The eleventh sutra:
Living in Love with BEING
KaaNung KaNNukkuk Kaaddum uLampool
KaaNa uLLattaik kaNdu kaaddalin
ayaraa anbin aran kazal celumee
karutturai: en nutaliRRoo enin parameecuranatu sii
paatangKaLai aNaiyumaaRu uNarttutal
THE ELEVENTH AXIOM
Like the mind that directs the eyes and makes them perceive, BEING directs the self and also discloses to the self what it is in itself. And because of this overcome with immense gratitude the anma will abide with unabating LOVE towards BEING and follow unquestioningly Its dictates.
General Intention: It is intended to disclose the manner in which one can attain the state of Being where there is eternally seeing the unending DANCE of BEING.
1. Both ‘aran kazal’ and ‘sii paatam’ are metaphorical descriptions of the DANCE of SIVA, the PLAY that puts everything into flux, the PLAY that moves everything. Attaining the FEET is the highest possibility; it is moksa, the final HOME COMING as there are no other LOCATIONS beyond to be claimed and accessed as a dwelling..
2. The term ‘ayaraa anbu’ is unabating LOVE, also known as Bakti, a Love that only grows without ever dwindling or diminishing. This LOVE issues forth out of an infinite gratitude, out of boundless thankfulness on seeing the immense MERCY that BEING has shown throughout the long evolutionary history of the individual, has been showered all along unknown to him. This understanding dawns now when BEING is understood in itself as it is and not as IT discloses Itself in various presentations. It is realized now that unknown to the individual BEING has all along been guiding without ever disclosing that HE is so guiding and because of which the anma now understands itself as it is in itself and this too by the supreme kindness of BEING. It is BEING that sees faultlessly what the self is and it is BEING that also makes it possible for the anma to see itself exactly as it is in itself. This supreme illumination about self itself, so satisfying to the spirit that it is overcome with boundless gratitude, abiding LOVE for BEING which develops into BAKTI, a wanting to fuse with BEING so intimately that alterity is neutralized , overcome.
3. Bakti does not simply arise with fascination, bewilderment, feelings of wonder towards the miraculous and magical. Genuine, uncalculating LOVE, a love that simply desires to be one-with emerges only when the immense MUNIFICENCE is well understood by the self. It is immense GOODNESS and the understanding of this infinite goodness that causes the emergence of genuine Bakti, a Love that does not demand anything in return and only wishes continued presence and intimacy.
11.1 Mutal atikaraNam ( The First Thesis )
iiNdu avanum avaRRatu vidayattai
iv vaanmaakkaL avanai inRi amaintu
onRaiyum vidayiyaa aakalaan
Assertion: Now BEING even understands everything that is understood by the selves exactly as it is understood by them
Reason: For the anmas do not understand anything at all without assuming states of Being as grounded by BEING.
edutuk kaaddu 11.1.1
aintaiyum okka uNaraatu avaRRu uNarvatu
aintaiyum pool ninRu uNarum aakalaan - aintinaiyum
onRu onRaap paarttuNarvatu uLLamee evvulakum
onRu Onraap paarkkum uNarnthu
In the phenomenology of perception in addition to perceiving an entity gestaltically, there is also perceiving each one of the sensory components the constituent parts, the self standing as if the sense itself with each one of the senses on these occasions. That which sees the individual parts constituting a whole in relation to the gestaltic whole cannot be but the self; it is the essence of the self that no matter what world is accessed and what objects perceived, it proceeds thus: from parts to whole and whole to parts.
edutuk kaaddu 11.1.2
eekamaay ninRee iNaiyadikaL onRuNarap
pookamaayt taan viLainta poRpinaal - eekamaay
uLLattin kaN aanaan uLkuvaar uLkiRRai
uLLattaR kaaNaanoo uRRu?
BEING which stands as the same as the selves when Not-Other, emerges into the consciousness of the selves when they enter the realm of Universal Dance. Thus the BEING that stands as the same and remains the eyes of the selves, will certainly understand whatever that is understood by the selves and exactly how it is understood by each one of them.
1. Here BEING stands not only as the GROUND for the origination of whatever Being state an anma may assume, but also stands the SAME as the anma itself by neutralizing its alterity. The absence of alterity and hence otherness between BEING and the selves in every Being-state means BEING understands the anma exactly as it sees and understands things. Even when the anmas see distortedly, that too is understood as such by BEING. BEING understands the selves non-interpretively, unmediatedly which is the meaning of the term ‘uLLattir kaaNal’ in 11.1.2 And as such BEING understands the selves without any errors or mistakes as there are no interpretations at all.
2. The seeing of BEING and that of the anma are not the same. There is the phenomenology of perception which belongs to the anma and that which belongs to the presentations of BEING. That which sees a thing gestaltically and then differentially the constituents parts against the whole is certainly the anma and not BEING that has no necessity for such differential seeing. The anma because of its finitude carries over this way of seeing to any realm of objects it may succeed in accessing. It understands an entity by moving constantly between the whole and the constituent parts that collectively make the whole. Even temporally ordered events are integrated into episodes, the episodes strung together into events and so forth. Though BEING has no necessity for such integral perceptions as it knows ALL, but because it stands as the SAME as the selves, it understands exactly how the selves understand things even within temporicality.
3. This is important for otherwise BEING will be ineffective as a GURU. He cannot instruct and illuminate the selves meaningfully by pointing out the errors as errors, the false moves as false and so forth unless HE understands exactly how selves understand things. It is this continuous pedagogic presence of BEING which in fact discloses to the selves the presence of BEING within themselves, hidden however for ordinary perception. This grasp which bursts forth when the selves examine their own states of Being and how they are constituted, sets the stage for the emergence of Bakti - unabating LOVE for BEING.
11.2 IraNdaam atikaraNam ( The Second Thesis )
Ini pattiyinaan maRavaatu eetta avanatu
sii paatattai aNaiyumenRatu
avan anniyaminRi ceyvoor ceytip payan
Assertion: When one lives in genuine LOVE for BEING praising HIM without ever forgetting, one may gain access to the realms of everlasting DANCE.
Reason: For BEING stands nonalienly rewarding each strictly in accordance with the actions effected.
1. It must be recalled that a similar observation has also been made in 2.2.2 where the presence of BEING was invoked to account for the presence of ethical principles guiding human behaviour.
2. Living in LOVE with BEING and praising HIM without ever forgetting are said to be actions or sadhana of the sort which will be rewarded with access to the realms of the ETERNAL DANCE. This is said to be an OUTCOME (ceytip payan) of the acts of worship and praise that is GIVEN by BEING-AS-GRACE.
edutuk kaaddu 11.2.1
arukkan neer niRpinum al iruLee kaaNaarkku
irud kaNNee paacattaarkku iican - aruLkaNNaal
paacattai niikkum pakal alarttum taamarai pool
neecattil tan uNarntaar neer
For those who refuse to see, there prevails only darkness even if the sun stands right in front and shines out resplendently. BEING stands hidden, concealed and in the DARK for those who are full of worldly desires. But for those who are in LOVE with BEING and continuously stand in HIS presence, like a sun that makes the lotus blossom, He would too the anma with HIS GRACE.
edutuk kaaddu 11.2.2
mannum iruLai mati turantavaaRu anpin
mannum aranee malam turantu- tannin
valittu irumpaik kaantaam vacam ceyvaan ceytal
calippil vikaariyalan taan
Like dispelling the darkness of ignorance through attaining illuminations by the proper hermeneutic efforts, BEING who presents HIMSELF when in LOVE approached, dispels the presence of ANTIBEING by his radiant presence. And furthermore like a magnet attracting pieces of iron unto itself, so would HE by the PULL of numenotropism, remaining HIMSELF however unmoved and unaffected.
edutuk kaaddu 11.2.3
nacittu onRin uLLa nacittalaal onRaam
nacittilateel OnRaavatu illai - nacittu malam
appaNainta uppin uLam aNaintu ceedamang
kappu inRaam iican kazal
If the inner darkness and egoity are destroyed and anma becomes pure and supremely in Love with BEING, then the SAMENESS with BEING or the destruction of alterity with BEING becomes possible. Only if the egoity is violated and destroyed can this ONENESS with BEING, seeing everything nonalienly, can be realized. Like a lump of salt that can spread throughout the waters in the sea only if it melts, so is with the anma; only when it melts and loves everything in the world, will it access the DIVINE DANCE and remain there forever without ever departing, feeling absolutely secure in the safety of THE HOME.
edutuk kaaddu 11.2.4
ponvaaL mun koNmuuvil pukko dungkip pooy akalat
tan vaaLee engkumaan tanmai pool - munvaaL
malattin maRaintuLLa maRRu ulakai uNNum
malattirittu cellum varattu.
The brilliant radiance of the sun gets concealed by the dark clouds in the sky. But however when the clouds depart, the whole sky in ablaze with the sun’s radiance. Similarly the absolute illumination, which is always shining there in the understanding, remains cloudied by the inner darkness and the selves will continue to enjoy the earthly pleasures until the inner darkness is overcome, made to depart and understanding made to shine resplendently.
1. Unless the anma becomes thoroughly universal, escape completely from its finitizing prejudices and overcome the delimitedness of the hermeneutic worlds, it cannot be the SAME-AS-BEING and destroy the ALTERITY that always separates the anma from BEING. But overcoming this alterity, alienness with BEING cannot be achieved purely by hermeneutic efforts no matter how strenuous and prolonged. Only LOVE can overcome this Otherness of BEING and therefore it is said that in LOVE with BEING one must live and PRAISE HIM so that the LOVE is not forgotten even for a moment.
2. The absolute illumination the Civajnaanam, SEEING everything standing nonalienly with BEING remains there already as a possibility but which remains unrealized because understanding remains cloudied by patches of DARKNESS induced by the strong presence of ANTIBEING. Only when one stands supremely in LOVE with BEING, wanting nothing else but the pure presence of BEING that the dark inner clouds are swept off, driven away. As one DRAWS nearer to BEING by being supremely in LOVE with BEING, Its radiant presence becomes more and more well established and as a result of which the understanding of the anma becomes like the clear blue sky where only sunlight shines brilliantly unobstructed by the clouds.
3. Being in LOVE with BEING, Bakti, is allowing the numenotropic PULL to be the strongest pull sustaining one’s life; is making Being-One-With-BEING the meaning of existence itself. When the anma lives thus, there is drawing CLOSER to BEING and through that a transmutation of Being itself so that in the end existence comes to be characterized as [BEING - (Being)], living in such a way that only the presence of BEING is visible with Being completely overshadowed, submerged, withdrawn etc. When the anma overcomes the egoistic resistances, objections, uncertainties, misgivings and so forth and in complete TRUST allows the numenotropic PULL shape totally its existence, the alterity of BEING is overcome; the anma begins to see as BEING itself SEES the world i.e. absolutely in universal terms standing nonalien with everything.
4. Becoming totally universal requires the total destruction of finititude and the prejudices and particularisms that accompany, all produced by the presence of Darkness, the MALAM that delimits the universe of hermeneutic understanding. The overcoming of this finititude and becoming totally universal is possible only by the violent destruction - the nacittal - of inner darkness. But this requires the melting of the heart, being overcome with LOVE for everything. When the anma melts like a lump of salt that spreads across all the waters, and fuses with a SAMENESS with the whole world, only then and then only it can allow BEING shine forth in its existence with its own Being overshadowed like the innumerable stars in the daylight sky. The attainment of absolute illumination, letting the Civajnaanam already there to shine forth to the total exclusion of all other lights, is possible only if the anma is permeated through and through with universal LOVE.
5. Civajnaanam, once attained is so wonderful, so excellent and infinitely satiating that losing it or departing from it never occurs at all. The word ‘kappu’ in 11.2.3 means departing, dropping off, sliding off and so forth. This is said never to occur and hence impelled to be flux immune. The Civajnaanam is the ‘cat aRivu’ - the absolute illumination and hence enjoying it is HOME coming, the end of hermeneutic journey, the evolutionary history of the individual. It is towards this HOME, the Thiru CiRRampalam, the Realm of Eternal Dance that has been the End-In-Sight for so long in the hermeneutic journey. Once attained, there is no departing or even traveling on as there is nothing further in the horizon. The horizon itself closes as everything that needs to be SEEN is already being seen. Thiru CiRRampalam is the horizonless totality; that peculiar HORIZON that discloses itself as the END, the horizon that discloses that there no further horizons.