THIRUMOOLAR AND FREEMASONRY – FINDING A Parallel - W Bro. Sanjay Ranganathan.
Hinduism is an Indian religion and dharma, or way of life. It is the world's third-largest
religion with over 1.25 billion followers, or 15–16% of the global population, known as Hindus.
The word Hindu is an exonym, and while Hinduism has been called the oldest religion in the
world, many practitioners refer to their religion as Sanātana Dharma, "the eternal way"
which refers to the idea that its origins lie beyond human history, as revealed in the Hindu
texts. Another, though less fitting, self-designation is Vaidika dharma, the 'dharma related
to the Vedas.'
Hinduism includes a range of philosophies, and is linked by shared concepts, recognisable
rituals, cosmology, pilgrimage to sacred sites and shared textual resources that discuss
theology, philosophy, mythology, Vedic yajna, Yoga, agamic rituals, and temple building,
among other topics. Hinduism prescribes the eternal duties, such as honesty, refraining
from injuring living beings (ahimsa), patience, forbearance, self-restraint, and compassion,
among others.
Hindu practices include rituals such as puja (worship) and recitations, japa, meditation
(dhyana), family-oriented rites of passage, annual festivals, and occasional pilgrimages.
Along with the practice of various Yogas, some Hindus leave their social world and material
possessions and engage in lifelong Sannyasa (monasticism) in order to achieve Moksha.
Hindu texts are classified into Śruti ("heard") and Smṛti ("remembered"), the major
scriptures of which are the Vedas, the Upanishads, the Puranas, the Mahabharata,
the Ramayana, and the Āgamas.
Currently, the four largest denominations of Hinduism are the Vaishnavism, Shaivsm,
Shakthism and Smartism. Sources of authority and eternal truths in the Hindu texts play
an important role, but there is also a strong Hindu tradition of questioning authority in order
to deepen the understanding of these truths and to further develop the tradition. Hinduism
is the most widely professed faith in India, Nepal and Mauritius and also practiced by
scattered populace in rest of the World.
Saivism is one of the major traditions within Hinduism that reveres Shiva as the Supreme
Being.
The followers of Saivism are called "Shaivites" or "Saivites". It is one of the largest
sects that believe Shiva, worshipped as a creator and destroyer of worlds, is the supreme
god over all. The Shaiva have many sub-traditions ranging from devotional dualistic
theism such as Shaiva Siddhanta to yoga-oriented monistic non-theism such as Kashmiri
Saivism.
It considers both the Vedas and the Agama texts as important sources of
theology. The origin of Saivism may be traced to the conception of Rudra in the Rig Veda.
Saivism theology ranges from Shiva being the creator, preserver, and destroyer to being
the same as the Atman (self, soul) within oneself and every living being. It is closely related
to Shaktism, and some Shaiva worship in Shiva and Shakthi temples. It is the Hindu tradition that most accepts ascetic life and emphasizes yoga, and like other Hindu traditions
encourages an individual to discover and be one with Shiva within. Saivism is one of the
largest traditions within Hinduism.
Vaishnavism is one of the major Hindu denominations along with Shaivism, Shaktism,
and Smartism. It is also called Vaishnavism, its followers are called Vaishnavas or
Vaishnavites, and it considers Vishnu as the Supreme Lord. The tradition is notable for
its avatar doctrine, wherein Vishnu is revered in one of many distinct incarnations. Matsya,
Kurma, Varaha, Narasimha, Vaamana, Parashurama, Rama, Balarama, Krishna and Kalki being
the names of popular avatars all seen as different aspects of the same Supreme Being.
The Vaishnavite tradition is known for the loving devotion to an avatar of Vishnu (often
Krishna), and as such has been key to the spread of the Bhakti movement in South Asia in
the 2nd millennium CE. Key texts in Vaishnavism include the Vedas, the Upanishads,
the Bhagavad Gita, the Pancaratra (Agama) texts, Naalayira Divya Prabhandham and
the Bhagavata Purana.
Both Shaivism and Vaishnavism have been propagated by many Saints, Rishis and Poets.
These form the core of the common man, and have provided glimpses of the supreme deity,
in either protecting the pious, or destroying evil, or ensuring the ‘Dharma Stapana”, or
providing Justice in the Universe. Such Rishis or Saints who have sung hymns glorifying Lord
Shiva and Lord Vishnu were called the Naayanmars and Alwars respectively, and they
exhorted the common man to direct his mind towards spirituality, and thereby on the path
of God. The Naayanmars numbered 63 in number, and the Alwars were 12. The texts written
by these Naayanmars and Alwars are considered very sacred as they espouse the way a
human should conduct himself in life, and how he should revere God.
One such Naayanmar is known as Thirumoolar, and this paper is all about him and his
teachings and how they compare to the tenets of Freemasonry in general. The Tirumantiram,
literally "Holy incantation," is the Nandinatha Sampradaya's oldest Tamil scripture, written
circa 200 BCE by Rishi Tirumular. It is the earliest of the Tirumurai, and a vast storehouse
of esoteric yogic and tantric knowledge. It contains the mystical essence of raja yoga and
siddha yoga, and the fundamental doctrines of the 28 Saiva Siddhanta Agamas.
SundaraNathar, as the saint is known, was a Yogi originally from Mount Kailash and was
initiated directly by Lord Shiva. After spending many years in Mount Kailash, he undertook
a journey under the order of Lord Shiva to Tamil Land, to meet his contemporary sage friend
Agathiyar in Pothigai Hills (also called Pothiya Malai of ancient Tamil land). While on his way,
near Sathanur Village (a village near Aaduthurai of Cauvery Delta area), he saw a group of
cows crying. He went near to the cows, only to discover that their cowherd, Moolan was dead
bitten by a snake. He was really touched by the sight of the cows that wept in sorrow and decided to use his Oham (yogic) power and move his soul from his body to that of the dead
cowherd's body. He left his body inside a tree log. On waking up from the body of cowherd,
the cows became happy and so he navigated them to the village. Then he returned to the
place where he left his body, to return to his own body. To his surprise, his actual body had
disappeared away from the tree log nowhere to be found.
During this moment, he heard a divine voice from the sky (Lord Shiva) who told him that He
was the one who made his (Sundara Nathar) body to disappear. Lord Shiva told him (Sundara
Nathar) the reason why He did that, and that's because Lord Shiva wanted Sundara Nathar
to spread his teachings through the body of Moolan so that each and every common people
would get enlightened through the knowledge spread in Moolan's body, because of the simple
dialect of a cowherd man using the Tamil Language compared to Sundara Nathar's own body
which would involve an extremely advance and divine Tamil Language that would make it very
difficult for the common people to understand and comprehend. Thus, from that day
onwards he was known by the name of Thirumoolar. The cowherd was called by the name of
Moolan in the village. Thus, he gained the name of Moolar, which became Thirumoolar. He
was deeply immersed in Thapam (Meditation) under a peepul tree in Thiruvavaduthurai and
received the holy hymn verse in Tamil. 3000 of holy hymns have been documented in to the
book called Tirumantiram.
The Thirumanthiram consists of 3000 verses, and it will be a Herculean task to comprehend
each of the verse and try to find a parallel in Masonic rituals or ceremonies. All these 3000
verses are contained in Nine Tantras, and each Tantra has a synopsis of what the verses
contain. For this paper, I intend to stay with these Nine Tantras and their relevance today,
and find a parallel to masonic ceremony.
There is one statement from the Thirumanthiram which stands out is “yaam pettra inbam
ivvaiyagamum perattum”, or in English, The bliss I have encountered, let this Universe also
get benefitted to such bliss. This has a direct correlation to Freemasonry, as so many of us
have been initiated, and we in turn are initiating our friends, families, and our own children
into the tenets of the craft, as the benefit accruing to me should be enjoyed, if not by all,
but by at least those who join the Craft. While as per the Thirumanthiram, there is no
restriction on who can enjoy such a bliss, our Craft does restrict us not to propose anyone
to a participation of our secrets, unless we have strong grounds to believe that by a similar
fidelity, he will ultimately reflect honour of our choice.
For the sake of simplicity and ease of understanding, I am using a box to show the parallels
that exists.
As per Thirumanthiram
The First Tantra teaches about the transient and not everlasting body, of youth, wealth, and exhorts one to adhere to the good characteristics of God
The First Tantra teaches about the transient and not everlasting body, of youth, wealth, and exhorts one to adhere to the good characteristics of God
As per Freemasonry
During the period of vernal equinox the seed germinates and pushes its tender shoots through the dark earth to drink in the genial warmth of the sun and the gentle dews of the heaven, it reminds the Mason of the necessity of self reliance, and that energy, courage and persistence are required to enable him to pierce the darkness of ignorance, so that his ideas may be vivified by the radiance of higher consciousness.
During the period of vernal equinox the seed germinates and pushes its tender shoots through the dark earth to drink in the genial warmth of the sun and the gentle dews of the heaven, it reminds the Mason of the necessity of self reliance, and that energy, courage and persistence are required to enable him to pierce the darkness of ignorance, so that his ideas may be vivified by the radiance of higher consciousness.
As per Thirumanthiram
The Second Tantra deals with the mythology of the Deities, with the cosmology of Hinduism, how the world was created, is sustained and will be destroyed, and of the categories of soul.
The Second Tantra deals with the mythology of the Deities, with the cosmology of Hinduism, how the world was created, is sustained and will be destroyed, and of the categories of soul.
As per Freemasonry
Freemasonry is neither a religion, nor does it extend support to any religious faith. It is agnostic to any religious faith and like the water, air, earth or fire; it embraces men from all religions to its precepts and tenets. The concept of God in freemasonry is only that of the Supreme Being, and the attributes of God are those that are listed in the three great emblematical lights, of the Volume of Sacred Laws, the Square and the Compasses.
Freemasonry is neither a religion, nor does it extend support to any religious faith. It is agnostic to any religious faith and like the water, air, earth or fire; it embraces men from all religions to its precepts and tenets. The concept of God in freemasonry is only that of the Supreme Being, and the attributes of God are those that are listed in the three great emblematical lights, of the Volume of Sacred Laws, the Square and the Compasses.
As per Thirumanthiram
The Third Tantra explores the mystical science of yoga, yama and niyama, pranayama, asana, pratyahara or withdrawal of the senses within, dharana or concentration, dhyana or meditation and samadhi or SelfRealization
The Third Tantra explores the mystical science of yoga, yama and niyama, pranayama, asana, pratyahara or withdrawal of the senses within, dharana or concentration, dhyana or meditation and samadhi or SelfRealization
As per Freemasonry
Like the Pot of incense that alludes to a pure heart, which alone is an acceptable sacrifice to the Deity and reminds us that, as this glows with fervent heat, so should our hearts continually glow with gratitude to the great and beneficent Author of our existence for the manifold blessings and comforts we enjoy.
Like the Pot of incense that alludes to a pure heart, which alone is an acceptable sacrifice to the Deity and reminds us that, as this glows with fervent heat, so should our hearts continually glow with gratitude to the great and beneficent Author of our existence for the manifold blessings and comforts we enjoy.
As per Thirumanthiram
The Fourth Tantra is a highly esoteric work on mantras and yantras. He explains how to draw certain yantras, including the Tiru Ambala Chakram (the "circle of Chidambaram").
The Fourth Tantra is a highly esoteric work on mantras and yantras. He explains how to draw certain yantras, including the Tiru Ambala Chakram (the "circle of Chidambaram").
As per Freemasonry
The working tools of an Operative Mason in his masonic journey will teach him to draw those that are required to assist him in his labours and development. The esotery of these tools will help him to reach the higher plane of consciousness, and the Compass will help him to draw that circle, which will keep him at all times in due bounds with men, especially with brethren in freemasonry. Since ancient times, there is represented in every regular and well governed Lodge a certain point with a circle, the point representing an individual brother, the circle, the boundary line of his conduct to God and Man, beyond which he is never to suffer his passions, prejudices or interests to betray him on any occasion. This circle is bordered by two parallel lines, traditionally representing those saints who were regarded as perfect parallels in masonry, and at the vertex we find the Volumes of Sacred Laws which points out the whole duty of man.
The working tools of an Operative Mason in his masonic journey will teach him to draw those that are required to assist him in his labours and development. The esotery of these tools will help him to reach the higher plane of consciousness, and the Compass will help him to draw that circle, which will keep him at all times in due bounds with men, especially with brethren in freemasonry. Since ancient times, there is represented in every regular and well governed Lodge a certain point with a circle, the point representing an individual brother, the circle, the boundary line of his conduct to God and Man, beyond which he is never to suffer his passions, prejudices or interests to betray him on any occasion. This circle is bordered by two parallel lines, traditionally representing those saints who were regarded as perfect parallels in masonry, and at the vertex we find the Volumes of Sacred Laws which points out the whole duty of man.
As per Thirumanthiram
The Fifth Tantra is a very special one. It gives a resume of the 28 essential features of the Saivite religion. This includes the four forms of Saivism, the four stages, the four relationships the soul has with God, the four realizations attainable and the four aspects of the Descent of Grace. It ends with a delineation of unorthodox paths, conduct to be avoided, and an affirmation of approved margas or religious paths.
The Fifth Tantra is a very special one. It gives a resume of the 28 essential features of the Saivite religion. This includes the four forms of Saivism, the four stages, the four relationships the soul has with God, the four realizations attainable and the four aspects of the Descent of Grace. It ends with a delineation of unorthodox paths, conduct to be avoided, and an affirmation of approved margas or religious paths.
As per Freemasonry
Pendant to the corners of the Lodge are Four tassels and meant to remind us of the Four cardinal virtues. The Lodge in itself is an oblong square that is one having four sides. This is in accordance with the very ancient philosophical doctrine that four is the arithmetical symbol of everything which has manifested in. The four cardinal winds of heaven will also waft this transient body that has been burnt to ashes, and carry it to those Higher Mansions, where the Great Architect reigns forever and ever
Pendant to the corners of the Lodge are Four tassels and meant to remind us of the Four cardinal virtues. The Lodge in itself is an oblong square that is one having four sides. This is in accordance with the very ancient philosophical doctrine that four is the arithmetical symbol of everything which has manifested in. The four cardinal winds of heaven will also waft this transient body that has been burnt to ashes, and carry it to those Higher Mansions, where the Great Architect reigns forever and ever
As per Thirumanthiram
The sixth Tantra teaches us the maturing of the seeker by the grace of the Guru or the Divine.
The sixth Tantra teaches us the maturing of the seeker by the grace of the Guru or the Divine.
As per Freemasonry
The form, when properly arranged, approaches, as nearly as circumstances will permit, that of a catenarian arch, into which we preserve a memorial of the vaulted shrine in which the Sacred Name was deposited. It also strongly typifies that invariable adherence to the social order, and spirit of fraternal union which have given energy and permanency to the whole constitution of Freemasonry, thereby enabling it to survive the wreck of mighty empires and resist the destroying hand of time. And as the subordinate members of the catenarian arch naturally gravitate towards the centre, which compresses and binds the whole structure together, so are we taught to look up with reverence, and submit with cheerfulness.
The form, when properly arranged, approaches, as nearly as circumstances will permit, that of a catenarian arch, into which we preserve a memorial of the vaulted shrine in which the Sacred Name was deposited. It also strongly typifies that invariable adherence to the social order, and spirit of fraternal union which have given energy and permanency to the whole constitution of Freemasonry, thereby enabling it to survive the wreck of mighty empires and resist the destroying hand of time. And as the subordinate members of the catenarian arch naturally gravitate towards the centre, which compresses and binds the whole structure together, so are we taught to look up with reverence, and submit with cheerfulness.
As per Thirumanthiram
The Seventh Tantra is a treatise on some advanced and highly technical aspects of Saivism. It is partly written as an exposition of Tirumular's own realizations. It discusses the Lingam, Grace and corresponding attainments, mudras, control of ida and pingala nadis, worlds reached by different classes of yogis on death, and the Sat Guru.
As per Freemasonry
Significance to Freemasonry in India, the five-pointed star and the six-pointed star have special significance. The pentagram is a constituent part of Tantric iconography of the Guhyakaali Yantra of Shakthi, and the six-pointed star is an important motif in the Sudharshana Yantra (Chakra). Hindu mythology narrates that the daughter of Viswa Karma, who was the architect of the God’s, was married to Surya, the Sun God, but left him because of his immense heat. Viswa Karma then put Surya in a cage and churned him to reduce his heat. During the process the Sudharshana Chakra, Trishoola and Shakthi emanated. The Sudharshana Chakra is depicted as a six-pointed star or Shatkona. The two interlinked triangles of the Shatkona represent Purusha (the supreme being), and Prakriti (mother nature, or causal matter) or Shiva and Shakthi and together are given the status of God. Thus, to Freemason’s in India, the six pointed star has an equally (if not greater) meaningful significance, of divine power emanating from the Sun, and it is appropriate that the letter “G” for God is inscribed within the Sudharshana Chakra for Freemason’s of the Grand Lodge of India.
The Seventh Tantra is a treatise on some advanced and highly technical aspects of Saivism. It is partly written as an exposition of Tirumular's own realizations. It discusses the Lingam, Grace and corresponding attainments, mudras, control of ida and pingala nadis, worlds reached by different classes of yogis on death, and the Sat Guru.
As per Freemasonry
Significance to Freemasonry in India, the five-pointed star and the six-pointed star have special significance. The pentagram is a constituent part of Tantric iconography of the Guhyakaali Yantra of Shakthi, and the six-pointed star is an important motif in the Sudharshana Yantra (Chakra). Hindu mythology narrates that the daughter of Viswa Karma, who was the architect of the God’s, was married to Surya, the Sun God, but left him because of his immense heat. Viswa Karma then put Surya in a cage and churned him to reduce his heat. During the process the Sudharshana Chakra, Trishoola and Shakthi emanated. The Sudharshana Chakra is depicted as a six-pointed star or Shatkona. The two interlinked triangles of the Shatkona represent Purusha (the supreme being), and Prakriti (mother nature, or causal matter) or Shiva and Shakthi and together are given the status of God. Thus, to Freemason’s in India, the six pointed star has an equally (if not greater) meaningful significance, of divine power emanating from the Sun, and it is appropriate that the letter “G” for God is inscribed within the Sudharshana Chakra for Freemason’s of the Grand Lodge of India.
As per Thirumanthiram
The Eight Tantra teaches the spiritual benefit one attains in he travels towards the Supreme is taught here. Tatmavasi, its meaning and avastas are explained in this Tantra
The Eight Tantra teaches the spiritual benefit one attains in he travels towards the Supreme is taught here. Tatmavasi, its meaning and avastas are explained in this Tantra
As per Freemasonry
Death is a subject which admits no levity when mentioned by mortal man. The young may die, the old must die, and the wisest knoweth not how soon. None can escape that inexorable doom. The youngest entered apprentice upon the chequered pavement below dwells ever in the shadow of death; while the invisible hand extends equally over King Solomon on his ivory throne. We walk upon the ashes of generations who have the gone way before us, to wish our ashes must in turn contribute, as our bodies crumble into the dust. The very air we breathe is but the sighing of spirits once mortal, now clothed in immortality. It is not for me to escape the common doom of man, as death terminates the labours of a man. Henceforth, generations may build and occupy, but he will not be there. The thoughtful brain, the skilful hand, and the sinewy arm are alike useless and superfluous in the grave where there is nether work, nor device, nor knowledge, nor wisdom. The most gifted of mortal kings thus meditates. The dead know not anything, their love, their malice, their hatred, their envy is forgotten. What an incentive is this to an industrious use of our faculties that we should labour diligently to complete that inner temple for God’s eternal praise and finish our task before the Sabbath of eternity sets in and be ready to sleep in peace, as the night cometh when no man can work. My work is not finished, though I have labored faithfully and long…
Death is a subject which admits no levity when mentioned by mortal man. The young may die, the old must die, and the wisest knoweth not how soon. None can escape that inexorable doom. The youngest entered apprentice upon the chequered pavement below dwells ever in the shadow of death; while the invisible hand extends equally over King Solomon on his ivory throne. We walk upon the ashes of generations who have the gone way before us, to wish our ashes must in turn contribute, as our bodies crumble into the dust. The very air we breathe is but the sighing of spirits once mortal, now clothed in immortality. It is not for me to escape the common doom of man, as death terminates the labours of a man. Henceforth, generations may build and occupy, but he will not be there. The thoughtful brain, the skilful hand, and the sinewy arm are alike useless and superfluous in the grave where there is nether work, nor device, nor knowledge, nor wisdom. The most gifted of mortal kings thus meditates. The dead know not anything, their love, their malice, their hatred, their envy is forgotten. What an incentive is this to an industrious use of our faculties that we should labour diligently to complete that inner temple for God’s eternal praise and finish our task before the Sabbath of eternity sets in and be ready to sleep in peace, as the night cometh when no man can work. My work is not finished, though I have labored faithfully and long…
As per Thirumanthiram
The Ninth Tantra is essentially a description of the fruits of realization. This includes an account of the attainment of akasa, the budding up of knowledge, the bliss of true knowledge, the state of liberation, and the Samadhi of Silence.
The Ninth Tantra is essentially a description of the fruits of realization. This includes an account of the attainment of akasa, the budding up of knowledge, the bliss of true knowledge, the state of liberation, and the Samadhi of Silence.
As per Freemasonry
It is through the gate of death that we enter into a place of refreshment and rest and receive the rewards of our labours. The Supreme Master of the Universe, before whom we bow in humble adoration and whose all seeing eye has marked our labours in the Lodge below, promises to spread before us in that Sublime Lodge above all the joys and glories of an Eternal Sabbath. After the strong hand of death has leveled all in the humiliation of the grace, the Almighty hand of the Supreme Mater will prevail and exalt every brother to the glorious companionship of that undissolving Lodge. There the designs upon the trestle board will be seen completed. There the adoration of the twelfth hour will be the everlasting joy. There the noontide of bliss will eternally shine. And there the scales of doubt and darkness will fall from our eyes and the wise purposes of the Supreme Master of the Universe will be displayed in their entire splendor. With this light of faith beaming upon me, I can say, O Death, where is thy sting? O grave, where is thy victory? My hope rests in that Higher Lodge to which I am advancing.
To sum up, the above provides detailed information that all souls are alike, because they are all brought to their physical body by the Lord. So they are equal and related to each other. When one sees, hears, knows that one of his brothers is suffering from trouble, he too suffers. This is because of the bodily relationship existing between the two. Does not our institution of Freemasonry call this as brotherly love, and one should rush to assist the brother and relieve his necessities, soothing his afflictions without detriment to self or connections? Vallalar calls this “jivakrunya” (compassion to all souls) and further extols saying that when such compassion resides in a human, there is knowledge and love together. When this is so, the divine Shakthi will also be there, which will bring all good, and enable to roughshod over the profanes of life. Our Charge after raising exemplifies this by stating, that “even in this perishable frame there resides a vital and immortal principle, which inspires a holy confidence that the Lord of Life will enable us to trample the king of terrors beneath our feet and life our eyes to that bright morning star whose rising brings Peace and Salvation to the faithful and obedient of the human race. Unlike other scriptures or writing which delve on many aspects of human life and its bondage, the Thirumanthram concentrates only on one aspect – liberation. Thirumoolar extols all the virtues only as a supplement to liberation and calls it the final axis; and exhorts everyone to seek for such liberation, as time in this mortal world is running out quickly and everything else will become meaningless. In Freemasonry, this is personified in the Hour Glass, in which one can see how swiftly the sands run, and consider how rapidly our lives are drawing to a close. The particles pass almost imperceptibly, but eventually are all exhausted. With the position of the Hour Glass in the west, it symbolizes the setting sun, and reminds us of the finite time we are all allotted to complete the task of our mortal existence, to apply that wisdom and understanding imparted to us by contemplation of the works of the Supreme Being, for that opportunity once lost cannot be regained. Let us therefore endeavor to improve the remaining space of life, so that when we are summoned hence to our reckoning, we may take our place in those blessed regions where dwell eternal life and light. Brethren, this is by no means an exposition of all the teaching of Thirumoolar, for he in his verses, have sought to detail, how life is to be lived. Neither he prevents anyone from enjoying the material pleasures of life, but instructs you to be attentive to the voices of nature, who has conducted you through the intricate windings of this mortal life, and finally instructing you how to die.
References:
1. Ritual books of Freemasonry of many orders and degrees – not listing them individually as many a reader might not have been exposed to those rituals.
2. Thirumoolar – an enigma by – Prof. Dr. V S Subramanian
3. Thirumanthiram - Dr K R Arumugam
4. Saiva Siddhanta – T N Arunachalam
5. Pluralism in Saiva Siddhanta – Subramonian Swami
6. Various internet sources
7. Tirumoolar and Thirumanthiram – W Bro K Arivunithi & Mrs. Deepti Arivunithi
It is through the gate of death that we enter into a place of refreshment and rest and receive the rewards of our labours. The Supreme Master of the Universe, before whom we bow in humble adoration and whose all seeing eye has marked our labours in the Lodge below, promises to spread before us in that Sublime Lodge above all the joys and glories of an Eternal Sabbath. After the strong hand of death has leveled all in the humiliation of the grace, the Almighty hand of the Supreme Mater will prevail and exalt every brother to the glorious companionship of that undissolving Lodge. There the designs upon the trestle board will be seen completed. There the adoration of the twelfth hour will be the everlasting joy. There the noontide of bliss will eternally shine. And there the scales of doubt and darkness will fall from our eyes and the wise purposes of the Supreme Master of the Universe will be displayed in their entire splendor. With this light of faith beaming upon me, I can say, O Death, where is thy sting? O grave, where is thy victory? My hope rests in that Higher Lodge to which I am advancing.
To sum up, the above provides detailed information that all souls are alike, because they are all brought to their physical body by the Lord. So they are equal and related to each other. When one sees, hears, knows that one of his brothers is suffering from trouble, he too suffers. This is because of the bodily relationship existing between the two. Does not our institution of Freemasonry call this as brotherly love, and one should rush to assist the brother and relieve his necessities, soothing his afflictions without detriment to self or connections? Vallalar calls this “jivakrunya” (compassion to all souls) and further extols saying that when such compassion resides in a human, there is knowledge and love together. When this is so, the divine Shakthi will also be there, which will bring all good, and enable to roughshod over the profanes of life. Our Charge after raising exemplifies this by stating, that “even in this perishable frame there resides a vital and immortal principle, which inspires a holy confidence that the Lord of Life will enable us to trample the king of terrors beneath our feet and life our eyes to that bright morning star whose rising brings Peace and Salvation to the faithful and obedient of the human race. Unlike other scriptures or writing which delve on many aspects of human life and its bondage, the Thirumanthram concentrates only on one aspect – liberation. Thirumoolar extols all the virtues only as a supplement to liberation and calls it the final axis; and exhorts everyone to seek for such liberation, as time in this mortal world is running out quickly and everything else will become meaningless. In Freemasonry, this is personified in the Hour Glass, in which one can see how swiftly the sands run, and consider how rapidly our lives are drawing to a close. The particles pass almost imperceptibly, but eventually are all exhausted. With the position of the Hour Glass in the west, it symbolizes the setting sun, and reminds us of the finite time we are all allotted to complete the task of our mortal existence, to apply that wisdom and understanding imparted to us by contemplation of the works of the Supreme Being, for that opportunity once lost cannot be regained. Let us therefore endeavor to improve the remaining space of life, so that when we are summoned hence to our reckoning, we may take our place in those blessed regions where dwell eternal life and light. Brethren, this is by no means an exposition of all the teaching of Thirumoolar, for he in his verses, have sought to detail, how life is to be lived. Neither he prevents anyone from enjoying the material pleasures of life, but instructs you to be attentive to the voices of nature, who has conducted you through the intricate windings of this mortal life, and finally instructing you how to die.
References:
1. Ritual books of Freemasonry of many orders and degrees – not listing them individually as many a reader might not have been exposed to those rituals.
2. Thirumoolar – an enigma by – Prof. Dr. V S Subramanian
3. Thirumanthiram - Dr K R Arumugam
4. Saiva Siddhanta – T N Arunachalam
5. Pluralism in Saiva Siddhanta – Subramonian Swami
6. Various internet sources
7. Tirumoolar and Thirumanthiram – W Bro K Arivunithi & Mrs. Deepti Arivunithi
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