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Ongkaara Manthiram as portrayed in Tamil Saivaism

Topic started by virarajendra on Sun May 31 12:40:19 2009. [Full View]

Author - Virarajendra
http://forumhub.mayyam.com/hub/viewtopic.php?t=13085


A brief study of the “Om” - the “Ongkaara Manthiram” as portrayed in “Tamil Saivaism” of Tamil Nadu

(1) Introducton

The “God Supreme” of the religion “Saivaism” - of India, is identical as that of all the other religions of India and that of the World - "who is none but one". In reality "God Supreme" has “no form” and “no name” and is the supreme power of the universe, who controls the creation, salvation, and destruction, of all living beings and the nature of the universe.

The Tamil Saiva Saint Maanikkavaasakar very clearly states in his “Thiruvaasakam” (in Tamil), that “God Supreme“ as - ‘Oar Uruvam Oar Namaamam ontrum illaar’ meaning the one without any - “a form” or “a name”.

(2) God Supreme represented in three forms in “Tamil Saivaism”

The “God Supreme” in Saivaism was referred to as “God Siva”. He in the Saivaism that developed and practised in Tamil Nadu - known as “Tamil Saivaism” was of three aspects. The “formless” (Aruvam in Tamil), of “semi-form” (Aru-Uruvam in Tamil), and of “human forms” (Uruvam in Tamil).

In the Uruvam form “God Siva” in the Saivaism of Nepal, North & Central India was represented as a human masculine, having - a lock of hair (kontrai) on his head bearing the crest moon and the river Gangai flowing from it, a third eye in his forehead and a blue mark around his neck, holding a trident in one hand and dressed in tiger skins with cobra snakes around his neck and arms,

However in Tamil Nadu of South India he was ‘mainly’ represented as Aadavallaan (Nadarajar), Pennoru Paahaththaan (Arthanaariswarer), Thenmuhak Kadavul (Thetchanamoorthy), Kalyaanasundaramoorthy, Uma Maheswaramoorthy and Somaskandamoorthy, among many others based on his various aspects. All these forms of “God Siva” evolved in Tamil Nadu, as part of the development of the original Saivaism of Nepal in South India.

In the Aru-Uruvam form “God Siva” was represented in Nepal, North, Central & South India and Tamil Nadu as Sivalingam that originated from Nepal, and further developed as Lingothbhavamoorthy in Tamil Nadu with the swan and swine shown above and below the standing Siva in human form, carved out within the vertical face of the Sivalingam or Lingam.

In the Aruvam form “God Siva” was represented as the “Infinite” - of no defined shape - known as “Ongkaaram” in Tamil and “Pranavam” in Sanskrit.

In Tamil Saivaism - eventhough “God Siva” was worshiped in all three forms as Uruvam, Aru-Uruvam and Aruvam, ‘on realisation of him’ by human beings - he was found to be none but one.

This is confirmed by the Tamil Saiva Saint Thirunaavukkaraser of the sixth century as follows:

“.......Uru moontraai unarvin kan ontraan aanaai….”

meaning: “……of three forms and on realisation one who became one.......”

6th Thirumurai - by Saint Thirunaavukkarasu Naayanaar, Thiruvaalam Polil Pathikam, Verse 3

The very fact that the God is one but was worshipped in various forms, was well known to the Tamils of Tamil Nadu as early as the first century A.D. This is confirmed by the following reference in the first century Tamil literary work known as Kurinchippaattu by poet Kapilar.

"......paraviyum tholuthum viravu malar thooyum
veru pal uruvit Kadavut perniyum
naraiyum viraiyum oachchiyum alavuttru......"

meaning: "......singing hyms and worshipping God with variety of flowers strewn to his many different forms with offering of perfumes and incense too made......"

Kurinchippaattu - of Paththuppaattu by poet Kapilar, lines 5-7

(3) The Ongkaaram form of God Siva

The “Ongkaaram” form of “God Siva”, has been referred to by the ‘third Thamil Sangam’ Poet Saaththanaar, the Tamil Saiva Saints of Tamil Nadu - namely the Thirunaavukkarasu Naayanaar, Suntharamoorthy Naayanaar, Maanikkavaasaka Swamikal, Thirumoola Naayanaar, Pattinaththaar, the Tamil Poet Avvaiyaar and the others - in their respective Tamil Saiva Religious Literature.

In “Tamil Saivaism” the “God Siva” was the - core essense of “Ongkaaram” (Ongkaaraththu ut porulaai nintraan). This is confirmed from the following references:

“…..Oru sudaraai ulahu elum aanaan kandaai
Ongkaaraththu ut porulaai nintraan kandaai
Virisudaraai vilangu oliyaayi nintraan kandaai….”

meaning: “……see (him) who became as one flame of seven worlds
see (him) who stood as the core essense of Ongkaaram
see (him) who remains the brightness of the spreaded flame …..”

6th Thirumurai - by Saint Thirunaavukkarasu Naayanaar, Thirumalapaadi Pathikam, Verse 10

“…..Ongkaaraththu ut porulaai ulaham ellaam pettraanai…….”

meaning: “……one who was the core essense of Ongkaaram, attained in all worlds…..”

6th Thirumurai - by Saint Thirunaavukkarasu Naayanaar, Thiruvaanaikkaa Pathikam, Verse 3

“Ongkaara meip porulaai udambin ullaal
karu eentra engal avai arivaan thannai…….”

meaning: “……as the truth of Ongkaaram, who knows our heart that came forth from foetus inside the body…..”

6th Thirumurai - by Saint Thirunaavukkarasu Naayanaar, Thiruvaalam Polil Pathikam, Verse 3

“Uun angaththu uyirp paay ulahu elaam
Ongkaaraththu uruvaahi nintraanai…..”

meaning: “…..all over the world where bodies of flesh with life are, the one who remained in the Ongkaaram form…..”

7th Thirumurai - by Saint Suntharamoorththy Naayanaar, Thiruvalivalam Pathikam, Verse 1

“…..Uyya en ullaththul Ongkaaramaai nintra
meiyaa vimalaa vidaipaahaa……”

meaning: “……for (my) salvation stood as Ongkaaram in my heart the truth, vimalaa, the one riding the Nandi (bull)…..”

Thiruvaasakam – by Maanikkavaasaka Swamikal, Sivapuraanam 33-4

“Uyyu neri kaattuviththittu Ongkaaraththu utporulai
Ayyan enakku aruliyavar aarperuvaar achchove….”

meaning: “……showed the path for salvation, the core essense of Ongkaaram the God blessed me - who will get (such) achchove……”

Thiruvaasakam – by Maanikkavaasaka Swamikal, Achcho Pathikam

(4) The elements within the Ongkaaram form of God Siva

From within the Ongkaaram came forth the Iym Poothangal - the five elements - namely the space,
air, earth, fire and water.
From within Ongkaaram came forth the Saraasaram - the universe.
From the Ongakaaram beyond comprehension, cameforth the three life forms.
Ongkaaram - the soul of the universe (that gives life,energy, and motion to all beings),
is the divine “(God) Siva” form.

The above are gleaned from a verse in Thirumanthiram.

“….Ongkaaraththu ulle uthiththa iym poothangal
Ongkaaraththu ulle uthiththa saraasaram…..”
Ongkaara atheethaththu uyir moontrum uttrana
Ongkaara Seeva Para Siva rupame……”

Thirumanthiram – by Thirumoolar, verse 2677

(5) Ongkaaram form of God Siva worshiped with the recitation of the holy syllable “Om”

God Siva in the “Ongkaaram” form was worshiped with the repetitive utterance of the holy syllable “Om” sung in piety, referred to as the ‘Ongkaara Manthiram’ or “Muthal Eluththu” in Tamil Saivaism. “Om” in Tamil is represented by the Tamil - alphabet “Oo with the Tamil alphabet “m” encompassed within. However In Tamil Nadu the holy syllable “Om” was found common to Vaishnavaism and Vedism, as the “God Supreme” of all these religions were ‘none but one’.

This holy syllable was pronounced as “Aum” in Nepal, North, and Central India, and was known as the “Pranava Manthiram” represented by the Prakrit alphabets “A”, “U”, “M” combined. The holy syllable “Aum” has been common to Hinduism, Buddhism and Jainism, in North, Central, and South India. The “Om” of Tamil Nadu and “Aum” of Nepal, North, and Central India is one and the same holy syllable, sung in the worship of the “God Supreme”

The “Om” Mutha Eluththu was derived from the words “Av”, “Uv” and “iM” which jointly forms the syllable “Aum” or “Om” in Tamil. Om was also known as the Muthal eluththu

“….Av Uv Im enal athuve Om enum oli …..”

meaning: “……(letters) Av Uv Im (combined) it is the sound “Om”…..”

Kooththa Nool – Poet Saaththanar, chapter Suvai Nool

(6) The inner meaning of the holy syllable “Om”

However the earliest reference to this holy syllable “Om” - the Ongkaara Manthiram is found in the Tamil Literature of the third Thamil Sangam period (first/second century A.D) namely the “Kooththa Nool” - a Tamil Dance Treatise composed by Poet Saaththanaar.

“Av” is the inner conscience
“Uv” is the outer conscience
“Im” is the reverberation music on the concurence of these two consciences from which emanates the rythemic beats (of Siva Dance)

The above are gleaned from a verse in Thirumanthiram.

“….Av enal ahame Uv enal ulame
Im enal isaiye - iyalvathu thaalam…..”

Kooththa Nool – Poet Saaththanar, chapter Suvai Nool

The Tamil “Thirumanthiram” states,

letter “A” represents the Soul, (seen as the inner conscience)
letter “U” represnts the “God Supreme” (seen as the outer conscience) and the letter “M” represents the “Sivam” (seen as concurence of these consciences)

The above are gleaned from a verse in Thirumanthiram.

“….Aharam uyire Uharam Parame
Maharam Sivamaai varu mupp pathaththu…..”

Thirumanthiram – by Thirumoolar, verse 2503

The holy syllable “Om” was considered as the prime word of the ancient knowledge of the universe.

“…..Athiyaayi nintra arivu muthal eluththu ……”

Auvaik Kural – by Auvaiyaar, chapter on Veettu Neri Paal, kural 1

The Tamil Thirumanthiram further states,

Within Ongkaaram was the one language the “Om”
Within Ongkaaram was the (God Forms) Uruvam and Aruvam
Within Ongkaaram was the many differences
Within Ongkaaram was the Liberation (from worldly life) &
Supernatural power (in worldy life)

The above are gleaned from the following verse:

“…..Om enum - Ongkaaraththu ulle - oru moli
Om enum - Ongkaaraththu ulle - uru aru
Om enum - Ongkaaraththu ulle - pala petham
Om enum - Ongkaaram on muththi siththiye…..”

Thirumanthiram – by Thirumoolar, verse 2676

(7) The Dancing form of God Siva

Among the ancient Tamil Saivites of Tamil Nadu, the God Siva was given a further form as the 'Supreme Dancer' of the universe, and named as the "Aadavallaan" (Nadarajah - the king of Dancers).

The human representation of God Siva in the form of Aadavallaan (Nadarajah), has its own philosophic expression of the attributes of the God almighty.

The postural form of his dance is also described in 'Kooththanool' as,

“……Oruthal uuntri oruthal yettrii
oru kai mariththu marukai amaiththu
irukaiyil aakkamum iruthiyum yetru
aru-vuru aakkum ammai koothu aattap
peruveli nadikkum perumaan arulath……”

meaning: ".......with one foot stamped, one foot lifted, one hand bent downwards the other hand kept straight upwards, in two hands upholding the (funcions of) "creation" (Udukkai drum) and the "end" (fire) (of the wordly living beings), (while) Goddess (Sakthi) changing from aruvam into uruvam (form) performing Kooththu (dance), (thus) God Siva acting (from) the wide space blesses......"

Kooththa Nool – Poet Saaththanar, chapter Suvai Nool

This is the earliest reference to the "Aadavallaan" (Nadarajah) - dancing form of God Siva in Tamil Literature, being the period of third Thamil Sangam.

(8) The holy Syllable “Om” in the worship of the Dancing form of God Siva

“Om” is the reality of (God) Siva who danced the Kooththu which took place in this world at the Ambalam at Thillai (Chithambaram in Tamil Nadu), being Av Iv Uv - "Om" which is the first dance,

“…..Om enum unmai Sivam aada
ambala kooththum avaniyil poantha
Av Uv Im – Om, athu muthal kooththe …..”

meaning: ".......the "Om" the truth, the (God) Siva, performed the dance in this world at ambalam in which the "Om" (being the combined form of) Av Iv Uv was the first dance.

Kooththa Nool – Poet Saaththanar, chapter titled Thohai Nool

”…..Udukkaiyil piranthathu Om enum oliye
Om enum oliye naattiyaththu oliyam
Om enum uruve naattiyaththu uruvaam
Om enum unarve naatiyaththu unarvu …..”

meaning: ".......from the Udukkai (drum of God Siva in his right hand) emanates the sound of "Om"
The sound of "Om" is the sound of dance beats (of God Siva)
The form of "Om" is the form of dance (of God Siva)
The feeling of "Om" is the feeling of dance (of Siva) ....."

Kooththa Nool – Poet Saaththanar, chapter titled Suvai Nool

(9) The holy Syllable “Om” in Meditation

The Meditation in simple terms means the “concentration of the mind” on a focal point. Meditation results in the de-fragmentation of the fragmented thoughts of the mind (like in a Computer hard-disk). The de-fragmented thoughts of the mind causes uneasiness in the mind and the body of human beings, and thereby affects their ‘peace of mind’ (stressed) and the 'health of the body'. Meditation gives this 'peace of mind’ with clear thought and concentration, and promotes healthy body.

Meditation could also be focussed on the mental recitation of the holy syllable "Om" in intense devotion, regulerly during the times of worship for a length of time. This practice over a long period, which as per the religious traditions of Tamil Saivites has provided 'some' with "God Realisation".

Note:

Based on Tamil Saivite Religious traditions "God Realisation" could be defined as follows:

"God Realisation" - is an "enlightenment" in our mind - with the divine disclosure of 'superior knowledge and intuitive power' to realise the truth of the 'eternal' worldly life, attained by the grace of “God Supreme” on our worship of him in 'intense meditation' with much piety.

From this enlightenment emanates our divine - love, compassion, and understanding, towards the fellow human beings and other living beings, beyond the barrier of ego, anger, revenge, and self interest. The "Sages" (Munivar) in continuous 'intense meditation' fall within this grouping.

(10) The holy Syllable “Om” in daily worship to God Siva

The rythemic recitation of the holy syllable “Om” standing alone, or prefixed to the name of God Siva as "Om Nama Sivaaya" in loud crystal clear voice on our "intense worship" of him, provides an aestheic feeling within our mind and in the outer environment.

This recitation along with the recitation of - "Om" prefixed to 'Pottri praise' of various names of God Siva, and the Tamil Thevarap Pathikams - as per the religious traditions of Tamil Saivites have over a peiod of time provided 'many' with "God Visualisation" in the 'very forms' he has been worshiped - namely the Uruvam, Aru-Uruvam and Aruvam.

Website URLs on "Om" & "Om NamaSivaaya" chanting
http://www.raaga.com/player4/?id=44304&mode=100&rand=0.5803879280484088
http://www.youtube.com/watch?v=npXhH9E4UAg&feature=related
http://www.youtube.com/watch?v=EkrGupPDjRE
http://www.youtube.com/watch?v=YQLbbDHdOMw&feature=related
http://www.raaga.com/player4/?id=36701&mode=100&rand=0.5435902765474906
http://www.raaga.com/channels/tamil/moviedetail.asp?mid=TD00136

Note:

Based on Tamil Saivite Religious traditions "God Visualisation" could be defined as follows:

"God Visualisation" - is the "visual image" of the "God Supreme" that comes in our mind as a day or night dream, or as hallucination at any time, in the 'very form' of our intense worship of him with much devotion, seeking his grace for our - 'salvation' from worldly miseries, and 'solace' at trying times. The Adiyar (Bakthas - followers of Bakthi Neri) with 'intense worship' and 'much religious devotion' fall within this grouping. The few Adiyars who have reached a very 'high state of spiritual maturity', with or without the divine grace in performing various miracles were known as the "Saints" (Nayanmaar)

(11) The holy Syllable “Om” in the worship of "God Supreme" in the other Indian Religions

As mentioned earlier the "God Supreme" of the Saivaism of India, is the same as that of the other religions of the World and the religions of India.

However only the (Hindu) religions of India, namely the Saivaism, Vaishnavaism, Saaktham, Kanapathiyam, Kaumaaram and Vedism considered "Om" - the holy Syllable - as the representation of "God Supreme".

But it remained only as a prefix, in adoration of the holy verses of Jainism and Buddhism of India in their religious worship, as these two religions donot recognise the existance of "God Supreme".

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