Hinduism

Understanding the Hindu philosophy

K S SIVAKUMARAN

As we all know the basis of any religion is its philosophy. But what have the hair-splitting philosophers told us so far? Knowledgeable religionist knows all this. But we can say this for the present: They have agreed that nothing is originated and as such there is no creator in the Hindu religion - that is in the sense of ONE creating positive Matter from a void. One other conflicting view is that this Matter which is continually changing has intelligence behind its movement.

In other words some came to the conclusion that the whole phenomenal Universe could be classified into two aspects: Matter and Intelligence. But research and interpretation continue. They have now agreed to disagree on the final finding.

In the Hindu religious thought there was no fear about the appearances of God. Fortunately the thinking of the Hindu was not, at any time, restricted by theologies or dogmas.

We have therefore three distinctive beliefs which have crystallized into religious beliefs among the Hindus. First belief: 1 the most popular and practical belief is that there is an Intelligent God. 2 Innumerable Intelligent beings. 3 There is positive Matter. This popularity is understandable.

Man does not want to lose his individuality either with gross matter or with an intelligent God.

Second belief: the belief that God, Intelligent Beings and Matter are not completely different but are encased into one another to form a whole but retaining the relationship of one to the other - in other words matter is the body of the Intelligent Being and the latter is the body of God without the help of which neither Being nor Matter can function.

Third belief is very rare among the Hindus - the whole universe is ONE Organism. What is meant is that the infinite number of Intelligent Beings, the Phenomenal World, and the Fundamental Matter for the formation of this Universe are all transformation of an absolute called:"Brahman".

These three groups of believers tried their best to swallow each other but failed. The reason for this is that all humans do not reach the same plane of evolution at the same time. What is crystal clear to one individual would be a nightmare to another.

The contemporary philosophers and scientists are converging towards Monism. This tendency is inevitable if the whole universe is regarded as a single organism.

The accepted concept of dividing the phenomenal world into Matter and Intelligence should give way to the expanding knowledge. We want the present to continue for ever. But that is not possible. Even if that is possible it is most undesirable. The lesser the material part in us, the more free we feel.

The Annamaya Koasam is the physical body. The Prana Maya Koasam is the nervous system. The Mano Maya Koasam is the Ego consciousness. The Vignana Maya Koasam is the intellect. Ananda Maya Koasam is the abstract thought.

The Human being an organism consisting all the above cannot ignore anyone of them. A body is necessary to have a nervous system. A nervous system is necessary to have an Ego consciousness. An Ego consciousness is necessary to think consciously and so on until Abstract thought itself is let behind. There Monistic ideas are gaining ground at the present time, but the future may confirm them or laugh at them depending on the evolution of the humankind into Godhood or innovation of the humankind into gross matter.

Thaayumaanavar as a mystic poet

Mystics are rare. They are found in most religions. Their attitude towards the formalities of religions including their own is similar to the scientists. They are neutral and yet by their behaviours indicate the futility of outward demonstration. They may not be doctors or psychologists and not even educated in the ordinary sense. They do not preach. But sometimes out of the fullness of their feelings pour out their findings in beautiful melodies.

Greatest contribution

Thaayumaanavar of the 18th century was a Mystic. His songs are known to students of thamil literature. His greatest contribution to the Hinduism was to establish that Dualism and Athuvaitham are not different in essence. This was something similar to what Aadi Shankarar did for Hinduism and Buddhism.

What appears to be two at a lower level may ultimately be one at a higher level. That was his theme. To a student of religious history Aadi Shankarar of the 8th century and Thaayumaanavar of the 18th century have done a great deal to remove the cobwebs that have accumulated for ages in the Hindu mind.

Both men have mastered the Vedas and the religious literature of the Hindus in their tender age. Both were well versed in Sanskrit and Thamil. Both renounced the world. Both were poets and philosophers of the highest calibre.

Well-known

Aadi Shankarar is known to the Western and Eastern philosophers, but Thaayumaanavar and his poetry still remain in comparative obscurity. If his poems could have been translated into English (only a few had been translated in isolation) his greatness would have been known to the rest of the world. Every poem of his stirs the hearts and minds of us alike.

Every question on religion, metaphysics and philosophy is raised and answered with unerring logic. The exposition is so simple that everybody can understand. From a literary point of view his poems are unique. A large number of Sanskrit words are found in these poems but they do not in anyway mar the smooth flow of thoughts or rhythms.

Why Thaayumaanavar chose to clothe his thoughts in poems was because poetry gives inspiration. Why he mingled emotion with reason was because dry intellectual conceptions cannot be swallowed without coating of noble feelings. Thaayumaanavar lived at a time when the Vedanta of Aadi Sankarar, the qualified Vedanta of Ramanujam and Siddanta of Meikandan created much confusion of thoughts among their followers.

Essence of teaching

With one grand sweep of his all embracing ideal expressed in unmistakable words of precision he made them see the essence of their teaching. His knowledge was so vast and penetrating that nobody could have labelled him as belonging to any particular sect. The climax of his ideal is reached step by step shedding ignorance all the way.

'The Mystery of Sithamparam" and the rest of the verses give the experiences of his divine life. If one wishes to have a taste of beautiful poetry embodying the most mystical, cultural, emotional and philosophical side of the Hindu, Thaayumaanavar would be an ideal choice.

I am indebted to my dear father the late Kailayar Sellanainar who introduced to me the greatness of Thaayumaanavar.

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A glimpse of Saiva Siddhanta

S. Duraisamy

Saiva Siddhanta represents the evolution of human thought and is a synthesis of deep realisations and logical conclusions based on the Divine theme, "Anbe Sivamayam; Satyame Parasivam," Love is God; Truth is God.' Saintly personages from very ancient times have been the living commentaries on this Truth, contributing their beatific experiences, towards this thought enriching it and guiding the Hindu on his onward pilgrimage to moksha. It also means the true or the accomplished end of Saivism - Siddha-anta, establishing the final Truth. In Saiva Siddhanta, the Soul and God are separate entities of similar nature and in moksha, the Soul becomes one with God and appears as One. In other words, the individual Soul is of the same nature as the Supreme Soul but distinct from it, enabling the devotee to seat the Lord in his heart and worship Him with devotion.

Saiva Siddhanta posits one God - Siva and as in the Vedas, "there is only one God but sages call Him by different names' - Ekam sat vipra bahuda vadanti." We are all souls in embodied forms and are separate but of similar nature. Appar spoke of God as being concealed like fire in fuel, ghee in milk, "Virahit theeyinan, paalil nei pol maraya ninrulan maamani sothiyan." In the Sivajnana Siddhi this very idea is reiterated 'as fire in wood, ghee in milk, juice in fruit, oil in gingerly seed, God is immanent in every thing.

Thus, when the Soul becomes One with God, the two things appear as One by complete identification. The inherent nature of the Soul of becoming One with God, makes this apparent Oneness. This is the inseparability of God and Soul the Advaitic concept of Saiva Siddhanta.

The word Siddhanta was first used by Tirumular in the Tirumantiram. The suffix 'anta' literally means the end - the accomplished conclusions of the Saiva Agamas establishing the final Truths which according to Tirumular are identical with Vedanta or the conclusions of the Upanishads. Tirumular spoke of the Vedas and the Agamas as true revelations - the Vedas being the Word of God. This is the bedrock of Saiva Siddhanta on which the structure of the philosophy was developed. The authoritative scriptures of Saiva Siddhanta are the Saiva Agamas, the Vedas, the Tirumurais and the Meikanda Shastras. The Vedas are intended for all but the Agamas are meant essentially for the spiritually inclined devotees. The Agamas are revelations of Siva and the religious practices are based on temple worship. Unlike the Vedas, which are still in existence, the Agamas have been lost to humanity. Fortunately, some saints and sagaes have included the essence of the Agamas in their texts.

For example, the Tirumantiram deals with some aspects of the jnana portion as depicted in the Agamas while Arulnandi Sivam has included the essence of all the Agamas in his Magnum Opus the Sivajnana Siddhiyar. Meikanda Devar's Sivajnana Botham, another philosophical treatise, consists of the essence of the Raurava Agama though some are of the opinion that it is a translation of the Agama itself. Thus through these sacred texts, the essence of the Agamas have been handed down to posterity. It is interesting to note that certain Upanishads for example the Svetaasvataara Upanishad, also exhalt the supremacy of Lord Siva as the Eternal Absolute. There is no form for Him whose name is Supreme Celebrity,' and again He is described as the Great Master, the Giver of boons. This Upanishad has within it all the elements of Saivism. In one instance it says that men would be able to roll up the ether like a skin with greater ease than, reach the end of sorrow without knowledge of the Lord and in another says, 'Intense devotion to the Lord and equal devotion to the Guru are the essential preliminaries to a realisation of the true path.'

'Swamy Iyappan' CD releasing ceremony

The well-known Tamil devotional singer Chidambaram Thiyagarajah will release his new CD containing Tamil devotional songs in the near future. The theme of this CD is "My voice is a blessing of Iyappan".

Swamy Iyappan is the powerful Hindu Lord whose temple is situated at the height of Sabanmalai.

The CD releasing ceremony will be held on 13th December 2009 at Iyangaran Hall in Kotahena at 4 p.m. under the patronage of Social Services and Social Welfare Minister K.N. Douglas Devananda who is the trustee of Mayurapathy temple.

The special feature of this releasing ceremony is the distribution of school stationery and equipments to 150 needy students. A special pooja will be conducted by Deshabandu Sivasri Bala Ravishankara Sivachchari.

The CD with Iyappan devotional songs will also contain two songs about Mayurapathy Amman too. All the songs were sung by Chidambaram Thiyagarajah, child singers Akshiya Thiyagarajah and Kawsalya Thiyagarajah had also contributed. Popular musician M.S. Selvarajah has composed music to the tunes of Thiyagarajah, lyrics by K. Selvarajah and S. Mohanraj.

The main singer Chidambaram Thiyagarajah is a well-known businessman and social worker. He has already released 11 CDs and several cassettes which contain more than 85 songs praising the fame of Swamy Iyappan.

Thiyagaraja songs can be heard in the Iyappan temple in Sabarimalai also. Next to the songs of world famous singer K.J. Jesudas only Chidambaram's songs can be heard at Iyappan temple during great Iyappan season. P.R.

[Sri Anjaneyar festival on Dec. 15]

Colombo, Dehiwala Sri Anjaneyar temple chariot festival will take place on 15th December- (Tuesday) and Sri Hanumar Jayanthy Vizha on 16th.

The programme will be as follows:

05-12-2009 Saturday 08.00 a.m. Sri Maha Ganapathy Pooja

06-12-2009 Sunday 09.00 a.m. Navagraha Pooja

07-12-2009 Monday 08.30 a.m. Lord Shiva and Parvathy Pooja

08-12-2009 Tuesday 08.30 a.m. Lord Sri Murugan, Sri Valli, Sri Theivani Pooja

09-12-2009 Wednesday 09.00 a.m. Sri Maha Vishnu Pooja

10-12-2009 Thursday 09.00 a.m. Sri Dhanwanthiri Pooja

11-12-2009 Friday 07.30 a.m. Sri Durga, Sri Laxmi, Sri Saraswathy, Sri Kuberan, Pooja

12-12-2009 Saturday 07.30 a.m. Sri Nagapoosani Amman, Sri Vairaver, Sri Mahakali Pooja

13-12-2009 Sunday 07.30 a.m. Sri Rama, Sri Lakshmana, Sri Seetha Thevi, Sri Anjaneyar Pooja

14-12-2009 Monday 07.00 a.m. Sri Panchamuga Anjaneyar Pooja

15-12-2009 Tuesday 07.00 a.m. Chariot Festival (Mid-nightJupitor Transit Homan) The Procession

will facilitate devotees to get the Holyblessings. After returning to temple

a special Wasantha Mandaba Pooja will be continued to the respective deities.

16-12-2009 Wednesday 05.00 a.m. Jayanthy Vizha, Early Morning Thirtham Ceremony (Sea Bath)Followed by

Sanga Abhisekam special abhisekham using Valampuri Sangu

(409 conchshells) and Special pooja. Evening 5.00 p.m.

Vadai Maalai offering to Sri Panchamuga Anjaneyar,

Gurupaatha Pooja and Thiru-Uoonjal Pooja.

18-12-2009 Friday 05.00 p.m. Vairaver Madai

Note: Early Booking for Pooja Appreciable Details Can obtain from Temple Office.

Aruna Ponnambalam, Kotagala Group correspondent

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