Understanding certain concepts or views within a particular religious framework using technical help alone is not enough. Sometimes, what is unclear and has various meanings according to context in one language [say in Sanskrit] might mislead. Here, equivalent terms with slightly better meanings could help us. One such word is ‘Kama’.
Dermot Killingly has presented a precise scholarly analysis of the various complicated meanings of Kama in Chapter Twelve, pp. 264-287, in Sushil Mittal and Gene Thursby’s The Hindu World, New York, 2004 (Reprint 2018).
After reading this chapter and taking notes, I reflected on the word “Kama” and realized how common people have different, sometimes wrong, understandings. Killingly’s point about the ‘desire’ for Mukti and how it should not be confused with common desires further helped me understand the difference between them.
Back in 1973 or 1974, during my college days, I even wrote criticizing the notion that wise men who encourage others to ‘renounce’ the world to attain Mukti also do so with a ‘desire’ to attain Mukti.1 But Killingly points out the difference between the ‘desire for a particular object’ and ‘object of desire’. And:
…While Kama in the general sense of “desire” is normally used in the singular, when it has the sense of “desire for a particular object,” “object of desire,” or “pleasure,” it is often plural because desire is typically directed towards a plurality of objects, and the number of possible objects of desire is limitless. Salvation, on the other hand, requires the mind to be directed towards a single goal, whether through devotion to a deity or through awareness of the oneness of Brahman. To achieve salvation, therefore, one must be free from desire: “When he abandons all desires that are in the mind, son of Prtha, and is content by himself in the self alone, he is said to have a stable intellect” (Bhagavad Gita 2.55)… the distinction we have drawn between Kama as “desire for an object” and Kama as “object of desire.” — p. 285
In other words, ‘having single-minded devotion to attain a certain goal in life’ is the ‘desire for that goal’. However, still, this English word ‘desire’ used for ‘kama’ does not help me much to understand the point in depth. When I was further reflecting on this, I thought about how best I can express the same thought in Tamil. Then two songs came to my mind, one by Thirumular and another by Thiruvalluvar. Thirumular uses the word ‘Asai’ for ‘object of desire’ and even urges to give up such desires, even unto God:
Thirumular’s Song:
ஆசை அறுமின்கள் ஆசை அறுமின்கள்
ஈசனோடாயினும் ஆசை அறுமின்கள்
ஆசைப்படப்பட ஆய்வாறும் துன்பம்
ஆசை விட விட ஆனந்தமாமே
Translation:
Give up desire; give up desire
Even give desire unto God
More sorrow will come from desire
But only there will be bliss in giving up it.
Whereas Valluvar uses the word ‘Pattru’ to convey the concept of ‘Desire for a particular object’, here for mukti:
“பற்றுக பற்றற்றான் பற்றினை அப்பற்றைப்
பற்றுக பற்று விடற்கு.” — Kural 350
Translation:
Cling thou to that which He, to Whom nought clings, hath bid thee cling,
Cling to that bond, to get thee free from every clinging thing.2
Though Thirumular does not explicitly use the word ‘Asai’ for ‘object of desires’ one leading to another, still, sometimes the desire for God could also lead to expressing our ‘desire’ for God in various forms like constructing a shrine or even a temple, arranging rituals, or expressing our bhakti through songs. Whereas Valluvar uses the word ‘Pattru’ not even for God but ‘cling’ to that ‘desire’:
Various translations and interpretations are available, but for me, Valluvar is not exclusively saying to cling to God who is desireless but rather to cling to that ‘bond’ for God who is desireless and never give up that ‘Pattru’ (Trust). He emphasizes the trust we have in Him rather than merely not giving up ‘objects of desire’. Though Bhakti traditions have given various interpretations, such alternative readings and terms used in other Indian languages can help us better understand any technical term or religious concept in Hinduism.
However, what Thirumular says further about giving up this ‘desire’ ‘Asai’ in Tamil and ‘Kama’ in Sanskrit could be understood more clearly if we further probe what he says in other places in his work. As usual, I sought the help of AI to provide specific information than me hunting my own notes on Thirumular, and it has done a better job than I expected. I am providing this in the Appendix below for those who want to read more and reflect further.
I know I fail to communicate my thoughts properly. Because the way I understood the difference between ‘Desire for an object’ and ‘object of desire’ using two different Tamil words ‘Asai’ and ‘Pattru’ cannot be communicated properly in English. But such philosophical thoughts are not within our reach easily, and for this, one should give up the desire for further reflection and try to live a simple life as a bhakta, merely trusting God without having any desire for Her.
Gurukulam
8-3-2024
Notes
உலக்கைத் துறந்து நீ வாழ்ந்துவிடு என
துறந்த ஞானி சொல்லிப் போனான், அந்த
துறந்த ஞானியும் வீடு பேற்றையே
விரும்பியேத் துறவு மேற்கொண்டான்
–தயானந்த பாரதி [1973 or 1974, Trichy]
2 This verse essentially means that one should hold onto the desire for the divine, who is devoid of any desires, in order to let go of all other worldly desires and attachments. [[❞]](https://www.ytamizh.com/thirukural/kural-350/) [[❞]](https://kaapiyam.com/tiruvalluvar-tirukkural-meaning-definition-tamil-english-daily-kural/patruka-patratraan-patrinai-appatraip-350/)
Appendix on ‘Desire’ given by AI, accessed on 2-8-2024
Here is the verse from Thirumular’s Thirumandiram along with a detailed English translation and commentary:
Original Tamil Verse by Thirumular:
காமம் காமம் கலைநீ காமம்
காமத்தை வேண்டி இருத்தல் சிறிதில்லை
காமம் காமம் கழுவக் காமத்தை
யாமத் திடும்பைகள் யாவும் நீங்குமே.
Transliteration:
Kāmam kāmam kalanī kāmam
Kāmatthai vēṇṭi iruththal siṟithillai
Kāmam kāmam kazhuvak kāmatthai
Yāmattu iḍumpaikaḷ yāvum nīṅgumē.
Detailed English Translation:
“Renounce desire, renounce desire; relinquish it all, even towards God.
Harboring desire brings nothing but sorrow.
Renounce desire, relinquish it wholly,
And all the sufferings of night (ignorance) will cease.”
Commentary:
Thirumular emphasizes the importance of renouncing desires, including spiritual desires towards attaining God, as true liberation comes only when one transcends all forms of desire. The repeated call to renounce signifies the depth and significance of this act. Desire, whether worldly or spiritual, is seen as a cause of bondage and suffering. By letting go of desires, one can achieve true peace and enlightenment.
Reference:
This verse is from the Thirumandiram, which is a seminal text in the Tamil Shaiva Siddhanta tradition. It is a part of the first Tantra (section) of the Thirumandiram, specifically Tantra One, Verse 185. Thirumandiram consists of nine Tantras with a total of over 3000 verses, exploring various aspects of spiritual philosophy, yoga, and ethics.
For further reading, you may refer to:
– “Thirumandiram: A Classic of Yoga and Tantra” translated by Dr. B. Natarajan.
– “Thirumandiram: A Tamil Scripture of Yoga” translated by R. Parthasarathy.
These translations and commentaries offer comprehensive insights into Thirumular’s teachings and the context of each verse.
Here’s a deeper look into Thirumular’s verse and its significance:
Detailed Analysis of Thirumular’s Verse
Context and Background
Thirumular, a revered Tamil saint and poet-sage, is considered one of the foremost contributors to Tamil Shaiva Siddhanta literature. His work, the Thirumandiram, is a foundational text of Tamil Shaivism, encompassing philosophical, theological, and yogic concepts. The verse in question deals with the theme of desire (kāma) and its impact on spiritual progress.
Verse Breakdown
– Renunciation of Desire: Thirumular repeatedly emphasizes the need to renounce desire. This includes not only worldly desires but also spiritual desires or aspirations towards God. In many spiritual traditions, including Hinduism, desiring liberation or enlightenment itself can be seen as a form of attachment that hinders true realization. Thirumular suggests that to achieve true peace and enlightenment, one must transcend all desires.
– Impact of Desire: The verse asserts that desire leads to sorrow and suffering. This aligns with the broader spiritual understanding that desires bind individuals to the cycle of birth and death (samsara) and prevent them from achieving liberation (moksha).
– Symbolism of Night: The reference to “sufferings of night” symbolizes ignorance and the darkness of the mind that results from desires. By renouncing desires, one dispels this ignorance and attains enlightenment.
Philosophical Implications
1. Shaiva Siddhanta Philosophy: In Shaiva Siddhanta, desire is viewed as a major obstacle to achieving union with Shiva (the divine). The philosophy emphasizes overcoming the ego and desires to realize one’s true self, which is inherently divine.
2. Yoga and Meditation: The teachings of Thirumular also align with yogic principles that advocate for controlling desires and mind to achieve higher states of consciousness. Desire, being a distraction, prevents one from focusing on spiritual practice and inner transformation.
3. Universal Application: While the verse specifically addresses spiritual desire, its teachings can be applied universally. The principle of letting go of attachments and desires is relevant to various aspects of life and spiritual practice.
Commentaries and Interpretations
1. Dr. B. Natarajan’s Translation: Dr. Natarajan’s translation of the Thirumandiram offers insights into the practical aspects of Thirumular’s teachings. His work often includes explanations of the philosophical underpinnings and practical applications of the verses.
2. R. Parthasarathy’s Translation: This translation provides a detailed interpretation of the text, focusing on the yogic and mystical elements of Thirumular’s teachings. It offers context and explanations for complex concepts found in the Thirumandiram.
3. Bhakti and Renunciation: Various bhakti traditions interpret this verse in the context of devotion. They emphasize that true devotion involves complete surrender and letting go of personal desires. The verse underscores the idea that one should seek the divine without any personal attachments or motives.
Further Reading and Resources
– “The Thirumandiram of Thirumular” by Dr. B. Natarajan: Provides a scholarly translation and analysis of the verses.
– “The Thirumandiram: A Tamil Scripture of Yoga” by R. Parthasarathy: Offers a detailed interpretation and commentary on the text.
– “The Sacred Books of the Tamil Saints”: Contains translations and commentaries on various Tamil Shaiva texts, including the Thirumandiram.
These resources will provide you with a comprehensive understanding of Thirumular’s teachings, their context, and their implications for both personal spiritual practice and broader philosophical study. If you need more specific information or have any other questions, feel free to ask!
Understanding certain concepts or views within a particular religious framework using technical help alone is not enough. Sometimes, what is unclear and has various meanings according to context in one language [say in Sanskrit] might mislead. Here, equivalent terms with slightly better meanings could help us. One such word is ‘Kama’.
Dermot Killingly has presented a precise scholarly analysis of the various complicated meanings of Kama in Chapter Twelve, pp. 264-287, in Sushil Mittal and Gene Thursby’s The Hindu World, New York, 2004 (Reprint 2018).
After reading this chapter and taking notes, I reflected on the word “Kama” and realized how common people have different, sometimes wrong, understandings. Killingly’s point about the ‘desire’ for Mukti and how it should not be confused with common desires further helped me understand the difference between them.
Back in 1973 or 1974, during my college days, I even wrote criticizing the notion that wise men who encourage others to ‘renounce’ the world to attain Mukti also do so with a ‘desire’ to attain Mukti.1 But Killingly points out the difference between the ‘desire for a particular object’ and ‘object of desire’. And:
…While Kama in the general sense of “desire” is normally used in the singular, when it has the sense of “desire for a particular object,” “object of desire,” or “pleasure,” it is often plural because desire is typically directed towards a plurality of objects, and the number of possible objects of desire is limitless. Salvation, on the other hand, requires the mind to be directed towards a single goal, whether through devotion to a deity or through awareness of the oneness of Brahman. To achieve salvation, therefore, one must be free from desire: “When he abandons all desires that are in the mind, son of Prtha, and is content by himself in the self alone, he is said to have a stable intellect” (Bhagavad Gita 2.55)… the distinction we have drawn between Kama as “desire for an object” and Kama as “object of desire.” — p. 285
In other words, ‘having single-minded devotion to attain a certain goal in life’ is the ‘desire for that goal’. However, still, this English word ‘desire’ used for ‘kama’ does not help me much to understand the point in depth. When I was further reflecting on this, I thought about how best I can express the same thought in Tamil. Then two songs came to my mind, one by Thirumular and another by Thiruvalluvar. Thirumular uses the word ‘Asai’ for ‘object of desire’ and even urges to give up such desires, even unto God:
Thirumular’s Song:
ஆசை அறுமின்கள் ஆசை அறுமின்கள்
ஈசனோடாயினும் ஆசை அறுமின்கள்
ஆசைப்படப்பட ஆய்வாறும் துன்பம்
ஆசை விட விட ஆனந்தமாமே
Translation:
Give up desire; give up desire
Even give desire unto God
More sorrow will come from desire
But only there will be bliss in giving up it.
Whereas Valluvar uses the word ‘Pattru’ to convey the concept of ‘Desire for a particular object’, here for mukti:
“பற்றுக பற்றற்றான் பற்றினை அப்பற்றைப்
பற்றுக பற்று விடற்கு.” — Kural 350
Translation:
Cling thou to that which He, to Whom nought clings, hath bid thee cling,
Cling to that bond, to get thee free from every clinging thing.2
Though Thirumular does not explicitly use the word ‘Asai’ for ‘object of desires’ one leading to another, still, sometimes the desire for God could also lead to expressing our ‘desire’ for God in various forms like constructing a shrine or even a temple, arranging rituals, or expressing our bhakti through songs. Whereas Valluvar uses the word ‘Pattru’ not even for God but ‘cling’ to that ‘desire’:
Various translations and interpretations are available, but for me, Valluvar is not exclusively saying to cling to God who is desireless but rather to cling to that ‘bond’ for God who is desireless and never give up that ‘Pattru’ (Trust). He emphasizes the trust we have in Him rather than merely not giving up ‘objects of desire’. Though Bhakti traditions have given various interpretations, such alternative readings and terms used in other Indian languages can help us better understand any technical term or religious concept in Hinduism.
However, what Thirumular says further about giving up this ‘desire’ ‘Asai’ in Tamil and ‘Kama’ in Sanskrit could be understood more clearly if we further probe what he says in other places in his work. As usual, I sought the help of AI to provide specific information than me hunting my own notes on Thirumular, and it has done a better job than I expected. I am providing this in the Appendix below for those who want to read more and reflect further.
I know I fail to communicate my thoughts properly. Because the way I understood the difference between ‘Desire for an object’ and ‘object of desire’ using two different Tamil words ‘Asai’ and ‘Pattru’ cannot be communicated properly in English. But such philosophical thoughts are not within our reach easily, and for this, one should give up the desire for further reflection and try to live a simple life as a bhakta, merely trusting God without having any desire for Her.
Gurukulam
8-3-2024
Notes
உலக்கைத் துறந்து நீ வாழ்ந்துவிடு என
துறந்த ஞானி சொல்லிப் போனான், அந்த
துறந்த ஞானியும் வீடு பேற்றையே
விரும்பியேத் துறவு மேற்கொண்டான்
–தயானந்த பாரதி [1973 or 1974, Trichy]
2 This verse essentially means that one should hold onto the desire for the divine, who is devoid of any desires, in order to let go of all other worldly desires and attachments. [[❞]](https://www.ytamizh.com/thirukural/kural-350/) [[❞]](https://kaapiyam.com/tiruvalluvar-tirukkural-meaning-definition-tamil-english-daily-kural/patruka-patratraan-patrinai-appatraip-350/)
Appendix on ‘Desire’ given by AI, accessed on 2-8-2024
Here is the verse from Thirumular’s Thirumandiram along with a detailed English translation and commentary:
Original Tamil Verse by Thirumular:
காமம் காமம் கலைநீ காமம்
காமத்தை வேண்டி இருத்தல் சிறிதில்லை
காமம் காமம் கழுவக் காமத்தை
யாமத் திடும்பைகள் யாவும் நீங்குமே.
Transliteration:
Kāmam kāmam kalanī kāmam
Kāmatthai vēṇṭi iruththal siṟithillai
Kāmam kāmam kazhuvak kāmatthai
Yāmattu iḍumpaikaḷ yāvum nīṅgumē.
Detailed English Translation:
“Renounce desire, renounce desire; relinquish it all, even towards God.
Harboring desire brings nothing but sorrow.
Renounce desire, relinquish it wholly,
And all the sufferings of night (ignorance) will cease.”
Commentary:
Thirumular emphasizes the importance of renouncing desires, including spiritual desires towards attaining God, as true liberation comes only when one transcends all forms of desire. The repeated call to renounce signifies the depth and significance of this act. Desire, whether worldly or spiritual, is seen as a cause of bondage and suffering. By letting go of desires, one can achieve true peace and enlightenment.
Reference:
This verse is from the Thirumandiram, which is a seminal text in the Tamil Shaiva Siddhanta tradition. It is a part of the first Tantra (section) of the Thirumandiram, specifically Tantra One, Verse 185. Thirumandiram consists of nine Tantras with a total of over 3000 verses, exploring various aspects of spiritual philosophy, yoga, and ethics.
For further reading, you may refer to:
– “Thirumandiram: A Classic of Yoga and Tantra” translated by Dr. B. Natarajan.
– “Thirumandiram: A Tamil Scripture of Yoga” translated by R. Parthasarathy.
These translations and commentaries offer comprehensive insights into Thirumular’s teachings and the context of each verse.
Here’s a deeper look into Thirumular’s verse and its significance:
Detailed Analysis of Thirumular’s Verse
Context and Background
Thirumular, a revered Tamil saint and poet-sage, is considered one of the foremost contributors to Tamil Shaiva Siddhanta literature. His work, the Thirumandiram, is a foundational text of Tamil Shaivism, encompassing philosophical, theological, and yogic concepts. The verse in question deals with the theme of desire (kāma) and its impact on spiritual progress.
Verse Breakdown
– Renunciation of Desire: Thirumular repeatedly emphasizes the need to renounce desire. This includes not only worldly desires but also spiritual desires or aspirations towards God. In many spiritual traditions, including Hinduism, desiring liberation or enlightenment itself can be seen as a form of attachment that hinders true realization. Thirumular suggests that to achieve true peace and enlightenment, one must transcend all desires.
– Impact of Desire: The verse asserts that desire leads to sorrow and suffering. This aligns with the broader spiritual understanding that desires bind individuals to the cycle of birth and death (samsara) and prevent them from achieving liberation (moksha).
– Symbolism of Night: The reference to “sufferings of night” symbolizes ignorance and the darkness of the mind that results from desires. By renouncing desires, one dispels this ignorance and attains enlightenment.
Philosophical Implications
1. Shaiva Siddhanta Philosophy: In Shaiva Siddhanta, desire is viewed as a major obstacle to achieving union with Shiva (the divine). The philosophy emphasizes overcoming the ego and desires to realize one’s true self, which is inherently divine.
2. Yoga and Meditation: The teachings of Thirumular also align with yogic principles that advocate for controlling desires and mind to achieve higher states of consciousness. Desire, being a distraction, prevents one from focusing on spiritual practice and inner transformation.
3. Universal Application: While the verse specifically addresses spiritual desire, its teachings can be applied universally. The principle of letting go of attachments and desires is relevant to various aspects of life and spiritual practice.
Commentaries and Interpretations
1. Dr. B. Natarajan’s Translation: Dr. Natarajan’s translation of the Thirumandiram offers insights into the practical aspects of Thirumular’s teachings. His work often includes explanations of the philosophical underpinnings and practical applications of the verses.
2. R. Parthasarathy’s Translation: This translation provides a detailed interpretation of the text, focusing on the yogic and mystical elements of Thirumular’s teachings. It offers context and explanations for complex concepts found in the Thirumandiram.
3. Bhakti and Renunciation: Various bhakti traditions interpret this verse in the context of devotion. They emphasize that true devotion involves complete surrender and letting go of personal desires. The verse underscores the idea that one should seek the divine without any personal attachments or motives.
Further Reading and Resources
– “The Thirumandiram of Thirumular” by Dr. B. Natarajan: Provides a scholarly translation and analysis of the verses.
– “The Thirumandiram: A Tamil Scripture of Yoga” by R. Parthasarathy: Offers a detailed interpretation and commentary on the text.
– “The Sacred Books of the Tamil Saints”: Contains translations and commentaries on various Tamil Shaiva texts, including the Thirumandiram.
These resources will provide you with a comprehensive understanding of Thirumular’s teachings, their context, and their implications for both personal spiritual practice and broader philosophical study. If you need more specific information or have any other questions, feel free to ask!
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