ÿþ<html> <style> .head1 {font-family:times new roman,tscu_inaimathi,tscarial,tsc_thunaivan,tscsaisai; font-size:14pt; color:green;font-weight:bold;text-align:center;} .text {font-family:times new roman,tscu_inaimathi,tscarial,tsc_thunaivan,tscsaisai; font-size:12pt; margin-left:3%; margin-right:2%;color="black"; margin-bottom:3%} .ptitle {font-family:times new roman,tscu_inaimathi,tscarial,tsc_thunaivan,tscsaisai; font-size:11pt; font-weight:bold; margin-left:3%; margin-right:2%;color="black"; margin-bottom:3%} .verse {font-family:times new roman,tscu_inaimathi,tscarial,tsc_thunaivan,tscsaisai; font-size:10pt; font-style:italic; margin-left:5%; margin-right:2%;color="blue"; font-weight:normal; margin-bottom:1%} .auth {font-family:times new roman,tscu_inaimathi,tscarial,tsc_thunaivan,tscsaisai; font-size:10pt;color="brown"} .title {font-family:times new roman,tscu_inaimathi,tscarial,tsc_thunaivan,tscsaisai; font-size:12pt; font-weight:bold; color="blue"} .contents {font-family:times new roman,tscu_inaimathi,tscarial,tsc_thunaivan,tscsaisai; font-size:10pt;color="black"; margin-left:5%; line-height:1.5;} .selected {font-family:times new roman,tscu_inaimathi,tscarial,tsc_thunaivan,tscsaisai; font-size:10pt;color="red"; margin-left:5%; line-height:1.5;} .image{margin-left:3%;margin-right:4%;} .reference {font-family:times new roman,tscu_inaimathi,tscarial,tsc_thunaivan,tscsaisai; font-size:10pt; font-style:italic; margin-left:5%; margin-right:2%;color="black"; margin-bottom:2%; font-weight:normal; line-height:1.2} </style><script> function show_image(img_file) { newwin = window.open("imgwin","","height=550,width=600"); newwin.document.write('<html><body bgcolor="gray"><br><br><br><center><img border="1" src="' + img_file + '" height="350"></center><br>' + '<br><br><a style="cursor:hand;color:white;width:90%;text-align:right" onclick="window.close()">close</a></body></html>'); } </script><basefont face="times new roman,tscu_inaimathi,tscarial,tsc_thunaivan,tscsaisai" size="7"> <body bgcolor="white"> <table width="100%" border="0" cellpadding="0" cellspacing="0"> <tr> <td width="25%" align="left" valign="top" bgcolor="lightblue"><a name="begining"><br><center><img src="images/cover.jpg" height="175"></center><br><div class="title"><center>Siva Bhakti</center></div> <div class="auth"><center>R. Nagaswamy</center></div><br></a><a href="preface.html"><div class="contents">Preface....</div></a><a href="introduction.html"><div class="contents">Introduction....</div></a><a href="chapter01.html"><div class="contents">Life of Appar....</div></a><a href="chapter02.html"><div class="contents">Development of the Story....</div></a><a href="chapter03.html"><div class="contents">Date of Appar....</div></a><a href="chapter04.html"><div class="contents">Appar as a Poet  An Eval....</div></a><a href="chapter05.html"><div class="contents">Vedic Nature of Appar s S....</div></a><a href="chapter06.html"><div class="contents">Saiva Philosophy as Glean....</div></a><a href="chapter07.html"><div class="contents">Siva Worship....</div></a><a href="chapter08.html"><div class="contents">Music and Dance Gleaned f....</div></a><a href="chapter09.html"><div class="contents">Festivals Gleaned from Te....</div></a><a href="chapter10.html"><div class="contents">Other Sects....</div></a><a href="chapter11.html"><div class="contents">Iconography....</div></a><a href="chapter12.html"><div class="contents">Epigraphical References....</div></a><a href="chapter13.html"><div class="contents">Appar in Art....</div></a><a href="chapter14.html"><div class="contents">Festivals Connected with ....</div></a><a href="chapter15.html"><div class="selected">Conclusion  Siva Bhakti....</div></a></td> <td width="70%" bgcolor="" valign="top"> <div class="head1"> <font size="+2">Conclusion  Siva Bhakti</font><br></div><br><div class="text"> <font size="+1"> Appar personifies Siva Bhakti, devotion to Siva, the ever auspicious God. His is the life of dedication to the worship of Siva held to be a sure path to final Realisation, the realisation of Supreme joy Paramananda which is identical with Supreme knowledge. The path of devotion to Siva is called Sivagati the auspicious path-the Saivite path-Saiva marga. It is also called the good path. The goal to be achieved is Siva and the path is also Siva, the companion enroute (Valittunai) is also the word Siva. Everything in this pursuit is Siva. Hence this is also called the Supreme path Paragati and Sivaneri. The word neri i.e. path is the exact equivalent of the Sanskrit word Marga. At one place, it is also called the righteous path-dharma vali (dharma marga-sanskrit) having as its root infinite compassion daya. </font> </div> <div class="text"> <font size="+1"> The devotee is called Pattar (Bhakta); the words Tondar, adiyar and anbar are used as synonyms frequently. Bhakti according to Narada in his Bhakti Sutras, means an intense love of God and immortality. </font> </div> <div class="ptitle"> <font size="+1">Tondu</font> </div> <div class="text"> <font size="+1"> One of the important terms used in connected with the Siva Bhaktas in Tondu. The origin of word is uncertain. According to Tamil Lexicon Tondu means  devoted service ,  Service to God and  slavery . Tondar means  devotees as slaves of God . The word  Tondu in the sense of  Bhakti of  devoted service does not appear in the early Sangam works. However from the 6th-7th Century, it has come to stay to denote the Bhakta. Tamil Lexicon also suggests that the word could have had as its root the word Tolu to worship, adore, pay homage at. The worrd Tolu in the sense of worship does occur in the Sangam age. But Bhaktas as Tondar is a concept that has developed between 2nd and 6th Century A.D. It is difficult to render the word Tondu in english; it is not mere devotion, but more than that. </font> </div> <div class="text"> <font size="+1"> It is self surrender in the service of God, enslavement arising out of intense love of God. It is not the enslavement in the ordinary sense of the term, not the relationship between the slave and his master, in which all the works of the slave are done for the benefit of the Master, under compelling circumstances, failing which the master inflicts severe punishment. But in the case of Tondar, the services rendered by him, are for his own uplift, the master God deriving no benefit whatsoever. In fact, once the Bhakta becomes a tondan there is no relationship of Master and slave. The God becomes his companion, father and mother, and bestows on him boundless joy. </font> </div> <div class="text"> <font size="+1"> Tondu can be likened to what Narada says in Bhakti Sutras  Surrender all your actions to Him and in his cause give vent to your anger, desire and pride. </font> </div> <div class="text"> <font size="+1"> Culttivate love-love alone  love which transcends the three forms, and which ever seeks to show itself in constant service and in constant faith </font> </div> <div class="text"> <font size="+1"> This sutra is of great interest. Bhakti in its ultimate stage is divided into two Nitya dasya and Nitya Kanta bhajana. Perpetual service and perpetual love like that of a girl to her lover. Tondu is obviously the Nitya dasya. The Saiva saints excelled in this form. The Vaishnavite Saints, particularly Andal and Nammalvar chose the later form. The former is Puram tradition and the later Aham tradition. Siva Bhakti excelled in Dasa marga. Saint Sundaramurti, enumerates the Siva bhaktas, the hymn being called the list of Thiru Tondar,  Thiruttondat-tohai . His attitude to the Siva Bhaktas is reflected in this verse which says  I am an adiyan of adiyars .  Adiyarkkum Adiyen . The word adiyan is a synonym of Tondar. In the highest state of Bhakti, the Bhakta becomes the devotee not of God but the servant of God. Appar calls it a punya great merit, to be a Tondan of Tondan  Tondarkku Tondanam Punniyame . </font> </div> <div class="text"> <font size="+1"> Appar is aware of both the margas, the ahamarga and the dasamarga. That some of this poems are in aham tradition has already been mentioned earlier. Similarly the Vaishnavite Alvars like Nammalvar were aware of the Dasamarga. For example the ten verses beginning with  Konda Pendir (2964-2974) of Nammalvar extols the greatness of Tondu. There is no companionship other than Tondar, Tondaremay Uyyal allal illai kandir tunai. </font> </div> <div class="text"> <font size="+1"> In this verse, the Alvar decries the extreme selfishness of wife, children, relative, dependents and others, who suck like liches. The Sivabhaka longs to serve  Isa as a slave in perpetuity. He voluntarily requests the Lord Siva to imprint on his body the mark of slavery the sula and vrshabha. As a master pledges a slave and redeems him at his will, Lord Siva also does the same thing to his devotee. He pledges his devotee to the senses and rescues him. </font> </div> <div class="text"> <font size="+1">  Even if we deny, Lord, the whole, world is a witness to the fact that you have taken me as your slave . Siva is the udaiyar  owner of all of us. </font> </div> <div class="ptitle"> <font size="+1">Attitude towards Life</font> </div> <div class="text"> <font size="+1"> The Siva Bhaktas consider the world and the life in it as Mayam i.e. delusion. There is no need to rejoice at this world, and the sojourn in it  what is this relationship  Father, mother, brothers and sisters, wife, Children? Why? Even your ownself from where did you come and where are you proceeding to? (7162) There is a beautiful Sanskrit verse attributed to Adi Sankara  the advaita philosopher which is almost an exact translation of Appar s verse. </font> </div> <div class="text"> <font size="+1"> Who among father, mother, relatives, dependents and good people would come and help when one is dead  Cettal Vandu Udavuvar oruvarillai (6863). They would only cremate the body with small logs of woods. The moment life leaves the body choked by the failure of the five senses, the family members, will join together, beautify the eyes, garland the dead corpse and cremate the body in the cemetry (6880). Father, mother, wife etc. are bandhas  bondage, that bind the individual. The bandha must be cut asunder (5931). The relatives friends, beautiful wife and one s own children will desert when one dies (5929). Wife, father, mother, children and relatives constitute Vinai. The individual gets drowned and suffers Vedanai. This birth is Mayam delusion. It is an ocean of suffering. The self gets trapped in whirl pool of suffering (6867). The life consists of birth, old age, great hunger, incurable disease, and death (5999). The youthhood will pass away engulfed by whooping calf and ilai (5932). The disease that eats, the poverty, sufferings and afflictions are the Vinais that engulf the individual (5933). One should not consider that what one follows in the world is true and talk of Nastika. The five senses invade like a great army. Those who are alive today are dead tomorrow (6066). </font> </div> <div class="text"> <font size="+1"> Though the world is considered a mayam in one sense, in another sense, it should be adored for it would turn out to be ones slave, if one were a true Bhakta. Once this is realised, the entire world could be turned into an abode of Godhood. It could be utilised to severe the cycle of birth and death once and for all, by following the path of devotion. Similarly birth is despised at many places by the saint. Fie  upon this human birth , says Appar. But he at the same time consoles the devotee saying there is no need to be desperate. Instead of falling into a trap of suffering, the devotee could respect this birth and use it as an opportunity to become a slave of Ambalakuttan, the release is at hand. </font> </div> <div class="ptitle"> <font size="+1">Women</font> </div> <div class="text"> <font size="+1"> Appar considered women as stumbling blocks of God realisation. In a number of verses he decried the attractions provided by beautiful damsels. Women with soft feet, stand as companions, and do many acts. Even if one wants to think of god they won t allow him to think (4663). All the five senses compel him to seek after women with fish like eyes.  I am unable to bear this  Lord you protect me. I have taken refuge in women with beautiful tresses of hair and have become poor for ever. The five senses attack me every moment and push me into the deep pit. I have learnt nothing. Running after women and dancing to their tunes, I have only acquired great suffering. (4663). Having been trapped as a victim in the net of voluptuous sight of women, I don t think of Siva. Don t allow you mind, to seek after beautiful women with young and soft breasts and slender waist (5704). The ignorant, by going after women, would contact only desease (5656). Appar no doubt rejects the worldly husband-wife relationship as useless for a pure bhakta just as he denounces father-mother relationship. But so far as he condemns the company of women, it seems to us that he is attacking from other angles. It seems to us that he is not severe against women as such. For he himself has many verses in the aham tradition, depicting the love lorn condition of a girl towards her lover, the God and couches it in ennobling words. Whenever he denounces women it seems to be aimed against public girls  Vilai matar who sell themselves for pleasures. Secondly, among all the attractions for a soul, the attraction of woman is the most universal and powerful. In fact, at one place, Appar says that all the senses jointly hang after his pleasure. It is necessary for a true Bhakta to get over the compelling desire. We see this warning against the desires in all systems of faith. Narada in his Bhakti Sutra says  Lend no ear to talks about women, wealth and unbelievers 63. </font> </div> <div class="text"> <font size="+1"> The Pasupata Sutras says the same. So also the Bhagavad Gita. </font> </div> <div class="text"> <font size="+1"> Though worldly relationship is squarly renounced by the Saint, he attributes the same relationship to God Himself. Appar says God appeared as his mother, father and brother, Inraluay enakku entaiyumay udan Tonrinaray. The God is father, mother, elder brother, uncle, aunt, wife, the family and relations (7173). When the relationship is viewed from the worldly angle, it is a bondage, and does not allow one to reach Godhood; but once the state of pure bhakti is rached God is seen in the very same relationship  Father is God, mother is God, wife is God and every conceivable relationship is nothing but God. Rejection of relationship and wealth is not a pessimistic approach, but a transformation, a change in the attitude that brings everlasting happiness. </font> </div> <div class="ptitle"> <font size="+1">Vibhuti</font> </div> <div class="text"> <font size="+1"> Siva Bhaktas have implicit faith in the efficacy of the sacred ash. Smearing the body with ashes will free the soul from its mental agitations and lead him on to Tondu.  Sambalai pusi calam inri Tondupattu uyminkale Cala means movement  agitation. Calaminri iruttal, i.e. remain calm. Wearing ashes bestows calmness of mind (5144). The white ash is the best fragrant powder-Candu, Podiyalal candum illai (4557). It is Siva who makes the devotee to wear the ash (4533). When the while ash is worn on the forehead, it makes the devotee to live in ecstacy. The sacred ash symbolized to the devotee, the burning away of both Vinai (past deeds) and diseases (noy) like the ones put into a glowing fire. While wearing the ashes, the Pancakkshara ( Namassivaya should be recited as a mantra (4907). Vinai is the continuing effects of past deeds and Noy is the cycle of rebirth and disease. The sacred ash was considered a medicine as the glowing fire, leaves nothing but ash; so also the Vinai and the noy are burnt up by the mantra  Namassivaya and appear as ashes. The Siva Bhaktas will wear the ashes (Sambal) and roll on the ground, taking refuge in the sacred feet of the God; the Supreme bestows grace. Wearing sacred ash is an essential requisite for a Siva Bhakta. This aspect has been dealt with under Vibhuti. </font> </div> <div class="text"> <font size="+1"> Namassivaya: True Siva bhakti also emphasises constant recitation of the Pancakshara-Namasivaya. Even as the Siva Bhakta wakes up in the morning he should recite the name of the Lord Namasivaya (7162). The Vaishnavite Alvars echoes the same form of devotion in terms of Vishnu and mention the name as Namo Narayana. The constant companion for the Sivabhakta till his death is Namasivaya. Namasivaya is knowledge and learning. It is the Vidya that  I know my tongue will recite with veneration the same and Namasivaya will show the auspicious path (6113). The Panchakshara will act as a weapon in the hand of devotee. </font> </div> <div class="text"> <font size="+1">  The only Vidya and aspirations are to think about those who war the sacred ash (6138). </font> </div> <div class="text"> <font size="+1"> The devotee prays,  Lord, give me the ability to utter Thy name are recite Namasivaya till I die. </font> </div> <div class="text"> <font size="+1"> Deeply rooted in temple culture, Appar speaks of seventy-eight great temples of Siva as Perunkoil besides different types of temples like Karakkoil, Jnalalkoil, Kokudikkoil, Ilamkoil, Manikkoil, Alakkoil and Thirukkoil. He refers to several iccurams, Pallis and tanam. The term curam is employed by the Saint to denote temple iraivan urai curam palavum eyambbuvome. </font> </div> <div class="verse"><font size="+1">The village that hath no sacred temple</font></div> <div class="verse"><font size="+1">The village that wearth not the sacred ashes</font></div> <div class="verse"><font size="+1">The village that prayth not with intense devotion</font></div> <div class="verse"><font size="+1">The village that bath not several shrines</font></div> <div class="verse"><font size="+1">The village hat blowth not with delight the white conch</font></div> <div class="verse"><font size="+1">The village that hath no canopies or white flags</font></div> <div class="verse"><font size="+1">The village that offers not fragrant flowers before food</font></div> <div class="verse"><font size="+1">Villages no more are they, but jungles and forests. (7177)</font></div><br><div class="text"> <font size="+1"> Appar also mentions many shrines Pala taligal in that village; this seems to be a reference to Saivite settlement with the Siva temple as the main one and a number of other shrines as secondary ones. In ancient village settlement shrines to different deities like Durga, Saptamatas, Kali, Ganesa and Vishnu are to be located in appropriate directions. In a predominantly Saivite settlement Siva temple would dominate the scene. That Appar s reference is to a Saivite village is obvious. The Sivabhakta would find such an environment most suited to his spiritual growth. In temples conches were blown. White flags fluttered and Vitanas, the cloth held above the deity as a cover were fastened. Another verse, emphasizing the importane of temple may be cited. </font> </div> <div class="verse"><font size="+1">Those who do not recite the Pancakshara</font></div> <div class="verse"><font size="+1">Do not utter the glories of Siva</font></div> <div class="verse"><font size="+1">Do not ambulate the sacred temple even once</font></div> <div class="verse"><font size="+1">Do not offer flowers before eating</font></div> <div class="verse"><font size="+1">Do not wear sacred ash to cure the incurable disease</font></div> <div class="verse"><font size="+1">If you wonder, why such men are borrn</font></div> <div class="verse"><font size="+1">They are born only to suffer despicable diseases</font></div> <div class="verse"><font size="+1">And only to die and be born</font></div> <div class="verse"><font size="+1">and die again, endlessly. (7178)</font></div><br><div class="text"> <font size="+1"> The life of a Siva Bhakta would be meanintful only when he visits the temple daily, circumambulate, offer flowers and worship the deity, says Appar. In another wellknown verse, the Saint emphasises the importance of temple service.  Mind if you want to remain calm, without worries, and agitation, come I will tell you the way. Come to the temple of Siva, the Lord of all of us, clean the premises and sprinkle water before dawn, make flower garlands for Him, worship Him, sing His praises, supplicate before Him, adore Him with your head, and dance in Ecstacy crying aloud. Hail  Hail-Sankara  Sankara Jaya Jaua. </font> </div> <div class="text"> <font size="+1"> Inside the temple is enshrined the Linga to which worship, in the form of Abhisheka, flower offerings, dhupa, dipa, Naivedya (avis) and prayers are offered. It has been shown in  the garland of Limbs how the temple should be ambulated and worshipped. </font> </div> <div class="text"> <font size="+1"> Temple worship consists of (a) preparation of the Bhakta s physical, body, (b) actual worship of the linga and (c) participation in the festival. Even while rising from sleep the Bahkta should remember the God and recite His name. He should wake up very early in the morning, take bath in pure water, reciting the name Mahadeva, wear the sacred ash uttering the Pancakshara, Sivaya namah and also wear a kaupina  piece of rag as loin cloth. These are meant for personal cleanliness-acaras, expected of a Bhakta. He should take up cleaning the temple premises with cowdung, water, and sweep the floor, gather flowers and make garlands, light the temple lamps.For bathing the deity, bring plenty of pure water from sacred rivers like Kaveri. Flower buds, and fragrant seeds are put into the water, used for abhisheka; milk, curd, ghee, cowdung, cow s urine called avin aindu or Pancagavya, honey, tender coconut water, juice of sugarcane etc. are also used. Also used in abhisheka are sandal paste, and Vibhuti. Then follows decorating the deity with garlands and doing arcane, offering of flowers reciting the various names of Siva. Even 1008 names known as sahasranama arcane are to be performed. The dhupa, dipa and offer of havis follows. The Bhakta should prostate before the deiy in such a way that all the eight limbs of the body touch the ground popularly called Sashtanga Namaskara; Appar calls it attamangam. The sankha is blown. The above process of worship, is to perceive Siva who will manifest in the Siva linga. Instead, Brahma and Vishnu searched in vain outside and could not see Him. Appar concludes the hymn saying that the punyamurti Siva revealed Himself in the Linga; The Linga was the main object of worship in the temple; When properly worshipped, the supreme Siva will manifest in the Linga. For those who worship with mantra and water, Siva bestows the rulership of heaven. </font> </div> <div class="text"> <font size="+1"> While Appar gives such detailed procedures of worship he always emphasises the necessity and supremacy of inner urge and devotion and not the mechanical compliance to the procedure. He is aware that living in the proper environment, observing bodily purification and worship in temples are essential for a Bhakta and repeatedly echoes them in this poem. These in the view of the saint Cannot be discarded. But rituals should be accompanied by intense devotion for ultimately it is the inner vision that is proximate to godhood. </font> </div> <div class="text"> <font size="+1"> Orthodox and religious people of that age believed in he efficacy of many rituals. Taking sacred dip in the rivers like Ganges and Kaveri, listening to the exposition of sastras, bathing in Kanyakumari or seashores, reciting vedas; performing vedic sacrifices; mastering dedactic texts, learning the six angas, taking bath regularly in the morning, strictly observing rites as prescribed in scriptures; roaming about in the forest undertaking great and revered penances, observing fast on prescribed days based on astronomical data, putting on various dresses, gather according to their sects, sincerely following religious vratas fasting, climbing up hillocks and doing penance, either dipping in crores of sacred tirthas or bathing in their waters re referred to by the saint. It is clearly seen that people of the age of Appar sincerely believed in the religious nature of all these observances. Saint Appar mentions all the above faith and rituals in his hymn called Papanasa kuruntokai. The title and the contents of the verse clearly indicate people believed that such rites would wash away their sins  Papanasa, but Appar says that all these are of no avail unless their followers have implicit faith in Siva and worship him. Appar is not denouncing these faiths, nor has he anything against them. For he himself recommends taking a dip in the holy waters of Kaveri in the mornings. But he emphasises that all the observances would be fruitful, if only they are accompanied by sincere devotion to Siva. It is in the same vein Appar says  those who tend sacrificial fire do not realise that the inner form of that fire is Lord Siva.  The twice born adore Surya during the sandhis, but it is only Lord Siva who appears as Surya. </font> </div> <div class="text"> <font size="+1"> True devotion requires two aspects  externalization and internalization, externalization is required to discipline the physical component of the body-the organs of perception and senses and to channalise them. They quieten the mind and draw it near godhood. When the mind can take absolute command of its own self and can reflect in itself, God manifests himself. Both are complimentary to each other. The process of temple worship continues from the external to the internal, from the physical to the metaphysical. A stage is reached in the psychological development of the Bhakta, when he is able to visualize his own body as the temple and the mind as the Linga enshrined in it. The senses are the subdued slaves, and the spring of devotion waters to bathe the mind  linga. This process of visualization- meditation dhyana itself is the puja the devotee performs. The ever dear Lord, is inherent in the mind and is pleased to receive this Puja. Confident that his burden will be borne by Siva, the devotee, bathes the mind with the waters of devotion. </font> </div> <div class="text"> <font size="+1"> A state of introspection is now reached.  I have not overpowered by senses nor have I entered the circle of those who have mastered their senses. I spent my mind on ephymeral joy. Nor did I realize the evils of rebirth or the joy of liberation. I only acquired the sin of covetous greed. I pine for worldly pleasures. I am not ashamed of talking ill of others, word after word. Under the false notion of protecting my honour, I fall a pray to the viles of women and fail to recognize the God in me. I am trapped in the routine of protecting wife, children and grandchildren and devotee no time to godly life. Though I fully realise that this body appears as a bubble and would quickly pass away, I waste all my life in protecting it. </font> </div> <div class="text"> <font size="+1">  I have not realised the height of greatness I am likely to achieve by remaining in a nipancaka state  nipancaka i.e. devoid of the five namely ignorance, egotism, desire, anxiety and hatred. I am sue to realize God. I do not consciously attempt to remove the sprouting past deeds. I do not know how to get out of this evil. Unaware of the results, I fall into the trap of anguish. I am not able to weed out the agony. I have not learned to render Thy praises in delightful music. I don t know why I was born. I am alive today but am not sure whether I would live tomorrow. I have not acquired knowledge, nor have I made friendship with the learned. I am far removed from delicate feelings and the true path, senneri. This desperate introspection does not dampen the spirit of the Bhakta. It does not turn him a pessimist. But he becomes, aware that this very process of inner search leads him nearer to Siva. The Lord remains in the mind of those who search for Him inwardly. The feelings that spring from the heart of such devotees are nothing but God.  I consigned my body to the earth and love at your lotus feet. I turned discomfiture into pleasure and meditated on you. When I searched for you, you said that you are present here itself.  The Bhakta is aware that God is his constant companion, assures the mind I it could rise out off dirts unlike the pig which remains submerged in mire, and meditate on god, Sivagati is certainly assured. The life is like a deep immeasurable ocean of suffering and most men get drowned in it. But there are a few who betake to cross it like the boatman. Such men are the tondars, led to the shores of divine happiness. The men who do not follow the path of devotion are blind. Veiled by ignorance, they lose sight of eternal wisdom. Hangering after pleasures they lose the abode of final rest. If even such men, begin to contemplate on Lord, He would extend his hand of grace and lift the devotee from falling into the pit of hell, and bestow on him liberation. It is an assurance even to the worst.  I am a wretched outcaste. The God put me on the right path and made me his tondan, and took me under His protection. Is it not His greatness that has conferred on me this benefit. I am unable to retain Him in my mind. I have nothing good to offer. I am worse than a god, and yet God showed me the right path. Like ambrosia, He entered into my mind. Not only did He enter but also made it His permanent abode . For truly they are ignorant who do not know how to see God. The devotee feels ashamed, when he realised that God remained all the time within him. When he understood this, the devotee laughed to his heart content. One need not be greatly learned to realise God. All that one needs is to  feel intensely in his heart the sacred feet of the Lord and recite  Namasivaya , Siva will manifest with his consort Uma without any distinction. Simple but intense devotion Bhakti  is sufficient for any to reach Godhood. In fact, God accepts with great compassion, the love and the devotion of simple people than even the worship of the Devas.  The Lord tramples upon the flowers offered mechanically by the Devas, who repeatedly bow down their heads, but accepts as beautiful flowers, even the leaves and buds offered by men like me who do not know even the order of rituals. Saint Appar picturises this simple but intense devotion. I do not know the beauties of Tamil language. I am not a poet. I am not capable of understanding your nature and yet you showered on me your love, bestowed affection like father and mother, showed me the path of righteousness you followed me in every one of my action, and made me your man . The sacred feed of Lord Siva could be perceived enshrined in our own body if only light of knowledge is lit, with the soul as the wick, placed in the mind as the lamp, pouring tender feelings as the burning oil. If the lamp is lit shedding light, the God enshrined inside sanctum is clearly seen. </font> </div> <div class="text"> <font size="+1"> The Siva Bhakta, soon realizes that it is Siva who himself creates the bondage  bandha, the disease of powerful past action- Valvinai noy and also eradicates it. Siva Himself making the devotee His slave  adiyan, brings him under His protection. For the tondan who does not abandon the path of devotion under any circumstance, the sacred feet of Siva are very near. So intense is the devotion of the Bhakta he prays to Siva  when I am pushed towards death, when my arms, legs and the physical frame shivers, the whopping calf saps all my energy and pathetically and unable to utter even the words Namasivaya, even if my memory fails to remember you in eating, fasting, disease, sleep, pleasures, when the noose of terrible death is tightening on me, am caught in the whirl-pool of birth and if I forget you, even at the moment of death, Lord, please take me under Your protection . It is the total surrender that devotee could offer. He is now free from worry. He tells the God, that now it is God s tudy to be by his side.  If you do not remove my vinai thinking what my poor self can offer you, You only will be blamed. Before death takes hold of me and tosses me, You imprint your sacred feet on me and thereby absorb me as Your Tondon slave, or else people will find fault only with You . The Bhakta in Appar goes further and says.  Even if I be born as a worm grant me the boon of ever adoring you Lord, in my mind . Finally Appar says, Lord, even if you discard me, I won t leave you. I will worship you, wear the sacred ash, bow down to your sacred feet and take refuge in You . It is the firm conviction of the Siva Bhakta, that the God Siva will enter his mind without himself knowing it, mingle with him, even laugh and remain with him for ever. </font> </div> <div class="text"> <font size="+1"> In the Bhagvadgita Krishna suggests several paths to God realisation, for example, He recommends upasana Yoga, failing which dhyana as a suitable course. If even dhyana is found impossible, Krishna says the path of service  is sure enough. This is what the Saivites would consider the Tondu. </font> </div> <div class="verse"><font size="+1"> Those who laying all their actions on the worship meditating on Me, withunswerring devotion .</font></div><br><div class="verse"><font size="+1">Those who thoughts are set on Me I straight away deliver from the ocean of death bound existence.</font></div><br><div class="text"> <font size="+1"> If however, thou are not able to fix thy thought steadily on me, then seek to reach Me by the practise of concentration. </font> </div> <div class="text"> <font size="+1"> If thou art unable even to see by practise then be as one whose supreme aims is My service even performing actions for My sake, thou shall attain perfection. </font> </div> <div class="text"> <font size="+1"> The efficacy of Tondu the service of God, is sure to lead on to realisation. </font> </div> <div class="text"> <font size="+1"> Commenting on this, Ramanuja says  If then thou are unequal even to repetition of remembrance in the above manner, become intent on doing work for me. My works are such activities as building temples, making gardens, placing lights therein, sweeping, sprinkling water over and plastering the floor, gathering flowers, undertaking my worship, uttering my names, circumbulating the temple, prostrating before me etc. Perform these as these are extremely dear to me . (The Gita Bhashya of Ramanuja  translated by Prof. M.R. Sampath Kumaran  Bombay-1985 pp.312). </font> </div> <div class="text"> <font size="+1"> Siva is called Jnanamurti, and Jnananayaka, the embodiment of knowledge (4-62.2)(5-198-3). He manifests as the radiance of knowledge (4-93-4). Siva is the Lord of the ocean of knowledge (5-243-11) and the fullnews of knowledge. He is the abode of those who perform siddhhies. Isvara is the Muktas to the Siddhas who adore His feet. He serves as a boat to cross the ocean of knowledge. He is the light of knowledge; knowledge and clarity of mind. Siva calms down the mind from distraction and directs it towards the chosen path. Siva represents the thought in the mind of the devotee and the clarity in the very thoughts. </font> </div> <div class="text"> <font size="+1"> Appar believed in the greatness of knowledge, Jnana. Intense devotion leads one on to Jnana in the pure mind, which itself is the final state. It is identical with Parpara ananda. God is absolutely identical with knowledge. This Jnana is not the dialectical knowledge, and the epherimeral knowledge. From the worldly point of view simple but sincere knowledge is sufficient for a true devotee  the follower of Bhaktimarga. The goal he achieves is the supreme Jnana. Sacredness of those thought adiyum arivum ahi arivinul cerurumahi,  Cintaiyum telium ahi telivvinul Sivvamum ahi . The clarity in the mind itself is His grace . Siva is the primordial seed of knowledge and finally resolves into knowledge. He submits himself a prisoner of knowledge, and through knowledge dispels ones ignorance and protects him.  Some Jnanins worship you through Jnana, but I don t worship you through knowledge (as I am not capable of that knowledge). Seeing others adoring you with Jnana, I also worship you . The Bhaktas are greatly and madly in love with God, gather and prattle the name of the God. The Bhaktas, says Appar, speak gather together singing and dancing, extolling the great qualities of the God and quarrel among themselves, and prattle like madmen. Narada in his Bhakti sutras, points out the ecstatic nature of the Bhaktas. The Bhaktas even converse with one another of their love with a choking voice, with tears in their eyes and with a thrill in their bodies. (S.68.) </font> </div> <div class="text"> <font size="+1">  The Bhaktas assemble, sing and dance. For them there is no greater wealth than Bhakti. You take pity on the Bhaktas who assemble with their hands in anjali, and wear ashes on their body, role on the ground and take refuge in His feet. For the noble men, the lotus feet of the Lord manifest as the glow of knowledge. The God could be seen in the mind of the Bhaktas who take refuge in Him reciting constantly the vedic hymns. He becomes Siva in their thoughts. The devotees mind becomes pleasant and auspices (Siva). Those who sing worship, recite Pallandu could perceive Siva in their mind. The adiyars sing and adore the Lord; they are the Bhakta ganas.The assembly of Sivabhaktas was considered the great boon. In the poem  Angamalai Appar points out that the Siva Bhakta would be included among the Rudra palgana  the assembly of the devotees which is veritably the highest abode. </font> </div> <div class="text"> <font size="+1"> The Siva Bhakta accepts different paths in God realisation as the gift of Siva himself.  Even if small minded men author totally a different religious system out of spite and preach it, the same would be perfectly acceptable to our Lord (4.89). </font> </div> <div class="verse"><font size="+1">Virivina araivinarkal Veroru Samayam cedu</font></div> <div class="verse"><font size="+1">Erivinar connarenum embirarku erradshum.</font></div><br><div class="text"> <font size="+1"> The various paths of release are Gods creations  murai murai nerigal vaittar. Siva manifests as the inner meaning of each and every system of thought among the six systems aronriya samayangalin avvapporulkalveronriladana  It is a clear warning against those who consider that Saivism is a narrow sectarian religion. </font> </div> <div class="text"> <font size="+1"> A matter of great significance is the total freedom from any sort of fear felt by a Sivabhakta. Their intense devotion, the inward meditation and the unshakable faith in His grace, makes the Bhakta dance in ecstasy, free from any other power that could terrify him. </font> </div> <div class="verse"><font size="+1"> For the Uttamas who adore the Lord,</font></div> <div class="verse"><font size="+1">what matters if the sun falls down.</font></div> <div class="verse"><font size="+1">The celestial stars scatter away from their abodes</font></div> <div class="verse"><font size="+1">The lofty mountains, being uprooted from their position</font></div> <div class="verse"><font size="+1">Fall topsy turvy; the earth shaken by quakes</font></div> <div class="verse"><font size="+1">And the heaven tossed up from its State. </font></div><br><div class="text"> <font size="+1"> Appar s approach to Bhakti is a fearless onslaught on anything that would shake physical existence. He exhorts   Men! even if Mountains are hurled at you, don t get disturbed. None, even the deadly elephant can kill the devotees of Siva. We need not be afraid about the wrath of death. We have mouths and tongues to learn Siva s greatness. There are flowers and waters to bathe Him. Lord Siva is here, and we are here, why fear. It has been shown earlier while discussing the life. Appar cared very little for the command of the then ruler, and survived all persecutions. Appar clearly sounds that intense Bhakti confers absolute freedom  freedom from any sort of fear, and culminates in everlasting happiness. </font> </div> <div class="text"> <font size="+1">  The sacred feet of the Lord are our abode. We do not care or afraid of the earth dropping into the nether world; the seven world engulfed by the waters of the great ocean, changing their course, the sun and the moon fall from heaven. </font> </div> <div class="text"> <font size="+1"> Fearless devotion, expands the vision of the Bhakta. He sees God in himself and God in everything. He rightly exclaims that,  he has seen God! that he has seen that which has not been perceived before. The Sivabhakta is now psychologically transported to the realm of Siva. He remains fully immersed in Siva consciousness. The birds and animals, the movable and immovable objects all appear as Siva and Uma. It is this vision, Appar saw at Thiruvaiyaru. Whatever he saw the forests, the hillocks, the country, the birds, the animals  deers, elephants, the cattles, the monkeys and even the wild animals  all appeared before him as the divine couples  Siva and Parvati. A constant vision of the Lord, His attributes, His consort who is none other than His grace incarnate, remain with the Bhakta. It is an overwhelming vision, experience, state of existence and joy. Tangariya Sivam tanay ninrai. The sacred feet of the Lord, ever visualised by the devotee, provide the ladder for him to reach heaven and make him the ruler of heaven. Two verses of Appar may be recounted here. In both the devotee is said to be conferred the rulership over heaven. On the Bhaktas, standing in front of Siva with intense devotion the Lord sprinkles the very nectar as abhisheka water, makes him taste immortality, and direct the Devas to attend on him. The devotee is the hero- a Jnanavira, on whom the vinpattikai the symbol rulership of heaven is presented. </font> </div> </td> <td width="5%" valign="top" bgcolor="lightblue"></td></tr> </table> <table align="right"><tr width="100%"> <td align="right"><a href="../../page1.html">Home</a></td> <td><a href="#begining">Top</a></td></tr> </table> </body> </html>