and the SAME always.
Now another aspect of the phenomenal world is the sexual differentiations of cre
atures into male female and the hermaphroditic, Sometimes even BEING is seen as
androgynous reality to show that even this biological truth about creatures is
a product of BEING who creates such forms out of Natam and Bindu. But what is
the real form of BEING in itself?
VaLLalaar mentions that BEING in itself is netther male nor female and so forth
but One who stands transcendent to all such biological differentiations.
We have to note that there is no contradiction in such claims at all provided we

see the phenomenal as the Surface Structure and the transcendent and unchanging
as the Deep Structure. The DS bEING is the immobile unchanging and ever the SA
ME. The SS BEING is the forever changing, that which comes into being there sust
ained for a while and then destroyer.
54,
54,
oli vadivu niRanj cuvaikaL naaRRam uuRRam

uRutozilkaL payan palveeRu uLavaay eGkum
malivakaiyaay evvakaiyum onRaay onRum
maaddataay ellaamum vallataakic
cali bakai illaata mutaR poruLee! Ellaam
tanvayamaay viLagkukinRa taniyee aaNpeN
ali vakaiyillaata vakai kadantu ninTa
arudcivame! Civapootattu amanita teevee!
Meaning'
O Maha Deva!
There are the sense objects like sounds colors tastes smells sensations and so
forth. There are also many activities and processes that bring about various k
inds of outcomes. You stand these objects in their multiplicity and variety an
d also the Deep Structure in which You remain uninvolved and unaffected by all
these phenomenal processes. You remain the Causal Ground of all these objects of
change and decay but always the One and the Same. You remain self-enclosed with
no power to affect You and the One with no differentiable parts. There are the
male female and hermaphroditic creatures in the world as a result of Your blessi
ngs but You remain beyond and above such sexual differences. You remain the One
whose essence is to be noted in the highest experience of Yourself.
The Immediacy of BEING and its Absence
There is a magical quality of BEING that is bound to puzzle the average person e
specially those who want to MEASUTE out anything and ascertain its reality only
with such measurements.. There is a penchant to MEASURE in order to establish ma
stery over that which is measured out. There is a belief that once you measure o
ut, the number, the height expanse variety and so forth , then and only then the
re is a scientific and objective understanding of the stuff and hence bringing i
t under man's control
So there are metaphysicians who approach BEING with the same principle and seek
to measure out BEING and which according to VaLLalaat is impossible. BEING is im
mensely intelligent and always elusive except for the humble and loving.
Through sophisticated astronomical tools we can measure the variety of galactic

systems that have blossomed and the individual items that fill up such galaxies.
There are many galaxies that are yet to show up and also individual particular
s that are within them - many kinds of seas earths sand particles and what not.
Somehow even these can be measured as they are physical and do not play games of
showing up and hiding. If there are things as those which have not shown them
selves up l up and exists only as the Cuukkkumai form, the subtle form, one can
somehow fathom them and say something about them
But BEING is simply UNCANNY and He can play games, For those who are sincere in
their LOVE for BEING , then BEING becomes the Nelli fruit within the palms- imm
ediately available and present in a manner fully understood. However He can be v
ery distant and appear as if beyond any such measures. But for whom?
For those who seek out to MEASURE out and ARREST the essence of BEING in
tive and quantitative terms so that there is a indubitable and objective
ly that is compulsive, the BEING becomes very distant and as someone who
ys an excess a surplus so that the human mind realizes its own arrogance
s ts EGO destroyed.
qualita
certain
is alwa
and get
It is the egoistic soul that seeks to measure BEING and spell out the essence if
definite and unambiguous categories. But BEING plays the game of distancing Him
self from sich attempts and with that kills the EGO so that soul becomes pure
and egoless.
55.
55.
peeraaya aNdaGkaL palavum panda

peetaGkaL paRpalavum piNdaaNdattin
vaaraaya pala poruLum kdalum maNNum
malaiyuLavum kadaluLavum maNNum vaanum
vaaraata vaanmiinum aNuvum maRai
uLLanavum aLantidalaam ookoo unnai
aaraalum aLappu aritenRu anantan veetam

aRaintiLaikka atituuramaakum teevee!
Meaning:
O Maha Deva!
There are a great number of immense galactic systems with each containing a vari
ety of individual particulars, Now the things that emerge within such huge galax
ies the different seas and earths, those that subsist in hills and soils , the
different kinds of solids and spaces they occupy can be measured. Also those sta
rs that have not yet shown up and the atomic elements that are yet to be formed
and all other such things that are alre3ady there but not manifest can also be
measured in some ways. But O! As the countless number of scriptures have decl
ared and exhausted themselves saying it - You are beyond measure for if anyone
seeks to measure You out You simply become very distant to them
Love and Metaphysical Insights
In the long history of Indian civilization that includes also the Harappan S
umerian and so forth, th chief quest has been metaphysical and perhaps no path h
as been overlooked in that search. Very early the Rishies recognized that there
is already the Njaanam deep in their soul but just present without being fully
resplendent. So there were many heroic attempts to make thuis Njaanam shine fort
h brilliantly n the soul so that the soul is freed of the quest for metaphysical
illuminations, the most fundamental PURPOSE of existence and which constitutes
the Moksa.
VaLLalaar notes that this Njaanam, the Pure Consciousness shines in the losfty m
etaphysical realms of Cin Patam, also the CiRRambalam, the Tillai, the Til Mun o
f the Sumerians , the Paradise where there is only purity and love unto all .
Thus anyone who does not cultivate Love and Compassion will not access this loft
y realms where once accessed the Njaanam will shine forth on its own.
But who are those who, despite their earnest desire, go the wrong way?
First are the peculiar kind of yogis who torture their body mercilessly by stand
ing on needles in the midst of blazing fire, fasting and refusing to sleep and
hence with the body that becomes so thin that the bones can be seen Such people
also strive to cut off all the five senses so that no information from the world
fo not reach their soul.
BEING r4emains concealed to such people because such yogis do not LEARN at all.
Their efforts are misdirected as their understanding is led to suffocate and rem
ain closed.
Next come those who spend all their time in the serious studies of scriptures cl
aiming that the Njaanam is there and anyone who understands the scriptures will
understand it. In India the typical Vedic Brahmins are exemplars of such individ
uals. They remain forever trapped as they do not go beyond WORDS and hence canno
t even get a glimpse of Njaanam which is beyond words.
Then comes the Munivar, the Rishies who spend their time in many tapas and many
other yogas quite indifferent to the world at large, Such yogis are lost in the
ir quests and remain because of that, BLINF to the happenings around that deman
d the expression of LOVE and COMPASSION but which they refuse.
BEING remains distant and quite beyond the reach of such individuals for the sim
ple reason Njaanam comes obly with LOVE and those who do not cultivate love are
also denied this Njaanam. This applies even to the celestial beings who are for
ever in search of Amutu and always in combat with Asuras because of that.
56,
56,
kaRpaGkaL palakoodi cellat tiiya

kanalin naduvee uuciyin meel kaalai uunRip
poRpaRa mey uNavinRi uRakkaminRip
pularntu elumbu pylappada aumpoRiyai oombi
niRpavarku o:ittu ,aRaiiku oLittu yooka
niiN munivarkku oLittu amarku oLittu meelaam
ciRpatattil vinmayamaay niRaintu njaanat
tiruvaaLar udkalanta teeva teevee
Meaning:
O Maha Deva!
There are many yogis who practice very severe penances where they stand firm
ly on sharp needles in the midst of burning fire, remain foodless and sleepless
without worrying about their body which loses its luster and becomes weak and
thin where even the bones show up. They also guard their five senses so that th
e information form the world is not allowed to enter their mind. To such people
You remain very distant and inaccessible, hiding Yourself from them, You do the
same with those who pour over the scriptures, to the rishis who with ardent and
severe tapas remain forgetful of the world around. You also remain as such even
for the celestial beings (who are always in search of Amutu) , But for those wh
o develop LOVE unto all, You lift them to the realm of Pure Consciousness and
fill them with Your gr4eat presence so that they glow in Njaanam.
The Saiva Siddhanta of VaLLalaar
As is typical of the great philosophers of India, VaLLalaar was a great scholar

who read and digested with an open the major philosophical treatises both in Tam
il and Sk, As his hymns would show he was equally at home with the Vedantic lite
rature as he was with Sacred Tamil. Now however this does not mean that he was a
Vedanti of any sort but a Saiva Siddhanti as most of the Tamil philosophers sin
ce the days of Tirumular have been. .The truths od Saiva Siddhanta are very comp
elling.
Here in this verse VaLLalaar makes it abundantly clear that he saw TRUTH in the
Fundamental Ontology of Saiva Siddhanta and hence very clearly a Saiva Sddhanti
just like Tirumulat and a host of others.
What constitutes the essence of Saiva Siddhanta is the Fundamental Ontology that
Pati(BEING) pacus( the souls) and Paacam( the various kinds of binding fetters)
are anati- unoriginated and always there. The creation is simply weaving a new
pattern with the preexistent things like the pacus and pacaas with BEING Himself
presenting Himself in various kinds of iconic forms. If we take any entity in
the natural world, say a lion, then that living lion is a product of these fun
damental objects where BEING remains the one who fabricates the shape and functi
on of the lion and so forth.
Among human beings who are philosophic there is heroic struggle to understand BE
ING and let Him flood the inner soul with His brilliance so that no evil will e
ver attack it. Such a dynamic presence of BEING also frees the soul from endless
existential repletion - being created' and with that also suffer death at some
point. To escape from this predisposition is Moksa and when the soul becomes suf
ficiently matured, it seeks moksa and nothing else.
But what is the WAY and which is suggested by the Fundamental Ontology of Tria
dism?
The soul must free itself from the Mummalam - Maayai Katma and aaNavam in that
order. Unless efforts are taken to FREE the soul from the fiendish hold of these
binding fetters, it cannot enjoy the vibrant presence of BEING in the soul a
nd who also will prevent further embodiments .
There is an evolutionary development of the soul in this journey of self purific

ation.. The soul must LEARN and learn only axiomatic truths. This is how to fre
e oneself from the first Malam, the Maaya Malam- that which makes the soul att
ach itself to physical wotld And refuse to admt the non-physical.
Then slowly the various kinds textual learning through ardent scholarship , inc
luding scriptural exegetics must be given up, thrown away as no more necessary,
They are like ladders- once the climb is already made then they should be dis
carded as no more relevant. This also includes freeing the soul from thinking m
editation and so forth. The soul normally thinks variously with the mental modu
les of Manam, Buddhi Ahankaarama and Cittam where Cittam is deepest and closest
to the soul. The soul must free itself from conjoining with such mental modules
and jusr ne with BEING, receiving whatever input that is fed into the soul by B
EING Himself..
It is at this point that the atomizing aaNava Malam is attacked and the soul f
reed from it. Once this Dark Stuff that not only delimits understanding but also
brings abut death is removed from the soul, then it becomes absolutely PURE and
CLEAN. It is at this point that BEING-as-Siva permeates the soul and prevents i
t from being thrown back into embodied existence.
This is Saiva Siddhanta in a nutshell - put brilliantly within a single verse in

a manner really uncanny.
57.
57.
maddakanRa neduGkaalam manattaal vaakkaal
matittidinum pulambidinum vaaraatu enRee
kaddakanRa meyyaRivoor jaraNam niikkik
kalaiyakaRRik karuviyellaam kazaRRi Maayai
viddakanaRu karumala pootam yaavum
ciduttozittu sakasa mala viikkam niikkc
cuddakanRu niRka avara tammai muRRum
cuuzntu kalantidunj civamee Turiya teevee!
Meaning:
O Maha Deva!
The great philosophers who have attained the axiomatic truths affirms that no m
atter how long one reflects with the mind and words and no matter how ardently t
hey lament, the TRUTH will always be beyond their reach, What those who desire m
etaphysical wisdom have to do is free themselves first with the senses and such
other mental modules and discard such knowledge as they have gained and all bec
ause of Maaya Malam, the attachment to the physical as the only real, Then they
must also free themselves from all understanding that are karma related and afte
r which they also strive to free themselves from the innate Malam, that which ma
kes the understanding finite and somewhat delimited. Once they free themselves f
rom the atomizing Malam then understanding is also freed from finitude reference
and so forth. At that point BEING-as-Civa will enter the soul and possessing i
t firmly will not allow it falling back again into embodied existence with anoth
er death and so forth.
Idols Icons Deities and BEING
Idol worship is certainly a feature of Agamism that has survived from at least S
umrtian times and is very likely to last forever despite vehement attacks from v
ery ancient times. VaLLalaar , who began with Icon Thinking but who eventually
transcended it, is trying to say something about it but unfortunately the verse
is so terse that it is very difficult to understand ( for me)
The Dravidian Metaphysics thrived in Icon Thinking and because of which it promo
tes Idol Worship where each idol is simply a means for reaching the deity and
whiic is a presentational form of BEING. When a Bakta worships the idol of say
Murukan, he is not worshipping the metal cast and its ingennuity etc. His gaze
transcends the idol and reaches the Deity Murukan. The finger children use to
count is not the numbers - the fingers are just an aid to reach the numbers an
d which are abstract.
It is the same here- there are countless number of figural forms of BEING (uru)
but which are only a means to reach the abstract Mantra forms (the aru). Now B
EING stands with both which are un fact Surfaace Structure ( uru) and Deep Str
ucture(aru) and as the ONE .
But now aeises another question: How does BEINH generates these concrete and abs
tract forms?, There is Siva Tatvas FOUR - Para Natam Para Bindu and Apara Natam
and Apara Bindu out of which are generated these forms with BEING standing one w
ith the primordial Logos Om. This Om is the essential and the most fundamental
presentational form of BEING and which is also that of Pure Radiance. This meta
physical insight , that Om masn the Pure Radiance is as old as the Sumerian Temp
le Hymns(c. 2399 BC) as already been pointed out several times.
BEING stand as the Mantra Om and in that also as Pure Radiance and which form
destroys all Icon Thinking in the souls making them free of idol worship and so
forth.
Now whar is the relevance of the icon of the Three Eyed Siva here?
We can appreciate all these diverse forms, of bow BEING generates the concrete
as well as the abstract mantra forms only if the souls enjoy both the sensory p
erceptions as well the transductive perceptions through the Third Eye, Those who
lack the visions of the Third Eye will remain fixated to Icons and idols - th
ey cannot see the Mantra forms and how BEING presents himself as so manay deitie
s and enacts the drama that we call existence.
Those who enjoy transductive perceptions , the visions of the Third Eye can nev
er dall for the low level idol worship and the best of the Tamil mystics, as th
eir hymns would show, enjoyed such visions and because of which they were not i
dol worshippers but ones who transcended that but with an understanding of its
necessity for the beginners in metaphysical life.
58.
58.
uru naaGkum aru naaGkum naduvee ninRa

uruaruvm onRum ivai udan meel uRRa
irunaaGkum itaik kadanta onRumaay av
vonRin naduvaay naduvuL onRaay ninRee
uru naaGkum amaitavarai nankinoodum
eN naaGkin meelieuntumiRaiyee maayaik
karu naaGkum PoruL naaGkum kaaddum muKKaN
kadavuLee kadacuLarkaL karutum teevee!
Meaning:
O Maha Deva!
There are the four basic types of concrete figural forms and abstract (mantra) f
igural forms and where You stand as the One encompassing both the concrete figu
ral and abstract figural forms. There are the four Tatvas above these and which
are Para and Apara forms of Natam and Bindu where You stand as the one Om deep
in the midst of them and You in the midst of that Om. You also stand absolute
ly above all concrete and abstract forms as well as the Natam and Bindu forms
that number 32 and so forth , You present the various physical forms and as well
as the illuminating essences to the souls. You stand here as the Three Eyed an
d where You ipen up the Third Eye of the souls so that they can enjoy the tran
sductive perceptions and appreciate the various kinds of Mantra forms of You as
well. Because of this You remain the Supreme God who is worshipped and contemp
lated by all other gods.
The Concealing and Disclosing Game of BEING
VaLLalaar was a revolutionary in many ways though very gentle and loving toward
s all, never lacked courage to state the truth in very emphatic terms. In this v
erse he is chiding the folly of those many upper caste members who imagine tha
t because of their birth and so forth they are specially qualified to understand
BEING.
Perhaps VaLLalaar had in mind the Brahmins who claim that they are the twice bo
rn by birth alone and so are the only people qualified to pursue Vedic studies a
nd where they also imagine that only Vedas can disclose the TRUTH and so forth.
As typical of people of religions of books, in India the Vedic Brahmins never
accepted any other scriptures other than the Vedas, the Paza MaRai here.
BEUNG plays a game to defeat them and destroy their ego and such false pretences
.. He lets them study such ancient texts but plays a game of concealing and dis
closing till they give up all their pretences and become genuinely humble and si
ncere.
BEING is like the horizon - as one walks towards it and thinks one has closed on
, then immediately the horizon withdraws itself and appears as there still beyo
nd the original location.
So such scripture slaves are led to believe that BEING is in the meaning of this
word or that word, here in this passage there in another passage and so forth t
ill they become totally exhausted with their futile attempts.
But as they become humble and egoless and without any of these pretences, slowly
BEING discloses Himself partially and providing some useful insights invites th
em to delve deeper and deeper promoting such n odyssey with brilliant metaphysi
cal illuminations on the way. Now as a person delves deeper and deeper as such,
BEING unfolds Himself as an Flood of Pure Bliss where the sittam part of the m
ental module experiences joys and nothing else.
This supreme bliss the soul enjoys is the sure criteria of spiritual excellence
and which has nothing to fo with birth traditions and so forth. It is objective
ly there for anyone to attain and enjoy provided they move the right way.
59.
!
,
59.
paaGkuLa naam teritum enat tuNintu koodip

pazamaRaikaL tanittaniyee paadippaadi
iiGkuLatu enRu aaGku uLatenRu oodi ooddi
iaLaittu iLaittu todarntu todarntu eddun toRum
vaaGku paraveLi muzutum niiNdu niiNdu

maRaintu maRaintu oLikkinRa maNiyee eGkum
teeGku paramaanata ceLLameec
citaananta arud civamee teeva teevee!
Meaning:
O Maha Deva!
There are many who believe that they are specially privileged and to understand
You, recite the millions of ancient scriptures individually , searching for Y
ou saying You are here there and so forth. Exhausted thoroughly but still undau
nted they continue and where when they are about to near You, You distance Yours
elf and make them abandon the scriptures and expand their mind by making them ex
plore the whole of ethereal space where You play a game of concealing and disclo
sing. You also show yourself as the vast flood of bliss and the Siva of Love an
d Kindness that pleases the mind of all.
The Heroic Attempts at Self Purification
Saiva Siddhanta. in view of the Fundamental Ontology where the Malam and its var
iants are understood as one of the fundamental objects just as anati as BEING an
d the souls, also sees the real meaning of human existence and religious life as
that of self purification. Even this is understood as that in which is removed
the DIRT of Malam and which also brings about the person becoming genuinely LOV
ING and COMPASSIONATE.
Spiritual learning and the acquisition of profound metaphysical insights must m

ake the person loving and kind for BEING is so and anyone nearing BEING will be
transformed into that kind of person
This gives us a criteria to distinguish the genuinely religious from the false
and pretentious.
Here the focus is on the Sivayogies who having seen the real significance of ima
ges idols icons metaphors and languages go one step deeper and meditate upon the
Mantras that generate all these and with that delve deeper into the metaphysica
l realms that are possible only by practicing Deep Silence. But as one develops
one's metaphysical understanding by practicing this deep silence , the underst
anding understood as a TREE, grows a tall branch where hangs the fruit of Love
and Kindness, BEING serves also as the very tasty and sweet fruit to be enjoyed
in such exercises of Deep Silence.
But what are the essential characteristics of these Sivayogies who merit such
blessing?
They are in fact people who are very cruel and violent to themselves and where
through ardent and severe penances, KILL \ boldly the traces of these Malams -ma
ayai kanma and certainlly also the aaNavam.
It is to such heroic individuals who wage wars with their own polluted self tha
t BEING becomes a true savior who stays all along with them helping them out in
all possible ways.
60.
60.
ezuttaRintu tamai uNarnta yookar uLattu

iyal aRivaam taruvinil enbenum oor ucci
pazuttaLintu mavuna naRunj cuvaimeel poGkip
patam porunta anubavikkkum pazamee maayaik
kazuttu arintu karumna malat talaiyai viicum
kadun toziloor tamakkee naR karuNai kaaddi
vizuttuNaiyaay amarntu aruLum poruLee moona
veLyinil niRai aananta viLaivaam teevee!
Meaning:
O Maha Deva!
There are yogis who understand the mantra syllables and in the tree of the und
erstanding of such people You have grown a branch at the tip of which is the fru
it of love and kindness. This fruit is tasted and its sweetness enjoyed only by
those who practice Deep Silence. Now such people are also those who are violent
within themselves who cut off the neck of Maayai Malam and chop off the head o
f the Kama Malam and so forth. You remain the great companion to such violent pe
ople blessing them with great joys because of inner purity and so forth. You pul
l them towards Deep Silence and You fill such a metaphysical space with great b
liss,
61.
61.
Uruttirar naaraNar piramar viNNoor veentar

uRu karuidar kaantaruvar iyakkar puutar
maruttuvar yookiysr cittar Munivar maRRum
vaanavarkaL mutaloor tam manattaal teedik
karuttazintu tanit taniyee cebRu veetaG
kaLai vinava maRRaiyuG kaaNeen enRu
varuttamuRRu aaGkavaroodu pulamba ninRa
vanjca veLiyee inba mayamaam teevee!
Meaning
O Maha Deva!
There are the Rudras Vishnus Brajmas and Indiras the King of the gods/ There ar
e also the mantra forces of Garudas Kandharvas Yaksas and various elemental buta
s along with the icons of physicians Siddhas Rishies and so many other celestia
l beings. The souls possessed by these icons or archetypes seek to understand Yo
u through various kinds of mental efforts only to realize that such efforts are
doomed to fail Then destroying such thoughts they venture into the study of var
ious kinds of scriptures individually only to realize again that is is impossibl
e. As they stand bemoaning and lamenting You disclose Yourself and because of w
hich You are seen as a Deceitful but at the same time the One who blesses all wi
th Bliss.
BEING is Beyond All Measures
The message is quite simple though normally forgotten by the religionists who ar
e also quite fanatical where they spend most of the energies and funds to con
vert others into their religion as if that is the sole purpose of religious life
.
The Dravidian religions being essentially pedagogical are quite free of this ir
rationality and in fact the whole of Hinduism can be said to be so.
Here TWO important insights are highlighted. One is that there are countless num
ber of scriptures like Vedas and in many languages and where they are like Paay
iram, only a forward towards a genuine understanding of BEING, Anything linguist
ic cannot be more than a pre-description for simply BEING is an infinite SURPUL
S whose essence overflows all linguistic categories. His essence is something t
he soul can enjoy only if BEING wills it and when He does He pulls the souls int
o DEEP Silence and discloses Himself there.
Secondly the human mind has a strong scientific or rational component and will n
ot accept anything as a TRUTH unless there are measurements. So for millenniums
great scholars have explored the skies, the inner world and so forth and devised
many instruments to measure BEING both in the external and inner world but only
to realize that such attempts are forever doomed to fail. Each time a certain
measurement is made, then BEING discloses Himself in a fomr that EXCEEDS that w
hich has been measured. In this way BEING KILLS the ego of the rational man and
as he weeps out his failure and desperation murmuring Siva Siva and so forth,
then BEING discloses Himself and like a mother would nurture her child BEING wou
ld nurture the souls and make them p\Pure and Clean though a careful series of m
etaphysical disclosures.
The point is that the soul must NOT be egoistic for an understanding of BEING is
a kind of blessing and there are NO METHODS that will for sure result in an und
erstanding of BEING. One must abandon all methods and just LOVE BEING and seek
His grace.
62.
62.
paayiramaa maRai anantam anantam innum

paattaLantu kaaNdum enap palakaal meevi
aayiram aayiram ukaGkaLaalum pannaaL
aLantu aLantoor aNuttuNaiyum aLavu kaaNaa
teeyiraGki azutu civa civa enat teeGkit
tirumba arud paraveLi vaaz civamee iinRa
taayiraGki vaLarrpatupool empoolvaarait
taN aruLaal vaLarttu enRum taaGkum teevee!
Meaning:
O Maha Deva!
You have brought forth a countless number of scriptures but merely as prefaces t
owards a genuine understanding of Yourself. But the rationally inclined human be
ings have spend millenniums and millenniums seeking to measure You out in as man
y ways as possible . But despite all these valiant and feverish attempts. no one
has succeeded in measuring You even a little. But they now egoless weep at the
ir own inability and in all humility implore You calling Siva Siva and so forth.
Then You show Yourself as the Siva in the vast transcendental; space filling i
t. Then You descend upon tsuch souls also like myself and like a great mother nu
rture the souls with great love and care supporting all meanwhile by remaining t
heir ground.
The Mystery of the Play of BEING
The concept of TiruviLayaadal or the Leella of BEING is how the Dravidian metaph
ysicians understand the happenings in the world as well as the existence of all
. BEING is a DANCER , a player of Sacred Games where He enacts dramas after dra
mas with His Sakti and all for the pedagogic purpose of teaching the ignorant so
uls the Njaanam so that they can be redeemed. To redeem is to INFORM them and th
e existential struggles of various kinds are in fact various kinds dramas enacte
d by BEING so that souls caughtt in that drams LEARN whether they like it or not
. We can call this the existential learning which is also the most primordial k
ind of learning.
When the individuals are full of Ego, they remain egocentric where they understa
nd that whatever that happens to them is their own making , a result of their o
wn actions and so forth. So when they fail, they ascribe the failure to themselv
es and suffer chronic depressions and so forth . But in the course of such exper
iences they gradually begin to understand that there is an AGENT within their ow
n human agency and that it is only seemingly that soul is the agent but actually
it is BEING who is the real AGENT. BEING plays a skillful game whereby by conce
aling Himself but remaining the real agent, He leads the souls imagine that they
are in fact the real agents and so forth.
As BEING discloses Himself gradually so that the souls begin to understand the
PLAY of BEING everywhere including in his own existence, an utter bewilderment
takes over and he ends up respecting BEING more than ever.
Now VaLLalaar notes here that long before individuals become spiritually matured
they enjoy a misplaced courage and confidence that they can explore this vast u
niverses and fathom all the workings in it. They believe they can count the en
ormous range of individuals , their shapes dynamics and so forth, They also bel
ieve that they can explore the various galactic systems that are organized into
a helical form with one galaxy giving birth to another and so forth They also
affirm they can see how the different souls acquire different biological forms
and so forth
However when it comes to seeking the various games BEING plays, they are compl
etely lost to fathom them to their utter satisfaction. BEING turns out wholly my
sterious, just too deep to spell out clearly who He is what kind of games He pal
ays, when He would play what game and so forth.
This si the dawn of spiritual wisdom- they bow down before the MYSTERY of BEING
and begin to worship Him in all humility awaiting for His grace and nothing e
lse.
63.
63.
antarmum iGky aRivoom maRRu atani; aNdam

adukkadukkaay amanita uLa vaRivoom aGkee
untum pala panda nilai aRivoom ciivan

Urra nilai aRivoom maRRaianittu naaddum
Entail ninatu aruL viLaiyaaddu antoo antoo!'
eL aLavum aRintilool enRu
munti anantan maRaikaL elaam vaaztta ninRa
muzumutalee anbar kuRai mudikkum teevee!
Meaning
O Maha Deva!
There are many who claim that they can explore the vast space and understand eve
rything in it. They also claim that they can measure out the various galactic s
ystems and how they remain packed on top of one another in a helical progressio
n and so forth. They also claim they can count the various individual objects an
d the sources of their dynamics and so forth. They also claim that they underst
and quite well how the different souls acquire different biological natures and
survive in different ecological regions and so forth But what the ancient scri
ptures affirm is the mystery that surrounds the GAMES You play and because of wh
ich all these happen They remain praising You as the Primordial Cause and the L
OVING Power who would remove all the miseries of all.
Exploring the Unconscious to the Limit
One central way in which the East differs from the West is in the conception of
the unconscious and hence in the way they understand consciousness and related p
henomena. In Dravidian metaphysics where Agamic Psychology holds sway, we have
a Theory of Unconscious very different from that of Freud and Jung so much so th
at the whole approach to behavior and behavior modification is different consti
tuting a vast and possibly unbridgeable chasm between the East and West,
In the East and beginning at least from the Sumerian timers there has been a gr
eat respect for the UNCONSCIOUS, the hidden and concealed departments of the MIN
D and where live the GODS , millions of them with a hierarchical organization am
ong themselves with the deepest and loftiest presentation being that of Pure Ra
diance also identified as the Sun and Moon but at the highest is a non-figural
icon of BEING.\ of effulgent Light. This is the content of experience of Turiya
m and beyond.
The soul is already in the DARK, in the unconscious and hence the MaRainjaanam,
the hidden and concealment metaphysical illuminations are already there and are
not products of suppression and repression of what exist initially as the consci
ous, Each acquisition of consciousness, of understanding is something the soul w
rests out from a pre-existent DARKNESS where BEING helps out with ILLUMINATIONS
which reduce the hold of the DARKNESS and hence metaphysical ignorance said to b
e caused by Malam., a stuff just as anati as BEING and the souls.
Thus the Depth Psychology that remains the foundation of genuine metaphysical l
ife is actually pulling the soul from its entanglement with the senses and henc
e the physical world and make it explore with arduous tapas and so forth the
metaphysical world and with that destroy the unconscious or ignorance deep withi
n. Such a way of life leads to exploring deeper and deeper the UNCONSCIOUS and
with that enjoy the various states on unconscious such as Dreams Dreamless Sleep
the experience of Pure Radiance and so foreth.
Now here there is the ordinary levels, the Apara Saakkiram and so forth and the
transcendental states like Parasaakkiram and so forth. VaLLalaar , being one of
the most profound mystics the world has ever known describes as part of metaph
ysical experience the various transcendental states including those beyond the
Paraturiyam and so forth. In states of consciousness above all these transcend
ental experiential states what we have is the sublimation of ParaCuddu, the ve
ry competence to note anything at all as a THAT and refer to it as such. In s
uch Maka Vakkiyas as Tat Twam Asi this stated as the highest metaphysical exper
ience. Now VaLLalaar going along the experience of Deep Silence of Tirumular
and so forth where even this the-tic consciousness is transcende acknowledges t
his final experiential state as something even beyond the accomplishments of th
e Upanishads.
Thus again it emerges that the metaphysical understanding known as Saiva Siddha
nta, exceeds even the whole range of Vedantic systems by accommodating itself to
Deep Silence that makes the soul transcend temporality and with that all verba
l languages.
64.
64.
toonRum parasaakkiramum kaNdoom antac

coppanum kaNdoom meel cuzutti kaNdoom
aanRa para Turiya nilai kaNdoom appaal
atu kaNdoom appaalaam atuyvum kaNdoom
eeRRa upasaanta nilai kaNdoom appal
irunta nilaik kaaNakilloom enee enRu
saanRa upanidaGkal elaam vazutta ninRa
tanmayamee cinmayamee sakasat teevee!
Meaning:
O Maha Deva!
The Upanishads having seen You as absolutely beyond all staets of consciousness
stand praising Your Greatness. You stand closed within Yourself( tan mayama) an
d as the absolutely pure consciousness (cin mayam)b and where these states as
intrinsic to You. The Upanishads say that they have enjoyed the transcendent st
ates of wakeful alertness ( saakkiram) Dream States ( coppanam) dreamless Slee
p( cuzutti_) nd that of enjoying Pure Radiance9Turiyam) . Now they also declare
seeing BEING as THAT and also as the One even beyond such a transcendent Cuddu
as a THAT and so forth Such transcendences also bring about a state of absolute
calmness and contentment. But they also declare that they do not see You beyond
these states (such as the Deep Silence of Saiva Agamas) and remain praising and
worshipping You. Such is Your greatness
Going Beyond Even the Agamas
The bulk of the Tamil saints were not only great mystics but also great scholars
who unlike the Brahmins who would refuse to acknowledge the greatness of Sacre
d Tamil, would also study the Vedas and other Vedantic literature mostly in Sk.
There was an OPENNESS only because they were genuine philosophers who followed
the dictum of TiruVaLLuvar - MeypporuL kaaNpatu aRivu - it is the mark of inte
lligence to seek out TRUTH no matter from where it comes . Sk literature can on
ly breed Brahmanism and now Hindutva with an in built prejudice against a social
philosophy of the equality of all despite all kinds of differences. All are EQ
UAL not because endowed with the same competence but because all are potentially
mumuksus- souls capable of Moksa. There is a recognition that BEING who confers
Moksa is UNCANNY the most unlikely candidate may be blessed with Moksa.
This genuine egalitarian social philosophy is the essence of Hindu Agamas and wh
ich are studied very seriously among the Tamils. There are hundreds of Agamas
and Upagamas and where none is said to be absolutely authoritative. They are sim
ply mystical texts possibly with metaphysical disclosures from BEING Himself an
d which nevertheless , must be transcended to be fully with BEING.
BEING , the Civam or the Absolutley Transcendent Object( param PoruL) exceeds e
ven the Agamas and stands well ABOVE all unaffected by the various historical e
vents He in fact configures using the basic Siva Tatvas Natam and Bindu.
But VaLLalaar seems to have experienced directly is the absolute transcendence

by a metaphysical odyssey that can be understood only in terms of the basic of
Agamic or Tantrci Psychology where the fundamental root objects in terms of wh
ich all are generated in terms ov various kinds patterns are the Siva Tatvas Nat
am and Bindu.
The whole range events both physical and mental are seen as the Dance of Siva Sa
kti where more scientifically is actually the Dance of Natam and Bindu that als
o split into Para and Apara varieties. BEING with Natam is Siva and BEING with V
indu is Sakti with Paraciva or simply Sivam being ABOVE such differentiations.
Here Sakti, a different form of Vindu creates the various of DESIRES that pro
vide the fundamental motivations for existence. They make thr soul seek this and
that and with that become enchained with different kinds of paacaas , the fette
rs. The Bindu by its aesthetics TRAPS the soul into various kinds of bondages.
Now the Natam on the other hand as FIRE SUN and so forth and which are different
expressions fo what Tirumular calls Vanni Ezuttu, the Fire Mantras, BURNS the
souls causing there to be genuine Diksas and with that FREE the souls from suc
h Pacaas. While Bindu binds Natam liberates and frees.
VaLLalaar seem to have gone to the limits of these different majestic and bewi
lderment play of Natam and Bindu and enjoyed profound metaphysical insights into
how the soul is plunged into existence bound with various kinds of desires and
slowly also FREED from them by various kinds natural Diksas there.
But at the end of it he remains bewildered for he still remains ignorant of CIVA
M, the BEING beyond all standing there as the ONE i.e even beyond the presentati
on as Siva-Sakti that is extolled by the Saivagamas.
BEING is wholly a MYSTERY and which understanding also breeds a supreme calmne
ss product of a resignation at the face of the MYSTERY that cannot be dissolve
d at all.
65.
65.
parikiraka nilai muzutum todarntoom meelaiap

paravintu nilai anaittum paarttoom paasam
erikkum paranaata nilaikkaN mella
eytinoom appaalum eddap poonoom
terikkariya veLi muunRum terintoom eGkum
civamee nin cinmayam oor ciritum teeroom
tarikkaritu enRum aakamaGkaL ellaam pooRRat
tani ninRa paramporuLee saantat teevee!
Meaning:
O Maha Deva!
I explored to the limit the various kinds of strong pulls of Apara Vindu as wel
l as the further transcendental pulls of Para Vintu contend with seeing all its
various manifestations. We also saw the Para Natam that burns off all the bonda
ges created by Vintu slowly but steadily going also beyond both the Siva Tatvas.
We also experienced the Space of Nothingness where Natam and Vindu by themselve
s and together dissolve into nothingness. Now there was Civam everywhere but Cin
mayam, the form of Pure Consciousness of Paraciva is something that remained a
mystery and we do not comprehend it at all and as declared by the great Agamas
. You stand as the One above all creating a supreme calmness in the soul of all
who understand the mystery surrounding You.
On Agreement Among the Great Ones
As I pour over Sacred Tamil verses, delve into the metaphysical depths with adde
d insights into how they are related to the great pyramidal civilizations of the
Sumerians Egyptians Nubians and so forth, one central fact stands out. Almost
all the great philosophers unfailingly speak the need to TRANSCEND all religion
s in order to understand BEING authentically and with that enjoy genuine Moksa a
nd which they understand just like the ancient Egyptians - being freed from rep
eated embodiments and living in the most authentic shape and which is a kind of
mantra body. Embodiment is a FALL and the whole of historical existence is there
only to help out the souls to regain the original. The Saivites understand tha
t the soul remains ALREADY FALLEN because engulfed with MALAM and the embodied e
xistence is there only to help out the souls to become free of Malam and at whic
h point repeated embodiment ceases.
Now VaLLalaar notes here as do many great Tamil mystics that BEING is a Power th
at TRANSCENDS all religions where while Tayumanavar uses camayatiitam, here VaLL
alaar uses mataatiitam but which mean the same. To be religious is to be mad c
ombative quarrelsome and even murderous as we can see even to-day. History tells
us that even in the past it was so. But religions are not to be despised becaus
e of this but rather to be lived and then grow up out of them through deep and
profound metaphysical illuminations. While almost all the great Tamil philosophe
rs and mystics including the Siddhas have been very critical of all religions t
o the point where they can be said to be atheists, but they were NOT atheists t
hough for the na ve they may appear to be so. This fate descended upon even VaLLala
ar whose verses were said to be Marudpaa, Satanic verses of a kind only necause
the VarNasrama Dharma and so forth were severely criticized.
But despite this VaLLalaar has become one the greatest philosophers of the Tamil
mind, outlining in thousands of beautiful verses and in chaste Tamil the Peren
nial Philosoiphy like that of so many great souls throughout the world.
The great one who have lived through whatever religion they were born into but m
anaged to transcend its snares- the various dogmas theologies ritual practices
and so forth begin to shine with Njaanam and which makes them TRANSCEND all reli
gions and in that become Pure and Clean. They understand the sources of rel
igious madness and refuse to fall prey to such devilish forces within. They und
erstand BEING as One who promotes mataatiitam, the transcendence of all religio
ns and remain deeply moved by that sanity.
Such people because prejudice=free and agree among themselves implicitly - the c
ommon insights they share , the Njaanam, acts as the binding factor and makes t
hem rejoice at each others company.
This possibility that all the great Tamil mystics never fail to sing, is perhaps
the greatest contribution of Saacred Tamil to world civilization as such.
66.
!.
66.
maNakkum teenuNda vaNdeepoola

vaLar paramaanatam uNdu makizntoor ellaam
iNakkamuRa kalantu kalantu atiitamaataRku
iyaRkai nilai yaattutaan emmaaR kuuRum
kaNakku vazakku anaittinaiyum kadanto antoo!
kaaNbu aritinGku evarkkum enak kalaikaL ellaam
piNakkaRa ninRu ooamidat tanittu ninRa
perumpatamee mataatiitap periya teevee!
Measning:
O Maha Deva!
The great souls all over the world who drink like the bees the sweet nectar of
the fragrant flowers, the transcendent bliss that keeps on growing, mix among
themselves repeatedly and stay with implicit agreement among themselves. With th
is they also attain the state of being ABOVE all religions and where the vario
us mathematical and historical explanations on the basis of the various arts and
sciences that people like me offer are transcended and made irrelevant. You s
tand as the UNIQUE and the isolated and above all religions creating the need to
transcend all religions among the souls to enjoy TRUTH. On the face of such a u
nderstanding all the sciences and arts withdraw themselves making a huge noise o
n their departure.
Going Beyond Vedantas
It is not an accident that anti Brahmanism is very strong among Tamils and certa
inly one of the reasons is that in metaphysics they have gone well beyond the Ve
danta schools and which are mainly developed by caste Brahmins and who except f
or Ramanuja maintain the evil VarNasrama Dharma. Even now such an evil is soug
ht to be maintained in the name of Hindu Dharma and where the very notion of D
harma is distorted from the Tamil Tarumam and the Sumerian nam-tar-ra, a give
n-ness. Nature gives if acted upon and the when the actions are right then the
n so are the action outcomes, Payan.
Now it is also not well known that since the burst of Bakti movement in Tamil co
untry not only the V.D wiped out (but restored during the decline of Tamil cultu
re) but also all schools of Vedanta including most certainly that of Advaita
Vedanta of Sankara, held onto tenaciously and propagated actively mostly by Bra
hmins as the greatest achievement of the Hindu mind,
Such lies hold the ground among the Indologists only because they continue to
ignore the great achievements of Tamils in metaphysics. The greatest achievem
ent of course is the Fundamental Ontology of Triadism- that Pati Pacu and Paacam
are anati and which goes completely against the Vedantic only Brahaman id Tru
e, All else delusory fictitious ' kind of ontology.
Here the most important is the recognition of Malam, the primordial Paacaas and
because of which there is death not only of embodied creatures but also the co
smos as a whole, a metaphysical understanding that continues to be part of Tamil
metaphysics since the days of Suruppak (c. 3000 BC) at least.
Now in the 14th cent we have the brilliant AruNakiiri Natar who introduced a new
kind musical Tamil that charms the Tamils to this day and who also introduced
the pregnant phrase, the Maka Vakkiya cumma irukkum cukam' and which is recalle
d by VaLLalaar here.
The soul polluted with the Malam suffers the the-tic consciousness the CudduNar
vu, thinking in terms of reference such as :this; that' and so forth. The Vedan
tic Maha Vakkiya Tat Twam Asi (That Thou Art) as it can be seen, does not go bey
ond this kind of referential thinking and hence the-tic consciousness. Now the S
aivites discovered that such a CudduNarvu exists only because the soul remains
polluted by this Malam that makes it atomic. Once this Malam is removed then su
ch a referential way of thinking disappears and at that point the soul remains
without seeking to calculate classify BEING and so forth.
Without any seeking and trying hard, the soul simply AWAITS for BEING to disclo
se Himself and enjoy such disclosures Thus is the state of Cumma Iruttal, stay
ing without seeking at all , a state that is beyond the reach of the Vedamta as
all the Vedantic systems do not acknowledge the presence of Malam, the killer
energy that also atomizes the mind making it finite and so forth. The joy of not
seeking to fathom and measure out BEING results in BEING Himself disclosing Him
self.
67/
67/
potuvenRum potuvil nadam puriyaa ninRa

puuraNa ciRsivam enRum pootaananata
matuvenRum piramamenRum paramaenRum
vakukkinRoor vakuttiduka atutaan enRuum
ituvenRum cudda voNaatatu atanaal cumma
iruppatuvee tuNivenak koNdiruppoorai

vituvenRum taNNaLiyaal kalantu koNdu
viLaGkukinRa peruveLiyee vimalat teevee!
Meaning:
O Maha Deva!
Let the philosophers understand You as the CiR Sivam who dances always the Danc
e of Bliss with the Woman, in Tillai the Ground of all origins and let them also
classify You as the One who provides metaphysical illuminations that are intoxi
cation and because of which You are seen as Brahman the resplendent reality as P
araman the absolutely transcendent and so forth But You have shown Yourself to
the gifted that You are beyond such referential understanding , beyond such Cudd
u abd hence any form the-tic consciousness, In order to understand You most auth
entically they have to remain simply without trying to understand at all. You ch
oose the soul of such people and bursting into them and enjoining with their sou
l disclose Your most authentic form This You do only because of Love unto all an
d remain the great Pure Space of Nothingness transforming them also into absol
ute purity and cleanliness.
The Profound Achievements of Tamils in Metaphysics
Perhaps the best of Indian culture is the enormous range of philosophies it has
produced. Now among these it will not be an exaggeration to say that the philoso
phies of the Tamils particularly the Saivites are the greatest and are of lastin
g importance. The reasons are quite simple- it is the only culture that has work
ed out a metaphysics that is true and because of which they call for the trans
cendence of all religions. Religions create a madness, matam that is so obvious
throughout world history. The genuine metaphysics calls for living the religion
s and then MOVING OUT of them and enjoy a purity and inner joys of this sanity.
This is the substance of this verse which brings together many of the deepest me
taphysical insights of the Tamils by way of praising the Maha Deva, BEING who i
s the supreme among all the gods.
There is mention of Dance of Bliss that Siva enjoys performing with Sakti and
which is really weaving various kinds of patterns with the fundamental Siva Tatv
as Natam and Bindu, At one level the various patterns generated bring forth the
various scriptures - the Vedas and Aganmas where BEING remains there as their gr
ound as well as the force that sustains interest in them. Then He also terminate
s such interests making the souls RISE ABOVE such scriptures and with that FREE
themselves from all religions. BEING remains always a surplus and an excess so
that unless a soul transcends all scriptures, it cannot gain the most authentic
understanding of BEING
There is a metaphysical odyssey prompted by BEING Himself who comes down and sta
ys one with all the souls providing them from within various kinds of metaphysic
al insights so that different philosophies ideologies and religions are formulat
ed lived through and then discarded. There is madness in living through these s
ystems but sanity emerges when they are discarded and the soul becomes Pure and
Clean of any of these systems.
And here again we come across the relevance of transductive perceptions, the vi
dions of the Third Eye so important in Saivism. There is also rising above temp
orality and with that enjoy Deep Silence and so forth and which is common to al
l human beings. The soul that in its metaphysical odyssey creates an enormous nu
mber of religions and so forth, finally gets tired of them and seeks to become
pure and clean and at which point it also dislodges from deep within the Malam t
hat which necessitates the phenomenal and painful bodily evolution where there
is repeated births and deaths.
In formulating such views that bring together Cosmology Depth Psychology and so
forth together painting a metaphysical system that is not only immensely ratio
nal but also enormously true, Saivims remains very appealing to all great souls.
It is the TRUTH that is most appealing for no matter how combative and destruc
tive a person is, he certainly cannot destroy TRUTH.
The greatness of the philosophical achievements of the Tamils is that they have
brought into chaste Tamil the TRUTH that is already in the bosom of all and hen
ce a system that is immediately appealing.
68.
68.
arumaRai aakamaGkaL mutal nadu iiRu ellaam

amaintu amaintu maRRu avaikkum appaalaakik
karu maRainta uyirkaL toRum kalantu meevik
kalavamal panneRiyum kadantu njaanak
tiru maNi manRu akattinba uruvaay enRum
tikaz karuNai nadam puriyum civamee moonap
perumaialyee parama inba nilaiyee mukkaN
perumaanee aiittiRattum periya teevee!
Meaning:
O Maha Deva
You have generated many Vedas and agamas and have stood as their ground, the pow
er that sustains interest in them and then make the souls rise above them by te
rminating interest in them, You also stand as the Power that cannot be comprehen
ded fully by these scriptures by remaining beyond their reaches. But despite thi
s You stand one-with all the souls promoting metaphysical thinking of all sorts
and because of which emerge so many different religions and ways of life, As the
souls live out such religions You remain One who is not affected by it all. Yo
u always dance the Dance of Bliss in the ground of all origins, the Tillai maki
ng all the souls more metaphysically informed and because of that more loving u
nto all. You are the Sivam, the Absolutely Pure and Brilliant that pulls all th
e souls into Deep Silence so that they experience being one-with You. You are i
n fact the immense mountain and the Great One no matter on what account.
Individualized Self and BEING
One of the slogan-like great words of VaLLalaar is Tanittu Iru , isolate yoursel
f and be alone and which I render here as individuation following Jung here. Dr
avidian metaphysical life has many essences that we have already written quite e
xtensively about and this another one among them.
Most of them are a battle against the evil and criminal VarNasrama Dharma and th
is call for individuation is also in line with it. . The life of VarNas, so pop
ular in Sk literature, is a life where a person is thrown into a hierarchical s
ocial organization and placed somewhere either high as in the case Brahmins or
low as in the case of the untouchables and so forth. There is a social fabric wh
ere the individuality of the soul is lost completely and made simply a member of
a caste , a community outside which he cannot function. The person becomes a m
ass-man , simply cog wheel in a society that moves along these lines in the name
of Dharma, a social philosophy that is disintegrating for good despite valiant
attempts of some to sustain it.
The call for Tanittu

all to free oneself
ctioned as divine in
literature has been
c and so forth,.
Iru, be your own, with no social identity whatsoever is a c

from such imposed VarNas that are social in origins but san
origin by the upper castes and where almost the whole of Sk
manipulated to present such an evil system something dharmi
In this verse VaLLalaar sings out what happens to the soul once it succeeds in i
ndividuating and loses all such socio-political identities. There is loneliness
in the terms of the various network of social relationships that sustained soci
al life. With total individuation, these vaporize into a nothingness whereby th
e soul is all alone, but certainly NOT lonely.
At the end phase of this kind of metaphysical life of self-isolation, BEING thru
sts forwards providing new kinds of substitute social relationships so that the
anxiety producing loneliness does not surface at all, First of all BEING become
s the soul of the soul so that there is a feeling that there is always someone
with you. As the situation requires, this another soul within the soul can becom
e the Mother the Father , a devoted and faithful friend, One who is loved deeply
and so forth
Having lost respect for all eatthly guru-s who are not without their faults and
limitations, the disenchanted soul succeeds in having BEING Himslef as the Guru
and who unfailingly guides the soul on the WAY and in manner that cannot be wro
ng at all.
Now another source of comfort that is provided by the mundane kings and which ma
kes a person a citizen of a country subject to its laws and so forth is the SECU
RITY against the evil powers that the state provides. Now at this phase of metap
hysical life even this comes from BEING Himself. He SEES all with His Third Eye
and WILLS that the soul be protected against an impending dangers and because of
which the soul is saved. Those capable of transductive perceptions also SEE for
themselves such functions of BEING as did VaLLalaar here and because of which s
uch souls do not have an earthly individual as his King but only BEING as sang m
illenniums ago by Appar.
69.
69.
en uyir nii uyirkkoor uyirum nii

innuyirkkut tuNaivan nii ennai iinRa
annai nii ennudiaya appan nii en
arumporuL nii en itayattu anbu nii en
nanneRi nii enakkuriya uRavu nii en
naRkuru nii enaik kalanta nadbu nii en
tannaudiaya Vaazvu nii ennaik kaakkum
talaivan nii kaN muunRu tazaitta teevee~
Meaning:
O Maha Deva!
You are my life and the soul within my soul, always remaining my unfailing comp
anion. You are my mother who gave birth to me and my father always there to help
me out. You are my rare treasures and the deep love of my heart so that there i
s no loneliness at all. You remain my close brethren showing the Right Way for
me to move. You also remain the great and good Guru who teaches me from within m
etaphysical truths nowhere else to be found. You remain also my friend already l
odged in my soul coming to help me out at all crucial times. You remain my life
and as the One who protects me all along from the assaults of evil powers, You s
tand my King and Lord. You prosper in the heart of all as the One with Three Ey
es!
The Projective Essence of BEING
In this verse VaLLalaar brings together some very ancient metaphysical insights
along with some new insights about BEING and how He functions in the world. T
hat BEIING is a mystery is something that has been described many times but whic
h does not mean that something positive and true cannot be said about Him. For o
ne thing there is a DUALITY - for BEING stands as the world and everything in it
but at the same as the One who is always ABOVE all, completely unaffected by wh
atever transpires in the world. BEING while promoting all the historical and e
volutionary also stands ABOVE all totally unaffected by the world.
BEING stands ALOOF as the One but at the same time always with the souls as the
inner guide making them move in the right direction. It is here that BEING eme
rges also as the One who presents various PROJECTS for the souls from deep withi
n and because of which they become the ones that SEARCH for TRUTH, and quite re
stless till it is attained. Thus life becomes full of stress for the souls are t
hrown into searching and moving quite endlessly and which makes them become exha
usted. Living with such a predisposition becomes extremely tiring and which ma
y bring about death wishes. When the soul is made to search and search with no r
espite and where what was thought as final and secure is made to be again false
and hence something to be discarded then one can see how the souls can become we
ary of living and searching and so forth.
It is not surprising that against this many metaphysical systems have been formu
lated where DEATH is made the final meaning and where the cessation of thinking
itself has been projected as the ideal as in some sects of Buddhism.
However BEING is not

the souls towards
loving and provides
ves and in that take
ovide the impetus to
simply a heartless tyrant always bent on His task of taking

Moksa no matter how hazardous the job is. BEING is kind and
also various kinds PLEASURES for the souls to enjoy themsel
some kind of rest. The various kinds joys made available pr
continue the struggles and the pains there.
Of course the greatest of the joys is that of the sexual and for which reason BE
ING presents himself as the androgynous reality. The souls are made to be born
males and females with an inner seeking each others company and where there ar
e joys only when they live together as couples in deep love. There is the flow o
f HONEY in such a form of life and which makes them enjoy living and search more
ardently for the TRUTH without becoming exhausted too easily on the way;
Here there is also another kind of projection that sets the goal and hence a di
rection for the metaphysical strife. BEING stands one with the soul and projec
ts the fully saturated state as its own possibility, a state where there are no
more any desires. This is the famous PaRRu aRRaan PaRRU, a state of seeking not
hing desiring nothing only because the soul is already fully saturated. Now onc
e this state is projected from within as the soul's intrinsic possibility, the
souls settle for it noting that it is really the final state and so forth.
70.
70.
Taanaakit taan allaatu onRumillaat

Tanamaiyanaay ev evaikkum talaivan aaki
Vaanaaki vaLi analaay niirumaaki
Malar taliya ulakaaki maRRumaakit
Teenaakit teenin naRunj cuvaiyaakit
Tiinj cuvaiyin paynaakit tedukinRa
Naanaaki en niRaiyaay ninRooy ninnai
Naaydiyeen evvaaRu naviRRuveenoo?
Meaning:
O Maha Deva!
While You stand the One and Unique above all in blissful isolation, You also s
tand as all in such a way that there is NOTHING without You and hence also their
Lord. You stand as the five basic elements - the Space Fire Wind Water and the
worlds of Earth and so forth. Now in addition to all these You also enter the so
uls of all and bless them with the flow of honey and its excellent taste so that
they all enjoy joys of great happiness. In addition to that You stand as myself
and projecting various kinds of possibilities within me and hence always in sea
rch of something. In this You also stand as the my soul that is completely satur
ated and fulfilled - freed finally from all longings and desires. Thus I stand c
ompletely indebted to you like a humble dog and so it baffles me as how I can ev
er sing in praise of You.

71.
71.
aaneeRum perumaanee! Arasee enRan

aaruyirkku oru tuNaiyee amutee konRait
teeneeRu malar sadai enj civanee tillaic
cezunj cudaree aanatat teyvamee en
unneeRum uyirkkuL niRai oLiyee ellaam
udaiyavanee nin adic ciir unni anbar
vaan eeRukiunRaar naan oruvan paavi
maNNeeRi mayakkeeRi varuntuRReenee
Meaning:
O Maha deva!
You assunme the form of Siva riding the bull in order to supply the KuNdalini Sa
kti to the struggling souls. You are the King of all and a guide and comrade dee
p within my soul and always there. Each time I suffer miseries when assailed by
Malam, You supply me with Amutu that provides the relieve. Wearing the honey-ooz
ing KonRai flowers in Your hair, You also bless the souls with joys of all kinds
so that they would continue with the struggles/ You remain the Pure and Brillan
t Radiance in Tillai, the Ground of all origins and dance there the Dance of Bli
ss with Sakti. My soul, because infected with Malam becomes embodied repeatedly
but You remain deep within as the Brilliance that fills me up. You are fullness
itself requiring nothing and all those who sing praises of Your dancing Feet get
enlightened and evolving higher and higher move towards entering the celestial
world. , But I the depraved lot, totally confused and ignorant of such spiritual
possibilities, keep on becoming embodied enter the physical world and suffer al
l kinds of miseries endlessly.
VaLLalaar's Garland for Mahadeva- 72
On Ceasing to Be a Sinner ( paavi)
VaLLalaar here calls for various kinds of closures9( adaiya) that are related to
the final liberation of the embodied souls along with mentioning with special f
ocus Siva as the One who shines in Tillai as the Pure Crystal but also who shows
Himself as the One who spreads out His fiery hair all over the cosmos and also
Somakaantan, the Lord of the Soma juice and which is symbolized by little Deer h
eld in one of the hands. I word paavi; is translated here as the sinner and which
has become distorted from the iriginal and Sumerian Paavi. A person can become
Pure and Clean and with that free from being a sinner. But how? VaLLalaar provid
es a clearly a non Christian and definitely a Saiva view of the matter.
To bring the understanding implicit, we have to wrest out the relationships that
exists between BEING in such iconic forms and the various kinds of closures of
the soul so that it can enjoy the final liberation or at least move in the direc
tion of Moksa the final liberation. Once the soul becomes detached from the phys
ical world, it also frees itself from the sinning way oif life.
The first closure he calls for is the well known closure of the five senses and
hence freeing the soul from being trapped by the senses. Once the soul processes
the sensory inputs without any interest in them in detached manner, then all th
e worldly desires are extinguished. Here the most fundamental of all desires is
the sexual and which will also cause the experience a closure of all desires, th
e achievement of desireless-ness that is so central in practically all Indic rel
igions whatever the metaphysics. This also will bring to a closure the whole of
the physical universe and along with it all sufferings as then it will free the
soul from the Malam and so forth.
But the ordinary soul is a great sinner, a Paavai and will not meditate deeply a
nd with absorbing interest on such matters where if only it does it will NOT be
the sinner, the lowly kind of individual, the Niican,
In making a person pure and clean and hence freeing him from being a sinner, a p
aavi, the icons of Siva mentioned here have a role and we have to interpret and
bring them out.
First we notice that Siva of Tillai the Ground of all Origination is absolutely
Pure and creates many icons and functions through them in the world also making
all souls pure and clean so that they will cease to be sinners, the doer of evil
s, a Paavi. There is a right Way , the NeRi and Siva tries to ensure the souls m
ove along the NeRi where evils are done.
Here the Icon of Somakantan is that icon of Siva where He lets there be the Soma
juice, the Amutu, \the desire of both the gods and asuras. This is that which a
llows the creatures enjoy the sexual bliss and with that desire to continue to l
ive embodied with a powerful instinct to survive and so forth. Primaril;y it is
possibility of drinking Soma that makes the souls MOVE in the first place.
It is part of the blessings of Somakantan that souls are full of desires and kee
p all their senses OPEN to the world processes in search of sexual partners to e
njoy the sexual bliss. It is though such predisposition that LEARNING is made po
ssible and with that dislodge the Malam gradually. It is like the desire for wea
lth that makes men adventurous and make them bold enough to cross the seas and d
iscover unknown countries.
Now Siva is also the One of Fiery Locks (cenjcadai) that spread across every noo
k and corner of the cosmos and BURNS to ashes all desires .While the Black Hair
installs and develops desires the FIERY locks of Siva burns and evaporates all d
esires.
What does Siva do for the evils that are done quite often unknowingly? Well He p
rovides the Maruntu\ the bal, for curing the sickness of the soul and miseries t
hat certainly will arise. Siva is agreat physician and will cure in all possible
ways the sickness of the soul that is the sinner.
This is the dance we see in the struggles of all souls. One the one hands they w
ant to LIVE SURVIVE against all odds with the primary desire to enjoy all kinds
of bliss particularly the sexual, Now on the other hand there is also a struggle
to KILL all desires, to burn and evaporate all and with that free oneself from
repeated embodiment. This will also make the person free fromn sinning, doing ev
ils.
When the fiery locks of Siva permeates the soul and burn off all desires and hen
ce the Malam, then the soul becomes Pure and Clean and hence without any inclina
tion to do anything EVIL, to commit a sin , as the Christians would say. A pure
and clean soul can never commit evils at all and hence can never be a Paavi, a s
inner.
72.
72.
cenjsadai em perumaanee ciRumaan eeRRa
cezuGkamal karatavanee civanee cuuzntu
anjcu adaiyum matil Tillai maNiyee oRRi
vaLar maruntee ennudaiya vaazvee veedkai
anjcadaiya vanjciyar maal adaiya vanjcam
adaiya neduntuyar adiay akanRa paavi

nenjsadaiya ninaitiyoo ninaitiyeel meyn
neRiyudaiyaar nenjcamarnta niitananRee!
Meaning
O my Lord with fiery locks spreading across the whole cosmos and whu also show Y
ourself as the Somakanta wearing the dear on Your hands soft and gentle like the
red lotus. O Siva ! You fill the Tillai of towering walls surrounded by huge cl
ouds as a Crystal , absolutely pure. You are my life as You move along with me a
s the medicine that cures all sicknesses. Now me a great sinner , I do not medit
ate to the full where all thinking is taken up for the closure of the five sense
s and along with it the closure for embracing the young females. I also do not c
ontemplate deeply for the closure for the whole of the physical universe along w
ith all the miseries of embodied existence. O my heart ! If only you persist in
seeking out these closures , you will be freed from being a great sinner , a low
ly kind of evil person and become in fact close to the heart of those great soul
s who move the right Way, the True Way
The Metaphysical Pyramid and Spiritual Loneliness
The great human civilizations of the ancients came into birth with profound cosm
ological insights with the very meaning of existence understood to be the clinbi
ng of the metaphysiucal pyramid, Thus the initial hills at the top of which were
located the temples for gods, the House of God, the Sumerian il-ku and Tamil Ko
o-il became the artificially constricted and massive pyramids and ziggurats such
as those in Egypt Nubia Sumeria and so forth the essence of which is still reta
ined in the Dravidian temples to this day.
The souls CLIMB up this metaphysical pyramid, the Kailash and EVOLVE becoming sp
ecies that are more intelligent competent and so forth. From humble single cellu
lar creatures they end up becoming the very complex human beings where while man
y karmic deposits of the past life are suppressed there are also new elements wh
ich allow new competence like speech and so forth.
Now within the life form of the human , there are also evolutionary developments
whereby some are CLOSE to BEING while others remain still very distant. This is
the situation that VaLLalaar describes in this verse where he laments of a kind
of spiritual loneliness. He cannot be with BEING for BEING , for reasons unknow
n to him, has withdrawn Himself so that He is not around as a friend comrade etc
. He can only enjoy the company of the worldly individuals who care not for spir
itual wealth but count only material wealth as the most precious. He feels very
uncomfortable to dine with them , live in the midst of false relationships with
them
But how to escape and be back in the company of BEING and not these people?
This will depend entirely on the WILL of BEING, No one has the power to induce B
EING to bless them with something they desire. It has to come out of the Grace o
f BEING and one has no choice but simply to wait for the right moment.
73.
73.
annaiyinum peritiniya karuNai kaaddum

aar amutee en uRavee arasee inta
manuulakil adiyeenai ennee tunba
valaiyil akappada iyaRRi maRaintaay antoo!
Ponnai matittidukinRoor maruGkee cuuzntu
Poonakamum poy uRavum porutal aaRReen
Ennai uLaG koLLutiyoo koLkilaiyoo
Enceyven enceyveen enceyveen?
Meaning:
O my Lord ! You show love and kindness unto me more than my mother and serve as
the very ambrosia that ensures that I live happily and so forth. You are not onl
y my King but also the companion always with me. But having thrown me into the e
arthly world as embodied and caught in a network of miseries, why did You concea
l Yourself? It is indeed tragic for now I am in the midst of people who count on
ly gold as wealth and I have to eat and enjoy false relationships with them. I a
m not sure whether You ever consider my dilemmas but whatever it is, I find myse
lf unable to do anything about it. . Your blessings come on Your own will and no
one or nothing can induce it.
The Death of the Autonomy of the Soul
This is very difficult verse to interpret and understand for it raises a dilemma
: If everything done by a soul is in fact directly or indirectly that of BEING,
then where is the autonomy and freedom of the soul? In the mind of VaLLalaar an
excruciating DOUBT arises throwing him into a metaphysical dilemmam a puzzle abo
ut human autonomy.
It goes back to one of most profound metaphysical insights of Appar and many oth
ers of the Bakti movement- aadduvittaal aar oruvar aadaataaree: If played by BEI
NG who can refuse to play? Where it aklso carries the implication that human age
ncy in actions is not there.
All human actions are only seemingly the actions of the acting soul but actually
not. BEING prompts the soul to act letting the soul think that it is in fact ac
ting by concealing Himself and remaining the Supreme Unconscious, the MaRai Poru
, the hidden and concealed. The acting agent is conscious of the action and its
consequences only partially = most of the processes grounding the action and in
particular how in fact BEING is managing all behind the scenes remains unknown,
unconscious etc. This is the comcept of UNCONSCIOUS in Saivism where it simply m
eans hidden and concealed.
Then gradually when the ego gets destroyed and the soul becomes egoless, it dawn
s that what the soul thought was his own autonomous actions, were not in fact so
. The soul has not been genuinely autonomous at all - it has been led only to th
ink so. The real agent has been BEING all along.
Thus VaLLalaar notes that he as an embodied creature endowed with the five sense
s studied the physical wotld and when sufficient has been learnt, then the world
ly learning terminated where even this termination is in fact the action of BEIN
G. Then having made the soul withdraw from the physical world and the pleasures
there, made the soul attach itself firmly to the FETT of BEING so that it become
s totally spiritual and hence interested only in metaphysical matters.
When VaLLalaar sees this having happened to him, believes that he is like the gr
eat souls of the past who have received the Grace of BEING. But because against
the understanding that only BEING is the real agent, a problem or a dilemma aris
es here. He was led only to think that he acted as an autonomous one but not rea
lly so as he cannot do anything on his own. So when he feels he just simply play
ed as such, was he in fact playing or was it BEING who was playing as thus?
This question has no answer and it is NOT a genuine question at

ul becomes the same as BEING with the destruction of primordial
yam) and now as Meykandar notes there is no alienation but only
ery question is artificial - not natural. The natural situation
ply silent and enjoy the absence of alienation with BEING which
to existential repetititon.
74.
all. When the so

alienation (anni
sameness. this v
is to become dee
also puts an end
74.
paditteen poy ulakiyanuul entaay niiyee

padipittaay anRiyum appadippil iccai
muditteen naan muditteenoo oduppittaay pin
unnadiyee tuNai ena naan uRutiyaakap
piditteen maRRu atuvaaka nii pidippittaay ip
peetaiyeen innaruLaip peRRoor poola
naditteen em perumaan ii tonRum naanee
naditteenoo alltu nii nadittaayoo?
Meaning:
O my Lord! I studied the world as a text where in fact it was You who taught me
all. And when I lost interest in such studies I terminated my interests where ag
ain You were the one who terminated it all. Then since You caused my withdrawal
from the physical world and cling to Your Divine Feet as my support , I grasped
it very firmly where again You were the One who made me act as so. At this point
having realized Your presence everywhere I thought that I am like those great s
ouls who were graced by You profusely. But I only pretended thus and I am not su
re whether I really did it. Perhaps it was You who played again like this but ma
king me think that I in fact played acted and so forth . Tell me which is the ca
se
VaLLalaar's Garland for Mahadeva- 75.
The Religious Madness and Evil Karmas
VaLLalaar so noted for his very loving disposition, is moved to say that the pre
sence of Prarabta Karma in the world and which installs a life happiness for som
e but an immensely painful one for others is grossly unfair. He laments at this
seeming cruelty and appears to lack a comprehension of it after deliberating on
it for long.
Now this is how he sees the unfairness. He projects himself into the metaphysica
lly ignorant , the Peetai and notes that because of the ignorance he is moved to
become a religious fanatic where he is overcome with hatred for other religions
, and seeks to destroy them like a devil incarnate falling into a life of great
pains and miseries not only for himself but also for others.
The word matam' means both religion and fanatical zeal, a virtually uncontrollabl
e mental state etc. VaLLalaar must have observed all around the reign of religio
ns such as Christinaity and Islam etc where despite the many good things they br
ought there were also religious violence, where innocent people were killed merc
ilessly.
Applying the Karma doctrine he notes that such people do not prosper at all and
will Nali- suffer, decay and disappear. What they do are EVIL and such actions e
licit karmas that will ensure that they decay and decline. Such actions are the
Viizcci VinaikaL and will cause the FALL of the agents more and more into Malam,
making them hasten to their own premature and painful death as is the case in t
he wor;d.
To such evil people stand opposed the GOOD ones who are compared to the farmers
who sow good seeds and cultivate the soil so that the yields are plenty and plea
sant. The good ones are the Anbar, the Lovers of BEING and people who also Meel
eeRi, who climb up the developmental ladder, make an evolutionary CLIMB so that
they are CLOSER to BEING than to Malam and hence enjoy a life full of happiness.
This is well known as part of Agamism where it is recognized that creatures EVOL
VE if good actions are done and FALL if evils are done
But here comes the lamentation of VaLLalaar. BEING agrees with the good people a
nd blessing them with the higher stages of evolution also moves along with them
and in that continuously guides the souls in their metaphysical odyssey towards
Moksa.
But looking at the great pains and miseries inflicted upon not only themselves b
ut also others in the world, cannot BEING the most powerful and who rules over a
ll, do something else other than installing the mechanism of Karma for regulatin
g the movement of the souls towards moksa so that such great miseries are not th
ere?
The religious fanaticism so ferocious is uncalled for and BEING should not have
allowed for it. The presence of such cruelties is NOT justified at all and BEING
should not have allowed for it.
75.
75.
matteeRi alai tayir pool vanjca vaazkkai

mayaleeRi viruppeeRi matattinoodu
piiteeRi uzalkinRa manattaal antoo

peeyeeRi nalikinRa peetaiyaaneen
vitteeRi viLaiveeRi makizkinRoor pool
meeleeRi anbarellaam viLagkukinRaar
oyyeeRi uyirkkuyiraay niRainta eGkaL
udaiyaanee itu takumoo uNarkileenee
Meaning:
I the ignorant fool, gets to be pushed about and suffer great miseries in this e
arthly existence like the milk being churned violently to separate the butter. O
ut of metaphysical ignorance, I develop fanatical desires seeking to establish m
y religion as the religion of all and with these thoughts filling my mind I move
about in the world. Thus I became devilish in my actions inflicting pains and s
ufferings not only on others but also myself. In contrast to me, there are great
souls who love BEING and like good farmers who enjoy good harvests only because
they sowed good seeds, do many good actions and reap the benefits as a joyous k
ind of life in this earth They also develop spiritually and climb up the ladder
of evolution reaching great heights in spirituality. O my God! You are with all
and not only cause such upward movements but also remain with them in total agre
ement with all such souls. It seems to be very unfair that You should allow for
one group of people to suffer and another group to enjoy. I just simply don't un
derstand the reasons at all,
Truth Experiences and Sivakati
In ARputat Truvantati, one of the earliest Bakti literature that set the trend f
or later literary productions declares that BEING=as=Siva is Njaanattaan, the On
e who instructs the creatures on Civanjaanam and with that allows them to overco
me the Malam. For this purpose He also presents Himself as Maha Guru, an archety
pal presentation of BEING that goes along the spiritual pedagogy so central in S
aivism
This is the theme that VaLLalaar sings in this verse where he projects himself i
nto the average person who unmindful of truth experiences , the Mey UnaRvu, enjo
ys the Poy Unarvu the false misleading mistaken erroneous etc. He notes that suc
h a person who carries loads and loads of falsities like a bull that roams aroun
d carrying heavy loads, keep on circulation endlessly in this phenomenal world f
ull of falsities and the dirt of Mummalam.
In contrast to such individuals are the lovers of Siva and who care only for Tru
th Experiences and which leads them to enjoy the Sivakati, the state of being ab
solutely pure and clean, fit to enter Sivaloka, the Paradise.
There is a spiritual pedagogy going on always and those who become the students
and LEARN the various kinds of objective truths enjoy truth experiences which al
so cleanses them of the dirt created by Malam which acts always to breed BLINDNE
SS and hence IGNORANCE.
As the metaphysically tuned individuals develop their intuitive capacities and l

isten to the inner voice of BEING and acknowledges knowledge coming from Him and
garasped exactly as it comes from Him, then such an individual is also given th
e feedback through the feeling of truth experience that he has grasped the matte
r and as intended by BEING the Guru . As such pedagogy and learning continues, t
hen there comes a point where the soul is absolutely Clean and Pure, freed of th
e dirt of Malam etc. This si the state of Sivakati, that of Moksa where one is a
dmitted into the Sivalokam the Paradise and with that allowed the life of joys a
lways.,
For those who do not avail of themselves the natural spiritual pedagogy that is
going on always, such Sivakati may not be possible. VaLLalaar also hints that it
is BEING cannot be faulted but only the individual, Moksa and hence the final l
iberation does not come for those who do not move in the right direction, the di
rection of seeking truth experiences one after another.
76.
:
!
76.
matiyaNinta mudik kaniyee maNiyee ellaam,

valla arudkuruvee nin malarrtaaL vaazttik
katiyaNintaar anbarelaam adiyeen onRum
kaNdaRiyeen karuttaal kalaGki antoo!
potiyaNintu tiruntuzalum eeRu poolap
poyyulakil poy cumantu pulambaa ninReen
tutiyaNintu ninnaruL enRu emakkum uNdoo
inRenil ip paaviyeen colvatnnee
MeaningL
O Siva who wearing the crescent moon on your head serve as the sweet fruit unto
all. You are also the faultless pure crystal. You are also the Great Guru capabl
e of teaching Njaanam to all creatures. Those who love You and listen to Your wo
rds have learned and shining bright with Njaanam have attained the Sivakati that
allows them existence in Paradise. But I who is confused and lost do not unders
tand all these. Like the bull carrying heavy loads roams around, I also circulat
e in this phenomenal world of falsities carrying loads and loads of such false k
nowledge. I am not sure whether there will come a day where I also enjoy the Siv
akati, like Your great devotees. If that day does not come at all, what is there
for me to say except to blame myself for it all.
The Seductive Powers of Ego
The theme of sacrifice plays an important role in religious life and right from
very ancient times. In metaphysical life one of directions of evolutionary devel
opment of the soul is the sacrifice its ego-self and emerge as the Egoless and t
he Pure and Clean self. In early beginnings we find this metaphysical insights c
oming conflated with human and animal sacrifices and only later with greater cla
rity of metaphysics , it was realized that what ought to be sacrificed is the Eg
o and not the person or animals. With this realization perhaps begins the replac
ement of animals with FLOWERS as is the case with metaphysically sophisticated r
eligions like Buddhism Jainims Saivism and so forth,. These religions are noted
for vegetarianism abnd ahimsa.
Among these religions it is only in Saivism we have the self and hence only with
in the metaphysics of Saiva Siddhanta can we give an explanation of this kind of
religious behavior.
VaLLalaar notes that there is AruL Arasu, the Kingdom of God where the ruler is
BEING. But man overcome with his own Ego creates his own kingdom where he become
s the Agent of all his actions, This means that he remains BLIND to the dictates
of BEING always there and doing the Malarcci type of actions where the agent of
actions is BEING and not at all the soul. The soul in recognizing the Kingdom o
f God and his own citizenship there, avoids pushing forward his ego and with tha
t indulge in Karma-eliciting ego actions that in fact create more confusions and
ignorance and which in fact throw him back into endless existential repetition.
Thus for a person who forgets the Kingdom of God and create his own kingdom , t
here is the dirt of Karma clinging to his soul that not only makes him suffer ma
ny distresses but also throws him into endless existential repetition.
VaLLalaar notes the tendency to create one's own kingdom and exercise one''s own
freewill instead of submitting to the WILL of BEING, is very seductive and many
fall victims to it knowing very well that in this fall one condemns oneself to
an endless cycle of biological births and deaths.
He compares such people to an old man already blind moving about with the help o
f a walking stick. Despite this old age where the youthful virility is totally a
bscent he becomes seduced by the young and bright women and especially to their
vagina that is also the organ for the discharge of the urine. The sexual desires
blind him and make him fall to the sexual charms but which in fact results in h
is death.
Falling to the tendency to create one's own Kingdom where one is the king so tha
t there are NO controlling forces above oneself, is in fact falling a victim to
endless life of samsara of existential repletion where there is always deaths an
d the attendant miseries.
77.
77.
Ennaracee en uyiree ennai iinRa

En taayee en kuruvee eLiyeen iGkee
Tannaracee celutti eGkum uzalaa ninRa
Canjcala nenjcattaalee tayaGki antoo
Minnracee peN amutee enRu maathar
Veyya ciRu niir kuzikkuL vizavee eNNi
Konnaraiceer kizak kurudan kool ppol viiNee
kuppuRukinReen mayalil kodiyaneenee
Meaning:
You are my King, the soul of my soul, the Mother who gave birth to me and the Gu
ru who guides me along. However forgetful of Your Kingdom, I create my own and r
ule as the king unto myself whereby I roam around all regions with a mind confus
ed and uncertain with doubts assailing me. In choosing to live as the king of my
own kingdom. I am like the old man , who because blind moves around with the he
lp of a walking stick. But he craves for the sexual union with the bright young
females and unites with the vagina that is also the organ for the discharge of t
he urine . Inthis fall upside down he also dies.

Sexuality Opposes Metaphysics
Existence is a struggle and when we see the struggle between the TWO pulls - t
hat of sexuality and metaphysics , then we touch upon a universal in human exi
stence. Very early VaLLalaar entered into this struggle and having emerged vict
orious, was not lured into the standard family where there is sexual enjoyment
and which is the trick of BEING to bring about species regeneration.
Now when VaLLalaar was forced to marry a young girl by his parents, the story
goes that he spend the first night teaching her the greatness of Tiruvasakam.
Later he married her off to one of his disciples. But this does not m4easn he
did not have sexual experiences with the females - by his own addition he en
joyed what he calls the Pen Amutu, the Ambrosia from females, the sexual pleasu
res which can also serve as the medicine that makes life meaningful and so forth
.
Now in this verse he projects himself into a male who is very strongly desirous
of sexual enjoyment so much so that the sexual desire becomes the strong bindin
g chain that imprisons him in worldly life disallowing him to enter the metaphys
ical. Marrying and remaining within the family fulfilling all the obligations i
t requires, is the first binding chains. Now when a person . moved by a wron
g understanding of the demands of metaphysical life, forces himself out viole
ntly and suddenly, then he is gripped with something even worse. A very strong s
exual obsession takes over and drives him towards the public women, enchaining h
im even more strongly.
Such dspositions are really the evil, those which close the doors of genuine m
etaphysical life. The uncontrollable sexual passions pulls him towards the physi
cal and in that disallow the seeking the metaphysical
It also carries the implication that there is a place for family life where as
noted by Tolkaappiyar, the sexual passions slowly become weak through institutio
nalized enjoyment and within sound ethical principles. Among the Saivites there
is such a thing as IllaRat TuRavaRam, a way of life where the wife and husband
together practice asceticism but without any hatred towards the males or female
s. There is LOVE still holding them together =what is absent is the possessive
kind of relationship that has its roots in sexuality. Having weakened the sex
ual pleasures within ethics and which means within genuine LOVE< both together
seek the Grace of BEING where they desire now not anymore the worldly life but
Moksa.
Now does this mean that BEING will punish the sinners;, those who seek sexual pl
easures even with public women? No , BEING tolerates them as he tolerates so ma
ny follies of men and women and all because of ignorance and nothing else.
78.
:
.
!
78.
alvilaGku cezunj cudaraay adiyaar uLLattu
amarntu aruLum sivakuruvee adiyeen iGkee
ilvilaGku madantai enRee entaay anta
iruppu vilaGkiunai ozittum ennee pinnum
malvilaGku parattaiyar tam aasai enRum
valvilaGku puuNdu abtoo mayaGki ninReen
pulvilaGkum itu ceyyaa ookoo intap
pulai naayeen pizai poRukkil putitee anRoo
Meaning:
O My Lord ! , When the souls were engulfed in the primordial darkness , You s
howed Yourself as the strong and Violent Radiance that dispelled that Darkness
after which You remained the Great Siva Guru, illuminating them always remainin
g deep within them without ever departing. But despite all these, overcome with
strong sexual desires, I lead a family life with a woman suffering the prison o
f domestication. Now after escaping from it all, there is something worse . No
w the sexual desires become more intense driving me to seek the company of pub
lic women wearing iron chains even stronger that bind me to the worldly life. No
w I continue a life of fornications and in that live as a great sinner. But You
tolerate all these evil actions of mine and which is not something novel and
surprising - You have been thus always.
Pedagogic Processes in Nature and BEING is Guru
As many scholars are beginning to realize, in Agamism there are no prophets mess
iahs Rishies and so forth as the founders of religions and secondary mullahs pas
tors Vedic Brahmins and so forth who claim they are the legitimate interpreters
and whose words should go unchallenged. Even within Agamism the Guru cult seem t
o resemble such claims. We do not have such authoritarian people in genuine Agam
ism and where in Saivism we have only BEING as GURU. The various kinds of guru-s
are in fact Siva and not the individuals. Here Siva is the DS and the guru-like
individual is SS of spiritual pedagogy already there in Nature.
Now it is the case that NOT all have Siva

personal dialog , the Sunya Sambasanai of
y the Adyars enjoy and anyone can becomes
d become humble with sincere LOVE unto to
Himself as the Guru directly and with

Tirumular. . This is the privilege onl
an Adyar provided they kill the ego an
BEING.
But why BEING also becomes the Guru, the Great Teacher? Why pedagogical processe
s as the fundamental processes in Nature?
VaLLalaar sees that it is for the purpose of freeing the souls from the Malam th
at infects and makes them cruel tyrannical criminal predatory and so forth. This
is the meaning of the phrase van kodumai malam There is pedagogic processes in Na
ture where in the depths BEING stands as the Guru so that creatures LEARN, get m
etaphysically illuminated and with that free themselves gradually form the fiend
ish hold of Malam. Now since such pedagogic processes are there in Nature, we se
e all animals learn and with that EVOLVE into higher species - the munkodu cenRi
dum here. Evolution from lower species to higher and within the human from the l
ower kind of individual to higher is a matter of LEARNING that results in the re
duction of ignorance, the DARKNESS of the soul and hence the dominance of Malam.
Recently in has been found through the study of animal behavior that what is le
arned by one generation of animals becomes something hereditarily transmitted. T
he species character of the living creatures depends what area of Ignorance and
hence the hold of Malam has been destroyed through learning.
For human beings the mediation on the Dancing Feet of Siva, the various pedagogi
c processes He weaves into Nature, is uplifting for there is destruction of igno
rance. However this process is NOT compulsive so that human beings can do nothin
g except to learn. There are options and hence freedom of choice.
Now VaLLalaar projecting himself into one who chooses to FALL OFF, notes that su
ch a person regresses and falls and all because the pleasures of the physical wo
rld are irresistible. All efforts are directed at worldly affairs with success i
n business professions politics and so forth There is running around tirelessly
to achieve the earthly goals but where in that process the metaphysical life is
forgotten completely and real learning is avoided.
This is a foolish attitude with disastrous consequences, Such a person becomes a

mad man, full of stress and forever blabbering as if irrational, The excess of
earthly desires makes the person lose self control and behave as if mentally off
and so forth
Also such a person who has cut off his soul form the vital contact with BEING fa
lls prey to the dominance of Malam that make him do countless number cruel and e
vil things. When he comes to be aware of such evils he has dome, a mortal FEAR g
rips him making him wonder when he will suffer the karmic consequences etc. He f
eels so helpless to avoid and which fear and worry drive him back to metaphysica
l life, a conversion of a kind that we see in the life of many individuals.
79.
79.
vankodumai mala niikki adiyaar tammai

vaazvikkum kuruvee nin malarttaaL enna
munkodu cenRidum adiyeen tannai inta
muudamanam ivvulaka muyaRci naadip
pinkodu cenRu alaintirukkutu antoo naayeen
peeypiditta pittanaip pool pitaRRaa ninReen
enkdumai enpaavam entaay entaay
ennuraippeen eGkuruveen en ceyveenee!
Meaning:
The Malam engulfs the souls and make them cruel and heartless. O Lord Yopu emerg
e as the Guru and instructing the Adyars on Njaanam , You remove this Malam and
help them to lead a good life. When I mediate upon Your flower-like gentle Feet,
I am uplifted with deeper metaphysical illuminations which make me also progres
s in spiritual development. Unfortunately my stupid heart pulls me to the worldl
y affairs and make great efforts there and which cause spiritual regression wher
e I, run like a street dog, seeking this and that endlessly. I also blabber mean
ingless words like a mad man having lost control over my mind. O Lord! I do so m
any cruel and evil things that I dare not even utter them. I am not sure also ho
w and when I will suffer the consequences of my evil deeds. I really don't know
what to do to avoid them all.

Truth Experiences Authentic Existence and Moksa
As we have noted already several times, the Dravidian metaphysical thinking has
been Hermeneutic Scientific and in that the focus has been truth-experience, th
e Mey UNarvu as said in TirukkuRaL and which leads to the enjoyment of the most
authentic existence We have already noted that this focus has been there with D
ravidian folks since the days of Suruppak the Sumerian who said the in understa
nding the happenings around, one in fact learns truth and hence enjoys truth-exp
eriences. ( Nig-nam kal-kal-en me kal kal)
Now as Punitavatiyaar has noted ( c. 5th cent AD) Siva stands also as the Mey Po
ruL the Power that gives the truth-experiences. Each time we have something as t
rue and with apodictic certainty, we are in fact one-with BEING Himself and in t
otal agreement with Him.
This is the observation with which VaLLalaar begins this verse where again he pr
ojects himself into an ordinary person , a male who spends all his precious tim
e on sexual enjoyment with no control over his passions. BEING installs many p
edagogic processes so that the true devotes are encouraged to develop and asce
nt and in that also attain the most authentic understanding of self and with tha
t lead the most authentic existence. . It is led to understand that one should
move experiencing truths after truths and with that become free of Malam, The tr
uth-experiences purify the soul so that slowly but surely it nears BEING in sta
ges and finally totally one-with Him without any fissure and disagreement.
Now what stands against such a metaphysical odyssey or authentic existence is
the sexual passions which when go uncontrolled, make men spend all their time th
inking the seductive glances of females and enjoy the sexual thrills such thou
ghts produce. This makes not only metaphysical thinking impossible but also rel
igious behaviors like worship , shedding overcome with Love Unto BEING and so fo
rth.
Such a life is the INAUTHENTIC life where the physical world that comes along wi
th such animal passions like the sexual desires and such other worldly desires
dominate existence disallowing delving into the depths and locating BEING there
and trying to move closer and closer to Him.
The most authentic existence is existence where attaining Moksa becomes the p
rimordial desire but which remains something very distance to ordinary individua
ls lost in the seductive powers of the worldly pleasures.
Now this should not be taken that VaLLalaar recommends an ascetic way of life as
the most authentic and so forth and which was not true even in his case. What h
e means is that the central concern of thinking and learning must be metaphysics
and the ordinary sexual passions should be kept under control so that they do n
ot disallow metaphysical thinking at all.

80/
:
!
80/
uykuvittu meyyadiyaar tammai ellaam
uNmai nilai peRa aruLum udaiyaay iGkee
maikuvitta neduGkaNNaar mayakkil aazntu
varuntukinReen allaal un malarttaaL eNNik
kaikuvittuk kaNkaLil niit pozintu naanoor
kaNmeenum karuti ninaik kalantatu uNdoo
ceykuvittu koLLutiyoo koLkilaiyoo
tiruvuLLattai aRiyeen en ceykuveenee
Meaning:
O My Lord who owns all. You forever encourage the souls to learn and develop
and for the true devotes among human beings You also bless deep metaphysical i
lluminations that allow them to understand their true essence. However I for one
, caught up in the seductive charms of young females with long dark eyes langui
sh only thinking the sexual joys in the company of such females . I do not even
spend a moment thinking Your Flower-like Feet and enjoy metaphysical illuminat
ions and the great joys they bring. I also do not worship You with raised hand
s and meditate upon You. Now I am lost and am not sure at all whether You wil
l correct me and accept me. But whatever it is , I am lost and not sure at all
how to redeem myself.
81.
81.
aruL veLiyil aanata vadivil ninRu
aadukinRa peruvaazvee amutee inta
maruL vakaiyil akappadda manattaal antoo

mati kalaGki meynilaikkoor vazi kaaNaatee
iruL neRiyil kool izanta kuruddu man pool
ennaata ellaam eNNi eeGki eeGki
uruL sakadak kaal poolunj cuzalkaa ninReen
uyyum vakai aRiyeeb ivvotiyanyaneenee
MeaningL
O My Lord, In the Great expanse of AruL( love and Grace) You assume the form of
Supreme Bliss and Dance tirelessly (with Sakti) to enable the souls enjoy great
life full of joys. But I caught in the network of ignorance and confusions,
have lost my way and am unable to move in the right direction. Like a blind m
an who has lost even his walking stick, I fumble in the DARK not knowing which
way to move. To fill the mental vacuum created, I imagine all kinds of things a
nd fill my mind with them, seeking to own up all these imaginations only to fail
to realize them Like the wheels of a cart, I just keep on rolling completely
restless, I also do not know how to redeem myself from this predicament where I
droop like the weeping willow tree full of sadness and miseries.
_____________________________________________________________________

BEING Faith and Existential Meaning
There is a husband initially very caring and loving towards his wife but later w
ho abandons her for some reason or other. Under these circumstances an average
wife will be lost, will be thrown into depression melancholy loneliness anxieti
es and so forth. An important support and foundation that the husband was fo
r her is no more and which makes the wife depressed with fear and anxiety.
This is the condition of the souls abandoned by BEING when the soul begins to co
mmit evils after evils. When a man becomes metaphysically ignorant, misled by s
ome ideologies, he loses the awareness that BEING is wholly Love and Kindness a
nd who cares for all creatures no matter how underdeveloped deprav3d and evil t
hey are. BEING promotes learning and evolution so that all creatures may ascend
become human and there aspire for Moksa that puts an end to existing in the phy
sical world as embodied
The ignorance of the presence and essence of BEING make the man strive in vain a
nd pursue mostly seeking the basic food and shelter like the ants living in
dark hollows. The ignorant human beings live in the caves of metaphysical darkne
ss where the only meaning they see for existence is gathering food building shel
ters and seek out mates to enjoy sexual life. Such human beings fully trapped i
n the demands of the physical world are lost to the metaphysical and hence not
at all in living and vibrant touch w9ith BEING. Such souls when they become aw
are of it, pine after being-with-BEING like a child would seek to be with his mo
ther whom he has lost/
Now on top of it all, when BEING abandons the souls on seeing that they keep on
doing evils, a personal crisis sets in whereby a MEANINGLESS-NESS grips the soul
driving it quite crazy. Fear and anxiety of unknown origins grips the soul mak
ing it unable to live with a sense of direction.
This abandonment that makes that existence itself directionless is the punishmen
t BEING gives the errant souls so that they will repent and return to the RIGHT
and GOOD path where even intuitively there is an awareness of being-with-BEING
that is called by many simply FAITH

82.
:
!
.
82.
kaRRavaLai tanakkum uNavu aLikkum unRan
karuNai nilai tanai aaARiyeen kadaiyeen iGkee
eRRavaLai eRumbee pool tirintu naaLum
iLaittu ninatu aruL kaaNaati entaay antoo
peRRavaLaik kaaNaata piLLaip poolap
peetuRa ninReen ceyyum pizaiyai nookki
iRRavaLai keel vidal pool vidutiyeel yaan
enceyveen enkuRuveen en colveenee?
Meaning:
I am the most backward in metaphysical understanding where I remain totally igno
rant of Your great Love and Compassion where You provide some kind of food even
for the frogs inside the rocks. Like the ants of the dark holes, I am always m
oving about searching for food and have become weak in that process and misera
ble not realizing Your great Love and Compassion. I remain lost like a child who
cannot be with its mother in fear and anxiety. Now on seeing all the evils I do
without being aware, if You abandon me like a husband abandons his wife, what c
an do, where can I go and what can I say?

The Problem of Evil and Triadism
There are several contradictory instincts in man and because of which there are
many problems in existence. If there are only the souls and BEING and if all imp
ulses to act come from BEING then there will be no evils done at all by any cr
eature. Everything done by the souls when become embodied will be nothing but g
ood and noble.
Now if the souls , like the Vedanties and Christian think are creations of BEING
as a way Play etc, then again they will not do anything evil as they are direct
emanations or sparks of BEING Himself and who is absolutely beyond any evil
However it is objectively true and not a delusion illusion etc that creatures d
o evil and which points to the presence of an Anti-God , the Malam that is oppos
ed to BEING which is in fact the Killer Energy, that which causes the destructio
n of all quite blindly. It is the POISON and hence can never be part of BEING.
When its influence is very powerful then we can see that the souls will end up
doing evils , even when serving God as mentioned here.
From practical experience we know that the commitment to a religious way of lif
e is NOT a guarantee against evil and we are well aware that most of human atroc
ities are committed in the name of religion and by the so-called religious peopl
e. Now we have world-wide terrorism and all in the name of religion as evidence
of this.
VaLLalaar projecting himself into such an individual laments the fact that the
heart that shamelessly commits many cruelties, in fact also suffers mentally an
d physically, becomes quite torn apart like the garland in the hands of monkey.
The cruel and evil heart can never enjoy peace of mind and inner tranquility.
Now the terrorism of one invites terrorism from others by way of taking reven
ge for cruelties done to one's own people. So such brutalities continue unabat
ed till the people become almost decimated. It appears that only after a massive
flow of blood with the death of thousands there will come a change of heart an
d people begin to realize their folly.
But why it has to be like this? Why can't BEING interfere on the way and set t
hem right before such a disaster sets upon the people?
VaLLalaar declares that he cannot t read he heart of BEING with respect to this
question and remains bewildered and baffled not knowing what to do.. Perhaps th
is applies to us all such barbarisms may have a meaning that is known only to B
EING and which is something beyond our comprehension
83.
:
!
83.
adimai ceyyap pukuntidum em poolvaar kuRRam
aayiramum poRuththaruLum arasee naayeen
kodumai ceyyum manaththaal varunti antoo
kuraGkin kai maalaiyena kulaiyaa ninReen
kadumai ceyyap piRar tuMimtaa; adimai tannaik
kaNdiruttal azakanRee karuNaikku entaay
cedimaiyuLLa paatakaneen en ceyveen nin
tiruvuLLattai aRinyileen tikaikkinReenee
Meaning:
O My Lord! You are a King who forgives the thousand sins I commit when deci
de to serbe as a slave. I am a erable and lowly dog-like individual who remain
s shattered and torn to pieces like the garland in the hands of a monkey and al
l because of the evil heart that seeks to do cruel things. In this context when
others seek to punish me severely , it is not fair that You remain just looking
without interfering and rescuing me as all I want to do is serve You fully. Th
is is not consistent with Your essence whic is Love and Compassion I am indeed f
ull of evils and a cruel individual and as such also lost not knowing what to do
to escape from such predicaments. I am also bewildered not knowing exactly wha
t Your intentions are.

The Way of Truth and the Joys It Brings
As I have already mentioned several times, the Dravidian culture has survived fr
om Sumerian times and despite many historical turbulences upheavals and so forth
only because they stood by the TRUTH and shaped their culture as a culture that
promotes truth seeking. This has allowed them to defeat the irrational vainly
speculative and purely ideological systems and make progress so that the cultu
re developed deeper and deeper with an impressive continuity.
VaLLalaar returns to this theme and captures the essence with the clause kuumbaat
a mey neRiyoor , those who seek TRUTH single-mindedly and because of that become
the genuine Adyars = people who stand upon the right shores and enjoy drinking
sweet milk sugar cubes honey and so forth metaphors for metaphysical joys of v
arious kinds that are soul-saturating
The Way of TRUTH, the TiruneRi San Maarkkam and so forth is a Way that brings al
ong JOYS and not pains and miseries.
But what are the ways that are deviant and hence those that
and miseries in the end?
bring about pains
The life of blind sexual passions which makes one loathe the life of genuine m
etaphysical pursuits where TRUTHS are sought is the d eviant Way. Of course with
this comes the general worldly passions of excelling in business politics and
so forth. Such deviant ways take the soul away from metaphysical pursuits and
hence PURIFYING the soul of the Malam. Only deep metaphysical illuminations that
are truths can diffuse the fiendish hold of Malam and which is the source of a
ll disenchantments delusions miseries wretchedness and so forth.,
Enjoying sexual joys forgetful of metaphysical pursuits is like drinking the s
alty and pungent sea water which can never quench the thirst but which on the co
ntrary increases it to the point of spiritual desiccation.
When the worldly joys are sought at the expense of the metaphysical and spiritua
l, this is what happens- the soul becomes dried up and hence wretched.
84.
84.
kuumpaata mey neRiyoor uLattee enRum
kuRaiyaata inbaLikkum kuruvee! Aasait
taampaalee yaappuNdu varunti naaYeen
taiyalaar maiyal enum calati aazntu
oombaamal uvar niiruNdu uyaGkukinReen
unnadiyaar akkaraimeel uvantu ninRee
tiimpaalunj cakkaraiyum teenum neyyum
teekkukinRaar itu takumoo teeve teevee~
Meaning:
O my Lord! In the soul of those genuine and firm seekers of TRUTH, You remain
forever blessing them with joys untold by providing metaphysical illuminations
as the Guru. But I despite all these , roam about like the street dog forever s
earching the sexual joys with the females with seductive looks, suffering immens
ely also because of such passions. Not caring for metaphysical life of sweet wat
ers, I drink the salty and pungent sea water and become more and more thirsty an
d dry. But those who worship You and go about the Right Way, stand on the opposi
te shores with great joys drinking the fresh milk sugarr cubes honey ghee an
d such other pleasant stuff. O God of the gods! This does not seem to be fair at
all.

Metatheism and Mental Stability
It is not clear to me how ancient Metatheism is with the Dravidian folks. Perha
ps it is as ancient as the Sumerian times as part of the sophisticated Solar
Cosmology of the early Sumerians . However since historical times we have Punita
vatiyar ( c 5th cent AD) singing beautifully this metatheism and which has bee
n repeated almost by all great mystics of Sacred Tamil both the Saiva and Vaish
Nava but where the Saiva mystics have devoted more verses to this theme to this
day.
VaLLalaar sings about this Metatheism and how the soul that fails to understand
it, is torn apart with anxieties mental tortures and worries.

Metatheism as distinct from Monotheism of the Semitic faiths like Islam and Chr
istianity and Polytheism of the some popular Hinduism, we have the understandin
g that One and the Same BEING discloses Himself in numerous icon forms and all
in order to illuminate the souls. As Punitavatiyar understood, the One and Same
BEING assumes different shapes and forms consistent with the needs of the soul
s and what kind of metaphysical illuminations they are in need of. Each Icon e
ncrypts a metaphysical insight and the soul that sees this icon in some from or
other also gains an understanding of it.
This same insight is worded by Manikkar as Ekan and Anekan , BEING is One and No
t One simultaneously,
Seeing that even great Semitic faiths have missed out on this, it becomes quite
clear that it is a very sophisticated metaphysical insight, appreciated and che
rished only by the great ones.
Here VaLLalaar projects himself onto the metaphysical ignorant who fails to gras
p this essence of BEING and is lost either in Monotheism or Polytheism and whic
h results in great anxieties fears worries and so forth.
A kind of deep uncertainty prevails in the soul driving it crazy with a restl
essness hence very unstable which is sought to be overcome with fanaticism dogm
atism and religious violence and so forth. But these do not provide the calmnes
s that genuine Metatheism provides. Extremely perplexed and depressed, such
a person tries all his best to attain a peace of mind and a spiritual calmness.
However each time such a person seeks to secure such a calm mental state, the
things become even worse. Lost in the metaphysical wilderness and lacking any k
ind of firm hold, anxieties and phobias surge forth drowning the person complete
ly. He just gives up in the face of unbearable pains and which shows that it
is a game BEING plays to pull the soul into Metatheism.
85.
:
!
85.
veLLamaNi sadaikkaniyee muuvaraaki
virintaruL orutaniyee vizala neenaik
kaLLamanak kuraGkaaddum aaddamellaam
kaNdiruntum iraGkilaiyeel kavalaiyaalee
uLLam melintu uzalkinRa ciRiyeen pinnar
uyyum vakai evvakayil tunnun tooRum
pollen mey viyarkka uLam pataikkac coiokam
poGki vazikinRatu naan poRukkileen
Meaning
O my Lord! You show Yourself as the Siva wearing the Divine Ganges on Y
our tuft. You are absolutely One without a second but who assumes the from of t
he Great Three and all other deities to play pedagogic games for the souls. I am
but a useless fellow who failing to grasp this, has a heart that is stealthy an
d plays many mischievous games like that of monkeys. But seeing that You remain
indifferent, overcome with worries I become lean sich and restless. Now each t
ime I seek out a way for redeeming myself, the situation becomes even worse -imm
ediately my body sweats and heart palpitates out of great anxieties and fears.
I cannot bear at all these pains.

BEING can be Indifferent
One of the basic five-fold universal praxis of BEING is Tirobavam, BEING while
being present concealing Himself from the souls so that they do not feel His pre
sence at all. This concealment appears to be one of the games BEING plays to ch
eck the erring individuals so that out of anxieties arising from this concealm
ent, they are brought back to the right way believing in the presence of BEING
and hence psychologically strong and comfortable.
Here VaLLalaar talks about the loss of innocence once sexual passions come along
with the adolescence. As a child one is quite innocent where there is plain o
penness - the soul does not seek to hide and cover up actions that are evil. No
w when sexuality sets in and a man is taken over my strong sexual passions , h
e may even cheat on his wife by having sexual joys with other women covering it
up from his wife. However when the wife comes to know of it, the bonds of LOVE
that existed till then may be severed and she becomes quite indifferent to him
. Such immoral activities betray the trust and brings about the death of love a
nd because of which they become alienated.
Now when an adult does something similar to BEING, committing actions that are n
ot consistent with true ethics, BEING also alienates Himself from such souls s
o that they suffer a metaphysical loneliness. BEING ceases to become the Kin
g who rules, the Guru who teaches and the Lord who blesses. The soul without a
ll these is simply LOST and can only fret and lament profusely in an vain attemp
t to recover the earlier active presence of BEING.
To recover the active presence of BEING and have the love and support like that
of a mother unto a child, the soul has to become quite innocent again and where
nothing that is cunning stealthy and so forth are committed.
86.
:
!
86.
enai aRiyaap paruvattee aaNdu koNda
en arasee! An Kuruvee! iRaiyee inRu
manaiyaRiyaap pizai karutu makiznan pool
matiyiliyeen cey pizaiyai manattud koNdee
tanaiyaRiyaa mukattavaL pool iruntaay entaay
tadaG karuNaip peruG kadaRku yakumoo kaNdaay
anaiyaRiyaac ciRukuzavi yaaki iGkee
adonaayeen araRRukinReen antoo! Antoo!
Meaning:
Even when I was only a child ignorant of metaphysical matters, O Lord! You overp
owered me and became my King, the Guru and the Leader. But to-day when I am gr
own up , the situation if different. Like a husband who is thinking to cheat
on her wife and because of which she becomes indifferent to him, I also have com
mitted many evils and because of which You remain totally indifferent to my plig
hts. This is totally unbecoming of Your great ocean of Kindness and Compassion
unto all. I am now like a young child who does have his mother - completely los
t and without any support I simply fret and lament not knowing what to do. I hop
e You will take pity on me and come back to guide me along like before

Morbid Sexuality Blinds the Soul
The moral sense whereby we intuit that a certain action is ethical and some othe
rs not so is seen as a strong cord with which BEING binds the souls so that they
do not transgress the ethical values in their social existence. This is also a
help to enable them to move in the Right Way in their metaphysical Odyssey. BEIN
G stands one-with all the souls and when a certain action is effected then BEI
NG provides a feedback as to whether that action is in the direction of Moksa or
not. That which is so is felt as the Right, the PuNNiyam and that which is cont
rary and causes the FALL is felt as evil the Paavam
This is the Ethical Theory of Saivism and which is as ancient as Sumerian times
where the many incantation texts outline this theory quite clearly and where eve
n such technical terms as pab is also seen to occur.
But this is the case only with the normal individuals. However when such individ
uals are taken over by morbid sexuality and become abnormal and where the sexu
al desires become devilish and hence very oppressive, the individual loses all
the balance. Blinded by such passions and morbidity, they become supremely inse
nsitive to the ethical values and continue in their sexual fantasies enjoying mo
rbid pleasures like a dog gets chewing the fleshless bones,
Such a life is non-productive of real joys and useless like seeking to get milk
by milking the bulls instead of the cows.

It is extremely foolish but the power of morbid sexuality is such that it pulls
the person into a world of sexual fantasies where no genuine joys of whatever
kind are available.
87.
:
!
87.
tii Vinai nal Vinai enum van kayiRRaal intac
ciivarkaLai aaddukinRa teevaa naayeen
eevinai neer kaN madavaarmaiyaR peeyaal
idar uzantum calippinRi ennee innum
naavinai enpaal varuntic curaNdukinRa'
naaykkum nakai toonRa ninRu nayakkinReen
aavinai viddu erutu karantiduvaan cellum
aRivilikkum aRiviliyeen aan eeRee
Meaning>
O my Lord, the Bull! You have bound all the souls with the strong rope of the e
thical values of right and wrong to help them out in their metaphysical journey.
But dog-like individuals like me are blinded with excessive sexual passions and
spend all the time in various kinds of sexual fantasies of young females of s
eductive looks and this despite various kinds of severe and very painful sufferi
ngs. I persist in such fantasies tirelessly like a dog that chews the bare bone
s and derives some pleasure. I continue to desire such females even to the mocki
ng glances of such dogs. I realize that such efforts of mine are like milking ou
t the bulls instead of the cows, a task that is not only foolish but also totall
y misplaced. I am just very foolish unable to benefit by all the help You provid
e and all because of my morbidi

Embodiment is an Imprisonment
We have noted quite extensively that the whole corpus of Sacred Tamil articulate
s an Evolutionary understanding of the world processes where perhaps this text o
f hundred verses is perhaps the most comprehensive and subtle. VaLLalaar explo
res in minute details the stage4s of spiritual evolution of the soul in a manner
nowhere else to be found either in the West or East( as far as I am aware)

The soul stands in the primordial Darkness and all because engulfed in Malam, th
at which blinds the soul completely so that it cannot sense or see anything at
all. BEING creates countless number of worlds and blesses the souls with bi
ological bodies so that they can SEE using the various senses and LEARN and with
that slowly free themselves from the Malam that keeps on permeating the souls.
The souls are equipped to survive within the various ecological settings . As t
he souls learn , destroy in gradual measures the hold of the Malam they EVOLVE w
here they become human beings at one stage. It is at this kind of birth that gra
dually the metaphysical visions set in and the souls are made aware of the poss
ibility of Moksa as that towards which the whole of the evolutionary process is
directed. This is the fundamental MEANING of existence and once this awareness
bursts forth into the understanding of the soul, then the biological birth becom
es a constraining factor and hence the body a prison where the soul is trapped
.
When embodied the soul is predisposed to use the senses and other mental module
s and organs to process the information coming from the physical environment an
d with that remain trapped to the physical world. The ordinary souls find it dif
ficult to break free from such an attachment to the physical for only within suc
h an attachment it has the sexual and related worldly desires that blind the sou
ls towards the metaphysical possibilities and where sexuality and such other pas
sions are no more.
For the moksa desiring souls , sexuality and related worldly passions are oppre
ssive and no more those which ground biological existence. Such souls lament ins
tead of exulting at such births as is the case here. They want enjoy a freedom o
f movement of bodiless existence.
88.
!
:
!
88.
En perumnaan nin viLaiyaaddu en colkeen naan
Eetum aRiyaa ciRiyeen enaittaan iGkee
Cem punaal kuzaittup pulaal cuvar cuuz pottaic
ciRu viiddil iruddaRaiyil ciRai ceytu antoo
kambamuRap pacittu azaluG koLunta antak
karaNamutal poRippulap peey kavarntu cuuzntu
vampiRRak kaamaati araddar ellaam
madipidittu varuttavenRoo vaLarttaay entaay!
Meaning:
O my Lord ! I just don't know what to say of Your Cosmic game
You play. I am
but a finite soul full of ignorance and all because engulfed in Malam. But You p
rovide a biological birth a body of blood flesh and various orifices and in fa
ct imprison me in such a dark chamber where I remain completely ignorant of the
metaphysical possibilities. There is hunger that makes me tremble and heat of
desires that burn me. In order to survive all my cognitive utensils and senses
are made to process the physical world whereby it becomes quite lost to the phys
ical realty. This makes also the soul full of earthly desires like sexual and so
forth . Tell me O my Lord ! Is it to make me suffer like this that You play thi
s cosmic game of making me become an embodied creature?

On Mental Instability and How to Overcome It
The average person lost in the physical world with desires that are earthly, is
also an unstable individual. Unable to reach the metaphysical realms and exp
lore freely that world, he is also deprived an understanding of the Axiomatic Tr
uths, the PiramaNas as understood by Meykandar,
Dravidian metaphysics and right from the ancient Sumerian times has generated
a culture that has allowed many individuals access the metaphysical world and en
joy the visions of the Axiomatic Truths , the truths that are always there and f
or everybody to access and enjoy. These truths are peculiar for once they are a
ccessed, they breed a certainty that puts an end to all other kinds of mental in
stabilities. These deathless truths, kill any doubt and uncertainty that may ar
ise as is the case with the ordinary truths and produce a conviction that remain
s unassailable forever.
So such a person does not waver at all about which way to live, which religion t
o follow etc. Such a genuinely metaphysical person also enjoys Samayatiitam, the
transcendence of religions so that he remains above fanaticism and so forth
This is what is communicated by VaLLalaar in this verse where he projects himsel
f onto an ordinary individual who remains earthly and totally unaware of the m
etaphysical world of absolute certainties.
The Saivites and right from the days of the Paradise Hymn of the Sumerians, have
understood the Paradise, the Ambalam as the Place of Origin of all and where d
ances Siva with Sakti the Dance of Bliss. Those individuals who have gained a
sight of this Paradise also enjoy visions of this Dance of Bliss and by which th
ey also enjoy everlasting bliss.
There is an understanding of absolute and unchanging truths , the Sat ARivu an
d which is part of this vision of the Dance in Tillai Ambalam and which by its e
ssence also produces a calmness, an absolute certainty that also breeds this Bl
iss.
Those worldly individuals do not have this anchor and hence not only very unst
able jumping from one point of view to another but also lacking an inner firmne
ss remain lost and demotivated like creepers that do not find a firm branch to
climb on and reach the sky
89.
?
:
!
89.
Ambalattee aananta vadivaal enRum
aadukinRa maamaNiyee arasee naayeen
impatattam enum ulaka nadaiyil antoo
idaruzanteen panneRiyil eni izuttee
pamparattil aadiyallaip paduttum intap
paavi manam enakku vayappaduvatillai
kompaRRa ilaGkodipoola taLarnteen ennaik
kuRikoLLa karututiyoo kuRittidaayoo
Meaning;
O My Lord! The Great King who dances in the Paradise with Sakti the Dance of Bli
ss ! I am a humble street dog lost in the worldly desires, continue to suffer
immensely torn apart by uncertainties pushed hither and thither. Like a top spi
nning around my mind moves from one ideology to another unable to settle down
on one. Also my mind is not under my control and goes astray pulled by all kind
s of passions . I live with no strong principles and lost like a creeper that h
as not a branch to climb on and reach the sky. My only hope is that You will ta
ke note of my desperate situation and do something to pull me out this miserab
le physical world.

Spirituality and Sexuality
VaLLalaar though not unfamiliar with sexual joys, was not married and did not e
njoy family life. His overall preference was to remain single, as a single Tree
that is pacified as said here. We can take this verse as autobiographical wh
ere he describes his own struggles with sexual passions by which he was affected
deeply throughout his life. Even the slightest arousal of sexual passions was a
matter of great worries to him.
But better still as is the case with most of his verses here, we can take this
verse as a description of the average male onto whom he projects himself. For c
learly VaLLalaar as one who happily led as ascetic kind of life was not really b
othered about females though the arousal of sexual passions worried him.
He seems to ask the question here : Why is that an average person does not reco
gnize BEING as the Siva Nadaraja the Dancing Lord and who dances the Dance of B
liss in the Paradise with Uma?
Men pulled to physical world even when spiritual, fail to see BEING as the Da
ncer because they are blinded by sexual desires which makes them run around quit
e restless and in search of female company. They cannot bring their mind to calm
ness and with deep penetrations access the depths of metaphysical world and see
the Dancing Lord there. Even though ascetic with other desires disallowed but n
evertheless immensely restless because of sexual desires that remain still powe
rful despite heroic efforts to overcome them Thus such people remain like the b
irds that seek out wounded worms, a state that is in fact despicable even to su
ch individuals.
90.
90.
Ennudaiya nutaR karumbee manRil aadum
kaaraNa kaariyaG kadanta kadavuLee nin
tannudaiya malaradikkoor ciRitum anbu
caarnteenoo cemmarampoola taNinta nenjceen
peNNudaiya mayalaalee cuzala ninReen en
peetamaiyai en pukalveen peeyaneenaip
puNNudaiya puzu virumbum puLLen keenoo
pulai vizaintu nilai veRutteen pulaiyaneenee
Meaning:
O my Lord! You are like the top end sugar cane for meditating upon. Standing be
yond any causal reasons and as the God, You always dance the Dance of Bliss with
Uma in the Paradise. But I do not Love and pay homage even a little to Your
flower-like gentle feet. I stand like well grown tree with passive heart. Howe
ver I am affected by the charms of these females and remain restless unable to
control my mind. I cannot simply describe my stupidity in such matters. I also
do not know what to call myself. I am perhaps a bird that wants worms with woun
ds. I simply hate my
present state where I remain full of lowly desires.
91.
:
!
91.
ponnudaiyaar idam pukavoo avarkadkeeRkap
poymozikaL pukanRidavoo poRipoola intak
konnidaiya udal parukkap pacikku cooRu
kodukkavoo kuLirkku aadal koLLavoo vanjca
minnudaiyaar mudaic ciRuniir kuzikkaN antoo
viizuntidavoo taazntiLaittu vizikkavootaan
ennudaiyaay ennudaiyaay ennai iGkee
eduttu vaLarrtanai aRiyeen en colveenee
MeaningL
O my Lord who owns me all! I am lost as to the reason why you threw me into this
embodied existence and nurtured me in this kind of life. Is it that I should se
ek out gold and become one among the rich? Or failing on that is it for lavishi
ng false praises upon the rich to gain their favor? This biological body is like
a trap that has imprisoned my soul. Now is this earthly existence for the purpo
se of feeding this body whenever it is hungry so that it grows fat? Or is ti to
wrap it up in good cloths when caught in extreme cold and so forth? Or is it
to fall a victim to the sexual passions and plunge into the smelly hole of urin
e of females with bright and enticing looks? Is it further to fall for such pas
sions and then later wake up to the uselessness of it all? I just don't know wha
t to say.

The Basic Needs and the Higher Needs
Reading the verse,
eory of Human needs
hing shelter and so
cal will not arise
one is reminded immediately Abraham Maslow;s Hierarchical Th

where he observed that unless the basic needs for food clot
forth are satisfied the higher needs and here the metaphysi
and condition human existence,
Now VaLLalaar applies this to the normal family bringing into it the metaphysi
cal insights of Saiva Siddhanta. The fact is the biological body with which one
begins one's existence in the world is Malak Kuudu, a nest infected with Malam
, the Killer Poison and hence something that will meet with its decay in time to
come and which we call death. The future holds the death of the body though it
is not always clear when but it is a certainty that the philosophers always aff
irms.
But despite this, there is a forgetfulness when one is overtaken by sexual des
ires where a man and woman come together and embrace each other passionately a
nd produce children. There is a home set up and after which the search for foo
d clothing a better place to call a home and so forth become the central conce
rns. , The whole of active life is spend searching for these materials things su
ffering immensely for succeeding in such tasks.
Caught up with such pursuits, the average person has no time at all to indulge i
n metaphysical pursuits where BEING is made the subject matter of deep and profo
und enquiries. So mystics like VaLLalaar can only lament the way of ordinary li
fe where pursuits of man for such basic needs take all his time leaving him too
exhausted for metaphysical pursuits.
Now what is the implications of such observations that no one can deny? Does it
mean one must avoid establishing a family and just spend one's life as a mendica
nt?
Saivism does not propose that and certainly not VaLLalaar though he remained an
ascetic throughout his life though not free of sexual experiences with women.
Saivism upholds the view that BEING, among others is Ammai-Appar, Mother-Father
complex for the whole world , an understanding that is not possible unless on
e lives a family life, parent children and LEARN existentially what it means to
parent children There is nurturing and caring without which no infant will sur
vive and grow up to become an adult.
Thus the best is to lead a family life, LEARN existentially what it teaches
and then seek to understand BEING in terms of the existential truths of family l
ife. What VaLLalaar is against is the total negligence of metaphysical pursuits
because of family concerns for material comforts. One must strike a balance so t
hat metaphysical life and philosophical pursuits are not neglected.
92.
( )
:
,
92.
varukaNattu vaazntidumoo vizumoo inta
mlakkuudu enRu aRinjarellaam varuntak keeddum
arukaNaittuk koNda peN peey eGkee veedduk(ku)
adaittida veN cooReGkee aadai eGkee
irukaNukku viyappeGkee vasatiyaana
idam eGkee enRu tirintu iLaitteen allaal
orukaNattum unnai ninaintatu uNdoo ennai
udaiyaanee evvakaitaan uyyum aaRee
MeaningL
O my Lord who owns me totally! As the philosophers understand and lament this b
iological body is infected with Malam, the Poison and it is certain though it no
t sure exactly when it will disintegrate and decay. But despite this there are
ghost-like females who embrace it and arresting it in home make me search for fo
od clothing and better places to live and so forth. Spending all my time and e
nergy with such mundane pursuits I have grown weak and weary, I hardly indulg
e in metaphysical thinking where I gain a deeper understanding of You. Under suc
h circumstances tell me, how can I redeem myself?
_____________________________________________________________________

The Results of Economic Acquisitive Behavior.
VaLLalaar continues analyzing the reasons why many human beings remain not inte
rested at all in metaphysical pursuits and hence in seeking to know more and mor
e about BEING and the blessings He can confer upon the souls.
Earlier in a few verses VaLLalaar was harping on the excessive sexual passions a
s that disposition that blocks off interest in metaphysical matters. Now he retu
rns to the economic pursuits of man taken also to excesses and hence a kind o
f mental aberration. When the acquisitive desires become excessive, they also
become detrimental for they bring about a forgetfulness of BEING.
For the individuals who are economically acquisitive to the excess where the who
le existential meaning centers on acquiring wealth, even a mountain of gold will
appear as small and he would venture all over the world in all directions seeki
ng more and more wealth. Such pursuits even if successful will ultimately ruin
the physical and mental well being and hence he ends up as a broken man total
ly disenchanted,.
Now what is avoided in such pursuits are the metaphysical excursions where BEIN
G is encountered and understood. This understanding in contrast to the economi
cal and related physical and worldly matters, result in good mental and physical
heath. For understanding BEING is understanding something permanent, something
that is there always - BEING is not like the physical elements that are only ep
hemeral. The mind in grasping the presence and essence of BEING rests in someth
ing absolute.
Now BEING is also the greatest and genuine wealth for He is the source of mental
satisfaction and peace, the Upasaantam, a psychological state that is absolute
ly calm and contented.
Now on top of that BEING is also the medicine, the Amutu who cures all kinds of
diseases both physical and mental. What massive wealth cannot do BEING can a
s He is the Power who controls all. Most importantly He has control over Malam,
the root cause of diseases and death.
Now why the economic pursuits will not yield the kind of good things the m
etaphysical life brings about?
The economic mind is also a hardened mind with no love and sympathy at all. It c
heats itself by telling itself many lies by way of justifying its wrong way of l
ife, The heart remains a stone hill, a hard rock hardened steel , an indiffe
rent tall tree and so forth All such dispositional traits are not at all consi
stent with love for BEING and hence distances the soul from BEING with disastrou
s consequences for mental and physical health.
93

'
:
!
93
ponmalaiyoo ciRitenap peeraasaip poGki
puvi nadaiyil paRpala kaal poontu poontu
nenmalaiyoo nitimalaiyoo enRu teedi
nilai kulainta tanRi unai ninaintu teedi
manmalaiyoo maamaNiyoo maruntoo enRu
varuntiyatee illai inta vanjca nenjcam
kanmalaiyoo irumboo cem meramoo paaRai
kaeyGkalloo paran muruddak kaddaiteetoo
Meaning:
O my Lord! Interested in accumulating wealth and nothing else even a mountain
of gold appears too small to me and I go all over the world searching for more
and more wealth. I seek after mountains of grains money and so forth and in this
relentless pursuits what I end up finally with is a shattered body and mind. I
never paused to mediate upon You and understand You as the absolutely permanen
t the real gem and the medicine that cures all. My heart must have become ver
y hardened like hill of stones, iron slabs, granite rocks , an indifferent t
ree and so forth

The Destruction of Ego and the Bliss of Moksa
As I have pointed out many times, in the whole range of Sacred Tamil literature
which is more extensive and varied than the Vedas put together, there is no me
ntion at all of the criminal VarNasrama Dharma and if at all it is only to conde
mn it outright. Of the many reasons for this fundamental difference between S
k and Tamil literature in this respect is that the Tamils have developed a meta
physics of Ego destruction and NOT ego cultivation as is the case with VD and Sk
literature that upholds it. The VarNa Thinking emphasizes the ego assertion an
d hence very detrimental to spiritual development. It is then not surprising th
at the Mayavada Advaita Vedanata is so extensively discussed in Vedism for only
by denying the reality of the world and the substantiality of the soul that the
y can somehow let there be VD as a social structure. The Mayavdam kills conscien
ce and with that allows the VD to go by unchallenged.
In this verse VaLLalaar makes it clear that only those who destroy their Ego an
d hence become forgetful of themselves can allow without any resistance the fl
ow of the Amutu of BEING and preserving it keep on living embodied but with j
oys untold. Such egoless individuals are the Tirukkuuddam, a community of indiv
iduals spiritually matured and who are certainly not a caste group. They are no
t for sure a group of Brahmins VeLLalaas or any other such a caste for it has n
othing to do with birth at all. No matter what their birth, once the ego is de
stroyed all social identities dissolve and the person becomes simply an Adyar,
one who enjoys the vision of the Dancing Feet of BEING.
Now how exactly the Amutu
, with great joys ?
flows into the soul of such individuals blessing the
Such individuals indulge in metaphysical questioning of a profound kind and stru

ggle with dialogs and discussions to gain metaphysical illuminations. Such deep
illuminations not only add to their understanding but also evaporate their world
ly desires so that they become less and less interested in earthly pursuits.
They begin to enjoy a calmness and coolness that bring about a self saturatio
n and hence a profound peace of mind.
Now as metaphysical illuminations abound and the soul develops more and more in
spirituality, slowly but surely it is pulled up into a state of being the SAME a
s BEING, a state of absence of alienation from BEING that is called Sudhatvait
a by the Siddhanties. It is at this point that the ego is destroyed completely a
nd the soul enjoys a bliss that is the same as that of BEING. At this stage the
ordinary speech becomes impossible and the soul sleeps without sleeping forgetfu
l of the physical world and what transpires there including the onset of night
times day times and so forth. The world does not become a dream-like reality but
only that something the soul is not interested any more. A profound indifferen
ce to the world sets in.
The soul does not see itself as this and that for there is the final destructio
n of the Ego that in fact constitutes self identities , This state of egoless-ne
ss is supremely blissful and constitutes the highest stage of spiritual developm
ent that VaLLalaar asks quite rhetorically will ever be possible for him to en
joy. It . This of course also implies that he in fact enjoying it abd wishes
that all would seek to enjoy it. Part of the bliss here is knowing in advance th
at there will no more rebirths for the soul
94
:
,
94
tmmai maRantaruL amutam uNdu teekkum
takaiyudaiyaae tirukkuuddam caarntu naayeen
vemmaiyelaam tavirttu manzG kuLirak keeLvi
viruntarunti meyyaRivaam viiddiul enRum
cemmaiyelaam tarum mauna aNaimeeR koNdu
ceRitiravu pakal onRum teriyaavaNNam
imaiyilee emmai inum kaaNaac cutta

inba nilai adaiveenoo eezaiyeenee?
MeaningL
There are the truly spiritual individuals who having destroyed their ego are sel
f-forgetful and in that state enjoy the flow Amutu as a blessing of BEING that t
hey preserve and enjoy always. I am but a evil person like a street dog and
I am not sure whether I can join the community of such people and enjoy a life
of metaphysical dialogs that result in deep metaphysical illuminations that pur
ify the soul by destroying various passions of the world and bring about a cooln
ess of temper. I am not also sure whether in the company of such great souls I c
an sleep on he bed of Deep Silence without being aware of anything worldly inclu
ding the fall of night and day break and in that state enjoy all the great state
of supreme consciousness. I am not also sure whether I will enjoy the joys of
knowing that I will not be reborn as embodied again while still living in thi
s world.
________________________________________________________________________________
_______________________
Siva Does Not Promote VarNas
Anyone who does not understand Hinduism as Agamism that is promoted by Sacred Ta
mil literature and has been for millenniums does not understand Hinduism at al
l. The b est of Hinduism, the Hinduism free of VarNa Thinking is available only
in Sacred Tamil literature. There are many mighty Brahmins who also developed
it but only by relinquishing their caste identity completely. They understan
d BEING as Love (anbee Sivam) and within this hey see that BEING does not promo
te at all the VarNa organization of society where some, even really criminals b
elong to high castes entirely by birth alone and enjoy special social privileges
.
VaLLalaar in his own inimitable way questions this assumption that is justified
by almost all Dharma Sastras in Sk .
He asks here rhetorically: Does BEING as Siva promote a low caste birth because
of the wrings done by person in the past life? Most certainly not for Siva is a
rud kadal, an Ocean of Mercy who tolerates wrongs done by the embodied souls an
d still guides them overlooking all such evils. Siva does not throw the souls i
nto a lower kind of rebirth by remembering the evils done by the person. In othe
r words Siva does not support at all the Karma justification of VarNa organiza
tion of society that Brahmanism promotes.
But then how is that there are varNas so extensively promoted and for millenniu
ms by the so-called Acaryas?
VaLLalaar is very clear, In the minds of such people there is a Maayai, a delusi
on an illusion carried away by which they commit thousands of social evils like
depriving the basic human rights for millions of people.
But why does not Siva punish them, destroy then etc?
Siva tolerates all their evils and wrongs but does not remain indifferent. He
stands as the Brilliance that installs the Njaanam that would dispel this delu
sions and make them pure and clean and an Aduyar. BEING is not only LOVE itse
lf, an Ocean of Mercy but also the Maha Guru who transforms the souls through PE
DAGOGY, through spiritual education of various sorts.
Now VaLLalaar, and to his great credit also notes that this is not something pec
uliar to Saivism alone. All great scriptures all over the world also declare thi
s truth that BEING does not promoye VarNas and that such a social organization
is entirely due to the delusions of some aberrant minds.
95.,
95.,
adiyaneen pizio anattum poRuttu aadkoNda

arudkadalee manRil ooGkum arasee innaaL
kodiyaneen cey pizaikaLait tiruvuLLattee
koLLutiyoo koNdu kulaG kuRippatuNdoo
nedityanee mutaR kadavud samuukattoor tam
nedum pizaikaL aayiram poRuttu maayai
odiya neer ninRa peruG karuNau VaLLal
ena maRaikaL ootuvatiGku unaitaan anRee
Meaning:
I am but a humble person who worships Your Dancing Feet. You bear with all t
he wrongs I do and overpowering me from within guide me along. You are indeed
an Ocean of Mercy and who dances as the King in the Paradise. Now in these days
, do You remember the wrongs I do and cast me into a lower kind of caste in my
next birth? Certainly not. But there are communities of people despite holdin
g You as the Supreme God, but because of illusions and delusions, commit a thou
sand errors in upholding VarNa Thinking. Again You tolerate them but seek to pu
rify them by standing as the Radiant Light of immense kindness. This is how al
l great scriptures declare Your essence.
The Natural Laws and the Play of BEING
The spiritually matured are the people who their Third Eye opened enjoy transd
uctive perceptions where they witness directly the majestic play of BEING and by
which He manages the cosmos including the fates of the living creatures. Such
people do not bother about rules regulations norms and so forth of the ordinary
folks.. There cannot anything more powerful than the Play or Dance of BEING in
determining the various events in life
But does this mean that BEING neglects and forgets the ordinary folks who do not
yet enjoy the visions of the Third Eye and are forced to see only with the fiv
e senses and the various cognitive processes that accompanies them?
This is the question that VaLLalaar poses himself here and brings out by way of
answering it, the cognitive understanding of rules and regulations in the physic
al and social world as a help given by BEING himself.
There is first of all the throwing of a soul into a desert-like wilderness

all because the understanding is covered by an immense darkness of aaNavam that
also disallows any metaphysical understanding where the Meaning of Existence is
made available. This darkness of vision blinds the person and makes him immatu
re like a child where the elements of adult life are not available.
But like a woman who follows faithfully and despite the advise of others a man s
he loves, the Darkness of aaNavam is followed faithfully by the Darkness of Phy
sicalism, the Maayai iruL as said here. Now the person is lost in the jungle o
f sensory information that reach the five senses and which are processed by the
various mental modules. Such individuals are lost in the wilderness of the p
hysical world unable to penetrate throuigh them and reach the metaphysical realm
s beneath where are available the divine Play.
Now does this mean that BEING does not help such people at all?
Now VaLLalaar observers that it is only for such people that He provides the Niy
ati, the various rules and regulations and such other regularities which they ca
n discover within the physical realms. BEING here hides Himself and allows the
PLAY to be seen as the regularities in nature mathematically determinable.
Thus we have the justification of the positive sciences as a kind of divine he

lp BEING blesses people incapable yet of Transductive Perceptions where they se
e the Play or Dance with a rhythm of its own.
The rhythmic movement of the Dance or Play becomes transfigured as the regularit
ies in the physical world The laws of Nature positive sciences are after are the
physical distillation of the metaphysical Dance of Siva with Uma.
96.
96.
kaNmayakkum peerirudduk kaGkul pootil

karuttaRiyaac ci uvanai oor kaduG kaanattee
uNmayakkam koLa viduttee oruvan pinpoom
orutaayaip pool Maayai iruL ooGkum ppotil
maNmayakkum perum vidayak kaaddil antoo
matiyileen maazaantu mayaGka niitaan
vaNmaiyuRRa niyatiyin pin enaividdu
maRaintanaiyee paramee vaNmai enee!
MeaningL
There is a boy who in the thick of the intense metaphysical darkness (of Mala
m) remains totally ignorant of the meaning of existence and so forth. He remai
ns in a wilderrness of great difficulties mental confusions where follows , lik

e a woman who follows a man , the great darkness induced by the physical world.
He soul remains captured in the jungle of sensory information, where unable to
free itself remains fixated to the physical realms as if only they are real..
At that point You disappear from direct visions but allow the souls to appreci
ate and follow the regularities in the natural world in terms of laws and rules
available there and within which Your greatness is manifest in a way. O my Lor
d! You are indeed great!
Siva Dances to Forgive All
No matter how great a sinner a person is, only God, who is wholly love and th
e kindest, will forgive and correcting the errors and mistakes will continue to
guide the creatures further quite unfailingly. This is the central message and
the REASON for which BEING as Siva dances with Uma in the Paradise that is also
the Golden Hall. This also gives VaLLalaar the reason why he prefers not any in
dividuals to love and cherish as a Guru but only Siva.
His reasons are as follows.
Even a good mother is not free from seeing faults in the actions of her childre
n and punishing them for it all. If this is so even with mothers what about ot
her individuals who lack the kind of love and care a mother shows? Lacking lo
ve and compassion they will be worse will seek out the mistakes committed and se
ek also to punish them in various ways.
Then the reason why they behave thus is that they are full or earthly attachm
ents which make them prejudiced in many ways killing the love and compassion in
them. So it is best not to cherish any one of these individuals to guide onesel
f in metaphysical life.
But then there are individuals who as said by Tiru VaLLuvar two thousand year
s ago, have freed themselves from all earthly attachments and are attached only
to BEING. Now in attaching oneself to such genuine mystics who live in the thoug
hts of BEING and nothing else, will in fact lead one to SEE BEING as Siva and w
ho will forgive all the misdeeds and correcting the individuals will continue to
guide them towards Moksa.
Now VaLLalaar sees that this is the very reason why Siva dances with Uma in the
Golden Hall where He creates continuously meanings of all kinds (poruLoon) s
o that the souls keep on acting and learning.
97.
97.
naRRaay piazai kuRiukkak kaNddom inta

naanilattil maRRavar yaar naadaar viiNee
puRRayum avar thamai paRRoom paRRil
paRRaata paRRudaiyaar paRRi uLLee
uRRaayunj civaperumaanin karuNai onRee
uRu pizaikaL ettiNaiyum poRuppatu uL
poRRaaLai virumbiyatu manRuL aadum
poruLoon pizaiyanaittum poRukka vanRee
Meaning:
In this wide world even a good mother is not free from finding faults in her c
hildren So there can be no others who would not seek out wrongs done and criti
cize, So I will never attach myself to them even like seeking the shadows of a
bush ( when extremely hot?) However I will attach myself to those great souls
who have freed themselves from all earthly attachments and live fully attached t
o BEING as Siva. It is only the great love and compassion of Siva that will over
look all my misdeeds Because of this my soul seeks out the golden feet of Siva t
hat dances tirelessly in the Golden Hall, the Paradise and all only to forgive
the various misdeeds of the souls.
It id only BEING who can Defeat the Evils
Men do many evils sometimes indeed very cruel. It has been the case throughout h
istory as it is even now. This has led men to seek out an explanation as to why
there are evils, and if there is God then why God allows for such events.
In the Indian cultural scene the Karma Theory has been very conveniently applied
but certainly a grave mistake, It does not explain why there are ethical ev
aluations of actions where some are seen as PuNNiyan and some as Paavam. The Sa
ivites explain this in terms of the concept of Malam, a fundamental entity just
as Anati as BEING, as the ultimate source of all evils, inert in itself but can
corrupt the souls and make them evil and fiendish. It is the personification o
f this Malam and its poison-like actions that has led the Semitics name it as S
atan.
In contrast to Malam , BEING is Pure and being wholly LOVE is also wholly Good
, One who can never do anything except the PuNNiyam, the ethically right and he
nce the PuNNiyan. As Pure Love He is also the Arud Kadal, the Ocean of Generosit
y and who gives and blesses the souls endlessly. He dances the Dance of Bliss wi
th Uma so that the whole world becomes FREE of Malam and the souls enjoy metaphy
sical illuminations that would finally lead them to Moksa, escaping from being
thrown back into biological births, Samsara as they say.
Now His Dance illuminates and it is this that frees the souls from the inheren
t defects they suffer and end up doing evils of all kinds. Now VaLLalaar notes
that if BEING becomes indifferent and abandons the souls to the evils, remains
doing nothing to correct them and improve them, then there is no hope at all fo
r anyone to free themselves from Malam and become Pure.
The evil he speaks of here is not really a great one like massacre murder rape a
nd so forth There is among the Saivites (as is the case with all religionists)
an ARROGANCE and which is seen as an evil by VaLLalaar here. Some Saivites beli
eve strongly that their understanding of Siva as the Supreme Power where they al
so believe that Siva as such will in fact answer all their good wishes and make
them real and so forth, also lead them to denigrate the others who do not share
their beliefs. There is ridiculing, disrespecting and sometimes even insulting
. This is seen an evil and VaLLalaar projecting himself onto such arrogant Sai
vites, seeks the blessings of Siva so that there will be events that will correc
t him and make him humble and trtuhful .
Even in the case of heinous crimes, what human beings as counselors guru-s and
so forth can do is very limited. The Malam is really devilish and only BEING as
the Supreme Radiance can free the souls from it. Thus in the case of serious
crimes, we have to turn to Siva and seek out His Grace.
98.
98.
eNNiya nam eNNam ellaam mudippaan manRuL

emperumaan enRu makizntu iRumaantu iGkee
naNNiya maRRaiyar tammai uRavaamai peeci
nanku matiyaatirunta naayineenait
taNNiya arudkadalee manRil inbat
taaNdavank ceykinRa perun takaiayee eGkaL

puNNiyanee pizaokuRittu viduttiyaayil
poyyaneen enkuRRu en puriveen antoo!
Meaning:
O my Lord ! You are Lord Siva the Ocean of Mercy and Kindness who dances the Da
nce of Bliss in the Paradise. You are in fact the very source of all that are et
hically good and hence the puNNiyan. Now I am but a filthy street dog who out of
religious arrogance and the believe that You will concretize all my goos wishe
s, ignore and insult the people of other faiths. I also speak of how alien they
are to the True Way and so forth This certainly is an evil and if You do not d
o the necessary and correct me by purifying me, where can go and what can I do?
_______________________________________________________
Siva Destroys Religious
Fanaticism
At the moment the Hindu people are in the grips of a fanatical zeal all pro
mpted by the controversy surrounding RamayaNa and the ontological status of Lor
d Rama. The Rama Baktas have vandalized and even burnt alive two innocent peopl
e. Thus Hinduism of the Brahmanical kind that goes by the name of Hindutva ca
n be just as fanatical and mad as many other religions. Such madness drives the
really humble and sincere into Atheism where we see more concnern for the downt
rodden and so forth.
But why this and how does VaLLalaar
analyze such a madness?
He notes that among the various presentational forms of the wholly mysterious
BEING, there are some which are low and can confuse the mind than illuminate an
d purify. To free the souls thick with the infection of Malam, such lowly for
ms are necessary as the Absolutely Pure Forms will be beyond the comprehension o
f such individuals., BEING generates the various icons consistent with the cogn
itive maturity of the souls. Thus VaLLalaar projects himself onto such a simplet
on and says that there is becoming fanatical and violent because of the irrat
ionality that's is imposed by some deities.
Now what is the cure and how to free such fanatical individuals from their madne
ss?
VaLLalaar notes that the Meloor, the spiritually matured, praise the form of BEI
NG as Siva as the absolutely Pure and Bright and which form is the form in wh
ich He locates Himself in the heart of those individuals who are genuine lovers
of God and hence humanity. Their heart becomes the Paradise, the cuRsabai wher
e Siva dances His Dance of Bliss with Uma so that all souls also enjoy bliss and
nothing else. Such a form of BEING is that form that frees the souls from al
l kinds of miseries arising from religious madness for it installs LOVE and KIND
NESS as the very essence of the person.
Now VaLLalaar, noting that this claim itself can lead to controversies and hence
conflicts in which he is not interested, emphasizes that this is a truth as fa
r as his understanding goes. Others may not agree but seeing the high spiritual
maturity of VaLLalaar, this view cannot be prushed aside simply an opinion, one
among the so many. I It has a validity of its own in view of the high spiritual
ity that he exemplifies.
99.
99.
anbar tiru ulaG kooyilaakak koNdee

aRputac ciRsabai ooGkum arasee! iGku
vambaridaic ciRiyeenai mayaGka vaittu
maRawtanaiyee aanamnata vadivooy ninnait
tunba vadivudaip piRaril pirittu meeloor
Turiya vadivinai enRu connavellaam
Inba vadivu adaintanRee entaay antoo
ennaLavu en colkeen eezaiyeenee
Meaning :
O my Lord! This is how I understand the matter within the limited metaphysical u
nderstanding I enjoy O my Lord! You locate Yourself in the heart of the really l
oving and there and in the Paradise of Pure Consciousness dance the Dance of Bl
iss. But unfortunately You have left me in the company of fanatics who create
endless troubles and making me quite irrational have in fact forgotten me. But O
My Lord of the form of Pure Bliss! The really enlightened and spiritually matu
red have identified Your form from the rest of the gods( who may make individual
s fanatical) and extolled You as the absolutely Pure and the most distant form
of BEING , the form that does not create troubles but only joys. You dance the
Dance of Bliss so that all souls enjoy joys and nothing else.
The Snake of Siva of the Golden Body
The snake has figured very prominently in Agamism or Tantrism .

this is an archaic symbol figuring prominently in almost all
where it also appears very widely in dreams. One can say that
l metaphysical reality that stands for KuNdalni Sakti as sung
ddhas.
As is well known
ancient cultures
it is a universa
by the Tamil Si
The Siva who wears the sanke here is of the golden body but not so all other
deities and celestial powers. VaLLalaar seems to have a new insight into the me
taphysical meaning of the snake when it is worn by Siva of the Golden Body as op
posed to other bodies ofmother gods.
But really is there a difference ?
VaLLalaar seems to think so. The golden body of Siva has many metaphysical meani
ngs. One is that of endless bliss. The other is extremely good natured and sinc
erely loving. In metaphysical dreams in when a person appears as Golden Siva da
ncing away, means there is going to be something very joyful in his life. When
a person appears as golden bodied wearing also golden attire, that means that p
erson is very kind pure and sincerely loving and affectionate,
Thus the KuNdalini Sakti that snake represents when the golden Siva wears it,
is the Sakti that initially sexual libido but now transmuted into Pure Love and
hence something that is not possessive at all.
VaLLalaar wishes that this Golden Siva ought to possess him and put him into va
rious tasks so that his soul will be purified and redeemed. The KuNdalini Sakti
the golden Siva empowers the souls woth will develop only love and care for al
l.
But this KuNdalini Sakti is common to all deities where they are not of the gold
en bodied. VaLLalaar notes that such deities and individuals overpowered by such
deities will seek DOMINANCE over others and will use the Sakti primarily for th
at purpose. Among creatures, the ones with a huge Snake and hence with large sex
ual appetite and physical and mental strength, will seek dominance and practic
e aggression towards achieving it. As is well known even among the animals, such
males seek dominance over other males and isolate the females as only for thems
elves and seek to dominate the world their own descendents..
Such selfish and aggressive individuals will not be helpful towards others espec
ially the humble ones who will not serve their needs. They will pushed down to e
xist as slaves with all the liberty removed from them
Here VaLLalaar also implies that this interpretive understanding is something

disclosed by BEING Himself and that it is not something purely a matter of wide
scholarship of many texts where such matters are interpreted and articulated. A
ll such interpretations can be very varied but mostly speculative and hence quit
e unreliable. Only that wh9ch is disclosed by BEING can the truth.
100.
100.
puRRooGkum aramellaam paMiyaak koNdu

ponmeeni tanil aNinta poruLee Maayai
uRRooGku vanjcamanak kaLvaneenai
uLaGkoNdu paNiko:vatu unakkee okkum
maRRooGkum avarellaam perumai veeNdum
van manattar enaiveeNdaar vaLLalee naan
kaRRooGku aRivaRiyeen palavaac collum
karuttaRiyeen enakkaruLak karutuvaateeQ!
Meaning:
O my Lord of the Golden body! You wear as one of your ornaments all the snakes t
hat thrive in the snake mounds of the creature bodies. I am but a dishonest in
dividual full of lies and quite willing to cheat and hence it is quite fit that
You overpower me and put me to tasks that would purify me. But there are other
deities who also wear the snake but who are in need of glories and for which t
hey are wiling to do anything. They promote aggression to achieve dominance and
as such will not require my services. O my Lord the most generous! I am not a sc
holar of extensive scholarship and who can give many interpretations as the mean
ing of the snake and so forth. I hope You will consider blessing me with the ri
ght understanding of the matter.
VaLLalaar's Garland for Mahadeva- 101(Final)
Only Siva the Love Can Redeem the Souls
Bakti means Love unto BEING where BEING as Siva is also understood as Love Itsel
f, the most momentous metaphysical insight of the Tamils that has conditioned th
eir culture for millenniums. It is this insight that ahs made them fight a fie
rce battle against the VarNa Thinking of Brahamanism and in recent times again
st the Brahmins who seek to reinstate the evil and criminal VD.
Another word that has become metaphysically very important at least from the da
ys of Tolkaappiyam (c. 500 BC) is AruL where Punitavati ( c. 5th cent AD) decla
res boldly that it is AruL that rules the whole world.
In this verse we have this understanding being repeated where BEING is taken as
the One who is filled with AruL abd a transcendent reality ( aruLudiaya Parampor
uL) To be full of AruL is to be full of LOVE unto all no matter how wicked and
depraved. Siva does not practice VarNa Thinking in His management of the crea
tures like a typical Brahmin. BEING as wholly love can never discriminate and
deprive any soul the rights to move in the direction of Moksa
Now what endears the souls to Siva and makes Him bless them with Moksa is Univer
sal Love that cultivates the souls and the Njaanam, the clarity of Understand
ing of all. BEING is essentially Sivam , the One who purifies all souls of Mala
m and with hat shinnes forth with Njaanam and in that also practice universal L
OVE unto all creatures. To be one with Siva without any alienation, i.e. be in
Siddhatvaiita relationship and enjoy the supreme bliss, one has to shine with N
jaanam and show love unto all.
Now Siva is also the Mey ARiivuruvam, the shape of TRUTH. So it becomes incumben
t upon all who seeks oneness with Siva to seek nothing but axiomatic truths for
only such truths will dislodge the Malam from the souls and make them both a Nja
anai as well a Bakta, the one who loves all. Such a person becomes an Adiyaar, a
humble servant of people where in serving the people he also serves BEING.
The spiritually most develoip4ed is an Adiyaar and not at all the pompous and th
e power greedy Brahmin who without any mercy condemns individuals as Sudras , t
he untouchables etc only because they are born into certain families.
Such individuals in the view oi VaLLalaar here are the MaruLudiaya Manap Peetai
- an ignorant fool in great delusion. Such individuals contrary to the claims
of Brahmanism are condemned into perpetual biological existence where they die
and are reborn only to suffer another round of death and related miseries.
What is the way out so that such individuals do not exist in any society?
It all depends finally on the Game Siva plays. Like a typical Saivite here VaL
Lalaar resigns himself to the Play of Siva and just satisfies himself with
the request that He considers his wishes.
101
101
aruLudaiya paramporuLee manRilaadum

aanantap peruvaazvee anbinoor tam
teruLudaiya uLam muzutum kppyil koNda

siavmee mey aRivuruvaam teyvamee im
maruLudiaiya manap peetai naayineen cey
van pizaiyac ciRiteenum matittiyaayil
iruLudaiya pavak kadal viddeeReen ennai
eeRrutaRku ennuka en inbat teevee!
MeaningL
O my Lord ! You are the transcendent reality full of love and compassion. You
always dance the Dance of Bliss (with Uma) in the Paradise so that all creature
s evolve and enjoy a great life(of Moksa) You are the Sivam that transforms the
souls with Njaanam and love into a temple itself by taking residence in their he
art. You stand also as the deity that takes the shape of Axiomatic Truths (to il
luminate all) But I am a lowly street dog full of ignorance delusions and illusi
ons and because of it commit great sins ( alienating many simple and humble peo
ple) If You evaluate all my such evil deeds, then certainly I will never be abl
e to become free from being thrown into biological existence , the ocean of dark
ness and endless miseries. Please take heart to illuminate me and with Njaanam
escape from this ocean of endless births and deaths.

Garland For Mahadeva

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Garland For Mahadeva

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VaLLalaar's Garland for Mahadeva-1

BEING Destroys Ignorance and Makes the Heart Melt

karuNai niRaintu akampuRamum tuLumbi vazintu

VaLLalaar's Garland for Mahadeva-2

The Oneness of BEING and Disclosive Evolution

FUNCTIONS and the central features of the metaphysical understanding that is ma

Ulaknilai muzutaaki aagkaaGkuLLa

VaLLalaar's Garland for Mahadeva-3

Truth-Experience and Human Evolution

But why is this so?

Ulakelaam tani niRainta uNamiyaaki

Itaya malar miitirunta inbat teevee

VaLLalaar's Garland for Mahadeva-4

Evolution is Directed Towards Moksa

Everything has a DEVELOPMENTAL or EVOLUTIONARY dimensions to it where while BEI

In all these processes there is

and hence the evolutiona

Vittaaki muLiayaaki viLaivataaki

VaLLalaar's Garland for Mahadeva-5

The Dravidian philosophical tradition incorporates deconstruction; as its metaphy

Now VaLLalaar in this verse recuperates this essence of Dravidian Philosophical

Veetaanta nilaiyaaki sittaantattin

VaLLalaar's Garland for Mahadeva-6

The Evolutionary Dynamics in Philosophical Discourse

Suddhatvaita of Saiva Siddhanta maintains that the ONENESS of Advaita is a FEELI

But why these false Vedantic moves are necessary?

toonRu tuvitaatvuvitamaay vicidaat

VaLLalaar's Garland for Mahadeva-7

Energy Transformations and Evolution Towards Pure Consciousness

Tantrism as developed by the Siddhas incorporates the various transformations of

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

paramaakic cuukkumamaay tuulamaakip

aramaaki aannanta pootamaaki

VaLLalaar's Garland for Mahadeva-8

The Appropriation of Vedanta within the Evolutionary Understanding of Spirituali

Now in this verse VaLLalaar recaptures the Vedanta-Siddhanta of KaNNudaiya VaLL

such attempts to incorporate the central insights of the Vedantic Maha

Intiyamaayk karaNaati anaittumaaki

antamil to,mpatmaayt taRpatamaay onRum

VaLLalaar's Garland for Mahadeva-9

The Evolution of Consciousness and the Limit as Deep Silence

By common consensus among modern psychologists , the understanding of human con

It is here that we have the understanding of BEING as Taddattam and Coruubam, BE

Thus we have another movement of understanding to DS taking the presentation of

This consciousness of BEING in itself as the absolutely transcendent is beyond

Ninmayamaay enmayamaay onRuG kaaddaa

You stand as the social-consciousness of myself yourself and so forth as well th

VaLLalaar's Garland for Mahadeva-10

The Evolution of the Soul is Towards Destroying the Differences

In this Disclosive Evolution there is a sense of direction for all creatures, th

But how to achieve this way seeing the whole cosmos?

aLaviranta neduGkaalam cittar yookar

Vaayaaki vaayiRanta mavunamaaki

onRaakip palavaaki ooGkun teevee!

VaLLalaar's Garland for Mahadeva-12

Cosmology Evolution and Divine Disclosure

aNdaGkaL palavaaki avaRin meelum

VaLLalaar's Garland for Mahadeva-13

The Saiva Theory of Motivations and Evolution.

In this verse VaLLalaar articulates an interesting Theory of Motivation and how

Ponnaaki maNiyaakip pookamaakip

VaLLalaar's Garland for Mahadeva-14